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THE HISTORY 
 
 THE EISE, INCKBASE, AND PKOGEESS 
 
 CHRISTIAN PEOPLE CALLED QUAKERS,, 
 
 INTEEMIXED WITH 
 
 SEVERAL REMARKABLE OCCURRENCES. 
 WILLIAM |EWEL. 
 
 WKITTEN ORIGINALLY IN LOW DUTCH, AND TRANSLATED 
 BY HIMSELF INTO ENGLISH. 
 
 TO WHICH IS PKEFIXED 
 
 A SHORT BIOGRAPHICAL NOTICE OF THE AUTHOR. 
 
 IN TWO VOLUMES. 
 
 VOL, I. 
 
 PHILADELPHIA: 
 
 FOE SALE AT FEIENDS' BOOK STOEE, 
 No. 304 ARCH STREET. 
 
 isn. 
 
NOTICE. 
 
 This edition has been carefully compared with others, and 
 the typographipal errors, so far as discovered, corrected. The 
 Books in which the History was originally written and pub- 
 lished, have been divided into Chapters, with Contents placed 
 at the head of each, and an entirely new Index has been 
 prepared, much more copious than any heretofore attached 
 to the work. 
 
 (iii) 
 
TO 
 
 GEORGE, 
 
 KING OF GREAT BRITAIN, IRELAND, &o. 
 
 PRINCE ELECTOR OF BRUNSWICK, LUNENBURG, Ac. 
 
 Great and Mightit Prince, 
 
 As there is a great varigty in the inclinations of men in general, so it is particularly re- 
 markable in those who addict themselves to the studies of nature and human literature : for some 
 with great eagerness inquire into the operations of nature; and the natural causes of things: 
 some endeavor 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 diligence, the histories both of modern and ancient times j 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 reprovable, 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 
 tie variety of transactions 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 a.ge, to inquire 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 induced to compose a history, which contains such rare 
 occurrences, and unusual matters, as I believe are not easily paralleled. 
 
 And after a long and difficult labor,, 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 this could not be done more suitably to any, than to the king of those 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 subjects, (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 required of them, by patient suffering 
 they showed their subjection and obedience to the higher power. Nay, when opportunity was 
 offered to revenge 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, King of Great 
 Britain, who, having already made thyself gloriously renowned by thy eminent clemency, be- 
 stowed 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 goodness to excuse this modest freedom ; and to know, that though it be offered 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 
 perishing diadem, to grant thee a heavenly and incorruptible crown of glory : which is the 
 anfoigned desire of. 
 
 Great and Mighty Prince, 
 
 Thy affectionate and sincere well-wisher, 
 
 WILLIAM SEWEL. 
 
 (4) 
 
BIOGRAPHICAL NOTICE OF WILLIAM SEWEL. 
 
 Very little has been left upon record throwing light on the life and pursuits 
 of the historian of " The Rise, Increase, and Progress " of the People called 
 Quaker^ From what we can glean, it appears that he was the son of Jacob 
 Willianifeon Sewel and Judith Zinspinning, and was born in Amsterdam, Holland, 
 in the year 1650. 
 
 His father was the son of William Sewel of Kidderminster in England, who 
 having left the established church in that country and become a Brownist, 
 emigrated to Holland, for the sake of enjoying more religious liberty than was 
 allowed at home. After being resident there for some time, he married and 
 settled at Utrecht, where his son, Jacob Williamson, was born. 
 
 His mother was the daughter of Conrad Zinspinning of Cologne, in G-ermany, 
 who was educated as a strict papist in a monastery ; but after arriving at man's 
 estate and travelling through most of the countries in Europe, he finally settled 
 in Amsterdam, where becoming convinced of the errors of popery, he abandoned 
 that profession and joined with the Baptists. 
 
 J. Williamson Sewel, the father of our historian, was a surgeon, and haying left 
 Utrecht, his native place, he became a burgher or free citizen of Amsterdam, 
 where he was married and practised his profession. William speaks of his 
 parents as being of religious life and conversation. " My father,-" says be, " being 
 come to age, endeavoured to walk in the narrow way, and conversed mostly with 
 the strictest professors of those days." " Bly mother was religiously inclined 
 even from her youth, and became so well versed in the Holy Scriptures, and was 
 so diligent in writing down so much of the sermons 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." 
 Both of them became dissatisfied with the way of worship in which they had 
 been educated, and had lived, and were brought under much religious concern 
 that they might be favored to attain to a saving knowledge of the truth as it is 
 in Jesus. While they were in this seeking state, William Ames and William 
 Caton, ministers of the gospel in the religious society of Friends, arrived in 
 Holland on a visit, and by the instrumentality of the preaching of the former, 
 directing them to the manifestation of the light of Christ in the heart, they, 
 through obedience thereto, were brought to experience the work of redemption 
 and sanctification in themselves, and were made willing to join in membership 
 with the despised Quakers, and to bear the persecution and reproach that in 
 those days were heaped upon them. 
 
 Judith Zinspinning is represented as having been a woman of superior mind 
 and attainments. She became an approved minister among Friends, and was 
 highly esteemed by them and others who were acquainted with her. She was 
 the author of several small books or tracts on religious subjects, and in 1663 she 
 paid a religious visit in England. At what time the father of William Sewel 
 died we are unable to ascertain, but it must have been while William was quite 
 young. In 1664 he lost his mother, when, if the supposed date of his birth is 
 
 (v) 
 
VI BIOGRAPHICAL NOTICE OF WILLIAM SEWEL. 
 
 correct, he was in the fifteenth year of his age. That his mother had been con- 
 scientiously concerned carefully to watch over him in his youth, and to instil 
 correct principles into his mind, may be inferred from the record he makes of 
 her dying injunction to him. " The night before she departed," he says, " 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 a very deep 
 impression 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 excellent mother." 
 
 Under the religious training and godlyiexample of such parents, there is good 
 reason to suppose the son would early imbibe a strong attachment for the prin- 
 ciples they professed and the testimonies they maintained, and we know from 
 his own declaration that in time his judgment led him to adopt them, from the 
 conviction of their truth and instrinsic value. 
 
 An anonymous writer in the eighty-second volume of " The Gentlemen's 
 Magazine," who appears to have had access to some sources of information 
 respecting him, says, "It is believed he had not much school learning, and it is 
 known that the profieienoy he attained in the knowledge of the Latin, Greek, 
 English, French, and High Dutch languages, was acquired principally while 
 throwing the shuttle in the loom during his apprenticeship to a s tuff-ma nufac- 
 tvjrer. His natural abilities being good, his application unwearied, and his 
 habits strictly temperate, he soon became noticed by some of the most respectable 
 book-sellers in Holland, and the translation of works of credit, chiefly from the 
 Latin and English tongues, into Low Dutch, seems to have been one of the 
 principal sources from which his moderate income was derived, in addition to 
 the part he took at different times in several approved periodical publications. 
 His modest, unassuming manners gained him the esteem of that knot of literary 
 men, for which Amsterdam was at that period distinguished ; and there is reason 
 to believe that their productions were, not unfrequently, revised and prepared 
 for the press by him. His knowledge of his native tongue was profound; his 
 Dictionary, Grammar, and other treatises thereon having left very little room 
 for succeeding improvement, and he assisted materially in the completion of 
 Raima's French and Dutch Dictionary. 
 
 At what time the idea of writing the history of the rise of the Society of 
 Friends; first took possession of William Sewel's mind, we cannot determine, but 
 it would seem he believed that from his early bias and taste he had been 
 remarkably fitted for undertaking and perfecting such a work. After speaking 
 in its preface of the length of time in which he had been engaged in coUectinu- 
 materials necessary for his history, he says, " I am not without thought that I 
 was prepared to be instrumental in such a work as this, for several remarkable 
 things I have made use of, I had- noted down he/ore 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 inserted in this 
 history." That he must have been quite a youth when on his visit to England 
 is shown by the statement incidentally made in his history, that he attended the 
 first meeting held in the meeting-house built by Friends in Grace-church-street 
 where he heard George Fox preach to a numerous auditory. This meetino'. 
 house was first used in 1668, and as the earliest date given of W. Sewel's birth 
 is 1650j and some have fixed it as late as 1654, he probably was not at that 
 time more than eighteen years of age, 
 
 From this it is evident how strong an attachment to the Society of which he 
 
BIO&RAPHICAL NOTICE OF WILLIAM SBWEL. Vll 
 
 was a member had been formed in very early life, leading him while so young 
 and susceptible to the impression of new scenes, and while on a visit among his 
 friends in a foreign land, to occupy a considerable portion of his time in collect- 
 ing narratives of events intimately connected with the rise and progress of a 
 people then so generally held in scorn and contempt ; though at the time he 
 appears to have had no expectation of availing himself as a historian of the 
 matter thus obtained. 
 
 In the course of his narrative he frequently speaks of personal aicquaintance 
 and close friendship with several of the more noted of the early Friends, and in 
 familiar intercourse with them, he doubtless acquired a large stock of accurate 
 and reliable information relative to the incidents of note in the rise and progress 
 of the Society they had laboured so diligently to establish and spread. He 
 appears also, after he had decided to write his history, to have been inde- 
 fatigable in searching out and carefully sifting the materials for his work, and 
 though he mentions that owing to the great abundance of the matter supplied, 
 he was obliged to omit much for the sake of brevity, the truthfulness of that 
 retained is established by the fact, that being published while there were yet 
 living not a few of those who had taken an active part in the affairs of the 
 Society, almost from the beginning, and many more who must have been more 
 or less cognizant of, and personally interested in the events narrated, it was at 
 once admitted by them and byithe Society as being authentic, and it has been 
 so received by Friends and by the world at large down to the present day. 
 
 Besides a sense f of duty to preserve an account of some of the remarkable 
 events attending the rise and progress of Friends, it appears William Sewel was 
 stimulated to the publication of his history by a desire to counteract the effect 
 produced on the minds of many of the learned in Europe, bythe gross misrep- 
 resentation of their principles Jtnd practices widely disseminated in a Latin work 
 entitled " Historia Quakeriana," compiled and put forth by a German named 
 Gerard Croese. This man, who appears to have been pretty well known among 
 the literati of that day, having conceived the idea of writing a history of the 
 People called Quakers, who were exciting so much attention throughout the 
 greater part of the civilized world, availed himself of whatever means offered 
 of obtaining information respecting them, whether from friends or foes, whether 
 true or false; and being either incapable of properly discriminating the one f'-om 
 the other, or not caring to take the pains to represent a people so generally 
 despised and hated, in their true colors, he hadi dressed up the whole in classic 
 language, and given the incongruous compound to the world asa faithful history 
 of the Quakers, i This work was eagerly sought for by the learned and others, 
 and found its way into most of the libraries of note on the Continent, much to 
 the prejudice of the Society. It was partly to counteract the effect thus produced 
 that W. Sewel put forth his work at the time he did, feeling indignant, after 
 having at the solicitation of Croese, supplied him. with a large amount of matter, 
 that he had made use of it so unjustifiably to the injufy of those it was intended 
 to benefit. 
 
 The labour bestowed on the preparation of Sewel's history must have been 
 great, as a large portion of the matter necessary thereforej had to be obtained 
 from a distant country through the medium of correspondence with many, living, 
 it is probable, in widely separated neighborhoods ; and so scrupulous was he to 
 have everything admitted into it related with accuracy and in right order, that 
 he tells us he wrote almost the whale work over three times. 
 
 As an apology for the style of the English edition, he informs his readers 
 
VIU BIOaKAPHICAL NOTICE OF WILLIAM SEWEL, 
 
 that, educated and living in Holland, he had been in England but once and 
 remained in that country but ten montha,'that visit being nearly fifty years prior 
 to its appearance in its English dress. Notwithstanding the inaccuracies m 
 the grammatical construction of sentences occasionally to be seen, and that it cannot 
 lay claim to elegance of diction, yet under the circumstances stated, we think it 
 aiFords convincing proof of the thorough manner in which the author accomplished 
 what he undertook to perform, as the work certainly evinces a very remarkable 
 knowledge of the English language for a foreigner to attain. 
 
 The translation into English must have been made some years before the 
 work in this language came from the press, for the first English edition was not 
 put forth until 1722, when it was printed in London. But when Sewel is 
 apologising for his style, he says it had been nearly fifty years since he was in 
 England, which as before mentioned was in 1668, and would give the year 1718, 
 or four years before the -publication of the first London edition, as the period 
 when he thus wrote. Another edition was called for in 1725, and since then 
 the work has gone through the press a great number of times, and in several 
 different forms. 
 
 Nothing is known respecting the family of our author, except that, in the 
 same account to which we have already alluded, it is stated that " He left a son 
 of the same name, of whom considerable hopes were entertained in his youth, 
 but going to Englandwith a view of attending the Yearly Meeting, in company 
 with a young man to whom he was strongly attached, the vessel in which they 
 embarked, was, in a violent storm, wrecked near the Texel. William Sewel 
 being an excellent swimmer, undertook to save his companion who could not 
 swim, by means of a rope fastened round their bodies, but on reaching the shore 
 and drawing the rope, he found his friend was gone. This melancholy event 
 had such an eflfect on his brain, that a settled gloom clouded his mental faculties 
 during the remainder of his life.'' 
 
 In a note prefixed by the Publisher of the third edition of Sewel's Dictionary, 
 issued from the press in 1726, it is mentioned that the author had lately deceased, 
 but the exact time of his death is not known. 
 
 So far as we have been able to ascertain, there is no mention of William 
 Sewel in any of the records of our religious Society, but yet there is good ground 
 for believing that he took a warm personal interest, and probably was much 
 engaged in the transaction of its affairs. He mentions assisting George Pox, by 
 translating into Latin some queries which the latter addressed to the Pope, and 
 with the queries our author has given two letters addressed by himself to Inno- 
 cent XI., when he forwarded those queries; we also find his name among those 
 attached to the addresses presented by the Friends of Amsterdam to the magis- 
 trates of Emden, acknowledging the favor extended by them to the People called 
 Quakers. But although in the archives of the Society we may find no record of 
 the life, the labours, or the death of its trusty and painstaking historian, and it 
 is probable he pursued the even tenor of his way undistinguished among his 
 fellow members, yet perhaps there is no one that has connected hi? memory 
 more inseparably with the existence and fair fame of the Society than has William 
 Sewel. Our biographical notice of him is necessarily meagre, and it would be 
 cause for congratulation should future research bring to light materials for one 
 more extended and more worthy the character he bears, but from the length of 
 time elapsed since his decease, and the extinction of the Society in the city where 
 he dwelt, there is little or no ground to anticipate that such will ever be the case. 
 Philadelphia, 1856. 
 
THE PREFACE. 
 
 After a labor of more than five-and-twenty years, this history at length 
 appears in public view ; to the compiling of which I was induced from the con- 
 sideration 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 ; because the Quakers, so called, are become 
 a great people, under such heavy oppression as is hereinafter mentioned : and 
 that not by any human power, or making resistance, but merely by a harmless 
 deportment, and the exercising of patience; for the bearing of arms and the 
 resisting of the wicked by fighting, they always have counted unlawful, and 
 contrary to the doctrine of our Saviour. Thus they who had no king, prince, 
 nor potentate to protect them ; and who in the beginning had not among them- 
 selves any men of renown or literature, but relying on their integrity, and trust- 
 ing 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 oppo- 
 sition of learned and unlearned. 
 
 All this after much search, being found out by assiduous diligence, it ap- 
 peared so wonderful to me, that I resolved to give a relation thereof, notwith- 
 standing the great labor I soon perceived this work required. To this may be 
 added, that when I considered that several authors, both Germans and others, 
 had published books and accounts of this people stuffed 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 anything is well known to us, we keep that knowledge only to our- 
 selves,* 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 accidents, and also 
 other work : for during this labor 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 notwithstanding all these impediments, I continually resumed 
 this work by intervals so often, that I have written it almost thrice to make it 
 complete; 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 waiting, I was several times obliged to lay aside part 
 of my former description and make a new one ; which happened so often, that 
 had I not been supported by an unwearied application, the difficulty of the 
 labor, which hath been much greater in Holland, than if I had composed the 
 
 * Scire tuum nihil est, nisi te scire hoc sciat alter. — Pers. Sat. 1. 
 
 (ix1 
 
X PREFACE. 
 
 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 instrumental for 
 such a work as this : for several remarkable things I have made use of, 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 manuscript several 
 pieces and letters, which are inserted 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 su- 
 perseded this labor, since the learned world hath long ago seen a book written 
 by Gerard Croese, with the title of ' Historia Qnakeriana.' But be it known 
 to the reader, that though the author got the chief contents thereof from me, 
 yet that relation 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 collection 
 was, as Ovid calls the chaps,. ' rudis.i'n<jlig,e&taqxie moles-,' 'a rude undigested 
 heap;' yet thence, and from my own collection of matters .known to me, I have 
 compiled the greatest part of this history : but as to the life a^nd transactions 
 of G-. Pox, 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 transac- 
 tions 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 contradicted by whatever I could learn. 
 
 Thus I have endeavored 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 years : for now time gave oppor.tunity to be in- 
 formed 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 dili- 
 gence of my well-beloved and much esteemed friend, Theodore Eccleston, of 
 London, who hath furnished me with abundance of materials, not only very 
 useful, but also absolutely necessary for the compiling of this work : from him I 
 had intelligence on that account, and have exchanged a multitude of ' letters. 
 And thus by a long continued correspondence, I came to be acquainted with 
 many things and circumstances, 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 credible persons who have been dead many years, and thought not 
 that at any time I should have published them in print. In th& meanwhile I 
 took account 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 relsjted. , Of such kind of relations and accounts .1 have made use, without 
 taking thence all that was remarkable; 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 
 
PREFACE. xi 
 
 big, if I had been minded so to do. But as I was unwilling to extend my 
 work any further than my strength and health in all probability should permit, 
 so I would not glut my reader with many things of one and the same nature, 
 but have endeavored by variety of matter, to quicken his appetite ; and there- 
 fore have intermixed the serious part sometimes with a facetious accident. 
 
 Yet I have not thought myself bound to take notice 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 relation 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 experience hath taught that imagination sometimes 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 fearing 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 
 acted or omitted what others, no less pious, would not have scrupled. And 
 though some among the Quakers, in the beginning of their rise, for fear of 
 transgressing Christ's command, " Be not ye called Eabbi, for one is your 
 master, even Christ," speaking to persons in authority, called them by the name 
 of Friend ; yet others of the same persuasion have not therefore thought them- 
 selves 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 answer 
 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 great courage : insomuch that 
 their immovable steadfastness sometimes so exasperated their enemies, that their 
 fear of doing or omitting anything which they judged would displease God, 
 often hath been stamped with the odious denomination of stubbornness and 
 stiff-neckedness ; but they have borne this patiently, believing that it was their 
 duty to persevere immovably in minding their Christian profession, and in fre- 
 quenting 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 oflSce 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 exceeding 
 bold in representing to their enemies their evil behavior and deportment; but 
 this hath been a peculiar talent of pious men, of whom examples are extant in 
 the books of martyrs, viz. that some of them in very plain terms told their 
 persecutors of their wickedness. Very remarkable in that respect is the speech 
 
XU PREFACE. 
 
 of John Molleus, who about the year 1653, being prisoner at Eome, 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 Grhent in 
 Flanders, as may be seen in the ' Mirror of Martyrs of the Baptists ;' whence it 
 appears, that the Quakers have not been the only people who have told their 
 persecutors very boldly of their wicked deportment and cruelty. 
 
 It cannot be denied that there have been at times among this society some 
 people of an odd behavior, 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 doctrine, as the Nicholaitans ; or such who finding the strait 
 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 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 that some 
 biassed by prejudice will perhaps look upon them as frivolous, imagining 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 
 all are not called to that work. There must be antecessors and leaders in the 
 religious economy, as well as in the politic state ; for if every one not qualified 
 ■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 predict 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 
 apostle, who saith, " As many 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 also saith, 
 "The manifestation of the Spirit is given to every man to profit withal." But 
 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 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 Armagh, and primate of Ireland 
 who foretold the rebellion in Ireland forty years before it came to pass ; besides 
 the intestine war and miseries that befel England, and other things that were 
 fulfilled: which leads us not to reject as frivolous his prediction of the dreadful 
 
PEE FACE. xm 
 
 persecution that would fall upon all the Protestant ihurches 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 judg- 
 ments of Grod in respect of these kingdoms might have been past; yet he 
 replied to it, 'Pool 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 per- 
 aeoution than ever yet hath been upon them. And therefore look you be not 
 found in the outward court, but a worshipper 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 Grentiles. 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 Grod will leave 
 to be trodden down and swept away by the G-entiles. But the worshippers 
 within the temple and before the altar, are those who do indeed worship Grod 
 in spirit and in truth : whose souls are made his temples, and he is honored 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 per- 
 secutions; for in the former the most eminent and spiritual ministers and 
 Christians did generally suffer most, and were most violently fallen upon ; but 
 in this last persecution these shall be preserved by God as a seed to partake of 
 that glory which shall immediately 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 "persecution of them all, and shall only take away the gross hypo- 
 crites 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 many 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 a 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 Savior him- 
 self said; besides, that "not everyone 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.'' 
 
 As the many singular cases related in this history will afford no unpleasing 
 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 neighbor, 
 and of saints triumphing on their death beds, and also with remarkable ex- 
 amples of sinners truly penitent at the hour of death ; but we may also find 
 here abundance of proofs of a peaceable behavior ; for the Quakers, so called, 
 have not plotted against the government, nor meddled with treasonable practices 
 
XIV PREFACE. 
 
 or rebellions ; and how much soever they were oppressed, yet they always were 
 quiet, and never made any resistance j but with a harniless patience they have 
 borne their most heavy oppressions and injuries, and so at length; overcame : lor 
 to be subject to magistracy hath always been one of their principles ; and that 
 they were really dutiful subjects, they have shown at all. times, by paying 
 obedience to the higher power, in all they could do with a good conscience. 
 And when anything was required of them,- which from a ireverential respect to 
 G-od they durst not do, or omit, they have shown their obedience by suifering, 
 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 
 colors, and to write great untruths concernin,g them ; nay, to fasten doctrines 
 upon them which they never approved, and that not a few of thejearned have 
 contended against them with their pens ; yet among these there h^ve also been 
 such, who though they never joined with, yet gave a good account and favor- 
 able testimony concerning them, as may be seen in Richard Claridge's, answer 
 to a book, of Edward Cookson, 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 in 
 English, with the title of ' The Light upon the Candlestick :' and , sipce the 
 name of William Ames, a zealous preacher among the , Qu?,kers, was placed 
 upon the title, many have believed him to be the author of that book, because 
 his doctrine of the divine and inward light 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 of 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 Posthuma. And this opinion is not altogether improbable, for 
 among his works are found also some other writings that contain several 
 positions asserted by the Quakers ; besides, he and some other of the collegians, 
 and among these also Dr. Galenus Abrahamson, were so effectually convinced 
 of the doctrine preached by William Ames when he first came to Amsterdara, 
 that they approved of it; though afterwards,, from a misapprehension, they 
 opposed it. Now if we pre-suppose that Adam 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 publicly be 
 known ; for the title seemed designedly composed so that the readers should, be- 
 lieve W. Ames to be the author of it, viz., ' The Light on the Candlestick, ser- 
 ving for Illustration of the principal matters in the Book called, the Mysteries 
 of the Kingdom of God, &c., against Galenus Abrahamson and his Assenters 
 treated of, and written by W. Ames.' And this name stood in capital letters 
 uaderneath, 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 thouabt 
 fit, since the said book is not easily to be got in Latin, to insert it in the an- 
 
PREFACE. XV 
 
 pendiz of this history; whence it may appear, as well as from the writings of 
 some others, that there. have been such as either commended the Quakers, or 
 defended their doctrine, though they themselves never could resolve to join with 
 them publicly. 
 
 But notwithstanding all this, there have been others, who, to render the doc- 
 trine, the deportment, and carriage of the Quakers suspected and odious, have 
 been ready to represent their honest behaviour and religious life as Pharisaical 
 righteousness; although Christ and his apostles so earnestly recommended 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 endeavor, 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 them, "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 apostle Peter, agreeable 
 to this saith, " As obedient children, not fashioning yourselves a^ccording 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 Chris- 
 tian 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 conversa- 
 tion 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 n'one of their meanest enemies. For, after a due reflection and con- 
 sideration, 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 favored them, 
 were the chief promoters of persecution. And these, to pursue their wicked 
 ends, would not proceed according to law, in the trials of imprisoned Quakers ; 
 but they continually strove to introduce an arbitrary power, and so, from time to 
 time, they did not omit. to persecute the Quakers severely: thinking that, when 
 they were once suppressed, 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 tlie 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 molestation. 
 
 Thus far the limits of this history are extended; and being arrived there, I 
 did not think myself bound to enlarge any further ; what follows being no more 
 than an overplus. 
 
 I have related nothing in this work but what I believed to be unquestionably 
 true : for what seemed doubtful to me, I rather chose to pass by ; having never 
 been of so credulous a temper, as -easily to take things on trust, without due ex- 
 amination : for we often see that high soaring imaginations make people believe 
 things that are far from being true. But for all that, we ought not to reject as 
 untrue everything that appears strange or unusual ; since experience convinceth 
 
XVI PREFACE, 
 
 US of the contrary, viz., that sometimes we have seen a thing which, if we had 
 not beheld with our own eyes, we could hardly have believed. Wherefore I 
 would not reject as untrue what was extraordinary or unusual, when it was told 
 me by credible persons, or confirmed by eye-witnesses. And, therefore, though 
 my reader may meet with some very singular occurrences, yet this is true, that I 
 have endeavoured to the utmost to relate nothing but what, after a nice inquiry, 
 seemed to me to be true, or at least very probable. And yet I have silently 
 passed over some cases which I did not question to be true, lest any might think 
 me too credulous. 
 
 As to the transactions of state aflFairs, I have taken them mostly from the history 
 of the rebellion and the civil wars in England, written by Edward Earl of Cla- 
 rendon, and from the memoirs of Edmund Ludlow. Yet some few things re- 
 lating to state affairs, that have not been mentioned by them, nor in any other 
 public history that I know of, I thought worthy to be delivered to posterity by 
 my pen. 
 
 For my style, I know it is but indifferent : I do not pretend to elegancy in 
 the English tongue; for, being a foreigner, and never having been in England 
 but about the space of ten months, and that nearly fifty years ago^ it ought not 
 to be expected that I should write English so well as Dutch, my native language. 
 If, therefore, my pen hath sometimes been guilty of a Belgicism, I beg excuse 
 of my reader. And since my absence hath hindered me from correcting the 
 printer's mistakes, either in omissions or other errors, such faults I do not think 
 myself responsible for, because I have been fain to trust the oversight and cor- 
 rection of my work to others, who may have been more liable to let errors escape 
 than myself should have been. This I hope will suffice to excuse me with 
 discreet persons. 
 
 What the envious may judge of this work I little care for, well knowing that 
 the most eminent authors have been exposed to envy, and been obnoxious to the 
 censures of pedantic critics. Whatever any may think, this I am well assured 
 of, that my chief scope hath been by the relation of many unusual occurrences, 
 not only to delight my reader, but also to lead him to virtue. If I may be so 
 happy as to have contributed thereto, I shall think my pains well rewarded ; 
 and if not, I shall have at least this satisfaction, that according to my ability, 
 I have endeavoured to be beneficial to others, and to edify my fellow-mortals in 
 that which is good ; which I cannot but think to be well pleasing to God. And 
 if I have performed anything that is good, the honour and glory thereof belongs 
 to Him,_ who is the Giver of all good gifts ; and it is from Him alone I have 
 received all my ability to do any good thing. Thus concluding, I wish the 
 reader discretion and an impartial judgment. 
 
THE HISTORY 
 
 THE EISE, INCKEASE AND PKOGKESS 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 CHAPTER I. 
 
 1415 — 1650. 
 
 'rradual progress of Reformation — Sufferings of Individuals on account of their religious 
 principles — Rise of the Puritans — Birth and parentage of George Fox — Beginning of 
 civil war — George Fox's early religious exercises — Gradual unfolding of the doctrines 
 of Truth on G. Fox's mind — G. Fox begins to preach and travel from place to place — 
 Progress of the civil war — Establishment of several, meetings of Friends — Every man 
 enlightened by Christ — Plain language of Thou and Thee — First imprisonment of G. Fox 
 — Origin of the name Quaker — Sundry addresses of G. Fox to Magistrates, Priests, &c. 
 
 That the -wonderful Work of Reformation was small and of very- 
 little account in its beginning, and yet hath been advanced with re- 
 markable progress, will, I believe, be denied by none, that have with 
 attention and due consideration read the history of its first rise ; since 
 God the beginner and author of this glorious work, proceeding by steps- 
 and degrees, used therein such singular wisdom and prudence, that 
 every circumstance duly considered, instead of censuring any part 
 thereof, we shall be obliged to cry out. Thou, Lord, alone knowest 
 the right times and seasons to open the eyes of people, and to make 
 them capable of thy truth ! 
 
 1415. — If we look to the first beginnings, to go back no further than 
 John Huss, we shall find, that though in many things he was considerably 
 enlightened, yet he remained still in several gross errors ; for although 
 he had a clear sight of the vain doctrines of purgatory, praying to, and 
 worshipping of images, &c., nevertheless it is reported of him that he 
 favored the invocation of saints, the seven sacraments, auricular con- 
 fession, and other tenets of the church of Rome ; and yet Christian 
 charity constrains us to believe, (though we find Protestant writers 
 who deny him the name of a martyr,) that by his death, which he suf- 
 fered in the flames at Constance, in Germany, on the 6th of the month 
 
 Vol. I.— 2 (17) 
 
18 THEHISTORYOFTHB [1513. 
 
 called July, in the year 1415, lie was an acceptable sacrifice unto God : 
 and with what a sedate and well composed mind he suffered death, 
 may be concluded from this, that seeing a country fellow very zealously 
 carrying wood to burn him, he said, with a smiling countenance, 
 holy simplicity ! And after the fire was kindled, he sang with joy in 
 the flames, his mind being firmly established on God ; for he had been 
 faithful according to his knowledge, and had not hid his talent in the 
 earth, but improved it, having shown himself a zealous promoter of 
 that small illumination which God was pleased to grant him ; it being 
 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 declaration 
 of an entirely reformed religion ; since 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 noonday, he would not only not be 
 able to endure the bright daylight, but would also, if he strove to open 
 his eyes by force, be endangered of losing 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 King Henry the Vlllth, and the 
 bloody Queen Mary, the principal test in England was, whether a man 
 owned the corporeal presence of Christ in the sacrament ; and he who 
 denied this, was to be burnt as a heretic. Also in the Netherlands, it 
 was enough to bring a man to the stake, if he confessed that he had been 
 re-baptized. Insomuch 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, that so gradually he might break down the great 
 structure of human inventions. 
 
 Now, how small soever the beginnings of this great work of Reforma- 
 tion were, yet it increased from time to time ; and oftentimes singular 
 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 Lorraine, 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 Psalm cxv. : " Their idols are silver and gold, the work of men's 
 hands." 
 
1546.] PEOPLE CALLED QUAKERS. 19 
 
 Not less was the zeal of one Aymond k Vie, imprisoned in France 
 about the year 1541, because he had preached the gospel undaunt- 
 edly ; and though he had been advised to fly, yet he would not 
 be persuaded thereto, but said with a 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 from 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 sufi'ered 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 teacher, 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, con- 
 soling them in tribulations, and strengthening them in adversities,' &c. 
 
 And of 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 harm- 
 less, not sad with grief, but singing with joy. 
 
 Nay so powerfully did God work in Gabriel Beraudin, who was exe- 
 cuted at Chambrey in Savoy, in the year 1550, that after his tongue 
 was cut ofi" by the hangman, he spoke intelligibly to the people, and cele- 
 brated 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 our 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 Netherlands, and being told 
 that the Apostle in his 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 the 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 the Spirit of God gave him a testimony [or evidence] of it in 
 his heart : and did so confirm it to him, that he could 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 
 jov, that overcame all sorrow and anguish. Nay, said he, the least com- 
 fort 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 gra- 
 
20 THBHISTORTOI'THE [1553. 
 
 cious promises that are made to those who suffer for his name's sake. 
 And heing 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 in-dwelling 
 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,) telling him, ' That his heavenly Father was 
 near him, and by his Spirit dwelt in his heart.' 
 
 That this was also the doctrine of John Calvin, appears from his letters 
 to the said man and his fellow-prisoners, 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 promised to do : and we have many examples and instances 
 of that excellent faith, by which we clearly know, that God never in any 
 thing hath failed those who have been led and guided 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 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 gene- 
 rally received by the martyrs of those times, we learn from many of their 
 writings. Denis Peloquin, burnt in the said year at Ville Franche, said 
 in his confession, "That it was the Holy Ghost that gave him witness in 
 his conscience, that the books of the Old and New Testament were the 
 Holy Scriptures." Lewis de Marsac heing about the same time put to 
 death by fire at Lyons, when he was asked 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 effected 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 according 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 Dympnet 
 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 
 
1536.] PEOPLE CALLED QUAKERS. 21 
 
 that he who promised to give us a mouth, and such wisdom as the gain- 
 sayers 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 pi-inciple of those that were 
 come but to the dawnings of the Reformation ; for higher I cannot esteem 
 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 prejudice 
 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 
 aifection 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 Wickliffe 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 his 
 power to reform the errors crept into the Church of Rome ; and there- 
 fore, in the year 1536, he exhorted the King, who much loved him, to 
 proceed to a reformation, and that nothing in religion should be deter- 
 mined without clear proofs from Scripture ; and therefore he proposed 
 that these points, ' Whether there was a purgatory ? Whether deceased 
 saints ought to be invocated ? and how images were to be regarded ? ' 
 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 Cromwell, 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 ; 
 80 that now all that could, might read the Holy Scripture 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 assertor of the corporeal presence of Christ in the 
 
y-2 
 
 THE HISTORY OF THE [1593. 
 
 host, until in the year 1549, in the reign of King Edward VI., when 
 the times were more free, he was induced by Nicholas Ridley, a zealous 
 reformer, and afterwards 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 be but 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 Nichol- 
 son, alias Lambert, in the reign of Henry VIII., for denying the corpo- 
 real 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 wrong zeal for religion is able 
 to effect : 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 alive. 
 
 Now though, after his death, the bishops under Queen Elizabeth were 
 content with the reformation 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, Hailing- • 
 ham and Benson were imprisoned by the Queen's order, yet they got 
 many followers, and also the name of Puritans. And notwithstanding 
 the Archbishop, to prevent this, drew up some articles of faith, to be 
 signed by all clergymen, yet he met with great opposition in the under- 
 tiiking : for one Robert Brown, a young student of Cambridge, (from 
 whom the name of Brownists was afterwards borrowed,) and Richard 
 Sarrison, 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 maintained that doc- 
 trine which they believed to be the truth, that some of the most zealous 
 among them, viz., Henry Barrow, John Greenwood, and John Penry, 
 about the year 1593, were put to death because of their testimony, more 
 (as may very well be believed), by the instigation of the clergy, than by 
 the desire of the Queen : for, some time after, it happened, that she asked 
 Dr. Reynolds his opinion of those men, especially Barrow and Green- 
 wood : 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 further, 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 Cumberland, who was present when they suffered, what 
 
1593.] PEOPLE CALLED QUAKERS, 23 
 
 end they made ; he answered, ' A very godly end, and they praycsd for 
 your Majesty and the State.' Moreover one Philips, a famous preacher, 
 having seen Barrow's preparation for death, said, ' Barrow, 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 England, to avoid the persecution of the bishops, afterwards 
 themselves turned cruel persecutors of pious people, by inhuman ivhip- 
 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 bitter- 
 ness was left still, though it had not always brought forth the like abomi- 
 nable 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 man- 
 kind, in a time when many godly people were zealously seeking after a 
 further manifestation of the will of God, from a sense that, notwith- 
 standing 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. 
 
 Eor in that time there were in England many separate societies, and 
 amongst the rest also, such as were called Seekers, 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 conviction in the 
 conscience, and accordingly preached to others the doctrine of an inward 
 light, wherewith Christ had enlightened men, in the latter end of the time 
 of King Charles I. began to increase in number, and they became a se- 
 parate society among men, and in process of time the name of Quakers, 
 was in scorn imposed on them; and in most countries of Europe, 
 they have been accused of many exorbitant absurdities, both in life and 
 doctrine. I have designed to describe impartially, 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. 
 
 I enter upon a work, which consisting of many very singular instan- 
 ces, in its beginning appears hard and difiicult, and in the process often 
 sad and dreadful. For among manifold adversities, we shall not only 
 meet with bitter revilings, scornful mockings, rude abuses, and bloody 
 blows from the fool-hardy rabble; but also severe persecutions, hard 
 imprisonments, grievous banishments, unmerciful spoil of goods, cruel 
 whippings, cutting off of ears, smotherings in prisons, and also putting 
 to death by the hands of the hangman, by order of the magistrates ; after- 
 
24 TIIEHISTOEYOFTHE [1624 
 
 wards some quiet and rest ; then again severe persecution, until the 
 furious promoters of it, at last wearied, desisted from their mischievous 
 lahor for a time, more by being at their wits' end than out of mercy. 
 And among all these vicissitudes, notable instances have been seen of 
 unfeigned godliness, sincere love, much true-heartedness, extraordinary 
 meekness, singular patience, ardent zeal, undaunted courage, and un- 
 shaken steadfastness, even among the female sex, 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 power- 
 ful examples to virtue have been seen. 
 
 The first I find that was thus immediately reached in his mind, was a 
 young man called George Fox, born at Drayton in Leicestershire, in 
 the mdnth 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 righteous life, that his neighbors were used to call 
 him Righteous Christer. His mother was Mary Lago, an upright 
 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 them- 
 selves 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 mean while endeavoured to train him up, as 
 they did their other children, in the common way of worship, his mother 
 especially contributing thereto, as being eminent for pie-ty : but even 
 from a child he was seen to be of another frame of mind than his breth- 
 ren ; for he was more religious, retired, still, and solid, and was also ob- 
 serving beyond his age, as appeared from the answers he gave, and the 
 questions he asked, concerning religious matters, 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 indulgently 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 word always, and that he ought not to commit excess in eating or 
 drinking. Thus growing up in virtue, some of his relations wore for 
 having him trained up in the schools, to make a priest of him • but 
 others persuaded to the contrary, and so he was put to a shoemaker that 
 dealt also in wool, and in cattle. In his master's employment he took 
 most delight in sheep, and was very skilful in what belonged thereto for 
 it was an employment that very well suited his mind, and his thus 
 
1642.] PEOPLE CALLED QUAKERS, 25 
 
 being a shepherd, was, as an eminent author saith, 'A just 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 strictly to it, that people that knew 
 him, would say, 'If George says Verily, there is no altering him.' 
 
 Now, though my design is not to give a description of state aifairs, 
 yet I find it necessary to mention something of the chief temporal occur- 
 rences in England, inasmuch as they may have relation to the aifairs of 
 the church, lest my history might seem an incomplete work. Transiently 
 therefore I will say that in England, about this time, appeared the begin- 
 nings 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 religious, and spoke 
 most to edification, were slighted and set by ; the bishops, in their visita- 
 tions, minding chiefly to promote such rites as favored popery : and this 
 was not only done in England, but in Scotland also endeavors 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 sake ; which made some cry in the open streets, where 
 there was any confluence of people, ' To your tents, 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 of 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 places, 
 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 Par- 
 liament, near Edge Hill, in Warwickshire, where neither party prevailed 
 much. 
 
 About this time George Fox, who more and more endeavored to lead 
 a godly life, being come to the nineteenth year of his age, it happened, 
 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 reli- 
 gious, behaved themselves thus, and therefore he rose up to be gone, and 
 putting his hand into his pocket, he took out 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 returned home ; but did not go to 
 bed that night, but prayed and cried earnestly to the Lord ; and it seemed 
 
26 THEHISTORTOFTHE [1644. 
 
 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 mind, that he resolved to break off all 
 familiar fellowship and conversation with young and old, and even to 
 leave his relations, and live a separate and retired life. On the 9th of 
 September, in the year 1643, he departed to Lutterworth, where he 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 de- 
 spair, 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, he wondered, and said, ' Was I ever so before ?' He began 
 to think also that he had 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 grew more and more ; 
 and when Satan could not effect his design upon him that way, he 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 comfort, but he did not find it 
 from them. In this miserable state he went to London, in hopes of find- 
 ing some relief among the great professors of that city ; but being come 
 there, he saw them 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 homewards ; for, having 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 pru- 
 dently told them he was but a lad, and must get wisdom. Others would 
 haive 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 only the king's army under Prince 
 Rupert, but also conquered the city of York. But to persuade George to 
 list himself a soldier, was so against his mind, that he refused it, and 
 
1645.] PEOPLE CALLED QUAKERS. 27 
 
 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 endeavored to live religiously. After some time he went into his 
 own country again, and 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 out upon the cross, ' My God, 
 my God, why hast thou forsaken me ;' — and why he said, ' If it be possi- 
 ble, 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 he was 
 wounded, which he was to bear, and to be an offering for them, as he 
 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 was in a measure 
 sensible of Christ's sufferings, and what he went through. And his say- 
 ing 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 
 liim, 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 temp- 
 tations ; 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 pi'iest bid him come again, and that then he would tell 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 milk-lasses ; and grieved him to 
 have opened his mind to such an one ; and he saw they were all misera- 
 ble 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 answering, 
 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. Gra- 
 dock'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 
 
28 THEHISTOEYOFTHE [1646. 
 
 on fire, and thus all their discourse was lost ; and George went away m 
 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 he had been born blind, and 
 so he might never have seen it ; and deaf, that he might never have 
 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 mar- 
 ried ; and if they were poor, he gave them 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 Eng- 
 land was also in a great stir ; for the Parliament was for turning out of 
 bishops, and introducing the Presbyterian Directory; which, however, 
 as yet could not be well effected, 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 abundance 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 begin- 
 ning 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 opened 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 mornine;, it was dis- 
 covered unto his understanding, that to be bred at Oxford or Cambridn-e 
 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, believing that he could not 
 
1646.] PEOPLE CALLED QUAKERS. 29 
 
 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 solitariness. 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 would not go to 
 hear the priest with them, but separated himself from their way of wor- 
 ship : for he saw now that a true believer was another thing than they 
 looked upon it to 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 people, but became a stranger 
 to all, relying wholly upon the Lord Jesus Christ. 
 
 Some time after, it was opened to 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 shown him, that the Lord did not dwell in these temples 
 which man had erected, but in people's hearts, and that his people were 
 the temple he dwelt in. This was discovered to him when he 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 
 there, and told them he was afraid of Fox, for going after new lights. 
 This made him 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 aneinting in man, to teach 
 him ; arid 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 professors 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 the 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 Scripture, 
 as he told them plainly, held forth the contrary; for the blessed Virgin 
 Mary said, " My 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 distinguish between 
 dream and dream, their observations would be nothing but confusion, 
 since there were three sorts of dreams ; for multiplicity of business some- 
 times caused dreams ; and there were whisperings of Satan in the night 
 seasons ; and there were also speakings of God to man in dreams.' But 
 
30 THEHISTORTOFTHB [1647. 
 
 because these people were more in want of a clear discerning than oi 
 good will, they at length came out of those imaginations, and at last 
 became fellow-believers with him; who, though he had 'great openings m 
 his understanding, yet great trouble and temptations many times came 
 upon him ; so that when 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 more 
 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 (against 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 Presbyterians 
 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 notions. 
 And travelling into Nottinghamshire, there he met with a tender people, 
 and among these one Eliiiabeth Hooton, of which woman more will be 
 said in the sequel : with these he had some meetings and d'iscourses. 
 But his troubles and temptations still continued ; and he fasted much, 
 and walked often abroad in solitary places, taking his Bible with him ; 
 and then sat in hollow trees, and lonesome places, till night came on ; 
 and frequently in the night he walked mournfully about, being sur- 
 rounded with many sorrows in the times of these first workings of the 
 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 stayinsr 
 long in any place, lest, being a tender young man, he should be hurt bv 
 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 
 
1647.1 PEOPLE CALLED QUAKERS. 31 
 
 peregrination ; yet I do not count it absurd to say here, that it is indeed 
 true what a certain author, viz., Gerard Croese, relates of him, that he 
 was clothed with leather ; but not, as the said author adds, because 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 clothing 
 was strong, and needed but little mending or repairing ; which was com- 
 modious for him who had no steady dwelling-place, and everywhere in 
 his travelling about sought to live in a lonely state : for keeping himself 
 thus as a stranger, he sought heavenly wisdom, and endeavoured 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 intermissions, and was some- 
 times brought into such a heavenly joy, that admiring the love of God 
 to his soul, he would say with the Psalmist, " Thou, Lord, makest a fruit- 
 ful field a barren wilderness, and a barren wilderness a fruitful field." 
 Now he regarded the priests but little, because he clearly saw that to be 
 trained up in the universities, and to be instructed in languages, liberal 
 arts, and the like sciences, were not suificient 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 were 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 himself, a voice which said, ' There is one, 
 even Christ Jesus, that can speak to thy condition.' Having heard this, 
 his heart leaped for joy, and it was shown 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 ho 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 ; which 
 made him endeavour to keep fellowship only with Christ : since in the 
 greatest temptations, when he almost despaired, it was shown 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 desires 
 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 com- 
 
22 THBHISTOEYOFTHE [1647. 
 
 fort but the Lord by bis power ; 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. Nevei theless his temp- 
 tations 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 tho 
 Lord : and one day, when he had been walking solitarily abroad, and waS 
 come home, he became exceedingly sensible of the love of God to him, 
 so that he could not but admire it. Here it was shown 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 effect 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 itself to die by the cross, to wit, the 
 power of God. On tjae other hand, he perceived it was the groans of 
 the Spirit which did open his understanding, 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 Duckcnfield and Manchester, 
 where he staid awhile among the professors he found there, and declared 
 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 credi- 
 bly 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 doctrine. 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 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 diligently to take heed to the 
 teachings of the grace of God, that had appeared to them. And thus it 
 
1647.] PEOPLE CALLED QUAKERS. 33 
 
 happened that these unexpectedly and unawares came to meet with fel- 
 low-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 sin~ 
 less life, as a state that could be obtained here. Not long after he travel- 
 led to Broughton in Leicestershire, and there went into a meeting of the 
 Baptists, where some people of other notions 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 spe- 
 cial power of the Lord's workings began to spring in those parts, several 
 were so reached in their minds, that they came to be convinced, and 
 were turned 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 Cain, Ishmael, 
 Esau, Pharaoh, &c., were in the hearts of many people. But since this 
 did grieve him, he cried to the Lord, saying, ' Why should I be thus, see- 
 ing I was never addicted to commit those evils V And inwardly it was 
 answered him, ' That it was needful he should have a sense of all condi- 
 tions ; how else should he speak to all conditions V He also saw there 
 was an ocean of darkness and death ; but withal an infinite 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 many people came far and near to see him; 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 
 Vol. L — 3 
 
34 THBHISTOEYOFTHB [1648. 
 
 see it, for lie was not raised from his sickness. But after te was buried, 
 George Fox fell into such a condition, that he not only looked like a 
 dead body, but unto many that came to see him he seemed as if he had 
 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 night 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, 
 by the 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 Eternal 
 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 on the ground, as ever did wheat, that was sown 
 outwardly, and none to gather it ; and for this I mourned with tears.' 
 Thus far George Eox'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 received great openings, spoke to them of the things of God, 
 and was heard with attention by many, who going away, spread the fame 
 thereof. 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 
 Jbeen taken up into the third heavens, and seen things not lawful to be 
 uttered, a messenger of Satan was sent to buffet him, that he might not 
 exalt himself. Thus George Pox, by the assistance of the Lord, got 
 also over that temptation. 
 
 Now the 47th year of that century drew to an end, and state affairs 
 In England grew more and more clouded and intricate ; for the Kins 
 not thinking 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, he 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 
 
1648.] PEOPLE CALLED QUAKERS. 35 
 
 fellow-believers, and entered into society with George Fox ; insomucli 
 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 apostle 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 
 law before, and was bred up in it, when he was in the lust of persecution : 
 but it 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 moderate, 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 extraordi- 
 nary 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, 
 Avhere G. Fox came also, who hearing them discourse about the blood 
 of Christ, he cried out among them : ' Do ye not see the blood of Christ ? 
 Ye must see it in your hearts, to sprinkle your hearts and consciences 
 from dead works, to 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 endeavored 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 ^ith 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 pro- 
 fessors, who, being come together in the field, were praying and expound- 
 ing 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 inward and out- 
 ward 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 
 
36 THEHISTOETOFTHE [1648: 
 
 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 pews, 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 Uod, 
 that liveth and abideth for ever." ' The priest, instead of answering 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 stepped up, and asked the priest, ' Dost thou call 
 this place (the steeple-house) a church ? Or dost thou call this mixed 
 multitude a church V 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 head of a 
 mixed multitude, or of an old house made up of lime, stones, 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 professors 
 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 Beavor, 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 continuing 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 ti-ied under such a cloud. Now in those parts he had 
 great meetings, and a divine power working in that country, and there- 
 abouts many were gathered. Then coming into Derbyshire, there was 
 a great meeting of Friends af Eaton, where many of them began to 
 preach the doctrine of truth, who afterwards were moved to declare the 
 truth in other places also. 
 
 George Fox coming about this time to Mansfield, heard that, in a 
 town about eight miles off, there was to be a sitting of justices, to deli- 
 berate about hiring of servants ; and he, feeling a constraint- upon his 
 aind, went thither, and exhorted them not to oppress the servants in 
 
1648.] PEOPLE CALLED QUAKERS. 37 
 
 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 was a common drunkard, and a noted whore-master, and a 
 poet also, he went to him, and reproved him in an awful manner for 
 his 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 thoroughly con- 
 vinced, 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 Gr. Fox's ministry went forward, and many were thereby turned 
 from darkness to light ; . 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 resto- 
 ration of the mind, but the virtues of the creatures were also opened 
 to him; so that he began to deliberate whether he should practice 
 physic for the good of mankind. But God had another service for him ; 
 and it was shown him, that he was to enter into a spiritual labor ; and also 
 that those who continued faithful to the Lord, might attain to a state in 
 which the sinful inclination was subdued. Moreover, the three great pro- 
 fessions 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 transgression, and over all sin, and 
 answered the Spirit of God that was . oppressed in man : and that the 
 priests, for the most part, were out 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, lawyers, and priests, who pretended to 
 cure the body, to establish the property 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 which 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, couM speak the word of the Lord, as hav- 
 ing heard his voice, and known his Spirit, so that they could see the star 
 of Jacob, and the godliness of Israel's tents, which no enchantment 
 
38 THEHISTOKYOFTHE [1648. 
 
 could prevail against : these that could speak so much of their divme 
 experience, and yet turned from the Spirit of God, and went into the 
 gain-saying, these he saw would be the great deceivers, far beyond the 
 priests. He saw also that people generally did read the Scriptures, with- 
 out having a true sense of them ; for some cried out much against Cam, 
 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 Lord had also opened to him now, that every man was enhght- 
 ened by the divine light of Christ ; and he saw that they that believed in 
 it, came out of condemnation, and became the children of the light : but 
 they that hated it, and did not believe in it, were 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 salvation, and had 
 appeared to all men, was able to bring them into the favor 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 himself 
 powerfully moved to go abroad into the world, which was like 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. Now he was 
 sent to turn people from darkness to the light, that they might receive 
 Christ Jesus ; for he saw, that to as many as should receive him in his 
 light, he would give power to become the sons of God : and that there- 
 fore 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 being 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 living way ; 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 
 teachers, 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 
 
1648.] PEOPLE CALLED QUAKERS. 39 
 
 man and woman Tvithout distinction, and not to bid people ' Good 
 Morrow' 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 some- 
 times 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-honor was 
 an honor from below, which the Lord would lay in the dust, and stain 
 it ; that it was an honor which the proud looked for, without seeking the 
 honor which came from God alone ; that it was an honor invented by 
 men in the fall, who therefore were oifended if it were not given them ; 
 though they would be looked upon as church members, and good Chris- 
 tians ; whereas Christ himself said, " How can ye believe, who receive 
 honor one of another, and seek not the honor that cometh from God 
 only?" That it was an honor, which, in relation to the outward cere- 
 mony, viz., the putting off the hat, was the same which was given to 
 God ; so that in the outward sign of reverence, no distinction or difiFer- 
 ence was made betwixt the Creator and the creature ; nay, that the say- 
 ing 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 language 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 pretended that the putting off of the hat was but a small 
 thing, which none ought to scruple at, yet it was a wonderful thing to see 
 what great disturbance this pretended small matter caused among people 
 of all sorts ; so that even such that would be looked. upon as those that 
 practised humility and meekness, soon showed what spirit they were of, 
 when this worldly honor was denied them. But all this served to 
 strengthen the fellow-believers more and more in their plain carriage, 
 and made them live up faithfully to the convincement of their consciences 
 without respect of persons. 
 
 In the meanwhile the troubles of the land continued. We left the 
 King in the foregoing year in the Isle of Wight, in effect un-kinged. 
 Some time after, the Duke of York, second son to the King, being then 
 past fourteen years of age, fled to Holland, disguised in woman's apparel ; 
 and his eldest brother, the Prince of Wales, who two years before fled 
 to France, came now to Helvoet-Sluys in Holland, and went 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 
 
40 THBHISTORYOFTHE [1648. 
 
 London. He also published, by tbe spreading of a declaration, that he 
 came to release his father. Now there was also a negotiation 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 fluctuating 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 Oliver Cromwell, Lieutenant General, 
 with more than a hundred other persons, to be his judges. These being 
 formed into a court of justice, the King was conducted from Windsor 
 to St. James', and thence brought before them in Westminster Hall, 
 where he was arraigned as guilty of high treason, for having levied 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 people, they are mine by inheritance ;' and being un- 
 willing 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 Commonwealth. But before this sentence was pronounced, 
 the King desired that he might be permitted to make a proposition to both 
 Houses of Parliament in the painted Chamber, designing as was since said 
 to propose his own resignation, and the admission of his son, the Prince 
 of Wales, to the throne. But this re(][uest 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 Par- 
 liament, 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 Parliament 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 from his body. The 
 same day the Parliament ordered a declaration to be published where- 
 by it was declared treason to endeavor to promote the Prince of Wales 
 Charles Stuart, to be King of England, or any other single person to be 
 the chief governor thereof. And then, after having abolished the House 
 of Peers, they assumed to themselves the chief government of the nation 
 with the title of. The Parliament of the Commonwealth of Eno-land 
 
 The news of the King's death was no sooner come into Scotland than 
 Charles, Prince of Wales, was proclaimed, at Edinburgh, King of Great 
 
1649.] PEOPLE CALLED QUAKERS. 41 
 
 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 vrell do 
 so as the English, 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 there- 
 fore he went not only to the courts, crying for justice, and exhorting the 
 judges and justices to do justice, but he wai-ned also those that kept 
 public houses for entertainment, not to let people have more drink than 
 what would do them good. He also testified 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 holidays being 
 usually the times wherein God was most dishonoured. When he came 
 into markets, he also declared against deceitful merchandizing, and 
 warned all to deal justly, and to speak the truth ; and he testified against 
 the mountebanks playing tricks on their stages : and when occasion 
 offered, he warned the school-masters and school-mistresses to teach their 
 children to mind the fear of the Lord ; saying, that they themselves 
 ought to be examples and patterns of virtue to them. But very burden- 
 some 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 wares to sale. 
 
 Going once on a First-day of the week, in the morning, with some of 
 his friends to Nottingham, to have a meeting there ; and having seen 
 from the top of a hill the great steeple-house of the town, he felt it required 
 of him to cry against that idol 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 them, and went away 
 to the steeple-house, where the priest took for his text these words of the 
 Apostle, 2 Pet. i. 19. " We have also a more sure word of prophecy, 
 whereunto ye do well that ye take heed, as unto a light that shineth in a 
 dark place, until the day dawn, and the day-star arise in your hearts." 
 And he told the people that this was the Scripture, 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, ' 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, reli- 
 gions, and judgments are to be tried. That was it which led into all 
 truth, and gave the knowledge thereof. For the Jews had the Scrip- 
 tures, and yet resisted the Holy Ghost, and rejected Christ, the bright 
 morning star, and persecuted him and his Apostles ; though they took 
 upon them to try their doctrine by the Scriptures ; but they erred in 
 judgment, and did not try them aright, because they did it without the 
 Holy Ghost.' Thus speaking, the ofiicers came and took him away, and 
 put him into a nasty, stinking prison. At night he was brought before 
 
42 THBHISTORYOFTHB [1649. 
 
 the mayor, aldermen, and sheriffs of the town ; and they examining him, 
 he told them that the Lord had moved 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, Gr. Fox was sent back to 
 prison. But some time after, the head sheriff, John Eeckless, 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. 
 
 George Fox thus coming to lodge at this sheriff's house, had great 
 meetings there, and some persons of quality in 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 himself made sensible that this was an indispen- 
 sable 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 repentance to the people ;' and 
 accordingly he went in his slippers into the market, and into several 
 streets, preaching repentance. Some others also in the town were moved 
 to speak to the mayor and magistrates, and to the people, exhorting them 
 to repent. But this the magistrates could not endure ; and, to vent their 
 passion on G. Fox, they sent for him from the sheriff's house, and com- 
 mitted 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 ; however, the judge 
 was a little displeased, having said, ' He would have admonished the 
 youth, (meaning G. Fox,) if he had been brought before 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 people began to be very 
 rude, yet the governor of the castle was so moderate, 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 
 
1649.] PEOPLE CALLED QTJAKEKS. 43 
 
 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 triith, and 
 continued in it to her death. 
 
 Whilst G. Fox Tvas in this place, he was moved to go to the steople- 
 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 they hauled him out, though hardly able to stand, and 
 put him in the stocks, where he sat some hours : and they brought 
 horse-whips, threatening to whip him. After some time they had him 
 before the magistrates, at a knight's house ; who, seeing how ill he had 
 been used, set him at liberty, after much threatening. But the rude 
 multitude stoned him out of the 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 into Leicestershire, accompanied by 
 several of his friends ; and coming to Barrow, discoursed with some 
 Baptists ; and one of them saying, 'What was not of faith was sin ;' he 
 asked, ' What faith was, and how it was wrought in man :' but they, 
 turning 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, Gr. 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 towards 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 in 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 blas- 
 phemers, who were come to that degree that they said they were gods ; 
 and this their wicked opinion they endeavored 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 recon- 
 ciling all things to himself, things in heaven, and things on earth.' 
 G. Fox, who was greatly grieved at this profaneness, told them that these 
 Scriptures were nothing to their purpose ; and seeing they said they 
 were gods, he asked them if they knew whether it would rain to-morrow ; 
 
f 
 
 44 THEHISTOKTOFTHB [1649. 
 
 and thev saying they could not tell, he told them God could tell. He 
 asked them also, if they thought they should always he in that condition, 
 or should change : and they answering that they could not tell, G. Fox 
 told them that God could tell it, and that he did not change. This con- 
 founded them, and brought them down for that time : so after having 
 reproved them for their blasphemous expressions, he went away. Not 
 long after this, one of these ranters, whose name was Joseph Salmon, 
 gave forth a book of recantation, 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, and to bring them off from all their man-made 
 teachers, to hear his Son. And though some few raged, yet they were 
 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. Never- 
 theless, 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 
 excise-men, and warned them to take heed of oppressing the poor. 
 There being in that town a great man that had long lain sick, and wag 
 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 restored 
 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? It is no more to me than a straw.' He being stopped thus, 
 went away in a rage, and his master hearing 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 increasedl 
 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, endeavored to bring them 
 off from man's teaching unto God's teaching ; and though the priest waP 
 not able to gainsay, yet they had him before the mayor, and threatenet 
 
1650.] PEOPLE CALLED QUAKEKS. 45 
 
 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. 
 
 Concerning state affairs, it hath been said already that Charles II. had 
 been proclaimed King by the Scots ; but he being still in Holland, they 
 sent to him there, that he would subscribe the Covenant, and so abro- 
 gate 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 having been sent away, as hath been said, from Chesterfield, 
 came to Derby in the year 1660, and lay at a doctor's house, whose wife 
 was convinced of the truth he preached. Now it happened, as he was walk- 
 ing 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 was to be 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 that was a preacher. 
 Then he felt himself moved to go to that congregation ; and when the 
 service was done, he spoke to them what he believed the Lord required 
 of him ; and they were pretty quiet. But there came an officer, who took 
 him by the hand, and said, that he, and the other two that were with him, 
 must go before the magistrates. Coming 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 him to it ; he further said, that 
 God did not dwell in temples made with hands ; and that all their preach- 
 ing, 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, he told them, they 
 were not to dispute of God and Christ, but to obey him. But this doc- 
 trine did so displease them, that they often put him in and out of the 
 room, and sometimes told him scoffingly, that he was taken up in rap- 
 tures. At last 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 sin, and in him there is no sin.' 
 Then he and his 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 un- 
 righteousness is sin.' So when they had wearied themselves in examin- 
 ing him, they committed him and another man, (one Fretwell,) to the 
 house of correction in Derby, for six months, as blasphemers, as appears 
 by the following mittimus. 
 
 To the Master of the Souse of Correction in Derhy, Greeting. 
 
 We have sent you herewithal the bodies of George Fox, late of Mans- 
 field in the county of Nottingham ; and John Fretwell, late of Staniesby 
 
46 THEHISTOKTOFTHB [J 650. 
 
 in the county of Derby, htisbandman, brought before us this present day, 
 and charged with the avowed uttering and broaching of divers blasphe- 
 mous opinions contrary to a late act of Parliament, which, upon their 
 examination before us, they have confessed. These are therefore to re- 
 quire 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 main-prize, or until 
 they shall find suiEcient security to be of good behavior, or be thence 
 delivered by order from ourselves. Hereof you are not to fail. Given 
 under our hands and seals this 30th day of October, 1650. 
 
 Gee. Bennet, 
 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 endeavored to persuade people that it was an erroneous doctrine, to 
 assert a possibility of being freed from sin in this life, as was held forth by 
 the Quakers ; for this began now to be the name whereby G. Fox's fel- 
 low-believers were called, in a reviling way : and since that denomination 
 hath continued to them from that time downward, we cannot therefore 
 pass by the first rise of it with silence. Until this time those who pro- 
 fessed the light of Christ as shining in man's heart, and reproving for sin, 
 were not improperly calle(l 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 ran over all England ; and making no stand there, it quickly 
 reached to the neighboring countries, and adjacent kingdoms, insomuch, 
 that the said Professors of the Light, for distinction's 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 in those early times, among the many adherents of this 
 persuasion, there were some that having been people of a rude and dis- 
 solute life, came so to be pricked to the heart, that they grew true peni- 
 tents, with real sorrow for their former transgressions ; it happened that 
 they at meetings did not only burst out into tears, but also were aifectedi 
 with such a singular commotion of the mind, that some shakino-s of their 
 bodies were perceived ; some people naturally being more aifected with 
 the passions of the mind than others ; for even anger doth transport som( 
 men so violently, that it makes them tremble ; whereas othors will quak( 
 
1650.] PEOPLE CALLED QUAKERS. 47 
 
 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 oc- 
 casion 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 trembled 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 with G. Fox 
 to the house of correction ; but he not standing faithful in his testimony, 
 obtained, by intercession of the jailor, 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 
 jailor, to find something wherewith to ensnare him, would sometimes ask 
 him such silly questions, as, whether the door was 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, he was moved to write both to the priests and magistrates 
 of Derby. 
 
 Now since G. Croese, in the beginning of his history, represents G. 
 Fox as one altogether unfit, not only to write legibly, but also to express 
 his 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 
 beside the purpose to say that this is more than any will be able to 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 skilful linguist. And albeit he employed others, be- 
 cause 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 
 not write from hearsay, but have seen it at sundry times. And how true 
 it is what the same author says, that mostly all that G. Fox did write, 
 was scarce any thing besides a rough collection of several Scripture 
 places, may be seen by the sequel of this history, wherein will be found 
 many of his writings. The first of his letters I meet with is the follow- 
 ing, which he wrote to the priests of Derby, from the house of correc- 
 tion, where certainly he had not the convenience of a writing clerk. 
 
 ' 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 : 
 
48 THEHISTORTOFTHE [1050. 
 
 but you make a trade and sale of what the prophets and the 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 re- 
 sist the truth ; being men of corrupt minds, reprobate concerning 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 lives by ; but to talk of in words. 
 You are the men that live in pleasures, pride, and wantonness, in full- 
 ness of bread and abundance of idleness : see if this be not the sin of 
 Sodom. Lot received the angels : but Sodom was envious. 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 wrote to the magistrates who committed him to prison 
 was to this efifect : 
 
 ' Friends, 
 ' I am 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 for. 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? Is not truth silenced in the streets, or 
 can equity enter? And do not they that depart from evil, make them- 
 selves a prey ? Oh ! consider what ye do in time, and take heed whom 
 ye do imprison : for the magistrate is set for the punishment of evil doers, 
 and for the praise of them that do well. Now, I entreat you, in time, 
 take heed what you do, for surely the Lord will come, and will make 
 manifest both the builders and the work : and if it be of man, it will 
 fail ; but if it be of God, nothing will overthrow it. Therefore I desire 
 and pray, that you would take heed, and beware what you do, lest ye be 
 found fighters against God. Q.^ -p' 
 
 George Fox having thus cleared his conscience, continued waiting in 
 patience, leaving the event to God. And after some time he felt him- 
 self 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 con- 
 sideration thereof; one of them, (already mentioned,) was Justice Ben- 
 net ; the other, Nathaniel Barton, both a justice and a colonel, as also a 
 preacher : to these he wrote as follows : 
 
1650.] PEOPLE CALLED QUAKERS. 49 
 
 ' Friends, 
 ' You 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 not, ears and hear not, without understanding ! 
 ' Fear ye not me,' saith the Lord, ' and will ye not tremble at my presence?' 
 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 Maker : and 
 they shut up the kingdom of heaven from men, neither go in themselves, 
 nor suifer 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 chil- 
 dren of them, seeing, ye now persecute the way of truth. consider, there 
 is a true judge, that will give every one of you a reward according to 
 your works. mind where you are, you that hold up the abominations 
 which the true prophet cried against ! 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 exalted.' 
 
 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 flesh, 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 follow- 
 est covetousness and greediness, and earthly mindedness, thou deniest 
 him in life, and deceivest thyself and others, and takest him for a cloak. 
 Woe be to you greedy men, and rich men, weep and howl for your misery 
 that shall come. Take heed of covetousness, and extortion ; God doth 
 forbid that. Woe be to the man that coveteth an evil covetousness, that 
 he may set his nest on high, and cover himself with thick clay. 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 : the one fared sumptuously every day ; 
 the other was a beggar. 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. F.' 
 
 Vol. L— 4 
 
50 THBHISTORTOFTHB [1650. 
 
 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. Gr. F.' 
 
 Now, though the Mayor of Derby did not sign the mittimus, yet having 
 had a hand with the rest in sending G. Fox to prison, he also wrote to 
 him after this manner : 
 
 ' Friend, 
 ' Thou art set in place to do justice ; but in imprisoning my body, thou 
 hast done contrary to justice, according to your own law. 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 ; I was in prison, and 
 ye visited me not.' friend, thy envy is not against me, but against the 
 power of truth. I had no envy to you, but love. take heed of oppres- 
 sion, ' 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 stubble ; 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 suffereth, and envieth 
 no man. If the love of God had broken your hearts, you would show 
 mercy ; 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. friend ! mercy and true judgment, and justice, are cried for 
 in your streets. Oppression, unmercifulness, cruelty, hatred, pride plea- 
 sures, wantonness, and fullness, is in your streets ; but the poor is not 
 regarded. take heed of the woe : woe be to the crown of pride ! Woe 
 ■be to them that drink wine in bowls, and the poor is ready to perish. 
 ■remember Lazarus and Dives : one fared deliciously every day • and the 
 other was a beggar. friend, mind these things, for they are near and 
 see, whether thou be not the man, that is in Dives' state.' 
 
 To those of the Court at Derby, he also wrote the following exhor- 
 tation. 
 
1650.] PEOPLE CALLED QUAKERS. 51 
 
 ' I am moved to write unto you, to take heed of oppressing the poor in 
 your courts, or laying burdens upon poor people, -which they cannot bear : 
 and of false oaths, or making them to take oaths, which they cannot per- 
 form. The Lord saith, ' I will come near to judgment, and I will be a 
 swift witness against the sorcerers, against the false-swearers, and against 
 the idolaters, and against those that do oppress widows and the father- 
 less.' Therefore take heed of all these things betimes. The Lord's 
 judgments are all true and righteous, and he deligheth in mercy : so 
 love mercy, dear people, and consider in time.' 
 
 And because the ringing of bells for joy, is a thing generally tending 
 to stir up vanity and immorality, he also wrote a few lines to the bell- 
 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, when 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 ? 
 and they saying Yes, he further asked them. In whom ? to which they 
 answering'. In 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 
 Dver 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, 
 ind give you access to him again.' But such language as this they could 
 not endure ; for they said, they could not believe 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 themselves 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 therefore he bade them forbear talking of the 
 Scriptures, which were the holy men's words ; for the holy men that wrote 
 ihe Scriptures (said he,) pleaded for holiness in heart, life, and conversa- 
 tion 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 a high professor, waS 
 much enraged against G. Fox, and spoke wickedly of him. But it 
 
THE HISTOKT OP THE 
 
 [1650. 
 
 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 was 
 afraid of him, because I had done him so much wrong, and spoken so 
 much against him to the ministers, and professors, and to the justices, 
 and in taverns and, ale-houses.' 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 jailor that 
 came to Paul and Silas trembling.' And he desired that he might lie 
 with him ; to which G. Fox answered, That he was in his power, he 
 might do what he would. But said the other, ' Nay, I will have your 
 leave ; and I could desire to be always with you, but not to have you 
 as a prisoner.' G. Fox, unwilling to deny his desire, complied with it, 
 and suffered him to lie with him. Then the keeper told him all his 
 heart, and said, 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 jailor if they would set down to him how far a mile 
 was, he might take the liberty of walking it sometimes : for he believed 
 they thought he would go away; and the jailor 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 jailor'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 ; 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 diseovereth 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 keera 
 his mind within to the Lord. Now, in this state and condition sub t 
 
1650.] PEOPLE CALLED QUAKERS. 63 
 
 to the Spirit of tte 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 
 faith, 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. 
 That which cannot bear the world's judgment, is not the love of God ; 
 for love beareth all things, and is above the world's judgment ; for the 
 world's judgment is but foolishness. And though it be the world's judg- 
 ment and practice, to cast all the world's filthiness, that is among them- 
 selves, upon the saints ; yet their judgment is false. Now the chaste vir- 
 gins 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 .knowledge 
 is fleshly, and not spiritual ; but savors of death, and not of the spirit of 
 life. Now some men have the nature of swine, wallowing in the mire ; 
 and some 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 nature of the ser- 
 pent, (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 a horse, to prance and vapor 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 appetite, to keep his mind in his 
 inventions, and in the creatures, from the Creator. therefore let not 
 the mind go forth from God ; for if it do, it will be stained, and venomed 
 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. ! therefore mind that which is eternal and invisible, and him 
 
54 THEHISTOKTOFTHB [ISoO. 
 
 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 in 
 visible 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 m 
 you. therefore you that know the light, walk in the light! for 
 there are children of darkness that will talk of the light, and of tht 
 truth, and not walk in it ; but the children of the light love the light, 
 and walk in the light. But the children of darkness walk in dark- 
 ness, and hate the light ; and in them the earthly lusts, and the carnal 
 mind choke the seed of faith, and that bringeth oppression on the seed, 
 and death over them. 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, God, be all glory and honor, who 
 art Lord of all visibles and invisibles ! to thee be all praise, who bringest 
 out of the deep to thyself; 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 who 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 fpr 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 things from the Lord, 
 this bringeth death. Now when the mind is got into the flesh, and into 
 death, then the accuser gets within, and the law of sin and death, that 
 gets into the flesh ; and then the life suffers under the law of sin and 
 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 man 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 believing in 
 him, from whom all mercy doth flow : for there is peace in resting in the 
 Lord Jesus. This is the narrow way that 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 reason- 
 ing with flesh and blood, for that bringeth disobedience ; and then ima- 
 ginations and questionings do arise, to draw from obedience to the truth 
 of Christ. But the obedience of faith destroyeth imaginations, and ques- 
 tionings, and reasonings,_and all the temptations in the flesh and buffet- 
 ings, 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 ner- 
 fect and plain, shall be lord : for he is beloved of God. (j_ p > 
 
1.650.] PEOPLE CALLED QUAKERS. 55 
 
 About the same time lie wrote 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. consider, in the true obedience the Lord is known, 
 and an understanding from him is received. Mark and consider in 
 silence, in the lowliness of mind, and thou wilt hear the Lord 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 Zion : their joy never shall man take from them. Glory to the Lord 
 God for evermore !' 
 
 And since many, that had been convinced of the truth, turned aside, 
 because pf the persecution that arose, he wrote 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 ; reign- 
 ing above the world, and above all things that draw from the Lord ; 
 that in clearness, righteousness, pureness, and joy, you may be preserved 
 to the Lord. hear, 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 rela- 
 tions came to see him, and being sorry for his imprisonment, they went 
 to the justices by whose order he was put there, and desired that he 
 might be released, oiFering to be bound in one hundred pounds, and 
 others in Derby in fifty pounds apiece with them, that he should no more 
 come thither to declare against the priests. But he being brought before 
 the justices, would not consent that any should be bound for him, 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 hands, crying, 'Away with him, jailor; take him away, jailor.' Where- 
 upon 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 market and streets, and warned the people to 
 repentance. And on the First-days he now and then visited the prisoners 
 in their religious meetings. But the justices having required sureties 
 for his good behavior, it came upon him to write to them again, as fol- 
 loweth : — 
 
56 THEHISTORTOFTHE [1650 
 
 ' Friends, 
 
 "i 
 
 ' See what it is in you that doth imprison ; and see who is head in 
 you ; and see if something do not accuse you ? 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 behavior ? I am bound to my good behavior, and do cry for good 
 behavior 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 earth, 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 behavior from drunk- 
 enness, or swearing, or fighting, or adultery, and the like ? 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 wrote 
 again, as foUoweth : 
 
 ' 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 many weeks. If the love of God had broken your hearts, then 
 would ye see what ye have done. Ye would not have imprisoned me, 
 had not my Father suflFered 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 me ? All men's words will 
 do me no good, nor their bonds neither, to keep my heart, if I have not 
 a guide within to keep me in the upright life 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 oppression 
 and oaths, and injustice, and gifts, or rewards, for God doth loathe all 
 
1650.] PEOPLE CALLED QUAKERS. 57 
 
 Buch : 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 con- 
 science clear : take heed how you spend your time.' 
 
 To the priests of Derby he also wrote 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 
 they would not have crucified him. The saints, whom 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 
 piize your time while you 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 
 betimes, 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 greediness, 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 
 His name ; but where there is opposing of God, and serving the devil, 
 that profession is sad and miserable. prize your time, and do not 
 love that which God doth forbid, lying, wrath, malice, envy, hatred, 
 
58 THEHISTORTOFTHE [1650. 
 
 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 revealed 
 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 ! 
 look at the mercies of God, and prize them, and do not tm-n them into 
 wantonness. eye the Lord, and not earthly things !' 
 
 Besides this, he wrote the following to Nathaniel Barton, who, as was 
 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. Woe be to him that 
 covereth, and 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 
 hungry and ye fed me not ; 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 hast 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 nourished 
 thy heart, as in a day of slaughter : thou hast killed the just. look 
 where thou art, and how thou hast spent thy time ! 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, which 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 reven 
 or rashness, or headiness, pride or gluttony, greediness, oppression or 
 
1650.] PEOPLE CALLED QUAKERS. 59 
 
 covetousness, or foolish jesting, or vain songs ; God doth forbid these 
 things, and all unrighteousness. If thou professest God, and actest 
 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 a hard thing to keep God's commandments; but it is an easy 
 thing to keep the devil's commandments, and to live in all unrighteous- 
 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 pouring out upon you! 
 Howl ye oppressors, for recompense and vengeance is coming upon 
 you ! Woe unto them that covetously join one house to another, and 
 bring 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. Woe unto him that covetously getteth 
 evil-gotten goods into his house, that he may set his nest on high, to 
 escape 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 
 before, 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 endeavored 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 Dumfermling, dated the 16th day of August, 1650, and in the 
 
60 THEHISTOETOFTHE [1650. 
 
 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 honor 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 councils, 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 plainly signified that the nation indeed had been 
 wronged by his father's behavior ; and he seemed to promise amend- 
 ment, if he came to be restored. In the meanwhile, they began to see 
 in England that the Scots were like to make head against them: and 
 therefore they ordered to send General Fairfax with an army thither ; 
 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 re'signed 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. 
 
1651.] PEOPLE CALLED QUAKBES. 61 
 
 CHAPTER II. 
 1650 — 1652. 
 
 Convincement of a Trooper^Labors of G. Fox in divers places — Injustice of Death penalty 
 for Stealing — Letters of G. Fox to different individuals — Convincement of R. Farns- 
 worth, J. Naylorand W. Dowsbury — G. Fox preaclies in several Steeple-houses — Several 
 Priests convinced, and become Quakers — Kingf's army beaten at Worcester — General 
 convincement — Cruelty inHicted on G. Fox at Pattrington — G. Fox travels into Netting, 
 hamshire, Lincolnshire and Yorkshire — Convincement of F. Howgill and J. Audland — 
 Convincement of E. Burrough — Swarthmore — Convincement in the family of Judge Fell 
 — Increase of Preachers among the Quakers. 
 
 TjiB 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 thern, 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 Scrip- 
 tures for what he now 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 Parliament's army to 
 fight with them, the said colonel made choice of him and another to 
 answer 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 ; hut 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 fight 
 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 being 
 
62 THEHISTORYOFTHE [1651. 
 
 very near out, and there being many new soldiers raised, the com- 
 missioners would have him made captain over them, and the soldiers 
 cried, ' They would have none but him.' So the keeper of the house of 
 correction was commanded to bring him up before the commissioners 
 and soldiers in the market place ; and there they proffered him that 
 preferment, (as they called it,) asking him if he would not take up arms 
 for the Commonwealth, against Charles Stuart. G. Fox, never having 
 been a fighter, though it has appeared he was bold and valiant, told 
 them, 'That he could not 'do so, as well knowing whence all wars 
 did 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 of 
 his virtue.' But he not mattering those flattering words, replied, 'If 
 this be your love and kindness, I trample it under my feet.' This bold 
 answer presently showed how shallow their pretended kindness was : for 
 it so enraged them, that they said, ' Take him away, jailor, 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 ^ear, 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 shown 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. 
 
 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 troubled 
 about it ; for they thought it a great shame to them, that he should 
 lie thus in jail : besides, it was a strange thing then to be imprisoned 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?' '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.' T^'= puzzled 
 the soldier a little, so that he could not deny it. Then he ti. Id him 
 '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 
 
1651.] PEOPLE CALLED QUAKERS. 63 
 
 ttereby 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 cam6 
 to him some that pretended they were triers of spirits ; and these he 
 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 mind, 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 wrote 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 loathe all such. Love mercy and true judgment, justice, 
 
64 THE HISTOEY OF THE [1651. 
 
 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 
 defiled by their conversation : but the fear 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 
 a hurtful thing it was, that prisoners should lie long in jail, because 
 they learned wickedness one of another, in talking of their bad deeds ; 
 and that therefore speedy justice ought to be done. 
 
 Now whilst he was confined here, there was a young woman in the 
 jail for robbing her master of some money ; aiid she being to be tried 
 for her life, he wrote concerning her to the judge and jury, showing 
 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, wrote a few words, 
 containing, '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 man threatened G. Fox, and also the jailor, that he 
 would raise the devil, and break the house down ; so that he made the 
 jailor 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 
 undaunted 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 them ' 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 
 
1651.] PEOPLE CALLED QUAKERS. 65 
 
 prisoner. Hereupon Gr. 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 ; hut 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 
 hateth 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 : ta,ke heed of speaking of Christ in words, 
 and denying him in life and power. friends, the imprisoning my 
 body 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 
 fellow-creatures : and that you may weigh yourselves, and see how you 
 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 how the priests 
 had deceived the people, viz. 
 
 ' Christ was ever hated ; and the righteous, for his sake. Mind who 
 they were, that did ever hate them. He that was born after the flesh, 
 did persecute him that was born after the Spirit ; and so it is now. 
 And mind, who were the chiefest against Christ ; even the great learned 
 men, the heads of the people, rulers and teachers, that did profess 
 the law and the prophets, and looked for Christ : they looked for an 
 outwardly glorious Christ, to hold up their outward glory: but Christ 
 spake against the works of the world ; and against the priests, and 
 scribes, and Pharisees, and their hypocritical profession. He that is a 
 stranger to Christ, is a 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 hirelings, and said, " It was a 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 such 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 
 Vol. L — 5 
 
66 THBHISTORTOFTHB 1651.] 
 
 the knowledge of the truth ; men of corrupt minds, reprobate concern- 
 ing the faith ; and as Jannes and Jambres withstood Moses, so, (saith 
 he,) do these resist the truth ; but they shall proceed no further, for 
 their folly shall be made manifest unto all men." Moses forsook honors 
 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 ? 
 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 honor and master-ship, which Christ denied : and all 
 unrighteousness : yet multitudes of teachers ; heaps of teachers ; the 
 golden cup full of abominations ! Paul did not preach for wages ; but 
 labored with his hands, that he might be an example to all them that 
 follow him. 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 do 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 
 holdeth it up.' 
 
 He also wrote a serious exhortation to the magistrates of Derby, to 
 consider whom they imprisoned. 
 
 ' Friends, 
 'I desire you to consider in time, whom ye do imprison; for the 
 magistrate 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 you of the woes that will come upon you, except you 
 repent, 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 
 justify yourselves before men ; but God knoweth your hearts ; he will 
 not be worshipped with your forms and professions, and 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 justice, to love and show mercy, to walk humbly with 
 
1651.J PEOPLE CALLED QUAKERS. 67 
 
 him, and to lielp the widows and fatherless 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 who 
 seeth all things, will discover all your secrets. And know this assuredly, 
 the Lord will deliver his servants out of your hands, and he will 
 recompense 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 to 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 may 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 of 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 
 against the Lord ; for he is stronger than you. Though ye 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 fullers' soap. 
 Then the stone that is set at naught of you builders, shall be the head- 
 stone of the corner. friends, lay these things to heart, and let them 
 not seem light things to you. I write unto you in love, to mind 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 spirit, 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 God's love pass 
 away from them, he mourned, and wrote the following lamentation. 
 
 ' Derby ! as the waters run away when the flood-gates are up, so 
 doth the visitation of God's love pass away from thee, Derby ! there- 
 fore look where thou art, and how thou art grounded ; and consider, 
 before 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 all to look at the Lord, and not at man. The woe is against the 
 crown of pride, and the woe is against drunkenness and vain pleasures, 
 and against them that make a profession of religion in words, and are 
 high and lofty in mind, and live in oppression and envy. Derby ! 
 thy profession and preaching stink before the Lord. Ye do profess a 
 Sabbath in words, and meet together, dressing yourselves in fine 
 apparel ; and you uphold pride. Thy women go with stretched forth 
 necks, and wanton eyes, &c., which the true prophet of old cried against. 
 
68 THEHISTORTOFTHE [1651. 
 
 Your assemblies are odious, and an abomination to the Lord ; pride is 
 set up, and bowed down to ; covetousness abounds : and he that doth 
 wickedly is honoured : so deceit doth bear with deceit ; and yet they 
 profess Christ in words. the deceit that is within thee ! it doth even 
 break my heart to see how God is dishonored in thee, Derby .' 
 
 After he had written this, he perceived that his imprisonment there 
 would not continue long ; for the magistrates grew uneasy about him, 
 and 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 
 banished him to Ireland. At first they called him a deceiver and a blas- 
 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 
 beginning 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 eifectually, that several were convinced. 
 He went after to Nottinghamshire again, and thence into Derbyshire, 
 where, having visited his friends, he passed into Yorkshire, and coming 
 into Doncaster, and other places, he preached repentance. After- 
 wards 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 acknow- 
 ledged 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. Fox 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 
 thence to Beverly, where he went into the steeple-house, and, after 
 he that preached there had done, George Fox spoke to the congregation, 
 and said that, ' They ought to turn to Christ Jesus as their teacher.' 
 This struck a dread among the people, and the mayor spoke to him ; 
 but none meddled with him. In the afternoon he went to another steeple- 
 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 speaking 
 did so please the auditory, that he was desired to come again on another 
 
1651.] PEOPLE CALLED QUAKERS. 6\} 
 
 day, and to preach there. But he directed them to their teacher Chris); 
 Jesus, and so went away. 
 
 The next day he came to Crantsick, to Captain Pursloe's, who 
 accompanied him to Justice Hotham's, and entering into discourse with 
 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 priests and professors, and the magistrates of 
 the town. This relation justice Hotham gave himself afterwards ; and 
 then G. Fox told him, that it was he who had been that day at Beverly 
 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 
 steeple-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 received that doctrine of truth, and continued in it. In 
 the afternoon he went to another steeple-house, about three miles ofi", 
 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, buy 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 kindled 
 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 ! mayst 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 ministers, 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 ; he then directed them to the light, and 
 the grace of God, and to the spirit of God in their inward parts, to be 
 taught and instructed thereby. Having thus cleared himself amongst 
 that 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 exceeding glad at the work of the Lord, and that His power was 
 revealed. 
 
 Thence G. Fox went through the country, and came at night to 
 an inn, where he bade the woman of the house, if she had any meat, to 
 bring him some. But because he said thee and thou to her, she looked 
 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 
 
70 THE HISTORY OF THE [1651. 
 
 room, would try her further, and asked her if she had any cream ; but 
 she denied that she had any. Then a little' boy playing about the churn, 
 put his hands into it, and pulling it down, threw all the cream on tne 
 floor. Thus the woman appeared to be a liar, and she being amazed, 
 took up the child and whipped it sorely : but he reproved her for her 
 lying, and going out of the house, went away, and that night laid in a 
 stack of ha,y, in rain and snow. The next day he came to York, and 
 the first day of the 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 quickly ; 
 for it was very cold weather. G. Fox then told them, ' This was 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 words 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 lodging. Yet several of 
 the people were 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 live up to it. The following day G. Fox passed to Cleaveland, 
 where having . a meeting, some were convinced. The first day of the 
 next week he went to the steeple-house, and when the prie^ had done, 
 he directed the people to their teacher within, Christ Jesus, who had 
 bought them. The priest then coming to him, he had a little 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 parted, 
 this Scotch priest met Philip Scarth, and breaking his cane against 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 hiili 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; hut when she 
 heard him preach, was so reached, that, being convinced of the truth 
 he declaredj she came to be one of his friends. Oftentimes he had 
 opportunity 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 
 
1651.] PEOPLE CALLED QUAKERS. 71 
 
 told them, the man in leather breeches had come ; for this was indeed 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 G. 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 endeavored 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 were 
 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 to go into the pulpit. The priest, not 
 satisfied with this refusal, sent again, desiring him to go up into 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 
 prophets 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 a high seat ; and since 
 somewhat had been spoken of false prophets, he declared to the auditory 
 the marks 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 apostles. He also directed the people to their inward teacher, Christ 
 Jesus, who would turn them from darkness to light. And having opened 
 divers Scriptures to them, he directed them to the Spirit of God in them- 
 selves, 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 any 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, 
 
72 THE HISTORY OF THE [1651 
 
 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 honor him with man's 
 honor: 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 another 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 their country. But they told him 
 that they themselves could not get him to take any money. G. Fox 
 passing 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. 
 
 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 Worcester 
 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. Fox, who, coming with priest Boyes into a town to bait, and hearing 
 the bells ring, asked what that was for. They told him that it was for 
 him to preach in the steeple-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 these 
 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 « 
 
1651.] PEOPLE CALLED QUAKERS. 73 
 
 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 Christ, 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 wa^es, preaching 
 for hire, and divining for money ; whom God and Christ never sent, 
 according to their own confession, when they say they never heard 
 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 begin ? 
 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 went along, some people called to the priest, 
 and said, ' Mr. Boyes, we owe you some money for tithes, pray come and 
 take it.' But he, throwing up his hand, said he had enough, and would 
 have none of it ; they might keep it ; and he praised the Lord he had 
 enough. At length they came into this priest's steeple-house in the 
 moors ; and the priest going 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 temple and synagogues was not to 
 hold them up, but to bring people to Christ, the substance, so the end of 
 his coming there was not to hold up these temples, 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 their sins, and 
 
74 THEHISTORYOFTHE [165l. 
 
 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 Crantsick, 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 justices in the 
 nation could not have stopped it with all their laws : because, (said he,) 
 they would have said as we said, and done as we commanded, and yet 
 have kept their old principle still : but this principle of truth overthrows 
 that principle, and the root and ground thereof.' 
 
 Now, though G. Fox found good entertainment, yet he did not settle 
 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 occurences, but 
 will give a short hint only of some of the chief. 
 
 Coming then, towards night, into Pattrington, he walked through the 
 town, and meeting the priest in the street, he warned both him and the 
 people to repent and turn to the Lord. And people gathering about him, 
 he declared to them the word of life, directing them to the inward word, 
 viz., the light wherewith they are enlightened. Going afterwards to an 
 inn, for it was dark, he desired lodging, but it was denied him : then he 
 asked for a little meat, or 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 ?' 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 desired 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 water, and so refreshed himself. 
 Then he got over the ditch, and being weary, sat down among the furze 
 bushes, till it grew day ; and then he arose, and p*assing on through the 
 fields, a man came after him with a pike-staff, and went along with him 
 to a town, where he raised the people, with the constable and chief 
 constable, before the sun was up. G. Fox seeing the multitude, warned 
 them of the day of the Lord that was coming upon all sin and wicked- 
 ness, and exhorted them to repent. But they laying hold on him carried 
 him back to Pattrington, and guarded him with halberds, pikes staves &c. 
 Being come to the said town, all was in an uproar ; and the priest and 
 constable consulting together what to do with him, he took that oppor- 
 tunity to exhort the people to repentance, and to preach the word of life 
 to them. At last a discreet man called him into his house, where he eot 
 Bome 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 
 
1652.] P350PLE CALLED QUAKERS. 75 
 
 his house, there came a man riding after, and asked him whether he was 
 the man that was apprehended. G. Fox asking him why ? the other 
 said, ' For no hurt.' Then he told him, he was ; and so 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 unwilling to let 
 any opportunity slip, without admonishing people to virtue, warned the 
 justice to repent, and bade him come to the light which Christ had 
 enlightened him 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 parlor, with the other men, 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 liberty. Then G. 
 Fox went back to Pattrington again, with that man who had rode 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 steeple- 
 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 laid, and many were convinced that day 
 of the truth he preS.ched; and they were exceeding sorry that they 
 had not given him lodging when he was there before. Thence he 
 travelled through the country, warning people, both in towns and in 
 country 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 Pattrington, he understood 
 that a tailor and some wild blades in that town, had occasioned his 
 being carried before the justice. This tailor came to ask him forgive- 
 ness, fearing he would complain of him ; the constables also were afraid 
 lest he should trouble them ; but he forgave them all, and exhorted them 
 to turn to the Lord, and to amend their lives. Now that which made 
 
76 THEHISTORTOFTHE [1652. 
 
 t.hem the more afraid, was, that he having been not long before m the 
 steeple-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 thou 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 that kind. 
 
 From Pattrington he went to several great men's houses, warning 
 them to repent. Some received him lovingly, and some slighted him. 
 Passing thus througlt the country, at night he came to another town, 
 where he desired lodging and meat, oflFering to pay for it ; but they 
 would not lodge- him, unless 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 light of Christ, and 
 Spirit of God, he passed away. As it grew dark, he 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 Nottinghamsjiire, visiting his friends there ; 
 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 more 
 because 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 before 
 all the people, that G. Fox said he was Christ ; and that he had got 
 witnesses to prove the same. G. Fox kindled wifh zeal, stepped upon 
 the table, and said to the people, that Christ was in them, except they 
 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 pe e- 
 ably. But very remarkable it was: this Judas shortly after hanf;ed 
 himself, and a stake was driven into his grave. Now, though this was a 
 well known thing in this country, yet some priests spread a report, that 
 a Quaker had hanged himself in Lincolnshire, and had a stake driven 
 through him. And though this was taken upon trust by hearsay ct 
 
1652.] FEOPLB CALLED QUAKERS. 77 
 
 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, 
 went to the steeple-house in the forenoon, but found no acceptance ; and 
 being thrust out, he was sorely 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-house, 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 
 formerly 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 haled before the magistrates, who 
 threatened him with death if ever he came thither again. But notwith • 
 standing all this, Gr. Fox bade 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 with him, they were stoned by the rude multitude. A certain 
 innkeeper that was a bailiff, seeing this, came and took them into his 
 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-house, and there found the priest and 
 the chief of the parish in the chancel, to whom he began to speak ; but 
 they immediately fell upon him, 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 thrust him out of the steeple-house, beat and 
 threw him down, and dragged him along the street, so that he was 
 besmeared with blood and dirt, and his hat taken away. When he was 
 got up again, he spoke to the people, and showed them how they 
 dishonored Christianity. Some time after, the priest coming by, scof- 
 fingly called G. Fox and his friends Quakers. But- he was spoken to 
 in such authority and dread that he fell a trembling, which made 
 one of the people say, ' Look how the priest trembles and shakes ; he is 
 turned a Quaker also.' 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 
 publicly, 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 
 Thomas Aldam. The constable who came with this order, which was to 
 be executed in any part of the West Riding of Yorkshire, took Thomas 
 
78 THEHISTOETOFTHE [1652. 
 
 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 neighbor. About this time 
 Kichard 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 slanderous 
 report that G. Fox carried bottles about with him, and made people 
 drink thereof, which made them follow him. And that he rode upon 
 a great black horse, and was seen in one country upon that horse, and 
 in the same hour in another country three score miles off. But these 
 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 knowii 
 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 let this pass unregarded, 
 showed the people the priest's 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 with 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 Wentzerdale, 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 serious ; others very rude, and even dangerous to his life. But he 
 trusted in God, really believing that he had sent him to preach repent- 
 ance, and to exhort people to a true conversion. 
 
 Thus travelling on, he came near Sedbergh ; there he went to a meet- 
 ing at justice Benson's, where a people met that were separated from 
 the public 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 steeple- 
 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 
 
1652.] PEOPLE CALLED QUAKERS. 79 
 
 teachers 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 people to come oft' from the temples made with hands, 
 and wait to receive the Spirit of the 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 in.' 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 were 
 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. . 
 
 The next First-day G. Fox came to Firbank chapel in Westmore- 
 land, where the aforesaid Francis Howgill, and one John Audland, had 
 been preaching in the morning. The chapel at that time was so full of 
 people, 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 reached 
 when he heard him preach in 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 others, that G. Fox would preach there that day, as 
 indeed he did. For having refreshed himself at noon with a little water 
 out of a brook, he went and sat down on the top of a rock hard by 
 the chapel, intending to have a meeting there. At this people wondered, 
 because they looked upon the church, (so called,) as a 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 
 sea-side. 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 their 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 ; 
 
80 THEHISTORYOFTHE [1652. 
 
 that BO 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 parables 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. 
 
 Whilst 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 whereon 
 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 com- 
 mand of God and Christ ; nor their priests instituted as Aaron 's priest- 
 hood was ; nor their tithes appointed by God, as those amongst the 
 Jews were ; but that Christ was come, who ended both the temple, 
 and its worship, and the priests and their tithes ; and that therefore all 
 ought to hearken unto him : for he said, " Learn of me ;" and God said 
 of him, " This is my beloved Son, in whom I am well pleased, hear ye 
 him."' In conclusion, he said, 'That the Lord God had sent him to 
 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 apostles were in.' 
 Thus preached G. Fox, and his ministry was at that time accompanied 
 by such a convincing power, and so reached the hearts of the people, 
 that many, and even all the teaehers 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 brought over by his 
 eifectual preaching. And as these had been zealous preachers amongst 
 those of their former persuasion, so it was not long before they became 
 publishers 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 preaching 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 Scriptures; 
 
1652.] PEOPLE CALLED QUAKERS. 81 
 
 and havmg a good understanding and strong memory, he thereby gathered 
 a large treasure of Scripture learning, became an eminent teacher among 
 the Independents, 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 know- 
 ledge, and that all his righteousness was but as filthy rags. This 
 brought him to a state of mourning, for now he saw that all his profes- 
 sion 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 this state of deep humiliation, and bore him up again by his 
 supporting power ; whereby in time he came to be prepared for that 
 service he was appointed to by God. 
 
 Concerning Francis Howgill: he was also a religious man, who, 
 having seen the superstitions 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 teacher amongst 
 the Independents, and was zealous in virtue, yet he remained dissatisfied 
 in himself, finding that, notwithstanding all his fasting, praying, and 
 good works, the root of sin still remained in him ; and although the 
 common doctrine was, that Christ had taken the guilt of sin upon him- 
 self, yet this could not satisfy him ; because his conscience told him, 
 " His servant thou art, whom thou obey est." Thus increasing in under- 
 standing, it was revealed to him that the Lord, according to what the 
 prophets hiM foretold, would teach his people himself; and it seemed 
 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 
 saw how he had been ignorant of the principle of true religion. Sub- 
 mitting then to the reproofs of this inward light, he saw the unfruitfulness 
 of all his labor, and anguish and sorrow seized on him, and judgment 
 went over all his former actions. But he being given up, and resigned 
 in that state, saying within himself, ' Thou, 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 word. But no sooner did 
 he enter into that service, but both priests and magistrates, of whom he 
 formerly had been beloved, became his enemies ; 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 
 thee in the town hall ; 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 ; opening to them what 
 it was that would lead them into the way of reconciliation with God. 
 This was of such efi"ect, that several became convinced of the truth 
 published by him ; and others were so well affected to him, that when he 
 
 Vol. L — 6 
 
82 THEHISTORYOFTHB [1652. 
 
 went to Under-Barrow, several people accompanied him, and lie had 
 great reasonings with them, but especially with one Edward Burrough, 
 who, though of extraordinary parts, and acquired 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 
 afford. 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 
 religious, conversing frequently with those that were in esteem for piety 
 and a godly life. Neither was he inclined to the ordinary pleasures of 
 youth ; but it was his delight to be exercised in reading of the Holy 
 Scripture, 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 &y 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 vain 
 conversation and wickedness ; but for this he was derided and looked 
 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' 
 of 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 
 priests, for he saw they did not possess what they spoke of to others ; 
 and sometimes he began to question his own experiences. Being thus 
 many times put to a stand, he seemed almost to be at a loss. In this 
 condition 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 blind zeal, turned out of his father's 
 
1652.] PEOPLE CALLED QUAKERS. 83 
 
 house. This he bore patiently, and continued faithful in the doctrine 
 he had embraced; and in process of time he so advanced in true 
 knowledge, that he became a very eminent minister of the gospel. But 
 what adversities did he not undergo ? Reviling, slandering, bulFeting, 
 and caning, w^ere often his lot ; watching and fasting were many times 
 his portion ; and imprisonments, great jeopardies, and danger of life, he 
 was not unacquainted with. But nothing could make this hero shrink : 
 he always was laborious, 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 orator, to declare himself to the under- 
 standings and consciences of all men he met with. He was also a great 
 writer, and often would engage in disputes with those of other persua- 
 sions, sparing no pains, where he thought he could serve the Lord and 
 the church. Thus much, for this time, of E. Burrough. 
 
 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 chapel, 
 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 
 frequently came. The judge was at that time abroad, employed in the 
 exercise of his office, and his wife Margaret was also gone abroad that 
 day. G. Fox in the meanwhile coming thither, met the priest, William 
 Lampitt, who was a high notionist, and rich in words. But G. Fox 
 soon perceiving that he was without the possession of what he professed, 
 opposed him boldly. Before it was night, Margaret Fell returned home, 
 and her children told her, that Lampitt and Fox had disagreed, which 
 did somewhat trouble her, for she, making much of the priests, especially 
 admired Lampitt. That same night G. Fox had much reasoning there, 
 and declared the Truth to her and her family. The next day Lampitt 
 came again, and G. Fox discoursed with him in the presence of Margaret 
 Fell, who then began clearly to discern the priest. 
 
 The following day being appointed for a humiliation, Margaret went 
 with her children to the steeple-house at Ulverstone, having asked G. 
 Fox 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 stepped 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 
 inwardly; and that is circumcision, which is of the heart.' And so he 
 *ent on, and said, ' That Christ was the light of the world, and enlightened 
 every man that cometh into the world, and that by this light they might 
 
84 THEHISTOEYOFTHB [1652, 
 
 be gathered to God,' &c. Margaret Fell standing up in her pew, wondered 
 at this doctrine, having never heard any such before. In the meanwhile 
 G. Fox went on, and opening the Scriptures, said, ' That they were the 
 prophets' 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, man, say thyself concerning this ? Art 
 thou a child of the light ; dost thou walk in the light ; and what 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 off from 
 their churches, their religions, and their ways of worship,' &c. These his 
 words did so effectually reach the aforesaid Margaret, that she sat down 
 in her pew again, and weeping bitterly, cried in her spirit to the Lord, 
 ' We are all thieves ! We are all thieves ! We have taken the Scrip- 
 tures in words, and know nothing of them in ourselves.' G. Fox still 
 going on, declared against the false prophets, and said, that their way of 
 worship was but talking of other men's words, and that they themselves 
 were out of the life and spirit which those were in who gave them forth. 
 Then 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 any other V Priest Lampitt, it is like to 
 please her, said also, 'Let him speak.' G. Fox then speaking yet awhile, 
 was at length led out by the constable, according to the order of the said 
 justice Sawrey ; 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 them came so effectually to be convinced by him, that they embraced 
 the Truth which he preached. Among these, was also William Caton, 
 of whom more hereafter. 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 haid 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. Fox's coming, preached in 
 the morning, and told his people that G. Fox was to come there in the 
 afternoon ; by which means very many 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 all the time to him. And G. Fox so powerfully 
 declared the doctrine of Truth, that many received it, and among those, 
 the priest himself, who left off his preaching for hire, and in process of 
 
1652.] PEOPLE CALLED QUAKBES. 85 
 
 lime, came to preach the Lord Jesus Christ, and his glorious gospel 
 freely ; 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, 
 which gave occasion to an eminent botanist, who at first seemed a little 
 shy of him, 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 Ramside, went somewhere else, and came also to Brerecliff, where 
 he found some people that told him they could not dispute. But he bade 
 them to fear the Lord, and not to speak the words of God in an airy 
 manner, but 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, wherein 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 desired 
 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 disaster 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 Naylor 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 children also were become so grave 
 
86 THBHISTORTOFTHB [1652 
 
 and modest, that they could not play on their music they were learning. 
 At night G. Fox came, and judge Fell sitting in the parlor, IMargaret 
 asked him if G. Fox might come in : and he said ' Yes.' George then 
 coming in without any compliment, began to speak presently ; at which 
 the family, as well as J. Naylor and E. 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 satisfied him by the 
 Scriptures, that he was convinced in his judgment, and asked if he was that 
 George Fox whom justice Robinson had spoken so much in commenda- 
 tion of amongst many of the parliament men ? To this G. Fox answered 
 him, that he had been with the justices Robinson and Hotham in York- 
 shire ; that they had been very civil and loving to him, and that they 
 were convinced 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 the Quakers 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 liking such 
 questions, 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 him but his clerk and his groom. Yet in 
 process of time he came to be so well afi"ected to the doctrine of the 
 Quakers, so called, that though' he did not enter publicly into their 
 society, 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 haled out, and stoned albng the street. 
 
 Then having travelled about some time, and preached in some places, ! 
 
1652.] PEOPLE CALLED QUAKEES. 87 
 
 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 this 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 another. An ancient priest, 
 whose name was Thomas Taylor, did ingenuously confess, before judge 
 Fell, that he had never heard the voice of God, nor of Christ, but that 
 he spoke his experiences, and the experiences of the saints in former ages. 
 This very much confirmed judge Fell in the persuasion he had already, 
 that the priests were not what they pretended to be : for he had thought, 
 as the generality of the people did then, that they were sent from God. 
 At this time, the saying of G. Fox wrought so close on the mind of the 
 said T. Taylor, that he was convinced, and travelled with him into 
 Westmoreland; and, coming into Crosland steeple-house, T. Taylor's 
 mouth was opened, so that he declared amongst the people, how he had 
 been before he was convinced ; 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 ; for not only T. Taylor, after some 
 time, preached the gospel freely, but several others, viz., John Audland, 
 Francis Howgill, John Camm, Edward Burrough, Richard Hubberthorn, 
 Miles Halhead, 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 began 
 greatly to increase. 
 
88 THEHISTORYOFTHE 
 
 [1652. 
 
 CHAPTER III. 
 
 1652 — 1654. 
 
 Impropriety of calling places of worship Churches— Great cruelty of the people atWalney— 
 G. Fox accused of blasphemy— G. Fox cleared in open session— Several persons of note 
 convinced— Number of preachers among Friends— G. Fox foretels the dissolution of the 
 long Parliament— Several hundreds convinqed atone time— G. Fox committed to prison as 
 a blasphemer— J. Parnel— M. Halhead— Cruel persecution of M. Halliead— Remarkable 
 occurrence to M. Halhead's wife — Effect of M. Halhead's presence on two priests — 
 R. Widders — Means by which Quakers became so numerous— Why they visit Steeple- 
 houses — G. Fox travels into the north of England — John ap John sent to prove the 
 Quakers — Cromwell declared Protector. 
 
 In the meanwhile G. Fox returned into Lancashire, and went to 
 
 Ulverstone, where Lampitt, before mentioned, was priest. He, now seeing 
 
 how the people called Quakers did set up meetings, and met in private 
 
 houses, said they forsook the temple, and went to 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 men 
 
 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. This 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 reasonable than 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 with a steeple, a church, and to deny 
 
 that name to the congregation-houses of dissenters, calling them, and 
 
 them only, meeting-houses. But this notion hath kept up the esteem of 
 
 those mass-houses ; and the priests, that they might not lose their gain of 
 
 burials, have endeavored to keep the 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, 
 
1652.] PEOPLE CALLED QUAKERS. 89 
 
 G-espitste hui/een, it gave occasion to some Latin -writers in Germany 
 to complain that the Quakers scornfully called their temples Bornus 
 acuminatas.* And though Croese says also, in Historia Quakeriana, 
 concerning them, Templa cuneti Quakeri contumeliose vocabant cedes 
 pyrainidatas,'\ yet he knew better. But this digression has led me off 
 from G. Fox, whom I left at Ulverstone, where he went to the steeple- 
 house whilst priest Lampitt was preaching. 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. Fox told him he 
 should speak according to the Scriptures, and bring the Scriptures to 
 prove what he had to say. But then Sawrey, contradicting himself, said 
 he should not speak : and incensing the people against him, they fell 
 upon G. Fox, knocked him down, kicked 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 lip to the rage of the rude multitude, who did 
 so terribly beat him with switches afid staves, that at length fainting, he 
 fell down upon the wet common ; 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 rule, 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 
 preserved through the love of God, stood still, and after a while felt such 
 an extraordinary strengthening 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 Jews 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 
 
 « Steeple-house. t All the Quakers contemptuously called churches steeple-housos. 
 
90 THEHISTORTOFTHE [1652. 
 
 S-warthmore, -where lie found several of Ms 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 lopped. 
 Buris ut ilex tonsa pipennibus, per dam.na, per csedes, ab ipso, dueit 
 opes animumque ferro.* 
 
 G-. Fox keeping in continual motion, went with James Naylor to 
 Walney Island, having first had a meeting at a little town called Cockan, 
 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, that 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 endeavored 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 upon James Naylor, with a horrible cry, ' Kill him ; 
 kill him.' For whilst they had been beating G. Fox, they had not 
 minded Naylor, 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 look after James Naylor. In the meanwhile 
 Gr. Fox went to a ditch of 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 Naylor. Whereupon the said Hutton, and 
 Thomas Lawson, the priest mentioned before, (who lodged then at Hut- 
 ton's house,) took each of them a horse, to see if they could find Jamea 
 Naylor ; and they lighting on him, brought him thither that night. 
 
 * IMITATED. 
 
 As by the lopping axe, the sturdy oak 
 Improves her shade, and thrives beneath the strolse ; 
 Tho' present loss and wounds severe she feel, 
 She draws fresh vigor from th' invading steel. 
 
1652.] PEOPLE CALLED QUAKERS. 91 
 
 Margaret Fell, the next day hearing what was befallen G. Fox, sent 
 a horse for hhn ; 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, the justices Sawrey and Thomson gave forth a war- 
 rant against him ; but judge Fell coming home, made it ineffectual, 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 of the things as a man that had not been con- 
 cerned.' 
 
 The occasion upon which a warrant was issued out against him, was 
 a design the priests had laid to touch his life ; in order to which, a 
 report 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 
 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, Felix, the governor, 
 beckoned to him to speak for himself. And so, (said G. Fox,) thou 
 mayest 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, that the other can say it ? It seems you did not hear 
 those words spoken yourself, though you have given it 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 to work. After all the accusations had been heard, several 
 
92 THEHISTORYOPTHE [1652. 
 
 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 country, that were 
 then at the sessions, had been at that meeting, wherein the witnesses 
 swore he spake the aforesaid blasphemous words. Colonel West, being 
 a justice of the peace, and then upon the bench, was so well pleased 
 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 anything 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 Scriptures ; so the same Spirit of God must also be in 
 those that come to know and understand the Scriptures : by which 
 Spirit they might have fellowship with the Father, and with the Son, and 
 with one another: and thatTvithout that Spirit, they could know neither 
 God, nor Christ, nor the Scriptures, nor have right fellowship with one 
 another.' 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 Scriptures.' To 
 which judge Fell, and colonel West added, that according to their posi- 
 tion, they might carry the Spirit in their pockets, as they did the Scrip- 
 tures. The justices also bid Jaekus prove what he had said. But he 
 finding himself caught, would have denied it ; and the other priests 
 endeavored 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 Thomson, 
 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 execution 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 
 
1652.] PEOPLE CALLED QUAKERS. 93 
 
 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 all 
 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 hap- 
 pened, of which I could not fully be informed in every circumstance, 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, especially 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, buflFeting, 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 markets, and streets, and also in steeple- 
 houses. And many even of those that had been enraged 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 sufiered for the testimony 
 of truth. Neither could they be charged with resistance or making head 
 against their persecutors ; for one man 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 De- 
 metrian, viz : Nemo nostrum, quando apprehenditur, reluctatur ; nee 
 se adversus injustam violentiam vestram, quamvis nimius et copiosus 
 sit noster populus, ulciscitur.* But let not my reader think, that these 
 that I have described have been the greatest sufferings of this harmless 
 people ; for I believe them to have been a hundred times more than my 
 pen will be able to mention. Now I take up again the thread of my 
 relation. 
 
 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 Lancas- 
 
 ' * No one of us makes resistance when he is taken up ; nor takes any revenge on your 
 unrighteous violence, although our numbers are greater than yours. 
 
94 T H E H I S T 11 Y F T H E [ltj52 
 
 ter, informed judge Windliam against G. Fox ; which so prevailed upon 
 him, that he commanded colonel West, who was clerk of the assizes, to 
 issue forth a warrant for apprehending him, but the said colonel telling 
 the judge of his innoceney, spoke boldly in his defence. The judge, of- 
 fended 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. Fox. 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 better to show himself openly, than to make his adver- 
 saries 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 al- 
 ways undaunted, and did not use to flinch in danger. So he stayed some 
 days in town, and walked up and down there, without 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 haled out of a meeting by some wicked 
 men, and carried some distance off into 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 persecution 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. 
 Thou 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 
 prosper. 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. Instead 
 of stirring up the pure mind in the people, thou hast stirred up the 
 wicked, malicious,, and envious ; and taken 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 
 habitation fallen, and become the habitation of devils ! How is thy 
 beauty lost, and thy glory withered ! How hast thou shown thy end, 
 that thou hast served God but with thy lips, and thy heart ftir from him 
 and thou in the hypocrisy ! How hath the form of thy teaching 
 declared itself to be the mark of the false prophets, whose fruit declarea 
 
1652.] PEOPLE CALLED QUAKERS. 95 
 
 iteelf ! for by their fruits they are known. How are the wise men turned 
 backward ! View thy ways, and take notice 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 
 zeal ; a persecutor, which Christ and his apostles forbade Christians to 
 follow ! How hast thou strengthened the hands of evil-doers, and been 
 a praise to them, and not to them that do well ! How like a mad man, 
 and a blind man, didst thou turn thy sword backward against the 
 saints, against whom there is no law ! 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 ! 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 and 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 
 nurtured, 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 saint's words, except they intend to proclaim them- 
 selves hypocrites, whose lives 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 by-word, and your talk at 
 your ieasts. Thy ill savor, 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 table 
 is already become thy snare. G. F.' 
 
 Sharp indeed was this letter; but G. Fox 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 
 80 died not a natural death. To the priest William Lampitt he wrote 
 
96 THBHISTOEYOPTHB L-"^^^^' 
 
 also, and another letter to others, to reprove them for their wick- 
 edness. 
 
 Some time after, he went to Westmoreland, where mischief was 
 intended against him, but prevented by justice Benson, and some con- 
 siderable 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 upon the side of the 
 house tumbled down, by reason of the crowd ; from which the priest 
 afterwards raised a slander, that the devil frightened 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 jan- 
 gling; saying, first, that the Scriptures were the word of God. To 
 which G. Fox said that they were the words of God, but not Christ, 
 who is the Word. And when he urged the priest 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 into 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 Parliament, jealous of his in- 
 creasing greatness, endeavored to cross him in his design. This made 
 him labor to get the Parliament dissolved: but they not going on 
 so quickly as he would have them, to put a period to their sitting, he 
 resolved arbitrarily to make an end of them. And entering the house 
 in the month called April, 1653, after having rudely inveighed against 
 them by telling 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 
 musketeers 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 
 together concerning the Parliament, he told them, ' That before that day 
 two weeks, the Parliament should be broken up, and the speaker plucked 
 out of his chair.' And thus it really happened : for, at the breaking up 
 
1653.] PEOPLE CALLED QUAKERS. 97 
 
 of the Parliament, the speaker, being unwilling to come out of his chair, 
 said that he would not come down unless he was 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 Pell that now he saw George was a true prophet, since 
 Oliver had by that time dissolved the Parliament. 
 
 Now in Cumberland great threatenings were spread, that if ever G. 
 Fox came there again, they would take away his life. He hearing this, 
 went thither : but nobody did him any harm. Returning then to 
 Swarthmore, where justice Anthony Pearson was at that time, he so 
 eifectually 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 gathered 
 up all the Scriptures he could think of, that spake of false prophets, 
 anti-christs, and deceivers, and made application of them to the Qua- 
 kers. But when he had done, George began to speak, and returned all 
 those Scripture places on the priest, who, being displeased at this, said 
 that he must not speak there. But G. Fox told him that, the hour-glass 
 being run, and he having done, the 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 people in the 
 steeple-house yard, and said, ' This man hath gotten all the honest men 
 and 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 them but such as themselves ? 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 giro 
 freely, as they had received freely. 
 
 From thence he went to Cockermouth, near which place he had 
 appointed a meeting ; and coming thither, he found James Lancaster 
 speaking 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 
 people lay spread up and down. But at length a person came to him, 
 and asked if he would not go into the church. He seeing no^ place more 
 convenient to speak to the people, told him, yes. Whereupon the 
 people rushed in on a sudden, so that the house was so full of people, he 
 had 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 his doctrine. 
 
 Thence he went to other places, and particularly to Briglmm, 
 Vol. L — 7 
 
98 THBHISTOETOFTHE [1653. 
 
 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 
 unknown 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 
 inward, none could. Then he told her, her heart was not right before 
 the Lord : and she was so reached, that afterwards she came to te con- 
 vinced of God's truth. 
 
 Then he came near Coldbeck, to a market town, where he had a 
 meeting at the cross, and some received the truth preached by him. 
 
 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 
 stopped his mouth. Then he opened to him the states of election and 
 reprobation, so that he said, he never heard the like in his life, and came 
 afterwards also to be convinced of the Truth. Then he went up to the 
 castle among the soldiers, who by beating of the drum called the garrison 
 together. Among these he preached ; directing them to the measure of 
 the Spirit of Christ in themselves, by which they might be turned 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 opposed 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 declared that the day of the 
 Lord was coming upon all deceitful ways and doings, and deceitful mer- 
 chandise ; 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 lie 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 into the steeple-house ; 
 whereupon the governor sent some musketeers to appease the tumult ; 
 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 Independents,) yet 
 
1653.] PEOPLE CALLED QUAKERS. 99 
 
 they were without the possession of what they professed. But after a 
 long examination they committed him to prison as a hlasphemer, a 
 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 sheriff 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 con- 
 founded their counsels, so that he was not brought to a trial as was 
 expected; which however was contrary to law. But such was their 
 envy against him, that the jailor 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 house of office to it, and in this 
 nasty place men and women were put together against all decency. 
 Yet these prisoners, how naughty soever, were very loving to G. Fox, 
 and so hearkened to his wholesome counsel, that some of them became 
 converts. But the under-jailor did him all the mischief he could. Once 
 when he had been at the grate, to take in the meat his friends brought 
 him, the jailor fell a beating of him with a great cudgel, crying, ' Come 
 out of the window,' though he was then far enough from it. But whilst 
 the jailor 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 his voice he drowned the sound of the 
 fiddle, and thereby so confounded 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 window. 
 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 lad of about sixteen years of age ; and he was so 
 effectually reached by the speaking of G. Fox, that he became convinced 
 of the truth of his sayings ; and notwithstanding his youth, was by the 
 Lord quickly made a powerful minister of the gospel, showing himself, 
 both with his pen and his tongue, a zealous promoter of religion, al- 
 though 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 
 
100 THE HISTORY OF THE [1653, 
 
 of the Lord God 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 a 
 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 on his 
 journey, the priest was much offended at him ; and one of his hearers, as 
 it were in revenge of this pretended affront, 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 saying 
 he could not swear, because Christ had commanded not to swear at all, 
 he 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 him, 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 mastiff 
 dog was set upon him, but the dog coming near him, fawned upon 
 him. 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 Clay- 
 zons, 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 admired 
 . 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 
 
1653.] PEOPLE CALLED QUAKERS. 101 
 
 in the greatest dangers ; which strengthened him not a little in the belief 
 that God, who so miraculously^ saved him, did require this service from 
 him. lie was also in America, and died in a good old age, after having 
 labored above thirty years in the service of the gospel. 
 
 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 ofiiended 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, ' 0, 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 entreat 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 difi'erent 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 
 before 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 : woman, 
 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 his tongue should be cut 
 off, and he be hanged. But some time after, the Lord cut her off, and 
 she died, as it was reported, in a miserable condition. 
 
 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 riding 
 
102 THE HISTORY OP THE [1653,^ 
 
 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 answered, ' Truly, f.iend, 
 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 ; I 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 appear 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 declared 
 the doctrine of truth amongst the people ; but not without meeting with 
 great persecution. 
 
 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 going from home, 
 he had been firmly persuaded that the Lord would preserve 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 felt 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 difficulty, by taking hold of the walls for a stay, and 
 going out, he began to mend by degrees ; 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 whence he came, and the Lord made him 
 sound of all his bruises. 
 
 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 Mount-joy, in Under- 
 
1653.] PEOPLE CALLED QUAKERS. 103 
 
 Barrow, in the county of Westmoreland. But his going thus often 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 discontent, ' 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 little son of about five years of 
 age, which child she loved extraordinarily, insomuch that she thought it 
 was her only delight and comfort ; but it happened that this darling died, 
 and some time after, she spoke thus to her husband : ' Truly, husband, I 
 have something to tell thee : one night being in bed, mourning and 
 lamenting with tears in my eyes, I heard a 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 prosper 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 have 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 little time.' This child would often comfort 
 me in this manner ; but for all that, I could not be content. Not long 
 after, it pleased 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 upon 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, Lord, my God ! give me power to be content to give 
 up my husband freely to do thy will, lest, Lord, thou take away from 
 me all my children. From that time I never durst oppose thee, my 
 husband, any more in the work of thp 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. Now 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 walked 
 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 
 captain William Rawlinson took hold of his arms and shoulders, and 
 palling another man to take him by the feet and legs, they threw him 
 
104 THE HISTORY OF THE [1653 
 
 over the wall ; by whicli fall he was exceedingly bruised, so that he had 
 much to do to get home. By the way it 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 the 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 sound again of all thy bruises.' So he went to 
 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 Furneiss 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, which continuing a pretty while, 
 captain Sands said to him, ' Sir, what is the matter : are you not well ?' 
 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 dumb devil,' said the cap- 
 tain, 'where is he?' '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 house, 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 the captain said to one 
 Camelford, a priest also, ' I pray you, sir, stand up and exercise your gift, 
 and I will see that you be not disturbed.' But this 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 him 
 out of the house. In all that time he had not spoken a word, and saw 
 now the accomplishment of what he had been persuaded of before, viz., 
 that an invisible power would confound by him the wisdom of the 
 priests when he spoke never a word. The said Camelford was one 
 who, a good while before, had stirred up the rabble against G. Fox; 
 and the other was that Lampitt, who has been mentioned already, and 
 who had been so esteemed by Margaret Fell, before she came to be 
 acquainted with G. Fox. 
 
 Some time after this occurrence, Miles went to Newcastle, and there 
 said to the mayor, rulers, and priests of that town, that God's anger 
 was kindled against them, because they had shut the kingdom of heaven 
 against men, and would not enter themselves, nor suifer 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- 
 
1653.] PEOPLE CALLED QUAKERS. 105 
 
 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 many were convinced of the truth held forth by him. 
 But now I part with this Miles Halhead, who hereafter is to be mentioned 
 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 
 each county and city in England, Scotland, and Ireland, nominated by 
 the council of officers, and sent for to meet at Westminster. Into the 
 hands of these, Cromwell delivered the supreme authority of the nation, 
 by an instrument or commission, signed by himself and the officers ; 
 but the authority of this meeting lasted scarce half a year, as will be 
 said in the sequel. 
 
 To this Parliament a report was made, that at Carlisle a person was 
 imprisoned, who was to die for religion. This was G. Fox, whom we 
 have left thus long in the dungeon at Carlisle, and now are returning to 
 him again. The Parliament then caused a letter to be sent down con- 
 cerning him, to the sheriff and other magistrates. And G. Fox, know- 
 ing how scandalously he had been belied, about speaking blasphemous 
 words, gave forth a paper, wherein he challenged all who found fault 
 with his doctrine, to appear in public ; since he was ready to stand the 
 test of whatsoever he might have spoken. He also wrote a significant 
 letter to the justices at Carlisle, wherein he showed them plainly the 
 injustice of theii- dealings, and the horrid evil of persecution, as having 
 been always the work of the false church. Mention hath been made 
 already of the justices BensOn and Anthony Pearson : these had desired, 
 more than once, leave to visit G. Fox in prison ; but this being denied 
 them, they wrote a letter to the magistrates, priests, and people at 
 Carlise, wherein they emphatically described the wickedness of persecu- 
 tion, and what would be the reward of persecutors; saying also, that 
 these were worse than the heathen that put Paul into prison ; because 
 none of his friends or acquaintance were hindered by them from coming 
 to him. However, at length Pearson got an opportunity to come with 
 the governor into the dungeon where G. Fox was kept, and they found 
 the place so bad, and of so noisome a smell, that the governor cried 
 shame of the magistrate, for suffering the jailor to treat G. Fox after 
 such a manner ; and calling the jailors into the dungeon, required them 
 to find sureties for their good behavior ; and put the under-jailor, who 
 had been very cruel to G. Fox, into the dungeon with him. In the 
 meanwhile, those who had imprisoned G. Fox began to grow afraid, the 
 rather, it may be, because the Parliariient took notice of these doings ; 
 and it was not long after that, he was released ; and then coming to the 
 house of one Thomas Bewly, near Coldbeck, in Cumberland, there came 
 a Baptirit teacher to oppose him : but he found what G. Fox spoke to be 
 80 efficacious, that he became convinced of the truth thereof. 
 
106 THE HISTOKY OF THE [1653. 
 
 At that time there was also Robert Widders, who being moved to 
 go to Coldbeck steeple-house, the Baptist teacher went with him. Wid- 
 ders coming into the steeple-house, there was one Hutton, preaching, 
 
 to whom he spoke ; but the rude people threw him down, and dragged 
 him into the yard, where they pushed and beat him till the blood gushed 
 out of his mouth, so that he lay for dead some time ; but a certain 
 woman coming to him, held up his head, so that at length he recovered 
 his breath. The Baptist who went along with him had his sword taken 
 from him, and was sorely beaten with it ; yet this did not frighten or 
 discourage him ; and he not only left olf the wearing of a sword, but 
 also freely gave up the inheritance of an impropriation of tithes. 
 
 The same day that this preacher was thus attacked with his own 
 sword, being the first of the week, several of G. Fox's friends, and 
 among them, William Dewsbury, went, one to this, and others to other 
 steeple-houses ; and by such means, the number of the said friends 
 increased ; 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, where he spoke 
 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 spirit 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 be his executioner with his own hands : which 
 made Robert say, ' Did not I say unto thee, that the spirit of persecu- 
 tion lodged in thee ?' Then the aforesaid justice wrote a warrant to send 
 Robert to Carlisle jail ; and after having given the warrant to the con- 
 stable, he asked Robert by what authority or power he came to seduce 
 and bewitch the people ? 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 bow 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 
 Robert, about night, to go away. 
 
 He being thus freed, did not leave visiting the steeple-houses from 
 time to time, for which he was sometimes imprisoned, and at other 
 times was 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- 
 
1653.] PEOPLE CALLED QUAKERS. 107 
 
 ward light, but becoming disobedient thereunto, was turned back again. 
 lie also spoke to the people, and to justice 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 
 law, by disturbing the minister and the people, and that he might send 
 him prisoner to York castle. Robert answered, ' Send me to jail thither, 
 if thou darest; for I appeal to the witnesses of God in thy conscience.' 
 But the justice being a moderate man, said ' I neither dare nor will ;' 
 and taking Eobert 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 speaking 
 to the priests, so 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 143Z. 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 
 of his persuasion. Wherefore I will not undertake to relate all that 
 might be mentioned of this kind ; for that would be beyond my reach. 
 
 However, by this that hath been said, may be seen, by what means 
 the Quakers, so called, grew so numerous in those early times. As on 
 one hand there were raised zealous preachers ; so on the other, there 
 were abundance of people in England, who, having searched all sects, 
 could nowhere find satisfaction for their hungry souls. And these now 
 understanding that God by his light was so near in their hearts, began 
 to take heed thereunto, and soon found that this gave them far more 
 victory over the corruption of their minds, (under which they had long 
 groaned,) than all the self-willed worships which they with some zeal 
 had performed many years. And besides those that were thus prepared 
 to receive a further manifestation of the way of life, there were 
 also many of a rude life, who being pricked to the heart, and brought 
 over by the Christian patience of the despised Quakers, became as 
 zealous in doing good, as formerly they had been in working evil. 
 
 Perhaps some will think it was very indecent that they went so frequently 
 to the steeple-houses, and there spoke to the priests ; but whatsoever 
 any may judge concerning this, it is certain that those teachers gene- 
 rally did not bring forth the fruits of godliness, as was well known 
 to those who themselves had been priests, and freely resigned their 
 ministry, thenceforth to follow Christ in the way of his cross ; and these 
 were none of the least zealous against that society among whom they 
 formerly had ministered with an upright zeal. Yet they were not for 
 using sharp language against such teachers, who, according to their 
 
108 THE HISTOEY OF THE [1653. 
 
 knowledge, feared God ; but they levelled their aim chiefly against those 
 who were only rich in words, without bringing forth true Christian 
 fruits and works of justice. Hence it was that one Thomas Curtis, 
 who was formerly a captain in the Parliament army, but afterwards 
 entered into the society of the people called Quakers, wrote, in a letter 
 to Samuel Wells, priest of Banbury, and a persecutor of those of that 
 persuasion, amongst other things, these words : ' To thy shame, remem- 
 ber I know thee scandalous. How often hast thou sat evening after 
 evening at cards, and sometimes whole nights playing, and sometimes 
 compelling me to play with thee for money ; yet then thou wast called 
 of the world a minister; and now art thou turned persecutor,' &c. 
 None, therefore, need think it strange that those called Quakers did look 
 upon such teachers as hirelings. And that there were not a few of that 
 sort, appeared plainly when King Charles II. was restored ; for those 
 who had formerly cried out against Episcopacy and its liturgy, as false 
 and idolatrous, then became turn-coats, and put on the surplice, to keep 
 in the possession of their livings and benefices. But by so doing, these 
 hypocrites lost not a few of their auditors, for this opened the eyes of 
 many, who began to inquire into the doctrine of the despised Quakers, 
 and saw that they had a more sure foundation, and that this it was 
 which made them stand unshaken against the fury of persecution. 
 
 Let us again take up the thread of those transactions which concern 
 G. Fox : who, now travelling through many places in the north of Eng- 
 land, had everywhere great meetings ; but now and then met with some 
 opposition ; sometimes with hands, and at other times with the tongue. 
 Among the rest, at Derwentwater, in Northumberland, where, in a 
 dispute recommending perfection, he was contradicted ; but to prove 
 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." But G. 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 and Eve had each of them an outward body before the 
 body of death and sin got into them ; and that men would have bodies 
 when the body of sin and death was put ofi" again, and they were renewed 
 into the image of God again by Christ Jesus-. 
 
 Thus G. Fox found work almost everywhere, and passing to Hexham, 
 he had a great meeting there on the top of a hill. The priest, indeed, 
 had threatened that he would come and oppose : but came not. 
 
 G. Fox, then travelling on, came 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 
 
1653.] PEOPLE CALLEB QUAKBKS. 109 
 
 declared the Truth' to the people ; but when the priest came in, he began 
 to oppose, but was so wearied, 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 been said at first, 
 that they should be destroyed within a short time ; so now 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 more 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 other- 
 wise, 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 the 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 horses,) 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 
 they should have the less for that. And it so fell 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 ; for though many people at first were shy, and would not deal 
 with them, because of their non-conformity with the vulgar salutation, 
 and their saying thou and thee to a single person, instead of you, &c., 
 insomuch that some that were tradesmen lost their 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 word of these 
 than to that of those of their own persuasion. Hence it was, that often 
 when any came into a town, and wanted something, they would ask, 
 where dwells a draper, or tailor, or shoemaker, or any other tradesman, 
 that is a Quaker ? But this so exasperated others, that they began to 
 cry out, if we let these Quakers alone they will take the trade of the 
 nation out of our hands. Now the reason of their trades thus increasing 
 was, because they were found upright in their dealing ; for integrity did 
 then shine out among them above many others : to this the true fear of 
 God led them, and to this they were exhorted from time to time. G. 
 Fox also wrote a general epistle to them, which was as foUoweth : 
 
 ' To you all. Friends, every where, scattered abroad. 
 
 ' In the measure of the life of God, wait for wisdom from God, 
 even from him, whence it comes. And all ye, who be babes of God, 
 
110 THE HISTOET OF THE [1653. 
 
 wait for the living food from the living God to be nourished up to eten.al 
 life, from the one fountain, whence life comes ; that orderly, and in order, 
 ye may all be guided, and walk : servants in your places ; young men 
 and young women in your places, and rulers of families ; that every one, 
 in your respective places, may adorn the Truth; every one in the 
 measure of it. With it let your minds be kept up to the Lord Jesus, 
 whence it doth come ; that a sweet savor ye may be to God, and in 
 wisdom ye may all be ordered and ruled; that a crown and a glory ye 
 may be one to another in the Lord. And that no strife, nor bitterness, 
 nor self-will may appear amongst you ; but with the light, in which the 
 unity is, all that, may be condemned. And that every one in particular 
 may see to, and take care of, the ordering and ruling of their own family; 
 that in righteousness and wisdom it may be governed, the fear and dread 
 of the Lord in every one's heart set, that the secrets of the Lord every 
 one may come to receive, that stewards of his grace you may come to be, 
 to dispense it to every one as they have need ; and so in savoring and 
 right discerning, you may all be kept : that nothing that is contrary to 
 the pure life of God may be brought forth in you, or among you ; but 
 all that is contrary to it may by it be judged : so that in light, in life 
 and love, ye may all live ; and all that is contrary to the light, and life, 
 and love, may be brought to judgment, and by that light condemned. 
 And that no fruitless trees be among you : but all cut down and con- 
 demned by the light, and cast into the fire ; so that every one may bear 
 and bring forth fruit to God, and grow fruitful in his knowledge, and in 
 his wisdom. And so that none may appear in words beyond what they 
 be in the life, that gave forth the words : here none shall be as the untimely 
 figs : and none shall be of those trees whose fruit withers : such go in 
 Cain's way, from the light, and by it are condemned. And that none, 
 amongst you boast yourselves above your measure ; for if you do, out of 
 God's kingdom you are excluded : for in that boasting part gets up the 
 pride, and the strife, which is contrary to the light ; which light leads to 
 the kingdom of God : and gives every one of you an entrance thereunto, 
 and an understanding, to know the things that belong to the kingdom 
 of God. And there the light and life of man every one receives. Him 
 who was, before the world was, by whom it was made : who is the right- 
 eousness of God, and his wisdom : to whom all glory, honor, thanks and 
 praise belong, who is God blessed forever. Let no image, nor likeness 
 be made ; but in the light wait, which will bring condemnation on that 
 part that would make the images ; for that prisons the just. So to the 
 lust yield not the eye, nor the flesh ; for the pride of life stands in that 
 which keeps out of the love of the Father ; and upon which his judg- 
 ments and wrath remain, 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 briers and thorns, where the death reio'ns, 
 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 
 
1653.] PEOPLE CALLED QUAKERS. Ill 
 
 ■which must be removed ; by the light it is seen, and by the power 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 a^way. G. F.' 
 
 This epistle he sent to be read at the meetings of his friends. Not 
 long after, 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, con- 
 tinuing faithful, became a minister of the gospel he had thus received ; 
 but the other afterwards departed from his convincement. 
 
 Let us now take a short view of state affairs in England. We have 
 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 Crom^well, from ■whom they had received it. Thus he, with his 
 council of field officers, saw himself again in the possession of the 
 supreme government : and it was not long before this council 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, Scot- 
 land and Ireland, and all the dominions belonging thereunto ; and he 
 ■was to have a council of t^wenty-one persons to assist him in the 
 government.' 
 
 This matter being thus stated, the commissioners of the great seal, 
 and the lord mayor and aldermen of London, were required, on the 16th 
 of December, to attend Cromwell and his council in Westminster-Hall. 
 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 instrument being written on parch- 
 ment, contained, ' Tha1> the Protector ■was to call a Parliament every 
 three years ; that their first meeting should be on the 13th of September 
 next ensuing : that he should not be permitted to dissolve a Parliament, 
 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 la'ws ; that he was to have a council, who were not to exceed the 
 
112 THE HISTORY OF THE [1653. 
 
 number of twenty-one, and not to be under thirteen ; that forthwith 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 beino- done, he covered himself, all the others 
 remaining uncovered. Then the commissioners delivered the seals to 
 him, and the lord mayor 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 coach, 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 singular, 
 and very strange turn of mundane affairs, saw himself placed in the 
 palace, from whence he and his adherents had cast out King Charles 
 the First. 
 
1654.J PEOPLE CALLED QUAKEKS. 113 
 
 CHAPTER IV. 
 1654. 
 
 A. general Convinoement — Increase of Ministers — First Quakers in London — F. Howgill 
 and the Protector — First meeting settled in London — Persecution of Quakers in Bristol 
 — The Protector and Liberty of conscience — Cruelties practised at Bristol — R. Hubber- 
 thorn convinced — G. Whitehead convinced — Barbarous usage of Elizabeth Heavens and 
 Elizabeth Fletcher at Oxford — Remarkable account of Barbara Blaugdone — M. Halhead 
 and J. Lancaster in Ireland and Scotland — G. Fox in Yorkshire and Lincolnshire — 
 G. Fox disputes with Priest Stevens — G. Fox sent prisoner to London — His intercourse 
 with the Protector — Public transactions — J. Crook convinced — Account of W. Caton — 
 Luke Howard convinced — Account of S. Fisher. 
 
 Oliver Ckomwbll in the beginning of tlie 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 doctrine 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 gospel. But 
 some of the soldiers, who had been convinced in their judgment, not 
 continuing steadfast, took the required oath, but not long outlived it ; for 
 marching afterwards into Scotland, and passing by a garrison there, 
 these, thinking they had been enemies, fired at them, whereby several 
 were killed. 
 
 G. Fox now seeing the churches of his friends in the North settled, 
 passed from Swarthmore, (where he was about the beginning of this 
 year,) to Lancaster, and from thence to Synder-hill-green, where he 
 had a great meeting of some thousands of people, among whom were 
 many persons of note ; and a general convinoement 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, having 
 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 
 persecution, so. that in most places in those parts meetings were settled : 
 it remains to relate how they spread further. 
 
 Vol. L — 8 
 
114 THE HISTORY OF THE [1654. 
 
 There were now above sixty ministers of the Word raised amo ■ •; 
 them, and these went out in the service of the gospel, to turn people, 
 where they could have an opportunity, from darkness to light, and 
 from the power of Satan to God. Of these, Francis Howgill and 
 Edward Burrough went to London ; John Camm and John Audland, 
 to Bristol ; Richard Huhberthorn and George Whitehead, to Norwich ; 
 Thomas Holmes into Wales, and others other ways. G. Fox, well know- 
 ing this to be a weighty work, wrote a large epistle to these ministers, 
 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 not to be hasty, or to run in their own wills, but to continue 
 in patience.' 
 
 I will first mention somewhat of the occurrences at London, whither 
 Edward Burrough and Francis Howgill, 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 Dring, 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 London some 
 books, and among these one of G. Fox's, called, ' The Way to the King- 
 dom,' had met with this small company, of which were but two or three 
 men, one of which was Amos Stoddard, formerly a military officer, men- 
 tioned 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 generally 
 a multitude of people stands gazing in a round. Now it so fell out that 
 E. Burrough passed by the place where they were wrestling, and standing 
 still among the spectators, saw how a strong and dexterous fellow 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, (commonly made up of all sorts of 
 people,) and having looked upon the wrestler with a serious countenance, 
 the man was not a little surprised, 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 what would be the issue of this combat. 
 But it was quite another light E. Burrough aimed at. For having 
 
1654.] PEOPLECALLED QUAKERS. 115 
 
 already fought against spiritual wickedness, ttat had once prevailed on 
 him, and having overcome in measure, by the grace of God, he now 
 endeavored also to fight against it in others, and to turn them from the 
 evil of their ways. With this intention, he began very seriously to speak 
 to the standers-by, and that with such a heart-piercing power, that he was 
 heard by this mixed multitude with no less attention than admiration ; 
 for his speech tended to turn them from darkness to the light, and from 
 the power of Satan to God. To effect this he labored with convincing 
 words, showing how God had not left himself without a witness, but had 
 given to man 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 novelty, yet it was of such effect, that some were 
 convinced of the Truth ; for he was a breaker of stony hearts, and there- 
 fore 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 a 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 mighty ; 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 were, 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 the mourners in Zion. 
 Hence it was that Francis Howgill not unjustly said of him when 
 deceased, ' 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 works 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 spoken to him, he thought it convenient to ex- 
 press himself further in writing ; as he did by the following letter : 
 
 ' Friend, 
 ' I was moved of the Lord to come to thee, to declare the word of 
 the Lord, as I was moved of the Lord, and deal plainly with thee, as I 
 
116 THE HISTOBTOF THE [1654. 
 
 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 clear 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 Ijttle in thy 
 own eyes, and threw down the mountains and the powers of the earth 
 before 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 
 gtoop before thee, and I made them as a plain before thee, that thou 
 passedst over them, and trod upon their necks ; but thus saith the Lord, 
 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 
 sought 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 oppressedj thou shalt not be established ; 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 per- 
 form 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 blasphemers 
 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 markets, have suffered as evil- 
 doers : ana now, if thou let them suffer in this nature by those laws and 
 count it just, I will visit for those things, saith the Lord ; I will break 
 
1654. J PEOPLE CALLED QUAKERS. 117 
 
 tke yoke from off their necks, and I will bring deliverance another way, 
 and 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' sake, and a lover of thy soul, called 
 
 Francis Howgill. 
 
 • The last of the First Month, about the ninth ; 
 hour, waiting in James' Park, at London.' S 
 
 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 
 concerning religion : these I do not look upon as made by 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 
 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 hats 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 pretence to vex them. And it also often happened 
 that E. Burrough and F. Howgill were opposed by the chiefest of 
 several sects, whereby disputes were raised, which many times 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 witches. 
 
 In the meanwhile the people called Quakers so increased in London, 
 that they began to have settled meetings, the first of which was in 
 Aldersgate street, at the house of one Sarah Sawyer. The first among 
 women 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 
 
118 THE HISTORY OF THE [1654. 
 
 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 seducers 
 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 Bristol, 
 to behold the performances of John Audland and Thomas Airey ; who 
 came thither in the month called .July in this year, 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. 
 
 Thence they went to Plymouth, in Devonshire, and so to London, where 
 they met with John Camm ; but after some stay there, John Audland 
 returned to Bristol with John Camm, and found there a door opened for 
 their ministry. Among those that did receive their testimony, were 
 Josiah Cole, George Bishop, Charles Marshal, and Barbara Blaugdone, 
 concerning which persons more is to be said hereafter. It was not long 
 ere ¥. 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 depart the city and the 
 liberties thereof ; to which they answered, that they came not in the will 
 of man ; and that when He who rhoved 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 unwilling to suffer by it ; that 
 they were free-born 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 protection 
 from the magistrates, than those strangers, viz., Camm and Audland. 
 But the officers of the garrison, thinking it unwarrantable to permit 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 and 
 raise an insurrection, caused three of the ringleaders to be seized • but 
 
1654.J PEOPLE CALLED QUAKERS. 119 
 
 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 Hellier 
 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 companies and riots continued ; and once when a pro- 
 clamation was read in the name of the Lord Protector, requiring every 
 one to depart, some of the rioters were heard to say, ' 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 meetings : 
 and though the magistrates pretended that they must answer for it to the 
 Protector, if they 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 Pro- 
 tector's speech which he made on the 12th of the month called September, 
 to the Parliament, in the painted chamber, where he spoke 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 
 m erecting what form of church government he is satisfied he should 
 
120 THE HISTORY OF THE [1654. 
 
 set up, why should he not give it to others ? Liberty of conscience is a 
 natural right, and he that would have it ought to give it, having liberty 
 to settle what he likes for the public. Indeed, that hath been the vanity 
 of our contests: every sect saith, Give me liberty; but give it him, 
 and to his power he will not yield it to anybody else. Where is our 
 ingenuity? Truly that is a thing that ought to be very reciprocal. The 
 magistrate hath his supremacy, and he may settle religion according to 
 his conscience. And I may say to you, I can say it, all the money 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 afforded 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 genera- 
 tions to come.' 
 
 Cromwell spoke more in confirmation hereof; and indeed he would 
 have been a brave man, if really he had performed what here he asserted 
 with binding arguments. But though now he seemed to disapprove the 
 behavior 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 stopped 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 imprecated 
 on himself in the foregoing speech, if he departed from allowing due 
 liberty. For he further said, ' That many of the people had been 
 necessitated to go into the vast howling wilderness in New England, for 
 the enjoyment of their liberty ; and that liberty was a fundamental of 
 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 
 infamy, than give his consent to the wilful throwing away of that 
 government; so testified unto in the fundamentals of it.' Now who 
 knows not what infamy befel him afterwards, when in the reign of King 
 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 no liberty granted 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 
 devil : 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 
 
1654.] PEOPLE CALLED QUAKERS. 121 
 
 he did, lie sinned ; and if in all things, then as well in his preaching as 
 in other things ; and he that sinneth is of the devil. If you will not 
 believe 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 Elizabeth 
 Marshall, who, in the steeple-house, after the priest, John Knowles, had 
 dismissed 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 thy 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, ' The mighty 
 day of the Lord is at hand, wherein he will strike terror on the wicked.' 
 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. Woe, woe, woe 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 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 dis- 
 turbance of the public peace : these are therefore to will and require you 
 forthwith to apprehend them, and bring them before us to be examined, 
 according to law. Given this 22d of January, 1654. Signed, 
 
 William Cann, Richard Vickirs, Bept. Mayor. 
 
 Joseph Jackson, Henry Gibes, 
 
 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 city, 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 : 
 
 ' Qity of Bristol. 
 
 ' To the constables of the peace of the ward of , and to every 
 
 of them. 
 
 ' Forasmuch as information has been given us upon oath, that certain 
 persons of the Franciscan order in Rome, have of late came over into 
 England, and under the notion of Quakers, drawn together several 
 multitudes of people in London ; and whereas certain strangers, going 
 
122 THE HISTORY OF THE [1654. 
 
 under the names of John Camm, John Audland, Geo) „'e Fox, James 
 Naylor, Francis Howgill, and Edward Burrough, and o( liers unknown, 
 have lately resorted to this city, and in like manner, undf r the notion of 
 Quakers, drawn multitudes of people after them, and c ccasioned very 
 great disturbances amongst us ; and forasmuch as by the s iid information 
 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 Lis highness, 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 belore 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 Gibes, John Look, 
 
 George Hbllier, Eichard Vickirs. 
 
 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 frivo- 
 lous 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 
 unknown people. And as for G. Fox, and James Naylor, they had not 
 yet been at Bristol, and therefore it seemed absurd to seek for them 
 there. But it was thought expedient to 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 lift- 
 ing 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 
 before 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 
 Newgate 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 replied, 
 ' In the presence of the Lord.' 'Are you not,' said the mayor, ' in the 
 presence of the Lord's justices?' his answer was, 'If you be the Lord's" 
 
1654.] PEOPLE CALLED QUAKERS. 123 
 
 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 
 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, being sent for 
 by the mayor, appeared before him, and alderman Vickirs; then the 
 mayor said to him, 'Wastfield, come hither,' and he thereupon draw- 
 ing near, the mayor asked him three several times, ' What art thou ?' 
 though he knew him well enough, having called him 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 ofiicers, ' Take him and carry him to 
 Newgate,' 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 carried 
 away without a mittimus, the mayor saying his word was a mittimus ; 
 and he was kept a close prisoner thirty-three days, and none suffered to 
 come to him but his servants, notwithstanding he was a widower, and 
 must now leave his house 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 imprisoned, 
 and among these Christopher Birkhead, who, standing still 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 obedience 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 stick to write 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 inclined 
 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 call I'd 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 complained of him. 
 Yet he was asked whether he was sorry for what he had done ; which 
 
124 THE HISTORY OF THE [1654. 
 
 denying, as well as those who had reproved the 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 disheveled, with earth or dust- strewed on her head, had gone through 
 the city without receiving any considerable harm from the people, be- 
 cause 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, ' Woe from the Lord God to thee, Jacob 
 Brint,' was presently struck down, and so violently abused, that blood 
 ran down her face, and she being committed to prison, fell sick ; and 
 when they saw her life was in danger, 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 ; 
 whereas he himself ought to have brought forth good fruits. 
 
 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 : but this proving in vain, they gave it out in print five months 
 after, that so every one might know how the BristoUers 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? Or 
 would the ministers under king Charles have ventured to do so ? Was 
 not Stafford but a mean transgressor in comparison of these ?' And 
 though Archbishop Laud was beheaded, yet it could not be proved that 
 the Episcopalians had persecuted so fiercely as these pretended asserters 
 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, the more in earnest against those that were now in 
 authority. 
 
 But I will turn away from Bristol towards Norwich, whither Richard 
 Hubberthorn and George Whitehead were gone. Here it happened that 
 R. Hubberthorn, having spoken something to a priest in a steeple-house 
 yard, and not having taken off his hat before the magistrates, was impri- 
 soned in the castle, whefe he was kept great part of the following year, 
 and in the meanwhile wrote several epistles of exhortation to his 
 friends ; and his companion, G. Whitehead's preaching had such effect, 
 that a meeting of their friends was settled in that city. 
 
 But before I 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 
 
1654.J PEOPLE CALLED QUAKERS. 125 
 
 yeoman of good reputation among men, and' Kichard was his only son, 
 and from a youth inclined to piety. Being come to man's estate, he 
 became an oflBcer 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 I write this, is yet alive,) 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 
 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 should 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 covet- 
 ousness 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 difiierence 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 
 wisdom, and to become wise in the living knowledge of God, he must 
 become 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 
 
126 THE HISTOET OP THE [1654, 
 
 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 together, 
 and drove them under the pump : and after their being exceedingly 
 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 
 provide 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 dishonored the grace of Christ:' and asking 
 them whether they did read the Scriptures ? they answered, yea, they 
 did. Then they were asked whether they were not to be 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 privilege 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 performed the 
 next morning, though with much unwillingness in the executioner : 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 
 
1654.-] PEOPLE CALLED QUAKERS. 12" 
 
 Slie 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 thereupon the 
 children she taught were taken from her ; and going sometimes into 
 steeple-houses, to bear testimony against their formalities, she was put in 
 prison, and kept there a quarter of 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 happened, 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 little further, might have killed 
 her. Then she went to Marlborough, where, exhorting people, in the 
 steeple-house 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 perse- 
 cuting 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, Barnstaple, and Bedifordj in all which 
 places a prison was her lot. She went also to him, who 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 fiercely, as if to devour her, 
 turned 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 Barbarar went to Great Torrington, and, going into the steeple- 
 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 
 
128 THE HISTORY OF THE [1654. 
 
 to be -vrliipped as 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 there in prison ; and the next day the sheriff came with a 
 beadle, who brought her into a room, where he whipped her till the blood 
 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 dismayed. And the sheriff seeing that 
 all the wrath of man could not move her, bid the fellow lea,ve off etriking; 
 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 scissors 
 about her. Next day she was brought before the mayor, who discoursing 
 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 agp,in 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 they parted, she 
 kneeled down and prayed for him, all which time he was very serious, 
 and afterwards grew very solid and sober. She wrote once to him ; but 
 not long after he died. 
 
 Being come home she was moved to go to Basingstoke, to endeavor 
 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 prisott ;; 
 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 mayor to desire 
 their liberty ; he told her that if he saw the letter which she brought ; 
 
1654.] PEOPLE CALLED QUAKERS. 120 
 
 tLem, they should have their liberty. She then said he should see it, 
 and so went and fetched it ; which he having read, 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 friends 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 oifered ; 
 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 bis 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 country ; 
 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 Catharine Evans and Sarah Chivers, 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 ofiicers of the army, who were much aifected, and confessed 
 that the Lord had been very good unto them ; for Miles' message was, 
 that the anger of the Lord was kindled against them, because they had 
 not performed their promises, which they made to him in the day of their 
 distress, when their enemies encompassed them on every 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 
 
 Vol. L — 9 
 
130 THE HISTOET OF THE [1654. 
 
 to Glasgow and Stirling, where he also spoke as he was moved ; and so 
 returned to England. 
 
 But before I leave Scotland, I may say, that as the first meetings were 
 kept 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 
 Osborn, 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 intended, 
 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 eternal. 
 I charge thee, man, touch not the Lord's anointed, nor do his prophets 
 any harm, lest 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 this 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- 
 Becuting 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 
 
1654.] PEOPLE CALLED QUAKERS. 131 
 
 would I had never seen him ; 1 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 
 once, [thus he went on,] committed to prison in this town before, by some 
 of the justices that are now in this court ; but thou, man, hast 
 exceeded them all ; thou hast committed me, and kept me in close prison, 
 for about ten weeks, for speaking to thy own person, in thy own shop. 
 Now I make my appeal to the recorder of this town of Berwick, as I am 
 a free-born Englishman, 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 very legal for any minister of the law to imprison any 
 man in his own cause.' Then the court cried, ' Take him away.' The- 
 chief priest of the town then stood, and desired the court that he might 
 ask Miles one question ; to this Miles said, ' The Lord knows thy heart, 
 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, I will not only tell thee thy query, but I will answer it.' Then the 
 priest said he would. Then Miles proceeded : ' Thy question is this : 
 thou wouldst know whether I own that Christ that died at Jerusalem, or 
 not?' To this the priest wondering said, ' Truly that is the question.' 
 Then Miles said, 'According to my promise, I will answer it before this 
 court ; in the presence of the Lord God of heaven, I own no other Christ 
 than him that died at Jerusalem, and made a good confession before 
 Pontius Pilate, to be the light and way that leads fallen man out of sin 
 and evil, up to God eternal, blessed for evermore.' More questions were 
 not asked him, but the jailor was commanded to take him away. Yet 
 within a short time, the court gave order to release him. Then going to 
 Newcastle, he returned to his wife and children at Mount Joy, where we 
 will leave him for some time, and in the meanwhile return again to G. 
 Fox, whom we left at Synder-hill-green, from whence he travelled up 
 and down in Yorkshire, as far as Holderness, visiting his friends, and 
 finding the churches in a flourishing state. To relate all his occurrences 
 there, would be beyond 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 so reached 
 him, that he was convinced of the Truth, as were several others also 
 that did oppose. 
 
 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 Wreyj with his brother, and the brother's wife, who 
 both continued steadfast till they died; but Sir Richard found this way 
 so narrow, that he afterwards ran out ; for persecution in time fell so fast 
 
132 THE HISTORY OF THE [1654. 
 
 on those callod Quakers, that none could abide in their society, but such 
 as ■were willing to hazard all. 
 
 G. Fox now went to Derbyshire, and the abovesaid sheriff of Lincoln 
 travelling with him, they came into Nottinghamshire, and so^ into the 
 Peak country, where, having a meeting at Thomas Hammersley's, several 
 Ranters came and opposed him ; and when he reproved them for swearing, 
 they said Abraham, Jacob and Joseph swore. But though G. Fox did 
 not deny this, yet he said, ' Christ, (who said before Abraham was, I am,) 
 saith, Swear not at all. And Christ ends the prophets, as also the old 
 priesthood, and the dispensation of Moses ; and he reigns over the house 
 of Jacob, and of Joseph, and saith, Swear not at all. And God, when he 
 . bringeth in the first-begotten into the world, saith, Let all the angels of 
 God worship him, to wit, Christ Jesus, who saith. Swear not at all. And 
 as for the plea that men make for swearing 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 swearing : and the apostle James, who did 
 hear the Son of God, and followed him, and preached him, forbids also 
 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 without 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 upright verdict than that the 
 Quaker had then brought in. 
 
 G. Fox travelling on, came to Swanington, in Leicestershire, where 
 there was a general meeting, to which many of his friends came from 
 several parts, and among these, J. Audland and F. Howgill, from Bristol ; 
 and E. Burrough, from London. After this, G. Fox came to Twycross, 
 and some Ranters there sang and danced before him; but- he reproved 
 them so earnestly, that some of them were reached, and became modest 
 and sober. 
 
 Then he went to Drayton, his birth-place, to visit his relations ; where 
 Nathaniel Stevens, the priest, having gotten another priest, 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 the two priests 
 had gathered a number of people ; and they would have had him gone 
 into the steeple-house ; but he asked 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 it as well as I.' At last they went into a grea.t 
 hall, R. Farnsworth being with him, where they entered into a dispute 
 with the priests concerning their practice, how contrary it was to Christ 
 and his apostles. The priests asked where tithes were forbidden, 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 that the law was ended and disannulled, by 
 
1654.] PEOPLE CALLED QUAKERS. 133 
 
 •which the priesthood was made, and tithes were commanded to be paid. 
 Moreover, he, knowing Stevens' 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 die ; 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 
 enter 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: hut 'Neighbors,' said 
 he, ' 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 returned, that 
 he would not quench the least measure of God in any, much 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 ; seeing Christ 
 commanded his ministers to give freely, as they had received freely. 
 But Stevens said he would not yield to that. 
 
 This dispute, being broken off for that time, 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 dispute 
 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 that such who would not preach without 
 wages or tithes, did not serve the Lord Jesus Christ, but their own bellies. 
 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 pro- 
 phets, 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 you 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, that it might not be said he was disobedient to 
 
134 THE HISTORY OF THE [1654. 
 
 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. Fox replied, ' 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 
 wouldst give me a form of words 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 
 utterance ?' 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 
 thence to Whetstone, where a meeting was to be kept ; but before 
 it began, there came about seventeen troopers, of colonel Hacker's 
 regiment, who taking him up, brought him to the said colonel, where 
 there were 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 he spoke also 
 much concerning the light of Christ, which enlighteneth every man that 
 cometh into the world. The colonel hearing him speak thus, asked 
 whether it was the light of Christ that made Judas betray his Master, 
 and afterwards led him to hang himself? G. Fox told him, ' No ; 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 told him, he was an innocent man, free 
 from plots, and he denied 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, and stay 
 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 meetings, 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 to their 
 requirings : and having further added, that he and his friends were a 
 peaceable people : the colonel said, ' Well, then, I will send you to mor- 
 row morning by six o'clock, to my lord Protector, by captain Drury, 
 one of his life-guard.' The next morning, about the appointed time, he 
 was delivered to captain Drury. Then G. Fox desired he would let him 
 
1654.] PEOPLE CALLED QUAKEES. 135 
 
 speak witt the colonel, before he went ; and so the captain brought him 
 to the colonel's bed-side, who again bade him go home and keep no more 
 meetings. But G. Fox told him he could not submit to that ; but must have 
 his liberty to serve God, and go to meetings. ' Then,' said the colonel, 
 ' you must go before the Protector.' Whereupon G. Fox kneeled on his 
 bed-side, and 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 day of his misery and trial should come upon him, then to re- 
 member what he had said to him. Far was it now from Needham, who 
 would have had G. Fox cut off, to think that one time this would bcfal 
 his father, in an ignominious manner, at Tyburn. But what afterwards 
 happened, 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 
 weapon against him, or the government as it then was : and that he 
 should write this. in what words he saw good, and set his hand to it. 
 G. Fox considering this, next morning wrote a paper to the Protector, 
 by the name of Oliver Cromwell, wherein he did in the presence of God 
 declare, 'that he denied the wearing or drawing of a carnal sword, or 
 any outward weapon, against him, or any man : and that he was sent 
 of God to stand, a witness against all violence, and against the works of 
 darkness ; and to turn people from darkness to the light, and to bring 
 them from the occasion of war and fighting, to the peaceable gospel ; 
 and from being evil-doers, which the magistrates' sword should be a 
 terror to.' Having wrote this, he set his name to it, and gave it to cap- 
 tain Drury, who delivered it to Oliver Cromwell ; and after some time 
 returning to the Mermaid, near Charing-Cross,' where G. Fox was 
 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. Fox coming in, said, 'Peace be in this house,' and bid the Protector 
 keep in the fear of God, that he might receive wisdom from him ; that 
 by it he might be ordered, and with it might order all things under his 
 hands to God's glory. He had also much discourse with him concerning 
 religion, wherein Cromwell carried himself very moderately, but said 
 that G. Fox and his friends quarrelled with the ministers, meaning his 
 teachers. G. Fox told him, he did not quarrel with them; but they 
 quarrelled with him and his friends. ' But, (thus continued he,) if we 
 "own the prophets, Christ, and the apostles, we cannot uphold such 
 teachers, prophets, and shepherds, as the 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 
 
136 THE HISTORY OF THE [1654. 
 
 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 that had the same spirit, which Christ, 
 the prophets and the apostles had, could not but declare against all such 
 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 come in, he 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 Gr. Fox returned, that if he did, he wronged his own soul ; and 
 bid him hearken to God's voice, that he might stand in his counsel, and 
 obey it ; and if he did so, that would keep him 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 true. 
 
 Then G. Fox went out ; and captain Drury following, 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 ? 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, or drink a sup of his drink.' When Cromwell heard 
 this, he said, ' Now I see there is a people risen, and come up, that I 
 cannot win either with gifts, honors, offices, or places ; but all other sects 
 and people I can.' But it was told him again, that the Quakers had 
 forsaken 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 sees' at him, because of the nick-name 
 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 daytime, a sudden trembling seized on 
 him, that his joints knocked together, and his body shook so, that he 
 could not rise from his bed ; he was so shaken, that he had not strength 
 enough left to rise. But he felt the power of the Lord was upon him, 
 and he tumbled ofi" his bed, and cried to 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 
 
1654.] PEOPLE CALLED QUAKERS. 137 
 
 increased 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 agaist pride, gaudy apparel, and the 
 world's fashions. 
 
 I do not find that about this time there was 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, coming 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 swore against her that she had said 
 that the Lord did not live. Thus false accusations prevailed, and. at this 
 rate persecution was cloaked. 
 
 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 endeavored to remove troubles abroad. And there being a rumor 
 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 faithful to 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 of the privileges of the Parliament, and a depriving 
 them of their liberty, and therefore they were 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 time. 
 
 But I return to London, where we left G. Fox. He was in that city 
 continually at work, discharging his duty everywhere, both with 
 mouth and pen, sufiering no time to be lost. There being commis- 
 sioners appointed for the trying of ministers, he wrote 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 
 admire 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, 
 where there was a great meeting, and many were convinced of the 
 Truth he declared, of which 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 Parker, 
 one of the early ministers among those called Quakers. But leaving 
 them there, I now intend to speak of William Caton, who, as it hath 
 been said already, was one of the family of judge Fell. When he 
 Was but about fourteen years of age, his father procured leave for him 
 
138 THE HISTORY OF THE [1654. 
 
 to dwell in the said family ; and his behavior was so pleasing, that ho 
 was allowed the judge's son as a companion night and day ; he ate as 
 he did, and went with him a hunting, shooting, and fishing, partaking of 
 the same pleasure with him in everything, and living in ease and plenty ; 
 so that he had cause of joy, that Providence had cast his lot into 
 such a noted family ; for not only judge Fell, 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, that so 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 family 
 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 Latin toge- 
 ther in the family, where there was a priest that instructed 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 mid-summer, that G. Fox (as hath 
 been said in its .proper place,) first came to the house of judge Fell, at 
 Swarthmore. His non-conformity to the ordinary salutations, W. Caton 
 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, which 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 from 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 brought into a strait; 
 but Margaret Fell, seeing that he longed to be freed from the school, 
 caused him to stay at home, where he was employed by her in writing, 
 and teaching her children. And when he was about seventeen years 
 of age, he became more and more strengthened in the spiritual warfare, 
 
1654.J PEOPLE CALLED QUAKERS. 139 
 
 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 frequently moved to go to the 
 places of public worship, and also to markets, to warn people to repent- 
 ance ; but then beating and buffeting were his share, and because of his 
 youth he was despised by many ; yet he fainted not : and esteeming it 
 his duty now to labor in the ministry of the gospel, he desired to be 
 discharged of his service. Judge Fell was very unwilling to part with 
 liim ; but Margaret his wife, though she could not well give him up 
 before, yet believing that the Lord required his service, not only freely 
 resigned him, but also prevailed with her husband to let him go : for 
 he did not desire his liberty to serve other men, but to enter into the 
 service of the Lord, and to proclaim the everlasting gospel. About the 
 end 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, Der- 
 byshire, and Warwickshire ; thence to Norwich, and so to Welling- 
 borough, in Northamptonshire ; where he found an opportunity to declare 
 the truth of God in the steeple-house. After 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 persuasive in 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. At that time there were twelve ministering brethren, 
 most of them come out of the north of England, among whom was 
 John Stubbs, already mentioned, with whom he travelled into Kent: 
 and coming to Dover, where they were altogether strangers, not know- 
 ing anybody 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 liberty ; 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 resorted, and many began to 
 be affected with their testimony, and adhered to it. This made such a 
 stir, that they were haled before the magistrates, who examined them, 
 and ordered that none should entertain them on a certain penalty; 
 whereupon they were turned out of their lodging. 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 regarded 
 him at London, but said to his companion, 'I know more than he 
 
140 THE HISTORY OF THE [1654. 
 
 can tell me, or more than either I or lie 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 long 
 after they had a meeting there ; and 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 persuadest me to 
 be a Christian ;' for Luke Howard was 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 deliver them up, that so they 
 might be carried out of the town, he refused to do so, relying on his 
 right as a freeman of the corporation ; and the door 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 men haled out of 
 his house, and sent out of town, there being no hue and cry come after 
 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 thence to Hithe, in both which places they found opportunity 
 to preach the Truth. After some stay, they went to Romney, and so to 
 Lydd. Here it was that Samuel Fisher, both by their ministry, 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 literature, 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 
 afterwards he got a living at Lydd, worth about two hundred pounds a 
 year. But after having been thus employed some time, he came to see 
 that, infant baptism was a 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 contrary to Truth 
 for a proud man to sing that " he was not puft up in mind, he had no scorn- 
 ful 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 ran down 
 mine eyes, because other men keep not thy laws," when he never knew 
 
1654.J PEOPLE CALLEi) QtlAKEBS. 141 
 
 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 becoming in time more 
 and more uneasy to go on in acting what was burdensome to his con- 
 science, 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 providence, he took a farm, 
 and turned grazier, by which means he maintained 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 J. Stubbs to that of the Baptists, where S. 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 returning to Lydd, 
 they found S. Fisher in fellowship with themselves ; for it happened that 
 his 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 public testimony against the 
 revilings of Hammond : saying to him, ' 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 doctrine of the reviled Quakers. This 
 so vexed Hammond, that falling into 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 
 wrote 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 wrote also a paper in Hebrew to the Jews, in which language 
 he was well skilled. 
 
142 THE HISTOKY OF THE [1654. 
 
 CHAPTER V. 
 1654 — 1656. 
 
 W. Catoii and J. Stubbs travelling together, are cruelly whipped — They go to Zealand and 
 Holland — Return, and go into Scotland — Labors and cruel suffering of J. Parnel — His 
 death — E. Burrough and F. Howgill in Ireland — W. Ames convinced — E. Burrough and F. 
 Howgill banished from Ireland — B.irbara Blaugdone in Ireland — i- xtraordinary cir- 
 cuinstances attending her visit in Ireland — M. Halhead goes to London — His letter to 
 his wrife — Imprisonment of M. Halhead and T. Salthouse — Imprison'rciil ofG. White- 
 head, R. Cliiyton, and J. Ilarwood — Remarkable conversation between W. Dewsbury and 
 Judge Atkins- -G. Fox's fear respecting J. Naylor — Remarkable account of J. Liiburn — 
 Plot of the Royalists against Cromwell. 
 
 I RETURN to W. Caton and J. Stubbs. They went from Lydd to Ashford, 
 Tenterden, Canbrook, and Staplehurst, where they found an open and ten- 
 der-hearted people, who embraced their doctrine, and some would have given 
 them money, 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 Maid- 
 stone, 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 hard encounter, indeed, especially for such a 
 young man as W. Caton was ; but they were supported 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 officers 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 
 
1654.] PEOPLE CALLED QUAKERS. 143 
 
 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, though they, 
 to be more fully seen, went on a First-day of the week to the steeple-house. 
 They went also to Canterbury, where, at the meetings 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 cleared his 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 together 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 Shields, 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 congregation of the 
 English and Scotch, where many wondered 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 
 Middleburg, whither being come, before the afternoon's worship was 
 ended, one of them 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 lofty mind, they found but slight entertainment there. 
 After a short stay in town, they embarked thems.elves for Rotterdam, in 
 Holland, where being come, when they had been some few days in the 
 
144 THE HISTORY OF THE [1654. 
 
 city, they got a meeting at an English merchant's house ; but he that 
 interpreted for them, not rendering their words truly, it seemed not to 
 satisfy the hearers. After some time they returned to Zealand, and from 
 thence again to England, where being arrived, W. Caton journeyed 
 to Swarthmore, and was received there with joy ; and having some 
 drawings to Scotland, he went to Bishoprick, where he found his com- 
 panion J. Stubbs again, with whom he travelled towards Scotland. It 
 was about the beginning of the month called December, when they came 
 to Berwick upon Tweed, where W. Caton went into the great public 
 assembly ; and 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 meanwhile W. Caton spoke with great boldness, and had 
 pretty good liberty 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 n^t well get 
 any lodging for his money, returned, and came into the town again, the 
 guard suffering 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 multitude 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 England, W. Caton went to Stirling, where, 
 being carried to the governor, he was at first high, but when W. Caton, 
 who was a man of meek behavior, had spoken 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 went to GlasgoM', where, going 
 into the great cathedral, 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 him- 
 self in Scotland, he returned to England, and came again to Swarth- 
 more, where he was received as formerly in very great love. 
 
 Leaving him there, I turn again to G. Fox, whom we left in Bedford- 
 shire. From thence he went by London to Kent, and came to Romney, 
 
1655.] PEOPLE CALLED QUAKERS. 145 
 
 not long after W. Caton and J. Stubbs had been tbere. 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 teaching from fleshly.' 
 
 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 con- 
 vinced that day. There came also George Bishop, of Bristol, who being 
 a captain, then wore a sword, though in time he entirely left it ofi". 
 
 G. Fox, going 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 
 in the schools of literature. He labored very early in the ministry of 
 the gospel, having been convinced by G. Fox, when not quite sixteen 
 years of age, and then embraced the Truth ; though for that reason 
 despised and rejected by his relations. He was, (although 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, Stebbing, 
 Witham, Coggeshall, Halstead, and other places, and many received 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 Crisp, 
 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 Nicholas' 
 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 labored 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 
 
 Vol. L — 10 
 
146 THE HISTORT OF THE [1655. 
 
 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, in the behalf of those called Quakers : but the priest, inter- 
 rupting, asked what he would object against him ? To which J. Parnel 
 answered, in that he reviled the people called Quakers, and said they 
 were built upon a sandy foundation, and so called them Shakers. ' But,' 
 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 Willis stood up, and said, he spoke nothing but 
 nonsense. Parnel bade him name one word which he had spoken that 
 was nonsense. At which Willis 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 Parnel told him that h'e blasphemed in saying the church 
 in God was nonsense. Then priest Stellum stood up, and accused 
 Parnel 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 
 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 a house, and some of his friends engaged, 
 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 suffered to come to him. The time of the 
 sessions at Chelmsford being come, he, with several felons and murderers 
 was fastened to a chain, and thus led about eighteen miles through the 
 country, remaining chained both night and day. 
 
 Being brought into the court before judge Hills, the jailor took off his 
 liat 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 fore- 
 man was a drunkard ; priest Willis was also called, who swore against 
 
1655.] PEOPLE CALLED QUAKERS. 147 
 
 Lim, and so did two justices ; one of their men swearing that they would 
 speak nothing against him but the truth. The accusations were, that in 
 a riotous manner he did enter into the parish church at Great Coggeshall ; 
 that he there did stand up, and told the minister he blasphemed, and 
 spoke falsely, using many other reproachful words against him : and that 
 he could not give a good account where he was last settled, or of his life 
 and conversation, appearing to be an idle person. He was also accused 
 with contempt of the magistracy, and of the ministry. To this he 
 answered, that he no ways in a riotous manner entered the steeple-house, 
 but came thither quietly, and alone : for being followed by several boys 
 that would have come in after him, he bade them go in before, rather 
 than to go in disorderly, whereby to occasion any disturbance. That he 
 had said to priest Willis, he blasphemed, by saying the 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 indecent 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 he had 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 unwilling to answer fully to their ques- 
 tions. 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. Parnel 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 jailor was commanded, not to let any giddy-headed people, 
 (by which denomination they meant his friends,) come at him. 
 
 The jailor 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 brought 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 
 
148 THE HISTOET OF THE [1665. 
 
 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 bakers' ovens 
 were bigger, though not so high. Here, (the door being shut,) was 
 scarcely any air, there being no window or hole. And after he was a 
 little recovered from his fall, they would not suffer 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 immovable 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 jailor, 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 weaken him, 
 that after ten or eleven months he fell sick and died. At his departure 
 there were with him Thomas Shortland and Ann Langley : and it was 
 one of these (that came often to him,) who long after brought me into 
 this hole where he died. 
 
 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 musl. 
 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?' 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 persecu- 
 
1655.] PEOPLE CALLED QUAKEKS. 149 
 
 tors, 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 he began to eat again, he took nothing but a little milk, as was de- 
 clared by credible witnesses. During his imprisonment he wrote several 
 edifying epistles 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 aad 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, with- 
 out 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 car- 
 ried from Cork (whither they were gone,) to Dublin ; for since several 
 received their testimony, and adhered to the doctrine they preached, 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 Bap- 
 tist 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, that when any soldier under his colors 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 xast into prison ; of whom more may be said 
 hereafter. 
 
 Now E. Burrough 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 was 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 her 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 anything among them. Having spoken what 
 was upon her, she concluded with a prayer ; and all the ship's 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 not open his mouth to speak. At length they arrived safely at 
 Dublin without damage, which indeed was strange, and made the master 
 say that he was never in such a storm without receiving any loss. 
 
150 THE HISTOET OF THE Lj.u>j5. 
 
 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 woman 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 bare-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 people, they asked her 
 why she did not do her message to their lord. To which she answered, 
 'When I see your lord, then 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 the innocent ; 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 conceivings 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 ; and that 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- 
 ings, 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 
 
i655.] PEOPLE CALLED QUAKERS. 151 
 
 sufferings thereabout ; for she was imprisoned almost wherever she came, 
 being moved to follow those of her acquaintance, into several steeple- 
 houses ; yet wherever her mouth was opened, there was some that 
 received her testimony. Onc-e 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 catching his 
 »rms, stopped him, till the soldiers came and rescued Barbara. Many 
 »f 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 having 
 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 Dungarvon, 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 being 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 preservation ; 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 
 arraigned 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 
 Buffered much. In the meanwhile, there happened a singular instance, 
 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 brother 
 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 
 already 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 he trembled so exceedinglj 
 
152 THE HISTORY OF THE [1655. 
 
 that his knees struck one against another: and he confessed that he 
 never before saw the said people with his eyes, nor ever was at the place 
 in hia 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 fqict. 
 Other prisoners heard this confession also, and Barbara sent to the 
 deputy, 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 
 the judge. But afterwards he eat his words ; for the man that had 
 induced him, came every day, and made him drink plentifully, and also 
 caused the jailor to lock up Barbara, that she might not come to him. 
 Then she wrote to the inn-keeper, and his wife, and man, and also to 
 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 wit- 
 ness, 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. Hereupon 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, saying, ' Nay, he 
 can do me no good ; I have done with man forever : but God, thou 
 knowest that I am innocent of what they lay to my charge.' But, how- 
 ever, 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 her at all. And being all very earnest to get het 
 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 sudden 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 London, whence, 
 after some stay, he went to Bristol, with Thomas Salthouse, and so t« 
 
1655.] PEOPLE CALLEB QUAKERS. 153 
 
 Exeter and Plymouth, where he suffered much persecution, and was im- 
 prisoned. He wrote about that time a letter to his wife, which I think 
 worth the while to insert here, and was as followeth : 
 
 '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 poured 
 forth in love to thee daily, and the .breathings of my soul to my Father 
 is for thee, that thou mayst be kept in the fear of the Lord, and in his 
 counsel daily, that so thou mayst come to rest and peace, that is laid up 
 for all that fear him, and walk in obedience to the light that Jesus Christ 
 hath enlightened them withal. So, my dear heart, I declare to thee, in 
 the presence of the living God, who is Lord of heaven and earth, and 
 before men and angels, there is no other way that leads to peace and 
 eternal rest, but walking in obedience to the light that comes from 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 mayst come to witness true peace and rest, that eye hath not 
 seen, nor ear heard, neither hath it entered into the heart of man, v^hat 
 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 way 
 that leads to the Father, whence all light comes ; and of this light which 
 comes from Christ, I bear record thou hast received a measure. There- 
 fore, in dear love, I exhort thee to walk in obedience to thy measure, 
 which thou hast received from the Lord. ^So, in the presence of the 
 Lord God do I declare, that walking in obedience to this light that comes 
 from Christ, is the way that leads to eternal rest and peace. Therefore, 
 as thoii tenderest the eternal good of thy soul, be faithful to the light that 
 comes from Christ, which light beareth witness against lying, and swear- 
 ing, and vain talking, and all manner of evil. So, my dear wife, in bow- 
 els of dear love to thy soul, which is more precious than all the world, 
 have I shown thee the way ; if thou wilt walk in it, it will lead thee into 
 the eternal covenant of light and peace. So, my dear wife, in love, in 
 love I have cleared my conscience to thee, in the presence of the living 
 God, as a true and faithful 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 believe in the light in your own consciences, which Jesus Christ 
 hath enlightened you with ; which light bears witness against lying, and 
 swearing, and all manner of evil. This is the light of Christ, and walk- 
 ing in obedience 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 
 
154 THE HISTORY OF THE [1655. 
 
 light in his own conscience, it is his condemnation. Now, dear friends, 
 while you have time prize it. 
 
 ' Thy husband, and a lover of thy soul, ; 
 Miles Halhbad. ' 
 
 Wiltshire, the 7th of the Third month, 1655.' 
 
 This year also he wrote 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 righteousness, who have 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. Dear friends and beloved brethren, my prayers to the 
 Lord God of heaven and earth, and 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 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 hath 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 for evermore, 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 into in the needful 
 time of trouble, 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 bre- 
 thren, 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 ho- 
 norable calling, and loved you from the beginning with an everlasting 
 love, that all your friends and neighbors, and men of this world, that 
 see your life coupled with fear, may be made to confess and acknow- 
 ledge, to the honor, and glory of the living Lord, that the God whom we 
 serve and fear, is the only true God of Israel : and herein you become 
 a precious savor unto the living eternal God, and a sweet smelling savor 
 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 to his own seed forevermore. 
 
 Miles Halhbad. 
 
 Given forth the 14th of the Sixth Month, 1665,1 
 when I was a prisoner at the prison-house, I 
 in the city of Exeter, in Devonshire, for the | 
 testimony of Jesus, and the word of God.' j 
 
1655.] PEOPLE CjiLLED QUAKEES. 155 
 
 A chief cause ivliy he was imprisoned there, was, that Thomas 
 Salthouse, with whom he travelled, (having heard that one George 
 Brooks, a priest belonging to the Nightingale frigate, said, after the 
 declaration of M. Halhead, and T. Salthouse, at Plymouth, that it was 
 the eternal truth which they had spoken, with many other words in 
 vindication of what they said,) told Brooks that he had spoken many 
 good words and fair speeches, but asked him whether he lived the life 
 of what he spoke ? Further, " He that entereth not by the door, but 
 climbeth up some other way, is," as Christ said, " a thief and a robber." 
 For T. Salthouse 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 
 language ; 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 Scriptures : saying further, ' I know no such Scripture that speaks 
 of the three persons in the trinity ; but the three that the Scripture 
 speaks of, the Father, the Son, and the Holy Ghost, and these three arc 
 one.' 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 ; and they, refusing to swear, 
 were sent to Exeter 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 against; and we do not deny to swear 
 because of any guilt that is upon us, but in obedience to the command 
 of Christ, who saith, " Swear not at all:" and we will not come under 
 the condemnation of an oath, for the liberty of the outward man.' 
 
 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 clandestinely adhered to the Pope : and use hath been made of this 
 snare, during the space 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 
 
156 , THEHISTORYOFTHE [1(555. 
 
 no such thing ; therefore we will not lie for our liberty, nor confess that 
 we are sorry for that which 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 
 behavior ; and for refusing to take the oath, the court threatened to 
 send into the North to seize on their estates. So they were returned to 
 prison ; and what follows was entered as the record of their proceedings. 
 
 ' July 10, 1655. Thomas Salthouse, and Miles Halhead, for provoking 
 words against Gr. Brooks, clerk, who refused to be tried by the country, 
 fined £5 a piece, committed to Bridewell till payment, and finding 
 sureties for their good behavior.' 
 
 What is said here of refusing to be tried by the country, was a noto- 
 rious untruth : and as to finding sureties, that seemed of little moment ; 
 for though the giving of security had been ofiered before, when they 
 were taken prisoners, yet that was not accepted of; and the mayor, John 
 Page, had the boldness to assert that they refused to give security, as 
 will appear by the warrant by which he sent them to the common jail 
 in Exeter, whereof the following is a true copy. 
 
 ' Devon, 
 'John Page, merchant, mayor of the borough of Plymouth, in the 
 county aforesaid, and one of his highness' justices of the peace within 
 the said borough, to the keeper of his highness' jail at Exon castle, or to 
 his lawful deputy in that behalf, greeting. I send you herewithal, by 
 the bearer hereof, the bodies of Thomas Salthouse, late of Dragglibeck, 
 in the county of Lancaster, husbandman ; and Miles Halhead, late of 
 Kendal, 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, and against an 
 ordinance of his said highness the Lord Protector and his council, lately 
 made against duels, challenges, and all provocations thereto, who have 
 refused to give sufficient security for their personal appearance at the 
 next general sessions of the peace, to be held for the county of Devon ; 
 and in the meantime to be of good behavior towards his highness the 
 Lord Protector, and all his liege people. These are therefore in his said 
 highness' name, to will and command you, that when the bodies of the 
 said Thomas Salthouse and Miles Halhead, shall be unto you brought, 
 you them safely detain, and keep them, until by due course of law they 
 shall be thence delivered : hereof fail not at your peril. Given under 
 my hand and seal, of Plymouth aforesaid, the 28th day of May, in the 
 year of our Lord God, 1655. 
 
 John Page, Mayor.' 
 
 By this may be seen under what frivolous pretences those called 
 Quakers were imprisoned, viz., because of an ordinance made against 
 
1655.] PEOPLE CALLED QUAKERS. 157 
 
 duels, &c., and as for their having refused to give security, how untrue 
 this was, as well as other accusations, may appear from the following 
 certificate. 
 
 ' We whose names are hereunto subscribed, do testify, that the several 
 particulars in an answer made by our friends, are true, to wit : That 
 they did not at all disturb the public peace, nor were they at any other 
 meeting, (but that which was appointed by us,) to disturb any ministers, 
 or other Christians in their assemblies and meetings ; nor were they guilty 
 of any challenges, duels, and provocations thereunto, in the least measure, 
 whilst they were amongst us. And as for their refusal to give security, 
 two of us, whose names are Robert Gary and Arthur Cotton, had giveii 
 security to the mayor, by entering into recognizance for their appearance 
 at the next sessions, the day before their sending to prison, but that 
 the town-clerk made it void the next day, pretending it could not be 
 according to law. 
 
 ' Ralph Fogg, Thqmas Faitlkenee, 
 
 Arthur Cotton, Nicholas Cole, 
 
 Robert Caky, John Martindalb. 
 
 Richard Smith, Richard Lepincote, 
 
 Anthony 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, that this was the cause of their confinement, may also 
 appear from the following letter he wrote to general Desborough, to 
 excuse his proceedings against him. 
 
 ^Plymouth, June, 1, 1655. 
 ' Right Honorable, 
 
 ' Captain Hatsell hath communicated to me what you wrote him 
 in reference to those two men, Thomas Salthouse and Miles Halhead, of 
 whom, and of their imprisonment, your honor 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 honor 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, offenders within the late 
 ordinance of his highness the lord Protector and council, made against 
 duels, challenges, and all provocations thereunto, and also his highness' 
 late proclamation against Quakers ; and they still refusing to give bail for 
 their appearance as aforesaid, went hence to the jail at Exon on Tuesday 
 last, Indeed, sir, their carriage here was not becoming men, much less 
 Christians ; and besides their contempt of authority, all the while they 
 
158 THE HISTORY OF THE [1655. 
 
 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 Cupple- 
 stone, high sheriff of our county, and after fourteen days' restraint, were 
 sent away by him for Taunton, from tithing 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 : one 
 of 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 themselves in their calling, to procure 
 themselves a livelihood, but wander up and down in all parts, to vent 
 their wicked opinions, and discover their irregular practices in the breach 
 of peace, and disturbance of good people. Indeed sir, they hold many 
 sad opinions, destructive to the true religion and the power of godliness. 
 I have hereby, according to my duty, given your honor an account of what 
 passed here in reference to these men. I could say much more in refe- 
 rence to their examination and discourse with them ; but I fear I have 
 already trespassed upon your honor's patience in the perusal of these 
 lines, and humbly desiring your excuse for giving you this trouble, do 
 most thankfully acknowledge your honor's continued favors to this place, 
 for which we stand very much obliged, desiring your honor still to retain 
 such an opinion of us, as those that desire to do nothing unbecoming 
 Christians, and persons, that desire the welfare and peace of this com- 
 monwealth and government, and shall ever labor to appear 
 ' Your honor's very humble servant, 
 
 ' (For myself and my brethren,) 
 
 ' John Page, Mayor.' 
 
 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 is said in this 
 letter of his highness' proclamation against Quakers, it was a gross 
 untruth ; for in the proclamation the Quakers were not named ; but it 
 was against the disturbing of Christians in their assemblies ; and besides, 
 the Quakers, so called, judged that their public worship 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 
 honor to any other but God alone. And as to what was said, that all the 
 while they were in prison, they never sought God by prayer, &c., this 
 was no other matter than that they did not follow the formal way of 
 
1655.] PEOPLE CALLED QUAKERS. 159 
 
 prayers ; for they were indeed 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, therefore, after they had 
 got a copy of the said letter, they wrote 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 received. 
 ^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 concerning 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 
 exposed with a quarter-can about his neck, 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 common 
 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 employment, I 
 put him on shore, and I dare own it, whoever shall call me to question.' 
 
 Witness my hand, 
 
 'Robert Vessat.' 
 
 ' 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 Jeffert, 
 
 ' Captain of the Nanlmch.' 
 
 ' 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 reason 
 that he and the like priests sometimes were treated a little roughly. 
 
160 THE HISTORY OF THE [1655. 
 
 X' 
 
 But to return to M. Haltead ; he continued prisoner many months before 
 he was released. 
 
 In the meanwhile it happened that George Whitehead, Richard Clay- 
 ton, and John Harwood, coming on the 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 by 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, masters, loving 
 the chief places in the assemblies : such as Christ disapproved ; Matt. 
 xxiii. : such as the apostle Beter disapproves ; 2 Bet. ii. : and which the 
 apostle Baul disapproved also ; Bhil. iii. : or when such were set up that 
 would not suffer another to speak that stands by, when any thing is 
 revealed, 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 ? 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 law also, Heb. vii. ? 
 Whether by the setting up of such, they did not set up such as did not 
 labor 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- 
 travellers were passing away, there came a constable who staid them, 
 and carried them before Herbert Belham, justice of peace. He asking 
 several vain questions, and behaving himself rudely, G. Whitehead began 
 to speak to him concerning his rage : but Belham 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 Walgrave, 
 justice of peace at Smallbridge, in Suffolk. Being, cpme 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 should demand of him ; but J. Harwood 
 refused to be limited thus to his will. Justice Belham now being come 
 thither also, J. Harwood told justice Walgrave, that Belham, who had 
 before examined him, had his examination in writing. Then the two 
 justices consulted together what 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 B. 
 
1656.] PEOPLE CALLED QUAKEKS. 161 
 
 Clayton to be wliippecl, under pretence of having fastened a seditious 
 paper to the steeple-house door ; and the other two were imprisoned. 
 
 It was about this time 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 fall on thee.' To this Dewsbury returned, 
 ' Dost thou say I deceive 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?' 
 But the priest, unwilling to answer that question, went away. After- 
 wards, Dewsbury went into the steeple-house 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 answer, 
 but went away. There was also information given, that Dewsbury 
 had said, -The priests preach for hire, and the people love to have it 
 so: but what will ye do in the end thereof?' But that this was really 
 so, I do not find. 
 
 Dewsbury then being committed to prison, and 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 jailor, ' 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 jailor answered, 'If you command me, I will take 
 off their hats.' To which the judge gave command, and the jailor's 
 man took them off. 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 thy name ?' And the answer 
 was, ' Unknown to the world.' ' Let us hear,' said the judge, ' what name 
 that is that the world knows 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 off,' replied the judge; 'Nay,' said Dewsbury, 
 ' 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 free 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 
 
 Vol. L — 11 
 
162 THE HISTOKY OF THE [1655. 
 
 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 were 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 eternal word he had made known to me in the 
 great work of regeneration.' ' Why,' queried the judge, ' didst thou not 
 abide in thy own country, and teach people in those parts ?' ' 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 
 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 behavior, he might justly do it ; for you are against 
 magistrates and ministers.' But Dewsbury returned, ' Make that mani- 
 fest 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 from 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 was 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 
 
1655.J PEOPLE CALLED QUAKERS. 163 
 
 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 ale-house, where it was told him by 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 let him alone then, 
 yet Some days after, a constable came to his master'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 Andrews 
 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 ?' But this so oJBFended the priest, that he 
 commanded 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 jailor ; and he meeting the mayor and some aldermen in the streets, 
 spoke to them about persecution ; but one of the aldermen struck off 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 
 his good behavior ; and he told them, that he was bound to good 
 behavior 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 occurrences of this nature that 
 are come to my knowledge, and under what unreasonable pretences, 
 even such that were as yet not fully entered into the communion of 
 those called Quakers, were committed to prison, I must write much more 
 than I might be able to do, though my life should yet be lengthened 
 considerably. 
 
 I find among my papers of this time, the names of about a 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 multitude of the like cases, I return again to G. Fox, 
 whom I left at London. He, having had there several large meetings, 
 went thence to Colchester, where with difficulty he visited James Parnel 
 
164 THE HISTORY OF THE [1656. 
 
 in prison. From Colchester lie went to Ipswich, and so on to Norwich 
 and Yarmouth, finding service every where. 
 
 Travelling further, in company with R. Hubherthorn, towards Lynn, 
 and by the way being in bed at an inn, a constable and officers came 
 thither, being sent with a hue an^ cry from a justice of peace, to search 
 for two horsemen that rode 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 carried before a 
 justice of peace about five miles ofi". The justice grew angry because 
 they did not put ofi' their hats to him : but Gr. Fox told him, he had been 
 before the Protector, and he was not ofiended at his hat ; why then 
 should he be offended at it, who was but one of his servants ? The jus- 
 tice, 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 I*ynn, 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. 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 the 
 town, and returned to London, where he staid some time. 
 
 In this year came out the oath of abjuration against King Charles, 
 whereupon he wrote to the Protector, acquainting him that many of his 
 friends, who could not swear for conscience-sake, suff'ered 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 
 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 
 thence after having passed through many places, came again to London, 
 where meeting James Naylor, and casting his eyes upon him, he was 
 struck with a fear concerning him ; being, as it were, under a sense of 
 some great disaster that was like to befall him. 
 
 In this year Edward Burrough wrote a letter to the Protector, wherein 
 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 himself to 
 be worshipped, and exalting his own horn, without giving glory and 
 honor to God. Moreover, that he had not performed his vows made to 
 the Lord in the day of distress ; and that now he suff'ered grievous 
 
1655.] PEOPLE CALLED QUAKERS. 165 
 
 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 possessions of the Episcopalians, exalted him as their idol, by their 
 applause. And he revering them as such who could strengthen his 
 authority with the people, winked at the grievous persecution, by their 
 instigation 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 suffer 
 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 government. 
 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 
 extraordinary bold man, very stiff and inflexible, had more than once 
 shown 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 published 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 above 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 prevailed, 
 that at length he was set at liberty again : though I find that once he 
 was whipped for a crime laid to his charge, of which he gloried publicly. 
 And when Cromwell had usurped the supreme power, Lilburn made 
 bold to charge him, both by word of mouth and by writing, with false- 
 ness and tyranny ; and he went on at that rate, that Cromwell, foresee- 
 ing that if this man continued thus to expose his doings, he should not 
 be able to maintain his credit and authority, ordered him to be taken 
 into custody, and impeached of high treason. When Lilburn, thus 
 accused, appeared at the bar, he behaved himself with that undaunted- 
 ness, and so defended his cause, 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 
 treason, but the government was such that no high treason could be 
 committed against it; and that therefore all truei Englishmen were 
 obliged to oppose the tyranny that was exercised. He also said that, 
 having been once in favor with Cromwell, he might have attained to 
 great preferment, if he would have been quiet; but that he having 
 thought this unlawful, it was now resolved to have his life taken away ; 
 
166 THE HISTORY OF THE [1655. 
 
 whicli he did not fear, because he asserted a good cause. Thus vigor-; 
 ously Lilburn pleaded, and he defended his cause with such strong 
 arguments, that the jury brought him in not guilty, notwithstanding the 
 endeavors 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 religion, gave him such convincing reasons for his 
 professions, as prevailed upon Lilburn to receive the Truth; as he 
 himself signified in a letter he wrote to his wife ; who, having visited 
 him in prison, afterwards wrote 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 in 
 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 
 effectually 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 couldst 
 be to me in thy drawing back, or standing still where thou wast when 
 I last saw thee, though therein thou wert clothed all over with rich and 
 outwardly glistering earthly diamonds, and in the greatest of earthly 
 prosperity. 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. that thy spirit could attain unto this, according to thy 
 
 desire in thy letter, and my own present frame of spirit ! 1 now can 
 
 contentedly feed savorily upon bread and cheese, and small beer alone, 
 for saving of money. And for my liberty, about which thou so weariest 
 and spendest thyself, as thy letter acquaints me thou dost, I can say to 
 thee, that I am in my present temper of spirit, ready really with Peter, 
 at the sight of the glorious transfiguration 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. 
 
1655.] PEOPLE CALLED QUAKERS. 167 
 
 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 dispensations of the eternal 
 everlastings love of God unto my soul. The 
 4th 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 the use of the carnal sword, was the duty 
 of a true Christian, refused ; thinking that though Gr. Fox had signed 
 such a declaration, yet this did not become him, because he did not per- 
 fectly approve that point of self-denial. But however, continuing in 
 faithfulness, to persevere in respect of that knowledge he had already 
 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 my 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 confi- 
 dence 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 raised 
 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 crucified to the very occasions, and real grounds of all 
 outward wars, and carnal sword-fightings, and fleshly bustlings and 
 contests ; and that therefore confidently I now believe, I shall never 
 hereafter be a 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 afilicted 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 unjust bonds. And that thereby, if yet 1 
 must be an imprisoned sufferer, it may from this day forward, be for the 
 
168 THE HISTORY OF THE [1655. 
 
 Truth as it is in Jesus ; which Truth I witness to be truly professed and 
 practised by the savoriest of people called Quakers. 
 
 'And to this my present declaration, which I exceedingly long and 
 earnestly desire to have in print, and for which I know that I can 
 cheerfully and assuredly lay down my life, if I be called to witness the 
 truth of it, I subscribe my name, 
 
 ' John Lilbckn. 
 
 From my innocent and every way causeless captivity' 
 in Dover Castle, the place of my soul's delightful and 
 contentful abode, where I have really and substantially 
 found that which my soul many years hath sought - 
 diligently after, and with unsatitfied longingness 
 thirsted to enjoy : this present First-daj' of the week, 
 being the 4th of the Third Month, 1655.' 
 
 It sufficiently appears by this, that Lilburn did not think that this 
 declaration would procure his liberty ; and he guessed not wrong ; for 
 before 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 1660. But being 
 advanced in the time, I go therefore back a little, and intend in the 
 sequel to give a more circumstantial description of Cromwell's death. 
 
 And thus I conclude this chapter 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 
 quashed, king Charles returned to Cologne. In the meanwhile, Crom- 
 well, to raise his esteem abroad, sent a fleet, under admiral Penn, to the 
 West Indies, and another, under the command of admiral Blake, towards 
 the Mediterranean sea. 
 
1656.] PEOPLE CALLED QUAKBES. 169 
 
 CHAPTER VI. 
 1656. 
 
 Convincement of William Baily — The laughing Captain — Major Ceely and Geo. Fox — Trial 
 of G. Fox before Judge Glyn — G. Fox charged with conspiracy to raise 40,000 men — 
 Doomsdalc Prison — Quakers whipped as vagabonds — Retribution on a cruel Jailor — ,S. 
 Fisher's attempt to speak before Parliament — Cruel treatment of H. Smith, A. Rigg, and 
 F.Robinson — W. Caton and W. .\mes in Holland — Extravagances of some called Quakers 
 in Holland — History of J. Naylor — His cruel punishment — Petition to Parliament on his 
 account — His recantation and penitence — Acknowledgment to his brethren — His resto- 
 ration. 
 
 Near the beginning of the year 1656, G. Fox went from London to 
 Surrey, Chichester, Portsmouth, and Poole ; where William Baily, a Bap- 
 tist teacher, and some others, were convinced by G. Fox's ministry, 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 
 their meeting-house to meet in ; but they refusing, 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 but those two. Then saii 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 speaking was of such effect, that many substantial people 
 were convinced that night. Next morning when he was passing away, 
 the Baptists began to shake the dust from off their feet after him. ' What, ' 
 said he, ' in the power of darkness ? 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 a 
 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 
 
170 THE HISTOKT OF THE [1656. 
 
 such a merry temper, and so exceedingly given to laugnter, that G. 
 Fox several times spoke very seriously to him about it; but it was 
 become so customary to him that he would laugh almost at anythmg 
 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 
 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 in returning in the evening to his inn, and there being 
 many people drinking, he was moved to go amongst them, and to direct 
 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 please the inn-keeper, seeing it 
 hindered 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 Plymouth, and thence to Cornwall ; 
 and travelling through the country, he came to Market-Jew. Being 
 there at an inn, he met with some trouble from the magistrates : and he 
 wrote a paper to show that the Lord was come to teach his people him- 
 self, by Jesus Christ, &e. This paper came accidentally to the hands of 
 Peter Ceely, a major in the army, and also a justice of peace at Ives, 
 whither G. Fox came. Here Edward Pyot and William Salt, who were 
 G. Fox's fellow-travellers, were haled before the said major, whilst G. 
 Fox was walking down to the sea-side : but he hearing 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 
 seen myself ; but of this I am fully persuaded, that he had not the least 
 pride in it ; but it seems to me not improbable, 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 Christian liberty, for which we 
 ought not to judge one another. But to proceed, G. Fox and his com- 
 panions were taken into custody, and, with a guard of horse, sent to 
 prison with this mittimus : 
 
1656.] PEOPLE CALLED QUAKERS, 171 
 
 '■Peter Oeely, one of the justices of the peace of this county, to the 
 keeper of his highness' jail at Launoeston, or his laivful 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 country, and refusing 
 to give sureties of their good behavior, according to the law in that be- 
 half 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 Fox and William Salt, shall be unto you brought, you them 
 receive, and in his highness' prison aforesaid you safely keep 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. Ceelt.' 
 
 By this mittimus it appears under what odd pretences the Quakers, so 
 called, were committed to prison ; for such reasons as are mentioned 
 therein, might be found and picked up at any time. Thus G. Fox and 
 his companions were carried through Redruth, Falmouth and Bodmin, 
 to Launceston. By the way they suifered great insolences, both from 
 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 prisoners to the jailor. 
 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 condemned 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 of their commitment to the assizes ; by 
 reason of which several got opportunity to speak with them, which had 
 .that good effect, that many were convinced of the truth of the doctrine 
 held forth by them. 
 
 At the time of the assizes, abundance of people came from far and 
 near, to hear the trial of the Quakers ; who being guarded by the soldiers, 
 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, 
 
172 THE HISTOKY OF THE [1656. 
 
 (Glyn,) who was then chief justice of England, said to the jailor, ' What 
 be these you have brought here into the court ?' ' Prisoners, my lord,' 
 said he. ' "Why do you not put off your hats ?' said the judge to them. 
 They saying nothing : ' Put off your hats,' said the judge again ; and 
 they still continuing silent, the judge said, ' The court commands you to 
 put off your hats.' Then Gr. Fox began to speak, and said, ' Where did 
 ever any magistrate, king, or judge, from Moses to Daniel, command 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 or printed.' The judge, then growing angry, said, ' I do 
 not carry my law books on my back.' 'But,' said G. Fox, 'where is it 
 printed in any statute-book, that I may read it ?' At this the judge said, 
 ' Take him away, prevaricator ! I'll ferk him.' Then the prisoners were 
 taken away, and put among the thieves. But presently after the judge 
 called to the jailor, '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 children were cast into the fiery 
 furnace, by Nebuchadnezzar's command, 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, jailor.' Ac- 
 cordingly 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 jus- 
 tices, they presented it to the judge ; and he bade 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 
 had 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 it 
 with 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 language, and the words and 
 commands of Christ and the apostles, which all true Christians ought ta 
 obey?' Then they let fall that subject, and the judge speaking again about 
 the hats of the prisoners, bid the jailor 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 honor which God would 
 lay in the dust, though they made so much ado about it : the honor 
 which is of men, and which men seek one of another, is the mark of 
 
1656.] PEOPLE CALLED QUAKERS. 173 
 
 unbelievers: for, "How can ye believe," saith Christ, "-who receive 
 honor one of another, and seek not the honor that cometh from God 
 only?" And Christ saith also, "I receive not honor from men." And 
 all true Christians should be of his mind.' Then the judge made a 
 speech, how he represented the lord Protector's person; and how he 
 had made him lord chief justice of England, and sent him to come that 
 circuit, &c. Thereupon the prisoners desired him, that he would do 
 them justice for their false imprisonment, which they had suffered nine 
 weeks. 
 
 But instead thereof, an indictment was read against them, but so fall 
 of untruths, that G. Fox thought it had been against some of the thieves : 
 for it contained that they came by force and arms, and in a hostile manner, 
 into the court ; whereas they were brought there as prisoners ; which 
 made him say 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 the 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 service- 
 able 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 palpable 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 the pretended 
 crime was signified, for which he was committed to prison. But the 
 judge said it should not be read : G. Fox still insisting to have it read, 
 said, ' It ought to be ; for if I have done any thing worthy of death, or 
 of bonds, let all the country 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 up.' ' It shall not be read,' said the judge, 'jailor, take him away ; I 
 will see whether he or I shall be master.' 
 
 Then G. Fox was taken away, and awhile 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 to 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 I pleased, and have carried on the design, if I had had one, 
 which major Ceely hath charged me with. And if I had spoken those 
 words to him which he hath here declared, then judge ye, whether bail 
 or mainprize 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, 
 
174 THE HISTORY OF THE [1656 
 
 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 oughtest 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 jus- 
 tice 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 King Charles, and involve the nation in blood. More- 
 over, 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 
 my good behavior, as the mittimus declares. Now do not ye see plainly, 
 that major Ceely is guilty of this plot and treason that he talks of, and 
 hath made himself a party to it, by desiring me to go out of the country, 
 and demanding bail of me ; and not charging me with this pretended 
 treason till now, nor discovering it ? But I deny and abhor his words, 
 and am innocent of his devilish 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 court 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 him ; who then desired the judge to let him 
 produce 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 
 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; 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 away, jailor;' and fined 
 the prisoners twenty marks apiece, for not putting off their hats, and to 
 
1656.] PEOPLE CALLED QUAKERS. 175 
 
 be kept in prison till they paid the fine : and so they were taken 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 
 witness for me or against me, seeing major Ceely produced thee for a 
 witness, that thou sawest me strike him ? and when I desired thee to speak 
 either for me or against me, according to what thou sawest or knewest, 
 thou wouldst 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? 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 amiss, since Ceely so openly had manifested 
 his hypocrisy and rotten-heartedness, 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 jailor 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 been 
 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 jailor 
 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 candle 
 and a little straw : of which they were about to burn a little to take 
 away the stink. The thieves lay over their heads, and the head jailor 
 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 heads ; whereby they were so bespattered, 
 
176 THE HISTORY OF THE [1656. 
 
 that it was loathsome to touch themselves, or one another : besides the 
 stink so increased, that by it and the smoke, they were in danger 
 of being suffocated. And all this could not satisfy the rage of this 
 cruel jailor, but he railed against them so hideously, and called them by 
 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 
 before he would let them cleanse it, or suffer them to have any victuals 
 brought in, but what they got through the grate. And even this could 
 not be done without difficulty ; for a lass one time having brought them 
 a little meat, he sued her in the town-court for breaking the prison; 
 perhaps, because she had bent a little a half-broken bar of the grate, 
 to get a small dish through it. That this jailor was so desperately 
 wicked, is not so much to be wondered at, since (as they were informed,) 
 he had been a thief, and was on that account burnt both in the 
 hand and on the shoulder ; and the under-jailor in like manner : their 
 wives had also been burnt in the hand. It was not at all strange, then, 
 that the prisoners suffered so grievously from such a wicked crew ; but 
 it was more to be wondered at, that colonel Beunet, a Baptist teacher, 
 having purchased the jail and lands belonging to the castle, had there 
 placed this head jailor. 
 
 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 pri- 
 soners 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 head 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 
 liberty to cleanse it, and to buy their meat in the town. Having obtained 
 this liberty, they wrote to London, and desired Ann Downey, 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 
 take things in short-hand. They also sent up a relation of their suf- 
 ferings to the Protector; who thereupon sent down an order to the 
 governor of Pendennis Castle to examine the matter. On which occa- 
 sion 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 
 untrue, for he was much visited, and many were turned from darkness 
 to the light ; notwithstanding the mayor of Launceston was a fierce per- 
 
1656.] PEOPLE CALLED QUAKERS. 177 
 
 secutor, casting in prison all lie could get ; and he did not stick to search 
 substantial grave women, as supposed, for letters. 
 
 In Devonshire it was not much better; for many of these called 
 Quakers that travelled through the country were taken up and whipped, 
 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 Pollexfen, who had been a justice of peace 
 for the most part of forty years before, was cast into prison, under 
 pretence 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, wrote 
 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 over.throw 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. Fox himself wrote also several papers, wherein the odious- 
 ness of persecution was plainly set forth. 
 
 Among those that came to visit him was also 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 Truths and so entered into the communion of the 
 despised Quakers. While G. Fox was still in prison, one of his friends 
 went to Oliver Cromwell, and offered 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 you,' 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 fellow-prisoners were released. The next year the wicked 
 jailor received a recompense of his deeds ; for he was turned out of his 
 place, and for some wicked act was cast into jail himself; and there 
 liis carriage was so unruly, that he was, by the succeeding jailor, 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 
 sufiFer 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 he 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 
 Pa'l'nmcnt, which met for the first sitting, in the painted chamber at 
 
 Vol. I. — 12 
 
178 THE HISTORY OF THE [1656. 
 
 Westminster, on the ITtt 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.' And 
 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 
 upoti me to declare it in his name, even unto thee, Oliver Cromwell, 
 Protector, (so called,) of these three nations, England, Scotland, and 
 Ireland ; and also to all you who are chosen out of the several parts 
 thereof to sit in Parliament this day, to consider of such things as 
 concern the commonwealth thereof; and likewise to the three nations 
 themselves, and all the people thereof, whose rulers and representatives 
 ye are : which word of the Lord, 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 not, prophesy not unto us right things, 
 prophesy smooth things, prophesy deceits ; I charge you all, in the name 
 of the living God, that without interruption or opposition, whether you 
 like it, or like 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 as gods under 
 him here on earth.' 
 
 Scarce had he spoken thus much, but some cried, 'A Quaker, a 
 Quaker ; keep him down, he shall not speak:' yet the Protector and the 
 Parliament-men were still and quiet. But some others, among whom were 
 two justices of peace, had not so much patience ; but Fisher, as he related 
 afterwards, believed that the Protector and the Parliament-men would 
 have given him audience, had not others set him at naught : some saying 
 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 willing to acknowledge his nobility 
 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 
 being thus prohibited, published his speech in print, so as he intended to 
 have delivered it, though not one syllable of it was written before. It 
 was pretty long, and contained a sharp reproof to the hypocrisy of those, 
 who, under a show of godliness, made long prayers, kept fasts, and 
 nevertheless, lived in pride, pomp, and luxury, persecuting those who 
 
1656.] PEOPLE CALLED QUAKERS. 179 
 
 really were a pious people. And to the Protector he said, that unless he 
 took away the wicked from before him, and all flattering false accusers, 
 his throne would never be established in righteousness. In the intro- 
 duction 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 himself could not have 
 been singled out ; 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 supply and refresh- 
 ment 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 frowns of 
 men removed from him. Some other speeches which he intended to 
 have made to the Parliament, but was obstructed therein, he also pub- 
 lished 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' 
 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 
 several persons, after being rudely abused, were haled 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 the 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 
 bod-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 jailor would not suffer it ; nay, when one came and asked liberty to 
 fetch out their dung from them, the mayor denied it, and ordered 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-light they were fain to burn a 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 jailor 
 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 freeman of the town, and a shop- 
 keeper, 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 be- 
 gan 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 persecuted, makes me own it, because the way 
 
180 THE HISTOKY OF THE [1656. 
 
 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 Pitwayes ; 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 he would not suffer them 
 to have a block to sit on, though they desired it ; yet as one that woulS 
 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 Humphrey 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 ofiTered. It was, I think, about this 
 time, that Ambrose Rigge and Thomas Robinson came to Exeter ; thence 
 to Bristol, and afterwards to Basingstoke in Hampshire. Here, after 
 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. 
 But they denying to swear for conscience-sake, were committed to prison : 
 and the jailor nailed planks before the window, to deprive them of the 
 light ; 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 suffering 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 convinced 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, and embraced his doctrine. 
 
 Thence he went to the Isle of Wight, where some also received the 
 doctrine maintained by him. After some stay he returned to Sussex, 
 where he had great service. And travelling up and down the county, he 
 came to Weymouth and Melcombe-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 a 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 doctrine entered into 
 
1656.] PEOPLE CALLED QUAKERS. 181 
 
 the hearts of the hearers, and stuck there. This manner of preaching 
 often hath heen 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 spoken by such zealous 
 preachers. And though these were often hindered of having meetings, 
 yet it was impossible to stop up the fountain whence their words flowed. 
 Thus it 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 satisfactory 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 £|,n one was a Quaker, which was pre- 
 sently seen by his not putting off his hat, then there wanted no pretended 
 reason 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 mayor, 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 snowing weather : 
 the mayor threatening him, that if ever he returned, he should be 
 ' whipped again, and burnt in the shoulder with an R, signifying rogue. 
 Notwithstanding this, he was moved to return, and the mayor 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 I 
 leave A. Rigge for a while, intending to make further mention of him 
 hereafter. 
 
 In this year William Caton went again into Scotland, whence return- 
 ing, he travelled to Bristol, thence to Plymouth, and so to London ; 
 whence he made a voyage again to Holland, where William Ames and 
 John Stubbs had been, and also found some among the English people 
 at Amsterdam, who had received the doctrine they preached, though 
 afterwards they turned from it again. W. Ames found also some recep- 
 tion among the Baptists there, who at 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 thence repaired to Rotterdam, 
 where, for want of an interpreter that understood English, he was fain to 
 make use of the Latin. But it grieved him exceedingly to meet with 
 some unruly spirits there, that having been in some measure convinced 
 
182 THE HISTORY OF THE [1656 
 
 by W. Ames, ran out under the denomination of Quakers, into extremes, 
 both in words and writings. Some of these persons I know, and have 
 seen also some of the books they published 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 extravagances, it was not much to be wondered, 
 that the magistrates clapped them up in Bedlam. The ring-leader of 
 these people was one Isaac Furnier, who formerly, (as I have heard my 
 uncle tell, who had seen it himself,) lived 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 holiness to use the most 
 blunt language he could think of; how absurd and irregular soever. 
 In fine, he so behaved himself, that the orthodox Quakers 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. Galenus told me, that this man coming 
 to his door, and finding the Doctor's name written 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 doctor 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 
 with the knife, whether he would follow the 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 ; and would also preach amongst 
 them. But at length he left them, and turning Papist, fell into a disso- 
 lute and debauched life. 
 
 But to return to W. Caton : 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 upon them to teach others, than to 
 receive instruction from others. Wherefore W. Caton did not stay long 
 at Amsterdam, but returned to Rotterdam ; and thence went to Zealand, 
 arriving at Middleburgh, accompanied with a certain young man, who 
 went to some of the meeting-places in that city, and was apprehended ; 
 which Caton understanding, went to visit him, and they perceiving that 
 he was his companion, secured him also ; and after having been kept in 
 prison some days, being weak in body, 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 suf- 
 
1656.] PEOPLE CALLED QUAKERS. 183 
 
 fered 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 brethren ; 'after some stay there, 
 he went to Hampshire, Surrey, Sussex, and Kent. 
 
 Not long before this, G. Fox came to Exeter, where James Naylor was 
 in prison, and spoke to him by way of reproof; which Naylor 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 re- 
 proved him of his high-mindedness, before it launched out into that ex- 
 travagant aot which made so great a noise in the world, and hath been 
 mixed with many untruths, and false turns. I have therefore thought it 
 worth while to inquire narrowly into it, in order to give a true relation 
 of matters of fact. 
 
 This James Naylor 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 a quarter-master in major-general 
 Lambert's troop in Scotland ; was a member of the Independents ; and 
 afterwards, in the year 1651, he entered into the communion of the 
 Quakers, so called. f He was a man of excellent natural parts, and at 
 first 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 Howgill ; 
 
 * His father was a husbandman, and of good repute, having a competent estate to live on, 
 with industry, according to the manner of the country where he dwelt: He was educated in 
 good English, and wrote well. About the age of twenty-two he married, and then removed 
 into Wakefield parish; where he continued, 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 after- 
 wards quarter-master under major-general Lambert, until, disabled by sickness in Scotland, 
 he returned home about 1()4!). — J. Whiting's account. 
 
 t He and Thomas Goodair were convinced by G. Fox, about Wakefield, anno 1651, as 
 were also Richard Farnswortli, Thomas Aldara, William Dewsbury, and wife, about the same 
 time. And in the beginning of the year following, as he was in the field at plough, meditat. 
 ing on the things of God, he heard a voice, bidding him go out from his kindred, and from 
 his father's house ; and had <i promise given with it, that the Lord would be with him ; where- 
 upon he did exceedingly rejoice that he had heard the voice of God, whom he had professed 
 from a child, and endeavored to serve; and when he went home he made preparation to go; 
 but not being obedient, the wrath of God was upon him, so that he was made a wonder, and 
 it was thought he would have died. Afterwards 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 ; but 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 promise of God, that 
 he would be with him, he found made good to him every day. — Collect, of J. N.'s writings. 
 
184 THE HISXOKY OF THE [1656 
 
 and there he preached in such an eminent manner, that many admiring 
 his great gift, began to esteem him much above his brethren, which as it 
 brought him no benefit, so it gave occasion of some difference m the 
 society; and this ran so high, that some forward and inconsiderate 
 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 duty, to reprove this 
 indiscretion. But these women were so disgusted, that Martha, and 
 another woman, went and complained to J. Naylor, to incense him 
 against F. Howgill and E. Burrough ; but this did not succeed, 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. Naylor, 
 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 understanding, bewildered, and 
 at a loss in his judgment, and became estranged from his best friends, 
 because they did not approve his conduct ; insomuch 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 exalted, lest they also fall, but 
 endeavor to continue in true humility, in which alone a Christian can be 
 kept safe. 
 
 Hannah Stranger, whom I very well know, and have reason to believe 
 a woman of high imaginations, at this time wrote to him several very 
 extravagant letters ; calling him the everlasting Son of Righteousness, 
 Prince of Peace, the only begotten Son of God, the fairest often thousands, 
 &c. In the letters of Jane Woodcock, John Stranger, and others, were 
 expressions of the like extravagancy ; the said Hannah Stranger, Martha 
 Simmons, and Dorcas Erbury, arrived to that height of folly, that in the 
 prison at Exeter, they kneeled before Naylor, and kissed his feet ; but as 
 to what had been divulged concerning his committing of fornication, I 
 never could find, though very inquisitive in the case, that he was in the 
 least guilty thereof.f But for all that, he was already too much transported, 
 
 * These women's practice we may suppose to be somewhat like that which gave occasion 
 to the apostle Paul to say, "Let your women keep silence in the churches, fur it is not per- 
 mitted unto them to speak." 1 Cor. xiv. 34. This prohibition of speaking, must be volun- 
 tary 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 prophecy to 
 be speaking unto " Men to ediiication, exhortation, and comfort." Chap. xiv. 3. And has 
 also, ohap. xi., made express mention of women's praying and prophesying, together with the 
 men. 
 
 t As to that accusation, as if I had committed adultery with some of those women who 
 "-.ame with us from Exeter prison, and also those who were with me at Bristol, the night 
 
1656.] PEOPLE CALLED QUAKEES. 185 
 
 and grew yet more exorbitant ; for being released ftom 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 bare-headed before him ; one of the 
 women led his horse ; Dorcas, Martha, and Hannah, spread their scarfs 
 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 people 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, Naylor was carried to London to be examined by the Par- 
 liament. How it went there may be seen in the printed trial, which the 
 Parliament was pleased to publish.* I believe that J. Naylor was clouded 
 in his understanding in all this transaction : but how grievous soever his 
 fall was, yet it pleased 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 abhorred not only this whole business, but also manifested 
 his hearty sorrow in pathetical 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 company 
 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 Parliament 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 Naylor be set on the pillory, with his head in the pil- 
 lory, fn the Palace-yard, Westminster, during the space of two hours on 
 Thursday next, and be whipped by the hangman through the streets, 
 
 before I suffered there, of both which accusations I am clear, before God, who kept me at 
 that day both in tliought and deed, as to all women, as a little child, God is my record. — Col- 
 lect, of J. Naylor's writings, p. 54. See more particularly in his answer to Blome's Fanatic 
 History, in the said Collect, at p. 652. 
 
 * But the extravngancy of the sentence which that Parliament passed upon him, with other 
 circumstances, give great reason to suspect the account was partially taken, and published 
 to justify their cruelty, which is ali-o set forth in part by way of annotation on the said trial. 
 And (as J. Whiting says,) some of his answers were innocent enough, some not clear, and 
 some aggravated 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 committee ; wresting and pervert- 
 ing his words what they could, and endeavoring to draw words out of him to ensnare him, 
 and take away his life; and to show their confusion when he was before tiiem, they would 
 have had him to kneel, and put oiT his hat to them, though a part of the charge against him 
 was, that some kneeled to him. 
 
186 THE HISTORY OF THE [1656, 
 
 from Westminster to the Old Exchange, London ; and t]:cre likewise 
 be set on the pillory, 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 
 the said city on horseback, with his face backward, and there also publicly 
 whipped the next market-day after he comes thither ; and that thence he 
 be committed to prison in Bridewell, London, and there restrained from 
 the society of all people, and there to labor hard till he shall be released 
 by Parliament ; and during that time he be debarred the use of pen, 
 ink, and paper, and shall have no relief but what he earns by his daily 
 labor.' 
 
 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 indeed to be a very severe judgment 
 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 different persuasions, being moved 
 with compassion towards Naylor, 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 wrote a letter to the Parliament, wherein he shi-wed 
 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 anything 
 J. Naylor 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 ol 
 London and Middlesex, the sheriff of Bristol, and governor of Bridewell, 
 
 * At Lancaster sessions the priest got some to swear blasphemy against G. Fox, (which 
 was the common accusation in those days,) but he was cleared; and the priests, &c., were 
 enraged, who thereupon sent a petition to the council of stiite, ag-ninst G. F. and J. N. who 
 answered the same in a book, called ' Saul's errand to Damascus.' After this, .T. N. was per- 
 secuted in divers places, beaten, stoned, and cruelly used by the priests and their rude follow- 
 ers, and in danger of his life. Afterward, by the instigation of the priest, he and F. Hnwgill 
 were committed to Appleby jail, and tried on an indictment for blasphemy, for saying Christ 
 was in him, according to Col. i. 27. "Christ in you the hope of glory." He was also another 
 lime charged with blasphemy, for asserting in a book, 'Justification by the gift of God's 
 Righteousness,' which he proved from Rom. «., and so stopped their mouths, and cleared him. 
 self: by which we may see what that generation, who were righteous in their own eyes, 
 would have made blasphemy. — J. Whiting's account. 
 
1656.] PEOPLE CALLED QUAKEES. 18T 
 
 to see the said judgment put in execution. But by some it was questioned 
 whether this was a sufficient warrant, unless the Protector concurred in 
 the matter ; but he seemed unwilling to meddle with it. The thing 
 being thus far agreed upon, J. Naylor was brought up to the bar ; when 
 the speaker, Sir Thomas Widdrington, was about to pronounce the 
 afore-mentioned sentence, Naylor said he did not know his offence. To 
 which the speaker returned, he should know his offence by his punish- 
 ment. After sentence was pronounced, though J. Naylor 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. Naylor suffered part of the sentence ; and 
 after having stood full two hours with his head in the pillory, was 
 stripped, and whipped at a cart's tail, from Palace-yard to the Old Ex- 
 change, and received three hundred and ten stripes ; and the executioner 
 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 Naylor bore 
 with so much patience and quietness, that it astonished many of the be- 
 holders, 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. R. 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 free 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 off.' 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 punish- 
 ment : for the 20th of December was the time appointed for executing 
 the other part of the sentence, viz., boring through his tongue, and stig- 
 matizing in his forehead ; but, by reason of the most cruel whipping, 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. 
 Naylor, in consideration of his illness of body, hath refreshed the hearts 
 of many thousands in these cities, altogether unconcerned in his practice ; 
 
188 THE HISTORY OF THE [1656. 
 
 wherefore we most humbly beg your pardon that are constrained to 
 appear before you iii such a suit, (not daring to do otherwise,) that you 
 would remit the remaining part of your sentence against the said J. 
 Naylor, 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 eflFectual 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 debate 
 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 of those called Quakers, showed themselves 
 so much concerned in this business ; but to me it seems to have pro- 
 ceeded merely from compassion towards the person of J. Naylor ; 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 petitions, the public preachers, 
 it seems, prevailed so much with Cromwell, that he could not resolve to 
 put a stop to the intended execution ; for five of these ministers, whom 
 I find named thus, Caryl, Manton, Nye, Grifiith, and Reynolds, came 
 on the 24th of December, by order from the Parliament, (as it was said,) 
 to Naylor, 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, though yet a certain impartial or neutral person desired it ear- 
 nestly, but it was denied him ; yet coming into the prison after the confer- 
 ence, he asked Naylor 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 sufier, 
 though innocent, as an evil-doer ; and therefore had denied any to be 
 present that might be indifi'erent judges betwixt them and him ; and that 
 therefore he should not say anything, unless what passed was written 
 down, and a copy thereof given him to keep, or left with the jailor, 
 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 
 
1656.] PEOPLE CALLED QUAKERS. 189 
 
 asked him whether he did believe there was a Jesus Christ ? to which 
 he aBswered, 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 Naylor 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 replied, 
 ' 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 
 him ? As also divers others in Scripture spoken of, as that 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 was 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 
 forgotten the works of the bishops, who are now found in the same, seek- 
 ing 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 desired 
 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 Naylor, though still under some cloud, yet was 
 a little more clear in his understanding than before ; but he was encoun- 
 tered by fierce enemies, and therefore the execution of his sentence was 
 not stopped, but performed on the 27th of December. 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 
 
 * The most that I find in his examination, eitlier in Bristol or London, before the com- 
 mittee of Parliament, as published from their report, was, that he owned Clirist in him, 
 but never that he was Christ; and that he took the honor given, not as to himself; but 
 to Christ in him; which yet is more than any man ought to receive ; for when the 
 beloved disciple, John, fell at the angel's feet to worship him, he, (though an angel,) 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 if, on any pretence whatsoever ; though fulling down, 
 or kneeling to one another, is too frequently used by som.e other people, and if it is not to 
 their person, it must be to their function, quality, or character in the church : but that ho 
 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. 
 
190 THE HISTORY OF THE [1656 
 
 eleTen, 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, whom he thought to 
 be swayed by envy, he said, " He that hates his brother is a manslayer, 
 and he that hates his brother is a murderer." Some then thought that 
 Naylor would not have suiFered any further punishment, because many 
 honorable 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 desired 
 them to be so too. Then he went towards the Exchange, and got 
 on the pillory, held Naylor by the hand while he was burned on the 
 forehead, and bored through the tongue ; and was not a little affected 
 with Naylor'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 revile 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 goodwill 
 towards him. 
 
 Many now rejoiced, seeing how some few among the Quakers, as 
 Rich and the like sort of people, did side with Naylor, whilst the Qua- 
 kers generally spoke against him and his doings ; for those who hoped 
 to see the downfall of them, signified not obscurely, that now things 
 went as they would have, since the Quakers, (as they said,) were divided 
 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 Naylor's sentence at Bris- 
 tol, I am not informed ;* but by a letter of one Richard Snead, an 
 ancient man of about eighty years, I have understood that Naylor had 
 written a letter to the magistrates of Bristol, wherein he had disapproved 
 and penitently condemned his carriage there. f 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 repent- 
 ance of his transgression ; and having got the use of pen and ink, 
 wrote several books and papers, condemning his error, which were 
 
 * 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 he bore with wonderful 
 patience, as related by an eye witness, and then sent by Tower lane the back way to New- 
 gate, and from thence returned to Bridewell, London, according to the sentence. — J. W. 
 
 t 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, a3 
 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. Wt 
 Account. 
 
1656.] PEOPLE CALLED QUAKBES, 191 
 
 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 under- 
 neath, to lift up the 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 
 before 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 dishonor the Lord, or draw the minds of any 
 from the measure of Christ Jesus in themselves, to look at flesh, which 
 is as grass, or to ascribe that to the visible, which belongs to Christ 
 Jesus ; all that I condemn, by which the pure name of the Lord hath 
 been any ways blasphelRied through me, in the time of temptation : or 
 the spirits of any people grieved, that truly love the Lord Jesus, 
 throughout the whole world, of what sort soever. This ofience 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 
 given 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 Nay lor, but Jesus,' this I 
 
192 THE HISTOET OF THE [1656. 
 
 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 simpli- 
 city of my heart never owned. So this I deny also, that the name of 
 Christ Jesus was received instead of James Naylor, or ascribed to him ; 
 for that name is to the promised seed of all generations ; and he that 
 hath the Son, hath the name, which is life and power, 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, which I confess, the Son and the Lamb, the promised seed, 
 where he speaks in male and female. But who hath not this in himself, 
 hath not life, neither can have, by idolizing my person, or the person 
 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 rantihg wild spirits, which then gathered about me in 
 that time of darkness; and all their wild actions and wicked words 
 against the honor 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 advan- 
 tage, 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 advantage, 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 his name for ever. And it is in my heart to confess to God, and before 
 men, my folly and ofience 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 
 before 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 
 Truth and people,) that the mouth of enmity might be shut from evil 
 speaking ; though this toucheth not my conscience. 
 
1656.] PEOPLE CALLED QUAKERS. 193 
 
 '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 oiFence against the Spirit of Truth hath gone abroad, that all burdens 
 may be taken off of the Truth, and the Truth cleared thereby, and the 
 true light, and all that walk therein ; and the deeds of darkness be con- 
 demned ; 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 whom be the glory of all, and 
 to him must every tongue confess, as Judge and Saviour, God over all, 
 blessed forever.' 
 
 The author, adding to this an exhortation to the reader how to behave 
 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, concludes 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, 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 evermore. Amen. 
 
 ' James Naylor.' 
 
 He wrote 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 humbly 
 in his fear, having for some years labored faithfully in the ministry 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 little 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 begotten. Thus having in 
 a great measure lost my own guide, and darkness being come upon me, 
 
 Vol. L — 13 
 
194 THE HISTORY OF THE [165tl 
 
 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 could not be hid : and divers mes- 
 sages came to 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 letting go that little 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 light, 
 which was done : though much was done by divers of them to prevent 
 it, and in bowels of tender love many labored 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, hearing, 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 great- 
 est 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 Naylor.' 
 
 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 the 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 
 
1656.] PEOPLE CALLED QUAKEES. 195 
 
 ■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 millstones, 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 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 dread- 
 ful visions, and was amongst the fiery spirits, thy faith stayed me, else 
 through fear I had fallen. I saw thee and believed, so the enemy could 
 not prevail. 
 
 ' When I look back into thy works, I am astonished, 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 
 lead 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 pillars 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 the 
 earth with gladness, and the springs of the valleys 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 wa- 
 tered garden : then didst thou lift me out of the pit, and set me forth 
 in the sight of my enemies. Thou proclaimedst liberty to the captive, 
 and calledst mine acquaintance near me : they to whom I had been a 
 wonder, looked upon me, and in thy love I obtained favor in those who 
 had forsaken me. Then did gladness swallow 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 Naylob.' 
 
 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 undis 
 
196 THE HISTORY OF THE [1656. 
 
 guisedly 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 neighbor, ought not you to judge for God, and not for man ? 
 Ought not you to be men fearing God, and hating covetousness, not 
 judging for gifts and rewards ? Ought not you to countenance and en- 
 courage them that do well, and be a terror to them which do evil? 
 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 deli- 
 vered from him that is too mighty for him, and that the cause of the 
 fatherlesfj, widow, and stranger may not fall ; but hath an ear open to 
 the cries of the poor and helpless, who hath but little money, and few 
 friends ; that a poor man may not be afraid to appear in a good cause, 
 against the greatest oppressor in the nation. 
 
 'And ought not you to judge without respect to persons, or without 
 seeking respect to your own persons, worship or honor from men : but 
 only to advance justice, equity, and righteousness, which is of God ; that 
 so you may be honored by the Lord ; for true humility is honor, and 
 he that honors the Lord, him will He honor; and such have been 
 honored in all ages, though they never sought it from men.' 
 
 This and much more he wrote to the rulers ; and to the preachers 
 thus: 
 
 'And you who say you are the teachers of the nation, how long will 
 it be ere you look at your own ways ? Is not all manner of filthiness 
 amongst you, which you should lead the people out of? 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 best of you given to pride and covetousness, which is idolatry ; 
 fulness 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 them at law for it; yea, although they cannot 
 satisfy your demands, without sinning against the light in their own con- 
 sciences, 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 
 shown 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 
 
1656.] PEOPLE CALLED QUAKERS. 197 
 
 to be the works of darkness, nor those that follow you. Woe unto you 
 that devour souls for money and gain, the day of your account is at 
 hand. 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 unrea- 
 sonable? 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 
 people ? 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 delight 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 
 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 other end, but for the envious man, who hath 
 much money to revenge himself upon his poor neighbors, which, may 
 be, never did him wrong. Is there any appearing for the poor against 
 the rich, although his cause be just ; but by deceits, delays, and expenses, 
 the remedy is worse than the disease ?' 
 
 Much more he wrote to the lawyers, to stir them up to do justice, 
 and then addressed himself to the people in general, in these 
 words : 
 
 'And you people of the nation, that have seen the hand of Grod 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 correction ; 
 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 
 
198 THE HISTORY OF THE [1656, 
 
 been as a Tvarning 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 (rod 
 may sweep the land with the besom of destruction ? 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 works ? 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 notwith- 
 standing you have seen his wonders in the nation, yet do not you exceed 
 all that ever went before you, in pride, covetousness, drunkenness, swear- 
 ing,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 over-reach your brethren, 
 and get dishonest gain. How 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 brother, for lying, swearing, and forswear- 
 ing, 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 members 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 abominations 
 and live in them, under a pretence of a profession, and going to the idol's 
 temple once a week. Did ever Jesus Christ redeem such a people, or 
 dwell in such a people ? Those whom he hath redeemed, he hath freed 
 from the servitude of sin, by separating them from sin, and reconciling 
 them to God, 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 he is the " Lamb of God who taketh away the sins of the world," 
 now see, how are your sins taken away, when the kingdom of dark- 
 ness doth wholly rule in you, and leads you into works and ways of 
 darkness ? Are you reconciled to God, and have you fellowship with 
 him ? Are not you yet strangers to him, and worshipping an unknown 
 God ? " For he that commits sin, hath not seen him, neither known 
 
1656.] PEOPLE CALLED QUAKEKS, 199 
 
 Mm," and so worship, they know not what, in formal and superstitious 
 worships.' 
 
 Thus J. Naylor wrote : but I now break off that I may not be 
 tedious. 
 
 So zealous was he before his fall, which was wholly of another 
 nature than the common sins and transgressions ; for, by the wiles of 
 Satan,he accepted the idolatrous honor that some persons gave him,instead 
 of which he ought to have reproved them ; and thus was he so stupified 
 in his understanding, that he imagined the bowing and kneeling 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 related in this history. 
 And because his freedom of speech against unrighteousness 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 revenge them- 
 selves fiercely upon him, by making him suffer a cruel punishment, 
 which, was no ways proportionable to his transgression. But herein bar- 
 barous cruelty played its part so much, that the soberest inhabitants did 
 detest it, and therefore a petition was presented to the Parliament, de- 
 siring a discharge of part of the punishment, of which the first subscriber 
 was colonel Scroop, who was governor of Bristol. 
 
 While he lay in the house of correction, he wrote several papers to 
 manifest his regret and repentance for his crime ; some of which are 
 already inserted in this history. Since has 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 truth 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 I see 
 it, that ever I should offend that of God in any, or reject his counsel ; and 
 now that paper you have seen lies 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 nothing 
 else hinder your coming to me, that I might have your help in the 
 Lord : 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 Henry Clarke, or whoever else I have 
 most offended ; and by the power of God, and in the spirit of Christ 
 
200 THE HISTORY OF THE [1656. 
 
 Jesus, I am willing to confess the offence, that 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.' 
 
 lie also wrote several other confessions of his faults about this time, 
 in one of which, amongst others, I find these words : 
 
 'And concerning you, the tender plants of my Father, who havo 
 Buffered through me, or with me, in what the Lord hath suffered to be 
 done with me, in this time of great trial and temptation ; the Almighty 
 God of love, who hath numbered every sigh, and put every tear in his 
 bottle, reward it a thousand fold 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 suffering 
 is my greatest sorrow that ever yet came upon me, for you are innocent 
 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 would be 
 received of the Lord : and for the rest, the Lord give me patience to 
 suffer, till he make up the breach.' 
 
 While he was in Bridewell he wi-ote to the Parliament, who had 
 punished him as a blasphemer, to let them know what his true opinion 
 concerning Jesus Christ was. 
 
 ' Christ Jesus, (the Immanuel, of whose sufferings the Scriptures 
 declare,) him alone I confess before men ; for whose sake I have denied 
 whatever was dear to me in this world, that I might win him, and be 
 found in him, and not in myself; whose life and virtue I find daily 
 manifest in my mortal body, (which is my eternal joy and hope of glory ;) 
 whom alone I seek to serve in spirit, soul and body, night and day, 
 (according to the measure of grace working in me,) that in me he may be 
 glorified, whether by life or death ; and for his sake I suffer all things, 
 that he alone may have the glory of ray change, whose work alone it is 
 in me : even to that eternal Spirit be glory, and to the Lamb forever. 
 
 ' But to ascribe this name, power, and virtue, to James Naylor, (or to 
 that which had a beginning, 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. 
 
1656.] PEOPLE CALLED QUAKERS. 201 
 
 'So having an opportunity given, (with readiness,) I am willing, in the 
 fear of God the Pather, (in honor to Christ Jesus, and to take off all 
 offences from every simple heart,) this to declare to 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 Naylor.' 
 
 After this, hearing that some had wronged him about that which he had 
 spoken to the committee of the Parliament, and understanding how men 
 had perverted his words, he wrote a paper, declaring himself further 
 concerning his belief of Christ, and his sufferings and death, &c. Also 
 he complained of things that some had published, under the title of 
 'James Naylor 's Recantation,' wherein they had much perverted him; 
 and he declared : 
 
 'And as touching the printing of that paper, (called J. N.'s Recanta- 
 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, whoever 
 it was ; the Lord God of my life, who hath kept me alive in all distress, 
 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 who 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 frequently in 
 their rrouths, whereby the name of the Lord was much dishonored, and 
 his pure Spirit grieved, and much disorder they caused in many places 
 of the nation, to the dishonor of Christ Jesus, for 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 tq it the thoughts of his 
 own heart, and so hath brought out this darkness, that people know not 
 what to make of it. 
 
 ' Therefore, so far as it testifies against those unclean ranting spirits, 
 and all the actions wherein the holy name of God hath been dishonored, 
 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 hath called into light, in that I own 
 
202 THE HISTORY OF THE [1656. 
 
 it not ; for in the patience and tribulation of Christ Jesus, 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 utmost 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 deceit; in which 
 faith and power I am given up to live or die, suffer or rejoice, as God 
 will, even so be it, without murmuring. 
 
 'Jambs Nayloe.' 
 
 This is certain, that James Naylor came to very great sorrow, and 
 deep humiliation of mind ; and therefore, because God forgives the 
 transgressions of the penitent, and blotteth them out, and remembereth 
 them no more, so could James Naylor's friends do no other than forgive 
 his crime, and thus take back the lost sheep into their society. He 
 having afterwards obtained his liberty, behaved himself as became a 
 Christian, honest and blameless in conversation ; and patiently bore the 
 reproach of his former crimes. 
 
1656.] PEOPLE CALLED QUAKERS. 203 
 
 CHAPTER Vll. 
 
 1656—1657. 
 
 "The Fanatic History" — Answered by J. Naylor — Death of J. Naylor — M. Fisher and A. 
 Austin go to New England — Their barbarous usage — Laws made to prevent Quakers 
 from going to New England — Interview between the Protector and G. Fox and E. Pyot — 
 Letters of warning from E. Burrough to the Protector — Singular conference between C. 
 Birkhead and an English congregation at Middleburg, Zealand — Travels of W. Ames 
 an"' W. Caton — Author's parents convinced — G. Fox and the Governor of Tenby — 
 Quakiu'^s excommunicated in Scotland — G. Fox travels over Scotland — Severities against 
 Quakers in New England — Singular incidents of G. Robinson's travels to Jerusalem. 
 
 When King Charles the Second had ascended the throne, one Richard 
 Blome published a book entitled, ' The Fanatic History,' which was 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 stuiFed with a multitude of lying stories, and the fall 
 of J. Naylor 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 hand of power suddenly, to restrain us, we are so nu- 
 merous, 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 
 spiritual weapons they wrestled, and overcame spiritual wickedness, and 
 with them cut down heresies, blasphemies, and false worships, and cleared 
 the churches of Christ of them, and drove them down before 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 you 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 haled them before rulers, 
 who took their parts herein, and put them in prison, and often whipped 
 them : unless it were some that were so noble as not to heed the cry of 
 
204 THE HISTORY OF THE [1656. 
 
 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 ? Beware lest heathens rise up in the 
 day of judgment against them who are called Christians, and condemn 
 them. 
 
 ' And in this your cry for help, against so contemptible a people, asi 
 you count them, you, (like silly women,) do but discover your weakness 
 and worthlessness ; and if God open the eyes of King 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 watchmen, 
 and idle shepherds, who hq,ve lost all, if sudden help come not from 
 another hand. Now if any had come against you with cai-nal weapons, 
 then had you had some excuse in crying to the earthly powers : but in that 
 nothing but spirit comes against spirit, and yet you have lost the day, 
 this doth clearly 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 men, who would have two weapons against one, and 
 another to do your work for you, and yet are unwilling to forego your 
 wages ; yea, this advantage 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 patron of it : 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 up out of books formerly written 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 before God that ever they 
 should sin, and give occasion to the enemy of God so to blaspheme. 
 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 read 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 
 former 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, under every 
 power that hath been. Now 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 stifle ; 
 it is true you have tried Parliaments and Protectors, (as you called them,) 
 and Parliaments again ; and to make them then work for you, your priests 
 used these arguments to them, to wit : That in the late wars they had 
 
1656.] PEOPLE CALLED QUAKERS. 205 
 
 exposed lives, liberty, estates and relations, with all otner personal 
 advantages, in maintaining the just proceedings of Parliaments, 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 Westmore- 
 land petition against us, which thou hast printed in page 197 and 198. 
 And was not this power that which you then called 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 defends this, 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 none ; 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 you would have defended ; but if not 
 true, then how great deceivers, and how little to be trusted or defended 
 in your cruel designs. 
 
 ' " The king that faithfully judges the poor, his throne shall be esta- 
 blished for ever. But, if a ruler hearken to lies, all his servants are 
 wicked." 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, spoil not his resting place. For a just man falleth seven 
 times, and riseth up again ; but the wicked shall fall into mischief." 
 Prov. xxiv., 15, 16. See also Mich, vii., 8. 
 
 'J. K' 
 
 In answer to the booh. 
 
 ' The day is come that the Scripture is fulfilled, which the Lord spoke 
 by his 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 which doth now evidently appear, and their folly is made 
 manifest to 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., printed 
 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, haveihad no defence, either to 
 vindicate themselves, or disprove the people called Quakers, but this refuge 
 of lies, which they first presented to the Parliament sitting in 1652, and 
 likewise to other Parliaments which have been since that time, and to the 
 
206 THE HISTORY OF THE [1656. 
 
 two Protectors, and which now to this present king is directed ; and you 
 presumtuously 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, all 
 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 
 under 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 with shame they might rather confess that they are blind, 
 and dead, (from the light and life of God,) than to multiply lies in their 
 accustomed manner as formerly. These also were of them that said 
 'Oliver Cromwell was Moses, vrho had led them into a sight of the good 
 land; and that Richard his Son was Joshua, who should lead them 
 into the possession.' But we, with many more, do see that their ho^e 
 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 priests' mouths they cried peace unto them,' calling 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 and deceit ; and if he 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 clamors, but 
 whose hearts are joined to the Truth, and who are led by the Spirit of 
 God as their instructor ; for such shall discern hypocrites and false-hearted 
 men, under every pretence of flattery 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 Tolverdey, asserted 
 by a company of priests, as Brooks, Cocking, Goodwin, Jenkin, Jacomb, 
 Alderry, Tombs, and Poole, who themselves say that they have but 
 perused a part, as page 99, and yet pretend to witness the whole ; whose 
 witness is disproved and denied by the said John Tolverdey, both by his 
 own book given forth from him, and by his life and conversation, being 
 now (since his return from his out-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 abroad concerning him. 
 
 'And as for thy charge thou hast against J. Naylor, through the ever- 
 lasting mercy 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 
 
1656.] PEOPLE CALLED QUAKERS. 207 
 
 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 aggra- 
 vate things against me, as thou dost ; for it was a day of deep distress, 
 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 oflF 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 several 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 of 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, man, or men, whoever you 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 
 watches for iniquity, and feeds on mischief; yet know this, you that are 
 of that brood, God will not cast ofi" 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 favor 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, and the diggers of the pit are fallen therein ; neither 
 hath he smitten him as he smote them that smote him, nor is he slain 
 according to the slaughter of them that are slain by him, but this is all 
 his fnjit to purge away his sin. 
 
 ' So he that had long watched for my faltering then got advantage 
 
208 THE HISTORY OF THE [1656. 
 
 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 support in 
 all, and under all, and who is over all, blessed forever of all who have 
 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 pursuing with hatred and lies, as that I was suspected to have a 
 woman in bed with me the night before I suffered 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 
 particular ; but to God alone I look, in his time, to be cleared from all 
 offences 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 left 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 inquity, to cast upon the 
 light, which condemns it in every enlightened conscience, and there will 
 clear himself to be no author nor actor therein ; and I know by the Spirit 
 of Jesus, which I have received, and which worketh in me, that this :a 
 not his work, nor his seed ; and in him that .loves his enemies, thou a. t 
 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. Naylor wrote to answer the falsehoods whereof 
 he was accused, and to apologize for the doctrine of which he made 
 profession, and to show that the fault of his crime must no ways be 
 attributed to the same as many envious persons in those times asserted, 
 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 where- 
 with every man coming into the world is enlightened from God.* 
 
 * J. Naylor was a man who had been highly favored of God with a good degree of grace, 
 which was sufiBcient for him, had he kept to his teachings ; for while he did so, he was ex. 
 emplary in godliness and great humility, was powerful in word and doctrine, and thereby 
 
1656.] PEOPLE CALLED QUAKERS. 209 
 
 Yet to proceed further with J. Naylor : after his recovery he wrote 
 many papers and edifying letters : he also answered two letters, which, 
 when the persecution in New England was so fierce, were sent over 
 thence in defence of that fact ; one under the name of John Endicot, 
 governor of Boston, and the other in that of Eichard Bellingham. 
 All the arguments for the persecution of the Quakers to be lawful 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, 
 Independents, by which they would have it known, that they were 
 independent of all, except the Spirit of Jesus Christ, on whom they 
 pretended alone to be dependent : and yet, nevertheless, it now appeared 
 manifestly, that it was the fleshly arm whereby they supported themselves. 
 He wrote also some papers to the Parliament, magistrates, and the 
 rulers, to check the vanities that were publicly committed, and to mend 
 their faults : to ease the oppressed, and to take care for the maintenance 
 of liberty. 
 
 At length * he died in Huntingdonshire, in the latter end of the year 
 
 instrumental in tlie 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 ejtalted above measure 
 through the abundance of revelation; and in that exaltation did depart from the grace and 
 Holy Spirit of God, which had been his sufficient teacher. Then blindness came over him, 
 and he did suffer himself to be accounted of above what he ouglit : here he slipped and fell, 
 but not irrecoverably : for it did please God of his inBnite mercy, in the day of his afflrction, 
 to give him a sight and sense of his out-goings and fall, and also a place of repentance. And 
 he, with the prodigal, humbled himself for his transgression, and besought God with true con- 
 trition of soul, to pardon his offences through Jesus Christ, God, I firmly believe, forgave 
 him, for he pardons the truly penitent. His people received him with great joy, for that ho 
 who had gone astray from God, Vi^as 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 for- 
 saking of it, returned into the unity of the faith, and their holy fellowship in the gospel of 
 Christ. And I do hereby testify, that I do esteem it a particular mark of God's owning his 
 people, in bringing back into unity with them, a man who had so dangerously fallen, as did 
 James Naylor. And here let none exult, but take heed lest they also, in the hour of their 
 temptation, do fall away. Nor let any boastingly say, Wliere is your God 1 Or blasphemously 
 suppose his grace is not sufficient for man in temptation, because the tempted may go from, 
 and neglect the teaching of it. David and Peter, as their transgression came by their de- 
 parting from this infallible guide, the Holy Spirit, so their recovery was only by it, — 
 Jos. WyetWs Anguis Flagel. 
 
 * 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 home to 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 rnind,) who invited him to his house, but he refused, signifying his mind to 
 pass forward, and so went on foot as far as Huntingdonshire, and was observed by a Friend, 
 as he passed through the 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 was taken ill, (being, as it is said,) robbed by the way, and left 
 bound : whether he received any personal injury, is 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 from King's Rippon, where Thomas Farnei, a doctor of physic dwelt, who came to visit 
 him ; and being asked if any friends at London sliould be sent for to come and see him ; he 
 "aid, ' Nay,' expressing his care and love to them. Being shifted, he said, ' You have re. 
 
 Vol. L — 14 
 
210 THE HISTOKY OF THE [1656. 
 
 1660, about the 44th year of 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 
 revenge 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 contrary 
 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 betrayed, it 
 bears it ; for its ground and spring are the mercies and forgiveness of God. 
 Its crown is meekness, its life is everlasting love unfeigned, it takes its 
 kingdom with entreaty, and not with contention, and keeps it by lowli- 
 ness 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 with- 
 out 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.'* 
 
 This was J. Naylor's last testimony or dying words ; and thus he gave 
 proof, that though he had erred, yet with great confidence he lioped for 
 a happy resurrection. 
 
 So I conclude the story of J. Naylor, and leaving him now, time calls 
 me to New England. 
 
 It was in the month called July, of this present year, when Mary 
 Fisher and Ann Austin arrived in the road before Boston, before ever a 
 law was made there against the Quakers ; and yet they were very ill 
 treated ; for before they came ashore, the deputy-governor, Richard 
 Bellingham, (the governor himself being out of town,) sent officers aboard, 
 who searched th«ir trunks and chests, and took away the books they 
 found there, which were about one hundred, and carried 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 prison as Qua- 
 kers, 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 without leave ; 
 a fine of five pounds being laid on any one that should otherwise come at 
 
 freshed my body, the Lord refresh your souls ;' and not long after departed this lite, in peace 
 •with the Lord, about the Ninth month, 1660, and the 44th year of his age, and was buried 
 in Thomas Parnel's burying-ground at King's Rippon aforesaid.^J. TV.'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. Naylor died with no fruits, nor so much aa signs of repentance. 
 How the author came hy such information, we cannot tell, but that it is a manifest mistala 
 we doubt not but the impartial reader is by this time abundantly convinced. 
 
1656.] PEOPLE CALLED QUAKERS. 211 
 
 or speak with them, though but at the -window. Their pens, ink, and 
 paper were taken from them, and they not suiFered 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 forbids to mention it : and 
 that none might have communication with <them, a board was nailed up 
 before the window of the jail. And seeing they were not provided with 
 victuals, Nicholas Upsal, one who had lived long in Boston, and was a 
 member of the church there, was so concerned about it, (liberty being 
 denied to send them provision,) that he purchased it of the jailor at the 
 rate of five shillings a week, lest they should have starved. And after 
 having been about five weeks prisoners, William 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, after they were put on board ; and 
 the jailor kept their beds, which were brought -put of the ship, and their 
 bibles 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 had 
 chosen the wilderness of America before the well-cultivated old England ; 
 though afterwards, when they took away the lives of those called Qua- 
 kers, they, to excuse their cruel actions, did not stick to say, that at first 
 they had used no punishment against the Quakers. 
 
 Scarce a month after the arrival of the aforesaid women at Boston, 
 there came also Christopher Holder, Thomas Thirstone, William Brend, 
 John Copeland, Mary Prince, Sarah Gibbons, Mary Whitehead, and 
 Dorothy Waugh ; who were locked up in the same manner as the for- 
 mer, and after about eleven weeks' stay, sent back; Robert Locke, a 
 master of a ship, being compelled to carry these eight persons back on 
 his own charge, and to land them nowhere but in England ; having 
 been imprisoned till he undertook so to do. 
 
 The governor, John Endicot, whose blood-thirstiness will appear in 
 the sequel, being now come home, hid them ' Take heed ye break not 
 our ecclesiastical laws, for then ye are sure to stretch by a halter.' 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 trans- 
 gress ?' But Endicot remained stifi", having said before, when at Salem 
 he heard how Ann Austin and Mary Fisher had been dealt with at 
 Boston, 'If I had been there, I would have had them well whipped.' 
 Then a law was made, prohibiting all masters of ships from bringing any 
 Quakers into that jurisdiction, and themselves from coming in, on penalty 
 of the house of correction. When this law was published, Nicholas 
 Upsal, already mentioned, could not forbear to show the persecutors the 
 unreasonableness of their proceedings : warning them to take heed that 
 chey 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 
 
212 THE HISTOKT OF THE [1656, 
 
 their church, and of good repute, as a man of unblamable conversation, yet 
 he was fined in twenty-three pounds, and imprisoned also for 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 forced to depart in the 
 winter. 
 
 Coming at length to Rhode Island, he met an Indian prince, who 
 having understood how he had been dealt with, behaved himself very 
 kindly, and told him, if he would live with him, he would make him a 
 warm house. And further said, ' What a God have the English, who 
 deal so with one another about their God !' For it seems Upsal was 
 already looked upon as one that was departing from his church-member- 
 ship. But this was but a beginning of the New England persecution, 
 which in time grew so hot, that some of the Quakers were put to death 
 on the gallows, as will be related in its due time. 
 
 Now I return to Old England, where we left G. Fox at Exeter, from 
 whence he went to Bristol. Here he had a great meeting in an orchard ; 
 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 people 
 look at him. A Baptist was there, named Paul Gwyn, who began to 
 find fault with G. Fox's hair, and ai 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 affirm 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 affirmed 
 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 passing 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 co^ch side, and some of his life- 
 guard would have put him away; but the Protector forbade them. 
 Then riding by his coach 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, and to Christianity. And when 
 they were come to the gate of St. James' 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 asked him what it was, 
 
1657.] PEOPLE CALLED QUAKERS. 213 
 
 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 hath 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 his 
 crown at the feet of Jesus. And as he was standing by the table, 
 Cromwell came and sat upon the table's side by him, and said he would 
 be as high as G. Fox was. But though he continued to speak in a light 
 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- 
 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 Cromwell, 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 Desborough, he began to droll 
 with them about the word monarch, 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 obscurely 
 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 infallibly 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 fellows, and so left them. 
 It is related also, that major-general Lambert told Cromwell 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 government. 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 lined 
 with ermine, 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, viz., a house of commons, and another house, 
 as they called it. And many excluded members having taken place 
 again in the house of commons, it was believed that more than a hun- 
 
214 THE HISTOET OF THE [1657 
 
 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 Burrough, 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 thou fear before him, and diligently 
 hearken to him, and seek him with all thy heart, that thou mayest know 
 his will and counsel concerning thee, and mayest do it, and find favor 
 in his sight, and live. Now is the day that his hand is stretched forth 
 unto thee, to make thee a blessing 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 
 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 the 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 chang- 
 eth times 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 suffering that to 
 be done under thee, and in thy name, which the Lord raised thee against, 
 and to break down, hadst 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 
 Btandest not by thyself, but by another, and that he is able to abase 
 
1657.] PEOPLE CALLED QUAKERS. 215 
 
 ttee, 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 mayest be cut off from amongst men, and 
 die unhappily, and be accounted accursed ? And yet to this day he 
 hath preserved thee, and been near to keep thee, though thou hast hardly 
 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 mayest give him the glory. 
 
 ' 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, 
 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 oppressed 
 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 everywhere 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. 
 The proud exalt themselves against the poor, and the high-minded and 
 rebellious contemn the meek of the earth ; the horn of the ungodly is 
 exalted above the Lord's heritage, and they that are departed from 
 iniquity, are become a prey to oppressors ; and the cruel-hearted deal 
 cruelly with the innocent in these ■ nations. Many are unjustly and 
 woefully 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 testify 
 against,) in streets or other places : some having been sent to prison, 
 taken on the highway, and no evil charged against them ; and others 
 committed, being taken out of peaceable meetings, and whipped, 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 prisons have suffered superabundantly from the 
 
216 THE HISTOEY OF THE [1657. 
 
 liands of the cruel jailors and their servants, by beatings and thicaten- 
 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 
 account against thee one day. Some have suffered hard cruelties, 
 because 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 Gocl, being brought forth in thy name, and under thy power. Con- 
 sider, friend, and be awakened to true judgment ; 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. 
 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 honor, and high titles, and princely thrones, take them not; for 
 that which would exalt and honor 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 ? 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 favorably, and relieve the oppressed ; boast not thyself, though 
 the Lord hath used thee in his hand ; but know 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 honor him, he will honor thee ; otherwise he 
 can, yea, and will confound thee, and break 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 
 seeking 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. Btjkeoush.' 
 
 That which E. Burrough mentions in the forepart of this letter, of 
 the grievous burdens and oppressions laid upon the just, seems chiefly to 
 regard the tithes which the priests extorted from the Quakers, so that 
 many thereby 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 
 performed, but suffered himself to be swayed by the flatteries of his 
 teachers ; 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 
 
1657.] PEOPLE CALLED QUAKERS. 217 
 
 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 hid him, ' Consider what the cause is, that what thou desirest 
 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 ? 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, being acted 
 under thee, and in thy name : for there seems rather to be a favoring of 
 them in thee, by forbearance towards the actors of cruelty, by which 
 their hands are strengthened, than any dislike shown by thee, in bearing 
 thy witness, as thou oughtest to 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 
 thy 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 thereunto ; 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 honor ; 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. 
 
 ' Consider, I say, consider, and be thou changed in thy mind and 
 heart ; lest 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 righteousness, 
 
218 THE HISTOBT OF THE [1657. 
 
 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 would not have thee crowned with 
 dishonor, 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. BUKKOTJGH.' 
 
 This letter was delivered to 0. 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 injustice 
 was acted under it, and covered with it. Besides, that several justices 
 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, wherein 
 he signified to him, that he had many enemies, some of which endeavored 
 to destroy him by any means, without regarding any danger 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 overthrow 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 supposed. '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 religion, he was imprisoned 
 and examined by the bishop : and some would have had him burned, 
 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, William 
 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, because 
 he stood in the place where the women used to sit ; so he was apprehended 
 by order of the magistrates, and examined in the presence of some of the 
 
1657.] PEOPLE CALLED QUAKERS. 219 
 
 public preachers. When lie was asked what his name was ? He answered, 
 that his name, according to the flesh, was Christopher Birkhead. 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. t|ie 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 related what had happened in the congrega- 
 tion. 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 as he wished. 
 He was asked also, whether anybody else came along with him ? And 
 he was charged to speak the truth. Tb 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 deliverance 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 meaning 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. Naylor having caused strange reports of the Quakers 
 everywhere, and Birkhead, for want of the language, not being able to 
 answer so plainly every objection, his offence, without question, was 
 aggravated 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 in 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 had formerly 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 wlio was the author. About this time also, the strange business of J. 
 
220 THE HISTORY OF THE [1657. 
 
 Naylor 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 ; 
 but they being persuaded of their own innocency, did not obey this 
 command. 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 
 print, and were compared to the tumultuous crew of Anabaptists, or Fifth 
 Monarchy men, at Munster, in the foregoing age :) and so they were 
 kept in custody for some days, and then at night were led through the 
 Regulars' 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 Quakers, yet there was no proof of their evil carriage here. 
 Meanwhile, Ames staid some time in town, and the doctrine he preached 
 found a little 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 
 Amsterdam ; 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 manner, 
 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 upon them they withdrew with shame and confusion. 
 
1667.] PEOPLE CALLED QUAKERS. 221 
 
 Not long after, he went to London, and 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 
 sufier 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 to Zutphen in Gelderland ; where meeting with nothing but oppo- 
 sition, he returned to Amsterdam, and 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 London, 
 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 
 opening of the understandings of people, and for the edification of his 
 friends. Thence he travelled into Kent, Sussex, and Surrey; and 
 coming to Basingstoke, though the people were rude there, yet he had a 
 quiet meeting in the place : in the inn he had some trouble with the inn- 
 keeper, who was a drunkard. Afterwards he came to Portsmouth, 
 Exeter, Bristol, and into Wales, where many came to him. At Breck- 
 nock, (where he was accompanied by Thomas Holmes, who, first of the 
 Quakers in Wales, had preached the doctrine 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 
 justice. 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 
 Leominster, 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 
 
222 THE HISTORY OF THE [1657. 
 
 of the town came. Jolin-ap-Jolin, who was then with Gr. 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 
 his 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 governor. ' Why then,' said G. Fox, 'dost thou cast my 
 friend into prison for such frivolous things ?' Then the governor asked 
 him whether he owned election and reprobation? '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 confess 
 truth :' and then he asked him, whether wrath, fury, and rage, and 
 persecution, were not marks of reprobation ? 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 generally were 
 rude, yet some were convinced. 
 
 At length he came to Lancaster, where, at the inn, he met with colonel 
 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 opposition from 
 some priests : for in an assembly, they had drawn up several 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 
 
1657.] PEOPLE CALLED QUAKERS. 223 
 
 he must depart the nation of Scotland by that day seven-night : against 
 ■which he not only spoke but wrote also. Whilst Gt. Fox was in Scot- 
 land, his friends there were brought to a great strait ; for, being excom- 
 municated by the Presbyterian teachers, charge was given that none 
 should buy or sell, nor eat nor drink with them. Hence it came to pass, 
 tha,t some having bought bread, or other victuals, of their neighbors, 
 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 stop to 
 these proceedings, and being afterwards convinced of the Truth, had a 
 meeting settled at his house, and declared the Truth, and lived and died 
 in it. 
 
 G. Fox now travelled over almost all Scotland, and had in some places 
 good opportunities to declare the gospel, being often heard with satisfac- 
 tion 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 inn-keeper 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 
 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 oifered to meddle with 
 him. Alexander Parker and Robert Widders being also there, he 
 resolved to go with Parker to Johnston, out of which town some time 
 before he had been led by soldiers ; and he came into Johnston just as 
 they were drawing up the bridges, the officers and soldiers never ques- 
 tioning him. And coming to captain Davenport's house, from which he 
 had been haled before, he found there many officers, who, lifting up 
 their hands, wondered that he came again ; but he told them, the Lord 
 Grod hath sent him amongst them again. Then the Baptists sent him a 
 letter by way of challenge, that they would discourse with him the next 
 day. And he sent them word that he would meet them at a certain 
 house, about half a mile out of the town, at such an hour. For he 
 thought if he should stay in town to speak with them, they might, under 
 pretence of discoursing with him, have raised people to carry him out of 
 the town again, as they had done before. At the time appointed 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 disappointed, he went 
 back again to Edinburgh, and passed through the town, as it were, 
 against the cannon's mouth. The next day, being the first of the week, 
 he went to the meeting in the city, and many officers and soldiers came 
 to it, and all was quiet. The following day he went to Dunbar, where, 
 walking with a friend or two of his in the steeple-house yard, and meet- 
 ing with one of the chief men of the town there, he spoke to one of his 
 
224 THE HISTORY OP THE ^ [1657. 
 
 friends to tell him that, about the ninth hour next morning, there was to 
 be a meeting there of the people of God called Quakers, of which they 
 desired 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. Gr. Fox 
 thinking this not inconvenient, desired him to give notice of it. Accord- 
 ingly in the morning many came, both poor and rich ; and a captain of 
 horse, being quartered in the town, came there with his troopers also. 
 To this company 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 the priest 
 having but few hearers, made 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 labor had not 
 been in vain, but that the number of believers increased. Now he 
 departed from Dunbar, and came to Berwick in Northumberland, and 
 thence to Newcastle, where we will leave him awhile, and return again 
 to New England. 
 
 We have seen before, that a law was made there, to prevent the 
 Quakers coming into that country. The first I find that came after that, 
 were Anne Burden, a widow, whose business was to gather up some 
 debts in the country, that were due to her ; and Mary Dyer from Rhode 
 Island, who, before her coming, knew nothing of what had been, done 
 there concerning the Quakers. These two were both imprisoned, which 
 William Dyer, Mary's husband, hearing, came from Rhode Island, and 
 did not get her released without a great deal of pains ; becoming bound 
 in a great penalty not to lodge her in any town of that colony, nor to per- 
 mit any to speak with her : an evident token that he was not of the society 
 of Quakers, so called, for otherwise he would not have entered into 
 such a bond ; but then without question he would also have been clapped 
 up in prison. As for Anne Burden, she was kept in prison, though 
 sick, about a quarter of a year. Whilst she was in this restraint, some 
 tender-hearted people had procured of her debts to the value of about 
 thirty pounds in goods ; and when she at length was to be sent away, 
 she desired that she might have liberty to pass to England, by Barbadoes, 
 because her goods were not fit for England. Now how reasonable soever 
 this request was, yet a master of a ship was compelled to carry her to 
 England, without her goods, for which she came there, except to the 
 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, being persuaded that 
 she would not let him be a loser, though he could not compel her to pay, 
 since she went not of her own will : yet for all that she paid him at Lon- 
 don. After she was gone, when he that had the first trust from her hus- 
 band was to convey her goods to Barbadoes, these rapacious people stop- 
 
1657.] PEOPLE CALLED QUAKERS. 225 
 
 ped to the value of six pounds ten shillings for her passage, for which 
 they paid nothing, and seven shilling for boat-hire to carry her on ship- 
 board, though the master proffered the governor to carry her in 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 shil- 
 lings for the jailor, to whom she owed nothing. Now, though this widow 
 had made such a great voyage to get something of what was due to her 
 to relieve her and her fatherless children, yet after three years, she had 
 nothing of it come to her hands ; and whether she got anything since, 
 I never understood. 
 
 The next of the Quakers that came to Boston, was Mary Clark, who, 
 having left her husband, John Clark, a merchant tailor, with her children 
 at London, came thither to warn these persecutors to desist from their 
 iniquity : but after she had delivered her message, she was unmercifully 
 rewarded with twenty stripes of a whip with three cords,, on her 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 fin 
 ger, having 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. 
 
 The next that came were Christopher Holder and John Copeland, 
 who had been banished before ; and coming to Salem, a town in the 
 same colony. Holder spoke a few words in their meeting, after the priest 
 had done ; but was hauled back by the hair of his head, and a glove and 
 handkerchief thrust into his mouth, and so turned out with his com- 
 panion ; and next day sent to Boston, where each of them received thirty 
 stripes with a knotted 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 jailor kept them three 
 days without any food, not giving them so much as a draught of water ; 
 and so close that none might come to speak with them ; 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, 
 who endeavored to stop the thrusting of the glove and handkerchief into 
 Holder's mouth, lest it should have choked him, was also carried to Bos- 
 ton, and there imprisoned till he had given bond 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 Salem, and 
 an ancient and grave couple, having entertained the aforesaid C. Holder 
 and J. Copeland, were committed to prison, and sent to Boston, where 
 Lawrence being released, his wife was kept seven weeks prisoner, and 
 then fined forty shillings for owning a paper of exhortation, written by 
 the aforesaid Holder and Copeland 
 
 Vol. L — 15 
 
226 THE HISTORY OF THE [1657. 
 
 The next ttat came from England, as being under a necessity from 
 the Lord to come to this land of persecution, was Richard Dowdney, 
 who was apprehended at Dedham, and brought to Boston, having never 
 oefore 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 
 Copeland ; after having been threatened with cutting off their ears, if 
 they returned. These cruel dealings 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 committed to prison. The first whose lot this was, were 
 the aforesaid Lawrence and Cassandra Southick, and their son Josiah, 
 who, being carried to Boston, were all of them, notwithstanding the 
 old age of the two, sent to the hou^e of correction, and whipped with 
 cords, as those before, in the coldest seasbn of the year, and had taken 
 from them to the value of four pounds thirteen shillings, for not coming 
 to church. 
 
 Leaving New England for a while, I will turn another way. It was 
 in this year, about the latter end of the summer, that a certain young 
 man named George Robinson, felt a motion to travel to Jerusalem. In 
 order thereunto, he embarked in a ship bound for Leghorn, in Italy, 
 where, having staid about two weeks, being daily visited by English and 
 others, he went in a French ship towards St. Jean D'Acre, formerly 
 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. 
 What occurred by the way with some Turks, who demanded unreason- 
 able tribute of him, I pass by ; but a certain Armenian on that occasion 
 having seen his meek behavior, said he was a good Christian, and was 
 very kind to him. Being arrived at Jaffa, 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 after having been locked up 
 about a day, there came an ancient Turk, a man of great repute, who 
 took him into his house, and courteously entertained him. After four or 
 five days there came an Irish friar from Jerusalem, 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 brethren, 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 ? 
 
 3. Whether he would wear such a sort of habit as was usual with 
 pilgrims ? 
 
 4. That he must speak nothing against the Turks' laws. 
 
1657.] PEOPLE CALLED QTIAKBKS. 227 
 
 5. And when he came to Jerusalem, not to speak anything about 
 religion. 
 
 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 from Jerusalem,) 
 carried back to Jaffa, and embarked in a vessel bound for St. Jean D' Acre, 
 whither being come, a French merchant called Surrubi, took him into 
 his house, and lodged him about three weeks. This man entertained 
 him very kindly, and would say sometimes that it was the Lord's doing ; 
 'For,' said he, 'when my own countrymen come to me, they are little 
 to me, but thee I can willingly receive.' After much trouble, Robinson 
 got opportunity, (by the help of the said French merchant, who was an 
 ancient man,) to return by sea to Jaifa ; whence he went on his journey 
 a-foot, and by the Avay 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 hand into his pockets, and took 
 some things out. He sufiering all this without any opposition, the man 
 that took his things from him put them up again ; and one of the three 
 taking him by the hand, led him a little on his way, in a friendly manner, 
 and so left him. At length Robinson came to Ramoth, where he was 
 presently known, and two that belonged to the friars laid hold on him, 
 and hurried him away ; but two Turks took him from them, and one 
 leading him by one arm, and the other by the other, they brought him 
 into a mosque, or Turkish temple. Thus innocently entering there, 
 many people came flocking in, and also some of the Mahometan priests, 
 who having caused him to sit down, asked him whether he would turn 
 to the Mahometan religion ? But he refusing, they pressed him much, 
 made great promises, and said that he had no need to fear what the 
 Christians might do unto him. Nevertheless he answered he could not 
 turn unto them for all the world. But they continued to strive much 
 with him, and would have him hold up one of his 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 religion 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 order, the executioner 
 hauled him away to the place where it was expected that he should have 
 been burned to death with camel's dung. 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 Roman Catholic, but of another religion ; for 
 
228 THE HISTOET OF THE [lt)57. 
 
 though he denied to be such a Catholic, yet he had owned that he was 
 a Christian. 
 
 The Turks coming now to be more sedate, the aforesaid ancient man 
 ordered his servants to conduct Eobinson to his house, where he was 
 friendly entertained, and soon perceived that the friars had thus plotted 
 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 
 days 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 rather to die than 
 to turn from his religion, became very loving, as were the Turks ; the 
 Jews also showed themselves moderate towards him. Then according to 
 the fore-mentioned 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 showed 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 suiFerings : and those things which had been 
 spoken in his prejudice, were manifest to be untrue. Robinson told the 
 friar it was he and his brethren that had been the cause of his suiFerings, 
 and withstood his coming to Jerusalem. To which the other returned, 
 that the English friar had misinformed them by his writing, which had 
 caused them to do what they had done ; and that therefore they desired 
 he would now pass by those things, seeing he was. come through in such 
 a miraculous manner ; 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 
 custom; 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 honor him as much as ever they honored any English- 
 man that came thither, if he would conform unto them. But Robinson 
 continued immovable, and said he should not conform ; and as for their 
 honor, he did not matter it. Then the friar became angry, and said 
 they would make him an example to all Englishmen that came thither. 
 To which Robinson returned, ' I choose your dishonor rather than your 
 honor.' The friar, seeing he could not prevail, went away in anger, 
 and witnin a short time came again ; and other friars being present, one 
 isked him if he would visit their church, and the holy sepulchre,' and 
 
1657.] PEOPLE CALLED QUAKERS. 229 
 
 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 at 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 would be kindled against them. But they did 
 not at all like such discourse, and therefore said, if he would not go and 
 visit the aforesaid places, yet he must give twenty-five dollars, as was 
 the manner of those that visited them ; for, said they, the Turks must he 
 paid, whether he would visit them or not ; but if he would visit them, 
 then they would pay it for him. To this he signified that he could not 
 submit to such unreasonable terms. 
 
 Then they brought him before a Turk in authority in that place, who 
 asked him divers questions, to which he 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 compassionate 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 forbear. And afterwards he wrote, that having thus 
 cleared his conscience, he found great peace 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 Ramla. Here I leave him, because 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. 
 
230 THE HISTORY OF THE [1658. 
 
 CHAPTER VIII. 
 
 1657—1659. 
 
 G. Fox and the man about to set up a College to make Ministers — Bedfordshire Yearly 
 Meeting — Dispute between Jesuits and Quakers — Letters to the Protector respecting 
 Friends and their Sufferings- The Lady Claypole— G. Fox's Address respecting "Fasts" 
 Many Friends offer to lie in Prison instead of their Brethren — Dissolution of Parlia- 
 ment foretold — E. Burroagh's letters to the Protector and to his Family — Death of O. 
 Cromwell— R. Cromwell proclaimed Protector— Exposition of the sufferings of Friends 
 by E. Burrough — Great Persecution — Restoration foreseen — Cromwell's Funeral — R. 
 Cromwell resigns the Protectorate — Barbarities towards Friends in New England — Cruel 
 Laws — W. Brend and W. Leddra at Boston — Inhuman Treatment of W. Brend — Quakers 
 compared to Wolves — Cutting off the ears of Quakers. 
 
 The year being come to an end, I return again to G. Fox, whom we 
 left at Newcastle. Whilst he was there, he, with Anthony Pearson, 
 visited 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 lived 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 butterflies, and said they 
 would not come into any great towns? 'But,' said he, 'now we are 
 come into your town, 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 was called the sabbath 
 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 little meeting among his friends, and some friendly people 
 at Gateside. 
 
 Travelling thence, and passing through Northumberland and Bishoprick, 
 he came to Durham, where was a man come down from London, to set 
 up a college there, to make ministers of Christ, as they said. G. Fox 
 entering into discourse with this man, said that to teach men Hebrew, 
 Greek, and Latin, and the 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 their mother tongue, the preaching of the cross of 
 Christ was foolishness ; and to the Jews that spake Hebrew as their 
 mother tongue, Christ was a stumbling-block. 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 preached the 
 
1658.] PEOPLE CALLED QUAKEES. 231 
 
 Word, that was in the beginning, said 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 Babel, are admired in 
 Babylon, and set atop of Christ, the life, by a persecutor ?' The man, 
 puzzled a little by this, confessed to many things spoken by G. Fox. 
 Then it was shown 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 laborers : that Peter and John, though unlearned, and igno- 
 rant as to school-learning, preached Christ the Word, which was in the 
 beginning before Babel was : and that Paul also was 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 such 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. 
 
 Hence he went into Warwickshire, and passing through Northampton- 
 shire 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 Caton, who, after the meeting was ended, 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 circumspect 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 there, yet they were so confounded, that they came 
 not into the garden to look for him, but went away without him. 
 
 Parting thence, he came to London, where he heard that a Jesuit, who 
 was come over with an ambassador from Spain, had challenged all the 
 Quakers to dispute with him at the carl of Newport's house. G. Fox 
 then let him 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, with Edward Burrough, and one 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 
 
"232 THE HISTORY OF THE [1658. 
 
 then come up after them. He had advised them to state this question, 
 Whether the church of Rome, as it now stood, was not degenerated 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 affirmed, 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 Ghost poured out upon them, as the apostles 
 had ? And he said, ' No.' Then said G. Fox, ' If ye have not the same 
 Holy Ghost poured forth upon you, and the same power and spirit that 
 the apostles had, then ye are degenerated from the power and spirit 
 which the primitive church was in.' And he asked the Jesuit, what 
 Scripture they had for setting up cloisters for nuns, abbeys and monas- 
 teries for men, and for their praying by beads and to images, and for 
 making crosses, for forbidding of meats and marriages, and for putting 
 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 practiced such things ?' For it was agreed, 
 mutually, that both the Jesuits and the Quakers should make good by 
 Scripture what they said. Then the Jesuit said, there was 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 practice.' Then G. 
 Fox bid him prove that by Scripture ; and the Jesuit 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 affirmed to be the unwritten word 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 apostle's words, since that which 
 the apostle said there he had told them before, was not an unwritten 
 word, but was written down there ; namely, that the man of sin, the son 
 of perdition, should be revealed before that 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 practiced. 
 Besides, the apostle, in the third chapter of the said epistle, told the 
 church of some disorderly persons he heard were amongst them ; busy 
 bodies, who did not work at all ; concerning whom he had commanded 
 them by his unwritten word, when he was among them, that if any would 
 not work, neither should he eat ; which now he commanded them again 
 in his written word in this epistle, 2 Thess. iii. 
 
 The Jesuit now finding no other scriptural proof for the tradition of 
 the church of Rome, let that point fall, and came to the sacrament of the 
 altar, to prove the reality of which, he began with the paschal lamb, and 
 
1658.] PEOPLE CALLED QUAKERS. 233 
 
 the show-bread, and so came to the -words of Christ, " This is my body," 
 and to what the apostle wrote to the Corinthians, concluding thence, that 
 after the priest had consecrated the bread and wine, it was immortal and 
 divine, 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 ate was 
 Christ, he must of necessity have been in them, after they had eaten it. 
 Besides, if the bread and wine which the Corinthians 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 the 
 Corinthians afterwards, were to eat the 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?' ' 0,' 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 were immortal and divine, and the 
 very Christ, and that whosoever received it, received the whole Christ, a 
 meeting might be appointed 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 loaf of 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 savor 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?' 'Yes,' said the 
 Jesuit. 'Then,' said G. Fox, 'by this the company may all be satisfied, 
 
234 THE HISTORY OF THE fl658. 
 
 that your consecrated bread and wine is not Christ. Dost thou now say 
 that the consecrated bread and wine, which you have told people were 
 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 generations, through which they have life.' 
 To this the Jesuit replied no more, but let the thing fall ; for he per- 
 ceived that those which were present saw his error, and that he could 
 not defend it. 
 
 Then G. Fox asted him, why the church of Rome did persecute, and 
 put people to death for religion ? and he answered, it was not the church 
 did it, but the magistrates. G. Fox ashed, whether those magistrates 
 were not counted and called believers and Christians? 'Yes,' said he. 
 'Are they not members of your church ?' asked G. Fox. ' Yes,' said the 
 Jesuit. Then G. Fox left it to the people to judge, whether the church 
 of Eome 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- 
 land, were under great suiferings, which made him write to the Pro- 
 tector about it: and there then 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 
 before 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 then? 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. 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. Geokge Fox.' 
 
 About this time G. Fox wrote also another letter to 0. 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 
 
1658.] PEOPLE CALLED QTJAKEES. 235 
 
 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 administer 
 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. 
 Therefore, mind, that is the word of the Lord unto thee, that the autho- 
 rity of God thou mayest feel, and thy faith in that, to work down that 
 which troubles 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 
 transgression 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, 
 desires, and imaginations, and be stayed in the principle of God in thee, 
 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 transgressed 
 I against, be lifted up ; whereby the mind may be seasoned and stilled, 
 and a right understanding of the Lord may be received ; whereby his 
 
236 THE HISTORY OF THE [1658. 
 
 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 know 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 
 power of the Lord: for he can bring down and abase the mighty, and 
 lay 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 trangression, 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 
 BO 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 
 doth rejoice. So in the name and power of the Lord Jesus Christ, God 
 Almighty strengthen thee. G. F.' 
 
 This paper being read to the aforesaid lady, it staid her mind some- 
 what; but she lived not long after, so that 0. Cromwell met with 
 almost 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 Protector 
 to keep a fast, and one also for a collection for the relief of distressed 
 Protestant churches. On this occasion, G. Fox, to show what kind of 
 fast it was that God requires and accepts, wrote the following paper : 
 
1658.] PEOPLE CALLED QUAKERS. 237 
 
 ' To the heads and governors of this nation, who have put forth % decla- 
 ration, 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 holdeh 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 to 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 doctrine 
 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 supremacy ; 
 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 exercised ; 
 by them that are out of the obedience to the light of Christ Jesus 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 Protestant 
 brethren, and do contribute and administer to their wants outwardly ; 
 this is good in its place, and we own it, and see it good to administer 
 to the necessities of others, and to do good to all : and we who are 
 sufferers by a law derived from the pope, are willing to join, and to contri- 
 bute 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 notice 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 
 
238 THE HISTORY OF THE [1658. 
 
 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 wit- 
 ness the same light, the same life, and the same power which gave forth 
 the Scriptures, which ye in words profess, them ye persecute, them ye 
 hale out of your synagogues and markets, them ye beat, stock, and impri- 
 son. Now let that of God in your consciences, which is just and right- 
 eous, and equal, examine and try whether ye have any example or pre- 
 cedent to exercise this persecution, which now many in this nation suffer 
 under, who are a people harmless and innocent, 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 towards 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 offence ; only being obedient to the commands 
 of the Lord, to declare as they are moved by the Holy Ghost ; and stand- 
 ing 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 wit- 
 ness, and give testimony to this light. Ye profess that the Word is 
 become ilesh, and yet persecute them that witness it so. Ye profess that 
 whosoever confesseth not that Jesus Christ is come in the flesh, is an 
 anti-christ, and yet persecute them that do confess him come in the flesh, 
 and call them anti-christs and deceivers. Ye profess 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 per- 
 secuted the Lord of glory, (in his people,) in whom is life, and the life is 
 the light of men. To no other touchstone 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 you may stop your ears, and harden 
 your hearts, " while it is called to-day." But then ye shall know what 
 
1658.] PEOPLE CALLED QUAKERS. 239 
 
 ye have done, and whom you have transgressed against ; and then ye 
 will see that no persecutors in any age or generation that ever went be- 
 fore 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, not- 
 withstanding that they had the Scriptures, 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 resurrec- 
 tion ; those ye_ persecute, those ye hale 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 them 
 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 profession 
 and form, and persecute them that are in the possession, life, 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 
 Christ Jesus in your consciences, which searcheth and trieth 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 re- 
 joicing 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 our- 
 selves 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 hold- 
 ing the mystery of faith in a pure conscience, do we suffer, and are 
 subject for conscience-sake. This is thankworthy, if a man for con- 
 science-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 
 
240 THE HISTORY OF THE [1658. 
 
 good conversation in Christ ; which is not only the putting away of the 
 filth of the flesh, but the answer of a good conscience 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 therefore do we bear wit- 
 ness, 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 
 judgment-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. 
 Knowing therefore the terror of the Lord, we persuade men ; but we are 
 made manifest unto God, and shall be made manifest in all your con- 
 sciences, which ye shall witness. 
 
 'G. F.' 
 
 Divers times when a fast was proclaimed, G. Fox wrote on that 
 subject ; and since commonly some mischief was then contrived against 
 .the Quakers, no wonder that he would say, these fasts were like unto 
 Jezebel's. 
 
 Many of his friends being at this time in prisons and dungeons, several 
 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 
 obtained; for some of the Parliament would threaten these compas- 
 sionate men that thus attended them with whipping, if they did not desist. 
 And because the Parliament then sitting consisted mostly of sUch who, 
 pretending to be more religious than others, were indeed great perse- 
 cutors of those that were truly religious, G. Fox could not let this 
 hypocrisy go unreproved, but wrote the following lines to them : 
 
 ' friends, do not cloak and cover yourselves ; there is a God that 
 knoweth your hearts, and that will uncover you. He seeth your way : 
 " "Woe 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 ? 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 
 
1658.] PEOPLE CALLED QTTAEEKS. 241 
 
 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 ministers 
 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 
 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 
 Bufferings 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 jailors' hands, to lay the weight of the 
 said sufferings upon 0. Cromwell, which was done : but he, unwilling to 
 give orders 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 0. 
 Cromwell, and his council, complaining of, and warning them against 
 persecution, as being what would draw down God's anger against them. 
 
 Several copies of the said letter were delivered to Oliver, and his 
 council : and some months after E. Burrough wrote the following letter 
 to him. 
 
 To THE PeOTECTOR. 
 
 ' 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, oi 
 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 queries ; 
 and if God permit, a sufficient answer thou mayest receive, to remove 
 all conscientious scruples, and to confound all subtile allegements and 
 
 Vol. I. — 16 
 
242 THE HISTORY OF THE [1658. 
 
 evasions ; whereby hereafter for ever thou mayest be altogether inex- 
 cusable 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 naught ; and let it be left off, to cry 
 out deceivers, and heresy, &c., and causing any to suffer suspicion 
 thereupon ; but bring all things to light, and true judgment ; that what 
 is proved to be the Truth, may be owned and not persecuted any more ; 
 for we are willing to be made manifest to all men ; and if anything be 
 objected against us, which may not be sufiiciently answered, and resolved 
 to sober men, then our enemies are more free, and have whereof 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 cruelty of men, 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 oppression. 
 
 'E. B. 
 
 'This was delivered to his hands at 1 
 Hampton Court, in the Fourth > 
 Month, 1658.' 3 
 
 I never understood that any thing of moment followed upon this ; but 
 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 doeth 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 naught the counsels of men ; 
 for all power 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 honor and exalt as he pleaseth, and he 
 can mar, and break to pieces, and dishonor whensoever he will ; where- 
 fore be humble, and low in heart before him, for he is the highest power, 
 that subdueth all things under his feet. If he wound, who can heal ? 
 And if he kill, there is none can make alive ; and know thou, it is 
 the Lord God Almighty that doeth this, in whose hands are the issues of 
 life and death; and he it is who can break thee down, and build thee 
 
1658.] PEOPLE CALLED QUAKERS. 243 
 
 up ; who can wound thee, and restore thee ; and bring thee to destruc- 
 tion, and say unto thee, return ; and to know him that doeth this, be- 
 longs to thy eternal peace, &c. 
 
 ' Be thou faithful in what the Lord calleth thee to, and thou shalt 
 have thy reward ; and seek his honor, and he will honor thee ; and let 
 thy mind be to the Lord in all things, and feel his word and power, and 
 presence in thee, to quench all that which is contrary, and then thou 
 wilt be blessed in this life, and in the life to come ; but if thou con- 
 tinuest in thy oppression, the Lord will suddenly smite thee. 
 
 'By a friend unto thee in the Lord. 
 
 'E. B.' 
 
 That the Lord, according to this prediction did suddenly smite 
 Cromwell, time verified ; for he 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 Cromwell 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 
 mto Hampton Court park, and before he came to him, (according to his 
 relation,) 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 
 jome 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 him 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 
 daughter, the Lady Claypoie, had been distempered, and troubled with 
 a malignant humor in his foot ; which, when his physicians endeavored 
 to disperse, they drove upward, (as was said,) to his heart : and being 
 seized with a violent fever, he grew weaker and weaker ; yet his preachers 
 endeavored 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 sick- 
 ness, 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. Burrough wrote the fol- 
 lowing letter to his wife and children, &c. 
 
 ' Friends, 
 
 ' 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 you. 
 
244 THE HISTORY OF THE [1658. 
 
 ' 0, 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 honors 
 of this -world, lest the Lord cast you down, 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 doeth 
 whatsoever he will. 
 
 ' Wherefore humble yourselves under the hand of God, and search 
 your own hearts, and cast out the 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, and bring you into fellowship with himself, to 
 enjoy peace and rest for your souls, that you may be made heirs of the 
 inheritance of an endless life : and this would make you truly honorable, 
 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 leave you miserable. And remember that you 
 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 of 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, by 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 lie upon you ? For many hundreds have suffereii 
 cruel and great things, and some the loss of life, (though not by, yet in 
 
1658.] PEOPLE CALLED QUAKERS. 245 
 
 the name of, the Protector ;) and about a hundred at this present day, 
 lie in holes, and dungeons, and prisons, up and down the nation ; and 
 some at this time are sick, nigh unto death, whose suiferings 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 Spirit into 
 all Truth. 
 
 'And though these innocent lambs of Christ suffer thus under this 
 present power, yet are they not enemies to you, but are friends 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 upon 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 returning and 
 repentance, and not your destruction. But if these doleful sufferings 
 of the Lord's poor lambs be continued by this present power, it will 
 destroy 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 ! 
 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 ! And all this is done in the name and under the authority of — 
 Protectok ; therefore how should the Lord but lay it to your charge, 
 and afflict him and his family ? He will make you know there is a God 
 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, 
 according 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 
 make you more happy with a crown immortal, that never fades away. 
 And remember once more the Lord hath warned you by a friend unto 
 you in the Lord. 'E. Buerough. 
 
 'Written the let daj of September, 1658.' 
 
246 THE HISTORY OF TEE [1658. 
 
 Cromwell was snatched away by death at unawares; however, the 
 day before his decease, this letter was delivered to his relations. It was 
 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 cast upon his 
 name, in trampling on his ashes when dead. In this temper of mind he 
 departed this life about two in the afternoon, 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 was 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.' 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 virtues. His dying day was remarkable by a most grievous 
 tempest, not only in England, but also in the Low Countries, where 
 trees were torn out of the ground by the violence of the wind, and many 
 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 the beginning 
 of his achievements, he was indeed an excellent man ; but being come 
 to a high station, he soon lost that zeal for the public 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, Eichard, eldest son to Oliver, was proclaimed Pro- 
 tector to the Commonwealth ; to whom E. Burrough wrote a letter, 
 superscribed to Richard Cromwell, chosen to be Protector and chief 
 magistrate, &c., wherein he gave him some account of the most cruel 
 sufierings of his friends ; and speaking of the rulers, he saith thus : 
 
 'As for magistracy, it was ordained of God to be a dread and terror, 
 and limit to evil-doers, and to be a defence and praise to all that do 
 well ; to condemn the guilty, and to justify the guiltless ; but the exer- 
 cise thereof at this day in these nations is degenerated, and some that 
 are in authority are greatly corrupted, and 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 
 suffer for righteousness' sake, through the corruption of men in authority; 
 and didst thou but know what we know in this particular, it would 
 pierce thy heart. Why ? 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, among thieves and 
 
1658.] PEOPLE CALLED QUAKERS. 247 
 
 murderers, for a long season; for no other oiFence, or breach of any 
 law, but because he cannot put oif 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 and all men : and many others, that because they are moved to 
 cry against sin, and declare against the iniquities of the times, in teachers, 
 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, because 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 many have 
 been taken on the way, travelling about their lawful occasions ; and some 
 from their callings and labors ; and for these causes, through the envy of 
 wicked men, and without any just conviction of the breach of any law, 
 or any lawful trial or examination, have hundreds 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 the 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 suifered 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 ocaubuit, nox nulla secuta est. 
 
 About this time was given forth a paper, 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 
 answer was also in print. This so incensed some of the Parliament-men, 
 that one of them told G. Fox, they must have him to Smithfield. To 
 which he answered, that he was over their fires, and feared them not : 
 and further asked, whether all people had been without a faith these 
 
248 THE HISTORY OF THE [1658. 
 
 sixteen hundred years, that now the priests must make them one ? And 
 since Christ Jesus was the author of the apostles' faith, and of the 
 church's faith in the primitive times, and of the martyrs' faith ; should 
 not all people look unto him to be the author and finisher of their faith, 
 and not unto the priests ? Nothing material 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 
 Parliament-men, said, Christ had taken away the guilt of sin, but had 
 left the power of sin remaining in us. G. Fox told him that this was 
 strange doctrine ; for Christ came to destroy the devil and his works, 
 and the power of sin, and so to cleanse men from sin. 
 
 Now there was great persecution, both by imprisonment and breaking 
 up of meetings ; and many died in prisons ; for the priests speaking evil 
 of the Quakers, it did kindle the insolence 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 a 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 preaching with 
 the bible in his hand, he showed the rude people, their, and their teachers' 
 fruits, and how disagreeble these mad actions were to the doctrine 
 contained in the Holy Scriptures. Many of his imprisoned friends were 
 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 the magistrates 
 was called,) others signified that it must not be expected that now they 
 should comply ; and so through 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. 
 
 Sufferings now growing very sharp, G. Fox, to encourage his friends, 
 wrote the following lines to them : 
 
 ' My dear friends, everywhere scattered abroad, in prison or out of 
 prison, fear not, because of the reports of sufferings ; 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 
 rams'-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 
 
1658.] PEOPLE CALLED QUAKERS. 249 
 
 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 shall see 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 helmet, your armor you have on ; ye 
 are ready to skip over a mountain, or a wall, or a hill, and to walk 
 through the deep waters, though they be heaps upon heaps : for the evil 
 spies of the good land may preach up hardness, but Caleb, which sig- 
 nifies a heart, and Joshua, a saviour, triumph over all. 
 
 'G. F.' 
 
 There was at that time great discord among those that were 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 friends, would have bought Somerset 
 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 in, 
 said, she must go to him declare it : but G. Fox advised her to keep 
 this revelation to herself, since, if she went on such a message, it would 
 have been counted treason. 
 
 How the corpse of Oliver 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 ! Oh, how am I wearied ! 
 " My soul is wearied with you," saith the Lord ; " will I not be avenged 
 of you, think ye, for your abominations ? Oh, how have ye plucked 
 down, and set up ! Oh, how 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. Oh, 
 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 doings, and are ashamed, as if you would 
 bring in popery. 
 
 'G. F.' 
 
 Some time after this, the funeral of 0. Cromwell was solemnized with 
 very great pomp, not at all agreeable to that condition he was once in ; 
 
250 THE HISTOKT OF THE [1658. 
 
 for the time was when he would have abhorred such an idolatrous 
 honor as was now paid to his image. On the day of this pompous 
 funeral, which was the 23d of November, it happened that Edward 
 Burrough came riding from Kingston into London, not knowing any- 
 thing of what was done there. As he entered at Charing-cross, he be- 
 held a great multitude of people thronging exceedingly, the streets 
 being filled as far as he could see, and abundance gazing at the windows, 
 and upon the balconies, and house-tops. There were also guards of 
 horse 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 towards Westminster. The consideration of this was 
 like an arrow which pierced his breast : and because of this idolatry, he 
 felt such a fire kindled 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 vengeance against the authors of this abomination.' Nay, 
 so ardent was his zeal, that if he had been moved to it, and it had been 
 possible to have done it, he could, (not at all minding his own life,) have 
 ridden through the guards and multitude, to have sounded the judgments 
 of God against the idolaters. And considering that all this sinful 
 idolatry was about the funeral of Oliver Cromwell : 'Alas, for him,' said 
 Burrough with himself, ' who was once a great instrument in the hand 
 of the Lord, to break down many idolatrous images ! Did not the Lord 
 once stir up his heart against all such things ? And did not once his 
 children, ofiicers, soldiers and army, pull down all the images and 
 crosses, and all such like popish stuff, wherever they met with it? 
 What grievous and abominable work is this ? Have they now made a 
 costly image of him ? And are such as were once his soldiers now 
 guarding it, and watching over it, and his children and officers following 
 it, and multitudes of the inhabitants of London wondering and gazing 
 after an image of him ? This is sad, and great pity : what a change is 
 this in so short a time !' 
 
 This zealous testimony E. Burrough caused to be printed, whereby 
 he raised to himself a more lasting monument than by the erecting of 
 a statue was made to his quondam friend, 0. Cromwell. Now since the 
 persecution of E. Burrough's friends, (notwithstanding what he had 
 written to Richard Cromwell,) did not cease, and that all exhortations 
 and warnings were rejected, E. Burrough, in the month of December, 
 wrote the following lines to Richard and his council : 
 
 ' To the Protector and his Council. 
 
 ' The Lord God will shortly make you know that we are his 
 people; though we be accounted as sheep for the slaughter, yet our 
 King of righteousness will break you to pieces, if you harden your hearts, 
 and repent not. And though that love will not draw thee, neither the 
 
1658.] PEOPLE CALLED QUAKERS. 251 
 
 gentle leadings of our God have any place in- you, yet judgments shall 
 awaken you, and his heavy hand of indignation shall lie upon your con- 
 sciences, and you will be scattered and distracted to pieces. 
 
 ' E. BUREOUGH.' 
 
 How soon this prediction was fulfilled, we shall see in the next year ; 
 for it was but a few months after the delivering of this letter, when 
 Richard laid down the government. 
 
 In the meanwhile we will take again a view of the persecution in New 
 England. There was, as hath been said already, a fine settled of five 
 shillings a week to be paid for not coming to church, as it was called. 
 And thus from time to time occasion was found to use cruelty against 
 the inhabitants, though none of those called Quakers came from abroad. 
 William Shattock, a shoemaker at Boston, being on a First-day of the 
 week, found in his house, instead of coming to the public worship, was 
 haled to the house of correction ; where, at his first entrance, he was 
 cruelly whipped, and then kept to work, whilst his wife and innocent 
 children were in want because of his absence. In the meantime the 
 deputy-governor, Richard 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 coming to church, they would continue him in prison. Thus was 
 verified that saying of Solomon, " Cruel are the mercies of the wicked." 
 Bellingham also endeavored to persuade this woman, that what her 
 husband had done, was to be rid of her, and therefore advised her to 
 disown him. Now these persecutors began to have abundance of busi- 
 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. 
 
 Two women, named Sarah Gibbons, and Dorothy Waugh, being 
 come to Boston, and having in the public meeting-place, after the lecture 
 was ended, spoken a few words, were brought to the house of correction, 
 and three days before their being whipped, and three days after, were 
 kept from victuals, though they had offered to pay for them. And when 
 Sarah afterward asked the governor, John Endicot, whether this was jus- 
 tice or equity — 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 occasion thereof — he 
 answered, that he mattered it not. 
 
 Not long after, Hored Gardner, an inhabitant of Newport, in Rhode 
 Island, came with her sucking babe, and a girl to carry it, to Weymouth : 
 whence, for being a Quaker, she was hurried to Boston, where both she 
 and the girl were whipped with a three-fold knotted whip. After whip- 
 ping, the woman kneeled down, and prayed the Lord to forgive those 
 persecutors : which so reached a woman that stood by, that she said, 
 surely she could not have done this, if it had not been by the Spirit of 
 the Lord. 
 
252 THE HISTORY OF THE [1658. 
 
 But when should I have done, if I would describe all th.5 whippings 
 inflicted on the Quakers, so called, in those parts ! -For now a law was 
 made, which furnished continual work to the persecutors there. The 
 contents thereof were, that whosoever of the inhabitants should directly 
 or indirectly cause any of the Quakers to come into that jurisdiction, he 
 should forfeit a hundred pounds to the country, and be committed to 
 prison, there to remain till the penalty should be satisfied. And whoso- 
 ever 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 sufi"er the like pun- 
 ishment as the laws pi-ovided for those that came in, viz. : That for the 
 first offence, if a male, one of his ears should be cut off, and he be kept at 
 work in the house of correction, till he should be sent away on his own 
 charge. For the second, the other ear, and he be kept in the house of 
 correction as aforesaid. 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 tongues bored through with a hot iron, 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 William 
 Brend, and William Leddra, having been at Salem, came to Newbury ; 
 where, at the house of one Robert Adams, they had a conference with 
 the priest, in the presence of captain Gerish, who had promised that they 
 should not suffer ; 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 magistrates, they 
 were asked whether they were Quakers ; to which they answered, that 
 they were such that were in scorn called so. Next it was objected to 
 them, that they maintained dangerous errors. They asking what these 
 were, it was told them, that they not only denied that Christ at Jerusa- 
 lem had suffered on the cross, but also that they denied the Holy Scrip- 
 tures. They boldly contradicted 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 
 carried to the house of correction, as such who, according to the law 
 made 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 submit 
 thereunto, the jailor, who sought his profit from the work of his prisoners, 
 
1G58.] PEOPLE CALLED QUAKERS. 253 
 
 •would not give ttem victuals, thougli they offered to pay for them. But 
 he told them, it was not their money, but their labor he desired. Thus 
 he kept them five days without food, and then 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 jailor came to W. Brend, a man in years, and put 
 him in irons, neck and heels so close together, that there was no more 
 room left between each, than for the lock that fastened them. Thus he 
 kept him from five in the morning till after nine at night, being the space 
 of sixteen hours. The next morning he brought him to the mill to work, 
 but Brend refusing, the jailor 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 make 
 him work. Brend judged this not only unreasonable in the highest 
 degree, since he had committed no evil,- but he was also altogether 
 unable to work : for he wanted strength for want of food ; having been 
 kept five days without eating, and whipped also, and now thus unmer- 
 cifully beaten with a rope. But this inhuman jailor 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 shalt thou come, 
 but no further," also limited this butcherly fellow; who was yet impu- 
 dently stout enough to say his morning prayer. To what a most 
 terrible condition these blows brought the body of Brend, (who, because 
 of the great heat of the weather, had nothing hut a serge cassock 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 could not be 
 seen ; for all was become as a jelly. His body being thus cruelly tor- 
 tured, he lay down upon the boards, so extremely weakened, that the 
 natural parts decaying, 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 bad 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 noise of this cruelty spread among the people in the town, 
 
254 THE HISTORY OF THE [1658. 
 
 and caused such a cry, that the governor sent his surgeon to the prison, 
 to see what might be done ; but the surgeon found the body of Brend in 
 such a deplorable condition, that, as one without hopes, he said his flesh 
 would rot from off his bones, ere the bruised parts could be brought to 
 digest. This so exasperated the people, that the magistrates, to prevent 
 a tumult, set up a paper 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 jailor should be dealt withal the next 
 court. But this paper was soon taken down again upon the instigation 
 of the high-priest, John Norton, who having from the beginning been a 
 fierce promoter of the persecution, now did not stick to say, ' W. Brend 
 endeavored 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 meanwhile 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 jailor, 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 William Leddra and John Rouse, who may 
 be mentioned hereafter. And to keep the passionate jailor 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 jailor 
 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 time, that some of the people Called Quakers 
 that lived there, being had before the magistrates, it was demanded by 
 one of them, how they might know a Quaker ; to which Simon Broad- 
 street, one of the magistrates, answered, ' Thou art one, for coming in 
 with 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 say any 
 thing, we may conclude that ye speak blasphemy.' A very strange 
 
1658.] PEOPLE CALLED QUAKERS. 255 
 
 syllogism, indeed. No better, (to prove persecution lawful,) was the 
 argument of Charles Chauncy, 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 terma 
 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. 
 William Marston, of Hampton, was fined ten pounds for two books found 
 in his house, viz., John Lilburn's ' Resurrection,' and W. Dewsbury's 
 ' Mighty Day of the Lord.' Thus these people did whatever they would, 
 without any regard to the laws in Old England : and when once some 
 prisoner appealed to it, the governor, John Endicot, and his deputy 
 Bellingham, cried, ' No appeal to England ! No appeal to England !' 
 And they seemed to fear nothing for what they did to the Quakers : 
 according 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 England, 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 jailor of the house 
 of correction did the like ; for when some of his prisoners showed 
 themselves not unwilling to work, provided that their families 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 
 Copeland and Christopher Holder ; these coming in the Sixth month to 
 Dedham, lodged there one night ; but the next day, were taken up by a 
 constable and carried to Boston, where being brought before the governor, 
 he said in a rage, ' Ye shall be sure to have your ears cut off.' Not long 
 after, John Rouse 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 magistrates 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 
 
256 THE HISTORY OF THE [1658. 
 
 blood would be upon their own heads. They denying this, and saying, 
 that the Lord had sent them thither, the governor, Endicott, 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 the Lord had sent them, because they met with such an entertain- 
 ment as Christ had told his disciples would be meted to them, for his 
 name's sake, viz., whippings, &c. To this, major-general Denison said, 
 ' Then when malefactors are whipped, they suffer for Christ's sake.' 
 Then John Rouse, 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. Rouse, (for so I may call you, having heard your father is a gentle- 
 man,) 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 ?' To this 
 Rouse 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 nothing 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 example have you in Scripture for 
 cutting off ears ?' Endicot asked, ' What Scripture is there for hanging ?' 
 To which Denison said, scoffing, 'Yes, they would be crucified.' Ti.en 
 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 hangman.' Then they were carried to the prison, and on 
 the 16th of September, 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 to 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 
 Rouse, Quakers ; in execution of the sentence of the court of assistants, 
 for the breach of the law, entitled Quakers. 
 
 ' Edward Rawson, Secretary.' ■ 
 
 Then the prisoners were brought into another room, where John Rouse 
 said to the marshal, ' We have appealed to the chief magistrate of 
 England.' To which he answered, he had nothing to do with that 
 
1658.] PEOPLE CALLED QUAKEES. 257 
 
 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 tattling.' 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 
 Rouse 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.' Rouse, 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 heads ; and such shall know in 
 the day of account, that every drop of our blood shall be as heavy upon 
 them as a millstone.' Afterwards these persons were whipped again; 
 but this practice 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 
 there, but went higher, and rested not, before it came to the taking away 
 of lives. But to compass that proved very difiicult ; 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 
 England : 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 speaker 
 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 weeping 
 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 dissent 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 standing 
 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 
 resolved, to prosecute the Quakers to death ; and all this trial, when it 
 came to it, was but, whether they were Quakers ? Which they judged 
 
 Vol. I. — 17 
 
258 THE HISTORY OF THE [1658. 
 
 by their coming in covered ; and that they had been banished out of the 
 country. Now to enter upon this bloody business, the following act waa 
 made at a general court, held at Boston, the 20th of October, in this 
 year, 1658. 
 
 ^An Act made at a G-eneral Court, held at Boston, the 20th of October, 
 
 1658. 
 
 'Whereas there is a pernicious sect, (commonly called Quakers,) 
 lately risen, who by word and writing have published and maintained 
 many dangerous and horrid tenets, and do take upon them to change and 
 alter the received laudable customs of our nation, in giving civil respect 
 to equals, or reverence to superiors, whose actions tend to undermine 
 the civil government, and also to destroy the order of the churches, by 
 denying all established forms of worship, and by withdrawing from orderly 
 church-fellowship, allowed and approved by all orthodox professors of 
 the Truth, 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 experience of their 
 arrogant and bold obtrusions, to disseminate their principles among us, 
 prohibiting their coming in this jurisdiction, they have not been deterred 
 from their impetuous attempts to undermine our peace, and hazard our 
 tuin. 
 
 ' 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 
 inhabitant of, but is found within this jurisdiction, shall be apprehended 
 without warrant, where no magistrate is at hand, by any constable, 
 commissioner, or selectman, and conveyed from constable to constable, 
 to the next magistrate, who shall commit the said person to close prison, 
 there to remain, without 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 sentenced to be banished 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 taking up their absurd and destructive 
 practices, viz. : Denying civil respect to equals and superiors, and with- 
 drawing from our church assemblies, and instead thereof frequenting 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, 
 
1658.] PEOPLE CALLED QUAKERS. 259 
 
 and endeavoring to disaifect others to civil government, and churcli 
 orders, or condemning tlie practice and proceedings of this court against 
 the Quakers, manifesting thereby their complying with those, Tvliose 
 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 behavior, and appear at the next court, where 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 person, shall cause 
 him to be apprehended, and shall commit any such person to prison, 
 according to his discretion, until he come to trial, as aforesaid.' 
 
 Here endeth this sanguinary act, being more like to the decrees of the 
 Spanish Inquisition, than to the laws of a reformed Christian 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 it spoke the language of the 
 ancient persecuting Jews and heathen. In the sequel we shall see the 
 bloody execution of it upon some persons. 
 
260 THE HISTOET OT THE [1659. 
 
 CHAPTER IX. 
 1659—1660. 
 
 W. Caton in Holland— W. Ames in Germany— W. Ames confined in Bedlam— Sufferings 
 of Friends laid before Parliament — One hundred nnd sixty Friends offer to lie in jail 
 in place of their brethren — Remarkable Prophecy of E. Burrough— E. Burrough and S. 
 Fisher at Dunkirk — Controversy with Friars — R. Cromwell retires to private life — 
 Intrigues of the Military Officers to retain Power — Message of E. Burrough to' the 
 Rulers of England — Letter to the Cavaliers — Continuation of Persecution in New England 
 — Instances of dreadful Cruelty — Sufferings of R. Hodshone — Banishment on pain of 
 Death — Trial and Execution of W. Robinson and M. Stevenson — Mary Dyer. 
 
 In the forepart of tlie"year 1659 there was great discord, and several 
 factions among the people in England ; for some adhered to the Pro- 
 tector Richard, and others to the chief memhers 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, 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 endeavored to bring hia 
 fellow-believers there into trouble, and to stir up the mob against them, 
 that so the magistrates might take occasion to look upon the Quakers aa 
 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, should not always be kept in one place, 
 on the first days of the week, 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, 
 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 pulled 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 moderate 
 
1659.] PEOPLE CALLED QUAKERS. 261 
 
 of them often to change meeting-places. In the beginning a meeting 
 was kept now and then in St. John's street, so called ; and afterwards on 
 Eland's GraiF, 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 Coopers' Lane; whence the 
 meeting was removed in the forepart of this year, (if my memory doth 
 not deceive me,) into the Verwers' Padt, or Dyers' 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 abundance 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 Heidelberg, 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' hat, which 
 he kept on, though the lords and others that were in the company, stood 
 bare-headed. The baron of Helmont, who also was at that court, Avas 
 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 he 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 thence to reprove such vain actions ; but chiefly he 
 aimed at the chaplain, whom, because of his silence at the lewd behavior 
 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 Kriesheim, 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 
 continued till the settlement of Pennsylvania in America, when they 
 unanimously 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 
 entertainment : but the prince Elector, being informed thereof, 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 
 
262 THE HISTORY OF THE [1659. 
 
 sister also behaved herself very kindly towards him, and received hia 
 exhortations favorably. 
 
 A year after, Ames came again into the Palatinate, with John Higgins, 
 and visiting the prince Elector, he understood from the captain of 
 the prince's guard, that the prince was glad of Ames' 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 
 he took the coming of Ames and Higgins to him and his family very 
 kindly, and really believed that what they spoke was in love to their 
 souls. 
 
 Several years after this, some others of Ames' 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 Hamburg, but travelled also through 
 Bohemia to Dantzic, and from thence to Poland. At Hamburg and 
 Dantzic he met with some that received the Truth he preached ; but in 
 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 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 neighbors 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 
 stones 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 that 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 a deceiver.' And so going his way, shortly after he wrote 
 from Rotterdam to Martin, and bade him go to the preacher, and desire 
 him to appoint a time 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 Martin 
 replied, ' I am not come for that ; but this must, be done to Ames ;' 
 
1659.] PEOPLE CALLED QUAKERS. 263 
 
 and insisting thereon, '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 dikegrave's men came for the same purpose ; and so they took 
 Ames prisoner, and carried him to Rotterdam, where he was locked 
 up in Bedlam, as a madman. And a week after, Martin, for having 
 kept meetings at his house, where not above eight persons were come 
 together, was also by the dikegrave's men taken prisoner in his house, 
 and carried to Rotterdam, where he was locked up with Ames. Who 
 were the instigators of this business is plain enough, though I do not 
 mention them. 
 
 After Ames had been not 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 were in your place, I would go 
 out.' Which made Ames ask, whether he would suffer them to do so ? 
 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 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 that 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 
 
264 THE HISTOET OF THE [1659 
 
 Christian Languedul, 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 
 deputy, that he himself intended to go and speak with the dikegrave ; 
 and if he was displeased at their 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, and 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 conver- 
 sation, having heard nothing concerning you but a good report ; neither 
 do I seek to persecute you. But would you be willing to return to 
 Bedlam ?' 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 his 
 desire, said that they might go and walk in the gallery then, till 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 some time, 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 confined 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 liberty, travelled to Germany, as 
 hath been said before, and thence going back to his native country, after 
 some time returned again into Holland, as did also William Caton. 
 
 But now I return again to England, where an account was published 
 in print of the sufferings of the people called Quakers, which being 
 offered to the Parliament, was delivered to the speaker, Thomais Bamp- 
 field. This contained a relation of above one hundred and forty persons, 
 all distinguished by their names, who for keeping of meetings, refusing 
 to swear, not putting off their hats, not paying of tithes, and their tra- 
 velling up and down the country, had been taken up and imprisoned, and 
 many also been deprived of their goods, and one and twenty of these died 
 either by sickness in prison, or by violent abuses ; among whom was 
 Richard Sale, near West Chester, who being constable, had a minister of 
 
1659.] PEOPLE CALLED QUAKEKS. 265 
 
 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 judged 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 resented 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 added a paper, signed by more than one hundred and sixty 
 persons, (several 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 sufferings 
 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 
 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 world.' 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 anything 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 First month, his meditations 
 being upon the Lord, and considering what unjust and woeful 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 avenged 
 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 
 
266 THE HISTORY OF THE [1659. 
 
 condemned, and justly judged of the Lord ; and as they have cast the 
 hodies of the poor lambs of Christ into prison, and been a snare upon 
 them, even so shall they be ensnared, 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 
 heritage 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 fulfilled 
 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 inas- 
 much as the Lord hath spared you, a,nd 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, that they 
 have patiently suffered all things that you have cruelly imposed upon 
 them ? And have they not walked peaceably towards you, and humbly, 
 meekly, and justly among their neighbors ? 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 vengeance 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 
 
1659.] PEOPLE CALLED QUAKERS. 267 
 
 impartial judge shall appear upon his throne, then shall you acknowledge 
 these things. 
 
 ' Wherefore I say unto you, receive the judgment of the Lord to 
 purify 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 righteousness, 
 with honor and majesty, and he will keep them in safety, even when 
 sorrow compasses you about; his mercy and loving-kindness shall 
 extend towards them, even when his wrath and judgments smite you, 
 and confound you. ! 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 of persecutors, and the 
 poor people at that day called Puritans : did not he confound that perse- 
 cuting crew, and deliver his people ? And is not he the same to effect the 
 same work at this very day ? Yea, doubtless, and much more will he 
 do, inasmuch as the manifestation of Truth is more clear than it was in 
 their days ; and inasmuch 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 vengeance 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 he 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 everlasting in the day of their freedom ; and the earth 
 shall be glad, 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, 
 inwardly 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 
 
268 THE HISTORY OF THE [1659. 
 
 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 sufferings, 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 encouraged to follow the Lord with more 
 zeal and .boldness. And in the consideration 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 trials, they were arrived into the harbor 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 like 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 anything 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 honor, 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 been 
 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 
 in this nation, have arisen and been established through the countenance 
 
1659.] PEOPLE CALLED QUAKERS. 269 
 
 of men in place and power; and upon man, and the Tvisdom of this world, 
 and authority of the powers of the earth, hath the rise and fall of all false 
 churches depended ; and as the 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 esta- 
 blished 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 manifested 
 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 then 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 papists, 
 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 enlight- 
 ened 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 introduc- 
 tion was thus : 
 
270 THE HISTORY OF THE [1659. 
 
 ' 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 you, 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 
 before him, and have provoked him ; and the cry 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 searching 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 true 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 concern- 
 ing the popish worship and ceremonies, demanding proof of their law- 
 fulness from the Holy Scriptures. After the delivering of these queries to 
 the Capuchins, Burrough and Fisher went also to the friars of other orders, 
 and entered into discourse with them : but their plain speeches against 
 the idolatrous rites and ceremonies, found no entrance. After some 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 more 
 discourse at some other time ; but he refused it. Burrough afterwards 
 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 set upon mul- 
 titudes of people ? and what 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 a grate, 
 they asked if they were of the order of those called Quakers ; and soon 
 perceiving 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 
 
1659.] PEOPLE CALLED QUAKERS. 271 
 
 in true colors ; and these propositions were sent to them 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 service, 
 but the honor 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. 14,) 
 told them, 'What do you know but 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 blood 
 shed in the pope's dominions, and appear against Babylon, and Rome, 
 the seat of the whore, and the kingdom of anti-christ, it seemed not 
 improbable to him, that the Lord would make way thereto by the English 
 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 work 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 goodness 
 unto them ; to this he added : ' and having no sin lying upon your con- 
 sciences, then shall you 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 harm- 
 lessness or non-resistance, he told them, also, that the Lord had a more 
 honorable work to work after them, viz., to destroy the kingdom of the 
 devil, the ground of wars. And that there was a more honorable vic- 
 tory to be waited for, to wit, the victory over sin, &c. 
 
 Burrough 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 
 returned 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, 
 hut 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 
 
272 THE HISTORY OF THE [1659. 
 
 alteration among the military officers, either hy cashiering them, or 
 otherwise ; 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 Parliament 
 allowing him two thousand pounds for the charges of removing, and 
 promising to pay his debts contracted for the public : and his brother 
 Henry, who was lord-deputy of Ireland, was called back by the Parlia- 
 ment. Thus these two brothers were again reduced to the state of 
 private men. 
 
 E. Burrough now wrote a letter to the Parliament, and seriously 
 exhorted 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 commander- 
 in-chief of the army there, instead of Henry Cromwell, and general 
 Lambert was sent with an army against Booth. Now since some rash 
 people that went under the name of Quakers, were for taking up arms 
 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 paper, 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 wea- 
 pons, which took away the occasion of the carnal. This he also recom- 
 mended in his preaching, for a harmless and inoffensive life was that 
 which he always asserted and practised. 
 
 As for Booth, he was defeated, and, endeavoring 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 com- 
 mitted to the Tower. The officers of the army, of which George Fleet- 
 wood was now commander-in-chief, were very busy to get the upper 
 hand of the Parliament, which caused great division and distraction in 
 the nation ; for it 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 be- 
 come Protector, and supreme ruler of the nation ; and therefore many 
 opposed the design on foot. 
 
 About this time also the military officers moved the taking off of the 
 burden of tithes, and to settle another maintenance for the national^ 
 preachers. But being unwilling that the Parliament should be masters ' 
 of the army, they complained of having been deceived by the Parlia- 
 ment; and colonel Desborough said, 'that they had not performed any 
 part of the promises they had made to the army; that they had taken s 
 
1659.] PEOPLE CALLED QUAKEES. 273 
 
 no care to secure a liberty to tender consciences ; and that their inten- 
 tion was to remove the principal ofiG.cers, and place others in their com- 
 mands, who were of different principles.' 
 
 Now the council of oiHcers 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 thdr 
 maintenance by tithes should not be taken away till another revenue as 
 ample and certain should be settled upon them: that some provision 
 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 styled, 'A Message to the 
 present rulers of England, whether committee of safety, so called, council 
 of officers, or others whatsoever.' He signified, by way of introduction, 
 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 
 honorable ; and fear, reverence, respect and subjection belong to him 
 alone, from you and all mankind. He is wise, and understanding, and 
 of great strength, and his dominion is from everlasting to everlasting ; 
 and he can do whatsoever he will in heaven and earth, for he rules with 
 his iron rod over the world, and whatsoever he saith, it is done ; for his 
 word is an everlasting command. If he saith to a man, live, it is so ; if 
 he saith 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 Son of the living God, the everlasting Creator. He was, and is, and 
 is to come ; his eye beholdeth all things, and his arm compasseth heaven 
 and earth; and what his purpose is, he hath always 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 honoreth ; and if it be his pleasure, 
 he bringeth men to shame. If he break a nation down, none can build 
 it up ; and if he confound powers and authorities 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 authority, 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 
 accomplish a work. By him all things are that be, and all things live 
 
 Vol. L — 18 
 
274 THE HISTOET OF THE [1659. 
 
 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 
 honorable in birth, and otherwise, and altogether mighty in all his 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 ? Or how shall ye be able to resist him, or to turn 
 backward what his purpose is, concerning you and this nation ? For ye 
 have no being or breath without him. Behold, ye men ! Ye are verily 
 as the dust before the wind ; so are you 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 withered, and your beauty utterly extinguished : 
 as a potter's vessel under an iron rod, even so are ye to him, he can 
 immediately break you, never to be bound up ; as a drop to the fountain, 
 so are ye to him, soon dried up and made nothing. Wherefore, ye men, 
 ye mortal creatures, 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 shown great favor unto in 
 ages past, and in this present time ; and I must tell you, he hath a 
 purpose of love towards it, and to honor 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 he 
 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 may be pleasant to him, and fit to do his 
 will ; he hath a purpose to work some great thing in it, I must tell you, 
 as he hath said unto me so to do ; he will have his name exalted and 
 reverenced 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 
 purpose in his season to take it into his own hand, and to sway the go- 
 vernment thereof with his own sceptre, and to set up righteousness alone, 
 and to overthrow all oppressors and oppressions ; and the kingdoms 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 anti-christ, who 
 hath long usurped authority over the inhabitants of this nation ; and in my 
 Master's absence, lamentable injustice, cruelty, unmercifulness, tyranny, 
 
1659.] PEOPLE CALLED QUAKERS. 275 
 
 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 ignorance, 
 and under great oppression, both in body and spirit, by anti-christian 
 teachers, for these many years ; even while the great King hath been 
 absent, 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 
 oppression, 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 know- 
 ledge of my Lord, neither as though he had not power to have done 
 otherwise ; but for his own pleasure he hath sufiFered 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 con- 
 sciences, have been reproving their vingodly ways ; and he hath often 
 shown his dislike by divers ways, and tokens, and many judgments, and 
 strange overturning, to the way and proceedings of 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 he had not power to have executed his pleasure in wrath upon them, 
 and to have destroyed them altogether, and to have made the nation a 
 heap, and as nothing long before this day ; for power was in his hand to 
 have done it ; but he hath been long-suffering and of great patience, and 
 borne all things, and taken the injustice, and cruelty, and wickedness, 
 and idolatry, and all unrighteousness that hath abounded in the nation 
 upon himself, and suffered under it, and borne it for its season, while 
 woeful and lamentable oppressions have been practised in civil state, 
 even hellish laws, and devilish executors of them ; merciless tyrants have 
 borne the sceptre, and reigned 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 of men of every degree have been abominably cor- 
 rupted 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 d6alt falsely 
 and wickedly towards him and towards one another ; even to the great dis- 
 pleasure and vexation of him, and his blessed spirit, and to the high pro- 
 vocation 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 
 httle time, to see how they would use it, but they have abused it and not 
 
276 THE HISTORY OF THE [1659. 
 
 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 dishonor. 
 
 'Alack ! I must be plain with you : my Lord hath been utterly exiled, 
 and greatly dishonored, and highly provoked and vexed by reason of 
 such proceedings, as have been in this nation for these 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.theiy own corrupted ends : only he hath 
 sufiered men to go in their course for a season ; some as it were appear- 
 ing on the stage for a time, and suddenly cast down again for their ini- 
 quities' 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 over- 
 turning 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. Even 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, insomuch 
 that he broke and threw down the power of their oppressors 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 destroying of that power in this 
 nation, and freeing the nation from it ; though the men that were instru- 
 ments in the cause were not his servants, otherwise than as Nebuchad- 
 nezzar served him ; for he hath a secret way 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. , ; I 
 
 ' Well, but to leave that, though he did in some measure, free the 
 nation 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 injus- 
 tice and cruelty, under the succeeding power, as ever it was once 
 under the papal power; though before, there had been some small 
 reformation and change in outward appearance, though little in ground 
 and nature ; yet oppression, and idolatry, and superstition, in church 
 and state, and all profaneness and wickedness among people were grown 
 
1659.] PEOPLE CALLED QUAKERS. 277 
 
 SO high, like as it had heen under the papal power before ; and all that 
 desired after the Lord, and were weary of iniquity, and of the then pre- 
 sent oppression and idolatries, were persecuted, and slain, and destroyed; 
 and injustice arid cruelty exercised upon them, even almost to the rooting 
 out of righteousness, and to the grieving of the Lord's spirit. 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 oppressions ; 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 contention, and great strife, and the wasting of much 
 blood, and earthly treasure, and none of these 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 unright- 
 eousness and injustice 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 them- 
 selves, 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 image 
 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 dishonor 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 authorities 
 changed and altered; statutes, laws, and decrees, changeable and alter- 
 able ; 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, 
 breakings-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 done ?' 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 supreme power and 
 authority, which rules and reigns in and over all the kingdoms of men. 
 And what though he hath used wicked men as instruments to accom- 
 
278 THE HISTOKT OF THE [1659. 
 
 plish 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 anti-christ confound itself; 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 govern- 
 ment and dominion over heaven and earth is his, and all power and 
 dominion belongeth to him alone, and all judgment 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 unto you ; 
 and as concerning this last overturning, there was something of the hand 
 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 instru- 
 ments, and neither part were perfectly single to the Lord in their pro- 
 ceedings, but their work was tainted with the false idolatrous spirit of 
 self-seeking ; yet notwithstanding, the Lord may bring forth his govern- 
 ment, and his pleasant plant, through and beyond all this, even out of 
 another root, which yet appears not among either of them ; and right- 
 eousness may arise in the nation, contrary to both of them, out of an- 
 other 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 Master, 
 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, neither is your 
 government the government of the Lamb, neither must it be forever esta- 
 blished by him ; its foundation is not blessed, nor can its building be pros- 
 perous. 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 reflned from the last, and 
 is of the last, even as the eighth was of the seventh, spoken of by that 
 servant. Rev. xvii. 11, and 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 overturnings. And this your present government 
 originally is leavened with the spirit of the old dragon, that hath killed 
 the saints, and drank their blood, and how should the Lord establish it ? 
 Nay, your kingdom may prove but small and little, and full of uproars 
 and troubles, and little peace, and satisfaction and establishment in it to 
 yourselves, or the people under you ; but confusion 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 
 
1659.] PEOPLE CALLED QUAKERS. 271) 
 
 some others have done ; and indeed my Lord requires something more of 
 you, (as such,) to do, than others before you could do ; and you have a 
 price put into your hands, which you may improve to the Lord's honor, and 
 to the nation's good, and to your own happiness ; which if you will be faith- 
 ful 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 honors, 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 
 you enemies, though many may rise up against you ; but your days shall 
 be lengthened, and the purpose of the Lord may be turned to your longer 
 continuance, and not to your sudden destruction ; and if you walk in this 
 way, and rule only for the Lord, then shall you be honored 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 suddenly fall. 
 And the late sundry overturnings in this nation may be examples to you 
 that you foUow 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 assemblings, 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 Grod 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 being 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 olhers ; 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, (present rulers,) be looked upon as great 
 traitors and tyrants in your dealing towards them ; and doubtless the 
 men of that part will seek vengeance 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 furtherance 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 
 
£80 THE HISTORY OF THE [1659. 
 
 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 honor, and 
 such self-seeking matters, and the cause of God be neglected by you, and 
 his people continued oppressed suiferers under you, as they have long 
 been ; even then shall you be cast aside with shameful disgrace, and the 
 heavy hand of the Lord shall be upon you in judgment, and you shall b(i 
 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 execution of merciless men ; for my 
 Lord shall leave the cruel-hearted to plead with you. 
 
 ' 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 he 
 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 
 be Lord 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 ministry, and faith, and religion ; 
 and let his Spirit have the alone authority to persuade and dissuade people 
 from, or to, such or such ministry, worship, and practices of religion ; and 
 let all forced maintenance to ministers, and tithes, be speedily taken away; 
 and let all laws and decrees whatsoever, made and practised in the days 
 
1659.] PEOPLE CALLED QUAKERS. 281 
 
 of anti-chrlst, upon the bodies, estates, and consciences of the people, in 
 oppression and unjustness about church, arid worship, and religion, be 
 utterly repealed, and made void, and never more be in force in this 
 nation ; but let my Lord be sole ruler and governor, and have the full 
 authority in his own kingdom, in all things whatsoever pertaining there- 
 unto. And let no man henceforth hereafter be entrusted with the liberties 
 of the members of Christ's kingdom, as they are such, nor to judge over 
 them in any matters 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 exercise of people's 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 ; 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 after 
 another brought into confusion. 
 
 'And, therefore, ye men, do not strive with him in this matter, but 
 yield unto him the exercise of your own consicences by his Spirit in you, 
 and let him do so unto all others, even 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, and righteous men, and meek men, and 
 men that have the fear and wisdom of God in them, without acceptation 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 choked 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 dissolu- 
 tion, 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 instruments in such a work, it will be your greatest 
 crown, and your perpetual honor. For the Lord's purpose is one way or 
 other to cleanse the land of all these and other oppressions whatsoever, 
 that the people of this land may be a free people from all the heavy yokes 
 of anti-christ, which have long sorely pressed them down ; and the purpose 
 of the Lord is to break the yokes of oppression and tyranny from oS the 
 necks of this people ; and therefore it is that he overturneth, yea, and will 
 
282 THE HISTORY OF THE [1659. 
 
 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 woe is unto you, if you be found opposing him ; and if you seek 
 to stop his work, you shall not cumber the earth very long, nor oppress 
 the nations 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 them, whether 
 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 
 government to send out ministers, whom, and as he will, and to maintain 
 them and defend them according to his own pleasure, and all this without 
 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 own, 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, and in 
 every particular of their being such, they are the greatest and most woeful 
 oppression in the nation ; even the most abominable and unjust cruelties 
 and tyrannies are acted through them, of any other thing in the nation ; 
 and they are, (as such aforesaid,) the woeful cause of the nation's groaning 
 under merciless dealing ; and there is upon their account, the guilt of 
 blood, injustice, and oppression lying upon this nation; their ini- 
 quities cry for vengeance upon their own heads; for they are full, 
 they are full, and the measure thereof is near finished, and God's eter- 
 nal vengeance is their next reward from the eternal God. What shall 
 I say of them, but this ? The earth is oppressed by them, the inhabitants 
 groan under them, and the righteous God is vexed through them, and 
 they are the very men of high indignation and fierce wrath, and all their 
 practices, (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 this is 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 
 
1659.] PEOPLE CALLED QUAKERS- 283 
 
 be encouraged ? Well, if these be the men, and this the mmistry 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 Master's advice 
 unto you.; let this ministry alone, and join not yourselves to Baal, lest, 
 you perish, neither take part with anti-christ any longer, neither be ye 
 fighters against the Lamb and his 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 Lord, 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 
 Bufiering 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 suiFerings hath reached unto heaven, and 
 the very sound thereof your ears have heard ; and this people are greatly 
 beloved, and my Lord will assuredly honor them, and his hand shall 
 be continued to preserve them and defend them against all their 
 enemies whatsoever; and he doth reserve them to himself, and for a 
 glorious 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 honor 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 sufferings, 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 this 
 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 tremble ; 
 wherefore, ye men, touch them not, neither do ye afiiict them, even as 
 you hope to prosper ; remember their cause, and sufier 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 con- 
 founded 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 
 
284 THE HISTORY OF THE [1659 
 
 are not weary of their sufferings, but are in the patience which beareth 
 all things, yet the nation can never be happy, nor its government ever 
 blessed, 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 woe unto the kingdom of 
 anti-christ, 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, woe 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, a subject of 
 whose kingdom I am, and a friend to this nation, however otherwise 
 judged by ignorant men. 
 
 'E. BUEROUGH. 
 
 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 
 enemies 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 himself a name that will never die ; as living 
 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 testimony 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 same 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 
 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 do whatso- 
 ever 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 
 
1659.] PEOPLE CALLED QUAKERS. 285 
 
 prospered ; but could you be bumbled, and come into tbe meek Spirit of 
 tbe Lord, tben migbt you prosper ; but hitherto the Lord hath always 
 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 Lord will avenge your cause ; for the iniquities 
 of your adversaries are ripe. And Charles Stuart must either be con- 
 verted to God, and ruled by him, or else he can never rightly rule for 
 Grod in this nation ; though this I believe, it is not impossible but that 
 he may be a rod upon them that once smote him : and their oppressions 
 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, 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 
 moderately, and a large peaceable meeting was kept ; 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 
 people must wait upon God by his power and Spirit, and feel his pre- 
 sence 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 
 they were written? He replied, 'Yes,' and confirmed it by saying 
 plainly, that David and the prophets did so. Then G. Fox showed the 
 people how absurd it was, that Townsend, had called such a practice 
 error and blasphemy. This so puzzled Townsend, that he said, ' 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 
 Eichard Hubberthorn, who were then also about Norwich, he was soon 
 confounded and brought down. 
 
 The Committee of Safety being now in power, Edmund Ludlow con- 
 tinued to urge the restoring of the parliament ; and general Monk, who 
 
286 THE HISTORY OP THE [1659. 
 
 commanded the army in Scotland, 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 told 
 them, that their day was turned into darkness ; and that the sun 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 remarkable 
 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. 
 
 Let us now again take a view of the persecution in New England. I 
 have already made mention of Lawrence and Cassandra Southick, and 
 their son Josiah, of whom more is to be said hereafter ; but first I will 
 speak of Daniel and Provided, son and daughter of the said Lawrence 
 and Cassandra. These children, seeing how unreasonably their honest 
 parents and brother 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 persecuting 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 Southick and Provided Southick, son and daughter 
 of Lawrence Southick, absenting themselves from the public 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 fuUyimpoweredtosell 
 the said persons to any of the English nation, at Virginia or Barbadoes, 
 to answer the said fines, &c. 
 
 ' Edward Rawson, Secretary.'. 
 
 The subject of this order was answered effectually at large in print, 
 by G. Bishop, who showed the unreasonableness of this work very plainly 
 from 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 making 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 
 
1659.] PEOPLE CALLED QUAKERS. 28T 
 
 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 company. To which 
 Butter returned, ' No, you need not fear that, for they are poor harmless 
 creatures, and will not hurt anybody.' 'Will they not so,' replied 
 the shipmaster, ' and will you offer to make slaves of such harmless 
 creatures ?' 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 happened also in this year, that a girl, about eleven years old, named 
 Patience Scott, whose religious mother had been cruelly whipped by these 
 people, bore witness against their wicked persecution ; which so incensed 
 the persecutors, that they sent her to prison : and the child having been 
 examined, spoke so well to the purpose, that she confounded her enemies ; 
 some of whom confessed that 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 conscience 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 separated them- 
 selves from the persecuting church : and it seems they were deemed such 
 as were shut out from the protection of the law ; insomuch that Thomas 
 Prince, governor of Plymouth, did not stick to say, that in his con- 
 science the Quakers were such a people that deserved to be destroyed ; 
 they, their wives and children, their houses and lands, without pity or 
 mercy. I find also that one Humphrey Norton, at New Haven, for 
 being a Quaker, was whipped severely, and burnt in the hand with the 
 letter H, to signify heretic. 
 
 This cruelty of the English did also stir up the Dutch to persecution ; 
 for, without inquiring what kind of people the Quakers were, they 
 seemed ready to conclude them to be men of pernicious opinions, since 
 those of their own nation, who pretended to more purity than other Pro- 
 testants, did 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 English, 
 and lived there ; but as he was walking in an orchard, an ofBcer came 
 and took hold of him, and brought him before one Gildersleve, an 
 Englishman, and a magistrate there, who committed him to prison, and 
 
288 THE HISTORT OS THE [1659, 
 
 rode to the Dutch governor to acquaint him therewith: and coming 
 back with a guard of musketeers, 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 efiect, that he was to work two years at the wheelbarrow with a 
 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 sufiiered 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 under- 
 stand : but that it displeased many of that nation, 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 haled out, and chained to 
 a wheelbarrow, and commanded to work : to which he answered, he was 
 never brought up, nor used to such a work. Upon which they made a 
 negro 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 kept all that day in the heat of the sun, chained 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 wheel- 
 barrow, 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 com- 
 mitted no evil, he was not in a condition to perform it, being made alto- 
 gether unable by the cruel blows given him. In this weak state he was 
 brought before the governor, who demanded him to work, otherwise he 
 
1659.] PEOPLE CALLED QUAKERS. 289 
 
 said, he should be ^hipped 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 wheel- 
 barrow 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 stripped 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 let down 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 was granted, and an 
 English woman 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 to 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 permit this, 
 unless the whole fine was paid. And though there was 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 made whole, 
 and as strong as before, and was free to labor, 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 con- 
 science, 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 guiltless, being kept like 
 a slave to hard work, it raised compassion in many, and the governor's 
 sister, who was much affected with his sufferings, became instrumental 
 in obtaining his liberty ; for she so plied her brother, that he at length 
 set him free without paying one penny, or anybody for him ; by which 
 the governor showed, that though he had been too easily wrought upon 
 to commit evil, ye he was not come near to that height of malice as the 
 New England persecutors ; who increased in their hard-heartedness, and 
 becamed inured to cruelty, insomuch that if any one amongst them would 
 not give his vote for persecution, he was counted unworthy to be a ma- 
 gistrate : as appears by a letter of one James Cudworth, written some 
 time before to one of his friends in Old England, wherein I meet with 
 these words : 
 
 Vol. I. — 19 
 
290 THE HISTORY OF THE [1659. 
 
 'As for the state and coHdition of things amongst us, it is sad. The 
 anti-christian persecuting spirit is very active, and that in the powers of 
 this world. 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 myself 
 left the bench, and myself was discharged of my captainship, because I 
 had entertained some of the Quakers at my house, that thereby I might 
 be the better acquainted with their principles. I thought it better to do 
 so, than with the blind world to censure, 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 testi- 
 mony against sundry things that they held, as I had occasion and oppor- 
 tunity. But withal, I told them, that as I was no Quaker, so I would 
 be no persecutor.' 
 
 Now shall I enter upon the narrative of their putting some to death, 
 who died martyrs ; for this was yet wanting to complete the tragedy, 
 which it seems could not be done to the satisfaction of the actors, with- 
 out playing a murdering part. 
 
 The two first that sealed their testimony with their blood, were William 
 Eobinson, merchant of London, and Marmaduke Stevenson, a country- 
 man of Yorkshire. These coming to Boston in the beginning of Septem- 
 ber, were sent for by the court of assistants, and there sentenced to 
 banishment on pain of death. This sentence was passed also on Mary 
 Dyer, mentioned heretofore, and Nicholas Davis, who were both at Boston. 
 But William Robinson, being looked upon as a teacher, was also con- 
 demned to be whipped severely ; and the constable was commanded to 
 get an able man to do it. Then Robinson was brought into the street, 
 and there stripped; and having his hands put through the holes of 
 the carriage of a great gun, where the jailor held him, the execu- 
 tioner gave him twenty stripes with a three-fold cord whip. Then he 
 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, Mary Dyer, and Nicholas Davis, who by 
 an order of the court and council, had been imprisoned, because it 
 appeared by their own confession, words, and actions, that they are Qua- 
 kers ; 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, September^ 
 are found within this jurisdiction, or any part thereof. r 
 
 ' Edward Rawson. 
 
 Boston, September 19, 1659.' 
 
1659.] PEOPLE CALLED QUAKERS. 291 
 
 Now though Mary Dyer and Nicholas Davis left that jurisdiction for 
 that time, yet Robinson and Stevenson, though they departed the town 
 of Boston, could not yet resolve, (nor being free in mind,) to depart that 
 jurisdiction, though their lives were at stake. And so they went to Salem, 
 and some place thereabout to visit and build up their friends, in the faith. 
 But it was not long before they were taken, and put again into prison 
 at Boston, and chains locked to their right legs. In the next month 
 Mary Dyer returned also. 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 now three persons, who, according to their 
 sanguinary law, had forfeited their lives. And on the 20th of October, 
 these three were brought into the court, where John Endicot and others 
 were assembled. And being called to the bar, Endicot commanded the 
 keeper to pull off their hats : and then said, that they had made several 
 laws to keep the Quakers from amongst them ; and neither whipping, 
 nor imprisoning, nor cutting off ears, nor banishing upon pain of death, 
 would keep them from amongst them. And further he said, that he or 
 they desired not the death of any of them. Yet notwithstanding, his 
 following words, without more ado, were, ' Give ear, and hearken to your 
 sentence of death. W. Robinson then desired that he might be per- 
 mitted to read a paper, giving an account of the reason why he had not 
 departed that jurisdiction. But Endicot would not suffer it to be read, 
 and said, in a rage, ' You shall not read it, nor will the court hear it 
 read.' Then Robinson laid it on the table. He had written this paper 
 the day before, and some of the contents were, that he being in Rhode 
 Island, the Lord had commanded him to go to Boston, and to lay down 
 his life there. That he also had felt an assurance that his soul was to 
 enter into everlasting peace, and eternal rest. That he durst not but 
 obey, without inquiring further concerning it ; believing that it became 
 him as a child, to show obedience to the Lord, without any unwillingness. 
 This was the cause why, after banishment on pain of 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, &c.' 
 This paper being handed to Endicot, he read it to himself, and after he 
 had done, said to Robinson, * You need not keep such ado to have it 
 read, for you spoke yesterday more than here is written.' Yet this was 
 not so ; for it contained a circumstantial relation of the divine opera- 
 tions 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 desiring again that the paper might be read, that so all 
 that were present might hear it, it was denied him, and Endicot said, 
 ' W. Robinson, hearken to your sentence of death ; you shall be had 
 
292 THE HISTOET OP THE [1659. 
 
 back to the place whence you came, and thence to the place of execu- 
 tion, to be hanged on the gallows till you are dead.' This sentence was 
 not altogether unexpected to "W. Robinson ; for it was four months now 
 that he had believed this would be his share, 
 
 Robinson being taken away, M. Stevenson was called, and Endicot 
 said to him, ' If you have anything to say, you may speak.' He know- 
 ing how they dealt with his companion, was silent, though he had also 
 written in prison a paper, containing the cause of his being come there ; 
 but he kept it with him, and found afterwards occasion to deliver it to 
 somebody. Then Endicot pronounced sentence of death against him, 
 saying, ' M. Stevenson, you shall be had to the place whence you came, 
 and thence to the gallows, and there be hanged till you are dead.' 
 Whereupon M. Stevenson spoke thus : ' Give ear, ye magistrates, and 
 all who are guilty ; for this the Lord hath said concerning 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 ever more. 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 unto you.' 
 
 After he had spoken this, he was taken away, and Mary Dyer was 
 called, to whom Endicot spoke thus : ' Mary Dyer, you shall go to the 
 place whence you came, (to wit, the prison,) and thence to the place of 
 execution, and be hanged there until you are dead.' To which she 
 replied, ' The will of the Lord be done.' 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 speeches of 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. Dyer : but I must do what I am commanded.' Thus 
 she was led to prison, where she was kept a week, with the two others, 
 her companions, that were also condemned to die. 
 
 The paper of Marmaduke Stevenson, 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 plough, 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 love 
 and presence of the living God, which did ravish my heart when I felt 
 it ; for it did increase and abound in me like 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, ! 
 with my heart and mind stayed on the Lord, the word of the Lord cai^ 
 to me in a still small voice, which I did hear perfectly, saying to me^^ 
 
1659.] PEOPLE CALLED QTJAKBKS. 293 
 
 the secret of my heart and conscience, — I have ordained thee a prophet 
 
 anto the nations. — And at the hearing of the word of the Lord, I was put 
 
 to a stand, being that I was but a child for such a weighty matter. So 
 
 at the time appointed, Barbadoes was set before me, unto which I was 
 
 required of the Lord to go, and leave my dear and loving wife and 
 
 tender children ; for the Lord said unto me immediately by his Spirit, 
 
 that he would be as a husband to my wife, and as a father to my 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's 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 forever in his holy habitation, when they shall have torment 
 
 night and day. So, in obedience to the living God, I made preparation 
 
 to pass to Barbadoes, in the Fourth month, 1658. And, after I had been 
 
 some time on the said island in the service of God, I heard that New 
 
 England had made a law 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 
 
 obedient, 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 
 
 obedience to, and obeying the voice and command of the ever-living 
 
 God, who created heaven and earth, and the fountains of waters, do T, 
 
 with my dear 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 
 
 'Maemaduke Stevenson, 
 
 S' But have a new name given me, which 
 the world knows not of, written in the 
 Book of Life. 
 'Written in Boston prison, in I 
 the 8th Month, 1659.' S 
 
 Mary Dyer being returned to prison, wrote the following letter, which 
 she sent to the rulers of Boston. 
 
294 THE HISTORY OF THE [1659. 
 
 To the General Court in Boston. 
 
 ' Whereas I am by many charged with the guiltiness of my own blood ; 
 
 if you mean in my 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 witness for them and the Lord, 
 
 that he hath blessed them, and sent them unto you ; therefore be not 
 
 found fighters against God, but let my counsel and request be accepted 
 
 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 from shedding 
 
 innocent blood; which I know there are many among you would not do, 
 
 if they knew it so to be ; nor can the enemy that stirreth you up thus to 
 
 destroy this holy seed, in any measure countervail the great damage that 
 
 you will, by thus doing, procure. Therefore 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-ends the Lord knoweth ; 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 laws heard of 
 
 among a people that profess Christ come in the flesh ? And have such no 
 
 others weapons but such laws to fight against spiritual wickedness withal, 
 
 as you call it ? Woe 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 many more, who have been disobedient and deceived, as 
 
 now ye are : which light as you 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. It 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 destroy = 
 
 the life thereof, as in all ages he ever did. hearken not unto him, I 
 
 beseech you, for the seed's sake, which is one in 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. Therefore let my request have as much acceptance 
 
 with you, if you be Christians, as Esther's had with Ahasuerus, whose 
 
 relation is short of that that is between Christians ; and my request is 
 
 the same that hers was : and he said not that he had made a law, and it 
 
 would be dishonorable for him to revoke it ; but when he understc|i 
 
 that those people were so prized by her, and so nearly concerned her,iS 
 
1659.] PEOPLE CALLED QUAKERS. 295 
 
 in truth tliese are to me, you may see wliat he did for her. Therefore I 
 leave these lines with you, appealing to the faithful and true witness of 
 God, which is one in all consciences, before whom we must all appear ; 
 with whom I shall 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 Mary Dyer. 
 
 'And know this also, that if through the enmity, you shall declare 
 yourselves worse than Ahasuerus and confirm your law, though it were 
 but by taking away the life of one of us, that the Lord will overthrow 
 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 laborers to gather, out of the 
 mouths of the devourers of all 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 approaching, even to many in and about Boston, 
 which is the bitterest and darkest professing place, and so to continue so 
 long as you have done, that ever I heard of. Let the time past, therefore, 
 suffice ; for such a profession 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 persons of any ; but you shall know that God will 
 not be mocked ; but what ye sow, that shall ye reap from him, who will 
 render to every one according to the deeds done in the body, whether 
 good or evil. Even so be it, saith 
 
 'Mary Dyer.' 
 
 A copy of this was given to the General Court 
 after Mary Dyer had received sentence of 
 death, about the 8th or 9lh Month, 1659. 
 
 The day appointed to execute the bloody sentence, was the 27th of 
 October, when in the afternoon the condemned prisoners were led to the 
 gallows by the marshal Michaelson, and captain James Oliver, 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 
 prisoners : and that no actors on the stage might be wanting, the priest 
 Wilson joined the company, who, when the court deliberated how to deal 
 with the Quakers, said, 'Hangthem, or else,' (drawing his finger athwart 
 his throat,) as if he would have said, ' Despatch 'em this way.' Now the 
 inarch began, and a drummer going next before the condemned, the 
 drums were beaten, especially when any of them attempted to speak. 
 
296 THE HISTORY OF THE [1659. 
 
 Glorious signs of heavenly joy and gladness were beheld in the counte- 
 nances of these three persons, who walked hand in hand, Mary being 
 the middlemost, which made the marshal say to her, who was pretty 
 aged, and stricken in years, 'Are not you ashamed to walk thus hand in 
 hand between two young men ?' 'No,' replied she, ' this is to me an hour 
 of the greatest joy I could enjoy in this world. No eye can see, nor ear 
 can hear, no tongue can utter, and no heart can understand, the sweet 
 incomes, or influence, and the refreshings of the spirit of the Lord, which 
 now I feel.' Thus going along, W. Robinson said, ' 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 reason of the 
 drums being beaten again. Yet they went on with great cheerfulness, 
 as going to an everlasting wedding-feast, and rejoicing that the Lord 
 had counted them worthy to suffer death for his name's sake. 
 
 When they were come near the gallows, the priest said in a taunting 
 way to W. Robinson, ' Shall such jacks as you come in before authority 
 with their hats on ?' 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 he 
 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;' and the executioner 
 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 Stevenson stepped 
 up the ladder, and said, ' Be it known unto all this day, that we 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. 
 
 Mary Dyer seeing her companions hanging dead before her, also 
 stepped up the ladder ; but after her coats were 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 reprieved.' Her feet then being 
 loosed, they bade her come down. But she whose mind was already as 
 i-t were in heaven, stood still, and said she was there willing to suffer as 
 her brethren did, unless they would annul their wicked law. Little heed 
 
1659.] PEOPLE CALLED QUAKERS. 297 
 
 was given to what she said, hut they pulled her down, and the marshal 
 and 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 favor. 
 She, now having heard why she was reprieved, wrote the next day, being 
 the 28th of October, the following letter to the court. 
 
 ' The 2%th of the Eighth month, 1659. 
 
 ' Once more to the general court assembled in Boston, speaks Mary 
 Dyer, even as before. My life is not accepted, neither availeth me, in 
 comparison of the lives and liberty of the Truth, 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 rather 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 the 
 righteous Judge, and searcher of all hearts, 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 
 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 32. 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 put 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 naught 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 labor ; till by your order and the people, I was so far 
 disturbed, that I could not retain any more of the words thereof, than 
 that I should return to prison, and there remain forty and eight hours ; 
 to which I submitted, finding nothing from the Lord to the contrary, that 
 I may know what his 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 Dyer.' 
 
 The magistrates now perceiving that the putting William Robinson 
 and Marmaduke Stevenson to death, caused great discontent among the 
 
298 THE HISTORY OF THE [1660. 
 
 people, resolved to send away Mary Dyer, thereby to calm their minds a 
 little. 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 conveyed 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 comely 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 Chamber- 
 lain, an inhabitant of Boston, having seen the execution of W. Robinson 
 and M. Stevenson, was so reached by their pious speeches, that he received 
 the doctrine of the Truth, for which they died : but his visiting those in 
 prison was so ill resented, that afterwards he was whipped several times 
 severely ; as was also Edward Wharton, an inhabitant of Salem : who 
 having said that the guilt of Robinson's and Stevenson's blood was so 
 great and heavy, that he was not able to bear it, was, for this his pre- 
 tended sauciness, whipped with twenty lashes, and fined twenty pounds. 
 
 But before I quite leave the persons that were hanged, I must say, that 
 being dead, their countenances still looked fresh ; (for the terror of death 
 had not seized them.) But being cut down, they were very barbarously 
 used, none taking hold of their bodies ; which so fell down on'the ground, 
 that thereby the skull of W. Robinson was broken : and even their shirts 
 were ripped off with a knife, and their naked bodies cast into a hole 
 which was digged, without any covering. And when some of their 
 friends would have laid their bodies into cofiins, it was denied them. 
 Neither would they suffer the place where the bodies were cast, to be 
 fenced with pales, lest ravenous beasts might prey upon them. 
 
 When the people returned from the execution, many seemed 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 her 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 notice of 
 this, grew more hardened ; and priest Wilson did not stick to make a 
 ballad on the executed. 
 
 Now I return again to Mary Dyer, who being come to Rhode Island, 
 went thence to Long Island, where she staid the most part of the winter : 
 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, in 
 the year 1660, and on the Slst she was sent for by the general court. 
 Being come, the governor, John Endicot, said, 'Are you the same Mary 
 Dyer that was here before ?' And it seems he was preparing an evasion 
 for her, there having been another of that name returned from Old 
 England. But she was so far from disguising, that she answered 
 
1660.] PEOPLE CALLED QUAKERS. 299 
 
 undauntedly, ' I am the same Mary Dyer ttat was here the last general 
 court.' Then Endicot said, 'You will own yourself a Quaker, will you 
 not ?' To which Mary Dyer said, ' I own myself to be reproachfully 
 called so.' Than the jailor, (who would also say something,) said, ' She 
 is a vagabond.' And Endicot said, the sentence was passed 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, thence you must 
 go to the gallows, and there be hanged till you are dead.' To which 
 Mary Dyer said, ' This is no more than what thou saidst before.' And 
 Endicot returned, 'But now it is to be executed; therefore 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 
 repeal 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 servants 
 to witness against them.' Hereupon Endicot asked her, whether she 
 was a prophetess ? And she answered, she spoke the words that the 
 Lord spoke in her ; and now the thing was come to pass. And begin- 
 ning to speak of her call, Endicot cried, ' Away with her ; away with 
 her.' So she was brought to the prison-house where she was before, 
 and kept close shut up until the next day. 
 
 About the appointed time, the marshal Michaelson came, and called 
 for her to come hastily ; and coming into the room where she was, she 
 desired him to stay a little ; and speaking mildly, ^aid she should be 
 ready presently. But he being of a rough temper, said he could not 
 wait upon her, but she should now wait upon him. One Margaret 
 Smith, her companion, being grieved to see such hard-heartedness, spoke 
 something against their unjust laws and proceedings ; to which he said, 
 ' You shall have your share of the same.' Then Mary Dyer was brought 
 forth, and with a band of soldiers led through the town, the drums 
 being beaten before and behind her, and so continued, that none might 
 hear her speak all the way to the place of execution, which was about a 
 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 priest 
 
300 THE HISTORY OF THE [1660. 
 
 Wilson said, ' Mary Dyer, repent, repent, and be not so deluded, 
 and carried away by the deceit of the devil.' To this Mary Dyer an- 
 swered, 'Nay, man, I am not now to repent.' And being asked 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 her ? 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 answered, ' Yea, I have been in 
 paradise several days.' And more she spoke of the eternal happiness 
 into which she was now to enter. In this well-disposed condition she 
 was turned off, and died a martyr of Christ, being twice led to death, 
 which the first time she expected with undaunted courage, and now suf- 
 fered with Christian fortitude. 
 
 Thus this honest, valiant woman finished her days ; but so hardened 
 were these persecutors, that one of the court said scoffingly, ' She did 
 hang as a flag for others to take example by.' And putting to death 
 for religion did not yet cease, as will be related hereafter ; but first I 
 will take a turn again to Old England, where there was now great divi- 
 sion, and a revolution in the state. 
 
1660.] PEOPLE CALLED QUAKERS. 301 
 
 CHAPTER X. 
 1660. 
 
 A warning to Purliatnent — General Monk — G. Fox and the Cornwall wreckers — Restoration 
 of Charles II. — G. Fox the Younger imprisoned by order of Parliament — Exhortations to 
 Charles II. — Queries to the Quakers by the Royalists — Answers by E. Burrough — Im- 
 prisonment of G. Fox at Lancaster — .Margaret Fell and the king — Release of G. Fox — 
 Interview between R. Hubberthorn and the King — Friends at Leghorn, Venice and Rome 
 — A message to the Turkish Sultan ^ Quakers heard before the House of Lords — Fifth- 
 monarchy men — Laws against Papists executed upon Quakers — Oath of allegiance — 
 A consolatory epistle. 
 
 About the beginning of this year, E. Burrough wrote the following 
 letter to the Parliament, which then had the power again in their hands. 
 
 ' Friends, 
 
 'All these overturnings, and almost wonderful changings, were 
 effected 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 expectations 
 of many ; and what his end is in it, remains with him. But I am sure 
 one cause is, that you may execute part of his wrath upon that trea- 
 cherous 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 
 and oppressors ; they abused the Lord'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 titles 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 serve 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 filled up, and that 
 he might give you occasion against them, and suffer you to be filled 
 with indignation towards them, to break them to pieces : and what you 
 do to some of them, in casting them out, and afflicting them, you are but 
 God's executioners therein ; you are the executioners of his anger, in 
 what you do to them ; and who 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 
 
302 THE HISTOKT OP THE [1660. 
 
 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 present 
 place and power, I have something to say to you ; though they are fallen, 
 and you yet stand, 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 you are, neither are you 
 one whit more righteous than some of them ; but you are as sure to fall, 
 as they are fallen, with no less measure of dishonour 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, and refine 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 purposeth 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 king- 
 dom as well as you, and his government and yours 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 but to others as yon 
 intend to receive from others, and from the Lord ; and go not beyond 
 your commission ; for a permission at least you have had from God, 
 even to scourge hypocrites, and to be a judgment upon that hypocritical, 
 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-honor, and treasures of this world : I 
 say, your present hour and permission is for this 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 inno- 
 cent 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 pondered and considered all these 
 
1660.] PEOPLE CALLED QUAKERS. 303 
 
 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 now 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 himself; for you are not estab- 
 lished 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 measure of wickedness thereby, that God 
 may break you perpetually ; yet the less will be your judgment, if you 
 do it not : but 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 you 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 
 t emble 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 
 accordingly was given to William Lenthal, being enclosed to him with 
 these lines following : 
 
 ' Friend, 
 
 ' The enclosed 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 a 
 work of righteousness and trath to be done by thee as thou wilt answer 
 the contrary at the dreadful day of God, when the King of Eighteous- 
 ness shall judge thee and all mankind. 
 
 'E. BURROUGH. 
 'The 24th of the Eleventh month, 1659.' 
 
 This parliament did so lord it, that about fifteen hundred military 
 officers 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 : 
 
304 THE HISTOET OF THE Ll6t)l). 
 
 ' Your day into darkness is turned ; the sun is gone down over you. 
 You have had a large day, and power given unto you, to have done the 
 will 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 your- 
 selves, and not the Lord ; therefore injustice 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 people, and creatures ; 
 and yet deliverance shall come, but not according to man's expectations. 
 But as for you, ye have rejected the counsel of the Lord, and grieved his 
 Spirit, and he hath long borne with 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 honored 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. 
 
 ' ye treacherous, wilful, proud, self-seeking people, who have despised 
 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 another, 
 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 comes 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 ia not able 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 
 before the Lord, ye who have been as strong oaks, and tall (iedars, for 
 now shall your strength fail you, and you shall be weak, even as the 
 weakest 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 wit- 
 
1660.] PEOPLE CALLED QUAKERS. 305 
 
 ness your souls saved in the day of the Lord ; though many of your 
 bodies are to be thrown by, (because of your grievous backslidings,) as 
 not counted worthy 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 themselves, and follow his leadings, 
 he will heal their backslidings, and purge them, that so they may be 
 instruments in his hand : 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 upon the back of the 
 righteous ; yet even as gold is tried, so shall they be, that they may be 
 white, and without spot before the Lamb ; but God will avenge their 
 cause, and woe then will be to their oppressors ; and then shall the ma- 
 jesty and the glory of the Lord fill his people, (who have long been 
 trodden under,) and they shall be the dread of all nations ; the zeal of 
 the Lord of Hosts shall perform this. 
 
 ' Geoege Fox, the younger. 
 
 ' Eleventh 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 therein, as well as those of E. Burrough, in the 
 foregoing year, came to be fulfilled, when many of the great ones were 
 hanged and quartered, we shall see in the sequel. 
 
 General Monk came now, with part of the army he commanded, out of 
 Scotland into England, and made great alterations among the ofiScers, 
 putting in such as were believed to be no enemies to Charles Stuart ; for 
 whatsoever Monk said of his resolution to be true and faithful to the 
 Parliament, and to promote the interest of a commonwealth — yet it 
 appeared 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 declared, that he would 
 oppose to the utmost the setting up of Charles Stuart. In the meanwhile 
 he so ordered it, that many members 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-cullis, 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 some of them were secured, whilst others fled 
 away. General Lambert was also sent to the Tower, and Monk, whose 
 authority now increased, sent for the lords, who, until the year 1648, 
 Vol. L — 20 
 
306 THE HISTORY OF THE [1660. 
 
 had sat in Parliament, and bade them return to the house where they 
 formerly used to sit. 
 
 In these overturnings, G. Fox came to London, to wit, in the time 
 when they were breaking the city gates. He then wrote a paper to 
 those that were now sinking, and told them, that now the prophecies 
 were fulfillitig upon them, which had been spoken to them ; and that 
 they who used to call the Quakers fanatics, and giddy-heads, now seemed 
 themselves giddy, and fugitives or wanderers. 
 
 From London G. Fox went to Sussex, and thence to Dorsetshire. At 
 Dorchester he had a great meeting in the evening at the inn where he 
 lodged, and 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 off G. Fox's 
 hat, but not finding any bald place on his head, they went away with 
 shame. This was of good service among the soldiers and others, and it 
 affected the people, who were turned to the Lord Jesus Christ. 
 
 Then he passed into Somersetshire, where his friends' meetings were 
 often disturbed. One time there came a wicked man, who, having 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 out 
 of his mouth, and so made sport for his wicked followers, and caused 
 great disturbance in the meeting. But as he went back thence, an emi- 
 nent judgment overtook him ; for there being a bull-baiting in the way, 
 he staid to see ; and coming within his reach, the bull pushed his horn 
 under the man's chin, into his throat, and forced his tongue out of his 
 mouth, so that it hung out in the same manner as before he lolled it out 
 in derision in the meeting : and the bull running his horn into the man's 
 head, swung him about in a most fearful manner. 
 
 G. Fox travelling 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 shipwrecks, God's grace. This grieved G. Fox 
 not a little, considering how far these professed Christians were below 
 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 high and low ; in which he showed them the wickedness 
 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 got in taverns or ale-houses, letting those that escaped drown- 
 ing, go a begging up and down the country. Therefore he seriously 
 exhorted them to do unto others what they would have done to 
 themselves. 
 
1660.] PEOPLE CALLED QUAKES, S. 307 
 
 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, Thomas 
 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, provided it should 
 not be on such days when the mayor and aldermen had business 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 astonished 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 desired. 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 com- 
 manded the soldiers, and to acquaint him of their rude carriage, and 
 how they disturbed their meetings. But the aforesaid 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, and 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 and slashed some of them. When this was told G. Fox, he 
 blamed those his friends, thinking they might have prevented the cut- 
 ting 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 Westminster, he showed that he would not countenance such 
 wickedness, and did in that respect better than several other generals 
 had done, for he gave forth the following order : 
 
308 THE HISTOKY OF THE [1660. 
 
 ' St. James', March 9, 1659-60. 
 ' I do require all officers and soldiers, to forbear to disturb the peace- 
 able meetings of the Quakers, they doing nothing prejudical to the 
 Parliament or commonwealth of England. 
 
 'George Monk.' 
 
 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 they 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 t6 
 Spain, was 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, 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 
 thereunto ; and that as we can never give over the hope, in good time to 
 obtain the possession of that right which God and nature have made our 
 due ; so we do- make it our daily suit to the Divine Providence, that he 
 will, in compassion to us and our subjects, after so long misery and 
 sufferings, remit, and put us into a quiet and peaceable possession of 
 that our right, with as little blood and damage to our people as 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 of king, peers, and people, to their just, ancient, and funda- 
 mental 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 favor ; and shall by any public act declare theS : 
 doing so, and that they return to the loyalty and obedience of good 
 subjects ; excepting only such persons as shall hereafter be excepted ;by 
 
1660.] PEOPLE CALLED QUAKERS. 309 
 
 Tarliament. Those only excepted, let all our subjects, how faulty soever, 
 rely upon the word of a king, solemnly given by this present declaration, 
 that no crime whatsoever, committed against us, or our royal father, 
 before the publication of this, shall ever rise in judgment, or be brought 
 in question against any of them, to the least endamagement 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 reputations, 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 re-settlement 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 
 produced several opinions in religion ; by which men are engaged in 
 parties and animosities against each other, which, when they shall 
 hereafter unite, in a freedom of conversation, will be composed, or better 
 understood ; we do declare a liberty to tender consciences, and that 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, shall be offered to us for the full granting of 
 that indulgence. 
 
 ' And because, in the continual distractions of so many years, and so 
 many and great revolutions, many grants and purchase of estates, have 
 been made to, and by many officers, soldiers, and others, who are now 
 possessed of the same, and who may be liable 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 determined 
 in parliament ; which can best provide for the just satisfaction 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 in a letter to the House 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 the House of Commons, 
 it was voted to proclaim king Charles at Whitehall, and in London, as 
 
310 THEHISTOETOFTHE [1660. 
 
 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 Brussels, 
 and by the French to come to Calais, chose, at the pressing invitation of 
 the States-General of the United Provinces, to go by Holland ; and so he 
 went, with the yachts of the States, to Eotterdam, and thence with 
 coaches to the Hague ; where having staid some days, he took shipping 
 at Schevenningen 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 mar- 
 vellous hand of the Lord. 
 
 About this time G. Fox the younger came to Harwich, where he was 
 haled 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 so a way was made for meetings there, 
 whereby the number of those of that society began to increase. And 
 because they could no longer comply with superstitious burials, they 
 bought a piece of ground to bury their dead in, but met with great oppo- 
 sition 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 privately 
 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 was 
 Miles Hubbard, having heard of this, stopped 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 .iO^ 
 say, ' Woe, woe unto the rulers and teachers of this nation, who suffer ^ 
 such ungodliness as this, and do not seek to suppress it.' Some that 
 heard him thus speaking, went and told the magistrates of it, perhaps 
 
1660.] PEOPLE CALLED QUAKEES, 3H 
 
 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. Pox 
 into custody ; who hearing this, said, ' If I have done anything worthy 
 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 him, he should know that afterward ; and so he was 
 carried to prison. Eobert Grassingham, who was shipwright of the 
 admiralty in that port, being at the meeting, out of which G. Fox was 
 haled, in love went freely along with him to prison. This seemed to 
 please the mayor, who some days before had been heard to say concern- 
 ing 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 imprisoned, a mittimus was sent to the jailor, in which the prisoner 
 was charged with causing a tumult in that borough, and disturbing 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 pre- 
 tence, that so they might not fall into disgrace. The Parliament re- 
 ceiving this information, issued forth the following order : 
 
 ' Monday, May 21, 1660. 
 
 ' The house being informed, that two Quakers, that is to say, George 
 Fox and Eobert Grassingham, have lately made a disturbance at Har- 
 wich, and that the said George Fox, who pretends to be a preacher, did 
 lately in his preaching there, speak words much reflecting on the govern- 
 ment and ministry, to the near causing of a mutiny, and is now commit- 
 ted 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 sheriiF 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. 
 
 ' Ordered, that the thanks of this house be given to the mayor and 
 magistrates of Harwich, for their care in this business. 
 
 ' William Jessop, 
 
 ' Clerk of Commons' House of Parliament.' 
 
 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 delivered 
 to the sheriff of Essex and his men : these went with him to London, 
 and upon the road they met Grassingham, who was coming from Lon*- 
 don 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 order tc 
 
312 THE HISTORY OF THE [1660 
 
 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 anything could be proved against them, worthy of punish- 
 ment, they should not refuse it. But they thought it to be unjust and 
 unreasonable, that a man should be haled out of a peaceable meeting, 
 and sent to prison, without being examined, only for declaring against 
 the cursing and the wickedness of the rude people, and against guch 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 oe the House of Commons. 
 ' Friend, 
 
 ' We desire thee to communicate this enclosed to the House of 
 Commons, 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 honorable. 
 
 ' We are friends to righteousness and truth, 
 
 ' and to all that are found therein. 
 
 'Robert Grassingham, 
 ' George Fox.' 
 
 But the Speaker did not deliver the paper, under pretence that it was 
 not directed with the ordinary title, ' To the Right Honorable the House 
 of Commons.' Therefore by the help of their friends they got it printed, 
 that so each member of Parliament might have a copy of it. Now after 
 they had lain about fourteen weeks in Lambeth gate-house without being 
 examined, one of the members of Parliament moved this business in the 
 house : whereupon the following order was made : 
 
 ' Thursday, October 30iA, 1660. 
 ' Ordered that George Fox and Robert Grassingham, who, by virtue 
 of a former order of this house, were taken into custody by the serjeant- 
 at-arms attending this house, for some disturbance at Harwich, be forth- 
 with released, and set at liberty, upon bail first given to render them^ 
 selves, when they shall be in that behalf required. 
 
 'William Jessop, 
 
 ' Clerk of the House of Commons' 
 
 Shortly after this order was issued forth, the serjeant-at-arms sent his 
 clerk 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 
 
1660.] PEOPLE CALLED QUAKERS. 313 
 
 unreasonable demand, yet offered to pay two shillings and sixpence a 
 week, though the chamber where they had lain was the highest room in 
 a lofty tower, 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 
 a good while before they were released ; for several evasions were made 
 use of to keep them in custody. 
 
 Whilst U. 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 scorned 
 those that appeared in arms against them, because of their meanness ; 
 for they were tradesmen, 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 prevailing, 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 oppressors 
 and persecutors than the former had been. Moreover, the author ex- 
 horted the king to observe the hand of the Lord in the restoring of him. 
 'Therefore,' said he, 'let no man deceive thee, 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 righteous 
 than those who are now fallen under thee. For I plainly declare unto 
 thee, that this kingdom, and all the kingdoms of the earth, are properly 
 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 becomest 
 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, single 
 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 blasphemously termed 
 his father the light of their eyes, and the breath of their nostrils ; and they 
 told him, that God had left him to carry on that glorious 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 
 
314 THE HISTORY OF THE [1660 
 
 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 when Booth was taken, 
 then many began to petition the Parliament, and to excuse themselves, 
 that they had no hand iii 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 haled 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 their answer with 
 this superscription, ' Tradite Jianc amico Regis,' that is, ' Deliver this 
 to the king's friend.' For it was clearly seen, that several of their pre- 
 dictions 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 moderation 
 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 concerning 
 the king's right to the crown ; and whether they ever did foresee his 
 return ; and also whether they could judge that his reign and govern- 
 ment 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 of people, &c. Edward Burrough answered 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 govern- 
 ment might be blessed, or not blessed, according to his carriage. And 
 that he might justly forgive his, and his father's enemies ; for though 
 he and his father might have been injured, yet forasmuch 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 themselves 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 
 
1660.] PBOI'LE CALLED QUAKERS. 315 
 
 such, ■who had destroyed kingly government in name and title, and 
 pretended to govern better, and did not make reformation, but became 
 oppressors, having broken their promises, came to be punished on that 
 account with death or otherwise, suoh 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 stand, and in this state 
 into which we are now gathered and changed, nor in any matter of action 
 or rebellion against the king nor his father ; nor in any thing but con- 
 cerning the law and worship of our God, and the 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, or that we sought their destruction 
 as men ; but upon sober and reasonable principles, and not for corrupt 
 ends, nor to get honor and riches to ourselves, 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 reformation, yet we do it not in 
 that way of outward warring and fighting with carnal weapons and 
 swords ; and you ought to put a difference between such as some time 
 acted in the wars against you, in and upon sober and reasonable princi- 
 ples, and that did not make themselves rich and high in the world 
 through your sufferings, and between such as have acted against you for 
 self ends, and 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 afllictions sustained by the king divers years, 
 . from subjects of his own nation, 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 sufferings 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 revenues 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 it is that hath 
 gotten great estates in the nation, and worldly honor, and raised them- 
 selves from nothing by the wars, and by your sufferings ; and who got 
 
•316 THE HISTORY OF THE [1660 
 
 the estates and titles of their enemies, and pretended to free them from 
 all oppressions, but have not done it ; but have continued the old oppres- 
 sions, 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, never 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, 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 suffer, 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 freely forgive them, and would have 
 you to follow the same example. For if you could accuse them in many 
 things, so could we ; but this is not a time to accuse one another, but to 
 forgive one another, and so to overcome your enemies. When they had 
 gotten the victory, they did not reform, but became oppressors, as well 
 as others, and became cruel towards 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 oppressed by ; for which cause the Lord might 
 and did justly raise up some to appose, and strive against oppressions 
 and injustice, and to press after reformation in all things. This principle 
 of sincerity, which in some things carried them on in opposing oppres- 
 sions and pressing after reformation, I can never deny, but acknowledge 
 it ; though many soon lost it, and became self-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-. Fox the elder, whom we left about Bristol ; 
 whence he passed to Gloucester, Worcester, Drayton, (the place of his 
 nativity,) and Yorkshire. In that country at that time a Yearly 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 thence ; and when Gr. Fox stood preach- 
 ing 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. Gr. Fox then speaking, 
 
1G60.] PEOPLE CALLED QUAKERS. 317 
 
 told him, he knew they were peaceable people ; but if he did question 
 that they met in a 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. Gr. Fox asked him, what honor 
 it would be to him to ride with swords and pistols among so many un- 
 armed men and women ? 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 steiy 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 superior's command ; and 
 if it were to crucify Christ, he would do it ; or execute the great Turk's 
 commands against the Christians, if he were under him. 
 
 Now 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 it 
 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 those 
 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. 
 
 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 Fell, 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 whom sat in the chimney, for fear he should go 
 up the funnel. Next morning he was carried to Lancaster, but exceed- 
 
318 THE HISTORY OF TUB [1660. 
 
 ingly abused by the way ; and being come to town, was brongbt 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 ; «,nd he complained to him of the abuse of 
 the constables and other oiBcers : for they had set him upon a horse 
 behind the saddle, so that he had nothing to hold by ; and maliciously 
 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 whom was Thomas Green, the other Thomas 
 Cummings, a minister of the gospel, (with whom I was very familiarly 
 acquainted,) to go to the jailor, and desire of him a copy of his mittimus. 
 They went, but the jailor told them he could not give a copy of it ; yet 
 he gave it them to read ; and to the best of their remembrance, 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 endeavored to 
 raise insurrections in these parts of the country, and to embroil the 
 whole kingdom in blood. Wherefore the jailor was commanded to keep 
 him in safe custody, till he should be released by order from the king 
 and -Parliament. No wonder that the jailor would not give a copy of 
 this 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 haling G. Fox out of her house, wrote the following 
 information, and sent it abroad. 
 
 ' To all magistrates, concerning the wrong taking up, and imprisoning 
 of Greorge Fox 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 oifence 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 put 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 be could not have ; only they 
 were suffered to read it over. And everything that was there charged 
 
1660.] PEOPLE CALLED QUAKERS. 319 
 
 against him, was utterly false ; he was not guilty of any one charge in it, 
 as will be proved, and manifested to the nation. So, let the governors 
 consider of it. I am concerned in this thing, inasmuch as he was 
 apprenended 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 
 Parliament against the king, several of the courtiers put him in mind 
 of his plundering of their houses. And this so troubled him, that he 
 quickly left the court, and returned home, and then spoke to the jailor 
 about contriving a way to release G. Fox. But in his mittimus he had 
 overshot 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 
 Lancaster Castle for the Parliament against the king, he was so rough 
 and fierce against those that favored the king, that he said he would 
 leave their 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 
 father, who had been sheriff of Bristol, was hanged near his own door, 
 for endeavoring 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, desired 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 of G. Fox. But it was long 
 before this order was executed, for many evasions were sought, as well 
 by carping at a word, as by other craft ; whereby the sending up of 
 G. Fox was retarded above two months. He thus continuing prisoner, 
 wrote several papers, and among the rest this : — 
 
 To THE King. 
 
 'King Charles, 
 
 ' Thou camest 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 
 forgiven thee, and thou dost not show mercy and forgive, the Lord God 
 
320 THE HISTOET OP THE [1660. 
 
 ■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 it ; 
 and such God by his power overthrows, and doth his valiant 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 may-poles, 
 with the image of the crown atop of them, &c., the nations 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 wicked- 
 ness 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 ungodliness 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 consulting 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 jailor, 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 neither 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 day, 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 stay, he went with Richard 
 Ilubberthorn and Robert Withers, to London, whither he came on a 
 day that some of the judges of king Charles the First, were hanged and 
 
160.") PEOPLE CALLED QUAKERS. 321 
 
 lartered at Charing Cross : for now what E. Burrough and others had 
 ainly foretold, was fulfilling on them. 
 
 The next morning G. Fox, and those with him, went to judge Thomas 
 [allet's chamber, who then was putting on his red gown, to sit upon 
 ime more of the king's judges, and therefore he told him he might 
 
 )me another time. G. Fox did so, being accompanied by Marsh, 
 
 isq., one of the king's bed-chamber. When he came to the judge's 
 bamber, he found there also the lord chief justice Foster, and delivered 
 J them the charge that was against him : but when they read those 
 fords, that he and his friends were embroiling the nation in blood, &c., 
 hey struck their hands on the table : whereupon G. Fox told them, that 
 e was the man whom that charge was against ; but that he was as 
 anocent of any such thing as a new-born child ; that he brought it up 
 limself, and that some of his friends came up with him, without any 
 ;uard. As yet the judges had not minded G. Fox's hat, but now seeing 
 lis hat on, they said why did he stand with his hat on ? He told them, 
 le did not stand so in any contempt to them. Then they commanded one 
 take it off; and having called for the marshal of the King's Bench, 
 hey said to him, ' You must take this man and secure him, but you must 
 et him have a chamber, and not put him amongst the prisoners.' But 
 he marshal said his house was so full, that he could not tell where to 
 )rovide a room for him, but amongst the prisoners. Judge Foster then 
 iaid to G. Fox, ' Will you appear to-morrow at ten of the clock at the 
 King's Bench Bar, in Westminster Hall ?' ' Yes,' said he, ' if the Lord 
 rive me strength.' Hereupon the said judge said to the other judge, ' If 
 le 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 Richard 
 Subberthorn, Robert Withers, and Esquire Marsh, before-named. And 
 jeing brought into the middle of the court, he looked about, and turning 
 ;o the people, said, ' Peace be among you.' Then the charge against him 
 yas read, and coming to that part which said, that he and his friends 
 ivere embroiling the nation in blood, and raising a new war, and that he 
 ivas an enemy to the king, &c., those of the bench lifted up their hands. 
 Ee then stretching out his arms, said, ' I am the man whom that charge is 
 igainst ; but I am as innocent as a child concerning the charge, and have 
 never learned any war postures. Do ye think, that if I and my friends 
 liad been such men as the charge declares, that I would have brought it 
 ap myself against myself? Or that I should have 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 
 % troop or two of horse : but the sheriff and magistrates of Lancashire 
 bad 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' 
 
 Vol. L — 21 
 
32*? THE HISTORY OF THE [1660. 
 
 do witli it ? And lie answerel, ' 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 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 sheriff's 
 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 annexed, 
 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 palatine afore- 
 said, bearing date the 5th of June now last past : for that he, the said 
 George Fox, was generally suspected to be a common disturber 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. Neverthe- 
 less, 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 matter, 
 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 
 Betting at full liberty, the person of George Fox, late Et prisoner in 
 Lancaster jail, and commanded hither by an habeas corpus. And this 
 signification 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 i 
 justice of the King's Bench.' S 
 
 When this order was delivered to judge Mallet, he forthwith sent Us 
 warrant to the marshal of the King's Bench, for G. Fox's release r which 
 warrant was thus : 
 
1660.] PEOPLE CALLED QITAKEES. 323 
 
 ' By virtue of a warrant which this morning I have received from the 
 right honorable Sir Edward Nicholas, knight, one of his Majesty's 
 principal 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 
 hereby require you accordingly to release, arid set the said prisoner, 
 George Fox, at liberty : for which this shall be your warrant and dis- 
 charge. 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.' S 
 
 G. Fox having been prisoner now above twenty weeks, was thus 
 very honorably 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 people, to 
 walk in his fear, and in his truth, we have always suffered and been per- 
 secuted 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, cruel, and 
 have professed much which they have not done. 
 
 R. H. And likewise the same sufferings do now abound in more cruelty 
 against us in many parts of this nation : as for instance, one at Thetford 
 in Norfolk, where Henry Fell, (ministering unto the people,) was taken 
 out of the meeting and whipped, and sent out of the town, from parish 
 to parish, towards Lancashire ; and the chief ground of his accusation 
 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 at all ;" hereby an occasion 
 is taken against us to persecute us ; and it is well known that we have 
 
324 THE HISTORY OF THE [1660, 
 
 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 ? 
 
 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 been 
 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 
 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 men 
 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 may 
 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 
 opposed us in it ; and above a 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 ? ' 
 
 R. H. That name was given 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. i] 
 
 King. Do you own the sacrament ? 
 
 R. H. As for the word sacrament, I do not read of it in the Scrip- 
 
^^^0.] PEOPLE CALLED QTTAKEES. 325 
 
 ture ; but as for the body and blood of Christ I own, and that there is 
 no remission without blood. 
 
 King. Well, that is it ; but do you not believe that every one is com- 
 manded to receive it ? 
 
 R. H. This we do believe, that according as it is written in the Scrip- 
 ture, that Christ at his last supper took bread and brake it, and gave to 
 his disciples, anil 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 their 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." 
 
 Then one of the king's friends 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, wherein 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 inspiration 
 of the Almighty giveth understanding ;" so by his inspiration is an 
 understanding given us of the things of God. 
 
 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 are led from sin unto 
 righteousness, and obedience of truth, by which effects 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 ? 
 
 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, and assist in righteous and civil things, both by 
 body and estate ; and if any magistrates do that which is unrighteous, 
 
326 THE HISTOKT OF THE [1660. 
 
 "we must declare against it ; only submit under it by a patient suffering, 
 and not rebel against any by insurrections, plots, and contrivances. 
 
 King. Then the king said, 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 they that feared the Lord, did meet often 
 together in the fear of the Lord," and to us it is profitable, and herein 
 ■we are edified 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 I had but a literal knowledge, natural education, and 
 tradition ; but now I know the Scriptures to be true, by the manifesta- 
 tion 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 Grod did, waiting 
 upon him : and if any have a word of exhortation from the Lord, he may 
 speak it ; or if any have a word of reproof or admonition, and as every 
 one hath received the gift, so they may minister one to another, 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 growth 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 ? 
 
 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 bis service, that to them there was 
 no limitation to parishes or places, but as the Lord did guide them in his 
 work and service by his spirit. 
 
 So the king promised that we should not aiiy ways suffer for our 
 opinion or religion : and so in love passed away.' 
 
 ^ The king having promised Richard Hubberthorn over and again, that 
 his friends should not suffer for their opinion or religion, they parted in 
 
1660.] PEOPLE CALLED QUAKERS. 327 
 
 love. But though the king seemed a good-natured prince, yet he was so 
 misled, that in process of time he seemed to have forgotten what he so 
 solemnly promised on the word of a king. 
 
 Now in this discourse mention being made of Eome, &c., I will say by 
 the by, that one John Perrot and John Love being come to Leghorn in 
 Italy, and having been examined there by the Inquisition, they answered 
 so well that they were dismissed. Being come afterwards to Venice, 
 Perrot was admitted 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 Kome. Here they bore testimony against the idolatry com- 
 mitted 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 death, yet some nuns have told that he 
 was despatched in the night, for fear he should annoy the church of 
 Rome. However 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, yet afterwards turned an eminent apostate, having con- 
 tinued 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 humility, 
 ran out into exorbitant imaginations, of which more may be said here- 
 after. About this time, Samuel Fisher 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 whom confessed the contents thereof to be truth : but, said they, 
 if we should acknowledge this publicly, we might expect to be burnt 
 for it. Notwithstanding, Fisher and Stubbs went free, and returned 
 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 stopped by the English consul, and sent back 
 to Venice, from whence she came by another way to Adrianople, at the 
 time that Sultan Mahomet the fourth was 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 oppor- 
 tunity 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, 
 (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 
 
328 THE HISTOKT OF THE [1660. 
 
 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 she had upon her mind. 
 
 The Turks hearkened to her with much attention and gravity, till she 
 had done ; and then the sultan asking her whether she had anything 
 more to say ? She asked him, whether he understood 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 not but respect such a 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 Constan- 
 tinople, whither she intended. But she not accepting this offer, he told 
 her it was dangerous travelling, especially for such a one as she ; and 
 wondered that she had passed so safely so far as she had : saying also, 
 it was in respect to her, and kindness that he proffered it, and that he 
 would not for anything she should come to the least hurt in his 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 into the world. Him she knew. 
 And concerning Mahomet she said, that they might judge 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 s^nt him.' The Turks confessed 
 this to be true ; and Mary having performed her message, departed from 
 the camp to Constantinople, without a guard, whither she came without 
 the least hurt or scoff. And so she returned safe to England. 
 
 Concerning Catherine Evans and Sarah Cheevers, two women, who at 
 this time lay in the prison of the inquisition at Malta, and were not 
 released till after 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 purpose to make a large and very 
 remarkable description concerning it. 
 
 In the meanwhile I return to the affairs of England, where the 
 government 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 prisoner, but also 
 that he signed the warrant for the king's execution, and had conducted 
 him to the scaffold. To all which, and more, he said little, but that what 
 he did, was by order of his superiors ; and that he had endeavored to 
 
1660.] PEOPLE CALLED QUAKERS. 329 
 
 serve his country. But this did not avail him, for he was condemned for 
 high treason, and hanged and quartered in October. A day or two before 
 his death Margaret Fell visited him in prison ; and when 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 compared him to Pilate,) bade him, 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-law, Needham, then did not 
 stick to say, that it was time to have G. Fox cut off, so it came to be the 
 lot of Hacker himself to be cut off at Tyburn, where he was hanged. 
 Such now was the end of many, who were not only guilty 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 that God 
 would hear the cries of the widows and fatherless, that had been cruelly 
 oppressed by them ; and as they had made spoil of 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. Burrough 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 Inde- 
 pendents 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 gave reasons why 
 they could not frequent the public worship, nor swear, nor pay tithes ; 
 and they were heard with moderation. The king also about this time 
 showed himself moderate ; for being solicited by some, and more espe- 
 cially by Margaret Fell, he set at liberty about seven hundred 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 govern- 
 ment : there seemed likewise some inclination to give liberty 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 up, 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 permitting the Quakers the free exercise 
 of their worship ; only the signing and seal to it were wanting, when all 
 on a sudden the Fifth Monarchy-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 
 
330 THE HISTORY OF THE [1660. 
 
 government, which noir had taken place, thought it not meet for their 
 cause to sit still while the government, which was yet hut new, should 
 be fully settled and established. Perhaps they had also some intent to 
 free some of the late king's judges, who were imprisoned ; 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-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 insolencies for several days ; so 
 that the Quakers, though altogether innocent, became the object of the 
 fury of their enemies, and many were haled to prison out of their 
 peaceable meetings. 
 
 At that time George Fox was at London, and being lodged in the 
 Pail-Mall, 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 
 Parliament, clapped his hand to G. Fox's pocket, and asked, whether he 
 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 chambers, 
 and there found Esquire 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.' Upon this the soldiers were taking him away. But 
 Esquire 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 house ; 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 fellows being ashamed, 
 bid him put up his sword : and sometime after they brought him to 
 Whitehall, before the troopers came 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 encouraged them to per- 
 severe therein. When he was come to Whitehall, seeing the soldiers 
 and 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, 
 
1660.] PEOPLE CALLED QUAKERS. 831 
 
 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 righteous- 
 ness. After he had been kept there two or three hours, Esquire Marsh 
 spoke to the lord Gerard, who camo, 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 ? Nevertheless 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 choose ; for he 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 prisoners 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 disturb- 
 ance in the nation: and though the Quakers 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 soldiers 
 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 
 nowise concerned in the said insurrection and riots, were treated ; for 
 several 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 letters, so that none could pass unsearched. 
 But notwithstanding this, so much was heard of the numbers 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 sedition, plotters, and 
 fighters, wherein he manifested, that they were a harmless 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 death because of their insurrection, they did the Quakers, so 
 called, that right, that they cleared them openly from having a hand in, 
 or knowledge of their plot. This and other evidences caused the king, 
 being continually importuned thereunto, to issue forth a declaration, 
 that the Quakers should be set at liberty without paying fees. 
 
 Many of the Presbyterian preachers now temporized, and for keeping 
 their benefices, joined with 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 comply with 
 
332 THE HISTORY OF THE [1660. 
 
 the times. Others, who were a little more steadfast, made use of their 
 money to get liberty, though under the government of Cromwell they 
 would permit no liberty of conscience to others ; insomuch that one 
 Hewes, an eminent priest at 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, whether 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 company of Irishmen came to the Pall-Mali, when G. Fox was 
 there ; but the meeting was already broken 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 threatenest to kill all the Quakers, though they have done thee 
 no 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. Fox said, ' What I am in words, I am the same in 
 life.' Then the colonel carried himself lovingly; though a certain am- 
 bassador 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 encounters, yet by the change of the 
 government, some stop was put to the fierce current of persecution : for 
 the king being but newly settled on the throne, showed yet an incHna- 
 tion 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 favorers of popery, continued envious, and staid but for an 
 opportunity to show their malice. An instance of which hath been seen 
 already on the insurrection of the Fifth-Monarchy-men, and in the 
 sequel will be seen much clearer : since, though they did not seem to 
 persecute for conscience-sake, yet, under a color 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 traitorous 
 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 what laws those 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 
 abstracts some observations, or an account of a case, which, thoun^h not 
 
1660.] PEOPLE CALLED QUAKEES. 333 
 
 placed in due time, may yet be serviceable to give a true notion of 
 tbings. I now repair to tbose laws. 
 
 In the 27th year of king Henry VIII., a law was made for payment 
 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 eccle- 
 siastical 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 
 people have suifered, and been kept very long in prison; for they 
 refusing to find surety for the payment of tithes, which for conscience- 
 sake they could not give to such ministers who live from a forced main- 
 tenance, 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 ; 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 their arms, though they were almost con- 
 tinually 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 beginning of the reign of queen Elizabeth, though, (it may 
 be,) projected in the time of Henry the Eighth, which runs thus : 
 
 ' I, A. B., do utterly testify and declare in my conscience, that the 
 king's highness is the only supreme governor of this realm, and of all 
 other (his) highness' dominions and countries, as well in all spiritual or 
 ecclesiastical things or causes, as temporal. And that no foreign prince, 
 prelate, state, or potentate, hath, or ought to have any jurisdiction, 
 power, superiority, pre-eminence, or authority, ecclesiastical or spiritual, 
 within this realm : and therefore I do utterly renounce and forsake all 
 foreign jurisdictions, powers, superiorities, and authorities, and do pro- 
 mise, 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 autho- 
 rities, granted, or belonging to the king's highness, his heirs and sue- 
 
334 THE HISTORY OP THE [1660, 
 
 cessors, or united and annexed to the imperial crown of his realm. So 
 help me God, and by the contents of this book.' 
 
 In the first year of queen Elizabeth, an act was made for uniformity 
 of common-prayer, and church-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 offenders 
 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 there were not so many Protestant Dissenters in England as 
 afterwards ; but these appearing in time, were as well under the lash of 
 this law as the Papists ; for their religious assemblies were not reckoned 
 to be churches, as the steeple-houses by a metonymy generally have been 
 called ; 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 23d 
 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 default ; 
 and if they so forbear by the space of twelve months, after certificate 
 thereof, made by the ordinary unto the King's Bench, a justice of assize, 
 jail-delivery, or peace, of the county where they dwell, shall bind them 
 with two sufficient sureties in 2001. at least, to their good behavior, 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 
 
1660.] PEOPLE CALLED QTJA.KEKS. 335 
 
 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 persecution was continued till after his death, both as to 
 imprisonment, 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, containing the effect of this clause : 
 
 'If any of above sixteen years of age shall be convicted to have 
 absented themselves above a month from church, without any lawful 
 cause, impugned the queen's authority in causes ecclesiastical, or fre- 
 quented 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 submission as 
 hereafter shall be prescribed ; and if within three months after such 
 conviction, they refuse to conform, and submit themselves, being there- 
 unto 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 assize or jail-delivery.' 
 
 'And if such an offender refuse to abjure, or going away accordingly, 
 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 required 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 Papists, 
 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 
 very well known, it once happened, that one William Alexander, of 
 Needham, in Suffolk, being with several more indicted upon this act, 
 was asked, ' Guilty or not guilty?' He not being hasty to answer, the 
 judge said, 'Why don't you plead guilty or not guilty?' To which 
 Alexander replied, ' What wouldst 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 judge, '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 
 
336 THE HISTORY OF THE [1660. 
 
 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 on his discourse, to 
 a dischar"e 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 Suifolk, 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 
 ascended 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 oatlj, which was to be taken by popish recusants. 
 
 ' I, A. B., do truly and sincerely acknowledge, profess, testify, and 
 declare 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 depose 
 the king, or to dispose 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 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 majesty's 
 royal person, state, or government, or to any of his majesty's subjects, 
 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 
 or his 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 made against his or 
 their persons, their crown and dignity, by reason or color of any such 
 sentence or declaration, or otherwise : and will do my best endeavor 
 to disclose, and make known unto his majesty, his heirs and successors, 
 all treasons, and traitorous 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- 
 jects, or any other whatsoever. And I do believe, and in my conscience 
 
1660.] PEOPLE CALLED QUAKERS. 337 
 
 am resolved, -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 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 acknowledgement, 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 many 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 the 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 place 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 laborers 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 followeth ; 
 
 '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 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 fullness, I am 
 refreshed ; and if you rejoice, I am glad ; and if you suffer, and be in 
 heaviness, I freely partake with you; whatsoever is yours, whether 
 liberty or bonds, whether life or death, I partake of the same ; and what- 
 soever 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 a 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. 
 
 Vol. I. — 22 
 
338 THE HISTORY OF THE [1660. 
 
 'Well, my dear companions, I need not multiply words nnto 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 least to 
 the greatest ; and I know nothing but love towards you all ; and I doubt 
 not but in this 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 are 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 
 Banctified 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 efiected his own purpose 
 through us, and by us, as instruments, mean of ourselves, but by him 
 very excellent. 
 
1660.] PEOPLE CALLED QUAKERS. • 339 
 
 Again, lie hath mightily prospered us in his work, and a glorious 
 effect we have beheld of our labors, 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 
 the Lord 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, labors, 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, 
 and prospered us into a great people, who have received our witness, 
 and accepted thereof unto their salvation ; and unto the Lord alone, the 
 glory of all this appertaineth. 
 
 ' And for these eight years and upward, the hand of the Lord hath 
 carried us through great labors and travails 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 hath been 
 a present help unto us in the time of our trouble ; for the plotting of 
 the wicked, and 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 endeavors 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. 
 
 ' 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 with us, and his 
 testimony 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 oppression which 
 we have met withal, hath not restrained us, but through it all have we 
 grown and prospered unto this day : and concerning the things whereof 
 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 anti-christ 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 ; 
 Godwin exalt his kingdom upon earth, and throw down the kingdom of 
 the man of sin ; all oppression must cease, and the oppressors shall be 
 
340 THE HISTORY OF THE [1660. 
 
 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 immovable, 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 perform 
 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 people, 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 though 
 all that we have done for the Lord, by our labors and travels, should 
 now be made of none efiiect. 
 
 ' 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 are joy 
 and peace for evermore : and the Lord clears us, and he justifies us ; who 
 then shall condemn us ? 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 Ms 
 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? 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 God 
 
1660.] PEOPLE CALLED QUAKERS. 341 
 
 of heaven is witness in our consciences, that we neither plot nor con- 
 trive, nor agitate in thought or word the hurt of any man's person : but 
 we walk justly 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 righteousness-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 live, 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 need not 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 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 
 Egyptians 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 he showed infinite love and favor unto us to this hour ? 
 And will he now suffer us to be destroyed from being a people ? 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 pleasure 
 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 tes- 
 timony that we have borne for these divers years, hath been so excel- 
 lent 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 testimony shall be glorious for ever, and this people 
 shall never be extinguished from being a people. 
 
 ' And I know not anything 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 our 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 up all the children of our Father to faithfulness and patience, 
 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 
 
\ 
 
 342 THE HISTORY OF THE [1660 
 
 die, nor our memories ever perish when we have 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 sufferings 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 full six months, all which time the Lord carried 
 me in much faithfulness and 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 nearly 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 there, 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 perceived 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 as they 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 
 Buffering for the name of the Lord and his truth. I am well ; and at 
 liberty, as yet. 
 
 'E.B. 
 
 'Eleventh of the Twelfth month, 1660.' 
 
I'JSl.] PEOPLE CALLED QUAKERS. 343 
 
 CHAPTER XI. 
 1661-62. 
 
 Continuation of persecution in New England — Wm. Leddra — Wenloclt Christison — Remark- 
 able Trials — The king's Mandamus — Cruel whippings — Indignities committed on the 
 Regicides — Letter to the king by G. Fox tlie Younger— Death of G. Fox the Younger — 
 Principles of Friends relating to Government — Deputies from New England in London — 
 A "Batlledoor" published — Conference between Quakers and Jesuits — John Perrot — 
 Trial and Legal Decision respecting the marriages of Friends — The penitent jailor — Im- 
 prison ment of Catherine Evans and Sarah Cheevers — Constancy under suffering — Final 
 escape — Letters. 
 
 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 Dyer, 
 were put to death by their 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 returning 
 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 for 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 Englandj they 
 thought it safest for them to gild their transactions 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 William Robinson, 
 Marmaduke Stevenson and Mary Dyer, supported by the authority of 
 this court, the laws of this country, and the law of God, may rather 
 
844 THE HISTORY OF THE [1661. 
 
 persuade us to expect encouragement and commendation from all pru- 
 dent and pious men, than convince us of any necessity to apologize for 
 the same : yet forasmuch 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 more perverse principles, 
 led to calumniate us, and render us as bloody persecutors ; to satisfy 
 the one, and stop the mouths of the other, we thought it requisite to de- 
 clare that, about three years since, divers persons professing themselves 
 Quakers, (of whose pernicious opinions and practices we had received 
 intelligence from good hands from Barbadoes and England,) arrived at 
 Boston, whose persons were only secured to be sent away the first oppor- 
 tunity, without censure or punishment, although their professed tenets, 
 turbulent and contemptuous behavior to authority, would have justified 
 a more severe animadversion, yet the prudence of this court was exer- 
 cised only in making provision to secure the peace and order here esta- 
 blished, against their attempts; whose design, (we were well assured by 
 our own experience, 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 
 masters of ships, to bring any Quakers into this jurisdiction, and them- 
 selves from coming in on penalty of the house of correction, till they 
 should be sent away. Notwithstanding which, by a back door they 
 found entrance, and the penalty inflicted on themselves proving insuf- 
 ficient to restrain their impudent and insolent 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, 
 necessitated us to endeavor our security ; and upon serious considera- 
 tion, after the former experiments by their incessant assaults, a law was 
 made, that such persons should be banished upon pain of 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 con- 
 tinuing presumptuously in this jurisdiction after the time limited, were 
 apprehended, 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 Dyer, (upon petition of 
 her son, and the mercy and clemency of this court,) had liberty to depart 
 within two days, which she hath accepted of. The consideration of our 
 gradual proceeding will vindicate us from the clamorous accusations 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, solus populi, been pre- 
 served, our former proceedings, as well as the sparing Mary Dyer upon 
 
1661.] PEOPLE CALLED QUAKERS. 345 
 
 an inconsiderable intercession, will manifestly evince that we desire their 
 lives absent, rather than their deaths present. 
 
 ' Edward Eawson, Secretary.' 
 
 In this apology, wherein the Quakers, (who always were a 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 some who 
 unexpectedly came into New England by land, since they could find no 
 opportunity to come by sea, because the ship-masters fearing the severity 
 of the Boston laws, were unwilling to carry any Quakers thither. This 
 gave occasion to Thomas Thirstone, (who having been already at Boston, 
 was sent away on board a ship,) to think on other means ; for, finding 
 himself moved in spirit to go thither again, he and Josiali Cole, (of 
 whom mention hath been made before, and who may be further spoken 
 of hereafter,) went from England to Virginia, whence they, with one 
 Thomas Chapman, travelled several hundreds of miles on foot through 
 vast wildernesses and woods, and so at length came into New England, 
 which made the persecutors there astonished ; for they thought this 
 impossible, that way having been counted impassable for other men than 
 the Indians, many of whom in those parts are warlike men, who behaved 
 themselves well toward our travellers, 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 unknown marshes or bogs. But they were 
 preserved by an Almighty hand : though this marvellous passage was 
 represented like a criminal sauciness, by these New England persecutois. 
 
 It seems to me that the aforesaid apology, (which was published in 
 print, and likewise answered,) was given forth before Mary Dyer 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 worship, with a good conscience, in 
 that remote wilderness among the heathen, than the pleasures of Eng- 
 land, with subjection to the imposition of the then so disposed, and so 
 far prevailing hierarchy, which they could not do without an evil con- 
 science. 
 
 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 towards them ; 
 and that this could do no harm to them that would be warned thereby. 
 
346 THE HISTORY OF THE [1660. 
 
 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 
 party, 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 : 
 
 ' king, this my occasion to present thee with these considerations 
 is very urgent, and of great necessity, even in the behalf of inno- 
 cent blood, hoping that my work will find such favor with thee, 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 jailor 
 when he intended to take off the irons from his legs, the jailor roughly 
 answered, 'When thou art going to be hanged.' W. Leddra then being 
 brought to the bar, it was told himi 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 ?' 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 those 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 said 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?' 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 
 
1660.] PEOPLE CALLED QUAKERS. 347 
 
 death foi- breathing in the air in your jurisdiction ? And for wliat 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 endeavored 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 thus 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 ?' ' Yea,' said Wenlock. ' Well,' said the governor, 
 John Endicot, ' what dost 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 ?' he answered, ' I am come 
 here to warn you that you should shed no more innocent blood ; for the 
 blood that you have shed already, cries to the Lord God for vengeance 
 to come upon you.' Whereupon it was said, ' Take him away, jailor.' 
 
 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 jurisdiction : 
 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 death against 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 iniiuences of the morning star, like a flood 
 distilling into 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 in- 
 habit 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 breast-plate of righteousness, and the 
 sword of the spirit, which is their weapon of war against spiritual wicked- 
 ness, principalities, and powers, and the rulers of the darkness of this 
 world, both within and without. Oh, my beloved ! I have waited as a 
 
348 THE HISTORY OF THE [1661= 
 
 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 re- 
 ward 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 savor of life to your 
 life, and a testimony in you of my innocent death : and if I 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 inno- 
 cency with the streams of life, by which we are all baptized into that 
 body which is in God, whom, and in whose presence, 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 wilderness ; for unto everything 
 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 
 savor behind it, so doth the life and virtue of God flow into every one of 
 your hearts, whom he hath made partakers of his divine nature ; and 
 when it withdraws but a little, it leaves a sweet savor behind it, that 
 many can say, they are made clean through the word that he hath spoken 
 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 savor of the life will be buried ; and 
 although some may speak of things that they received in the life, as 
 experiences, yet the life being veiled, and the savor that is left behind 
 washed away by the fresh floods of temptation, the condition that they did 
 enjoy in the life, boasted of by the airy thing, will be like the manna that 
 was gathered yesterday, without any good scent or savor. 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 moire 
 than I can say ; yet, for the love and zeal I bear to the truth and honor 
 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 them against the 
 wiles of the subtil serpent that beguiled Eve, I say, stand in the watch 
 within, in the fear of the Lord, which is the very entrance of wisdom, 
 and the state where you are ready to receive 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 
 
1661.] PEOPLE CALLED QUAKERS. 349 
 
 you, than he that is in the world : for he will clothe you with humility, 
 and in the power of his meekness you shall reign over the rage of all 
 your enemies in the favor 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. Bring 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 santification and honor, 
 and let your eye look at the mark : he that hath called you is holy : 
 and if there be an eye that oflends, pluck it out, and cast it from you : 
 let not a temptation take hold, for if you do, it will keep from the favor 
 of God, and that will be a sad state ; for without grace possessed, there 
 is no assurance of salvation: by grace you are saved; and the witness- 
 ing of it is sufiicient for you, to which I commend you all my dear 
 friends, and in it remain, 
 
 ' Your brother, 
 , ' William Leddea. 
 
 'Boston Jail, the 13th of the 
 First Month, 1660—61.' 
 
 The day before he suffered death. 
 
 The next day after this letter was written, the execution of W. Leddra 
 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 jailor 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 of Salem, and also ban- 
 ished on pain of death, seeing, and speaking against, one amongst the 
 company said, '0 Edward, it will be your turn next!' To which 
 Captain Oliver added, 'If you speak a word, I'll stop your mouth.' Then 
 W. Leddra being brought to the foot of the ladder, was pinioned, 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 Christ's disciples, must take up the 
 cross.' He standing upon the ladder, somebody said, ' William, have you 
 anything to say to the people?' Thereupon he spoke thus, 'For the 
 testimony of Jesus, and for testifying against deceivers and the deceived, 
 I am brought her 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 
 
350 THE HISTORY OP THE [1661 
 
 the apostle said, that some should be given up to strong delusions, and 
 even dare to die for it.' But he did not say where the apostle speaks so, 
 neither have I found it anywhere in 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 suflScient for Allen, if he could but render 
 Leddra odious : who however continued cheerful : for, as the executioner 
 was putting the halter about his neck, he was heard to say, ' I commit 
 my righteous cause unto thee, 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 
 as barbarously used as those of William Robinson and Marmaduke Ste- 
 venson, (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 stripped it of its clothes ; who, living done so, said 
 that he was a comely man, as indeed he was. The body being stripped, 
 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 26th, 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 marshal say that 
 he was chained in prison, from the time he was condemned to the day 
 of his execution. I am not of his opinion : yet truly methought the 
 Lord did mightily appear in the man. I went to one of the magistrates 
 of Cambridge, who had been of the jury that condemned 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 authority. Then 
 I goes after the man, (W. Leddra,) 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 honor, 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 yet a friend to both ;' and I cried aloud, 'for the Lord's sake, take 
 not away the man's life ; 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 
 
1661.] PEOPLE CALLED QUAKI^r. S. 351 
 
 called him down from the tree, and said, come down, Vfill'am, you may 
 go away if you will. Then captain Oliver said, it was no such matter; 
 .and asked what I had to do with it ? And besides, bade me be gone : 
 and I told them I was willing ; ' for I cannot endure to see this,' I said. 
 And when I was in the town, some did seem to sympathize 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 Wilkib. 
 
 'To Mr. George Lad, master of the "America,' 
 of Dartmouth, 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 you renounce your religion, 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 I 
 intend to deny my Master ; but if I lose my life for Christ's sake, and 
 the preaching of the gospel, I shall save my life.' This noble resolution 
 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 Wen- 
 lock, ' 0, 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 appeared 
 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 observing 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 firmanent shone not, a thing at that season somewhat 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 brought 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 had I refuse not iu die.' To this another said, ' Thou art come in 
 among us in rebellion, which is as the sin of witchcraft, and ought to be 
 punished.' Hence it appears how perversely these blood-thirsty persecu- 
 tors applied the Holy Scriptures to their cruel ends, and so made a wrong 
 use of the prophet Samuel's words to Saul; to which false conclusion 
 Wenlock answered, ' I came not in among you in rebellion, but in obe- 
 
352 THE HISTORY OF THE [1061 
 
 dience to the God of heaven, not in contempt to any of you, but in lore to 
 your souls and bodies ; and that you 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 judgments 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 answer 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 sud- 
 denly, 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 ?' To which 
 one of the board answered, ' We have a patent, and are the patentees ; 
 judge whether we have not power to make laws.' Hereupon Wenlock 
 asked again, ' How ! have you power to make laws repugnant to the 
 laws of England ?' ' No,' said the governor. ' Then, (replied 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?' 'What good will that do you,' replied the secretary ? 
 ' If you are, (answered Wenlock,) say so ; for in your petition to the king, 
 you desired 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 anything 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 they are as rotten towards him, as they 
 are towards God. Therefore seeing that you and I are subjects 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 jury :' 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 k 
 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 taking 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, 
 
1661.] PEOPLIS CALLED QUAKBKS. 353 
 
 but quickly returned, and brought him in guilty. Whereupon the secre- 
 tary said, 'Wenlock Chriatison, hold up your hand.' 'I will not,' said 
 Wenlock, 'I am here and can hear thee.' Then the secretary cried, 
 ' Guilty or not guilty?' 'I deny all guilt,' replied Wenlock, 'for my 
 conscience is clear in the sight of God.' But the governor said, 'The 
 jury hath condemned thee.' Wenlock answered, ' The Lord doth justify 
 me ; who art thou that condemnest ?' 
 
 Then they voted as to the sentence of death, but were in a manner 
 confounded, for several could not vote him guilty of death. The governor 
 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 
 incensed 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 whence you 
 came, and thence 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 council 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, 
 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 them 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 habitation 
 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 and a constable 
 came 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 
 
 Vol. L — 23 
 
354 THE HISTORY OP THE f!^''!' 
 
 the Trutli, saying they were ordered hy the court to make him acquainted 
 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 for your peace, and the safe- 
 guard 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 twenty-seven 
 more of his friends, as aforesaid, set at liberty, save that two of them, 
 viz. Peter Pearson and Judith Brown, being stripped to the waist, and 
 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 from 
 putting the Quakers to death, yet it seems they had got some scent of 
 the king's displeasure, who had a mind to stop their bloody career : for 
 having got a book written by George Bishop, containing a relation of 
 the cruel persecution in New England, and reading a passage concern- 
 ing major-general Denison, who, to put off those that complained of 
 their wicked proceeding, said, ' This year ye will go to complain to the 
 Parliament, 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 the 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 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 audience of 
 the king, he said to him their 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 speedily as you 
 will. Call, (said he some present,) the secretary, and I will do it pre- 
 ■eently.' 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. Burrough 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 he returned 
 thither. And the king accordingly granted the deputation to him, with 
 full power to carry the mandamus, which was as followeth : 
 
1661.] PEOPLE CALLED QUAKBRrf. 355 
 
 ' 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 
 like : we have thought fit to signify our pleasure in that behalf for the 
 future; and do hereby require, that if there be any of those people 
 called Quakers amongst you, now already condemned to suflFer death, or 
 other corporeal punishment, or that are imprisoned, and obnoxious to 
 the like condemnation, you are to forbear to proceed any further 
 therein ; but that you forthwith send the said persons, (whether con- 
 demned or imprisoned,) over into this our kingdom of England, together 
 with the respective 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. 
 
 ' 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 Moeeis.' 
 
 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 
 England, 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 continent 
 of New England.' 
 
 Thus favorable the king manifested himself; and in England persecu- 
 tion for religion was a little at a stand ; but it was but a kind of respite. 
 G. Fox the younger, a man of excellent qualifications, and great bold- 
 ness, foresaw an imminent storm ; and lest any carelessness might enter 
 among his friends, in the Fourth month he wrote the following exhorta- 
 tion to them : 
 
 ' What my heavenly Father hath determined for these men to do, no 
 man can stop it : that patience might be abode in, by all that know 
 his name, and his will submitted unto by them that he hath called. 
 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 
 
356 THE HISTOET OF THE [1661 
 
 swiftly, that another storm must &rise ; and in vain will it be to fly 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 agreement 
 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 
 colors, soon came on board, and asked for the captain : Ralph Gold- 
 smith told them he was the commander. Then they asked him whether 
 he had any letters; and he said, 'Yes.' Whereupon they asked if he 
 would deliver them; but he said, 'No, not to-day.' So they went 
 ashore, and reported there was a ship full of Quakers, and that Samuel 
 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 kept close, and none of the ship's company suffered 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 havifig 
 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 
 up praises to God for this wonderful deliverance. 
 
 Now forasmuch as several of their friends were yet in prison at BostOBr 
 the following order was given forth by the council not long after. , 
 
1661.] PEOPLE CALLED QUAKERS. 357 
 
 To William Salter, keeper of the prison at Boston, 
 
 ' You are required by authority, and order of the general court, forth- 
 with to release and discharge the Quakers, who at present are in your 
 custody. See that you do not neglect this. 
 
 ' By order of the court, 
 
 '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 0. 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 now befell Cromwell which he said about seven 
 years before in his speech to the Parliament, as hath been mentioned in 
 its due place, viz.. That he would rather be rolled into the grave, and 
 buried with infamy, than 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 Grod. 
 
 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 burned 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 publicly, and it seemed none durst oppose it, for 
 fear of displeasing the court. But E. Burrough, who was of an undaunted 
 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 fire and 
 
358 THE HISTOKT OF THE [1661 
 
 faggots revived, and wished to see the burning oi reputed heretics 
 brought again into vogue. Which was the more to be taken notice of, 
 because such a publication of vilifying the martyrs with calumnies, had 
 not been seen at London for above a hundred years ; and all the ground- 
 less 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 Justly Detected.' This he dedicated to all the rulers, &c., 
 in the (so called) Christian world ; and therein, with sound arguments, 
 manifested the unlawfulness and injustice of persecution, and 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 
 extend to the hurt of his own soul, and against God, and not to the harm 
 of his neighbor'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 com- 
 mitted, as murders, or other the like crimes against men, to the injuring 
 of others, then I forbid not outward punishment to be corporeally 
 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, according to the desert 
 of the crime, &c. The author also wrote circumstantially concerning 
 the government of anti-christ, and showed the deceit that was in it, and 
 who were the subjects of his kingdom. 
 
 It was somewhat before this time that George Fox the younger, being 
 a prisoner, and seeing an. intent of promoting popery, wrote the following 
 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 
 obscure places ; and thou hast not hid thy 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 
 preparing 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 ! the* ; 
 shouldst have been prospered ; but thou hast taken counsel of them who ' 
 have ca".sed thee to err : thou hast also sought to exalt and establish 
 
1661.] PEOPLE CALLED QUAKERS. 359 
 
 thyself, and thy own honor, and not the truth and honor of God only ; 
 which if thou hadst truly done, (in the self-denial,) God would have 
 honored 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 to thee, if thou comest to prove its strength. 
 Thou hast greatly dishonored 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. 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 thy 
 suffering all these wicked and profane shows and sports, (which have 
 abounded since thy coming in,) by which the Lord's good creatures have 
 been abused, wasted, and devoured. Thou hast highly displeased 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. friend ! when I behold the wickedness, cruelty 
 and oppression, that abound 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 kindled ; and because of the 
 great destruction which I see attends the wicked, 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 camest last into 
 the land, and also since, even when it hath been shown me what idolatry 
 is intended in secret to be brought 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 h6 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 
 
360 THEHISTORyOFTHE [1661. 
 
 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 thon sowest, 
 such must thou reap. Thou canst not hide thyself from the Lord, nor 
 deliver thyself from the stroke of his hand : consider how soon hath 
 the Lord taken away thy brother, who, according to outward appearance, 
 might have lived longer than thee ! 0, 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 boiling pot, a little flame will set 
 them on fire ; and the windy doctrine of the priests shall help to kindle 
 it ; oh, the day will be terrible ; who may abide it ? The stubble will be 
 consumed, and the chaff shall be burned ; the ungodly shall be abased, 
 for they cannot stand in judgment ; but the seed shall be exalted. 0, 
 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. 0, that thy soul 
 might be saved in the day of the Lord ! my spirit is in suffering for thee, 
 my soul is afflicted within me because of the approachings of the day of 
 thy calamity, 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, the younger. 
 
 'This was given him the 9th 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 displeased 
 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, oppressed 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 publicly 
 to introduce superstition and idolatry ; but that those who intended' to do 
 so, should be frustrated by the Lord in their attempts. And that others, 
 whose worship also did displease the Lord, should grind 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 
 
1661.] PEOPLE CALLED QUAKERS. 361 
 
 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 executed in thee, land, 
 by him, who oft-times maketh a fruitful land barren, because of the 
 wickedness of them that dwell therein.' This, and much more he wrote, 
 and published it in print. Several of his predictions we have seen 
 fulfilled, as in the progress of this history may appear : 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, Lord, that gave bounds unto the sea, that the 
 floods thereof could not overwhelm thy chosen : thou canst let forth the 
 winds, and suifer 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, because 
 thou wilt not forsake us ; but thou wilt plead our cause in the sight of 
 our adversaries, and they shall know that thou art our God, who art able 
 to save to the uttermost. Lord, our righteousness, we will praise thy 
 name ; for thy mercies endure for ever. Our eyes, God, are unto thee, 
 for we have no other helper. Our faith, 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. 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 maketh not ashamed. Lord, 
 how unsearchable are thy ways ! Thou hast even amazed thy people 
 with the depth of thy wisdom ; thou alone wilt have the glory of their 
 deliverance ; and therefore hast thou suffered these things to come to 
 pass. 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 he wrote, being prisoner 
 in Lambeth-house, which he called, 'The Dread of God's Power 
 uttering its Voice through Man, unto the Heads of the Nation.' Herein 
 
362 THE HISTORY OF THE [1661. 
 
 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 Grod, 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 
 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 forth 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 even 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 fervency of 
 spirit, he prayed God, and exhorted his friends, to keep their garments 
 unspotted of the world, because great was the day of trial that was at 
 hand. Afterwards 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 of 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 king and his council, 
 which he called, 'A Just and Eighteous 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 be 
 faithful to* the king, but only for conscience-sake, since Christ so 
 expressly had commanded his followers, " Swear not at all," which com- 
 mand they durst not transgress. Yet to assure the government of their 
 faithfulness, 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 under 
 whatsoever is inflicted upon us, in the matters for which we cannot be 
 obedient for conscience-sake, when anything is required of us different 
 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 . 
 
1661.] PEOPLE CALLED QUAKERS. 363 
 
 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 our own deliverance from injustice 
 and oppression in such a way. And we are persuaded to seek tlie preser- 
 vation 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 patiently suiFering what is unequally imposed upon 
 us, and yet not rebel in any turbulent way of conspiracies and insurrec- 
 tions : for our principles are not for war, but for peace with all men so 
 much as in us lies : neither may we render evil for evil to any, but are 
 to be subject to the king and his government, actively or passively, upon 
 the conditions aforementioned. 
 
 'And we renounce all foreign authority, power, and jurisdiction of the 
 pope, or any else, from having any supremacy whatsoever over the king, 
 or any of the good subjects of England. And this we declare, acknow- 
 ledge, and testify, in the fear and presence of God (to whom we and all 
 mankind must give an account,) and that without secret equivocation, 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 
 behavior 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 endeavoured 
 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 persecution 
 which after a short calm arose again in England. 
 
 But to return to the New England deputies ; they would fain have 
 altogether 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 presence of some of his friends ; and asked Simon Broadstreet, one of 
 the New England magistrates, whether he had not a hand in putting to 
 death those they nicknamed Quakers ? He not being able to deny this, 
 confessed he had. Then G. Fox asked him and his associates th .: vioo 
 
804 THE HISTOKY OF THE [1661, 
 
 present, -whether they would acknowledge themselves to be subject to 
 the laws of England; and if they did, by what laws they put his friends 
 to death? They answered, they were subject 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 Broad- 
 street finding himself and his company ensnared by their own words, 
 asked, ' Are you come to catch us ?' 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 jeopardy : for he not being of the Quaker's persuasion, would 
 perhaps not have so much regard to the point of forbearance, as they 
 had. Broadstreet' seeing himself thus in danger, began to flinch and to 
 skulk ; for some of the old royalists were earnest with the Quakers to 
 prosecute the New England persecutors. But G. Fox and his friend 
 said, they left them to the Lord, to whom vengeance belonged, and he 
 would repay it. Broadstreet however, not thinking it safe to stay in 
 England, left the city, and with his companions went back again to 
 New England. 
 
 Not long before this timf-, 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 irre- 
 gular nor absurd, but had been used anciently ; and that therefore they 
 could not justly be charged with unmannerliness, because they followed 
 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. Furly, yet I do not think it so 
 improper as the said author doth ; for G. Fox was a great promoter 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 : 
 
1661.J PEOPLE CALLED QUAKERS. 865 
 
 ' The pope set up you to om in his pride, and it is pride which cannot 
 bear thov, and thee to one, but must have and 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 lan- 
 guage, and will stand when the pope is ended. 
 
 'G. F.' 
 
 This book, (in which J. Stubbs and B. Furly gave also directions for 
 learners to read the Hebrew, Oriental, and other languages,) 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 dist no- 
 tion between plural and singular, in regard of persons, was the proper 
 language 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 afterwards 
 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 and the 
 Papists. Some Jesuits signifying that they would willingly discourse 
 with the Quakers, G. Fox consented to it, and in order thereunto, time 
 and place 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 then asked them the same question he had once 
 before, as hath been said already, 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 he 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 f 
 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 
 
366 THE HISTORY OF THE [1661. 
 
 and his apostles, and make people believe 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 dif- 
 ferent 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 apostles 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. 
 
 Some time after G. Fox went to Colchester, where he had very large 
 meetings. 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 having visi- 
 ted his friends in their meetings thereabouts, he returned to London, 
 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 
 approve, that when any one prayed in the meeting, others shoul 1 put off 
 their hats, calling this a formality, and a common custom of the world, 
 which ought to be departed from. And since novelties often draw people 
 after them, so it was in this case, insomuch that he got a pretty many 
 adherents. He also let his beard grow ; and in that too was followed 
 by some. In the meanwhile G. Fox labored both by word and writing, 
 to stop his progress : and though most of his friends also bore testimony 
 against it, yet there passed several years before this strange fire was 
 altogether extinguished : to the 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 sensualities, 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 became 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 written by him from Rome, 
 when he was released from prison : and though I believe he was then in 
 a better state than afterward, yet in that letter some sparks of spiritual 
 pride may be seen, which though then under some limitation, yet in pro- 
 cess of time so broke forth, that it caused his fall. The letter was 
 thus: 
 
1661.J PEOPLE CALLED QUAKERS. 367 
 
 ' 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 meekness, 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 forgive- 
 ness, and keep you in the power of his everlasting love, unto the end. 
 
 ' John. 
 
 'Written to you all without the gates' 
 
 of Rome, the 2d dayof the Fourth 
 
 month, 1661. 
 ' Send this forward, and read my life 
 
 in your meetings,* 
 
 He added not his surname, 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 life with you 
 all,' &c. 
 
 Who were the two lambs he mentioned in his letter, I cannot tell ; 
 whether they were persons that had been imprisoned with him in the 
 Inquisition jail, and converted by him, as he thought ; or whether he 
 meant John Stubbs and Samuel Fisher, I know not ; it may rather be 
 supposed 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 before ; yet if I am not mistaken it was about this time that these 
 were at Rome, and they perhaps, having endeavored 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 
 renounced his faith, and aimed at nothing but his profit.' 
 
 Such a one was John Perrot, though even some wise men admired 
 him for a time ; but he became a man of a rough behavior. Whether he 
 ever repented sincerely, I cannot tell. Robert Rich, who took too much 
 part in the extravagancies of James Naylor, 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 
 
368 THE HISTORY OP THE [1661. 
 
 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 liberty of conscience in the exercise of 
 worship to God, was unjust, and 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 a heretic: and I am also sure that I know 
 what drunkenness 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 
 leaving his wife with child, and an estate in copyhold lands : when the 
 woman was delivered, one that was near of kin to her deceased 
 husband, endeavored to prove the child illegitimate : and the plaintiff's 
 counsel, willing to blacken the Quakers, so called, asserted the child to 
 be illegitimate, 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 jury, 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 marry, and did 
 declare before witnesses 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 
 
1661.] PEOPLE CALLED QUAKERS. 369 
 
 received this instruction, gave in their verdict for the child, and declared 
 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 
 following letter to Gr. 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 some- 
 times I am taken with admiration, that it should come by such means as 
 it did: that is to 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 jailor's conversion by the apostles. Not- 
 withstanding my outward losses are since that time such, that I am 
 become nothing in the world, yet I hope I shall find, that all these light 
 afflictions, which are but for a moment, will work for me a far more 
 exceeding and eternal 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 prisoner 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 2ad of the Fourth ) 
 month, 1662.' i 
 
 I have heretofore made some mention of the imprisonment of Catharine 
 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 , 
 uhderstood 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. This he 
 promised to do, and told them if they would come again within 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 miscarried ; 
 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 imprison- 
 ment. G. Fox had now opportunity to reason with this lord, (who was 
 a Roman Catholic priest in orders,) about religion, and he brought him 
 tn confess that Christ had enlightened every man that cometh into the 
 
 Vol. 1—24 
 
370 THE HISTORY OE THE [1661. 
 
 world vitt his spiritual light ; and that he had tasted death for every 
 man ; and that the grace of God, which brings salvation, hath 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 their salvation ? And 
 he answered, those things were but policies to keep people in subjection. 
 
 But leaving these discourses, I will now give a clear and circumstantial 
 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 thence to England, where they were published 
 in print, not long after their return, in the year 1662. 
 
 In the year 1658, these women having drawings in their minds 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 length 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. 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 harbor, 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 suiEcient 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 came ' 
 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 several 
 "became tender. About night they went on ship-board, and the next day 
 «ame again into the city, and going to the governor he told them he had 
 a sister in the nunnery, who desired to see them. Thereupon they went 
 to the nunnery, and talked with the nuns, and gave them books : and 
 one of their priests, who brought them into the chapel, would have them 
 bow to the high altar, but they refused, being grieved because of the 
 idolatry committed there, and went to the consul's again, where they 
 stayed 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 
 
1661.] PEOPLE CALLED QUAKEKS. 371 
 
 down, she lifted up her voice in praise 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. Theie- 
 upon he put the piece into Sarah's hand, but she gave it to him again, and 
 showed him her purse that she had to give, if any had need, and as yet 
 was in no want. He then asked if they were Calvinists or Lutherans ? 
 And they answering '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, servants of the living God. 
 But since they had yet learned but little of 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. At length they both went out, 
 but yet under such a trembling, that they went along the street reeling 
 and 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 English 
 there. In the meanwhile he kept them in his house, and suffered them 
 not to go abroad, though 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 him 
 that Pilate would do' the Jews a service, and yet wash his hands in 
 innocency. He being at a loss, required a sign of them, 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. 
 
 it Afterwards it happened that they were sent for by 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 Catha- 
 [,rine would not taste of the meat, but went aside, and wept exceedingly. 
 i^iThe consul having called her, told her, the Inquisition had sent for them, 
 iJiliaving received letters from Rome, but that he did hope they should be 
 [(jet free ; which however was not true, for he knew, (as they understood 
 
872 THE HISTOKT OF THE [1661. 
 
 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 hlack rod, who took them before the lord 
 inquisitor ; and he asked them whether they had changed their minds ; 
 for it seems that had been required of them before. But they answered^ 
 'No,' and that they should not change from the Truth. Then he asked 
 what new light it was they talked of ; they answered 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 still 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 then arose, 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 room in the Inquisition, 
 which had only two 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 ? To which they answered, they were servants of the 
 living God, come there to call them to repentance. The next day they 
 were called again, but then examined asunder; and Sarah being asked 
 whether she was a true Catholic, said, that she was a true Christian, 
 worshipping God in Spirit and in Truth. Then they held forth a crucifix 
 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, endeavored to persuade her to swear, and said that none 
 should do her any harm. She having some books with her, they were 
 taken from her; and they asked her, wherefore she brought, those books; 
 to which she answered, because they could not speak their language. 
 Then they asked her, what George Fox was? 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 Lord 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 answered, 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 living presence i 
 
1661.] PEOPLE. CALLED QUAKERS. 373 
 
 should go along with her, she found him to perform his promise, for she 
 did feel his living presence. After this they went away. 
 
 Two days after the inquisitors came and called for Catharine, and 
 oiFering her the crucifix, they told her, the 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, " Swear 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 %he same yesterday, to-day, and forever.' 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, whether she did see the Lord: 
 she answered, God was a spirit, and he was spiritually discerned. 
 
 Now, though from the answers of these women, little could be got to 
 blame them, yet they were kept close prisoners, which seemed to grieve 
 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 
 keeper 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 quick and dead. He further asked, how they did 
 believe the resurrection : and they answered, that they believed that the 
 just and the unjust should arise according to the Scriptures. Next he 
 said; " Do you believe in the saints, and pray to them ?" To which their 
 answer was, ' We believe in the communion 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 
 didbelieve in the true church of Christ, 'but the word Catholic, (said they,) 
 we have not read in Scripture.' He also asked if they believed in 
 
374 THE HISTORY OE THE [^1661.- 
 
 purgatory : to ■whicli 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 w;hich is 
 begotten of God in us, can no more live without spiritual food, than our 
 temporal bodies can without temporal food.' Then he said, ' You never 
 hear 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 whence virtues pro- 
 ceed.' Hereupon it was told them, if they would take the holy sacrament 
 they might have their liberty; or else the pope would not leave them for 
 millions of gold, but they should lose their souls and bodies too. To thia 
 they said, ' The Lord hath provided for our souls, and our bodies are 
 freely given up to serve him.' Then it was asked them if they did 
 not believe marriage was a sacrament : and they answered, 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 hut God 
 only. After some other words to and fro, the women asked, ' Wherein 
 have we wronged you, that we should be kept 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 ia 
 
3661.] PEOPLE CALLED QUAKERS. 375 
 
 the spirit of the devil.' 'Woe, (said they,) to him that curseth Jesus ; 
 can the devil give power over sin and iniquity ? That would destroy his 
 own kingdom.' ' You,' replied the friar, ' are laughed at and mocked of 
 every one.' ' But,' said they, ' what will become of the mockers ?' ' 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 in them.' The friar confessed this to be true, though he 
 was continually very troublesome to them with threats, to make them 
 turn ; and to this end they were locked up in a room, so exceedingly 
 hot, that it was said it was impossible they could live long in it. They 
 were also so exceedingly stung by gnats, when they lay in bed, that their 
 faces became swelled, 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 
 answering to that query what they knew, it was told them, all that came 
 where the pope had anything 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 answered, 
 ' Nay ; my body is weak, because I eat no meat.' The friar 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 anything 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 chancel- 
 lor, the man with the black rod, a physician, and a keeper. One of 
 the friars commanded Sarah to go out of the room, and then pulled 
 Catharine's hand out of the bed, and said, ' Is the devil so great in you, that 
 you cannot speak ?' To which she said, ' Depart from me thou worker 
 of iniquity : the power of the Lord is upon 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 to be obedient, and 
 went to strike her ; at which she said, ' Wilt thou strike me ?' 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 
 
376 THE HISTORY OF THE [1661. 
 
 whipped, and quartered, and burnt that night at Malta, and her matt 
 too. But she told him modestly, she did not fear ; the Lord was on their 
 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 Catharine called him worker of 
 iniquity. ' Did she,' said Sarah, ' art thou without sin ?' 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 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 toom while they lived : and pretending to be kind to them, 
 he further said, ' Yoii 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 Sarah, bade her 
 take notice what torment Catharine should be in at the hour of death ; 
 saying, thousands of devils should 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 himself, if he had not the true faith. The 
 physician in the meanwhile was enraged, because she did not bow 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 will 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 it 
 came not only from without, but within 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 dayt;hey 
 wished for night, and when it was night, they wished for day; yea, 
 through human weakness, they desired death, eating their bread weep- 
 
1661.] PEOPLE v-ALLED QUAKERS. 377 
 
 ing, and mingling 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 then, 
 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 anything 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 woe 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 to 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 whip 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 Catholics, none but will like you.' To which 
 they returned, ' The Lord hath changed us into that which changeth 
 not.' The monks then said, 'AH our holy women do pray for you : and 
 ye shall be honored of all the world, if ye will turn.' They replied, 
 ' The world lies in wickedness ; and the honor and glory of the world 
 we have denied.' To this the monks said, ' Ye shall be honored of God 
 too; but now ye are hated of all.' ' This,' said one of the women, 'ia 
 
378 THE HISTORY OP THE [1661 
 
 an evident token whose servants we are. The servant is not greater 
 than his Lord.' 
 
 Once, on a First-day of the week, the friars came, and commanded 
 them to kneel down with them to prayer. They signified they could not 
 pray but as they were moved by the Lord. Then the friars commanded 
 them the second time, and kneeled down by their bed-side, and prayed 
 after their manner; which being done, they said to the women, 'We 
 have tried your spirits ; now we know what spirit ye are of.' But they 
 told them they could not know that unless their minds were turned to the 
 light of Christ in their consciences. The English friar then growing 
 angry, showed them his crucifix, and bade them look on it. But they 
 told him, the Lord saith, " Thou shalt not make to thyself the likeness 
 of anything 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 ; for I the Lord thy God am a jealous God." The 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 
 would 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 returned, that they would 
 do any thing that might tend to God's glory. 
 
 While they were imprisoned here, it happened that the Inquisition 
 house was new built or repaired, which took up about the space of a year 
 and a half, and during 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 inqui- 
 sitor grew moderate towards them, and gave orders that 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 labored about three quarters of a year to part them, before they 
 could bring it to pass. And when at length they had efiected 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 anything 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 if 
 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 friai 
 said once to Catharine, ' You may free yourself of misery when you 
 will ; you may make yourself a Catholic, and have your freedom to go 
 where you 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 
 
1661.] PEOPLE CALLED QUAKERS. 379 
 
 Endeavor to bring some of them to the light in their consciences, that 
 they may stand in awe and sin not.' But he was so eager, that he said 
 he would lose one of his fingers if she and Sarah would be Catholics. 
 Then she told him it was Babylon that was built with blood, but Zion 
 was redeemed through judgment. 
 
 Many ways were used to draw them off: and once they would have 
 persuaded her to set a picture at her bed's head, for a representation : but 
 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 said, ' We 
 do; but we have traditions too.' She replied, 'If your traditions dero- 
 gate or dissent, from the fundamentals of Christ's doctrine, the prophets, 
 and apostles, I deny them in the name of the 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:' and further 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 Rome, 
 and mentioned also the forbidding of marriage, ' which' said she ' is a doc- 
 trine of devils, according to the saying of the apostle.' The friar being 
 put to a nonplus, 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 church 
 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 agamst 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 overshooting 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 Malachy, came again 
 to Catharine, and told her if she would be a Catholic, she should 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 wejfe 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 thy 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 resigned she was, said he 
 could not separate her from the love of God in Christ Jesus, lay her 
 
380 THE HISTORY OF THE [1661. 
 
 wherever he would. And he further saying he would give her to the 
 devil, she resumed, ' I do not fear all the devils 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 that room alive. To which she courageously said, ' 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 Naboth'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 inquisitor of it, who laughed at him ; and 
 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 good 
 hens, and said, the lord inquisitor had sent them in love to her. To 
 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 loth 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 anything 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 anything, though we should spend a thousand 
 crowns. But you are proud, because you will not take the inquisitor's 
 hens which he sent you in charity.' She then asking what kind 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 reach. Why should your 
 love extend more to us than to your own family ; for they commit all 
 manner of sin, which you cannot charge us with. Why do not ye put 
 them into the inquisition, and bid them turn ?' He then said, 'You have 
 not the true faith ;' and showing 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 was 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 lions' den, or Jonah in the whale's belly? They cried unto 
 the Lord, and he delivered them.' The friar, who could not abide to heau 
 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 
 
1661.] PEOPLE CALLED QUAKERS. 381 
 
 as the apostles did to Ananias 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 Catharine, and unwilling to receive this gift before she 
 knew what might be expedient, answered him accordingly as Catharine 
 did. Then he carried 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 it for his Truth ; and if every hair of my head was 
 a body, I could offer them all up 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 yet 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 
 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 these 
 often lifted up his hand to strike them, but did not : for they not being 
 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 sometimes 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 anything 
 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 must suffer, we are the Lord's, and 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 signi- 
 fied 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 per- 
 ceived their deceit, and therefore when they came, she, to avoid the 
 snare, could not resolve to go forth, though the friars behaved them- 
 
382 THE HISTORY OF THE [1661. 
 
 selves friendly, and told her that the Inquisition had said, if they wanted 
 linen, woollen, stockings, shoes, or money, 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 haled 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.' 
 Neither had Catharine seen him ; yet it was told them he was like to he 
 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 ravished with the love 
 of God to her soul, and her beloved was the 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 in- 
 quisitor's deputy to Catharine, and showed her both the papers, and 
 asked her if she could read it : viz. the English one : ' Yea,' said she, 
 ' I wrote it.' ' 0, did you indeed ?' 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 everywhere 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 the poor Englishman was released the next 
 morning. They now coming to Sarah, told her that Catharine honestly 
 had confessed all, and that she had best to confess too: and they 
 threatened her with a halter, and that they w:uld take away her bed 
 and trunk, and her money too: to which Sarah said, it may be she 
 
l'>61.] PEOPLE CALLED QUAKERS. 383 
 
 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, hut 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 their 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 them- 
 selves obliged to fast 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 told them the lord inquisitor had said, they might 
 have anything 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 continued 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 provided 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 seemed 
 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 anything which in some respect might be counted unclean ; and 
 therefore they cried unto the Lord, and said, ' We had rather die than eat 
 anything that is polluted and unclean.' And Catharine believed it was 
 said to her from the Lord, ' Thou mayest as freely eat, as if thou hadst 
 wrought for it with thy hands.' And Sarah, who sometimes had 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 for 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 
 
384 THE HISTORY OF THE .LI661, 
 
 was no redemption for them. Whereupon they said, With the Lord there 
 ■was mercy and plenteous redemption : and they hade 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 both go. 
 But this not taking effect, the friar was sent thither with a paper to the 
 pope, containing matter of charge against Catharine ; but she speaking 
 zealously to the scribe, pronounced woe against it, and defied it in the 
 name of the Lord. Before 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, didst thou 
 see any cause of death and bonds in us ?' And he saying ' No,' she 
 signified to him, that in some respect he had been accessory to their 
 imprisonment, 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.' Endeavoring to excuse himself, he said, ' How 
 could I help it ?' Then she put him in mind of what happened at his 
 house, when they were there, and how they called them to repentance, 
 and forewarned 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 fipd a place.' While she thus spoke 
 to him, his lips quivered, and he trembled, so that he could scarce stand 
 upon his legs : and though otherwise a very handsome man, and in his 
 prime, yet he now looked as one that was pining away ; and this was a 
 Bufiicient sign for the whole city, if they had duly taken notice of it, 
 
 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 lettet 
 for them she would be free to receive it. He saying he had not any, asked 
 her what she did want : and she answered, the Lord was her shepherd, 
 she could not want any good thing ;. but she did long for her freedom 
 
1661.] PEOPLE CALLED QUAKERS. 385 
 
 He, not willing to discourage her, said, ' That you may have in time.' 
 But he did not live 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 
 he sent thither ; and there was indeed great working about it ; but it 
 seems they could not agree in the matter. In the meaflwhile Catharine 
 and Sarah remained separated, and there were five doors between them 
 with locks and bolts ; and yet Sarah sometimes found an opportunity, 
 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, endeavored in their way, 
 to make Christians of them. Then these women would often show them 
 the errors of popery, and declare the Truth, for which they were willing 
 to suflFer death, if required : but this was taken very ill. At length it hap- 
 pened that two Englishmen came into the city, and tried to obtain their 
 hberty, but in vain. Yet a little while after, the magistrates sent for 
 them and asked them whether they were sick ; or whether they did want 
 anything ; saying they might write to England, ordering the scribe to 
 give them ink and paper. 
 
 Not long after came one Francis Stewart, 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 endeavored much to procure their 
 liberty ; but it was not in the magistrate's power, for the inquisitdr said, 
 he could not set them free, without an order from the pope. Yet Catha- 
 rine and Sarah were brought into the court chamber, 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 behalf, but in vain. ' It 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 imprison- 
 ment and sufferings, and said they could not change their minds, though 
 they were to be burnt to ashes, or chopped in small pieces. The friar 
 then drawing 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 
 Vol. L — 25 
 
386 THE HISTORY OF THE [1661. 
 
 told him their work and business was in England. He confessing this 
 was 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 comfort 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 laboring 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 opened 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 opened 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 bottles of wine, if they would have re- 
 ceived 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 two or three English ships into the harbor, 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 Catho- 
 lics, and that therefore they must suffer more imprisonment yet. Before 
 Sarah knew these ships were come thither, she saw them in the night in 
 «, dream, and heard a voice saying that they could not go yet. 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, 
 land had received the Spirit of Christ. One of the magistrates showing 
 thorn 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 favoring 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 coming 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 wicked- 
 ness, 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 
 
1661.] PEOPLE CALLED QUAKERS. 387 
 
 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 ?' 
 She answered, ' They are wicked men that work wickedness.' '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 ?' He then saying that 
 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 Catholics.' This was the old lesson of the friars, who, 
 at another time, said, ' Ye may be Catrholics, and keep your own religion 
 too, and ye shall not be known to be Catholics, except ye were brought 
 before a justice.' To which they returned, 'What, should we profess a 
 Christ we should be ashamed of?' 
 
 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 
 separated from each other, Catharine was often much concerned for 
 Sarah, and afraid that she should be ensnared ; for one of the friars 
 many times accosted her with fawning words : but they both continued 
 steadfast, 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 her from the Lord, ' Fear not, daughter of Zion ; 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, whether 
 it were her liberty, or bondage, life or death. And in this resignedness 
 she found herself accepted of the Lord. 
 
 Sometimes they spoke so eifectually 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, ' Jcsu 
 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 
 
388 THE HISTORY OF THE [1661. 
 
 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 friair coming once to Catharine, asked her why she did not work ; 
 which made her say to him, ' What work dost thou do ?' He answered, 
 'I write.' To which she returned, 'I will write too, if thou wilt bring 
 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 Csesar, who was a heathen 
 prince, we would have wrought, and not have been chargeable to any ; 
 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? '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 sometimes 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 occur- 
 rences so grieved 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 con- 
 tinually constrained to testify against idolatry and superstition, she would 
 have been willing to have laid down her life for a testimony 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 choose, she 
 would rather do so, than return without her to England. 
 
 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 
 
16i)l.] PEOPLE CALLED QUAKEKS. 389 
 
 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 bow 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 anybody 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 companions 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 ? He answered, they did not do so, for their Inquisition, 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 per- 
 suasion ; 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 he returned, 'The judg- 
 ment of man doth not hurt us.' 
 
 Sometimes some came to the prison upon their saints' days, and asked 
 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 pretty remark, that indeed 
 this was very singular, that she did go with child but seventeen days. 
 Such like occurrences grieved her exceedingly, 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 labor was fruitless, 
 she felt this answer : ' Be not grieved, though Israel be not gathered, 
 the seed of Malta is to increase into multitude ; that which ye have 
 sown shall not die, but live.' 
 
 After Catharine and Sarah had been imprisoned at Malta 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, 
 
390 THE HISTORY OF THE [1662, 
 
 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 steadfastness. At 
 length he found means also to speak to them : for on a time, as they stood 
 at the prison grates, he being come in their sight, saluted them in these 
 words: 'The holy body of God's elect, right dearly beloved, own your 
 testimony, and ye are a sweet savor unto the Lerd 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 grates, 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 fore- 
 part 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 
 d'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 magistrates 
 said, that if they would not turn Catholics, they must yet suffer long 
 imprisonment by the pope's order. And yet it was not true that there, 
 was such an order. It was also told 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 added, 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 appeared 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^ 
 
1662.] PEOPLE CALLED QUAKERS. 391 
 
 liberty, showing themselves willing to engage for what was reasonable ; 
 but all their endeavors were in vain. 
 
 Once they fasted three days, and though it was a cold season, they 
 sat upon the ground, with very little clothes on, without stockings or 
 shoes, having nothing upon their heads but ashes. The inquisitors 
 seeing 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, 
 glorify His holy name, 
 
 His majesty and might. 
 
 My soul praise thou the only God, 
 
 A fountain pure and clear, 
 Whose crystal 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. 
 
 My sweet and dear beloved one, 
 
 Whose voice is more to me 
 Than all the glory of the earth, 
 
 Or treasures I can see. 
 
 He is the glory of my life. 
 
 My joy and my delight. 
 Within the bosom of His love 
 
 He clos'd me day and night. 
 
392 THE HISTORY >F THE [1662. 
 
 He doth preserve me clean and pure 
 
 Within his pavilion, 
 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 spirit and mind both night and day, 
 
 Praise Him and never cease. 
 
 magnify His majesty, 
 
 His fame and His renown, 
 Whose dwelling is in Zion high. 
 
 The glory of His crown. 
 
 praises, praises to our God, 
 
 Sing praises to our King ; 
 teach the people all abroad. 
 
 His praises for to sing. 
 
 A Zion song of glory bright. 
 
 That doth shine out so clear; 
 manifest it in the sight 
 
 Of nations far and near; 
 
 That God may have His glory due, 
 
 His honor 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 kill 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 Inqm 
 sition-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 defrauded any, but had suffered innocently 
 almost four years for conscience-sake, &c. After this the inquisitor 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 
 
1662.] PEOPLE CALLED QUAKERS. 393 
 
 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 
 ofiBcers, not requiring one penny-worth 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 
 not. And then they were delivered in 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 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 judgment is set up amongst you, because 
 of your hard-heartedness and unbelief. I, the Lord, who desire the death 
 of no man, but that all should return unto me and live, have cast my ser- 
 vants amongst you, contrary to their will, and without their knowledge, 
 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 all; and his own spiritual 
 government shall be 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 innocericy amongst you, then will I bring woe upon 
 woe, 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 per- 
 form it ; and every man's hand shall be upon his loins for pain ; for the 
 day of recompense is come. But if you will hear my servant which 
 speaketh in my name, and return in your minds to the light in your con- 
 sciences, 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 her with imprisonment again. What further 
 
394 THE HISTOET OF THE [1662. 
 
 became 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- 
 thrown, most of the glass windows of the palaces and other houses 
 broken, the doors lifted ofi" 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 
 received no hurt, though the house was so shaken that they did exceed- 
 ingly fear and quake ; but being given up unto the Lord to live or die, 
 their fear was soon 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 harbor had sufiered damage. Then they said, ' One 
 woe is past, and behold another woe 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 the grand master to proclaim a fast, and to make the people 
 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 stripped 
 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. Some time after the inquisitor came, 
 and talking with 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 tq get them into 
 bondage again, but in vain. Many now died in the town of a violent 
 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 whom was the inquisitor'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 tho 
 world, was the only way to the Father. 
 
1662.] PEOPLE CALLED QUAKERS. 395 
 
 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 Por- 
 tugal. This place was at that time besieged by 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. They also went to the governor, who was courteous 
 to them, and took their admonitions in good part, and promised to 
 follow their counsel. And he would have given them money, but they 
 took none, though they accepted his love ; for he commanded that none 
 of the garrison should abuse them 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 him that they believed the Lord 
 would preserve them, since they were persuaded that he required of 
 them to go to the Moors, yet the governor in a friendly manner with- 
 held 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, behaved themselves very civilly towards 
 them ; and though they met with tempests, yet at length they arrived 
 safely in England. 
 
 Catharine afterwards related, that when, (in the Inquisition,) she was 
 for many days together in expectation that they should be burned, 
 she saw in a dream 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 : like- 
 wise she saw a very amiable well-favored 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 
 burned ; 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 heavenly 
 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 return 
 home were published in print. And since no due order was observed 
 there, and many things mentioned, which to avoid prolixity I have 
 
396 THE HISTORY OF THE [1662. 
 
 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 matters 
 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 the«- 
 letters : among those" which they wrote to their friends in England was 
 this following : 
 
 ' dearly beloved friends, fathers, and elders, and pillars of God's 
 spiritual house, and brethren and sisters in the Lord Jesus Christ, in the 
 measure of love and life of our God, do we salute you all, and do embrace 
 you in that which is eternal, and we do greatly rejoice, and glorify 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, whereof 
 Christ Jesus is shepherd; and he hath had as tender a care over us, 
 as he hath had of any of his lambs which he hath called forth in this 
 the 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, scofBngs, scornings, reproaches, stripes, contradictions, perils 
 at land, and perils at sea, fiery trials, cruel threatenings, grief of heart, 
 sorrow 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, favor, or refreshment, but what he did distil from his living 
 presence, and work by his own strength ; for we sat one in one room, 
 and the other in another, near a year ; 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 the 
 steadfastness of your faith and love to all saints, and were refreshed in 
 all the faithful-hearted, and felt the issues of love and life which did 
 stream from the hearts of those that were wholly joined to the fountain, 
 and were made sensible of the benefit of your prayers. 
 
 ' 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 much 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 gathered ; 
 our judgment remains with the Lord, and so do our labors; 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 
 
1662.] PEOPLE CALLED QUAKERS. 397 
 
 might have had our freedem amongst them : for, had it not been for the 
 great opposition, they would have followed after us, as chickens 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 suflFer them that would 
 enter, but stir up the magistrates to form carnal weapons, thinking to pre- 
 vent the Lord of taking to him his inheritance, and to dispossess his Son, 
 who is heir of all, that he might not have a dwelling-place among them, 
 nor a habitation nigh them ; because that his light will discover their 
 darkness, and his brightness 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 hands, and to 
 bow to pictures and painted walls, 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 Zion 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, observa- 
 tions, and imaginations, which they have drawn in by their dark divina- 
 tions, to keep the poor people in blindness and ignorance, so that they 
 perish for want of knowledge, and are corrupted, because the way of 
 Truth is not made known among them ; they are all in the many ways, 
 out of the one true and living way, and their ways be so many and 
 so monstrous, that they are unrehearsable ; 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 labors of wicked and ungodly men, with the mil- 
 dews of his wrathful indignation, and will scatter all his enemies with 
 the whirlwinds of his displeasure. 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 
 
398 THE HISTORY OF THE [16G2. 
 
 was the writer, wKo 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 
 worthy 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 mine 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 for evermore, who hath joined us together in that which neither 
 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 caused 
 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 love and salvation, among whom he hath numbered 
 you of his own free grace ; in which I beseech you, dear hearts, in the 
 fear of the Lord, to abide in your measures, according to the manifesta- 
 tion 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 stayed 
 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 child- 
 ren, how often have I poured out my soul to our everlasting Father 
 for you, with rivers of tears night and day, that you might be kept 
 pure and single in the sight of our God, improving your talents as wise 
 virgins, having oil in your vessels, and your lamps burning, and clothed 
 with the long white robes of righteousness, ready to enter the bed- 
 chamber, and to sup with the Lamb, and to feed at the feast of fat things, 
 where your souls may be nourished, refreshed, comforted, and satisfied, 
 never to hunger again. 
 
 ' My dear hearts, you do not want teaching ; you are in a land of 
 blessedness, which floweth with milk and honey, among the faithful 
 stewards, whose mouths are open wide in righteousness, to declare the 
 eternal mysteries of the everlasting kingdom, of the endless joys and 
 eternal glory : whereinto 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 fear his name ; he will comfort the mourners in 
 Zion, and will cause the heavy-hearted in Jerusalem to rejoice, because 
 
1662.] PEOPLE CALLED QUAKERS. 399 
 
 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 obtained. The 
 Lord hath exercised my patience, and tried me to the uttermost, to his 
 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,'! could not wish I had not came 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 wanting 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 is, no heart can conceive 
 it, no 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 the 
 sure foundation, the rock of ages, Christ Jesus, 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, honor, 
 and praise, is to our God for ever, who, out of his everlasting treasures, 
 doth fill us with his eternal riches day by day ; he did nourish our souls 
 with the choicest of his mercies, and doth feed 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 portion, 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 the 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 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 Zion, that can never be moved. 
 Keep your souls unspotted of the world, and love one another with a 
 pure heart fervently ; serve one another in love, build up one another 
 
400 THE HISTORY OF THE L^''^^. 
 
 in the Eternal, and bear one another's burdens for the Seed's sake, 
 and so fulfil 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.' 
 
 ' 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 Eleventh month, in 
 the year 1661. 
 
 The following letter was written hy Sarah to her husband, Henry 
 Cheevers, and children. 
 
 ' My dear husband, my love, my life is given up to serve the living 
 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 
 appearing, to put an end to sin and Satan, and bring to light immortality, 
 through the preaching of the everlasting gospel, by the spirit of 
 prophecy, 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's 
 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 entered 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 your minds may be joined to the light 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 witness, even of the 
 everlasting fountain that hath been opened by the messengers of Christ, 
 who preach to you the word of God, in season and out of season, directing 
 you where you may find your Savior, 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 be fellow-citizens in the 
 
1662.] PEOPLE CALLED QUAKERS. 401 
 
 kingdom of glory, rest, and peace, whicli Christ hath purchased for them 
 
 that love him, and obey him. What profit is there, 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 enlightened, that I 
 
 may enjoy you in that which is eternal, 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 God's truth, there to 
 
 remain all the days of my life ; being searched, 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 they 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 will 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, 
 friends, and relations. But since great part of my narrative was fetched 
 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 Ireland, I 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 reasonable 
 sacrifice. Bonds and afflictions betide the gospel of Christ. Those that 
 will live godly in Christ Jesus, must sufi"er 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 strength, and gave us 
 power and boldness to plead for the "Truth of the Lord Jesus, anxi 
 
 Vol. L — 26 
 
402 THE HISTORY OF THE [1662. 
 
 wisdom of words to stop the mouths of the gain-sayers ; but then they 
 would say, we had not the true faith, but we had all virtues. Dearly 
 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 save us, and called upon a god that could not deliver us ; as if w& 
 were like them, to call upon stocks, stones, pictures, and painted wallsj 
 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 the spiri- 
 tual building, with all the rest of our Christian brethren, that we do 
 desire their prayers, for we have need of them.' 
 
 This letter they concluded with the following Poem : 
 
 How strong and powerful is our King 
 To all that do believe in him ! 
 He doth preserve them from the snare. 
 And teeth of those that would them tear. 
 
 We that are sufferers for the seed. 
 Our hearts are wounded, and do bleed 
 To see the oppression, cruelty. 
 Of men that do thy Truth deny. 
 
 In prisons strong, and dungeons Jeep, 
 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 other poems, which fell into the hands of their 
 enemies, and copies of them were given to the inquisitor. But now I 
 .eave them. 
 
1662.] PEOPLE CALLED QUAKERS. 
 
 403 
 
 ■CHAPTER XII. 
 
 1662-64. 
 
 Daniel Baker at Malta and Gibraltar— Persecutions in Leicester— Friends outlawed for re- 
 fusing to swear — Sufferings of A. Rigg and T. Luxford — Act to prevent dangers by 
 Quakers— E. Burrough's Apology for (he Quakers— Continuation of persecution in New 
 England— Josiah Southwick— Three women sentenced to he whipped through eleven towns 
 — Ann Coleman— Cruel usage of Elizabeth Hooton and Joan Broksup — Cruelties exer- 
 cised upon Edward Wharton— Impious expressions of New England persecutors— Deaths 
 of New England persecutors— Effect of shedding innocent blood at Boston. 
 
 Before I return to transactions in England, I shall relate a singular 
 case of Daniel Baker, who being come to Smyrna, with intent to travel 
 thence to Constantinople, was stopped by the English consul, and sent 
 to the Isle of Zante, where a ship lay bound for Venice, in which he 
 embarked, and coming into that city, he staid there a week, and went 
 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 Catharine and Sarah, that were 
 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, 
 he staid there five days, and then set sail for Malta; where being 
 arrived, he got admittance to the pope's inquisitor to whom he spoke in 
 the Italian tongue on this wise : ' I am come to demand the just liberty 
 of my innocent friends, the English women in prison in the Inquisition.' 
 The inquisitor asked him if he were related to them as husband or kins- 
 man, and whether he came out of England on purpose with that mes- 
 sage. 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 merchants, 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 bfeing thus denied, 
 he went to the English consul, and spoke with him and several others : 
 but all his endeavors 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 anybody, 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 thence 
 took shipping for England : but being come into the Straits 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. 
 
404 THE HISTOBT OF THE [1662. 
 
 Here the ship wherein he was, with several other vessels, laid 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 dangerous, 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 labored. 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 sufi'ered 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 view- 
 ing 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. In this posture, spreading forth 
 his arms, he slipped off his upper garment, and rent it from top to bot- 
 tom 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. And 
 so he passed away unmolested, sounding the same message with repent- 
 ance through the streets, till he came to the sea-side, where he kneeled 
 down to pray, and gave thanks to the Lord for his wonderfut preserva- 
 tion, and that he had suffered no man to touch or do him any harm. 
 Being on shore, he delivered a paper, written in the Spanish tongue, to 
 the governor and inhabitants of Gibraltar, with some Latin 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 come. 
 Wherefore, inhabitants of the earth, repent, repent, repent ! Fear God, 
 and give glory and honor to him that made heaven and earth, and the 
 fountains of waters. Woe, woe, woe, 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 
 
1662.] PEOPLE CALLED QTAKERS. 405 
 
 coming upon the cturch of Rome, and upon her heads 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 safely in England. But being come to London, it was not 
 long ere he, who had travelled without hurt in foreign parts, was 
 imprisoned 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 find that he met with 
 any singular occurrences, but that he had spread some books. He and 
 Alexander Parker coming to London, found Gr. Fox there, with whom 
 they travelled towards Bristol : by the way they had several meetings, 
 and being come to Bristol, they understood that the ofiicers 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 ofiBcers came and took him away. Then G. Fox 
 stood up and preached undisturbed, so that the meeting ended peaceably. 
 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 
 endeavored 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. Fox desired 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 ?' 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 preaching 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 pgssible, to root 
 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 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 
 go to meetings and be cast into prison, had left his house at Barrow, 
 and taken a place on the said hills, thinking himself more safe there. 
 
406 THE HISTORY OF THE [1662^ 
 
 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, a Cain, as I am : God may look for a witness 
 for me, and such as me ; for if all were no more faithful 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, who 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 pockets to 
 search them, and pulled out his comb-case, and afterwards commanded 
 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 constables 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 conventicle, 
 they should incur a fine not exceeding five pounds, or imprisonment not 
 above three months. G. Fox saying to the lord Beaumont, that he did 
 not find them in a meeting, and so there was no transgression 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 recusants. But Beau- 
 mont being unwilling, caused a mittimus to be made, which mentioned 
 that they were to have had a meeting : a cunning artifice indeed to vex 
 an innocent people. And with the mittimus he charged the constables 
 to convey them to Leicester jail. The constables who were charged to 
 bring G. Fox and his friends to prison, were loth to do it themselves, 
 and being harvest time, it was hard to get anybody to go with them ; and 
 therefore they would have given them the mittimus to carry it them- 
 selves to the jailor. This they refused, though sometimes some of theii' 
 
1662.] PEOPLE CALLED QUAKERS. 407 
 
 friends had done so : for the constables had such experience of their 
 fidelity, that they durst trust them even in such a case, without fearing 
 the bird would escape. Then the constable hired a poor man, who was 
 loth 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 through towns, they told people they were 
 the prisoners of the Lord Jesus Christ, going 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 jailor or his wife was master : and it was told 
 him, ' 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 be 
 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 jailor would not sufier them to fetch 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 Gr. Fox say, he could remedy that ; for since the jailor 
 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 
 and 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 when 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 
 Bwear 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 
 apostles forbade swearing, they ever did command Christians to swear, 
 then we will take these oaths : otherwise we are resolved to obey 
 Christ's command, and the apostles' 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 formerly 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 
 
408 THE HISTORY OF THE [1662. 
 
 be read, -whicli 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 
 said, 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 
 supremacy. When the jury was sworn and instructed, as they were 
 going out, one that had been an alderman spoke to them, and recom- 
 mended them to have a good conscience : but one of the jury being a 
 peevish man, told the justices there was one affronted the jury. Where- 
 upon he was called up, and to try whether he was a Quaker, the oath 
 was also tendered to him, and he took it ; and thus the 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 showed 
 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 before the jury returned, and brought the prisoners in 
 guilty. And then the justices whispered together, and bade the jailor 
 take the prisoners and carry them back to jail. But a little after they 
 were in prison again, the jailor came to them and said, ' Gentlemen, it is 
 the court's pleasure that ye should all be set at liberty,' &c. Thus they 
 were released on a 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 liberty. 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 disperse 
 them, and send him to prison again. But notwithstanding these threat- 
 enings, he and his friends went to Swanington, and had a meeting there 
 without being disturbed. Thence ho travelled to London, where we will 
 leave him, and in the meanwhile see what happened elsewhere. 
 
 Some time before, Thomas Goodair and Benjamin Staples were im- 
 prisoned at Oxford, and being brought into the court of judicature before 
 Sir William Walter, who sat there as judge, and Goodair being examined 
 and nothing found against him, the oath of allegiance was tendered, to 
 which he answered, that he acknowledged the king as supreme ruler in 
 civil temporal matters, and that he was willing to obey him in all just 
 
1662.] PEOPLE CALLED QUAKERS. 409 
 
 commands. 'But,' said he, 'if king Charles and those who are in 
 authority under him, enjoin me to anything 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, justice Walter 
 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 
 hating said no, he spoke thus to Goodair, ' Hearken to your sentence : 
 you are out of the king's protection. All your lands, real estate, and 
 chattels, are forfeited, and shall be seized for the king's use : and you are 
 to remain prisoner during the king's pleasure.' Then he bid the jailor 
 take Goodair away, who asked whether the jailor had charge to fetter 
 him, for he had been fettered as thieves and felons, before he had been 
 brought into the court. Whereupon the judge answered, ' The jailor 
 may do with you what he will : for you are now out o'f the king's protec- 
 tion.' 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 jailor 
 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 clothes. 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 Hurst 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 
 suiferings, tendered him the oath of allegiance ; and he, saying 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 premunire upon him. 
 Then he was carried back, and by the instigation of the said Leonard 
 Letchford, committed close prisoner, where he continued above ten years, 
 and suffered during that time much hardship by the malice of the jailor, 
 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 
 
 * They both were supposed to be discharged at the next general jail delivery : for T. 
 Goodair in 16()6, had been prisoner some years at Warwipk, being preniunired without 
 legal trial or judgment. At length he died at Selby in Yorkshire, 1693. — J. Whiting't 
 Account. 
 
410 THE HISTORY OF THE [1662." 
 
 tittes, and she refusing payment, was also imprisoned at the prosecution 
 of this priest ; and then he seized her goods, taking away also that which 
 her hushand had earned in prison by his hard labor, not 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 notwith- 
 standing his wicked boast, yet to his great disquiet and vexation, he 
 lived to see Rigge released 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 sheriif, he was excommunicated 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 Par- 
 liament. 
 
 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 neighbors ; and this prevented 
 the stroke he had levelled against others. 
 
 Not being willing to finish this relation abruptly, I am advanced in 
 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 Cromwell : for he was an entire republican, and had a great share in 
 the administration of state affairs. Lambert, who had been an eminent 
 general, 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 
 persecution against the Quakers 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 appeared 
 by the title of it, viz : 
 
1662.] PEOPLE CALLED QUAKERS. 411 
 
 ^ An Act for preventing mischiefs and dangers that may arise by 
 certain persons called Quakers and others refusing to take lawful 
 oaths. 
 
 ' Wliereas 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, 
 whereby it often happens, that the truth is wholly suppressed, and the 
 administration of justice much obstructed : and whereas the said persons, 
 under 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 
 maintaining 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 congrega- 
 tions, 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 spiri- 
 tual and temporal, and commons assembled in Parliament, and by autho- 
 rity 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 magis- 
 trate,) 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 wilfully 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 and duly 
 tendered, (3) or shall endeavor to persuade any other person, to whom 
 any such oath shall in like manner be duly and lawfully tendered, to 
 refuse 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 persons, 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 ofiending, 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 sue- 
 
412 THE HISTORY OP THE [1662 
 
 cessors, for the first offence, such sum as shall be imposed upon him or 
 her, not exceeding five pounds ; (7) and if any person or persons, being 
 once convicted of any such offence, shall again offend therein, and shall 
 in form aforesaid be thereof lawfully convicted, shall for the second 
 offence forfeit to the king, our sovereign lord, his heirs and sucaessors, 
 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 within one week after such conviction, that then the said parties 
 so convicted 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 main-prize, there to be 
 kept to hard labor; (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 on 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 
 limits 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 corporation, 
 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. 
 
 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 
 
1662.] PEOPLE CALLED QUAKERS. 413 
 
 person and persons shall be discharged from all the penalties aforesaid : 
 anything 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 
 ofifcnce 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 corporeal 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 neighbors give in this case ? They say, 
 concerning 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 
 prejudiced, either in their persons or estates, in our meetings. The very 
 witness of God in all our neighbors 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 neighborhood, 
 and they will tell you they believe in their consciences, our meeting 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 
 orderly and decently, and of good report among men; and for any 
 doctrine 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 neighbors can witness that we part again in peace 
 and good order, and in convenient time ; and they can show you they 
 are not terrified, nor the peace of the land disturbed, (on our part,) by 
 our meetings, 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 primitive 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 
 
414 THE HISTORY OP THE [1662, 
 
 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. 
 
 ' Plea : First, as to submitting to all known laws of the land ; this is 
 known to Gcd and our neighbors, 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 resist 
 not the greatest of afflictions and tribulations that can be imposed on 
 us ; and this is well known to our neighbors and all people, that we are 
 submissive to all laws of men, by patient suffering without resistance : 
 even when any law requires anything of us, which we cannot perform 
 for conscience-sake, that law we fulfil by patient suffering, resisting 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 pre- 
 cedents of saints justify us in this case, in choosing patiently to suffer 
 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 suffer 
 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 penalty and affliction of 
 being east into the lions' den : but Daniel did rather choose to suffer 
 the penalty, to be cast into the den of lions, than to obey the command- 
 ment ; and was cast into the lions' den. By these examples of holy 
 men, with many more that might be given out of the Scriptures, it is 
 evident that righteous 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 contrary to 
 our consciences ; and consequently must needs condemn such that per- 
 secute 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 
 particular in the two examples before-mentioned in Daniel, the three 
 children were expressly commanded to fall down and worship the golden 
 image : and Daniel was also required by the king's decree, not to pray 
 
1662.] PEOPLE CALLED QUAKERS. 415 
 
 to any God or man, save to king Darius ; yet all these holy men ( '' 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 doing. Also the apostles of our Lord Jesus 
 Christ,. (Acts iv. 18,) were commanded to preach no more in the name 
 of Jesus ; 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 
 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 anything contrary to a pure 
 conscience, and this is our case at this day : we cannot obey, (by doing,) 
 anything 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 all our enemies ceaseto cry out, ' Rebellious and disobedient 
 to laws and government;' for we are not such as do wilfully and obsti- 
 nately 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 rebel against any in this case : so that our prin- 
 ciples and practices are to obey every law and government, either by 
 doing or suffering. And though we disobey such laws as are not accord- 
 ing to the law of God, and rather do choose to suffer, yet herein we are 
 justified by the law of God, and the Holy Scriptures. 
 
 ' Thirdly. And as for our conversations among men, in respect of our 
 daily walking and converse with them in our dealing, in respect of 
 honesty and faithfulness, and truth and justness in works and words, our 
 neighbors 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 neighbors, 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 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 
 righteousness and hate iniquity ; and that we now suffer for thy holy 
 name and truth, and for thy honor and justice, and for thy truth and 
 holifiess. Lord, thou knowest we are resolved to perish, rather than 
 to lose one grain hereof. Amen, Amen. 
 
416 THE HISTORY OF THE [1662 
 
 ' 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 threatens 
 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 anybody ? 
 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, yet 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 un- 
 godly 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 oflSces ; and it is not 
 we that persecute you, but it is the law of the land by which you now 
 suffer ; and we cannot be blamed for your suffering ; we only execute 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 and conversations ; and let them 
 judge whether we deserve the penalties and punishments therein de- 
 scribed, for any principle or practice held and maintained by us. And 
 though there be a law against us, yet the magistrates that are executors 
 thereof, may execute the same with moderation or with violence ; with 
 discretion, or too much rigour ; and it will be well for them to use 
 moderation 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 enactea against meetings, not ours I may 
 say, but such meetings as are dangerous to the public 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 
 
1662.] PEOPLE CALLED QUAKERS. 417 
 
 to rid the land of us, as some vainly suppose ; yet must it needs be 
 executed to the height of it, without limitation or restriction ? Must this 
 law be executed to its height more than some other laws that are as truly 
 enacted, and as fully in force as this act can be ? Yet some such laws 
 there are, which better deserve execution than this, yet they lie dor- 
 mant, as 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 Par- 
 liament, 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 hands of 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 one Jac. c. 7, in these words : ' That all persons calling them- 
 selves scholars, going about begging ; all idle persons going about in 
 any country, either begging or using any subtil craft, or unlawful 
 games or plays, or feigning themselves to have knowledge in physiog- 
 nomy, or pretending that they can tell fortunes, or such other like 
 fantastical imaginations; all fencers, bearwards, common players of 
 interludes and minstrels, wandering abroad, shall be taken, adjudged, 
 and deemed as rogues, vagabonds and sturdy-beggars, and shall suffer 
 such pains and punishments as are expressed, 39 Eliz. c. 4, viz. ' That 
 every such person shall be stripped naked from the middle upwards, 
 and shall be 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 
 deserves not the execution as much as the late act against us, though in 
 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 haled out of their meetings, where they are met only to worship 
 God, and for no other end, and sent to prison, and persecuted to the 
 very height of the said act ; whereas idle persons following unlawful 
 games and plays, and bear-wards, common players of interludes, and 
 ministrels 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 pej- 
 VoL. I. — 27 
 
418 THE HISTORY OF THE L1662. 
 
 mitted, 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 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 against peaceably 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 statutes ought rather to be executed, 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 
 these other laws, it doth appear that there is more envy against us and 
 our peaceable religious meetings than there is against profaneness 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 utigodly persons 
 and practices ; and therefore seeing we do suffer, we must say. it is 
 not 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 sufferings at this 
 day.' 
 
 Thus was E. Burrough always laborious, and like a faithful and 
 diligent minister of Christ, he was so totally devoted to the service of 
 God and the church, both in preaching and writing in the defence of 
 the gospel, that he scarce reserved any time for himself, and seldom 
 took rest, but continued to work incessantly till the time of his depar- 1 
 ture drew near ; plainly manifesting that it really was his meat and 
 ■drink to do the will of his heavenly Father ; and this he endeavored 
 lunweariedly 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 may appear from the following relation I shall give of the cruel 
 whippings inflicted on some. If I should relate all of that kind that 
 
1G62.] PEOPLE CALLED QUAKERS. 419 
 
 happened there, it would make up a pretty big Tolume by itself ; and 
 therefore I will mention some few instances only. 
 
 Among these, I meet with Josiah Southick, (whose father and mother, 
 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 bond slaves,) who, 
 having been in Old England, and found himself obliged notwith- 
 standing the severe law, to return to Boston, was sentenced to be whipped 
 Jit a cart's tail, first at Boston, and then at Roxbury and Dedham, when 
 with • outstretched arms, he said to those who sentenced him, 'Here is 
 my body ; if ye want a further testimony of the Truth I profess, take 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 sufiFering 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, and 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 Roxbury, 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 endeavoring to turn them from their 
 wicked lives, they have been ill treated on that account, and the thieves 
 set at liberty, lest they should turn Quakers. 
 
 At Dover, in New England, Anne Coleman, Mary Tomkins, and Alice 
 Ambrose, were sentenced to very cruel whipping, only for having come 
 there : the warrant was as followeth : 
 
 ' To the constables of Dover, Hampton, Salisbury, Newbury, Rowley, 
 Ipswich, Wenham, Lynn, Boston, Roxbury, Dedhavi, and until these 
 vagabond Quakers are can-ied out of this jurisdiction. 
 
 I ' You and every of you, are required in the king's majesty's name, to 
 take these vagabond Quakers, Anne Coleman, Mary Tomkins, and 
 Ahce 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, 
 
420 THE HISTORY OF THE [1662. 
 
 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 
 jurisdiction, as you will answer it at your peril ; and this shall be your 
 warrant. 
 
 'Per me, 
 
 ' Richard Waldron. 
 
 ' At Dover, dated December 22, 1662.' 
 
 Cruel indeed was this order ; because to whip these three tender 
 women 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 Waldron, 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 Waldron's 
 cruelty, testified against him ; for which Waldron 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 under- 
 stood by the constable of Dover what work he had in bringing them 
 through a deep road, thought to have daunted them, and said, ' I profess 
 you must not think to make fools of men.' To which they answered, 
 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 dirt and snow, half the leg deep, and here they were 
 whipped again. Among the rest of the spectators, Edward Wharton 
 accidently passing along that way, came to be one ; and beholding this 
 whipping, one Thomas Broadbury, 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 danger of their lives. But it fell 
 out so that they were discharged : for the constable at Salisbury,: who 
 must have carried them to Newbury, was desired by one Walter Bare- 
 
1662.] PEOPLE CALLED QUAKERS. 421 
 
 foot to make him his deputy, who thus receiving the warrant, set them 
 at liberty ; though John Wheelwright, the priest, advised the constable 
 to drive on, as his safest way. 
 
 / Those 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 
 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 prepos- 
 sessed thereby, men will speak sometimes rashly, without considering 
 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 Koberts, 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 face towards 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, lamented and 
 cried, ' Woe that ever I was father to such wicked children.' But they 
 seemed not to matter what their father said, who had been a member of 
 the church at Dover above twenty years ; but because he no longer 
 frequented their 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 threatened 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 Weymouth 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 bruised, 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 likewise rudely dealt with, and 
 all this in the presence of one Hate-evil Nutwel, a ruling elder, who 
 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 
 
 I 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 
 
422 THE HISTOKT OF THE [1662 
 
 frosty that Alice's clothes were frozen like boards. How barbarously 
 soever these women were treated, yet the Lord was pleaiod to picserve 
 and support them. 
 
 Afterwards it happened that Anne Coleman and four of her friends 
 were whipped through Salem, Boston, and Dedham, by order of William 
 Hawthorn, who before he was a magistrate, had opposed compulsion for 
 conscience ; and when under the government of Cromwell it was proposed 
 to make a law that none should preach without license, 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 com- 
 mitted 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 man 
 became a fierce persecutor of those who asserted liberty of preaching : 
 though formerly it may be, if any one had foretald 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 Ded- 
 ham, and fastened to a cart, deputy Bellingham having seen Hawthorn's 
 warrant, said, ' The warrant is firm ;' and then bade the executioner go 
 on ; who, thus encouraged, laid on so severely, 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 Hooten 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 she went from England in the year 1661, having one 
 Joan Broksup with her, a woman nearly as aged as herself, who freely 
 resolved to be her companion : and because they could not find a master 
 of a ship that was willing to carry them to New England, because of 
 the fine for every Quaker that was brought thither, they s6t sail towards 
 Virginia, 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 reception, be- 
 cause 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 jailor, altogether unwilling to let 
 them in, carried them to the Governor Endicot, who with much scur- 
 rilous langusfge 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 shedding 
 
1662.] PEOPLE CALLED QUAKERS. 423 
 
 any more innocent blood.' To which he returned that he would hang 
 more yet ; but she told him he was in the hand 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 wilder- 
 ness, among wolves and bears ; but by Providence they got to Ehode 
 Island, where they took ship for Barbadoes, and thence to New England 
 again, and so they returned to Boston. But then they were put into a 
 ship, which carried them to Virginia, 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 a 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. 
 
 Elizabeth being come 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 her : 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 afibrding her anything 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 Watertown 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 horseback 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 
 
 * Whicli was fulfillod, for after that he never took away the lives of any more of those 
 <'alled Quakers. 
 
424 THE HISTOKT OF THE [1664 
 
 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 thither, seeing they had warned her not to come there 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 
 carried 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 ?' 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. Then he 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 she came to see her friends ; since which 
 I have several times seen her in England in a good condition. 
 
 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 
 overrun some space of time. 
 
 In the year 1664, it happened that Mary Tomkins and 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 
 arrived 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 house. Now though Mary seemed to 
 be a little on the mending hand, yet she was so ill, that she fell down 
 
1664.] PEOPLE CALLED QUAKERS. 425 
 
 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 
 vented 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 30th 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 cruelly 
 that it was testified peas 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, and had 
 lived in that country above twenty years ; and was once by the gover- 
 nor 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 <in inhuman and bar- 
 barous manner ! That this governor Endicot o,ice had been a man of 
 but a mean condition, appears from a letter written to him shortly after 
 the death of Mary Dyer, 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 anything to the 
 imprisoned Quakers, or carry anything from them, upon the penalty of 
 
426 THE HISTORY OP THE [1664. 
 
 five pounds for the first time, and ten pounds for the second. In this 
 letter Jolm Smith said : 
 
 ' 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 neighbors, which thou hast 
 formerly been much beholden to, and helped by, in time of want, when 
 thou hadst no bread to eat. consider of these times, and forget thorn 
 not, and of the love thou didst find among poor people in thy necessity, 
 and how evilly thou hast dealt with, and requited some of them now ; 
 and how thou dost walk' and act contrary to what 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 sentence 
 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 country, 
 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 was 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' meet- 
 ing 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 ther fine, asking them, 
 seeing the law for adultery was death, whether if his wife had committed 
 adultery, he must by that law have suffered death. She then was sen- 
 tenced to be whipped, which the constable, Thomas Roots, performed 
 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 endeavors proved in vain ; which made him say that 
 the Quakers were a hard-hearted people : though this epithet much 
 better fitted himself, and all those cruel persecutors that wel-e really 
 become hard-hearted to the highest degree, insomuch that they had not 
 only shaken off humanity, but all true sense of piety, which I shall 
 prove by instances whereof some are even blasphemous. 
 
1664.] PEOPLE CALLED QUAKERS. 427 
 
 One Barlow, who formerly had been a preacher at Exeter, afterwards 
 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 certain 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 shameful 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, like a sturdy herdsman, 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. Wenlock then asking whether 
 those he led were his sheep, got no answer, but instead thereof was led 
 away by this crew to Salisbury. This same Cotton having heard that 
 major Shapleigh was become a Quaker, said he was sorry for it, but he 
 would endeavor to convert him. And afterwards drinking in a house in 
 an isle in the river Piscataway, and hearing 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 lions' den, for praying to any besides the king for thirty days, was 
 the higher power: the governor said, ' Yea.' The next question Edward 
 asked 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 command, did well: the governer replied, 'Yea,' 
 also. But secretary Rawson seeing how the governor had talked himself 
 into a noose, to help him out said, they did obey the higher power by 
 sufiering : 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 abominable answer he gave, viz., that 
 
428 THE HISTORY OF THE [1664. 
 
 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.' ^ 
 
 Joshua Scotaway, also one of the magistrates, asked Mary Tomkins 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 
 our 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, said 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 an account 
 for my deeds done in the body ; and I believe it will be my greatest 
 glory in that day, that I have given my vote for thee to be soundly 
 whipped at this time.' This made Wenlock say, ' wicked man, if thou 
 hast nothing to glory in in that day, but in drawing the blood of the 
 innocent, and in laying stripes upon the servants of the living God, thy 
 glory will be turned into shame, and woe 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 
 religion, 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 suiferings, 
 they chose to go into a strange country. And yet they were so pre- 
 sumptuous as to say they were the purest church on earth, and their 
 magistrates and preachers were very godly men, and it may be some of 
 their cruel executioners seeing how their magistrates, (as hath been said 
 of Thomas Daufort,) 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,. 
 
1664.] PEOPLE CALLED QUAKERS. 429 
 
 than of old the Samaritans were by the Jews ; and yet those 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 profession. But the precise New England-men 
 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 scoffing manner, 'No gelt; there's no money :' 
 for gJield signifies money in Dutch. Thus the Dutchman's words and 
 meaning were scoffingly perverted ; and though there was no clear 
 evidence against him, yet he was condemned to be hanged; 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 
 to confess. To which the prisoner returned, 'What! will you have me 
 to confess that which I 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 Savior saith, " Whosoever looketh 
 upon a fair woman, and lusteth after 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 sometimes 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 nothing 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. 
 
430 THE HISTORY OF THE [1664. 
 
 By this we may see how these New England persecutors were become 
 inured to excessive seventy. But before I leave 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 ^ive 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 savor 
 through ages to come. 
 
 Yet more remarkable was the death of major-general Adderton, who 
 when Mary Dyer 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 Christison being condemned to death, warned the perse- 
 cutors 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 
 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 
 sudden. 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 magistrates paused upon the execution of W. Robinson and M. 
 Stevenson, he encouraged them thereto, especially because John 
 Winthrop, governor of Connecticut, earnestly dissuaded the shedding of 
 innocent blood. He it was also, who when William Brend was beaten 
 so barbarously with a rope, as hath been related in its due place, did 
 not stick to say, since William Brend endeavored 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 sank down, and 
 
1664.] PEOPLE CALLED QUAKERS. 431 
 
 had fallen into tlie 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 published 
 in print about that time, that so the king and Parliament of England 
 might know what happened there ; for those actions were come in public 
 view, and known there all about the country. All that they did was to 
 set a false color 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 perse- 
 cuted 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 erecters 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 for 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 
 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 shown 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 
 
432 THE HISTORY OF THE PEOPLE CALLED QUAKERS. L-lo64'. 
 
 spoiled by vermin or insects ; at other times it grew up, but scarce yielded 
 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 ; notwith- 
 standing that twenty miles off from Boston the soil is fruitful, and yields 
 very good corn. But there having been so many reiterated instances 
 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, that I 
 could not but believe it, though I do not use to be credulous ; and there- 
 fore 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, Matthew 
 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 threat- 
 ened 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 minister 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. 
 
 END OF THE FIRST VOLUMB. 
 
THE HISTOEY 
 
 THE RISK, INCREASE, AND PROGRESS 
 
 CHRISTIAN PEOPLE CALLED QUAKERS, 
 
 INTEEMIXED WITH 
 
 SEVERAL REMARKABLE OCCURRENCES. 
 
 BT 
 
 WILLIAM SEWEL. 
 
 "WRITTEN OKIGINALLT IK LOW DUTCH, AND TRANSLATED 
 BY HIMSELF INTO ENGLISH. 
 
 TO 'WHICH IS PEEFIXED 
 
 A SHORT BIOGRAPHICAL NOTICE OF THE AUTHOR. 
 
 IN TWO VOLUMES. 
 
 VOL. IL 
 
 PHILADELPHIA: 
 
 FOR SALE AT FRIENDS' BOOK STORE, 
 
 No. 304 ARCH STREET. 
 
 187 1 
 
THE HISTOEY 
 
 OF 
 
 THE RISE, INCREASE AND PROGRESS 
 
 OF THE 
 
 CHEISTIAN PEOPLE CALLED QUAKERS. 
 
 CHAPTER XIII. 
 1662. 
 
 Severe Persecution throughout Great Britain — Cruelty practised on Friends in London — Al- 
 derman Brown — Attempts to prevent Friends holding their meetings — Arrests and im- 
 prisonment without warrant — Boys sent to Bridewell — Cruelty to U. Baker- — Prisoner beaten 
 in open court — Barbarous conduct of R. Brown — Testimony of F. How^ill respecting the 
 continuance of the Society of Friends — Persecution in Southwark — Trial and sentence of 
 several Friends there — Trial of J. Crook — Indictment — Sentence of Preniunire — The 
 Quaker Cobler — Condition of Friends confined in Newgate — An Impostor — Thos. Ellwood 
 — ^Richard Hubberthorn dies in prison. 
 
 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 throughout all 
 England, signed by twelve persons, showing that more than four thousand 
 and two hundred of those called Quakers, both men and women, were 
 in prison in England ; and denoting the number of them that were im- 
 prisoned in each county, either for frequenting meetings, or for denying 
 to swear, &c. 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 prisons 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 tradesmen, shop- 
 
 {3J 
 
4 THBHISTOEYOFTHE [1662. 
 
 keepers, 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 conveniency 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 religious 
 meetings, especially that in London, known by the name of Bull 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 a very furious manner, 
 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 inhabit- 
 ants ; for the corpse, beaten like a jelly, looked black, and was swelled 
 in a direful manner. This gave occasion to send for the coroner, and he 
 being come, impanneled a jury of the neighbors, 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, obly desiring the friends to 
 bury the corpse, which was done accordingly that evening. 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 wa.s liable to a great fine, 
 at the pleasure of the king, for conniving at su&h 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 mean- 
 while the friends of the deceased were not wanting to give public notice 
 of the fact, and sent also a letter to the lord mayor, which afterwardi 
 they gave out in print, together with a relation of this bloody business. 
 
1662.] PEOPLE CALLED QUAKERS. 5 
 
 In this letter it was said, ' It may be supposed ttou hast heard of this 
 thing, for it was done not in the night, but at the mid-time of the day ; 
 not suddenly, at unawares, or by mishap, but intendedly, and in a long 
 space of time a-doing ; and not in a corner, but in the streets of the city 
 of London ; all which circumstances 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 im- 
 prisoned 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 prosecute 
 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, 
 especially at Abingdon, not far from Oxford ; for this error he endeavored 
 now to make conipensation by violently persecuting the harmless 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 person alone ; for suiFering was now their 
 portion, and therefore they left their cause to God. Oftentimes they 
 were kept out of their meetiiig-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 stepped 
 upon a bench, or some high place, and so preached boldly. Thus he 
 sometimes got more hearers than otherwise he might have had. But 
 such an one sometimes was soon pulled down, which then gave occasion 
 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 William 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 ofiicer 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 
 
6 THEHISTOETOtTHE [1662. 
 
 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 thus 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 conveniently. 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 either 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 
 another, 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 man preachers present, it may be a woman would rise, and 
 minister to the meeting ; nay, there were such, who in years being 
 little more than boys, were endued with a manly zeal, and encouraged 
 their friends to steadfastness. In the meanwhile many also were 
 imprisoned, without being haled 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, 
 desired him to have compassion on some who were imprisoned for 
 frequenting 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 com- 
 plained that she had spoken treason, and thereupon she was apprehended, 
 and sent to prison. Nay, the rude soldiers were encouraged to cruelty 
 by officers who were not a whit better, for they themselves would some- 
 times lay violent hands on peaceable people ; as amongst the rest the 
 aforementioned alderman Richard Brown, who formerly had been a 
 major-general under Cromwell, and now behaved himself with such 
 outrageous 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 niany base abuses, and also his 
 furious behavior, were exposed to public view ; and this book was dedi- 
 cated to him with this small epistle : 
 
 ' Richard Brown, 
 
 ' If thou art not sealed up already for destruction, and if repent- 
 ance be not utterly hid from thy eyes, the Lord convert thee, and for- 
 give thee all thy hard and cruel dealings towards us : we desire thy re- 
 pentance rather than thy destruction ; and the Lord God of heaven and 
 
1662.] PEOPLE CALLED QUAKERS. 7 
 
 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 
 before him, who only is the righteous judge.' 
 
 The said book, though published without the author's name, yet ono 
 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 sheriffs of London, that so they might know what 
 was acted under their authority ; for some, though not authorized, yet 
 being favorites at court, made bold to act against the Quakers whatever 
 their malice prompted them to. Among these was one Phillip 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 apprehended, among 
 whom was John Crook, of whom further mention is likely to be made 
 again. Some days after, this Miller came to the said meeting-place 
 again, and struck several people 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 Beeves, 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 Beeves 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 
 soldiers 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 
 Paul's yard, where they were kept till the public worship was ended 
 there ; and then alderman Bichard 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 Bichard Brown, who in a most furious 
 manner struck some, and kicked others ; which made one of the prison- 
 ers, seeing how Brown smote one with his fist on the face, and kicked 
 
8 THEHISTORTOFTHE [1662. 
 
 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 Ahingdon, 
 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.' Por 
 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 : however, 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 magis- 
 trate 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. 
 
 Upoti 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 
 haled 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 prisoners were carried 
 to the house of the fore-mentioned Brown, and he, asking 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 sufiered at Rome for th-e 
 testimony of Jesus.' Whereupon Brown returned, ' If you had con- 
 verted 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 disturbed 
 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 grievously, 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 
 
1662.] PEOPLE CALLED QUAKERS. 9 
 
 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 wickedly ; 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 favor at court, was knighted, and sometime after also chosen lord 
 mayor of London ; and by his furious behavior, the soldiers were also 
 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 Mile- 
 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 
 swelled ; and this was done because they refused to work, as being per- 
 suaded that they had not deserved to be treated so ; they also eating 
 nothing at the charge of the said work-house. 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 
 London, and other musketeers, came with their naked swords into some 
 private dwellings, and broke two or three doors ; (for when some persons 
 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 felloivs 
 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 
 thence they were brought to the Exchange, where they met with no 
 better reception from the rude soldiers ; and 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 labor. But 
 afterwards bethinking himself, and finding that his mittimus was 
 not founded on justice, (for these persons were not taken from a meet- 
 ing,) next morning he sent another mittimus, wherein they were 
 charged with unlawfully assembling themselves to worship. Now, 
 suppose one of the musketeers had heard any of these persons speak 
 by way of exhortation to faithfulness in this hot time of persecution, 
 
10 THBHISTOETOPTHE [1662. 
 
 this would have been taken for a sufficient charge, though not cognizable 
 by law : but they ran upon shifts, how poor or silly soever. 
 
 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 charged 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 required 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 willing-; 
 ness to -take it, or their refusal of it, they were commanded to be taken 
 away ; which the officers did with such violence, that they threw some of 
 them down upon the 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 alder- 
 man 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 in thy presence ; which ought not to be done in the pre- 
 sence of a justice of peace.' But Brown growing very impetuous, re- 
 turned, ' Hold your prating, or there shall be as much done again here 
 in the presence of the court.' 
 
 About mid-summer, 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 evening 
 they were brought 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 la,nghing, and said, ' I would rather hear a dog bark j 
 
1662.] PEOPLE CALLED QUAKERS. 11 
 
 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 
 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 
 commanded his men to smite Daniel on the face. This they did, and 
 pulling 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 abominable soever. And Baker reflecting on his 
 travels, signified, that even Turks and heathens would abhor such 
 brutish 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 in such 
 cases, did generally run in these terms : that the prisoners, under pre- 
 tence 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, and 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 ofiending, &c. The indictment being read, 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 vexing 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 disseized of his freehold or 
 liberties, 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 baffled 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 
 
12 THEHISTORYOFTIIE [1662 
 
 himself from it : yet tlie otlier Quaker prisoners did not appr( ve thia 
 upbraiding, but signified, that though the fact were true, yet they were 
 not for reproaching any magistrate upon the bench, whose place and 
 office they did respect and honor. But I do not find that Brown, (on 
 that account,) ever prosecuted him that spoke so boldly, although other- 
 wise he did whatever he would, without fearing that his fellow-magis- 
 trates, (who respected him that was a favorite 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 
 taken 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 they 
 would not show him any warrant for their apprehending him : since for 
 aught he knew, they might be robbers or 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 right, 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 jailors 
 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, (for mitigating it a little,) 
 ■ would have it, pull him down. But the former 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 killed, your blood 
 shall be upon your own head :' and the hangman standing by with his 
 gag in his hand, threatened the prisoners to gag any of them that should 
 speak anything. 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 suvi,' 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 
 w'ere 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 revelation by and by.' 
 To which the prisoner said, 'How long will ye oppose the innocent?' 
 How long will ye persecute the righteous seed of God ?' But whilst he 
 was speaking, Brown indecently began to cry in the language of those 
 wenches that go crying up and down the street, 'Aha, aha ! will you 
 have any wall-fleet oysters ?' And, ' Plave you any kitchen stuff, maids ?' 
 
1662.] PEOPLE CALLED QUAKERS. 13 
 
 And when a prisoner at the har said he could not for conscience-sake 
 forbear meeting among the people of God, Brown 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 !' said 
 Brown, 'What should you be sorry for ?' 'Yes,' said Adams, ' He is a 
 sober man.' But Brown, who could not endure to hear this, replied, 
 that there never was a sober man amongst them, meaning the Quakers. 
 The spectators, who took much notice of him, discommended this his car- 
 riage exceedingly. But he seemed to be quite hardened ; for at a cer- 
 tain time two persons being upon their trial for robbing 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 conscience-sake 
 they 'could not swear,' were condemned as is-ansgressors, though such 
 proceedings as these were directly against the law. But this seemed at 
 that time little to be regarded. 
 
 However, some time 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 
 whatever 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 mad-man, bade theni pull off his 
 nose ; whereupon they very violently pulled him by the nose. And when 
 he 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 stopped 
 his mouth and nose also so close, that he could not draw breath, and was 
 liked to be choked: 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 
 
14 T H E n I S T R Y F T H E [1G62. 
 
 plucked up again by tte hair of bis head. George Ablesoii -was thi;a 
 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 lie staggered, 
 and bled, and for some days was under much pain. 
 
 Nicholas Blithold being brought before Brown, he took his hat with 
 both his hands, endeavoring to pull him down to the ground; and 
 because 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 a hangman, than an alderman, or justice. But I 
 grow weary of mentioning more instances of his cruelty. These his 
 abominable achievements were published in print, more at large than I 
 have mentioned 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 wickedacss was extravagant, and such as if 
 he wanted to have stakes erected at Smithfield to vend his wood ; being 
 by trade a wood-monger. 
 
 In this hot time of persecution, Francis Howgill wrote, and gave 
 forth the following paper for the 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 
 hath raised to bear testimony unto his name, in this the day of his power ; 
 and intercession hath been made often for them to the Lord, and a patient 
 waiting to know his mind concerning them for the time to come ; which 
 often I received satisfaction in as to myself, but yet something I was 
 drawn by the Lord to wait for, that I might comfort and strengthen his 
 flock by an assured testimony. And while I was waiting out of all visi- 
 ble 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 heritage, of 
 whom he 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 
 anything from them that seek my face in righteousness ? Nay, I will 
 manifest it to them that fear me ; I will speak, do thou listen, and publish 
 it among all my people, that they may be comforted, and thou satisfied." 
 And thus said the living God of heaven and earth, upon the 28th of 
 l,he Third month, 1662. 
 
 The sun shall leave its shining brightness, and cease to give light to 
 
1662.] PEOPLE CALLED QUAKERS. 15 
 
 the world ; and the moon shall be altogether darkness, and give no light 
 unto the night ; the stars shall cease to know their oflSce 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 will I 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 sling ; and the memorial of this 
 nation, which is holy unto me, shall never be rooted out, but shall live 
 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 
 their encouragement in this hot time of persecution, is certain. For how 
 furious soever their enemies were, yet they continued faithful in supplica- 
 tions 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 religious 
 assemblies. And they found that the Lord heard their prayers, inso- 
 much that I remember to have heard one say, that at a meeting where 
 they asemed to be in danger of death from their fierce persecutors, 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 extinguish the 
 Quakers, they saw the Lord God Almighty rose up in their defence, 
 and quashed and confounded the wicked devices of their cruel perse- 
 cutors, as will be seen in the course of this history. 
 
16 IHEHISTOKTOFTHE [1662. 
 
 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 Surrey, 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 re- 
 fused, 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, began and holden at Westminster, on 
 the 29th day of February, in the year of our lady Elizabeth, late queen 
 of England, 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 county aforesaid, under color 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 
 manner of proceeding, but also with what black and heinous colors the 
 religious meetings of those called Quakers, were represented. This 
 indictment being read, the prisoners desired that they 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 statute, (viz. the 35th 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 o 
 ignorance, when the people were but newly stepped out of popery ; and 
 
1662.] PEOPLE CALLED QUAKERS, 17 
 
 they showed also how unjustly they were dealt with. Then being 
 required to plead guilty, or not guilty, to the indictment, some who were 
 not very forward to answer, were haled out of the court, as taken pro 
 confessis ; and so sent back to prison. The rest, 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, because 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 say, that he hoped ere long, that the Quakers should be 
 arraigned at the bar, and be banished to some land, where they 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 man was not to sport with the health or 
 illness of his neighbor, so he was not to sport with the liberty or the ban- 
 ishment of his neighbor. And whereas they were accused of being 
 wicked, dangerous, and seditious sectaries, that was not true ; for they 
 were not wicked, but such as endeavored to live soberly, righteously, 
 and godly in the world ; concerning the truth of which, they appealed 
 to themselves. Neither were they seditious, 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 that they could not be charged 
 of neglecting to hear that which was not to be heard read anywhere. 
 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 company 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 
 another, quickly 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 
 three months, that then they should abjure the realm ; but in case they 
 refused to make abjuratiouj or after abjuration made, should forbear to 
 
 Vol. II. — 2 
 
18 THEHISTOKTOFTHB [1662. 
 
 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 prayer, 
 and refrain these meetings. The prisoners giving reasons for refusal of 
 both, the judge said, ' Then you must abjure the land.' 'Abjure,' re- 
 turned the prisoners, 'is forswear.' To which one of the justices said 
 laughingly, 'And ye cannot swear at all.' Just as if it were but jest, 
 thus to treat religious 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 was the share of John Crook, (who himself once had 
 been a justice,) to be taken out of a meeting in London in John's street, 
 as hath been said already, by one Miller, though not in ofBce. And he 
 with others was brought to his trial 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 Brown. 
 
 Now since J. Crook published this trial in print, and by that we may 
 judge, as ex ungue leonem, of other trials of the Quakers, I will give it 
 here at large. 
 
 J. Crook being brought to the sessions house in the Old Bailey, with 
 two of his friends, viz. Isaac Gray, doctor of physic, and John Bolton, 
 goldsmith : one of the prisoners was called to the bar, and then asked 
 by the 
 
 Chief Judge. What meeting was that you were at ? 
 
 Prisoner. I desire to be heard ; where is my accuser ? 
 
 Ch. Judge. Your tongue is not your own, and you must not have 
 liberty to speak what you list. 
 
 Pris. I speak in the fear and presence of the everlasting God, 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 therefore 
 I desire to be heard : I have been so long in prison (then he was in- 
 terrupted by the judge.) 
 
 Judge. Leave your canting ; and commanded him to be taken away, 
 which he was accordingly, by the jailor. This was the substance of 
 what' the prisoner aforesaid spoke the first time. 
 
 C. Judge. Call John Crook to the bar ; which the crier did accord- 
 ingly, he being amongst the felons as aforesaid. 
 
 J. C. being brought to the bar : 
 
 C. Judge. When did you take the oath of allegiance ? 
 
 J. C. I desire to be heard. 
 
 C. Judge. Answer to the question, and you shall be heard. 
 
 J. C. I have been about six weeks in prison, and am I now called to 
 
1662.] PEOPLE CALLED QUAKERS. 19 
 
 accuse myself? For the answering to this question in the negative, is 
 to accuse myself, which you ought not to put me upon ; for. Nemo debet 
 seipsum prodere.* I am an Englishman, and hy the law of England 
 I ought not to be taken, nor imprisoned, nor disseized of my freehold, 
 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 demanded to take the oath of allegiance, and 
 when you have done that, then you shall be heard about the other ; for 
 we have power to tender it to any man. 
 
 J. C. Not to me upon this 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 arn 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, than that which I received 
 from my parents : 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 desire the benefit and observance of them ; and you 
 that are judges upon the bench, ought to be 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 my 
 own ignorance of those advantages, which the laws of England afford 
 me as an Englishman. 
 
 Reader, I here give thee a brief account of my taking and imprisoning, 
 that thou mayest the better judge what justice I had from the court 
 aforesaid ; which is as foUoweth. 
 
 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 seated together, there came in a rude man called 
 Miller, with a long cane in his hand, who laid violent hands upon me, 
 with some others, beating some, and commanding the constables who 
 came in after him, but having no warrant, were not wiUing 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 Hick's Hall ; where after some dis- 
 course several times with them, we manifested to them the illegality 
 both of our commitment, and their proceedings thereupon ; yet notwith- 
 standing, they committed 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 
 some days ; and then removed us to Newgate, were we remained until 
 
 * No one should be obliged to betray himself. 
 
20 THEHISTOKTOETHB [1662. 
 
 the sessions in the Old Bailey aforesaid : whereby thou mayest under- 
 stand what justice I met withal, by what went before, and now further 
 follows : 
 
 Ch. Judge. We sit here to do justice, and are upon our oaths ; and 
 we are to tell you what is law, and not you us : therefore, sirrah, you 
 are too bold. 
 
 J. C. Sirrah is not a word becoming a judge : for I am no felon : 
 neither ought you to menace the prisoner at the bar : for I stand here 
 arraigned as for my life and liberty, and the preservation of my wife 
 and children, and outward estate, (they being now at the stake ;) there- 
 fore you ought to hear me to the full, what I can say in my own defence, 
 according to law, and that in its season, as it is given me to speak : 
 therefore 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 inno- 
 cency makes me bold — 
 
 Judge. (Interrupting John Crook ;) It is an evil zeal, 
 
 J. C. No : I am bold in the name of the Lord God Almighty, the 
 everlasting 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 anything that may make for his clearing 
 or advantage.' The judge again interrupted 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, that I may know for what cause I have 
 been six weeks imprisoned ; and do not put me to accuse myself by asking 
 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 oifender; or else why have I been six weeks in prison already? 
 Let me be cleared of my imprisonment, and then I shall 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 neighbors, 
 
1662.] PEOPLE CALLED QUAKERS. 21 
 
 where I have lived, 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 
 allegiance ? 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 delinquent 
 already ; and therefore I desire the judgment of the court in this case,' 
 and that the statute may be read. 
 
 Then they took the statute-book, and consulted together upon it, and 
 one said, 'We are the judges of this land, and do better understand our 
 power than you do, and we do judge we may lawfully do it.' 
 
 J. 0. 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 this place ; for. Vox audita perit, sed 
 liter a scripta manet,* therefore let me hear it read. 
 
 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 refuse ; 
 for your first denial shall be recorded, and then it shall be tendered 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. 0. It is justice I stand for ; let me have justice, in bringing my 
 accuser 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 occasioned 
 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 the 
 
 * Words only spoken are lost ; writing remains. 
 
22 THEIIISTOEYOFTHE [1662. 
 
 Lord God of heaven and earth 'vrill assuredly 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 
 seated, 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 have better con- 
 sidered 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 reason, and 
 whatsoever is contrary to right reason is contrary to law; and therefore 
 if no accuser appears, you ought to acquit me first, and then I shall 
 answer, as I have said, if any new matter appear ; otherwise it is of 
 force, and that our law abhors, and you ought not to take notice of my 
 so being before you : for what is not legally so, is not so ; and therefore I 
 am in the condition, as if I were not before 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 to him : and so the clerk began to read. 
 
 J. C. I desire justice, according to the laws of England ; for you ought 
 first to convict me, concerning the cause of my so long imprisonment ; 
 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 clerk, read on : 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 elaves legum, 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 
 foUoweth : if you will not hear me, nor do me justice, I must appeal to 
 the Lord God of heaven and earth, who is judge of quick and dead ; 
 before whom we must all appear, to give an account of Jhe 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 : ' Mind the fear of the Lord God, that you may 
 do justice, lest you perish in his wrath.' For sometimes the court cried, 
 ' Pull him away,' and then said, ' Bring him again :' and thus they did sev3- 
 ral times, like men in confusion and disorder. 
 
1662.] PEOPLE CALLED QUAKERS. 23 
 
 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 ? 
 
 J. C. I desire to speak a few words in humility and soberness, in re- 
 gard that my estate and liberty lie at stake .: and I am like to be a pre- 
 cedent 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 anything 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 I 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 
 hazard ; and whatever violence is offered 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 guilty.) 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 these 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 anything from henceforth be done to the contrary, it shall be void 
 in law, and holden for error.' And also in the 25th of Edw. 1. 2. and 
 the 3 Car. 1. 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, without 
 due process of law ; and if any judgments are given contrary to Mag. 
 Chart, they are void, 25 Edw. 1. 2. 
 
 Judge. Mr. Crook, you are out of the way, and do not understand 
 the law, though you adore the statute law so much, yet you do not 
 understand it. 
 
 J. C. I 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 
 favors you. And the next thing is, there is no circumstance whatsoever 
 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 aifords 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 
 
24 THEHISTOEYOFTHE [1662. 
 
 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 imprisonment, while I am in a capacity to have the benefit of the 
 law, and not to outlaw me for an oiFence 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, I shall not ; I dare 
 not betray the honesty of my cause, and the honest ones of this nation, 
 whose liberty 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, I am not satisfied in my judgment and conscience, 
 that I ought to plead to a created ofi"ence by you, before I be first acquitted 
 of the cause of my being brought prisoner to your bar ; and therefore it 
 sticks with me to urge this further, viz : That I may see my accusers — 
 (interruption.) 
 
 Judge. The most arrant 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 ? So you 
 ought to say to me, Man, where are thine accusers ? — (Interruption.) 
 
 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 ? If you will not answer, or what you have 
 said, be taken for your answer, as I told you before, you lose the benefit 
 of the law ; and what I tell you, is for your good. 
 
 J. C. What is for good, I 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, unless 
 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 only so, but that you should hasten 
 me so fast into a course, that I should not be able any ways to help 
 myself, by reason of your hasty and fast proceedings against me, to put 
 me out of the king's protection, and the benefit of all law : was ever the 
 like known, or heard of, in a court of justice ? 
 
 Judge. Friend, this is not here in question, whether you are unjustly 
 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- 
 
1662.] PEOPLE CALLED QUAKERS. 25 
 
 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 Justum* 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 case, who said, 'That 
 we who are judges speak upon our oaths, and therefore must deliver our 
 judgments according to our consciences ; and the fault will lie upon us, 
 if it be illegal, and we deliver it for law:' and further said, 'We that are 
 judges must not give our judgmenrts according to policy, or rules of state, 
 nor conveniencies, but only according to 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 imprison- 
 ment 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 legally 
 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 hath 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. 
 
 Here I was interrupted, but might have 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 spoken, (if 
 occasion had been,) anything 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 curiae ; f so saith Cook. 
 
 J. C. The law is built upon right reason, or right reason is the law ; 
 and whatever is contrary to right reason, is contrary to law ; the reason 
 of the law, "being the law itself. I am no lawyer, and my knowledge of 
 
 * To determine by law what is just, 
 t A friend of the court. 
 
26 THEHISTORYOPTHB [1662; 
 
 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 honor, 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 your 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 ? 
 If you will not answer guilty or not guilty, we will record it, and judg- 
 ment shall go against you. Clerk, enter it. 
 
 Recorder. M. Crook, if you will answer, you may plead for yourself: 
 or will you take the oath ? The court takes no notice how you came 
 hither ; what say you ? Will you answer ? 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 pro- 
 cess of law :' so that this speech of the recorder's, savors 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 foundation of another ; 
 and this is my case this day. (Interruption.) 
 
 Judge. Mr. Crook you must not be your own judge ; we are yom- 
 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 emergent 
 occasion whereby 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, 
 
1662.] PEOPLE CALLED QUAKERS. 27 
 
 and so next day, ad infinitum, whel-eby 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. 
 
 J. C. Is this the judgment of the court, that the oath (once) taken by 
 me is sufficient, and ought not to be tendered a second time, without 
 new matter ministered on my part ? 
 
 Judge. Yes ; you making it appear you have (once) taken it. 
 
 J. C. Is this the judgment of the whole court ? For I would not do 
 anything rashly. 
 
 Judges. Yes, it is the judgment of the court ? (To which they all 
 standing 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 it, (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 part ; 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 apparentihus et non existentibus eadem 
 ratio 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 ? 
 
 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 
 England, and now is come in again ; there be many, that have taken it 
 twenty, 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 
 before 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 
 
 * That which doth not appear, is to be judged of as tliat which doth not exist. 
 
28 THEHISTOKYOPTHB [1662. 
 
 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 tendered 
 to me the second time, except I administered new matter on my part 
 that I have not kept it, &c. But no such matter appearing, you ought 
 not to tender it to me the second time, by youx 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.) 
 
 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 my 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 counsellor ; 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 insufSciency, or other exceptions 
 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 indictment will be found against you : will you answer ? 
 We will stay 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 Christian, 
 or as an Englishman. 
 
 Judge. Understand yourself, (but we will not make a bargain with 
 you, said another judge,) you shall have the right done you as an 
 Englishman, 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 up of some things true, and some things false ; my answer 
 therefore is, what is true in the indictment I will not deny, because I 
 make conscience of what I say, and therefore, of what is true, I confess 
 myself 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. I will speak the truth, as before the Lord, as all along I have 
 endeavored 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 ? 
 
1662.] PEOPLE CALLED QUAKERS. 29 
 
 J. C. I must not wrong my conscience, I am not guilty of what is 
 false, as I said before ; what is true, I am guilty of ; what is not 
 true, I am not guilty of that; which is the substance 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 impanneled 
 on purpose, (as was said,) the jury being discharged who were eye- 
 witnesses of what passed between us and the court : and this jury, were 
 divers of them soldiers, 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 be heard a few words, which are these, that we 
 may have liberty till the next quarter sessions to traverse the indictment, 
 it being long and in Latin, and like to be a precedent : and I hope I need 
 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 in the quarter sessions, if one be indicted for a tres- 
 pass, 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 until the next sessions, which is the ordinary practice : which 
 liberty we desire, and we hope it is so reasonable, that it will not be 
 denied, especially upon this occasion, we being like to be made a pre- 
 cedent: 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 surprisal. 
 
 Judge. There is no great matter of law in the case ; it is only matter 
 
30 THBHISTORTOFTHB [1662. 
 
 of fact, whether you have refused to take, the oath or not ; that 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 anything, for the court is resolved to try you now ; there, 
 fore swear the jury, crier. 
 
 J. C. I hope 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 first be 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 crier, 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 crying 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 
 the commands of the court so various to the ofiicers, 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 
 furthest bar where the felons used to stand ; which we were forced into 
 accordingly. And in this hurly-burly 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 hear 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 his 
 fear, that they also might be acquainted with God, &c. 
 
 Judge. Stop his mouth, executioner. (Which was accordingly done.) 
 
 Prisoners. Then we cried out. Will you not give us leave to speak for 
 ourselves ? We except against some of the jury, as being our enemies, 
 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 warrant, 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 
 
1662.] PEOPLE CALLED QUAKERS. 31 
 
 been sworn jurymen. Jury, go together ; that which you have to find, 
 is whether they have refused to take the oath, or not, which hath been 
 sworn before you that they did refuse : you need not go from the bar. 
 And like words said the recorder and others, there being a confusion 
 and noise in the court, many speaking together. 
 
 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 practice, what the 
 chief judge had said the day before, viz.. That if we had liberty to speak, 
 we should make ourselves famous and them odious,) crying again, ' Stop 
 their mouths, executioner ;' which was done accordingly with a dirty 
 cloth, and he also endeavored 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.' 
 
 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 practice 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 confusion. 
 
 J. C. You might as well have caused us to have been murdered before 
 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 
 our lives at the bar, as to command us thus to be abused, and to have 
 our mouths stopped : was ever the like known ? Let the righteous God 
 judge between us. Will you hear me ? 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- 
 
82 THBHISTOKTOI'THE L^^^^^ 
 
 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 England 
 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, Summum jus est summa injuria ;* therefore 
 I hope your practice will make it good, that it is a merciful law ; and not 
 to execute summum jus, ^o., upon me, and thereby condemn yourselves 
 out of your own mouths. 
 
 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 conscience : 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 something to say, 
 and that is, it is a tender thing, and we have known what it is to offend 
 it ; and therefore we dare not break Christ's commands, who hath said, 
 Swear 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 supposed to give in the verdict, 
 according to his order ; for they were fit for his purpose, as it seems, 
 they beginning to lay their heads together, before we had spoken any- 
 thing to them, only upon his words. 
 
 Judge. Crier, make silence 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 refusing to take the oath of allegiance ; for 
 which you do incur a premunire, which is the forfeiture of all your real 
 estates during life, and your personal estates for ever ; and you to he 
 out of the king's protection, 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. Crook found 
 opportunity to make a narrative of the whole trial, which was 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 was exposed to public view, when this trial 
 
 * The extreme of the law is extreme injustice. 
 
16G2.] PEOPLE CALLED QUAKERS. 33 
 
 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 bishops, who were inclined to promote the extirpation of 
 the Quakers, that there seemed no human help. J. Crook showed also 
 circumstantially, how in many cases of the 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 administered 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 to 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 a copy of the indictment, with some notes and observations 
 on the same ; whereby it may appear, 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 own defence ; 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., by 
 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 civitat. London, apud 
 Guihald. ejusdem civitat. die Mercurij scilt. vicesimo quinto die Junij anno 
 regni d'ni. n'ri. Caroli sc'di Dei gra. Anglix, Scot' Franc, & Mibernice 
 Regis Pidei defensor. &c., quarto decimo, coram Job. Frederick milite, majore 
 civitaie. London. Thoma Adams milite & haronet, Rico' Brown milite & 
 baronet, & Thoma Alcyn milite & haronet, aldr'is d'ce civitat. ac al. socii, auis 
 justice, d'ci. d'ni regis ad pacem in civitat. prced. conservand. Necnon ad 
 diver's felon, transgr. dh al malef'ca infra eandem civitat. perpetrat. audiend. 
 & terminand. assign, scssio. ista pads adjornat. fuit. per prcefat. Justic. dc'i 
 d'ni regis ib'm usq ; diem Jovis scilt. vi<-esim. sext. diem ejusdem mensis Junij 
 anno supradicto ad horam septimam ante merid. ejusdem diet apud jusficehall 
 in le Old Bailey in paroch. sci. Sepulchri in warda de Farringdon extra 
 London, prced. tenend. coram prmf at justic. & al. sociis suis. ad faciend. ulte- 
 riusprout. cur. con. &c. Ac ad eundem diem, Jovis. vicedmum sextum diem 
 Junii anno quarto decimo supradicto general, quarterial. se.s.sio ista pads tent, 
 fuit pro civitat. London, prced. per adjornament. prmd. aput jmiicehall 
 prod, in paroch & ward, prced. coram j^rcefat. Johe Frederick milite, majore 
 civitat. London. Thoma Adams milite & baronet. Ricardo Brown milUe & 
 baronet, & Thoma Aleyn milite & baronet, aldr'is d'ce civitat ac Willo Wilde 
 milite & haronet, uno scrivien d'ci. d'ni regis ad legem ac recordator. civitat. 
 prced. ac. al. sociis suis justic. d'ci d'ni regis ad pacem in civitat. praid. conser- 
 vand. Nfcnnn ad divers, felon, transgr. & al maUfaca: infra, eandem civitat. 
 perpetrat. nudimd. & terminand. assign. Ac ud tunc & ibm. prced. general. 
 
 Vol. II. — 3 
 
34 TEEHISTORYOFTHB [1662, 
 
 guarterial. sessio pads pr»d. ulterhis adj'ornat. fuit per prxfat. justic. usque 
 diem veneris, scilt. uicesim septem. diem. dci. mensis Junii, anno quarto decimo 
 supradicto, ad horam septimam ante merid. ejusdem diei apud justiceliall preed. 
 ill parochia & wardapraed. tenend. coram praeft. justic. & alsociis suisadfae/r 
 end. ulterius. prout cur. con. Ac superiende ad i^tam, eandem general, quarterial. 
 session. pads tent. pro civitat. London, per adjornament. prsed. apud justicehall 
 praed. in paroch. & warda prsed. dco. die veneris vicesinio septimo die Junii, 
 anno quarto decimo superadicto coram praefat. Johe Frederick milite, majore 
 dvitat. London.' Thoma Adams milite & baronet, Rico' Brown milite & baronet, 
 Rico' Chiverton armigero,* Thoma Aleyn milite & baronet, aldr'is d'ce dvitat. ac. 
 Willo' Wilde milite & baronet, uno. scriven. d'd. d'ni regis ad legem ac recordator. 
 ejusdem, dvitat. ac al sociis suis justic. d'd d'ni regis ad pacem in dvitat. praed. 
 conservand. Necnon ad divers, felon, transgr. & al. malef'ca infra eand. dvi- 
 tat. perpetraL audiend. & terminand, assign, in aperta general, quarterial. 
 session, praed. praefat. justiciar, pads ult no'iat. existentes major pars justic. 
 pads ipsius d'ni regis infra d'cam dvitat. London, ad tunc scilt. d'co. vicesimo 
 septimo die Junii anno quarto decimo saprad'co. apud d'cam paroch. sd Sepul- 
 chri in warda, de Farringdon extra. London, praed. presen. existend. obtuler. 
 (Anglice die tender) Johi Crook nuper de London, generoso Johi Bolton, nuper 
 de Londoii, aurifabro, & Isaac Gray nuper de London, generoso & eor. cnilibt 
 separatim per se, (ad tunc existen. et cuilbt. eor. existen. ultra setat. octodecim 
 annor.')'f Jurament, content, in quodam Actu in Parliament. D'ni Jacobi nupre 
 regis Anglite tent. per. prorogationem.\apud Westm. in com. Middles, quinto die 
 Novembris Anno Regni sui Angliae Franc, et Hibernise tertio, et Sootise tri- 
 cesimo nono nuper edit, et pro vis in his Anglicanis verbis sequen. viz. I § do 
 truly and sincerely acknowledge, profess, testify, and declare in my conscience, 
 before God and the world, that our sovereign lord king Charles the Second 1| 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 depose the king, or to dispose of any of his majesty's kingdoms 
 or dominions, or to authorize anj' foreign prince to invade or annoy him or his 
 countries, or to discharge any of his subjects of 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 majesty's royal person, 
 state or government, or to any of his majesty's subjects, within his majesty's 
 dominions. Also, I do swear from my heart, that notwithstanding any declara- 
 tion, or sentence of excommunication, or deprivation, made or granted, or to be 
 made or granted by the pope, or his 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 
 
 *This is error, for R. C. arm. was not before named. 
 
 t This is error, because, it is not said, ' Et subditi d'ni regia.' 
 
 t Tliis 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 mutandis,' of the name of king Charlei 
 the Second, instead of king James, who is only named in the act. This is error it is not 
 ;igreeable 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 affe<'.tcd, 
 &c., and not the subjects of his majesty's heirs and successors. 
 
1662.] PEOPLE CALLED QUAKERS. 35 
 
 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 conspiracies and 
 attempts whatsoever, which shall be maie against his or their persons, their 
 crown and dignity, by reason or color of any such sentence or declaration, 
 otherwise; and will do my best endeavors to disclose and make known unto his 
 majesty, his heirs and successors, all treasons and traitorous 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 here- 
 tical, this damnable doctrine and position, that princes which be excommuni- 
 cated 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 acknowledge by good and full 
 authority to be lawfully ministered unto me, and do renounce all pai'dons and 
 dispensations to the contrary. And all these things T do plainly and sincerely 
 acknowledge and swear according 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, upon the true faith of a Christian. So help me God. Ac ad pre/at. 
 justic. pads ult. no'iat '\ ad tunc | scilt. d'co. vicesimo septimo die Junii anno 
 quarto decimo supradicto apud paroch. et ward, prsed. in d'ca § quarterial 
 session, pads praed. cosdem Joh'em Crooke, Joh'em Bolton, e< Isaacum Gray, 
 ct eor. quemlibt. separatam per se requisiver. adjurament. illud super, sacrosco. 
 Dei Evangel, capiend. quodq. ; iidem, Johes Crooke, Johes Bolton, et Isaacus 
 Gray, jurament. prsed. sic per pr. noi' at justic. pacts ejusdem Johi Crooke, 
 Johi Bolton, et Isaaco Gray, ut praefectur ohlat. et requisit. adtunc et ibm. obsti- 
 nate et pertinaciter cape, recusaver. et quiliht. eor. recusavit.\\ In malum ex- 
 emplum omniu. aJior. deli, d'ni regis nunc fidel. subdit. Et in contempt, d'id. 
 d'ni. regis nunc legumq ; suar. contra formam statut. praed. Ac contra pacem 
 d'ci. d'ni regis nunc coron. et dignitat. suas, dsc. 
 
 WILD. 
 
 Any Englishman that understands Latin, may, notwithstanding the 
 abbreviations, indifferently 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, Pasche 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 in- 
 quire one day, and the same day determine ; no more can the justices of 
 
 * (My) not in the statute. 
 
 t Ad pacem conaenand. nee nan, Sjd., left out 
 
 X Et ibidem, \s left out. 
 
 ^ Generalis, left out. 
 
 fl Contra debitam quoadlibet eor. Legeanciam, ought here to be inserted; for if he be not 
 a natural subject, the oath is not to be tendered to him. Immediately aftei the tender to 
 J. C. J. B. and J. G. though they be termed, eub ditos dci: end: Re. 
 
36 THEHISTOKYOFTHE [1632. 
 
 tke peace, &c. But the justices of jail delivery, and justices in Eyre, 
 may well do it : El. 8. Keyleway'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 
 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 defen- 
 dant had fifteen days' time, or more, (if he prayed it,) to consider of his 
 answer. 
 
 With this agrees Britton, fo. 1.0. b. 
 
 Fortesque in libra de lauhid, legum Anglise. 
 
 Mirror of Justice, cap. 4. sect. 7. 
 
 The statute of 28 Edw. 1. 9. provides that inquests shall be of the 
 next neighbors, 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- 
 vored to root out the Quakers, if possible ; for the effecting of which, 
 alderman Richard Brown did whatever he could, continually letting 
 loose the reins of his exorbitant malice, without regarding whether that 
 which he was bent against, was really punishable, or not, whereof 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 laboring man, on a Seventh day of the week, 
 late at night, to mend a pair of shoes for him, that he might have them 
 again in the morning, because he had no other to wear. The cobbler, to 
 accommodate the man, sat 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 chamber ; but an 
 envious neighbor informed against him for working on a Sunday ; where- 
 upon he was had before the said R. Brown, who committed him to 
 Bridewell, to J)e kept there to hard labor. And he refusing to beat 
 hemp, as being fully persuaded that he had not deserved such a punish- 
 ment, was cruelly whipped, but he bore it with great constancy, and not 
 yielding, he was turned up among those of his society, who were impris- 
 oned 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 
 
1662.] PEOPLE CALLED QUAKERS. 37 
 
 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 pillar, to 
 which they fastened their hammocks at one end, and to the opposite wall 
 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 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 to 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, where 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, when 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 com- 
 plain ? since the keepers, as well as others, were for vexing and oppress- 
 ing 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, ' That 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 with 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?' 'I was 
 taken at a meeting,' said he. ' But what business had you there,' said the 
 sheriff. ' 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 ; ' for I 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 
 
38 THE HISTORY OF THE [1662. 
 
 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 manner 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 Hubber- 
 thorn, who some time <<before, as hath been related, had a conference 
 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 haled from the meeting, bearing the name of 
 the Bull and Mouth, and brought before alderman Richard Brown, who 
 with his own hands pulled down his hat upon his head with such violence, 
 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 anything 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, and 
 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 life, in the evening, and so entered with happiness into 
 eternity. 
 
1662.] PEOPLE CALLED QUAKERS. 39 
 
 CHAPTER XIV. 
 1662-1664. 
 
 Sickness and death of E. Burrough — Testimony of F, Howgill concerning- E. Burrough— • 
 
 Sickness and death of Wm. Ames — Letter of G. Fox on the death of E. Burrough 
 
 Geo. Fox answers the question, 'Who made the devil?' — Fanatic hunting — Awful death 
 of Colonel Robinson — Geo. Fox and Colonel Kirby — Arrest of G. Fox — Long exami- 
 nation — Cruel persecution at Colchester — Giles Barnardiston — Proceedings against 
 Friends at Worcester — Narrative of the change of Thos. Lurting from a fighting Sailor 
 to a peaceful Quaker — Turkish Pirates — Quaker Slaves at Algiers — The Author's Mother 
 visits England — Account of Stephen Crisp — Muggleton and Reeves — Case of Oliver 
 Atherton. 
 
 I NOW come 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 gospel 
 ■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 London, 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 
 soldiers, and had before alderman Richard Brown, and committed to 
 Newgate. 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 
 
40 THE HISTORY OF THE [1662. 
 
 tis 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, Lord, hath been given up to do thy 
 will. I have preached the gospel freely in this city, and have often 
 given up my life for the gospel's sake ; and now, Lord, rip open my 
 heart, and see if it be not right 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 life I feel justifies me.' Another day he was thus 
 heard in prayer to 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 peace, and love 
 one another.' And at another time he said, "The Lord taketh the 
 righteous from the evil to come." And praying for his enemies and 
 persecutors, he said, ' Lord, forgive Richard Brown, if he may be 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 centered into its own being 
 with God ; and this form of person must return 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 nineteenth 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 Kendal in 
 Westmoreland, afforded. Insomuch, that though he was not skilful in 
 languages, yet he had the tongue 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 
 
1662.] PEOPLE CALLED QUAKBES. 41 
 
 made a wrong reckoning. Francis Howgill then gave forth a kind of 
 epicedium, which, though in prose, yet was not void of poetical expres- 
 sions, and was as foUoweth : 
 
 ' Shall days, or months, or years, wear out thy name, as though thou 
 hadst 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 ? 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 candle ? 
 
 nay ! Thou hast penetrated the hearts of many, and the memorial of 
 the just shall live forever ; and be had in renown among the children 
 of men forever : for thou hast turned many to righteousness, and shalt 
 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 be seen no more in mutability ; 
 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 the 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 ? (Oh nay ! 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. 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 cry as 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 
 
 1 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 Gilboa? 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- 
 
42 THEHISTOETOFTHB [1662. 
 
 comb. Thou shalt be recorded amongst tbe valiants of Israel, -who 
 attained to the first degree, through the power of the Lord, that wrought 
 mightily in thee in thy day, and wast worthy of double honor, 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. 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 valor have encountered with, while many despised 
 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 
 hewed in thy day, which was not fit for the building of God's house. 
 Oh, thou prophet of the Lord, thou shalt for ever be recorded in the 
 Lamb's book of life, among the Lord's worthies, 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 to stand 
 with the Lamb upon mount Zion, 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 art at 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 witnessed the old things done away, and there 
 was no curse, but blessings were poured upon thy head 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 ia 
 that, for the gospel-sake, (though a youth,) in thy time, than many besides :' 
 but now thou art 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 ? Nay : and to seal the 
 testimony committed unto thee with thy blood, 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 ever more in the everlasting light ; which 
 
1662.] PEOPLE CALLED QUAKERS. 43 
 
 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 subject to mutation and change ; 
 and thy life shall enter into others, to testify 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 sublime expressions, F. Howgill lamented his endeared 
 friend E. Burrough. 
 
 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 suf- 
 fered so much hardship in Bridewell, in 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 the Baptists and Collegians, 
 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 disputa- 
 tions and will worship, to be out of the way of the Lord. And in this 
 behalf 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 
 became a closer 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- 
 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 endeavored to avoid the committing of sins, yet 
 he found that root 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 sometimes, 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 convjnceth 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 wholesome ; and thus walking with great circum- 
 spection and fear before the Lord, he found that by giving diligent heed 
 
44 THEHISTORYOFTHE [1663. 
 
 to that -which inwardly reproved and condemned him of evil, he came to he 
 delivered therefrom, 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 chose 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 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 which, 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 
 convinced of the truth that was declared. But when he intended to 
 depart 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 
 before him, he asked, where was G. Fox ? which was he ? To which 
 G. Fox answered, 'I am the man.' The captain being somewhat 
 surprised, said, ' I will secure you among the soldiers :' yet he carried 
 himself 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 jailor's house. And 
 after a while the mayor of the town, with the said captain and the 
 lieutenant, who were justices, came and examined G. Fox, asking, why 
 ne 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 
 
1663.] PEOPLE CALLED QUAKERS. 45 
 
 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 against 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 that George said,- he knew no such law ; since they 
 had said, there was a law made only against the Quakers' meetings : 
 whereas the act had the appearance of being made against plotters, and 
 enemies 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 at the time of the in- 
 surrection? And he said, 'Yes,' but that he was released by the king's 
 own command. At length they demanded bond for his appearance at 
 the sessions, and would have had him promise to come thither no more. 
 But he refused the one as well as the other. Yet they behaved them- 
 selves moderately, and told him, and Thomas Briggs, and the Others, 
 ' Ye shall see we are civil to you, for it is the mayor's pleasure 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 sometimes 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 
 propounded 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 by departing 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 
 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 recovered 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 convinced; 
 
46 THEHISTORTOFTHB [1663. 
 
 for he opened to the auditory, the state of the church in the primitire 
 times, and the state of the church in the wilderness, as also the state of 
 the false church that was got up since : next he showed that the ever- 
 lasting gospel was now preached again, over the head of the whore, 
 beast, anti-christ, and the false prophets, which were got up since the 
 apostle's 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 ever- 
 lasting 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, called Nicholas Jose, 
 who preached among them, having three years before been convinced 
 there by the ministry of Gr. 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 
 allowed them, by the favor of the jailor, to come home sometimes, to 
 visit their wives and children, he made complaint thereof to the judge 
 at the assizes, against the jailor; who thereupon was fined a hundred 
 marks by judge Keeling. Not long after the assizes, Robinson sent to 
 a neighbouring justice, desiring he would go with him a fanatic hunting, 
 (meaning the disturbing of Quakers' meetings.) On- the day that he 
 mtended 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 little 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 this 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,' 
 
1663.] PEOPLE CALLED QUAKERS. 47 
 
 that they were forced to kill him by shoe ting. This was the issue of 
 Robinson's mischievous intent to go a fanatic hunting. I remember that 
 in my youth I heard with astonishment the relation of this accident from 
 William Caton, who by a letter from England had received intelligence 
 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, whence passing through Warwickshire and Derbyshire, 
 fee came to York. Here he heard of a plot, which made him write a 
 paper to his friends, wherein he admonished them to be cautious, and not 
 it all to meddle with such bustlings. And travelling towards 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 anything 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 must not keep great meetings at her house ; for they 
 meet contrary to the act.' G. Fox told him, ' That act does not take 
 aold on us, but on such as meet to plot and contrive, and to raise 
 msurrections 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 himself up 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 parlor. 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 
 propound 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 ; 
 
48 THEHISTORYOFTHE [1663. 
 
 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 
 Atkinson, one of his friends, as a witness against him, for some words 
 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 
 Preston asked him, whether he had a hand in the Battledore ? (being a 
 folio book already mentioned.) ' Yes,' said G. Fox. He then asked 
 him whether he understood languages ? 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 ?' The other, instead of answering this question, said ' You are a 
 rebel and a traitor.' G. Fox perceiving this Middleton to be an envious 
 man, asked him whom he spoke to ? or whom he called a rebel ? The 
 other having been silent a while, said at last, ' I 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 dungeon 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 0. 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 ? 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 anything of it in the south ; and that 
 he knew none of them that were in it. Then they asked him, ' Why 
 would you write against it, if you did not know some that were in it?' 
 ' My reason was,' answered he, ' because ye are so forward to mash the 
 innocent 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, 
 Cumberland, 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 he in 
 print by this time.' Then said one of them, ' 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 
 
1663.] PEOPLE CALLED QUAKERS. 49 
 
 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. Pox, 'we 
 cannot swear at all, because Christ and his apostles have forbidden it.' 
 Now some of these that sat 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 
 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 
 kill 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 all 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 peace, 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 and 
 Rawlinson, 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 honor I give to 
 magistrates : for the true honor is from above ; and I hope it is not the 
 hat which ye look upon to be the honor.' To which the chairman said, 
 ' We look for the hat too. Wherein do you show your respect to magis- 
 trates, 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 
 
 Vol. TL — 4 
 
50 THEHISTOEYOFTHE [1663. 
 
 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 alle- 
 giance and supremacy to him. 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 ? 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 com- 
 manded 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 
 swearing even to them that were Jews, and had the law of God. Now, 
 after much other discourse, the jailor 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 committed for refusing to swear, he said to those 
 on the bench, and all the people, ' Take notice that I suffer for the 
 doctrine 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 mentioned, 
 whereby a penalty was laid on all such who should say, it was unlawful 
 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-natured, 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. 
 
 Whilst 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 
 
1663.] PEOPLE CALLED QUAKERS. 51 
 
 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 him there to keep them out. Now though they knew he was no 
 officer, nor had any warrant, yet they made no resistance, but continii- 
 ing in the street, thus kept their meeting in a peaceable manner, being 
 not free for conscience-sake to leave off their public 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 armor, with swords, carbines, and 
 pistols, crying, ' What a devil do ye here ?' 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 
 a hundred blows, and were beaten so black and blue, that their limbs 
 lost their natural strength. One there was whom a trooper 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 con- 
 tinued 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 alive. 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 world ; among others one Giles 
 Barnadiston, who having spent six years in the university, in the study 
 
52 THEHISTOKYOFTHB [1663. 
 
 of human literature, afterwards came to be a colonel ; but in process of 
 time, having heard G. Fox the younger, preach, he was so entirely 
 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 Fromantle, a merchant, with whom I was well acquainted, 
 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 protect him from the 
 blows with the hazard of her own body, as she herself 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 no less than twelve such bloody 
 blows on several parts of her body ; and another woman was pierced in 
 her loins with such a spiked club. An ancient 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, pitying 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 barbarity continued, till the persecutors 
 seemed to be more wearied out than the persecuted, who seemed to grow 
 valiant in these sore tribulations, how grievous soever. A great promoter 
 of this furious violence 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 prisoners 
 at Worcester, before the judges Hyde 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 kept so 
 long in prison ; they were answered with the question, whether they 
 would take the oath of allegiance. And endeavors 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 
 
1663.] PEOPLE CALLED QUAKERS. 53 
 
 3aid, 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 meeting, yet if they 
 did but believe that the prisoners had kept a meeting for religious worship, 
 it was sufficient for them to approve the indictment. 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, 
 judging 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 Eobert Smith, at such time as the evidence declared 
 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 satisfaction 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.' Then Smith was led away, and afterwards, when 
 an indictment for his refusing the oath was drawn up, he was brought into 
 the court again, and asked, whether he would answer to the indictment, or 
 no ; and the reasons he gave not being accepted, the judge said, before 
 Smith had done speaking, ' This is your sentence, and the judgment of 
 the court : 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 life.' 
 To this Robert said with a composed mind, ' The Lord hath given, and 
 if he sufiers it to be taken away, his will be done.' Thus Robert Smith 
 sufiered, with many more of his friends, there and elsewhere : all which 
 I believe my life-time would not be sufficient to describe circumstantially. 
 
54 THEHISTORYOFTHB [1663 
 
 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 sin- 
 gular cases of the chief actor of the fact I am going to describe. 
 
 His name 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 vice-admiral of the Spanish 
 galleons, and this being done, he with seven men was sent with a pinnace 
 to set three galleons in the bay on fire ; which order he executed, by 
 setting one of them on fire, which burnt the other two. But returning, 
 and passing by a breast^work, they received a volley of small shot, by 
 which two men, close to one of whom Thomas sat, were killed, and a 
 third was shot in the 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 guns ; and when they came directly over against the 
 castle, the guns were fired, and a shot cut the bolt-rope a little above 
 Thomas' head, 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 among 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 convince- 
 ment ; 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 silence, which being 
 seen by others of the ship, their number increased ; but this troubled 
 the captain exceedingly, and the priest grew not a little angry, and said 
 to our boatswain, ' 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 
 BO furious, that in a bigoted zeal he fell to beating and abusing these 
 men, when religiously met together. But this was not the way to have 
 a quiet and sedate mind ; for 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 he 
 clearly saw what a fellow the priest was : for when Thomas could no 
 longer abuse the said people, then he was not accounted by him either 
 an honest man or a good Christian. Now being under condemnation 
 because of his outgoings, he made many promises to the Lord ; but 
 these being made in his own will, were of little effect. Yet by the 
 grace of God it was shown him, that since he did not perform these 
 
1663.] PEOPLE CALLED QUAKERS. 55 
 
 promises, ne could not be benefited thereby, whicb 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 only looking upon him, he 
 durst not touch any of those whom he intended to have abused. In this 
 state, feeling no peace in his mind, 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 became 
 pleasant to him, because thereby his heart was tendered and broken : in 
 which state he could not forbear sometimes to cry out, 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 England^ 
 Now it fell to his share to be mocked and ridiculed; but he endeavored 
 to be fully given up, if he might but have peace in his conscience 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 
 shown 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 abusing, 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 off from the said people. But when 
 the Lord made him mindful of his manifold preservations and deliver- 
 ances, it mollified his heart, so that at length he came to this resolution, 
 'whether Quaker or no Quaker, I am for peace with God.' Yet it cost 
 him many a bitter sigh, and many a sorrowful tear, before he could come 
 to a full resignation. But the inward reproofs of the Lord, attended with 
 judgments, followed him so close, that he could no longer forbear, but 
 gave up. And then he took opportunity to discover his heart to his 
 friend Roger Dennis, who spoke so to the purpose, that he had great 
 satisfaction. But not long after temptations assaulted 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 grew 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 number ; but it being reported that he was 
 among the Quakers, many of the company left their worship to see him ; 
 and they made a great noise. When the worship was over, the captain 
 asked the reason of that noise ; and it was told him, that Thomas was 
 amongst the Quakers; on which he sent for him, there being several 
 ofiRcers also present; but the first that 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.' And the captain endeavored to 
 prove from the bible, the Quakers were no Christians. Thomas in the 
 
56 TIIEDISTOEYOFTHE [1663, 
 
 meanwhile was still and quiet ; and the others seeing they could not 
 prevail 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 that going 
 to his friends, he said to them, ' When I went to the captain, I was scarce 
 half a Quaker ; but by their lies 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, 
 some 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 were none aboard that would abuse the Quakers, though 
 much tried by the captain ; for 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. At length there was a sickness on board 
 the ship, which swept away above forty in a short time ; and most of 
 those 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, ' carry me to the 
 Quakers, for they take great care one of another, and they will take some 
 Bare of me also.' This visitation in the ship, changed the captain so 
 much, that he was very kind to Thomas, and often sent him part of what 
 he had. Thomas seeing him in such a good humor, desired of him to 
 have the cabin he lay in before his change, which request was granted ; 
 for none were willing to lie therein, because 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 well pleased with him, that when 
 something was to be done, he would often say, ' 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 desperate attempts they received no hurt, though 
 ■several others were killed and wounded ; and they behaved themselves 
 so valiantly, that their captain would say to other captains, that he cared 
 not if all his men were Quakers, for tlicy were the hardiest men in his 
 ship. But though this was a time of liberty, yet Thomas looked upon it 
 as a forerunner of further exercise ; for he saw what was done in pre- 
 tended 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 
 eastle, and batter it ; which they did ; and one corner of the castle play-. 
 
1668.] PEOPLE CALLED QUAKERS. 57 
 
 ing some shot into their 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, he 
 levelled the guns, but said, ' Fire not, till I go out to see where the shot 
 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 
 killest a man ?' This struck him as a thunderbolt, and He that can turn 
 all men's hearts, at his pleasure, changed his in a minute's time to that 
 degree, that whereas, just before, he bent all his strength to kill men, he 
 now found in himself no will thereto, though it were to gain the world ; 
 for he presently perceived it was from the Lord ; and then putting on 
 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 ac- 
 count 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 inquired 
 their judgment concerning 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 to-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 in 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 
 Thomas not a little. Some time after, one of Thomas' 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 guts.' ' Then,' 
 said the other, 'thou wilt be a man-slayer, and guilty of shedding blood:' 
 for which the captain, (who was a Baptist preacher,) 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 1656,) being at Leghorn, they were 
 ordered to go a cruising ; and one morning spied a great ship bearing 
 down 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 he prayed to the Lord very 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 them 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 such as were of 
 
58 THEHISTOKTOFTHE [1663. 
 
 his faith ; to which he added, ' I lay not this as an injunction upon any 
 one, but leave you all to the Lord :' moreover he said, ' I must tell yoa, 
 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 not 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 his 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 lieutenant 
 then going to the captain, made the worst of it, saying, ' Yonder the 
 Quakers are all together ; and I do not know but they will mutiny ; and 
 one says he cannot fight.' The captain having asked his name, came 
 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 brought him, he drew with great fury. No sooner was this done, 
 but the word of the Lord, (as Thomas 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, that he quivered 
 and shook, though he endeavored to stop it, fearing they should think he 
 was afraid, which he was not ; for turning his head over his shoulder lie 
 said to his friend Roger, 'I must go to the captain.' To which he 
 returned, 'Be well satisfied in what thou doest.' And Thomas replied, 
 there was a necessity upon him. Then seeing the captain coming on 
 with his drawn sword, he fixed his eye with great seriousness 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 Thomas, to excuse his 
 anger, it having been in his passion. To which Thomas' answer was, 
 that he had 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 safely, home. 
 
 Now leaving men-of-war, he afterwards went to sea in a merchantman', 
 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 had eaten of their victuals, it 
 would have gone the harder with him ; since he scrupled to do any • 
 
1663.] PEOPLE CALLED QUAKERS. 59 
 
 shipwbrk, tliough it did not belong to fighting : for lie 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 met 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 ; but one of the men saying, that he 
 was a Quaker, the captain, who with his boat was come aboard, said 
 in a scoiSug manner to him, ' Thou art no Quaker, for if thou wast a 
 Quaker, thou shouldst be 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 with sweat ; and being a little time 
 silent, said at length to the captain, ' I perceive thou hast 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 first that ever I heard 
 blame them for working.' At this the captain said, ' Turn him away, 
 he is a Quaker.' But a little after he cried, ' Pull him again, he is no 
 Quaker;' and said to Thomas, '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 
 accessory to their deaths as we ? Answer me.' Thomas not presently 
 answering, 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 well 
 may I you, who pretend to be my friends.' To which the captain 
 replied, ' Turn him away, he is a Quaker :' and thus that storm ceased. 
 
 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 entered, the 
 captain began to curse the Quakers, and swore, that if he did not hang 
 Thomas, he would carry, him to the diike of York, and he would. But 
 Thomas said very liti,]^;, and felt himself kept by the Lord from fear. 
 And when the captain had tired himself with scolding and railing, ho 
 said more mildly, ' What, dost thou say nothing for thyself?' To which 
 Thomas answered, ' Thou sayost 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, notwithstanding his haughti- 
 ness, 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 captain said, ' Is the Quaker 
 there?' To which Thomas having answered, 'Yes,' the captain said, 'I 
 
60 THEIIISTORYOFTHE [1663. 
 
 cannot sleep, thou must go on shore.' Thomas 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, re-took 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 
 society 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 endeavored to escape ; but, by carrying over-much sail, some of their 
 materials gave way, by wliich means the Turks came up with them, and 
 commanded the master oil 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 on 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 the English 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 deliver- 
 ances, 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 them- 
 selves civilly : then he showed them all the parts of the vessel, and what 
 she was laden with. 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 and favorable to them. And having taken some small 
 matter of the lading, 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 four that 
 were in the Turks' 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, I should 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 
 
1663.] PEOPLE CALLED QUAKERS. 61 
 
 they had seen opportunity. In the meanwhile the mate's earnest desire 
 to the Lord was, that he would put it into the hearts of the Turks, to 
 send the master and the four others back. And his desire was answered ; 
 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, endea- 
 vored 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 agree. Now the mate, to answer the seamen, 
 who blamed his behavior, 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 delivery, 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 English without 
 arms. Now these being all together, except the master, he said to them, 
 'What if we should overcome the Turks, and go to Majorca.' At 
 which they were 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 troubled, 
 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 ho would have them.' 'Well,' 
 said he, 'if the Turks bid you do anything, 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 be thought 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 questioned 
 not but to do it, without shedding one drop of blood ; and besides, he 
 would rather have gone to Algiers, than to kill one Turk. Speaking 
 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 anything. 
 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, which was what the mate aimed at 
 
62 THEHISTOKTOFTHE [1663, 
 
 The second night after, the captain of the Turks, and one of his company, 
 being gone to sleep in the cabin with the master, the mate persuaded one 
 to lie in his cabin, and about an hour after another in another 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 deck, we will keep them so, and go for Majorca. And having 
 ordered some to keep the doors, they steered their course to Majorca, 
 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 thereof 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 they 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 the sudden change, and how they had overcome the 
 Turks. Which when he understood, he told their captain, that the vessel 
 was now no more in their possession, but in his again ; and that they 
 were going for Majorca. At this unexpected news the captain wept, 
 and 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 the 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 having 
 done his business, returned on board, not taking license, lest 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, lest the Spaniards should come and take away the 
 Turks. But he broke his promise, and would have had two or three of 
 the Turks, to have brought them to England. His design then being 
 seen, his demand was denied ; and seeing he could not prevail, 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, for they hoped to send them 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 
 
1663.] PEOPLE CALLED QUAKERS, 63 
 
 of this, who then threatened to take away the Turks. 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 from us.' To this the 
 Turks, as one may easily guess, were very ready, and so they quickly 
 got out to sea : and the English, to save the Turks, put themselves to 
 the hazard of heing overcome again ; for they continued hovering seve- 
 ral days, because they would not put into any port of Spain, for fear of 
 losing the Turks : to whom they gave liberty for four or five days, 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 sailed 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, so as to be quiet. 
 
 But on the ninth day, being all upon deck, when none of the English 
 were there but the master, his mate, and the man at the helm, they began 
 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 ton lusty men, and he but a little man. This thought struck 
 him with terror ; but recollecting himself, and taking heart, he stamped 
 witli his foot and the 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 Imrt the Turks, and said, 'I will lay hold on their captain:' which 
 he did, for having heard them threaten the master, he stepped 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 come with the other half. In 
 this great strait the mate said to the master, if he would let him have 
 
64 . THEHISTOliTOFTHB [1663. 
 
 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 dropped on 
 both sides. Yet the mate taking courage, said to the master, ' I believe 
 the Lord will preserve me, for I have nothing but good-will in venturing 
 my life, and I have not the least fear upon me ; but trust that all 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 anything 
 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 possibly 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 with 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 in- 
 creasing, 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 sit 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; 
 
1663.] PEOPLE CALLED QUAKERS. 65 
 
 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, well 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 thein all their arms on shore, being unwilling to keep anything 
 of 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 she was coming up the Thames, 
 the king, with the duke of York, and several 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 hold- 
 ing 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 I have 
 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 
 indecent behavior, and unreasonable dealings, showing them from their 
 Alcoran that this displeased God, and that Mahomet had given them 
 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, without being made slaves : by which the 
 lN[ahometans might see what kind of Christians the Quakers were, viz.. 
 
 Vol. IL — 5 
 
63 THEHISTORYOPTHB [1663 
 
 such as showed eifectually that they loved their enemies, according to 
 the doctrine of their supreme law-giver, 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 
 masters, that they were suffered to go loose through the town, without 
 being 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, but 
 hearing from their slaves that they reverently adored and worshipped the 
 living Grod, 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 name of Quakers came to be known at 
 Algiers, as a people that might be trusted beyond others. 
 
 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 
 whom was Judith Zinspenuing, 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 feeling 
 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 interpreter ; 
 but he, though an honest man, was not very fit for that service, yet 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 some 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 London. After her departure, he staying behind, 
 travelled through E:isex, Warwickshire, Staffordshire, Derbyshire, Not- 
 tinghamshire, and Yorkshire ; 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 prisoner. 
 
 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 tempestuous ; 
 which made Caton advise the master to-return; but he thinking the 
 
] 663.] PEOPLE CALLED QTJAKBES. 6T 
 
 weatlier would soon change, was unwilling to do so ; yet it fell out 
 otlicrwise, for a violent storm arose, by which the ship was so exceed- 
 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 pumping ; 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 possible ; 
 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 to 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 supplication 
 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 contrary, 
 the master resolved to enter Yarmouth, where Caton met with another 
 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 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 Holland. 
 
 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 will 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 impression upon his mind, when he 
 considered how they 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 
 Ihis life, this seemed to him a great error. And therefore, when James 
 Parnel came to Colchester, he armed himself 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 powerfully, and found his words more 
 piercing than he had imagined,' he ventured to oppose him wth 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 
 
68 THBHISTOBTOFTHE [1663, 
 
 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 his reason, to defend the Truth he had 
 embraced. 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 
 knowledge of what he asserted and defended with words. In this con- 
 dition he saw that he must truly become poor in spirit, if God ever 
 should enrich him with heavenly wisdom. This brought him to mourn- 
 ing and sorrow, by which he came more and more to be weaned from his 
 natural knowledge, wherein he used to delight. And continuing faith- 
 ful 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 ministry. 
 
 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 chief 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 
 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 injustice, 
 done by color of office, deserves to have a punishment proportionable 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 wouldst 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 proportioned for 
 such an offence ; and also thou art punishable by the law 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 pretending 
 to go by as certain a rule in so doing, as the judges of the land do,' &c. 
 Thus continued Farnsworth to answer Muggleton at large, and showed 
 
1663.] PEOPLE CALLED QUAKERS. 69 
 
 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 brightly and clearly. And that he was as true an am- 
 bassador 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 yourselves, 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 com- 
 mission is no pretended thing, but as true as Moses', the prophets', and 
 the apostles' commissions were.' 
 
 A multitude more of abominations this blasphemer belched out, and 
 among the rest, ' that no man could come to the assurance of the favor 
 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 heaven and of 
 hell ; and that none could get into heaven, except he opened 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 consciences 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, messen- 
 ger, nor ambassador of God in the world, but himself; 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 given 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 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 Farnsworth, 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, 
 
70 THEHISTORYOFTHE [1663. 
 
 and to show tlie absurdity of Muggleton and Jolin Reeves being the two 
 witnesses. 
 
 Hereafter I shall have occasion again to make mention of this 
 Muggleton, for he lived yet several years : and I do not find that any 
 punishment was inflicted on him by the magistrates, other than the 
 pillory, and half a year's imprisonment ; though many think, (not with- 
 out good reason,) that such blasphemers ought to be secluded from con- 
 versation with men. 
 
 Francis Howgill, in the latter part of this year, being in the market 
 at Kendal, in Westmoreland, 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 color of justice, how unjust soever. 
 Being come to the place appointed, the oath of allegiance was tendered 
 him ; and because for conscience-sake he refused to swear, they committed 
 him to prison till the assizes at Appleby. Then appearing 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 behavior : but 
 well knowing this was only a snare to bring him into further bonds, he 
 refused, and so was re-committed to prison. 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 unmentioned. 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 unwholesome 
 hole, which so weakened him, that after having lain there two years 
 and a half, he grew sick ; and a letter was written 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., f^r 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 E'er. 
 
 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 liberty. 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 
 he died. His friends having got his corpse, carried it to Ormskirk, but 
 at Garstang, Preston, and other towns they passed, they fastened to the 
 market cross the following inscription, which also had been put on his 
 coffin. 
 
1663.] PEOPLE CALLED QUAKERS. 71 
 
 ' This is Oliver Atherton from the parish of Ormskirk, who by the 
 oountess 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 likewise 
 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 council, 
 for having suffered the putting up of the said inscription. But by this 
 she opened people's mouths the more, and an omnipotent hand prevented 
 the executing of her threatening ; 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 London, which 
 happened six years after : a relation of which he gave forth in print. 
 
 In the year 1662, being about London, he said to some of his friends, 
 that he had a narrow path to pass through ; and more than once signified, 
 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 hast 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, ' Lord, hear the inward sighs and groans of thine 
 oppressed, and deliver my soul from the oppressor. Hear me, Lord, 
 uphold and preserve me. I know that my Redeemer liveth. Thou art 
 strong and mighty, Lord.' He also prayed to God, that he would 
 deliver his people from their cruel oppressors. 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 stepped from this 
 troublesome and transitory life, into one that is everlasting. 
 
72 THE HISTOR-X OF THE [1664, 
 
 CHAPTER XV. 
 1664. 
 
 Trial of G. Fox at Lancaster Assizes — Arbitrary course of the Judges — Eecommitment In 
 prison — Cruelties practised on G. Fox in prison — G. Fox writes to the Emperor, Kings of 
 France and Spain, and to the Pope — Trial of F. Howgill at Appleby — Account of J. 
 Camin — Account of J Audland — Second trial of F. Howg-ill, and his sentence — "Act to 
 prevent and suppress Seditious Conventicles" — Trial of Quakers at Hartford for attending 
 meeting — Sentence of banishment — Trial of Quakers at Heck's Hall under the Conven- 
 ticle Act — Determination to destroy the Quakers by severity of punishment — Faithfulness 
 under suffering — Large numbers taken from meetings, tried, and sentenced — Exhorta- 
 tions to Constancy — Warning to the King and Parliament. 
 
 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 
 begins 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 on ?' 
 Whereupon the jailor taking it off, G. Fox said, ' The hat is not the honor 
 that comes from God.' Then said the judge, ' Will you take the oath 
 of allegiance ?' 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 
 Christiaft, 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 ?' To 
 which he made answer, ' I am neither Turk, Jew, nor Heathen, but a 
 Christian, and should show forth Christianity. Dost thou not know, 
 (thus he went on,) that Christians in the primitive times, under 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 honor 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 point is, whether I mus,t 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 tender consciences.' G. Fox 
 having spoken thus much, asked the judge, if he did own the king ? 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 
 
1664.] PEOPLE CALLED QUAKERS. 73 
 
 of religion, so long as they lived peaceably ? Now if thou ownest the 
 king, why dost thou call me into question, and put me upon taking an 
 oath, seeing thou, nor any other, can charge me with unpeaceable living?' 
 The judge looking angry, said, ' Sirrah, will you swear ?' To which 
 G. Fox told 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 and give nicknames to 
 the prisoners, does 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 occasions, but all oaths, according to Christ's 
 doctrine, who said, " Swear not at all." Now if thou, or any of you, or 
 any of your ministers or priests here, will prove 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 execution ; and therefore I tender 
 the oath of allegiance.' G. Fox continuing 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 indict- 
 ment, and try it. Then order was given to take him away, and he was 
 kept in prison till the next assizes. 
 
 Being prisoner in Lancaster castle, there was much talk of the Turks' 
 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 tie 
 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 all on fire. Of which I have 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 
 London, (which lies southwardly from Lancaster,) and after two years 
 that city by the fire was turned into rubbish. 
 
 But I return to the Lancaster 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 magistrates, 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 Lancaster. 
 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 
 
74 THEHISTOBYOFTHE [1664. 
 
 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 assizes ? 
 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 whether 
 or no he had not refused to take the oath at the last assizes ? G. 
 Fox maintaining the unlawfulness of swearing, the judge said, he was 
 not at that time to dispute whether it was lawful to swear, but to inquire 
 whether he had refused to take the oath, or no. G. Fox then signifying 
 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.' ' Well,' said the judge, ' you say well in that : 
 bat did you deny to take the oath ; what say you.' ' What wouldst thou 
 have me to say ?' replied he, ' I have told thee before what I did say.' 
 After some more words from both sides, the indictment was read. G. Fox 
 having informed himself of the errors that were in it, said, he had some- 
 thing 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 
 givuig judgment ; the jury going out, soon returned, and brought him in 
 guiliy. Whereupon- he told them, that both the justices and they too 
 had forsworn themselves ; which caused such confusion in the court, 
 that the pronouncing of judgment was delayed. Margaret Fell being 
 next brought to the bar, was also declared guilty. 
 
 The next day she and G. Fox were brought up again to receive 
 sentence. Her council 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 sentence 
 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.' 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 subject : and 
 not having named me in the indictment as a subject, ye cannot premu- 
 nire me for not taking the oath.' They then looking at the statute, and 
 the indictment, saw that it was as he said, and the judge confessed that 
 it was an error. Next G. Fox told him, he had something else to stop 
 judgment ; and he desired them to look what day the indictment said the 
 oath was tendered to him at the sessions there ? 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.Fox said, 'Look in your almanac, and see whether there was any 
 session held at Lancaster on the eleventh of January.' They looking, 
 
If)'34.] PEOPLE CALLED QUAKEKS. 75 
 
 found that tlie 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 refu- 
 sing the oath in the quarter-sessions held at Lancaster on the eleventh 
 day of January last, and the justices have sworn that they tendered me 
 the oath in open sessions here that day, and the jury upon their oath have 
 found 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 gi-eat mistake, 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, forsworn men ? But 
 this is not all ; I have more yet to offer why sentence 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 acknow- 
 ledged to be an error : but both judge and justices 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 mentioned 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 falsely ?' Some other remarkable 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 said, ' You must have justice, and you shall have law.' 
 Which made him ask, '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, ' I can put the oath to any man here ; and I will tender 
 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 therefore 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 jailor 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 meanwhile the jury being called by order of the judge, 
 they stood by ; for though they had desired, after they had brought in 
 
76 thbhistoryofthb" [1664 
 
 tlieir 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, 
 looked him in the face, which made him blush : nevertheless he caused 
 the oath 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 saith 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 bids 
 me. How chance ye do not imprison the book for saying so ? How 
 comes it that the book is at liberty amongst you, which bids me swear 
 not ? Why do not ye imprison the book also ?' Whilst he was speaking 
 thus, he held up the bible open, to show the place where Christ forbids 
 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 book, viz. the Bible, was 
 at liberty, and he in prison, for doing as the Bible said. But the judge 
 urged him still to swear ; to which G. Fox said, ' I am a man of a 
 tender conscience ; consider therefore, that it is in obedience to Christ's 
 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 cannot do it, 
 let your priests do it. But none of the priests said anything ; 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 said, " Let all the angels of God 
 worship him ;" 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 warned them not to act contrary 
 to that of God in their consciences, because they must all appear before 
 ■ his judgment seat. After some more words spoken, the jailor took him 
 away. 
 
 In the afternoon he was brought up again: and the jury having 
 brought him in guilty of what he was charged with in the indictment, 
 viz. 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 indict 
 
1664.] PEOPLE CALLED QUAKERS. 7T 
 
 ment. To -wliich he said, 'At once hearing so large a writing 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 : hut 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 assize.' 'But,' said the 
 judge, ' What plea will you make now ; are you guilty, or not guilty ?' 
 To which he replied, ' I am not guilty at all of denying swearing obsti- 
 nately and wilfully ; and as for those things mentioned 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 oath 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 suiFer as they do, or should 
 do, that swear falsely.' This I have oifered 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 jailor to keep him close, and to suffer 
 nobody to come to him, as one that was not fit to be discoursed with. 
 The jailor did not scruple to follow this order, for he locked him up in 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 
 laid during a long cold winter, which so afflicted him, that his body 
 swelled, and his limbs were much benumbed. Here we will leave 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 
 persecution for religion's sake. He reproved the king of Spain more 
 especially, because of the Inquisition, and the burning of people ; and ho 
 did not spare the pope, as being the spring of these evils, sayinjr, 
 ' Innocent blood hath long cried for vengeance to the Lord : the earth 
 almost swims with innocent blood ; and the cry of it is heard. Youi 
 
78 THEHISTORTOFTHE [1664. 
 
 frozen profession, and your cold winter images being set up in your 
 streets, the Lord God of power and dread, and of heaven and earth, 
 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 you would not conceive 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 
 kindled against you. The fields are sprinkled with the blood of the 
 innocent, 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 thou 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 shaken, and dashed to pieces.' These are but small sparkles 
 of that flame which G. Fox blew against the pope, intermixing his 
 writings with many demonstrations, that the Romish church was the 
 whore of Babel, and that she it was that had defiled herself with idolatry 
 and superstition, and had bathed herself in the blood of the saints, 
 having furiously attacked them with sword and fire. This he concluded, 
 with these words : ' The plagues of God will be thy portion, 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 Ilome ; for it may 
 be believed, that a great many of the court party, in those days, were 
 either concealed Papists, or favorers 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 Howgill, 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 lot know whether 
 they expected his appearance then or not : the clerk said, ' You have 
 done well,' and that he would acquaint the judge, and he should only 
 engage 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 
 
1664.J PEOPLE CALLED QUAKERS. 79 
 
 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, and a keeper up of meetings of dangerous consequence, and 
 destructive to the peace of the nation ; so then they concluded 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 declaration from Breda, and under color 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 impanneled the jury, 
 and Francis was called to the bar, and the judge spake as followeth : 
 
 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 tendered 
 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 recognisance 
 for your good behavior.' 
 
 To which F. H. answered, I desire liberty to speak, which he had 
 without interruption, and said as followeth : 
 
 F. H. Judge Twisden, thou very well knowest upon how slender an 
 account, or none, I was brought before thee the last assizes, where thojx 
 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 cloak 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. 
 
 F. H. Seeing thou art pleased to let me answer to the indictment, 
 which I am willing to do, I have been of good behavior, and shall so 
 continue ; but it seems a hard thing to me. and full of severity, that seeing 
 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 
 
80 THEHISTORYOFTHE [1664 
 
 Judge Turner said, We do not desire your imprisonment, if you will 
 be of good behavior. 
 
 F. H. pressed that they would not put him upon giving bond to be of 
 good behavior, knowing himself to be bound by the truth, that he could 
 not misbehave himself. 
 
 One Daniel Flemming, another persecuting justice, had framed an- 
 other indictment against him for meeting, and stood up, (fearing the 
 snare of giving bond would not hold,) and said as foUoweth : 
 
 D. 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 he 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 conscience ? 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 to any man, only to worship 
 God in Spirit, and exhort one another to righteousness, and to pray 
 together in the Holy Ghost, as the primitive Christians of old, that this 
 should be reckoned breach of peace and misbehavior. 
 
 Judge Twisden. Do you compare these times with those? They 
 were 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's kingdom could not be set up with carnal 
 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 Musgrave 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.' 
 
 Philip 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 his corpse 
 through the country, and set that paper upon his coiSn, ' 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 liberty 
 to speak ; I shall not trouble you much longer ; I shall be willing f« 
 appear to answer to the indictment at the assizes, and in the meantime 
 to live peaceably and quietly, as I have done, if that will satisfy. 
 
1664.] PEOPLB CALLED QUAKERS. 81 
 
 Judge. You must enter into bond to go to 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 who got secretly to him without the jailor's 
 knowledge. 
 
 It was about this time that John Audland departed this life. He and 
 his bosom 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 Camsgil, in the barony of 
 Kendal in Westmoreland, which seat had been possessed by his ancestors 
 long before him. From his childhood he was inclined to be religious, 
 and seeking after the best things, he joined with those that were the most 
 strict in performing 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 toge- 
 ther, and many were convinced 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 
 expressed himself thus : ' How great a benefit do I enjoy above many, 
 having 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 family, to him, 
 and exhorted 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 patient and content with their 
 parting with him. And so fainting, he passed 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 
 
 Vol. IL — 6 
 
82 THEHISTORYOFTHB [1664. 
 
 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 clay must go to its place ; and this soul and spirit is to be gathered 
 tip 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 departure; 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 ardent 
 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 without 
 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 prophecy to the four winds of heaven.' Thus he went on with 
 mighty power, exhorting to repentance ; and spoke with such a piercing 
 authority, that some of the auditory fell on the ground, and cried out under 
 the sense of their transgression. 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 yoaug 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 travel in the service of the gospel, notwithstanding 
 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 follow- 
 ing letter she wrote to him. 
 
 ^ Bear Husband, 
 
 ' Thou art dearer to me than ever : my love flows out to thee, 
 even the same love that I am loved withal of my Father. In that love 
 salute me to all my friends, for dear you are all unto me ; my life is much 
 refreshed 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. ! how am I refreshed to hear 
 from thee, to hear of thy faithfulness and boldness in the work of the 
 Xord. ! 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 honor be to our God for ever. ! blessed be the day in 
 ■which thou wast born, that thou art found worthy to labor in the work 
 «f 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 
 
1664.] PEOPLE CALLED QUAKERS. 83 
 
 be all glory and honor for ever. ! dear heart, 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 willing to go forth 
 into it. All 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. ! marvellous are his works, and his ways 
 past finding out. ! 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 
 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 single 
 out of all the world. ! dear heart, all my love to thee is purer than 
 gold seven times purified in the fire : ! 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 to 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 life : so farewell. 
 
 'Anne Audland.' 
 
 By this letter it appears, that there was an endeared mutual love 
 between 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 
 availeth our great profession ? All 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, consumes it as dry stubble ; and puts an end to all empty 
 professions and high notions, without life or substance ; to all the wis- 
 dom 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. 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, whicii 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 labored diligently in the Lord's harvest, till his 
 bodily strength failing, and meeting with hard imprisonments, he was 
 lioized with a most violent cough, which was followed by a fever, so that 
 his sleep was taken from him, which made him grow very weak ; but he 
 
34 THBHISTOETOFTHB [1664. 
 
 bore his sickness with great patience, and said once, that in those great 
 meetings in the orchard at Bristol, he often forgot himself, not consid- 
 ering 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, and well knowing how tenderly 
 she loved him, he said, ' My will is in true subjection, submitting to the 
 will of the Lord, whether for life or death ; and therefore give me up 
 freely to his disposing.' And she, how dear soever he was to her, did 
 BO ; which gave him some ease, seeing her sincere resignedness ; and 
 being sometimes overcome with joy, he praised 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 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 weeks 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 concerning him : ' The eternal 
 God, who by his providence, joined us together 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 eternalWord 
 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, we were made 
 one in a spiritual and heavenly 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 enjoyments were sanctified, and made a blessing to us. 
 How hard it was, and how great a loss, to part with so dear and tender 
 a husband as he was to me, is far beyond what I can express : the dolor 
 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, and who 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 
 
1664.] PEOPLE CALLED QUAKEES. 85 
 
 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 endeavored all he could to convince them of his innocency ; 
 and to that end drew 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 made against popish recusants. He also signified in that 
 pnper, that he was a man of a tender spirit, and feared the Lord from 
 a child, and 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' 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 nor 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 his life also, he could 
 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 account. These papers were delivered to the judges and 
 justices before he appeared in court, and were read by them. He then 
 being 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 not 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 ?' 
 
 Judge. You may. 
 
 F. H. I will lay the true state of my case before thee, and of the 
 proceedings 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, as I hope my 
 countrymen can testify. About a year ago being at my neighboring 
 market-town about my reasonable and lawful occasions, I was sent for 
 by a high constable out of the market to the justices of peace, before 
 whom I went ; and when I came there, they had nothing to lay to my 
 charge, but fell to asking me questions to ensnare me about our meetings ; 
 and when they could find no occasion, they seemed to tender the oath of 
 
86 THEHISTOE^OFTHB [1664 
 
 allegiance to me, though they never read it to me, neither did T positively 
 deny it, yet they committed me to prison ; and so I was brought hither tc 
 this assize, and then the mittimus by which I was committed, was called 
 for, and the judge read it, and said to the justices it was insufficient : 
 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 behavior, which I could 
 not give, lest I should be brought into a further snare ; and since that 
 time I have been committed prisoner these five months, some of which 
 time I have been kept under great restraint, 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 imprisonment. 
 
 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 hindered, 
 no action can be tried, nor evidence given for the king, nor other partic- 
 ular cases tried ; and your principles are altogether inconsistent with 
 the law and government ; I pray you show me which way we shall pro- 
 ceed ; show 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 
 evidence 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, seeing 
 that true testimony may be borne without an oath ; and I did not speak 
 of changing the law : yet seeing we never refused giving testimony, 
 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 suffer- 
 ings, 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 you not go to church, but meet in houses and 
 private conventicles, which the law forbids. 
 
 F. H. "VVe meet together only for tlie worship of the true God in Spirit 
 and Truth, having the primitive Christians for our example, and to no 
 
^664.] PEOPLE CALLED Q0AKEES. 8T 
 
 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 
 reasons 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 temples ? 
 
 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 contempt- 
 uously denied to swear when the oath was tendered. 
 
 F. H. I deny it. 
 
 Judge. What do you deny ? 
 
 F. H. The indictment. 
 
 Judge. Did you not 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 wilful- 
 ness, 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 
 is like to be a great damage 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 durst not but 
 do as I do, lest I should incur the displeasure of God ; and do you judge 
 I would lose my liberty wilfully, and suffer the spoiling of my estate, 
 and the ruining of my wife and children in obstinacy and wilfulness ? 
 Surely, nay. 
 
 Judge. 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 jailor to witness and swear that at the last 
 assizes F. H. did refuse, kc, which he did ; and the jury, without going 
 
88 THEHISTOKYOFTHE [1664. 
 
 from the bar, gave in their verdict, guilty, and then the court broke up 
 that night. 
 
 The next day towards evening, when they had tried all the prisoners. 
 Francis was brought to the bar to receive his sentence. 
 
 The 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 wheroin 
 I was concerned. Secondly, because swearing was directly against the 
 command of Christ. Thirdly, against the doctrine of the apostle. 
 Fourthly, even some of your principal pillars of the church of England ; 
 as bishop Usher, some time primate of Ireland, who 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 a sufficient ground ; and Dr. 
 Gauden, late bishop of Exeter, in a book of his I lately read, cited 
 very many ancient fathers, to show, that the first three 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. Surely you mistake. 
 
 F. H. I have not the books here. 
 
 Judge. Will you say upon your honest word they denied, all swearing ? 
 
 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, worship, honor and obedience ; and if thou 
 mean the parish assembly, I tell thee 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 
 reject it all. 
 
 F. H. First, it is manifest tliey are time-servers, one while preaching 
 up that, for divine service to people, that another while they cry down, 
 as popish, superstitious and idolatrous ; and that, which they have 
 preached up twenty years together, make shipwreck of all in a day ; and 
 now again call it divine, and would have all compelled to that, themselves 
 once made void. 
 
 Judge. Why ; never since the king came in ? 
 
 F. H. Yes ; the same men that preached it down once, now cry it up , 
 for they are 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 
 the apostle's rule, who would have every one persuaded in their own 
 
1664.] PEOPLE CALLED QUAKBKS. 89 
 
 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 
 iorce theirs upon us, and because we cannot receive it, they cry, yoii 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 ; (then the judge interrupted.) 
 
 Judge. Well, I see you will not swear, nor conform, nor be subject, 
 and you think we deal severely with you ; but if you would be subject, 
 we should not need. 
 
 F. H. I do so judge indeed, that you deal severely with us for obedi- 
 ence 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 the country 
 that are premunired ; I have done it myself, pronounced sentence against 
 divers. 
 
 ¥. 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 a.lone, and 
 executest it against the Quakers. 
 
 Judge. Well, you will meet in great numbers, and do increase, but 
 there is a new statute will make you fewer. 
 
 F. H. Well, if we must suffer, 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 the king's protection, 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 shown mercy unto me, and I have done 
 nothing 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 suffer, 
 and not for evil doing. And so the court broke up. The people 
 were generally moderate, and many were sorry to sec what was done 
 against him ; but Francis signified how contented and glad he was, that 
 he had anything to lose for the Lord's precious Truth, of which he 
 had publicly borne testimony, and that he was now counted worthy to 
 suffer for it 
 
90 THEHISTORYOFTHB [1664. 
 
 This he did cheerfully, and died in bonds, after above four years' 
 imprisonment, as may be related in' its due time. He was a man of 
 learning, 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 'An Act to prevent 
 and suppress seditious conventicles.' And though the act made two 
 years before did extend to banishment, yet that punishment was renewed, 
 and expressed more at large in this, which was as foUoweth : 
 
 Whereas an act made in the five-and-thirtieth year of the reign of 
 our late sovereign lady, queen Elizabeth, entitled ' 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 made, 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, and 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 showed : 
 
 III. Be it enaicted 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 
 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 color 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 Berwick-upon-Tweed ; at which 
 conventicle, meeting, or assembly, there shall be five persons or more 
 assembled together, over 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 wherein the offence aforesaid shall he 
 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 evidence 
 of the fact, (which oath the said justices of the peace, and chief magistrate 
 respectively, are hereby empowered 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" 
 
l664.] PEOPLE CALLED QUAKERS. 91 
 
 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 justices and chief magistrate respectively shall commit every such 
 offender so convicted, as aforesaid, to the jail or house of correction, 
 there to remain without bail or main-prize, for any time not exceeding 
 the space of three months, unless such offender shall pay down to the said 
 justices or chief magistrate such sum of money not exceeding five pounds, 
 as the said justices or chief magistrate, (who are hereby thereunto autho- 
 rized and required,) shall fine the said offender at, for his or her said 
 offence ; which money shall be paid to the church wardens for the relief 
 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 con- 
 victed, then such offender so convicted of such second offence, shall incur 
 the penalty of imprisonment in the jail or house of correction, for any 
 time not exceeding six months, without bail or main-prize, unless such 
 offender shall pay down to the said justices or chief magistrate, such 
 sum of money, not exceeding ten pounds, as the said justices or chief 
 magistrate, (who are thereunto authorized and required, as aforesaid,) 
 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, contrary to 
 this act, then any two justices of the peace, and chief magistrate, as 
 aforesaid, respectively, shall commit every such offender to the jail, or house 
 of correction, there to remain without bail or main-prize until the next 
 general quarter-sessions, assizes, jail-delivery, great sessions, or sitting of 
 any commission of Oyer and Terminer in the respective county, limit, 
 division or liberty which shall first happen; (2) 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 special matter in 
 evidence, or confess the indictment ; (S) and if such offender proceeded 
 against, shall be lawfully convicted of such offence, either by confession 
 or verdict, or if such offender shall refuse to plead the general issue, or to 
 confess the indictment, then the respective justices of peace at their 
 general quarter-sessions, judges of assize and jail-delivery, at the assize 
 and jail-delivery, justices of the great sessions at the great sessions, and 
 commissioners 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 majesty'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 sheriff or sheriffs of the same county where such 
 
92 THEHISTOKTOPTHB [1664. 
 
 conviction 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 respectively appointed, (Virginia and 
 New England only excepted :) (5) whereupon the said sheriff shall safely 
 convey and embark,or cause to be embarked such offender, to be transported, 
 as aforesaid, under pain of forfeiting for default of so transporting every 
 such offender, the sum 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, essoin or protection 
 shall be admitted : (6) and the said respective court shall then also make 
 out warrants to the several constables, head-boroughs, or tything-men of 
 the respective places where the estate real or personal of such offender so 
 to be transported shall happen to be, commanding them thereby to sequester 
 into their hands the profits of the lands, and to distrain and sell 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 assigns, 
 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. 
 
 VI. And be it further enacted by the authority aforesaid, that in default 
 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 transporting 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 laborer to them or their assigns, for 
 the space of five years, to all intents and purposes, 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 account in the exchequer, all such charges by them expended, 
 for conveying, embarking, and transporting of such persons, which shall 
 be allowed by the said respective courts from whence they received their 
 respective 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 
 offender 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 1 the 
 
1664. J PEOPLE CALLED QUAKERS. 98 
 
 3um of one hundred pounds, that then the said offender shall be discharged 
 from 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 ; nevertheless is 
 dischargeable and discharged, by the payment of the like sum as was 
 paid by such offender for his or her said offence next before committed, 
 together with the additional and increased sum of one hundred pounds 
 more upon every new offence committed ; (2) the said respective 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 or chapels of such 
 parish within which such conventicle, assembly, or meeting shall be held ; 
 and the other moiety to the repair of the highways of the said parish or 
 parishes, (if need require,) or otherwise for the amendment of such high- 
 ways as the justices of peace at their respective quarter-sessions shall 
 direct and appoint. (3) And if any constable, head-borough or ty thing-man, 
 shall neglect to execute any the said warrants made unto them for seques- 
 tering, 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 non- 
 suited, or a verdict pass 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 return 
 unto this realm of England, dominion of Wales, and town of Berwick- 
 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 shall 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 
 ihat 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 Aie heir of every such 
 offender by force of this act, shall and may after the death of such 
 offender, have and enjoy the lands, tenements and hereditaments of such 
 offenders, as if this act had not been made. 
 
94 ' THEHISTORYOI'THB [1664. 
 
 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 companies 
 of horse or foot ; and also the sheriffs and justices of 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 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 magistrate, as aforesaid, 
 of his particular information or knowledge of such unlawful meetings, 
 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 re- 
 quired and enjoined to repair unto the place where they are so held, or 
 to be held, and by the Jbest 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, and such others as they shall think fit 
 to be proceeded against according to law for such their offences. 
 
 XI. And be it enacted by the authority aforesaid, that every person who 
 shall wittingly and willingly suffer any such conventicle, unlawful assem- 
 bly, or meeting aforesaid, to be held in his or her house, out-house, barn 
 or room, yard or back-side, woods or grounds, shall incur the same penal- 
 ties and forfeitures as any other offender against this act ought to incur, 
 and be proceeded against in all points, in such manner 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 keeper 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 warrant of his commitment according to this act, or shall 
 permit any person who is at large, to join with any person committed to 
 his custody by virtue of tliis act, in the exercise of religion, differing 
 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 the penalties for the first and second offences against 
 this act are to be levied, raised, and disposed. 
 
 XIII. Provided always, that no person shall be punished for any 
 offence against this act, unless such offender 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 whatso 
 ever. 
 
1664.] PEOPLE CALLED QUAKERS. 95 
 
 XIV. Provided also, and be it enacted, that judgment of transportation 
 shall not be given against any femme 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 main-prize, for any time not exceeding twelve 
 months, unless her husband shall pay down such sum, not exceeding 
 forty pounds, to redeem her from imprisonment, as shall be imposed 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 chief magistrate respectively empowered 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 
 any peer or other person whatsoever, be entered into with force by virtue 
 of this act, but in the presence of one justice of the peace, or chief 
 magistrate respectively, except within the city of London, where it shall 
 bo lawful for any such other dwelling-house to be entered into as afore- 
 said, in presence of one justice of the peace, alderman, deputy-alderman, 
 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 magis- 
 trate respectively, that he or she, (and in case of a femme covert, that her 
 husband,) hath an estate of freehold, or copy-hold, to the value of five 
 pounds per annum, or personal estate to the value of fifty pounds ; any- 
 thing in this act to the contrary notwithstanding. 
 
 XVIII. And in regard, a certain sect called Quakers, and other 
 sectaries, are found not only to offend in the matters provided against by 
 this 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 process, 
 or other summons, to appear in any court of record, except courtleets, 
 as a witness, or returned to serve of any jury, or ordered to be exam- 
 ined upon interrogatories, or being present in court, shall refuse to take 
 any judicial oath legally tendered to him by the judge or judges of 
 
96 THBHISTORYOFTHE [1664. 
 
 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 
 requires 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 for any cause or reason, not allowed by law, refuse to 
 take such oath, as in such cases is required by law ; (4) that 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 register 
 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 judgment 
 and punishment of transportation in such manner as is appointed by 
 this act for other offences. 
 
 XIX. Provided always, that if any the person or persons aforesaid 
 shall come 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 hereby 
 authorized and required forthwith to tender, administer, and register 
 before the entry of the conviction aforesaid, (2) or shall take such oath 
 before some justice of the peace, who is hereby authorized and required 
 to administer the same, to be returned into such court, (3) such oath so 
 made shall acquit him or them from such punishment ; anything herein 
 to the contrary notwithstanding. 
 
 XXI. Provided always, that every person convicted as aforesaid in 
 any courts aforesaid, (other than his majesty's court of 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, there to remain without bail or main-prize 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 this realm shall offend against this act, he shall pay 
 ten pounds for the first offtnce, and twenty pounds for the second offence, 
 to be hvlcd upon his goods and chattels by warrant from any two justices 
 
1664.] PEOPLE CALLED QUAKERS. 97 
 
 of the peace, or chief magistrate of the place or division where such 
 peer shall dwell : "(2) and that every peer for the third, and every further 
 oiTence against the tenor of this act, shall be tried by his peers, and not 
 otherwise. 
 
 XXIII. Provided also, and be it further enacted by the authority 
 aforesaid, 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 relations 
 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 three months, 
 but also by virtue of the act of banishment, might be condemned 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 anything 
 they said or did at their meeting ; for they may speak to one another, 
 though not with or by auricular 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 meeting under color of 
 religion in their way, though they sat still only and looked i^on each 
 other, it was an unlawful meeting.' At this rate the jurymen, who ought 
 to be impartial judges, or mediators, were swayed, so that without fear 
 they might find the Quakers that were met together 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 which he showed 
 the unreasonableness of the persecutors, and also strengthened his friends 
 with solid arguments against the charge of stiff-neckedness, answering 
 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 acquit 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 
 anv god or man for thirty days, save of the king, he should be cast into 
 
 Vol. II.— 7 
 
98 THEHISTORTOFTHE [.1664. 
 
 the den of lions ; but that Daniel, notwithstanding this decree, 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 miist be faithful to him, whatever 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 assemblies, or to be ashamed of 
 Christ before men, lest hereafter he be ashamed of us before his Father 
 which is in heaven.' Besides, he showed how unreasonable it was to 
 incite the jury on an ill-grounded suspicion, without leaving them the 
 liberty of their own judgment : and the judges he showed their duty 
 from the law, and Magna Oharta. 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 contrary 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 also gave forth 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., 
 Francis 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 
 color ani 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 
 anything 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 accessory 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 
 suffer the law to be baffled ? Those that think to deceive the law, the 
 law will deceive them. Why do not ye find the bill ?' To which one 
 of the jury said, that it concerned them to be wary, and well satisfied in 
 what they did, for they were upon men's lives for aught they knew 
 ' No,' said the judge, ' I desire not their lives, but their reformation :' and 
 
1664.] PEOPLE CALLED QUAKEES. 99 
 
 then he gave the jury some directions, and he so colored the matter, that 
 they going out again soon returned, and found the bill. 
 
 Then four of the 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 judge, 
 ' 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 transportation 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 will 
 not go, or be at any more such meetings, I will show you this favor, as 
 to acquit you for what is past ; this favor ye may receive before the jury 
 is charged with you ; but afterwards I cannot 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 are now in. What 
 say you ? Will ye promise to meet no more ?' To this the prisoners 
 answered, they could promise 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 ; and 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 ofience, which incurs the sentence of transportation, if 
 ye find them guilty.' Then he spoke those words which have been 
 mentioned already, viz., ' Ye are not to expect a plain punctual evidence 
 against them for anything 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 color of religion in their way, though they sat still only, 
 it was an unlawful meeting ; and their use and practice not 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 meaning and 
 intent of the law, which the king and Parliament have in wisdom and 
 policy made, not only against conventicles, but the words assembly and 
 meeting were added ; for we have had late experience of the danger of 
 such meetings under color 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 consc-'ance, for it doth not 
 
100 THE HISTORY OF THE [1664. 
 
 touch couscience at all, as I confess some other laws do, which enjoin 
 coming to church, and some other things.' This and more judge Bridg- 
 man spoke to the jury, to persuade them to bring the prisoners 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 color 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 conscience-sake that 
 the Quakers frequented not the public service and liturgy of the church 
 of England, and kept religious meetings by themselves. 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 sentence,' 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 report 
 among your neighbors, that you should be found guilty, which I fear 
 you will if you put yourself upon trial : I am willing to show you favor : 
 and it maybe one man may fare the better for another.' This reflected 
 on Jeremiah, who, by the malice 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 favor, if they 
 would but desire it, and this favor consisted in this, as he himself said, 
 that he would waive the proceedings of the court, and give them till the 
 next assizes, to consider better with themselves. ' What say you, (thus 
 he continued,) will ye have it deferred till the next assizes ? for if the 
 jury find the bill, you will be sent to Jamaica ; ye must not all go to one 
 place.' To this the prisoners returned, ' We have transgressed no law of ' 
 Ood, 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 I do it,' 
 
1664.] PEOPLE CALLED QUAKERS. 101 
 
 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 
 his face from it. The judge then said, ' God forbid that I should do 
 anything that is not right and just against my conscience ; there is that 
 which is written upon the wall before me, which puts me in mind, that 
 I should not judge for man, but for God.' Then turning to the jury, he 
 spoke to them almost 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 witnesses 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 candle, till they 
 brought in their verdict. The jury being gone out, soon agreed, and 
 after they were returned said, that four of the five prisoners were guilty, 
 and 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 transportation 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 before, ' 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 returned, '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, a hundred pounds before the 
 court risetli, you and every one of you shall be discharged, and clearly 
 acquitted for what is past. And I will show you this favor, 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. 
 
102 THEHTSTOKYOFTHE [1664. 
 
 Seren 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 from 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 they were not run 
 away, but freely put ashore by him, for which, among others, he gave these 
 reasons — ^that seeing the great adversities they had met with, he concluded 
 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 be, at that 
 time, and they had made no opposition, but had been sufferers. 
 
 Persecution in the meanwhile did not cease : but this did not discourage 
 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 a hundred pounds, said, ' Though I had a hundred lives to lose, and 
 could redeem them all for a hundred pence, yet I would not do it.' But 
 this could not stop the violence of the persecutors ; till a 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' Hall, in Middlesex, for the third offence, as they called it. The 
 grand jury consulting together about finding the bill of indictment, could 
 not well agree. And the justices giving them a check, one of the jurymen 
 desired to know, 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 
 
1664.] PEOPLE CALLED QUAKERS. 103 
 
 Cliancei-y serve as a sufficient testimony ; and if it be so in Chancery, 
 why not here ? 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 threatened, that if the jurymen 
 did not find a bill, they should be fined. Nevertheless, 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 the number of five in company ; which, 
 according to what they said, their records 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, Thomas Leader, who to ease his consci- 
 ence published in print a small book, with the title of ' The Wounded 
 Heart, or the Juryman's Offences,' &c., in 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's 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 meanwhile 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 divulged 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 but fifteen years 
 of age, and dealt with against the law ; which was the harder, because 
 this maid falling sick, died in prison, 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 confinement 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 surprised, for he made it plainly appear, that he did not 
 consider what he said ; since Hispaniola was no place in the dominio s 
 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 restoration of King Charles II. 
 
104 THE HISTORY OP THE 1664, 
 
 On the ISth of October above forty of the prisoners called Quakers, 
 were tried before the judges Hyde and Keeling. To mention all the 
 exorbitances 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, &c. 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 ?' She answered, ' I am innocent 
 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 a hundred times, and if the Lord permit me life and liberty, I do 
 not know but I may go there a 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 done, 
 I am innocent.' Yet this could not avail her, though judge Hyde 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 fro 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 dissatisfied concerning the witnesses, 
 judge Hyde said to them, it was no untruth 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 out ? 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 disprove 
 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 color and 
 pretence of religion, plots and conspiracies might be carried on. And 
 when a prisoner said, that he was at a peaceable godly meeting, 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 prisoners who 
 pleaded that the law the court acted by was contrary to Magna Charta, 
 and the ancient fundamental laws of the land, was answered by judge 
 Hyde, '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 
 
1-664.] PEOPLE CALLED QUAKERS, 105 
 
 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 Parliament, ail 
 that they resolved and enacted, must pass for good law. But if I should 
 mention all the absurdities I meet with in these proceedings, when should 
 I come to an end ? 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 deemed as guilty. Another prisoner being 
 asked by judge Hyde, whether he would go to church, answered, 'If I 
 have my liberty, 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 fifteen 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 remembered 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 softly, that he could 
 not well be heard, which made one of the prisoners say, that he ought 
 to speak louder, for they could not hear him. But he continuing to 
 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 one of you, shall be transported beyond the seas, the men to Bar- 
 badoes, and the women to Jamaica, being two of his majesty's plantations, 
 there to remain seven years.' Thus the persecutors endeavored 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 assistants, 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 hia 
 friends, that they would not forsake their meetings, though they were 
 to undergo great sufferings, since it was God's good pleasure to let their 
 
106 THE HISTORY OF THE [lt)64 
 
 patience be tried. 'And,' said he, ' that these afflictions come upon us 
 is by God's permission : who then shall gainsay him, or endeavor to 
 reason with him about matters of so great a concern, since his way is 
 hidden 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 
 valiantly. 'And though,' said he, 'great sufferings and afflictions attend 
 us, yet my heart, praised be the Lord, is not troubled, neither hath fear 
 seized me, because I see the intent of the Lord in it. And in one letter 
 he 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 and willing am I to layit 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 of 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 honor 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 
 neglect to exhort the king and Parliament to leave off persecution. 
 Among these was William Bayly, who gave forth a very serious exhor- 
 tation and warning against persecution to the king and Parliament, &c., 
 beginning thus : 
 
 Foe the King and Parliament, &c. 
 
 ' 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 people, 
 who are peaceable, and walk uprightly towards God and man ; therein 
 endeavoring, in all things, to keep their consciences void of offence, and 
 who have no helper in the earth but the Lord alone ; neither 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 kindreds 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 
 
L664.] PEOPLE CALLED QUAKERS. 107 
 
 jompany of tender, innocent, and harmless people, men and women, 
 nid children, from then- peaceable meetings, who meet together in the 
 !"e<u- 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 
 jf our enemies, as the Lord bears us witness ; and these are they that 
 are driven as sheep 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 suifered 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 speedy repentance.) 
 And thus ye may see and read, how the disciples of Christ Jesus, are 
 as sheep and lambs in the midst of wolves in this age, and as lilies 
 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 ye 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 he 
 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 of 
 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 
 hjm not, nor his power : and we are of that poor and afflicted people, 
 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 
 innocency 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 timely warnings, and gentle reprehensions have you had, 
 from the pure spirit of the Lord God, both from his witness in your own 
 consciences, and from his faithful servants and messengers, who have 
 written 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 is hastening upon you from the Almighty. 
 
 ' 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 
 
108 THE HISTORY OF THE [1664. 
 
 done ; for they are mine, and I 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 servants 
 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 blesseth them shall 
 be blessed, 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 
 deliverance of my seed, and none shall let it; for the year of my 
 redeemed 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 are but as yesterday ; your breath also is in your nostrils, and 
 your life is but a vapor, which will soon vanish away : you labor 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 : that ye 
 had but hearts to consider it ! For the more you strive with the Lord, 
 and oppress his people, the more will they multiply, and grow stronger 
 and stronger : and you shall wax weaker and weaker, and your works 
 shall be your heavy burden ; for life and immortality are risen, and the 
 power of God is stirring in the hearts of thousands, and light and under- 
 standing, the excellent spirit which was in Daniel, are 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 labor 
 is in vain, and your works for the fire, and your striving with your 
 Maker to no purpose, as to efi"ect your end and aim. And of these things 
 you have been often fore-warned, and the Lord hath been very long- 
 suff"oring towards you, in sparing you thus long, and suffering you thus 
 far to act against him and his dear people ; and his mercy and forbear- 
 
1664.] PEOPLE OALLEB QUAKERS. 109 
 
 ance have been evidently shown in a large measure unto you, in deferring 
 his heavy judgments thus long, which must have been confessed to be 
 just upon you. Arid will you thus requite the Lord, by increasing your 
 tasks of oppression upon his tender, innocent people? unwise and 
 ungrateful generation ! Hath not God yet shown you, that you should 
 do justly, and love mercy, and walk humbly ? But are these your fruits 
 and practices, fruits of mercy or justice ? Or if there be any tincture 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 ; 
 ^.nd how could it be otherwise, seeing you who profess the most know- 
 ledge of God, and have talked of converting the heathen, as some of your 
 leaders have done, are found the least in the life and fruits thereof. But 
 to what would they convert them ? to pride and swearing, and drunk- 
 enness, 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 them, 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 ydw, (who are making 
 inquiry,) concerning these your proceedings against this harmless people, 
 among whom some of them have been kindly entreated, who visited them 
 at the Lord's requiring, though contrary in opinion and religion ; and 
 this doth rise up in judgment against you. 
 
 ' But, friends, have not you yourselves been under suffering, 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 mercy be loved, except it be 
 remembered ? And do you remember and love his mercies, by doing 
 justly, and walking humbly with him, as he doth require ? Or do you 
 boast in a 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 
 forgotten, 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, and 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 mu«h 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 
 
110 THE HISTORY OF THE [1664. 
 
 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 bo manifest to the whole earth. 
 
 'And if you say, your sufferings were unjust and unequal, (though 
 you did of ; "sc them, and make war against them so long as you could,) 
 because they deprived you of your rights and privileges, and just liberties, 
 and natural birthrights, &c., which were your due to enjoy, as being 
 free-born of the nation : then how much more is it unjust, and unequal, 
 and unrighteous, thus to inflict sufferings upon your friends, and oppress 
 your peaceable neighbors, who are free-born people of the same nation, 
 and do not oppose you, but are tender towards you, as aforesaid, and 
 subject to all wholesome, just laws, and tributary to you, for which causes 
 we ought to have our just liberty, and enjoy the privilege of our birthright, 
 which is our due so long as we live peaceably and harmlessly, but if it 
 bo 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 being charged 
 with injustice or oppression, which is contrary to the just balance, (the 
 light of Christ,) in all people's consciences. And as we are the dearly 
 beloved people of the most high God, who doth bless 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 genera- 
 tion ; I say, considering these things, how greatly and unrighteously do 
 our sufferings appear to all sober people, whose eyes are open, and will 
 be more open to discern and savor the bitterness of that proud, envious, 
 wrathful spirit, which hath thus acted and deceived you : and its end is 
 numbered 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 me 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 ; 
 
1664.] PEOPLE CALLED QUAKEES. Ill 
 
 for notice is taken by many, and ere long 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 wrote ; who 
 said, " I am the light of the world," against whom Saul was once exceed- 
 ingly 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 hale 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 who said, John vii. 7, 12, and 16, " 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 you do, even on. 
 your Sabbath-day, as some of you call it, and how you profane the day 
 of your worship, with your cattle and servants, which are within your 
 gates ; what riding and running, and toiling, in rage and fury, like mad- 
 men, sweating, and swearing, and cursing, and dragging, and haling 
 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? Have ye peace while 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 turn 
 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 shall fall and be confounded, let them strive what they 
 can against them ; for they are of God, and not of man, or the will of man, 
 
112 THE HISTORY OF THE [1664. 
 
 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 tell you again, that by these your unreasonable and unjust 
 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 eagerly 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 banish- 
 ment, to separate dear and tender husbands from their dear 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 consciences ? 
 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 melt 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 righteous 
 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, that 
 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 sanctified,) as an unholy thing. 
 
 ' But 0, thou righteous, holy, pure, eternal God, art unknown unto all 
 them that sit in darkness, and dwell in the spirit of enmity against thoe 
 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 hidden 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 hardness of their 
 
1664.] PEOPLE CALLED QUAKERS. 113 
 
 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 soft- 
 ened, 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 these 
 latter 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 right- 
 eousness ; that the kingdoms of this world may become thy kingdom, 
 and of thy Christ, as thou hast promised, and art now fulfilling ; glory 
 and honor, 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 
 out of your own mouths, 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 under foot : I say, if it be thus with you, 
 and you are resolved to go on, you will wholly be given up, and be 
 exceedingly hardened, and grow desperate in cruelty and oppression 
 against God, and his truth and people, till your whole earth is filled with 
 violence ; and then, (as true as God 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 Batlt. 
 
 ' Written in the Tenth month, 
 1664, at Hartford.' 
 
 Tr__ TT o 
 
114 THE HISTORY OF THE fl664. 
 
 CHAPTER XVI. 
 1664-1667. 
 
 Continuation of persecution under the Conventicle Act — Account of the Author's Parents — 
 " Epistle to the Friends of Truth " — Six hundred friends in the jails of England — Some 
 of those banished set ashore by the Captains of Vessels — Vessels not allowed to sail to 
 the West Indies without taking banished Quakers — Plague in London — Further trials 
 and banishment of Quakers — I. Penington on Persecution — G. Fox and Margaret Fell 
 again brought to trial and premunired — Removal of G. Fox to Scarborough Castle — 
 Interesting interviews — Incidents in the life of W. Dundas — Death of W. Caton — Death 
 of many banished Friends on board ship — Captured by a Privateer — G. Fox and Dr. 
 Cradock — 6. Fox released — Great fire in London — T. Ibbitt — Epistle of S.Crisp— . 
 Persecution by W. Armorer — Death of R. Farnsworth — Robert Barclay — Persecutors of 
 M. Halhead. 
 
 Again, in December, twelve of those called Quakers, were con- 
 demned to banishment ; for it was resolved to go on, not regarding what 
 George Bishop gave forth in 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 
 ibanish them not out of the nation, because of their conscience ; for if 
 ye do, 1 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 25th of the 
 Ninth month, 1664.' 
 
 The fulfilling of this prediction we shall see ; for within a short time 
 a war ensued with the Dutch, and the pestilence appeared at London ; 
 but before it broke out, yet more of the imprisoned Quakers were 
 ■condemned to banishment, viz., two and thirty persons, both men and 
 women, who were sentenced by the court on the 6th, 14th, and 15th of 
 December; for whatever they said in defence of themselves, proved 
 inefiectual. One asked, ' If we meet really to worship God, must we 
 suffer for that V And judge Hyde answered, ' Yes, that you must.' But 
 judge Keeling, to mend the matter a little, said, ' You shall not sufifer for 
 worshipping God, but for being at an unlawful assembly contrary to the 
 Jaw.' 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?' 'Yes, yes,' said judge Keeling, for the law is 
 against it' To wHch judgd Twisden added, ' He hath confessed that he 
 
i64.] PEOPLE CALLED QTTAKERS. IIS 
 
 IS there to worship God ; and their ■worship is contrary to the liturgy 
 
 the church of England.' Thus ■we see, if there ■was but evidence 
 at the prisoners had been at a meeting, this ■was counted sufficient 
 
 condemn them. A ■woman being asked, what she had to say to 
 e evidence given, ans^wered, ' Be it kno'wn unto you all, if I had as 
 any bodies as hairs on my head, I could lay them all do^wn for the 
 r'mg eternal truth of the living God.' After all the prisoners had been 
 illed to the bar, they -were at length sentenced to be transported to 
 imaica, and to remain there seven years. 
 
 This year, in September, died my mother, Judith Zinspenning, at 
 msterdam in Holland, ■where she ■was born of religious parents among 
 le Baptists, into ■whose society her father, Conrad Zinspenning, -was 
 itered in a singular manner ; of ■which, though it may seem some^what 
 it of my road, yet because of the remarkable steps of Providence 
 Dpearing therein, I ■will give a short account. He being of Cologne in 
 ermany, was bred a Papist ; and after he had .passed the Latin schools, 
 is father thrust him into a cloister ; (for Papists used to think it merito- 
 ous to offer up one of their children to the clergy.) But he found the 
 onastic life so much against his inclination, that his father dying before 
 le probation year was expired, he begged his mother to assist him in 
 is intention to leave the fraternity, since he was not yet bound by vow. 
 he complied with his desire, and so he got out, and then he was put to 
 trade. After he had served his time, he resolved to travel, and first 
 >ok a turn to Holland thence to France, and then to Italy, and the 
 letropolis Rome, and so back again. Having been a lay-friar, he got 
 :tters of recommendation to such monasteries as were of the order of 
 lose monks he had lived with ; that so he might freely find lodging 
 lere for some time. And because in Holland there are no cloisters, he 
 as recommended to some eminent Papists at Amsterdam: whither 
 eing come, he liked the place so well, that he resolved to stay there 
 )me time ; which he did, after having found employment. And thus 
 etting into acquaintance, he came in time to live with a Baptist, who 
 mployed him as a journeyman. He never till now met with the New 
 estament, in which he began to read so eagerly, that the Lord co- 
 perating by his good Spirit, his understanding came to be opened, so 
 lat he got a clear sight of the superstition and errors of the popish 
 jligion, in which he was trained up ; and then entering into discourse 
 ith his master, was persuaded to renounce Popery, and to enter into 
 le communion of the Baptists. This broke all his measures concerning 
 is intended travels ; and then resolving to settle where he was, he took 
 ) wife one Catharine de Mol, a virtuous maid, whose father was one of 
 le primitive Baptists that arose under the persecution in Flanders, 
 hence he with many more came to settle in Holland. 
 
 From these parents my mother descended, who was religiously inclined 
 "en from her youth, and became so well versed in the Holy Scriptures, 
 ad was so diligent in writing down so much 'of the sermons she heard, 
 
116 THE HISTORY OF THE [1664. 
 
 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 Worcestershire, 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, endeavored to walk in the narrow way, and conversed 
 mostly with the strictest professors of those days. And 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 ; so 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 strait, 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 encumbered 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, visiting the sick, and such like pious 
 exercises,) as she was before she was married ; which made her wish 
 sometimes she had never entered into matrimony, and that she might 
 live to enjoy again that peace and 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 counted herself the most miserable of 
 women ; for neither husband, nor children, nor any outward enjoyments, 
 could afibrd 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 polluting, she struggled to overcome it ; but all 
 her labor 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 him. 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 showed her, that the light was the life of men. 
 This she understood in some degree, and so separated herself as mucli 
 
1664.] PEOPLE CALLED QUAKERS. 117 
 
 as ever she could conveniently from conversation, endeavoring to live 
 retiredly. And having about this time heard Dr. Galenus Abrahams, 
 an eminent Baptist teacher, preach upon the parable of the seeds-man ; 
 that which he spoke concerning 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 labor ; 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 
 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 gi'eat 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 willing 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 common 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 continuing zealously faithful, he was pleased after my 
 father's death to give her a public testimony, and she became 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 after 
 by professors ; and the Fifth Monarchy-men applauded 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 
 
118 THE HISTORY OF THE [1664. 
 
 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 her- 
 self, 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 meeting 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 
 early to himself. When she fell sick, she soon had a sense that she waa 
 not like to recover, and therefore spoke much to me in private, and 
 acquainted me with several things touching myself, and 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 impres- 
 sions 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 excellent 
 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 impor- 
 tunate 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 following epistle 
 she wrote to her friends, to stir up the pure mind in them. 
 
 AN EPISTLE TO THE FRIENDS OP TRUTH. 
 
 ' Grace and peace be multiplied among you, my dearly and much 
 beloved friends, you that have received a blessing from God the heavenly 
 
1664.] PEOPLE CALLED QUAKERS. 119 
 
 Father in Christ Jesus, the Lord of glory ; who by his unspeakable love, 
 and his unchangeable light, hath drawn you off from 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 himself; 
 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 splendor, and the brightness of the Lord become darkened. 
 
 ' 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, knowing the 
 preciousness of it, cannot but desire that others may also participate 
 of the same ; labor therefore for it, my friends, that so, when the 
 Lord comes and calls to an account, every one may be found faithful 
 according to what he hath received : for this is the talent which the 
 Lord hath given, viz., the knowledge of him who is true, and who 
 rewardeth every one according to his deeds ; but the negligent and 
 slothful servant said that his Lord was a hard man, and that he gathered 
 where he had not strewn, 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 believe, 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 
 ye were yet in darkness ; how often hath the Lord appeared, and clearly 
 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 this is a great and weighty talent, and therefore the Lord may 
 say justly, what could I have done more to my vineyard ? 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 the paths 
 leading to death. This, I say, the Lord hath shown 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 been 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 hearts ; but we keeping close to the Lord, are preserved 
 from his snares ; and happy is he who hath found a place where he is 
 
120 THE HISTORY OF THE [1664. 
 
 freed from tempests ; but before this place be found, there are many 
 hidden rocks that may be struck on, not unknown to me. And therefore 
 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 discerned. Here then is 
 no small grief and anguish ; here all the mercies of the Lord, which 
 formerly we enjoyed abundantly, are called in question, or doubted of; 
 here is danger, and yet certainty ; for by not sinning, the beacon is 
 minded, and by relying on a true hope to be saved, we are preserved in 
 the tempest. I write these things for the information 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 your- 
 selves, 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 
 discord 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 perish- 
 ing ; since it ts 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. 0, my friends, let none be stopped by that 
 which is an impediment to entering into the kingdom of heaven ; but 
 strive all to enter the narrow gate ; and search every one of you your 
 own hearts, with the light ye are enlightened with, which shall manifest 
 your own states to you ; and keeping there, it shall multiply your peace, 
 and every one shall find therein his own teacher, as those have experi- 
 enced who sought the Lord with all their hearts. Now the God of all 
 mercies, who alone is immortal, keep you and us altogether unto the 
 end ; that so in these dangerous times we may remain standing to the 
 glory of his great name. 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 ; 
 
664.J PEOPLE CALLED QUAKERS. 121 
 
 lut stand ye rather, and keep in that wherein ye see their subtilty ; for 
 hen, though ye may not have a word to apologize for yourselves, yet ye 
 hall be above them. 
 
 ' This is written from me, a young plant, in love to you, according to 
 he gift received from the Lord. My salutation is to you all in the light 
 )f truth. 
 
 'Judith Zinspbnning.' 
 
 In the year 1664 came forth a small book in print, to the king, and 
 3oth houses of Parliament, wherein were set forth, not only the violent 
 persecution almost over all England, with the names- of persons, places, 
 md cases, which indeed were woeful, and some bloody ; but it was also 
 •epresented, that there were at that time in prison above six hundred 
 sf those called Quakers, merely for religion's sake. 
 
 In the mouth called January, in the year 1664-5, thirty-six of that 
 persuasion, among whom were eight women, were condemned 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 people 
 were sentenced to be carried to Jamaica, and five to Bridewell. The 
 manner of their trial I pass by with silence, to avoid prolixity. 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 anything that was unrighteous, 'Anne Blow, I would show 
 you as much favor as the court will allow you, if you will say that you 
 will go no more to that seditious meeting,' meaning the Bull-and- 
 Mouth. To which she answered, ' Wouldst thou have me sin against 
 that of God in my own conscience ? if I were set at liberty to-day, if 
 the Lord required it of me, I should go to the Bull-and-Mouth to- 
 morrow.' 
 
 Concerning one John Gibson, the said judge spoke to the jury in this 
 manner ; ' Gentlemen, although it is true, as this Gibson saith, that it 
 cannot be proved that they were doing any evil at the Bull-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 colors 
 the persecutors cloaked their actions. I find among my papers, a letter 
 of John Furly, and Walter Miers, (both of whom I knew well,) mention- 
 ing, that some of the jury, for refusing to give such a verdict as was 
 required of them, were fined in great 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 
 
122 THE HISTORY OF THE [1665 
 
 Some of the persons ordered for banishment, fell sick, and died in 
 prison ; some became apostates, and some were redeemed by their 
 relations that were not Quakers ; but yet a considerable number were, 
 though with great pains, brought on ship-board, to be 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 a certificate from the master of the ship, signed 
 by him and seven of his men, wherein they complained of their adversity, 
 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 they as citizens had as much right to live as the 
 chiefest magistrates, but also out of their native country, contrary to the 
 rights of free-born Englishmen : 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 got 
 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 carried to 
 Jamaica, where, by the providence of God, in time it fared well with 
 them, and Edward Brush lived to return to England. It was remark- 
 able, that not long after these persons were banished, the pestilence 
 broke out at London, first of all in the house of a meal-man in Bear- 
 binder-lane, next door to the house where 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 
 river without having a pass from the Admiral ; and this they would give 
 to no master going to the West Indies, unless he made promise 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 Englishman might be carried 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 
 
1665.] PEOPLE CALLED QUAKERS. 123 
 
 lie nicanfir.o the pestilence increased, and not long after judge Hyde, 
 vho i,;ul been very active in persecuting, was, with many others, sud- 
 Icnly taken away out of this life ; for he having been seen in the morn- 
 ng at Westminster in health, as to outward appearance, it- was told in 
 ;he afternoon that he was found dead in his chamber ; being thus sum- 
 noned to appear and give account of his deeds before a higher court 
 than ever he presided m. 
 
 Yet transportation was not come to a stand ; first, as hath been said, 
 three persons, next seven, and on the 16th of the month called May, 
 eight were carried down the river to Gravesend, and put on ship- 
 board ; but as the number of those that were thus carried away was 
 beightened, so also the number of those that died of the pestilence much 
 more increased. But notwithstanding this scourge from Heaven, trans- 
 portation continued ; 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 relations. And so an agreement was made with him, that he 
 should take between fifty and sixty Quakers into his ship, and carry them 
 to the West Indies. Of these eight or ten at a time were brought to the 
 waterside, and so with boats or barges carried to the ship, which lay at 
 anchor in the Thames, in Bugbey's-hole, a little beyond Greenwich. 
 Many of these prisoners, among whom several women, not showing 
 themselves ready to climb into the ship, lest it should seem as if they 
 were instrumental 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 oflScers 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 month, when, according to the bill of mortality, three 
 thousand and forty died in one week, the rest of the banished prisoners 
 were carried with soldiers to the said ship, in which now were fifty-five 
 of the banished Quakers, and among these eighteen women. But 
 something adversely hindered this ship from going away, and the 
 pestilence also entered into it, which took away many of the prisoners, 
 and so freed them from banishment. But though the pestilence grew 
 more hot at London, and a war was risen between England and Hol- 
 land, yet the fire of persecution continued hot, and great rejoicings were 
 made when the Dutch were beaten at sea, and their admiral Opdam was 
 blown up with his ship. Neither did the persecutors leave off to disturb 
 the meetings of those called Quakers, and imprison many of them ; nay, 
 80 hardened and unrelenting were some, that when at London, more 
 than four thousand 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 Sep- 
 tember, some meetings were still disturbed at London, though the num- 
 ber of the dead in one week was heightened to above seven thousand, 
 being increased in that time nigh two thousand. Now such as intended 
 
124 THE HISTORY OF THE [1665. 
 
 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 dis- 
 contented because there was little to be earned by tradesmen ; and the 
 city came to be so emptied, that grass grew in those streets that used to 
 be the 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 
 prisoner in Newgate at London, and afterwards in Southwark, since the 
 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 plague ? 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 persecutors. 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 destroy eth 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 
 Alexander Parker 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 I 
 remember to have seen in one of the bills of mortality of that time: In 
 the meanwhile the ship in which the banished prisoners were, could not 
 go off, but continued to lie as a gazing-stock 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. This 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 would 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 
 
1665.] PEOPLE CALLED QUAKERS. 125 
 
 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. Twill thin them.' 
 Besides that the spirit of the Lord had signified unto him, that an over- 
 flowing 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. 
 
 What Isaac Pennington, being a prisoner, wrote about this time to the 
 king and Parliament, and published in print, was also very remarkable, 
 being designed with Christian meekness to dissuade them if possible 
 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. 
 
 'And as the Lord is able to overturn you, so if ye mistake your work, 
 misinterpreting the passages of his providence, and erring in heart 
 concerning the ground of his former displeasure ; a^d so, through the 
 error 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 ? 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 
 stone, 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 govern 
 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 
 
126 THE HISTORY OF THE [1665. 
 
 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 followeth. Indeed this 
 is not the intent of my heart : for I have long expected, and do still expect 
 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 should suffer you thus to make use of it. 
 Now that ye may more clearly see the temper of my spirit, and how mj^ 
 heart stands in this thing, I shall open a little unto you, my faith and 
 hope about it, in these ensuing particulars : 
 
 ' First, I am assured in my heart and soul, that this despised people, 
 called Quakers, is of the Lord's begetting in his 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 the life of 
 God in me owning them, and that which God hath begotten in my heart, 
 refreshed by the power of life in them : and none but the Lord knows 
 the beauty and excellency of glory, which he hath hid under this 
 appearance. 
 
 ' Secondly, The Lord hath hitherto preserved them against great 
 oppositions, and is still able to preserve them. Every power hitherto 
 hath made nothing of over-running them ; yet they have hitherto stood, 
 by the care and tender mercy of the Lord ; and the several powers 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 my 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 afflicting 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 to 
 compare with the Lord. Whom the Lord loveth, he can save at his 
 pleasure. Hath he begun to break our bonds and deliver us, and shall 
 we now distrust him ? Are we in a worse condition than Israel was, 
 when the sea was before them, the mountains on each side, and the 
 Egyptians behind pui-suing them ? He indeed that looketh with man's 
 
665.] PEOPLE CALLED QUAKERS. 127 
 
 ye, can see no ground of hope, nor hardly a possibility of deliverance ; 
 ut to the eye of faith, it is now nearer than when God began first to 
 eliver. 
 
 ' Fifthly, It is the delight of the Lord, and his glory to deliver his 
 leople, when to the eye of sense it seemeth impossible. Then doth the 
 jord delight to stretch forth his arm, when none else can help : and 
 hen doth it please him to deal with the enemies of his truth and people, 
 rhen they are lifted up above the fear of him, and are ready to say in 
 heir hearts concerning them, they are now in our hands, who can 
 leliver them ? 
 
 ' Well, were it not in love to you, and in pity, in relation to what will 
 ertainly befall you, if ye go on in this course, I could say in the joy of 
 (ly heart, and in the sense of the good-will of my God to us, who suf- 
 ereth these things to come to pass ; go on, try it out with the spirit of 
 he Lord, come forth with your laws, and prison, and spoiling of our 
 ;oods, and banishment, and death, if the Lord please, and see if ye 
 lan carry it : for we come not forth agains't you in our own wills, or in 
 ,ny enmity against your persons or government, or in any stubborn- 
 less or refractoriness of spirit ; vbut with the lamb-like nature which 
 he Lord our God hath begotten in us, which is taught, and enabled by 
 lim, both to do his will, and to suffer for his name's sake. And if we 
 annot thus overcome you, even in patience of spirit, and in love to 
 ou, and if the Lord our God please not to appear for us, we are con- 
 ent to be overcome by you. So the will of the Lord be done saith my 
 oul.' 
 
 This the author concludes with a postscript, containing a serious 
 xhortation to forsake evil. Besides this he gave forth another paper, 
 Therein he proposed this question to the king and both houses of Par- 
 iament : 
 
 Whether laws made by man, in equity, ought to extend any further 
 ban there is power in man to obey. And if it was not cruel to require 
 bedience in such cases, wherein the party hath not a capacity in him 
 f obeying.' And to explain this a little further, he said, 'In things 
 oncerning the worship of God, wherein a man is limited by God, both 
 'hat worship he shall perform, and what worship he shall abstain from, 
 ere he is not left at liberty to obey what laws shall be made by man 
 ontrary hereunto.' Thus Pennington strove by writing to show the 
 ersecutors the evil of their doings ; but a fierce party prevailed then : 
 nd the clergy continually blew the fire of persecution ; nay, many 
 resumed the time was now come totally to destroy the Quakers ; and 
 1 December, twelve more were condemned to transportation. 
 
 Concerning those banished that were now in the ship which lay in the 
 'hames, I will yet leave them there, and take again a view of George 
 
128 THE HISTORY OF THE [1665. 
 
 Fox, whom in the foregoing year we left in a hard prison at Lancaster. 
 In the month called March of 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 offic^ers 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 the indictment, he was stopped 
 by the judge ; and then George Fox asked him, whether the oath was to 
 be tendered to the king's subjects only, or to the subjects of foreign princes ? 
 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, &c., he had 
 observed in the indictment, but no sooner had he spoken concerning the 
 errors, but the judge cried, ' Take him away, jailor, take him away.' 
 Then he was hurried away ; yet the people 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? 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 sworn, that on that day he had refused to 
 take the oath. Before George Fox was brought before the judge, he had 
 passed sentence oi premunire 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 ; 
 but the neighboring justices labored much to get him removed 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 fro^|?s 
 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. 
 
16G5.] PEOPLE CALLED QU'AKERS. 129 
 
 His persecutors novr having prepared for his removal, the under 
 sheriiF, and the head sheriff's men, with some bailiffs, came and fetched 
 him out of the castle, when he was so weak, by laying in that cold, wet, 
 and smoky prison, that he could hardly go or stand. So they 
 brought him down into the jailor'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 
 Buffered to show the errors that were in the indictment, which were 
 suflBcient 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 haled 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 jailor, (one Hunter, a young fellow,) 
 that he lashed the horse on which G. Fox rode, with his whip, to make 
 him skip and leap, insomuch that he had much ado to sit upon him ; and 
 then would this wanton fellow come, and looking him in the face, say, 
 ' How do you do Mr. Fox ?' To which he answered, it was not civil 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 arid several 
 troopers ; and many of the gentry, besides abundance of people, came 
 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 guard 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 Castle. And 
 there was a fear amongst them, lest some should rescue him ; but there 
 tt-as not the least reason for it. The next night he was brought to 
 
 Vol. II.— 9 
 
130 THE HISTORY OF THE [1665. 
 
 York, 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 hia 
 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 Jordan Croslands 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 
 mot only ran about the room, but also came upon his bed. And he 
 ihaving 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 suffer 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 hiln 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 ate almost nothing but 
 ibread, and of this so little, that a three-penny 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 
 Bufiered to come to him, yet this was refused; but some others ■were 
 •admitted to come and gaze upon him, especially Papists, of whom a great 
 company once being come, they afiirmed, 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 
 Eome, denied the faith, and sacrificed to idols ; and therefore was not 
 
1665.] PEOPLE CALLED QUAKERS. 131 
 
 infallible. And he said also, ' If the Papists were in the infallible spirit, 
 they would not maintain their religion by ;^ails, swords, gallows, fires, 
 racks, and tortures, &c., nor want such means to hold it up by : for if 
 they were in the infallible spirit, they would preserve men's lives, and 
 use none but spiritual weapons about religion.' He also told them how 
 a certain woman that had been a Papist, but afterwards entered into the 
 society of those called Quakers, having a tailor at work at her house, 
 and speaking to him concerning the falseness of the popish religion, was 
 threatened to have been stabbed by him, for which end he drew his 
 knife at her : since it was as 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 nights in hell, to bring them all out. On which Gr. 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, 
 since 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 castle, 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 whether 
 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 governor, it 
 was a small boast in him to say he had conquered a bond-man. 
 
 A while after, this doctor came again, having many great persons with 
 him, and he aifirmed before them all, that Christ had not enlightened 
 
132 THE HISTORY OF THE [1665 
 
 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 not enlightened ; and whom his grace had not appeared 
 unto. To which the doctor answered, ' Christ did not die for adulterers, 
 and idolaters, 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 ? ' 'Yes,' said the doctor. '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 despitefully against it ; and that Christ had 
 enlightened all men, though some hated the light. Several 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 Parliament- 
 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. 
 Bat 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 
 apostles : 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 thence took occasion to say, that he was a 
 fool. But whatever such said, it is certain that he had a good under- 
 standing, 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. 
 General 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 grammar 
 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. 
 
1665 ] PEOPLE CALLED QUAKERS. 133 
 
 Whilst I leave him yet prisoner, I will go to other matters, and relate 
 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 observed 
 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 returned, 
 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 
 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 ; whereas 
 it plainly appeared, that selfish interest generally was the main cause. 
 This behavior of the clergy, and their rigid persecution, if any deviated 
 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 threaten him with 
 excommunication, and would not allow him so much time as to give his 
 answer to the next assembly. Excommunication there, was such a penalty 
 that people under it were very much deprived 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 him, 
 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 Dundas ; 
 for he not having them in such an esteem as they wished, they said that 
 be 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 : 
 
134 THE HISTORY OF THE [1665. 
 
 but if ttey found nothing in them, by which they could prejudice him, 
 they caused them to be sealed up again, and delivered to him. By this 
 base practice, they came to know that one Gawen Lawry, merchant of 
 London, sent him a box, with about three pounds sterling 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 wanting. 
 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 laade this act the more contemptible. Now though Dundas 
 favored the doctrine of the Quakers, yet they were such a despised 
 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 ?' By 
 this Dundas presently perceived that the man thus beaten was a Quaker ; 
 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 entreated him to let them go, which he did, 
 after having asked their names and dwelling-places. About a week 
 after, the said Quaker told a relation of Dundas what kindness he showed 
 him, anjj 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 wlio 
 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 aa 
 he passed that way, he would make his house his lodging-place : which 
 kind invitation he seemed not unwilling to accept of. Dundas had now 
 attained to so much experience, that he could discern between the spirits 
 of meekness and rashness ; and sufficiently 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 endeavored more and more to live up 
 to their doctrin©; 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 therej 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 
 
1665.] PEOPLE CALLED QUAKERS. 135 
 
 turned into Frencli by Dundas, and so distributed tbem. But tbe mes- 
 sage she cbiefly 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 pride in 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 seated 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 oif 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, both fell 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 Scotch- 
 man's house ; but he refusing them entrance, they came to Dundas's 
 lodging, who knew 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 offered them his bed, being 
 willing to shift for himself somewhere else, but they refused to accept 
 of his oifer ; and his landlady not being willing 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 
 transgressed the laws of the nation, by receiving persons of another 
 religion to his lodging : for the king tolerated only two religions, viz.. 
 Papists and Protestants. To this Dundas said, that he had not trans- 
 gressed the law of hospitality, and he had been forced to do as he did, 
 since he- could not let them lie in the street, where they would have been 
 in danger of their lives by the rude multitude. Then the women were 
 taken away, and sent to prison ; and they not being provided with food, 
 Dundas took care of that. Some time after, an order being come from 
 the Parliament, at Kouen, it was read to them, viz., that they should be 
 transported 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 England. 
 
136 THE HISTORY OF THE [1665. 
 
 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 theii 
 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 
 except the like to be done to their merchants in England. And when 
 the judge affirmed that Dundas was of the judgment of those 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 houses 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 
 before 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 got 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' college 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-general of the town, of Dun- 
 das, as one that did not come to their meeting. By this he was forced 
 to leave that place, and went to Alenuon, where staying awhile, the 
 judge criminal sent for him ; and after a long discourse, 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 complain- 
 ing of this to the judge criminal, the judge told him, he knew nothing 
 of it, and if there was anything, it did proceed from the Jesuits, because 
 of his confidence against them. This seemed not improbable, for he 
 found his letters opened at the post-house several times, and when he 
 challenged the post-master, he received for an answer, that they came 
 80 to him. 
 
 Some time after he returned to Caen, where he was not long ; but his 
 correspondent at Alen^on 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. 
 
1665.] PEOPLE CALLED QUAKERS. 137 
 
 In the next year, when a war arose between England and France, 
 lie came again to Dieppe, in order to return to England ; having got 
 passage in company of the lord Hollis, 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 pro- 
 fessed, 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 relation, 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 aflfable 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 at war 
 with England, there were several English prisoners of war in the prison 
 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 hin- 
 dered by an officer of that court, who seemed offisnded because Caton did 
 not give him hat honor. This gave occasion to Caton to complain of it 
 to a burgomaster of the city, I think the lord Cornelius Van Vlooswyli, 
 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 burgomaster 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 prisoners. About 
 this time a law was made in England, called, 
 
 AN ACT FOE RESTRAININa NON-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 Common 
 Prayer, and administration of the sacraments, and other rites and core- 
 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 majesty's 
 reign, and entitled, 'An act for the uniformity of public prayers, and 
 administration of sacraments, and other rites and ceremonies, and for 
 the establishing the form of making, ordaining and consecrating of 
 
138 THE HISTORY OP THE [1665. 
 
 bishops, priests, and deacons in the church of England,' according to 
 the said act, or any other subsequent act. And whereas they, or some 
 of them, and divers other person and persons not ordained according 
 to the form of the church of England, have, since the act of obli- 
 vion, taken upon them to preach in unlawful assemblies, conventicles, 
 or meetings under color 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 stipendaries, and other persons who have been possessed 
 of any ecclesiastical 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 traitorous 
 position of taking arms by his authority against his person, or against 
 those that are commissioned by him, in pursuance of such commission ; 
 and that I will not at any time endeavor any alteration of government, 
 either in church or state :' shall not come within five miles of any city, 
 &c., nor teach 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 they 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 a hundred thousand people were swept away by it and otherwise, 
 and also many of those called Quakers, there must be consequently 
 many poor widows and fatherless children among those of that society. 
 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 offered 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 
 
1666.] PEOPLE CALLED QUAKERS. 139 
 
 lying in the Thames ; but the owners having put in another master, 
 •whose name was Peter LoYe, 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 
 persons, who almost half a year ago had been brought on ship-board, 
 but 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 
 pieces. At length the master, though ho had hut few, and those mostly 
 raw sailors, and was ill provided with victuals, yet re.solved 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 back side 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 likelihood 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 naught 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 the 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 lawful 
 
140 THE HISTORY OP THE [1666. 
 
 in the New Testament, since Christ and the apostles forbade it? Besides, 
 where it is written, "Ye shall swear," was this said to the Gentiles 
 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 everything 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 
 because 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 
 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 aught we had from you for instruction. And 
 now ye have excommunicato J 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 tliis madness in you to put us out, before 
 we were brought in ? But what dost thou call the church ?' 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 the 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 minis- 
 ters 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 liim, 
 and many disputes he had with them. But as to his friends, he was as 
 
1.666.] PEOPLE CALLED QXJAKEKS. 141 
 
 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 Gr. 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 brought him into some trouble ; after that he grew somewhat 
 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 Par- 
 liament 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 a hundred miles barefoot for hi s liberty ; and that several others at 
 court had spoken well of him. 
 
 After he had been prisoner in the castle there above a year, he sent 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 gentleman 
 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 order was, ' That the king being certainly informed 
 that G. Fox was a man principled against plotting and fighting, and had 
 heen 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, &c. This order being obtained, was not long after 
 brought to Scarborough, and delivered to the governor, who upon the 
 receipt thereof, discharged him, and gave him the following passport : 
 
 ' Permit the bearer hereof, George Fox, late a prisoner here, and now 
 discharged by his majesty's order, quietly to pass about his lawful occa- 
 sions, without any molestation. Given under my hand at Scarborough 
 Castle, this first day of September, 1666. 
 
 'Jordan Ceoslands, 
 
 Governor of Scarborough CastlR.' 
 
 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 anything ; and said, whatever good he could do for him and 
 
142 THE HISTOEY OF THE [1666 
 
 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 called 
 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 
 incessant 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 de- 
 scribed 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 before 
 the burning of that city, and as hath been related by eye witnesses, 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 
 message and call, to pronounce that impending, judgment: in his account 
 whereof he was not more particular and clear, than that he said he for 
 some time had the vision thereof, but had delayed to come and declare it 
 as commanded, until he felt, as he expressed 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 immediately 
 follow those two days the said Thomas Ibbitt had gone about the city 
 declaring that judgment. 
 
 Having gone up and down the city, as hath been said, when afterwards 
 he saw the fire break out, and beheld the fulfilling of his prediction, 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 ?- 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) thence, it was like he might have perished 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, which heaven alone can enable us. 
 
]iB66.J PEOPLE CALLED QUAKERS. 143 
 
 I cannot well 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 about 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 how often the judgments of 
 God had been foretold them, 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 
 sometimes 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 friends, but this priest 
 himself favored the doctrine professed by his wife, and was very kind 
 to G. Fox, who passed thence to York, where he had a large meeting, 
 and visited also justice Robinson, who had been loving to him from the 
 beginning. At this time there was a priest with him, who told G. Fox, 
 ' It is said of you that ye love none but yourselves.' But he showed 
 him his mistake, and gave him so much satisfaction, that they parted 
 friendl}'. 
 
 In this county G. Fox had many meetings, and one not far from colone. 
 Kirby's abode, who had been the chief means of his imprisonment at 
 Lancaster and Scarborough castles : and when he heard of his release, 
 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 seized him so 
 that he was fain to keep his 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 Synder-hill 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 the officers came 
 where the meeting was, it was ended, though they had almost spoiled 
 their horses by hard riding. 
 
 G. Fox passing thence through Nottinghamshire, Bedfordshire, Buck- 
 inghamshire, and Oxfordshire, and visiting his friends in all places where 
 he came, and edifying them in their meetings, got at length to London : 
 but he was so weak, by lying almost three years in hard and cold im- 
 prisonments, and his joints and body were so stiff and benumbed, that 
 he could hardly get on horseback. 
 
 Being now at London, he beheld the ruins of the city, and saw the 
 fulfiUing of what had been shown him some 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 : 
 
144 THE HISTORY OF THE [1666. 
 
 ' King Charles, 
 
 • Set the people of God at liberty, who suffer imprisonments for 
 the exercise of their consciences towards him, and give liberty of con 
 science to them to worship and serve him as he requireth, and leadetb 
 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 their oppressions. And remember thou art once more warned, 
 
 ' By a servant of the Lord, 
 
 'JOSIAH COALE. 
 London, Dec. 2d, 1666,' 
 
 About this time, or it may be in the next month, Stephen Crisp 
 published an epistle, containing an exhortation to his friends, and also 
 a prediction concerning succeeding times, which is as fplloweth : 
 
 ' 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 hastens, 
 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 have 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 do reject his counsel : for as the days of his forbearance, 
 ■warning and inviting, have been long, so shall his appearance amongst 
 those that have withstood him, be fierce and terrible ; even 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 hia 
 enemies, one against another, so that being vexed and tormented 
 inwardly, 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 
 havehad one in another shall fail, and they will beguile and betray one 
 another, both by counsel and strength ; and as they have banded themselves 
 to break you, whom God hath gathered, so shall they band themselves 
 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 light of the 
 unchangeable truth of God ; and all the secret counsels of the ungodly 
 shall be brought to naught, sometimes by the means of some of them- 
 selves, and sometimes by impossibilities lying in their way, which shall 
 
1666.] PEOPLE CALLED QUAKERS. 145 
 
 make their hearts fail of ever accomplishing what they have determined : 
 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 to 
 find the way to rest : and when they do yet stir themselves up against 
 the holy people, and against the holy covenant of light, and them that 
 walk in it, they shall but 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 
 innocency, and this shall make them yet the more to vex themselves, 
 and to go thorough hard-bestead ; for when they shall look upward to 
 their religion, to their power, policy, or preferments, or friendships, or 
 whatsoever else they had trusted in, and relied upon, they shall have 
 cause to curse it ; and when they look downwards to the effects produced 
 by all those things, behold then trouble, and horror ; and vexation takes 
 hold on them, and drives them to darkness ; and having no help but 
 what is earthly, and being out of the knowledge of the mighty over- 
 turning 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, 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. 12-15, they shall become but a snare, and there shall 
 the sword devour : and when they shall say, we will go into the fields 
 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 life. 
 
 '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 will 
 do in the earth, 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 according to 
 his own will : and this shall men do before seven times pass 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 
 
 Vol. IL— 10 
 
146 THE HISTORY OF THE [1066. 
 
 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 eternal 
 power of God, keeping you suhjectly given up to his heavenly will, and 
 feci 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 
 Btraitened 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 murmur against what is, nor wish nor will what is not 
 to be ; these will be at rest till the indignation passeth over, and these 
 having no design to carry on, nor no party to promote 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 rumors 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 
 adversity, 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 righteousness, in an innocent conversation, 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 
 troubled at any of these things ; oh let not the things that are at present, 
 nor things that are yet to come, move you from steadfastness, but rather 
 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 
 
•6GT.] PEOPLE CALLED QUAKERS. 147 
 
 lay of trouble. Yea, though the fig-tree fail, and the vine brings not 
 brth, and the labor of the olive-tree ceaseth, and the fields yield no 
 neat, and the sheep be cut off from the fold, and there be no bullocks 
 n the stall, yet then mayest thou rejoice in the Lord, and sing praises 
 the God of thy salvation. Hab. iii. 17 and 18. 
 
 'And how near these days are to this poor nation, few know, and 
 herefore the cry of the Lord is very loud unto its inhabitants, through 
 lis servants and messengers, that they would prize their time while they 
 lave it, lest they be overturned, wasted, and laid desolate before they 
 ire aware ; and before destruction come upon them, and there be no 
 ■emedy, as it hath already done upon many. 
 'Oh, London ! London ! that thou and thy rulers would have con- 
 lidered, and hearkened and heard, in the day of thy warnings and 
 nvitations, and not have persisted in thy rebellion, till the Lord was 
 noved against thee, to cut off the thousands and multitudes from thy 
 streets, and the pressing and thronging of people from thy gates, and 
 ;hen to destroy and ruin thy streets also, and lay desolate thy gates, when 
 ;hou thoughtest to have replenished them again. 
 
 'And, oh ! saith my soul, that thy inhabitants would yet be warned, 
 md persuaded to repent and turn to the Lord, by putting away every 
 )ne the evil that is in their hearts, against the truth in yourselves, and 
 igainst those that walk in it, before a greater desolation and destruction 
 )vertake you. 
 
 ' Oh, what shall I say to prevail with London, and with its inhabitants ? 
 The Lord hath called aloud, he hath roared out of Zion unto them, but 
 nany 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 
 n the pavilion of the house of your God, and my God, and shelter 
 irourselves under the shadow of his wings, where ye shall be witnesses 
 )f his doings, and see his strange act brought to pass, and shall not be 
 mrt therewith, nor dismayed. 
 
 ' Oh, my friends, in the bowels of dear and tender love have I signi- 
 ied these things unto you, that ye might stand armed with the whole 
 trmor of God, clothed in righteousness, and your feet shod with the pre- 
 )aration of the gospel of peace : and freely given up in all things to the 
 lisposing of the Lord, who will deliver us, not by might, nor by sword, 
 lor spear, but by his own eternal, invisible arm, will he yet save us 
 md deliver us, and get himself a name by^preserving of us ; and we 
 hall yet live to praise him who is worthy of glory, of honor and renown, 
 i-om the rising of the sun, to the setting of the same, now and forever, 
 -men, amen, saith my soul.' 
 
 In the year 1667 a book came forth in print at London, with this title, 
 Persecution appearing with its open face in William Armorer.' This 
 ras written by some of the prisoners called Quakers, and contained a 
 elation of the impetuous carriage of the said Armorer, who being a 
 
148 THE HISTOET OF THE [1667. 
 
 knight and justice of peace, had made it his business many years, one 
 after another to persecute the Quakers, and from time \o time to disturb 
 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 Beading, 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 keep them in prison. Among the prisoners taken out of the 
 meeting was one Henry Pizing, who, coming to the bar with his hat in 
 his hand, judge Thomas Holt said, ' Here is a man that hath some man- 
 ners,' and asked him, if he 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 met 
 with any hurt by them, but found 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 you would not hear me.' Then the 
 judge said, 'He must take the oath again.' The oath being read, he 
 took it, upon which they 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 called, the 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 to be 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 might 
 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 oft" his hat, and bowing to the 
 court, desired to be excused, saying, he had had to do with some of them 
 already, but they were an obstinate people and would not be satisfied. 
 'Aye,' said Curtis, ' this is commonly the answer we have from these men, 
 when they are desired to answer us a question according to the Scrip- 
 ture ; 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 endeavoring 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' 
 
1667.] PEOPLE CALLED QUAKEES. 149 
 
 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 imprisoned friends wrote a paper, and it is 
 like he had a band 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 read it in the council-chamber, at the reading 
 of these words, ' Because of swearing the land mourns,' Alderman John- 
 son said that was very true. 
 
 Some time after it happened that T. Curtis, his wife and man-servant 
 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, and knocked at the door ; 
 but the maid being in fear, did not open it. Armorer then pulling an 
 instrument out of his pocket, picked the lock, entered the house, and 
 searching from room to room, came at length where he found one Joseph 
 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 spoke against his picking of the locks, he 
 said, ' What have you to do with it ?' And ' Where's that whore ?' 
 meaning the maid-servant. The woman answered him, she had to do 
 with it ; for she was to see that nobody did steal anything 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 
 before 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, ' Thou 
 hast got our house already that we built, and hast taken away our 
 means ; and wouldst thou have me pay more money when I have'broken 
 no law ? We were but four above the age of sixteen years, and the act 
 says, it must be above four.' To which Armorer 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 was 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 behavior, 
 this relation must needs be very large ; and therefore I pass by the most 
 
150 THE HISTORY OF THE [166T. 
 
 cases, and touch but on some few. More than once it happene(J , when 
 the prisoners being brought to their trial, reproved Armorer because 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 incivility is it ? Is not 
 your nose your nose, and your arse your arse V 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 dislike. When once 
 the jury for want of good witnesses, could not agree to find the bill. 
 Armorer rose off the bench, and appeared as a witness. But notwith- 
 standing, the jury returning the second time, brought it in ignoramus. 
 Upon which the other justice said to them, that Sir William Armorer, 
 an honorable gentleman, had taken his oath also. To which the jury 
 returned, it was true. Sir William Armorer was an honorable gentle- 
 man, but was a man subject to passion. And they continuing unwilling 
 to bring in the prisoners guilty, the two justices. Proctor and Armorer, 
 (for there were then no more on the bench,) for all that would not dis- 
 charge the prisoners, but sent them to jail again, as seditious persons ; 
 for Proctor had told the jury the day before, that if they did not bring 
 in the prisoners guilty, they would make William Armorer 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, for the very same thing ; for there is 
 no other woman in England, that I have heard of, under covert, that is 
 required to take that oath, and kept in prison on that account. But 
 Armorer 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 persons. 
 At length some justices procured her liberty; but this so displeased 
 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 discharged 
 a second time, though her husband's goods and money were seized. 
 How a prisoner who spoke something in his own defence, was threatened 
 to be gagged, how girls were sent to the house of correction, and how 
 Armorer coming in winter-time into 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 young maidens, I cursorily skip over. He seemed exceed- 
 ingly offended with Anne Curtis, who being a witty woman, did not 
 omit, when occasion was offered, to tell of his uncivil behavior: and 
 therefore he soon had her in jail again ; and when it was proposed in 
 
1667.] PEOPLE CALLED QUAKERS. 151 
 
 the summer-time to disehai-ge some of the prisoners, because of he 
 extreme hot weather, provided they gave security, 'No,' said Armorer, 
 'Mrs. Curtis shall not go out, though she would give security: but she 
 shall lie in jail till she rots.' But how wicked soever he was, yet he 
 could not prevent, that all his exorbitant carriage against the Quakers 
 was published in print. 
 
 But such behavior was at that time no rare and uncommon thing ; for 
 since persecution was continually 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 Henry 
 Marshall, priest at Crosthwait, in Westmoreland, who being also a pre- 
 bendary, and having several benefices, yet how great soever his revenues 
 were, kept poor people of that persuasion in prison for not paying tithes 
 to him : and once he said very presumptuously from the pulpit, that not 
 one Quaker should be left alive in England. But this temerity he did 
 not outlive long ; for as he was going half undressed to his chamber to 
 bed, he fell down stairs, as was concluded from the circumstances ; 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 with the letters A. S., gave forth a book called, 'The 
 Reconciler of Religions : or, A Decider 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, although the said A. 
 S. chiefly struck at the Quakers as the worst of heretics, falsely per- 
 vertino- their doctrine, as importing, that the same spirit that reproved 
 Judas of sin, did also induce him to desperation, and to hang himself; 
 yet he omitted not to encounter the doctrine of other Protestant societies ; 
 and the Roman Church he stated as the true church, from which they 
 were unjustly departed, and to which they must all return again : 
 for the Roman, said he, was the true church, and not any other ; she 
 was the holy Catholic and apostolical 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, and ly a visible head, the pope ; and that there- 
 fore she was the true church. Now forasmuch as he held forth at 
 large these and several other positions, so Josiah Coale 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 false church. For though he did not deny that the true 
 
152 THE HISTORY OF THE [1667. 
 
 church was Catholic, or universal, yet he denied that the universality of 
 the church of Rome was a suflScient argument to prove her to be the 
 true church : ' What church, (thus he queried,) is more universal than 
 the great whore, the false church, who had a name written. Mystery, 
 Babylon the Great, the Mother of Harlots, and Abominations of the 
 Earth ? Who sits upon the waters, which are peoples, and multitudes, 
 and nations, and tongues ? And did not the whole world wonder after 
 the 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 abomina- 
 tions, and filthiness of her fornication ? And did not all the inhabitants 
 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 in her heart that she should see no sorrow ; and she glori- 
 fied herself, and reigned over the kings of the earth. Is not this the 
 very state of the church of Rome at this day ? Doth she not reign 
 over the kings of the earth ? 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? as may kppear not 
 obscurely from Rev. xvii. 6.' At this rate JosiahCoale 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 remain 
 to the end of the world, and that therefore she was infallible,' J. Coale 
 said, that the bare affirmation of A. S. was no proof, except he would 
 produce that saying of the mother of harlots, ' I sit as a queen, and am 
 no widow, and shall see no sorrow.' But indeed that would be a very 
 pitiful argument to prove 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 
 falsities which that anonymous 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 answer for brevity-sake ; yet 
 may make mention of a poem which he wrote some time 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 111. 
 
 Thus zealously J. Coale wrote against popery ; and yet such hath 
 been the malice of many, that they represented the Quakers as favorers 
 of the church of Rome, though on many occasions they had effectually 
 shown the contrary. But their enemies endeavored 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 ill-treated, and spoke 
 
1667.] PEOPLE CALLED QUAKERS. 153 
 
 evil of those who did not approve their absurdities. This befell Richard 
 Farnsworth, one of the first preachers among those called Quakers, 
 though he was a man of a notable gift, and on his dying bed he gave 
 evidences 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. But God hath 
 appeared for the owning of our testimony, and hath broken in upon me 
 as a flood, and I am filled with his love more than I am able to express ; 
 and God has really appeared for us,' &c. 
 
 This he spoke but a short time before his departure ; and exhorted 
 his friends to faithfulness and steadfastness, and that nothing might be 
 suffered to creep in of another nature than the truth they professed, to 
 intermix therewith, saying, ' No linsey-woolsey garment must be worn.' 
 Some more consolatory words he spoke, and his last testimony was as 
 a seal unto all the former testimonies he had given for the Lord. And 
 after having lain yet an hour or two, he slept in peace with the Lord, 
 and left a good repute behind, with those who truly were acquainted 
 with him, and knew how zealously he labored in the ministry of the 
 gospel for many years. 
 
 Now I return again to G. Fox, who was this year not only in Wales, 
 but in several other places, without being imprisoned, though at Shrews- 
 bury, 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 was come to town.' But they could not agree 
 among themselves, some being for imprisoning him, and others for letting 
 him alone : and 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, and 
 of Katharine Gordon, from the house of the dukes of Gordon. This 
 his son Robert being born at Edinburgh, in the year 1648, was educated 
 in France and trained up in literature, 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 knowledge, he soon 
 got a clear sight of their errors. During 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 learned, and other parts of 
 
154 THE HISTORY OF THE [1667. 
 
 human literature, he returned to Scotland ; hut during his absence, his 
 father had received the doctrine of the Quakers, and showed by his pious 
 behavior, that he had not therein acted inconsiderately. Robert Barclay 
 having attained the age of nineteen years, and being come to a good 
 maturity of understanding, found so much satisfaction in the religion 
 which his father made profession of, that he also embraced it, and openly 
 showed before all the world, that the despised name of Quakers, could 
 not hinder him from maintaining boldly that which he now apprehended 
 to be truth. Nay, he grew so zealous and valiant in the doctrine he now 
 professed, that he became a public promulgator of it ; and often engaged 
 in disputes with the scholars, not only vei'bally, 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 
 qualifications 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, yet he so little valued that knowledge, 
 that he in nowise endeavored to be distinguished on that account. But 
 his chief aim was to advance in real godliness, as the conversation I had 
 with him hath undoubtedly assured me : for I was well acquainted with 
 him ; as also with Roger Haydock of Lancashire, a learned and intelligent 
 man, who about this time also came to enter into society 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 discourse 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 was inclined to the Presbyterian 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 also became 
 a public professor of the doctrine of the Quakers, and in time a zealous 
 preacher of it too. And he being a man of great parts, well read and 
 full of matter, many times engaged in disputes with the priests, sometimes 
 making use of his pen also to that end ; for he was an unwearied laborer, 
 and suffered the spoiling of his goods, 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 times 
 named in this history, who this year coming into Devonshire, and being 
 brought before the magistrates, it was asked him, what business he, (who 
 dwelt in Westmoreland,) had in Devonshire ? to which he answered, that 
 he was come there to see his old friends, whom formerly, about ten years 
 
1667.] PEOPLE CALLED QUAKERS. 155 
 
 ago, lie hail acquaintance with. One of the magistrates asked him, what 
 were tlio names of those friends he meant ? 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 magistrates then said to 
 the others, ' Truly, gentlemen, though 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 yon.' 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 public 
 meetings, lest they should be fined ; but at times when they have met for 
 worship, they have had 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 who persecuted and imprisoned us, and spoiled 
 our goods, because we would not follow you, and be of your religion, and 
 called us house-creepers?' 'Why,' said Pocock, 'we must be wise as 
 serpents.' To which G. Fox returned, ' This is the serpent's wisdom 
 indeed. Who would ever have thought, that you Presbyterians and 
 Independents, who persecuted and imprisoned 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 pre- 
 servation of 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 stadtholder-ship, (or deputy-ship,) were 
 separated. This was on purpose to prevent the Prince of Orange 
 becoming too potent, for hereupon followed the suppression of the stadt- 
 holder-ship. But how strong soever this law was made, and confirmed 
 by 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 ships in the Thames. 
 
156 THE HISTORY OF THE [1668. 
 
 CHAPTER XVII. 
 
 1668-1670. 
 
 Convinccinent of W. Penii — Whut brings Salvation — G. Fox and Esquire Marsh — The 
 Penitent Infanticide — Dying expresisions of T. Loe — Dispute between the Baptists and 
 Friends — "Sandy Foundation Shalsen" — Circumstances attending the death of J. Coale — 
 Death of F. Howgill — Excellent counsel for young maidens — G. Fox in Ireland — Solomon 
 Eccles — Story of G. Fox having turned Presbyterian — Marriage of G. Fox — Margaret 
 Fox in prison — Second Conventicle Act — Informers — Illness of G. Fox. 
 
 In the beginning of the year 1668, William Penn, son of admiral Sir 
 William Penn, began to show himself openly an adherer to, and an 
 asserter of the doctrine of those called Quakers. He had been trained 
 up in the university of Oxford, and was afterwards by his father sent 
 into France, where for some. time he lived, (as himself once told me,) with 
 the famous preacher, Moses Amyrault. After a considerable stay ia 
 that kingdom, being returned and come into Ireland, 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 periwig, was with 
 others carried 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 came to be known that he was the son of Admiral 
 Penn, he was soon released. This change did not a little grieve his 
 father, who 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 off, if possible, and bring him to other resolutions. But all 
 devices and wiles proved in vain : for he continued steadfast, and con- 
 versed much with Josiah Coale, who likewise in his young years came 
 over to the Quakers. 
 
 This summer, Stephen Crisp was prisoner at Ipswich, where the 
 number of Friends was considerably increased by his ministry. I, with 
 some other Friends of Holland, visited him there in prison, and we found 
 him in a cheerful condition, as well contented as if he had been at 
 liberty ; for he suffered for the ministry of the gospel, and continued to 
 preach in prison when his friends came 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 nume- 
 rous auditory: for about tliat time, the meetings of dissenters were not 
 disturbed at London, but all was so quiet, that the Quakers, so called, 
 were suffered to build a large meeting-place in Gracechurch-street, where 
 
16G8.] PEOPLE CALLED QUAKERS. 157 
 
 the first time a meeting was kept, I was present, and 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. Fox 
 courteously excused himself. 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 Papist 
 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 christening children ?' ' Nay,' 
 replied G. Fox, ' the one baptism by the 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 own the Catholic Faith? 
 'Yes,' said G. Fox, but he added, that neither the pope nor the Papists 
 were in 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 was not the prac- 
 tice of the apostles and primitive Christians ; but it was the practice of the 
 faithless Jews and heathens, to use such forcing means. ' But,' continued 
 G. Fox, ' seeing thou art a great and leading man among the Papists, 
 and sayest, there is no salvation but in your church, I 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?' 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 Catholic asked him, what brings salvation 
 into your church ? G. Fox answered, ' That which 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 lusts, and to live godly, righteously, 
 and soberly, in this present world. By this it appears, it is not the good 
 works, nor the good life, that brings the salvation, but the grace.' ' What !' 
 said the Roman Catholic, ' doth 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, and 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, then 
 Jeiusalem had much more right to it than Rome. But in conclusion he 
 
158 THE HISTORY OF THE [1668 
 
 said, that there was no other mother-church but Jerusalem, which is above, 
 and is free, and which is the mother of us all, as saith the apostle. Upon 
 this subject G. Fox did so paraphrase, that Esquire Marsh said at length 
 to the Roman Catholic, ' 0, you do not know this man. If he would 
 but come to church now and then, he would be a brave man.' 
 
 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 bad much of the management of affairs, would prevent the persecu- 
 tion of his friends as much as possibly 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 
 people, 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 shouldst ask them 
 whether they would swear they were theirs ? many of them would readily 
 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 ? Which 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 ; but somebody having informed 
 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 man 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 wicked 
 man. And by what G. Fox had told him, he sufficiently perceived how 
 he might distinguish between the Quakers and other people. True it 
 is, the Baptists in those days made some profession of the unlawfulness 
 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 sequel. But they and the Independents, &c., were very loth to 
 take the oath of allegiance, because of a grudge they had to the govern- 
 ment ; and this was well known to those that were at the helm. But 
 the innocent Quakers were continually exposed to the malice of their 
 persecutors, and bore the hardest shock of the laws made against dis- 
 senters. 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 conscience, and that he could 
 
16G8.] PEOPLE CALLED QUAKERS. tofl 
 
 not do so any more. He also advised the king to give liberty of oon- 
 scicnce : 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 I mistake not, there happened a case 
 at Edmondsbury, which I cannot well pass by in silence, viz., A certain 
 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 
 Bcnnit,^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 ? And whether she had not often 
 thereupon felt secret checks and inward reproofs, and been troubled in 
 her mind because of the evil committed ; and this he did in such a con- 
 vincing way, that she not only assented to what he laid before her, but 
 his discourse so reached her heart, that she came clearly to see, that if 
 she had not been so stubborn and disobodient to those inward reproofs, in 
 all probability she would not have come to such a miserable fall as now 
 she had : for man not desiring the knowledge of God's ways, and depart- 
 ing from him, is left helpless, and cannot keep himself from evil, though 
 it may be such as formerly 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 altogether ignorant of their doc- 
 trine, now came to apprehend that it was the grace of God that brings 
 salvation, which she so often had withstood ; and that this grace had not 
 yet quite forsaken her, but now made her sensible of the greatness of her 
 transgression. This consideration wrought so powerfully, that from a 
 mo-st 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 counte- 
 nance. And continuing in this state of humiliation, and sincere repent- 
 ance, and persevering in supplication, 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 sins of the world. 
 
 Of this she gave manifest proofs at her trial before judge Matthew 
 Hale, who having heard how penitent 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 thence she might find occa- 
 sion to deny the charge, and so to quash the indictment ; and therefore 
 he told her, that 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 
 
160 THE HISTOET OF THE [1668. 
 
 her to avoid the penalty of death. But now the fear of God had 
 got so much room in her heart, that no tampering would do ; no fig- 
 leaves could serve . her for a cover ; for she knew now that this would 
 have been adding sin to sin, 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 
 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 place 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 reproofs 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 contentedly depart this life.' 
 Thus she preached at the gallows the doctrine of the Quakers, and gave 
 heart-melting proofs that her immortal 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 
 favor. And that though it was then a cloudy day, yet immediately after 
 she was turned ofi", the clouds broke a little, and the sun for a few 
 moments shined upon her face, and presently after ceased shining, and 
 the sky continued overcast. She thus in a serious frame of mind, suf- 
 fered death, which her crime justly deserved. 
 
 This year at London, died Thomas Loe, a man of an excellent gift, 
 who zealously had labored 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 the 
 
J668.] PEOPLE CALLED QUAKERS. 161 
 
 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 his 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 
 troubled, the love of God overcomes my heart.' And to George White- 
 head 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 standers 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 inveighed from the pulpit against 
 the Quakers, and would challenge them also to a dispute. William 
 Burnet and Jeremy Ives, eminent Baptist teachers, had encountered 
 George Whitehead this summer at Chertsey, and Horn, in Surrey, about 
 the resurrection, and Christ's body in heaven, endeavoring to blacken 
 the Quakers in respect of those points, because they kept to Scripture 
 words, from which the others departing, advanced very gross absurdities. 
 
 One Thomas Vincent, a Presbyterian teacher, was much disturbed 
 because some of his auditory were gone over to the society of the Qua- 
 kers ; 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 expressions 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, between 
 the said Vincent on one side, and George Whitehead on the other. 
 That which Vincent and his brethren advanced first, was an accusation, 
 that the Quakers held damnable doctrine. George Whitehead denying 
 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 God-head, 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. 
 
 Vol. IL— 11 
 
162 THE HISTOKT OP THE [1668. 
 
 But they are not three manifestations, three operations, three sub- 
 stances, nor three anythings else besides subsistences. 
 
 Ergo, ' Three subsistences.' 
 
 G. Whitehead rejected these terms, as not to be found in Scripturcj 
 nor deducible from the 1 John, v. 7, the place Vincent instanced. And 
 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 
 obtained, 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 be understood, if in an abstracted sense from his substance ? But 
 instead of answering the question, they concluded it a point more fit for 
 admiration than disputation. Then W. Penn denied the 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 God-head subsists 
 in three separate manners or forms, then is not any one of them a per- 
 fect and complete subsistence without the other two : so parts, and some- 
 thing finite is in God ; or if infinite, then three distinct infinite sub- 
 sistences ; and what is this, but to assert three Gods, since none is in- 
 finite 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, 
 and John could be three persons and one apostle. At which one 
 Haddocks, one of Vincent's assistants, framed this odd syllogism ; ' He 
 that scornfully and reproachfully compares our doctrine of the blessed 
 Trinity of Pather, 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 him, 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, 
 Tjecause of their erroneous and damnable doctrines. And pointing to the 
 window he further said, ' If there should stand a cup of poison, 1 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 w 
 
1668.] PEOPLE CALLED QUAKERS. 168 
 
 inquire into the doctrines of the Quakers ; and thus some came to he 
 convinced of the truth thereof. 
 
 Now sinc^ the aforesaid dispute made a great noise at London, William 
 Penn published a hook with this title, ' The Sandy Foundation Shaken,' 
 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 evilly 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 prevent a worse 
 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 
 languished 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 ungodly 
 world, an awful gravity appeared in his countenance, and his words 
 were like a hammer and a sharp sword. But though he was as a son of 
 thunder, yet his agreeable speech flowed from his mouth like a pleasant 
 stream, to the consolation and comfort of pious souls. Oh ! how patheti- 
 cally 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 labors 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 manifested his bodily indisposi- 
 tion: 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 preaching the 
 gospel to the edification of his hearers. Now he 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 beino- taken away, he was soon necessitated to keep at home again ; 
 and his natural strength wasted away so fast, and he so declined, 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 
 anything lay upon him to write to Friends in England ? But he 
 signified that he had nothing to write, only desired that his love might 
 be remembered to them, and desired G. Fox to pray to God, that he 
 
164 THE HISTORY OF THE [1668, 
 
 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 J. 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 anything 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 holy seed of God, and that will be thy crown for ever.' 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, 
 sustained great hardships, and labored 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, imprison 
 ments and other adversities, yet he was not afraid of danger, but always 
 valiant ; and continued in an unmarried state, that so he might more 
 freely labor in the heavenly harvest, and many were converted by his 
 ministry. He lived to see the desire of his heart accomplished; for 
 when first he was raised up to true godliness, being under the sense of 
 his former transgressions, he cried to the Lord for deliverance, and said 
 with David, "If thou, 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 state, though naturally of a cheerful tem- 
 per ; and having himself passed through a path of sorrow, he was the 
 more able to comfort the mourners of Zion. The church was very sen- 
 sible 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 
 one ; and his burial being very public and well known, 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 tne, 
 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 marks 
 
1669.] PEOPLE CJl iiED QUAKERS. 165 
 
 of the esteem he bore to her memory : and his excellent endowments so 
 aifected 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 extra- 
 ordinarily 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 
 Howgill, after a sickness of nine days, died in the prison at Appleby, 
 where he had been kept about five years. During his sickness he was in 
 perfect 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 maijy sweet enjoyments and refreshments he had received in 
 that his prison-house bed, whereon he lay, freely forgiving all who had 
 a hand in 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 that God 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 after 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 that act of banishment, to the 
 great suffering of many goodFriends, than 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 savor, 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 recovering some 
 strength, he 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 
 
166 THE HISTORY OF THE [1669, 
 
 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 
 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 whom he had labored in the ministry, 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 movable goods were forfeited to the king forever, 
 yet the confiscation of his real estate was only for life ; so that 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, efiecting that by his pen, which he could not by 
 word of mouth : he also defended his doctrine against those who opposed 
 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 the 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 conversation 
 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 great possessions, 
 nor 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 
 remember 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 life and power, and it stands in righteousness', 
 truth, and equity ; justice, mercy, long-sufi'ering, patience, love, light, and 
 holiness, this is the being and centre thereof; therefore seek not lo ! here, 
 or lo ! there, without thee, in this or that outward observation, for many 
 seek there and never find it ; but seek and thoU shalt find, 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 
 
1669.] PEOPLE CALLED QUAKERS. 167 
 
 Jesus Christ, wherewith thou are enlightened, which shows thee when 
 thou doest 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 creature, 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 truth, of righteousness and holiness ; keep in thy 
 m'ind to that, and love it, and thou wilt feel the heavenly Father working in 
 thee, and begetting thee 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 thee 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 pleasure 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 soul, 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 inquire 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 doest, 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 everlasting 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 
 
168 THE HISTORY OF THE [1669. 
 
 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 thereby 
 thou hast power to overcome all evil. And, dear child, mind not the 
 pleasures of sin, which are 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. child ! these 
 are great and weighty things, not to be slighted. Acconipany 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 ; deny them 
 not, but love them, and suffer with them. Take heed that thou follow not 
 the hireling teachers, who preach for gain and lucre, and abide not in 
 Christ's doctrine; believe them not, heed them not, they 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 ; re- 
 memberj I who have had perfect knowledge of them, have told thee. 
 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 evilly-spoken of, always by bad and evil, loose people ; 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 things 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 honor her, and see thou grieve her not ; be not stubborn nor 
 wilful, 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 and 
 write, and sew and knit, and all points of good labor that belong to 
 a maid, and flee idleness and sloth, that nourisheth sin ; and as thou 
 growest up in years, labor in the affairs of the country, and beware 
 of pride, and riotousness, and curiosity, but be well content with such 
 apparel as thy mother will permit thee, that thou mayest be a good 
 example 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 
 
1669.] PBOl'LE CALLED QUAKERS. 169 
 
 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- 
 times ; 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 affections out unto 
 every one that proffers love, but be considerate, and above all things, 
 choose one, (if thou dost marry,) 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 honor 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 thy life long. 
 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, 
 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, 
 
 'Pkancis Howgill. 
 
 'The 26th of the Fifth month, 1666.' 
 
 In the beginning of this year the members of this society, held a 
 general Yearly-Meeting at London, which since that time, hath been 
 used to be held there annually, in the week called Whitsun-week, 
 because at that time of the year it is commonly best travelling, &c. 
 Several 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 displeased 
 some of the most rigid sort of churchmen, which we not only have 
 already, but may again in due place 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 full ;' and thereupon 
 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 
 
170 THE HISTORY OF THE [1669^ 
 
 had spoken what was very reasonible, that the sectaries had often more 
 hearers 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 sensi- 
 ble 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 to 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 ; wherefore 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 many 
 years sharply persecuted, as their brethren were 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 acquainted, who being met with his 
 friends in a chamber one First-day, the oiBcer 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 so 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 women 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 prison 
 at Gallaway in Ireland, where he was put, by a strange accident. He 
 was an extraordinarily zealous man, and what he judged evil he warmly 
 opposed, even to the hazard of his life. This zeal led him to perform a 
 
1669.] PEOPLE CALLED QUAKERS. * 171 
 
 strange action in a ctapel 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 followeth : ' Woe to these idol- 
 atrous worshippers ! God hath sent me this day to warn you, and to 
 show you what will be your portion except you repent.' Which when 
 he had done, he went away to the town, where he was presently made ^ 
 prisoner. What the benefit of this strange action 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 remarkable ; 
 for this last, snatching the host from the priest in their church as they 
 were at mass, was certainly a bold attempt, and not praiseworthy, 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 suf- 
 fered much by the coachmen whipping him grievously 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 nearly 150Z a year-; but at last being a Quaker, he could not 
 follow for conscience-sake, what he now called his Babylonish trade of 
 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 vanity, 
 he judged they ought to be destroyed, and therefore bought them again, 
 although they were worth above 201, and carried them, viz., virginals, 
 fiddles, &c., to Tower-hill, where laying them together, he set fire to 
 them ; but when some who were by, endeavored to hinder him, and to 
 get one of the virginals away, he stamped upon it with his foot, and 
 would not rest until he 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 
 Qujikers were belied by William Burnet, Jeremy Ives and Matthew 
 
172 THE HISTORY OF THE [1669, 
 
 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 bis 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 rhany places in Ireland, he came again to Dublin, 
 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 that they had prepared 
 a pulpit for him in an 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 
 certain Presbyterian preacher, named John Fox, who went preaching 
 about the country, was to preach there, and it seems some had changed 
 his named from John to Geoi-ge, 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 gone a foot to have heard him, 
 had they known it. Now some hundreds of them hearing afterwards 
 that the real G. Fox was not far oif 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 them salvation. 
 And when the meeting was over, some of the people said, they liked 
 George Fox the Quaker's preaching, better than G. Fox the Presbyterian. 
 Not long after this John Fox was complained of in the House of Commons, 
 for having a tumultuous meeting, in which treasonable words were spoken. 
 This John Fox had formerly been priest of Marshfield in Gloucestershire, 
 and being put out of that place, was 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 parish 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 
 
1670.] PEOPliE CALLED QUAKERS. 173 
 
 some malicious Presbyterians caused it to be so worded as if it had 
 proceeded from G. Fox 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. Fox 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 taking 
 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 
 anything against his taking their mother to be his wife ? And they all 
 severally expressed their satisfaction therein. Then he asked Margaret, 
 whether she had performed her husband's will ? And the children, whe- 
 ther, if their mother married, they should lose by it ? 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 proceeded in his mar- 
 riage, and took Margaret Fell to wife in a public meeting 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. Fox 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 apprentices to trades, whereby in time, they might help their aged 
 parents, and enable them to bring up their families, and maintain them- 
 selves handsomely. 
 
 G. Fox stayed 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 haled out of her house and carried to 
 Lancaster prison, upon the old premunire, which was executed 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 two of his wife's 
 daughters, whom he hastened to go to the king, to ac^^uaint him how 
 
174 THE HISTORY OF THE [1670. 
 
 their mother was dealt with, which 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 applica- 
 tion, 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. Whereupon the king gave 
 command to Sir John Otway, to write to the sheriff of Lancashire, to 
 set her at liberty, which letter G. Fox accordingly hastened 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 further and more speedy remedies against the growing 
 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 Parlia- 
 ment 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 assem- 
 bly, conventicle, or meeting, under color or pretence of any 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 conven- 
 ticle, meeting or assembly, there shall be five persons or more assembled 
 together, over and beside those of the same household, 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 offence aforesaid shall be committed, 
 or for the chief magistrate of the place where the offence aforesaid shall 
 be committed ; and he and they are hereby required and enjoined upon 
 proof to him or them respectively made of such offence, either by con- 
 fession 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 by 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 
 
1670.] PEOPLE CALLED QUAKERS. 175 
 
 5ve shillings for such first ofiience : -which record and convictiou shall 
 be certified by the said justice, justices, or chief magistrate, at the next 
 D[uarter-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 
 ofiender 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 convicted 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 offenders, 
 amount not in the whole to above the sum of ten pounds, upon occasion 
 of any one meeting, as aforesaid ; (3) and every constable, head-borough, 
 tithing-man, church-warden, and overseer of the poor respectively, are 
 hereby authorized and required to levy the same accordingly, 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 moneys 
 so to be levied, to be forthwith delivered to the same justice, justices, or 
 chief magistrate, and by him or them to be distributed, 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-sessions, which said court 
 shall deliver the same to the sheriff, and make a memorial on record of 
 the payment and delivery thereof, which said memorial shall be a suffi- 
 cient 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 informer and informers and to 
 such person and persons as the said justice, justices, or chief magistrate 
 respectively shall appoint, having regard 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 judgment 
 
176 THE HISTOEY OP THE LiO/O. 
 
 of the justice, justices or chief magistrate before ■whom he shall be con ■ 
 victed, 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 conventicle ; anything 
 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 convicted of such like offence 
 or offences, shall for every such offence, incur the penalty of forty 
 pounds, to be levied and disposed, as aforesaid. 
 
 ' 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, 
 out-house, barn, yard, or back side, and be convicted thereof in manner 
 aforesaid, shall forfeit the sum of twenty pounds, to be levied in manner 
 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 saeh 
 persons who shall be convicted in manner aforesaid, of 'being present 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 
 offender, shall return the money levied upon the appellant, and shall 
 certify 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 
 appeal : (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 delivery 
 of such appeal, as aforesaid, the person or persons appellant shall enter 
 
1670.] PKOPLE CALLED QUAKERS. 17T 
 
 before the person or persons convicting, into recognizance, to prosecute 
 the said appeal with effect : (2) which said recognizance the person or 
 person so convicting is hereby empowered to take, and required 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 making 
 thereof. 
 
 ' IX. And be it further enacted hy the authority aforesaid, that the 
 justice, justices of the peace, and chief magistrate respectively, or the 
 respective constables, head-boroughs, and tithing-men, 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 
 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 liberties 
 as without : (2) and take into their custody the persons there unlawfully 
 assembled, to the intent they may be proceeded against according to this 
 act : (3) and that the lieutenants or deputy-lieutenants, or any commis- 
 sionated ofiicer of 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 magistrate,, of his particular 
 information or knowledge of such unlawful meeting 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 meet- 
 ings, 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. 
 
 ' XI. And be it further enacted by the authority aforesaid, that if any 
 constable, head-borough, tithing-man, church-warden, 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 
 
 Vol. II.— 12 
 
178 THE HISTORY OF THE [1670. 
 
 give information thereof to some justice of the peace, or the chief 
 magistrate, and endeavor the conviction of the parties according to his 
 duty; but such constlable, head-borough, tithing-man, church-warden, 
 overseers of the poor, or any person lawfully called in aid of the 
 constable, head-borough, or tithing-man, 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 
 recovered by action, suit, bill, or plaint, in any of his majesty's courts 
 at Westminster, wherein no essoin, 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-suited, or a verdict 
 pass for the defendant, or if the plaintiff discontinue his action, or if 
 upon demurrer judgment be given for the defendant, every such de- 
 fendant 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 justification 
 ,and encouragement of all persons to be employed in the execution 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 anyway 
 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 corporation after the offence 
 ■committed, the justice of peace or chief magistrate before whom he shall 
 ibe convicted as aforesaid, shall certify the same under his hand and seal, 
 to any justice of peace or chief magistrate of such other county or cor- 
 poration 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 
 ifully as the said other justice of peace 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 
 ragainst this act unless such offender 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. 
 
 'JXV. Providod, and be it further enacted by the authority aforesaid, that 
 every alderman si' London for the time being, within the city of London, 
 
1670.] PEOPLE CALLED QUAKERS. 179 
 
 and the liberties thereof, shall have, (and they and every of them are 
 bereby empowered and required to execute,) the same power and authority 
 within London, and the liberties thereof, for the examining, 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 which by this act is directed to be done 
 by any justice of peace in any county of England. 
 
 'XVI. Provided, and be it enacted by the authority aforesaid, that if 
 the person offending, and convicted as aforesaid, be a femme-covert, 
 cohabiting 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 goods and chattels of the husband of such femme-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 anything therein 
 contained, shall extend to invalidate or make void his majesty's supremacy 
 in ecclesiastical affairs : (2) but that his majesty, and his heirs and succes- 
 sors, may from time to time, and at all 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 : 
 anything in this act notwithstanding.' 
 
 By this very law many an honest family was impoverished ; for the 
 Quakers did not leave off meeting together publicly, but the most sincere 
 amongst them were the more zealous, and they were the more winnowed 
 from the chaff, which in time of ease gets in amongst i;eligious 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 nothing ; inso- 
 much that when the child's pap hath 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 king 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 
 
180 THE HISTORY OF THE [lt)70. 
 
 thirds of the booty, and therefore found out a way by which they showed 
 that they were knavish and unjust in their oiBce, and were therefore 
 not fit to give evidences ; so that it hath sometimes fallen out, that an 
 honest justice hath cleared those informed against, when the informer 
 missed 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 
 informations for fines as would have wronged the parties to the value of 
 1500Z., 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 court 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 injustice 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 epistle 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 First-day that this law took place, 
 he went to the meeting of Friends at Grracechurch-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 
 Lombard street, (out of which there also was 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 the man I looked for.' Wherefore he with two more of his 
 friends, John Burnet and another, were had before the lord mayor ; and 
 
1670.] PEOPLE CALLED QUAKERS. 181 
 
 as they were going, the informer said, ' It will never be a good world, 
 until all people come to the good old religion, that was two hundred 
 years ago.' G. Fox hearing this, said, 'Art thou a Papist? what! a 
 Papist informer ? For two hundred years ago there was no other public 
 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 informer, and ask 
 him his name;' but he would not tell his name. Then one of the 
 mayor's oiEcers 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 execu- 
 tion of those laws which it belongs to the civil magistrate to execute, and 
 not the military. The informer understanding this, got away, but not 
 without some difficulty, because they would not then let him out of the 
 court ; but he forcibly pulling open the door, and having got into the 
 street, the people gave a great shout, crying out,' 'A Papist informer ! 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 
 periwig, and so got away. 
 
 When the lord mayor came home, and G. Fox was brought before 
 hiffij 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 promised 
 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 you not be content to partake 
 both of Christ's promise to two or three, and the king's indulgence to 
 four ?' To which G. Fox answered in his own words as followeth : 
 
 '~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, because of their fewness. But if Christ hath pro- 
 mised to manifest his presence in the midst of so small an assembly, 
 where but two or three are gathered in his name ; how much more 
 would his presence abound where two or three hundred are gathered in 
 his name. I wished him to consider, whether this act would not have 
 taken hold of Christ, with his twelve apostles and seventy disciples, (if 
 it had been in their time,) who used to meet often together ; and that 
 with great numbers ? However, I told him, this act did not concern us ; 
 for it was made against seditious meetings, of such as met under pretence 
 and color of religion, to contrive insurrections, as, (the act says,) late 
 experience had shown ; but we had been suflSciently tried and proved, 
 and always found peaceable : and therefore he should do well to put a 
 
182 THE HISTORY OF THE [1670. 
 
 difference between the innocent' and the guilty. He said the act was 
 made against meetings, and a worship not according to the liturgy. I 
 told him, 'according to,' was not the very same thing; and asked him, 
 whether the liturgy was according to the Scriptures ? And whether we 
 m'ght not read Scriptures, and speak Scriptures? He said Yes. I told him, 
 that this act took 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 on 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 contrive insurrections, 
 &c., we might have drawn ourselves into fours ; for four might do more 
 mischief in plotting, than if there were four hundred ; because four might 
 speak out their minds more freely one to another, than four hundred 
 could : therefore we being innocent, and not the people this act concerns, 
 we keep our meetings as we used to do ; and I said, I believed that he 
 knew in his conscience we were innocent.' 
 
 After this and more discourse, the lord mayor, whose name was 
 Samuel Starling, let them go, seeing the informer was gone before, and 
 now nobody accused them. The treatment this informer met with, made 
 others scrupulous, yet several of their meetings in London were disturbed, 
 and some of their preachers cast into prison; but though the Baptists and 
 other dissenters ceased their public meetings, yet the Quakers continued 
 to keep theirs, as they used to do, whereby it happened that some of their 
 meeting-houses were pulled down, and among others that at Ratdiffe, 
 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 hunt after their prey, that they informed of meet- 
 ings when there were none. Amongst others, this following was an 
 instance. At Droitwitch, John Cartwright came to a friend's house, 
 who sitting down to supper, he prayed before they ate, which being 
 heard by an informer, the room being next to the street, he there-' 
 upon went immediately and informed that there was a meeting in the 
 house, and so got a warrant to distrain the goods ; and when he came 
 riding with them in the evening, he fell from his horse, and broke his 
 neck, thereby getting his death instead of the prey, which he hunted 
 after. 
 
1670.] PEOPLE CALLED QUAKERS. 183 
 
 CHAPTER XVIII. 
 
 1670-1674. 
 
 Trial of W. Penn and W. Mead — Courage of the Prisoners, and resolution of the Jury- 
 Persecution of T. Rudyard for exposing the injustice of the Court — Recorder Howell — 
 Justice Whaley and Friends in Nottingham — Cruelties in Warwickshire — Horslydown 
 Meeting — S. Eccles and the Priest in Cork^-Prayer of G. Fox — G. Fox in America — 
 William Prince of Orange — G. Fox returns to England and is imprisoned — M. Halhead and 
 General Lambert — Letter from M. Halhead to G. Fox — Trial of G. Fox and T- Lower at 
 Worcester — Recommitment of G. Fox — G. Fox before the King's Bench — Remanded to 
 Worcester — Premunired — Again brought before the King's Bench. 
 
 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 imprisoned, 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 tumultuously assembled together, and that William Penn, by agree- 
 ment between him and William Mead, had preached there in the public 
 street, whereby was caused a great concourse and tumult of the people,' 
 &c. 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 ? Where- 
 upon 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 Howell, 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 
 liberty, 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 trying thieves and murderers, making 
 the prisoners stay waiting five hours, and then returned them to prison : 
 
184 THE HISTORY OF THE [1070. 
 
 and after two days brought them again before the court. And then 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 
 Howell, who upon all occasions showed his fierceness, accused them, 
 that they showed no respect to the court, and condemned them for it, in 
 a fine of forty marks each, because 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 ofi", (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 William Mead, whether he was there ? Who 
 answered, that 'It is a maxim in your own law, nemo tenetur seipmm 
 accusare, 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 
 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 world, that we do believe it to be our indispensable 
 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 sheriff, 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 under- 
 standing of this procedure, I desire you would let me know by what law 
 it is you prosecute me, and upon what law you ground my indictment ?' 
 The recorder answered, ' Upon the common law ?' ' Where is,' asked 
 W. Penn, ' that common law ?' ' You must not think,' said the 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,' replied 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?' ' 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 decline to pro- 
 duce that law, since it will be impossible for the jury to determine, or 
 agree to bring in their verdict, who have not the law produced, by which 
 
1670.] PEOPLE CALLED QUAKERS. 185 
 
 they should measure the truth of this indictment, and the guilt or con- 
 trary of my fact.' The recorder being angry, said, 'You are a saucy 
 fellow, speak to the indictment.' W. Penn replied, 'I say, it is my 
 place to speak to matter of law ; I am arraigned a prisoner ; 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 the best of my cause, 
 it is hard ; I say again, unless you show me and the people the 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 
 whether 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 trangression ; 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 plea- 
 sure in that speech, said, ' Sir, you are a troublesome fellow, and it is 
 not for the honor of the court to suffer you to go on.' ' I have,' replied 
 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 
 acknowledged 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 to the ofiicers, 
 'Take him away.' And to the lord mayor, he said, ' My lord, if you 
 take not some course with this pestilent fellow, to stop his mouth, we 
 shall not be able to do anything 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 prev ailed, said, ' These are 
 
 » ' The unwritten law' — alluding to tlie 'Common Law of England.' 
 
186 THE HISTORY OP THE [1670. 
 
 Dut SO many vain exclamations ; is this justice or true judgment ? Must 
 I therefore be taken away because I plead for the fundamental laws 
 of England ?' Then addressing himself to the jury, he said, ' However, 
 this I leave upon your consciences who are of the jury, and my sole 
 judges, that if these ancient fundamental laws which relate to liberty 
 and property, and are not limited to particular persuasions in matters of 
 religion^ must not be indispensably maintained and observed, 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 triumph, by every sturdy 
 beggar and malicious informer, as their trophies, by our pretended for- 
 feits 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 haled 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 
 answer 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 et armis, illieite 
 et tumultuose.* 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 
 demeaned 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 where 
 three or more are met together to beat a man, or to enter forcibly into 
 another man's land, to cut down his grass, his wood, or break 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 Quakers, said, ' He talks 
 at random, one while an Independent, another while of some other reli- 
 gion, and now a Quaker, and next a Papist.' Mead, not being minded 
 openly to affront this alderman, told him this well known Latin verse. 
 
 Turpe est doctori cum culpa redarguit ipsum.f 
 
 for Brown himself formerly had been an Independent, though now he 
 
 * By force and arms; unlawfully and tutnultuously. 
 
 + Shame to that teacher who is guilty of the fault with which he taxes others. 
 
1670.] PEOPLE CALLED QUAKERS. 187 
 
 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 
 recorder, ' 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? and you might be ashamed of this dealing.' At this the 
 envious 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 vio- 
 lence prevailed, and that his speaking 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 tumultuous 
 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, and observe, as what hath been fully sworn, at your 
 peril.' That the recorder spoke thus 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 give 
 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 legally depart the court, before 
 I have been fully heard, having at least ten or twelve material 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 ; pull him down.' For Penn it seems, to be heard the better, had 
 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 be turned into the bail^dock for making 
 our defence ; and the jury to have their charge given them in our 
 absence t I say, these are barbarous and unjust proceedings.' The 
 recorder yet more incensed, cried, ' Take them away into the hole : to 
 
188 THE HISTOEY OF THE L^^''^^' 
 
 hear them talk all night as they would, that I think doth not become the 
 honor of the court.' 
 
 The prisoners being kept in a stinking hole, the jury were commanded 
 up, to agree upon their verdict ; and after an hour and a half's time, eight 
 came down agreed, but four remained above : the court then sent an 
 officer 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 behavior 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 indicted in manner 
 and form, or not guilty ?' Foreman : ' Guilty of speaking in Gracechurch- 
 street.' The next question was, ' Is that all ?' Foreman : ' That is all I 
 have in commission.' This answer so displeased the recorder, 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 ?' 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 occasion to vilify 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 : aiid 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 together in Gracechurch- 
 street, the 14th of August last, 1670, and that William Mead is not 
 guilty of the said indictment. 
 
 ^Foreman, Thomas Veer, Charles Meilson, 
 
 Edward Bushel, Gregory Walklbt, 
 
 John Hammond, John Bailey, 
 
 Henry Henly, William Levee, 
 
 Henry Mitchell, James Damask, 
 
 John Beightman, William Plumsted.' 
 
 This verdict the mayor and recorder resented at so high a rate, that 
 they exceeded the bounds of all moderation and civility ; and the recorder 
 said, ' Gentlemen, you shall not be dismissed till we have a verdict 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.' 
 
 Now, though the jury had given in their verdict, and signified that they 
 could give no other, yet all was in vain ; and W. Penn seeing how they 
 were treated against all reason, said, ' My jury, who are my judges, ought 
 
1670.] PEOPLE CALLED QUAKEES. 189 
 
 not to be thus menaced ; their verdict should be free, and not compelled ; 
 the bench ought to wait upon them, but not forestall them. I do desire 
 that justice may be done me, and that the arbitrary resolves of the bench 
 may not be made the measure of my jury's verdict.' This modest speech 
 so incensed the recorder, that he cried, ' Stop that prating 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 tumultuous 
 people, and that they do not only disobey the martial power, but the civil 
 also.' To which W. Penn returned, 'That is a great mistake; we did 
 not make the tumult, but they that interrupted us. The jury cannot be 
 so ignorant, as to think 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 with the circumstances 
 expressed in the indictment, but what was usual and customary with us. 
 It is very well known that we are a peaceable people, and 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 : ' The 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, I 
 affirm they are perjured men in law.' And looking upon the jury, he 
 said, ' You are Englishmen, mind your privilege ; give not away your 
 right.' To which E. Bushel, one of them, returned, 'Nor will we ever 
 do it.' Another of the jurymen pleaded indisposition of body, and 
 therefore desired to be dismissed ; but the lord mayor said, ' You are as 
 strong 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 resolved to 
 have a verdict, and that before you can be dismissed.' 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 violence prevailed. The 
 next day, though it was the first of the week, 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 the matter whereof he stands indicted, in manner 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.' ' You are,' returned the lord mayor, ' a factious 
 fellow: I will take a course with you.' 'I have,' said Bushel, 'done 
 according to my conscience.' This so displeased the mayor, that he 
 
190 THE HISTORY OF THE [1670. 
 
 said, ' That conscience of yours would cut my throat ; but I will cut 
 yours as soon as I can.' To which the recorder addedj * He has inspired 
 the jury ; he has the spirit of divination ; methinks I feel him : I will 
 have a positive verdict, 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 conspiracy; 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.' ' How !' asked W. 
 Mead then, ' Is not guilty no verdict ?' ' No,' said the recorder, ' it is no 
 verdict.' ' To which Penn replied, ' I affirm 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 jury being called, and asked by the clerk, 'What say 
 you ? is William Penn guilty of the matter whereof he stands indicted, 
 in manner and form aforesaid, or not guilty?' The foreman answered, 
 ' Guilty of speaking in Gracechurch-slreet.' . 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 factious fellow ; I will set a mark 
 upon you; and whilst I have anything to do in the city, I will have an 
 eye upon you.' To this the mayor added, ' Have you no more wit than 
 to be led by such a pitiful fellow? I will cut his nose.' 
 
 Thus the court endeavored to bafl3e the jury ; and therefore it was not 
 without very good 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 threatened, and 
 their verdict is rejected ? I am concerned to speak, 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 consciences.' These plain expressions 
 so troubled the recorder, that he said to the lord mayor, ' My lord, you 
 must take a course with this fellow.' And then the mayor cried, ' Stop 
 his mouth ; jailor, bring fetters, and stake him to the ground.' To which 
 W. Penn said, 'Do your pleasure; 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 vrith 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 
 
1670.] , PEOPLE CALLED QUAKERS. 1?1 
 
 this pass always with you ; you will find that at the next session 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 about 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 sherifi' 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 any accommodation as 
 aforesaid, till they brought in their verdict : and the prisoners were 
 remanded 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 
 indicted in manner and form, &c., or not guilty ?' the foreman answered, 
 '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 ? Is William Penn 
 guilty, &c., or not guilty ?' to which the foreman answered, ' Not guilty.' 
 The same question being put concerning W. Mead, the foreman answered 
 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 have followed your own judgments and opinions, rather 
 than the good and wholesome advice which was given you. God keep 
 my life out of your hands ; but for this the court fines you forty marks a 
 man, and imprisonment 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.' ' Fines !' returned Penn, ' for what ?' ' For contempt of 
 the court,' said the lord mayor. ' I ask,' replied Penn, ' if it be according 
 to the fundamental laws of England, that any Englishman should be 
 fined or amersed, but by the judgment of his peers or jury ? since it 
 expressly contradicts the 14th and 29th chapters of the great charter of 
 England, which say, ' No freeman ought to be amersed but by the oath 
 of good and lawful men of the vicinage.' Instead of answering 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 Inquisition hath so great 
 a place in the recorder's heart. God Almighty, who is just, will judge 
 
W/2 THE HISTORY OE THE [1670. 
 
 you for all these things.' W. Penn was not suffered to speak any more, 
 but he and W. Mead were haled to the bail-dock, and thence sent to 
 Newgate, and so were their jury. How they came at length to be freed, 
 I do not know. 
 
 This trial was afterwards published in print more at large than is set 
 down here, and an appendix subjoined to it ; in which are shown 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 contrary to law. The case of 
 the lord chief justice Keeling is also mentioned, who having put 
 restraints 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 
 introducing an arbitrary government. Moreover, that in the place of 
 judicature he had undervalued, vilified and condemned Magna Charta. 
 And therefore, that he should be brought to trial, in order to condign 
 punishment, in such manner as the House should judge most fit and 
 requisite.' Two days after, viz.. Die Veneris, the 13th of December, 
 it was resolved, that the precedents and practice of finding or imprison- 
 ing jurors for verdicts are illegal. The book containing the fore-men- 
 tioned trial of ^Y. Ponn and W. Mead was reprinted I think more than 
 once ; for it came to be much in request, because the liberties of the 
 people were therein well defended, and arbitrary power controlled. The 
 title of it was, 'The People's Ancient and Just Liberties asserted;' and 
 underneath was added this well known verse of Juvenal, 
 
 Sie volo, sic juheo ; 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, which 
 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 Newgate 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 disobe- 
 dience 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 Westmin- 
 
1G70.] PEOPLE CALLED QUAKERS. 193 
 
 Bter, by a habeas corpus, that court, after solemn debate, gave their 
 judgment, that Thomas Rudyard was unjustly imprisoned, and unlaw- 
 fully 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 having hindered due course of law against one Samuel Allingbridge. 
 But Eudyard so well defended himself, that he was acquitted ; which so 
 incensed the lord mayor, that not long after he was again committed to 
 Newgate, on a religious account, viz., for having been in the meeting at 
 Whitehart-court in Graceehurch-street. The proceedings against him 
 and others on that account were no less arbitrary than those against 
 W. Penn and W. Mead, already mentioned, and therefore Rudyard 
 exposed his and their trials in print ; and seeing he understood the law, 
 he was the more able to show the unjustness 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 ether cases. 
 How the recorder Howell 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 stub- 
 born and dangerous people, and must either be brought under, or there 
 was no safe living by them. The prisoners offering to vindicate them- 
 selves from these odious and foul aspersions, were not suffered to say 
 anything in their own defence ; but instead of hearing them, they were 
 by order of the lord mayor and the recorder thrust into the bail-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 in favor of the court 
 of justice, that alderman Jo. Robinson did not stick to tell them, that the 
 recorder deserved a 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 a hundred pounds, by the 
 chamberlain of London. And since this was so well known to T. 
 Rudyard, that in a book he published, he named the date of the said 
 order, viz., the 8th of October, 1670 : 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 overburdened with orphans' 
 money, by which sinister ends, and cursed dispositions of its cash, the 
 chamber was so dpcply in debt, that it was almost incredible.' 
 
 Vol. II.— 13 
 
194 THE HISTOEY OF THE [1670. 
 
 Now, since Rudyard 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 endeavored to violate the people's rights, 
 strove to get the upper hand. 
 
 Persecution was now very hot and fierce all over the country, because 
 a door was opened for all base and wicked fellows to get booty by 
 informing ; 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 inform of any 
 comings together of Quakers, though it was but for a visit or a burial, by 
 the name of a meeting, and to swear that a meeting had been kept there. 
 Nay, sometimes they swore only by guess, that in such a place a meet- 
 ing had been kept, though the witnesses had not seen it^ as was requisite 
 by law. And this informing came so much in vogue, that some magis- 
 trates themselves turned informers. 
 
 Quid non mortalia pectora cogis 
 
 Auri sacra fame^ !* 
 
 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 burying- 
 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 happened in the latter end of this year, that the jus- 
 tice, Penniston Whaley, 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 
 JBlizabeth, is not made against the Papists, since the church of Rome is 
 .a true church, as well as any other church ; but these Quakers are erro- 
 neous and seditious persons.' By these words one may easily judge to 
 what religion this justice of peace was inclined ; but such dissemblers 
 feigned to be Protestants, that so they might bear honorable 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 them, and felt the 
 painfulness or smart of it till death. 
 
 * What will not the cursed thirst of gold force mankind to perform ' 
 
1670.] PEOPLE CALLED QUAKEP.S. 195 
 
 This year, about midsummer, Thomas Bud deceased at Ivelchcsfer, in 
 SoBiersetshire, after having been prisoner about eight years and a half, 
 because for conscience-sake he could not swear. Some hours before 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 and thanked God 
 that all his children walked in the way of 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 often caused the cry of innocent children to go up to 
 heaven, when they saw their mothers thus ill treated. For magistrates 
 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 garments; and 
 this accompanied with the spoil of goods. That the persecutors 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 his sermon, that the king's laws, 
 though they were contrary to the law of God, yet ought to be obeyed. 
 Quite otherwise was the doctrine of the apostles Peter and John, when 
 they said to the Jewish council, ' Judge ye whether 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 Qua- 
 kers; but when the Parliament sits again, a stronger law will be made, 
 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 the spoiling of goods was also fiercely driven on by alderman 
 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 prosecuted for not performing his duty, 
 because he had refused to take away a man's cloak. But if I should 
 mention the ill-usage committed 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 meeting at Sawbridgworth in Hertford- 
 shire, 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 Thomas Green's shop, in Royston, and 
 took away as much goods as were worth fifty pounds. But this did not 
 quench his zeal ; for like a true and faithful pastor, he continued to feed 
 
196 THE HISTOKT OF THE [1670. 
 
 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 at 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 preached the three 
 next First-days of the week at Wandsworth, he was for each fined at the 
 same rate. 
 
 The week following, being at Uxbridge, and visiting some poor children 
 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 till 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 informer came in, and 
 carried him away to justice Kalph Hawtrey, who fined him twenty 
 pounds, and sent him prisoner to Newgate in London, with a mitti- 
 mus ; 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-mentioned fines, which amounted to one hundred pounds, five shil- 
 lings, 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 sessions'- 
 house at Hicks' Hall, and the oaths of allegiance and supremacy were 
 tendered to them. To which his plea was, 'As an Englishman, I ought 
 either to be acquitted or condemned, for the cause for which I was com- 
 mitted, before I should answer to any other matter or cause. Besides, 
 I look upon myself to be illegally committed, as being fined and com- 
 mitted for the same fact.' But they told him, he must answer whether 
 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 after- 
 wards being sent for again, and still unwilling to break Christ's com- 
 mand, 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 Surrey. On the 25th of September, seve- 
 ral musketeers came into the meeting-house, and haling those that were 
 met together, into the street, the troopers came riding amongst them, 
 and beat and abused them violently, pushing them with their carbines, 
 which the others did with the butt-ends of their muskets, to that degree, 
 
1670.J PEOPLE CALLED QUAKEKS. 197 
 
 that above twenty persons were wounded and sorely bruised ; nay, so 
 desperately wicked were these mischievous fellows, that a party of horse 
 sought to ride over these harmless people ; but the horses, more merciful 
 than their riders, not going forward, they turned them, and by curb- 
 ing and reining them backward, strove to do what mischief they could. 
 On the 2d of October, these peaceable people being kept out of their 
 meeting-place, there came a party 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 spilled 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 
 women ; 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, to save their lives, the soldiers forced open the 
 doors, and haled 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 women's 
 clothes off their backs, and haled them through the mire by their horses' 
 sides ; and some of the foot soldiers 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 belly, and once on the 
 breast, whilst another flung dirt in her face : so that she miscarried. 
 And above fifty persons were this day sorely wounded and bruised. The 
 16th of the said month, these conscientious people meeting 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 endeavoring to stop the wicked crew from shedding more 
 blood, they fell upon him also, and broke his head ; and when they were 
 reuuked 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 oppo- 
 sition ?' they answered, ' We had rather, and it would be better for us, 
 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 council with this barbarous 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, 
 
198 THE HISTORY OF THE [1671 
 
 preached in a surplice ; and having formerly been a Presbyterian preacher 
 in Dorsetshire 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 concluded with a 
 prayer, Solomon Eccles said, that the prayer of the wicked was an 
 abomination to the Lord. And knowing the deceitfulness of the said 
 priest, and his being an apostate, he added, ' What shall be done to the 
 man that makes shipwreck of a good conscience ?' For this he was taken, 
 and by the mayor committed to prison, where being kept ten days, he was 
 accused as a vagabond, aijid without any examination, whipped along the 
 streets of Cork, from North-Gate to South-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 one 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 somebody, to set a gloss upon it, was 
 interpreted to be meant of the spiritual death,) yet Eccles himself said 
 afterwards, both at London and Bristol, 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 mind : 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 continued 
 Btill weak, yet he did not omit preaching ; and about this time he made 
 the following prayer to the Lord, which he put in writing : 
 
 ' Lord God Almighty ! prosper Truth, and preserve justice and equity 
 in the land, and bring down all injustice and iniquity, oppression and 
 falsehood, and cruelty, and unmercifulness in the land, that mercy and 
 righteousness may flourish. 
 
 'And, Lord God ! establish and set up verity, and preserve it in the 
 land : and bring down in the land all debauchery, and vice, and whoredoms, 
 and fornication ; and this raping spirit, which causeth and leadeth people 
 to have no esteem of thee, God ! nor their souls or bodies, nor of 
 Christianity, modesty, or humanity. 
 
 'And, Lord ! put it in the magistrates' hearts to bring down all this 
 ungodliness, and violence, and cruelty, profaneness, cursing and swearing : 
 and to put down all these whore-houses and play-houses, which do corrupt 
 youth 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 the natioi) 
 to stop thy wrath, God, from coming on the land. G. Fox., 
 
 ' This Prayer was written the 17th day, at Night, 
 of the Second month, 1671.' 
 
-1671.] PEOPLE CALLED QUAKERS. 199 
 
 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 inclined 
 to make a voyage to America, to visit his friends there. Of this his in- 
 tention he gave notice to his wife by a letter, and desired her to come 
 up to London, which she did accordingly. And he having taken leave 
 of her, set sail in the latter part of the summer towards America, with- 
 several of his friends that accompanied him. 
 
 Now whilst I leave him on ship-board, I cannot forb.ear to mention, 
 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 extravagancy have 
 brought yourselves into debt, necessity, or other wants, (for your speedy 
 supply and fature support,) there is an opportunity put into your hands, 
 that is both safe, profitable, and honorable. 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 back- 
 side, 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 insurrections ; (for which the 
 law was made,) they being there, it is sufiicient 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 are 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 fanatics ; 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, wherein no essoin, protection, or 
 wager of law shall lie. Can your hearts desire more ? who will not be 
 informers ? that must have all clauses construed most largely and bene- 
 ficially to their justification and encouragement !' 
 
 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 
 
200 THE HISTOR? OP THE 1^)11. 
 
 twenty pounds, and for the second forty pounds. It is no matter what 
 is spoken, 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 shall fall short of your salary ; for you can 
 by your power make void that old proverb, ' Where it is not to be had, 
 the king must lose his right.' But your prerogative is such, that if the 
 oifender hath it not, you can command your servants to levy it on any 
 other that is not an offender 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 burlesque way, yet what he said was so firm and 
 strenuous, that he gave proofs of being a man of undei'Standing, and of 
 great wit ; for though in an ingenious way he showed the abominable- 
 ness of this informing trade, yet he proposed it safe every way : and if 
 any might tell them they were knights of the post ; yet however the thing 
 fell out, it was never attended with loss, but always with a certain gain ; 
 since in the prosecution nothing could be objected, but what might bo 
 easily quashed, and the opposers thus frustrated. 'And when to all 
 these infallible profits was added the honorableness of the office, what 
 could one desire more ? for was it not honorable indeed to command both 
 magistrates and military officers, to follow the informers where they will ? 
 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 neighbor's ox, nor ass, nor anything that was their neighbor's ; 
 neither should they be Gentiles, for they had conscience accusing, and 
 did by nature the things contained in the law, having the law written 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 informers.) To conclude, the author said: Tor any 
 into whose hands this may come, if they fear any danger in it, they 
 ought 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 suflered much in his body ; for the many 
 hurts and bruises he had formerly received, and the griefs and infirmi- 
 ties he had contracted in England by cold, and hardships, and long im- 
 prisonments, 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, 
 with his fellow-travellers, came safely to the island of Barbadoes. His 
 
1672.] PEOPLE CALLED QUAKERS. 201 
 
 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 exhorted 
 them to the maintaining of good order, both in things relating to the 
 church, and in the governing of their blacks; he now, being restored to 
 health again, departed the island after a stay of three months, and set 
 sail for Jamaica, where he had not been long, ere Elizabeth Hooten, 
 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 the 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 changed into that of New York. 
 Here he lodged at the governor's house, and had also a meeting there. 
 Thence he returned again to Maryland, and came also into Virginia and 
 Carolina, and thus spent above a year travelling to and fro in America. 
 
 Whilst he was there, England and France were entered into war 
 against Holland. Now though I have yet in fresh remembrance those 
 sad times, and in what a wonderful manner it pleased the Lord to save 
 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 
 traiisiently I will give a touch of the remarkable exaltation of William 
 III., prince of Orange, and afterwards, king of Great Britain. 
 
 I have already said in its due place, how it was endeavored to exclude 
 him by the perpetual edict from ever being stadt-holder or deputy. But 
 bow strong soever this edict was sworn to, yet heaven brought it to 
 laught, and broke the ties of it by the refuse of the nation : for women, 
 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 magnani- 
 mous prince to the honor and dignity of his renowned ancestors. The 
 miserable fate of the two brethren, John and Cornelius de "Witt, who had 
 been chief instruments in making the said perpetual edict, and were 
 killed and butchered in a most abominable manner by the inhabitants of 
 the Hague, was not without good reason disapproved by many grave 
 and serious people. 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 making void the 
 stadt-holdership, they judged conducive to the benefit of their country. 
 After they were murdered the widow of Cornelius de Witt seemed to 
 have a firm belief that they were entered into everlasting glory : for 
 
202 THE HISTORY OF THE [1673. 
 
 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 heheld them hoth 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-heing. 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 
 suspended. 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-law Thomas Lower, and two 
 of her daughters : her other son-in-law John Rouse, accompanied 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 
 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, to 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 himself 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 
 'ife, 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 thence to Oxfordshire, he came at length to 
 London, where persecution being not so hot now as formerly, the Bap- 
 tists and Socinians were very active in blackening the Quakers, by 
 
1673.] PEOPLE CALLED QUAKERS. 203 
 
 publishing several books against them, in 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 likely a prison would be his share, she seemed not without reason 
 grieved at it. And not long after having had a meeting at Armscot in 
 Tredington parish, after the meeting was ended, he, with Thomas Lower, 
 sitting in the parlor, 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 re- 
 turned 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 sig- 
 nified, 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 he would ; for his brother Dr. Lower, 
 being one of the king's physicians, had procured Henry Savil, a gentle- 
 man of the king's bed-chamber, to write to the said lord Windsor, 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 Plymouth. To this island Halhead passed over, and though he 
 found there a strong guard of soldiers, yet he got leave to see Lambert ; 
 and being come to him, he said, ' Friend, is thy name John Lambert ?' 
 To 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 made use of thee 
 and others for the deliverance of His people ; and when you cried to Him, 
 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 hand-maids, whom He sent forth to declare His 
 eternal truth ; and made laws, and consented to laws, and sufi"ered and 
 permitted laws to be made against God's people.' To this Lambert said, 
 
204 THE HISTORY OF THE [1673. 
 
 ' Friend, 1 would have you know, that some of us never made laws, nor 
 consented to laws to persecute you, or any of your friends ; for persecu- 
 tion we ever were against.' To which Miles returned, '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 and 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 might have been 
 delivered out of the devourer's hands ; but none were 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 you to flee before 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 
 and earth will give a just reward to every one according to his works. 
 So, my dear friend, prize the great love of God to thee, who hath not 
 given thy life into the hands of the devourers, but hath given thee thy 
 life 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 rose 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 suffered 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 honor, and for his glory, and for the eternal good of all 
 his sons and daughters, and servants ; and the remainder, the Lord God 
 of life and love hath restrained to this day : glory, and honor, 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 it to 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 ?' Upon which Halhead gave 
 him to understand, that he coming that way a little time after the fight, 
 and having viewed the town of Dunbar, and the ground about it where 
 the English army lay, how the sea was on one hand of them, and the 
 hills and mountains on the other, and the great Scotch army before and 
 
1674. j PEOPLE CALLED QUAKERS. 20/! 
 
 behind them, he then took into serious consideration, the great danger 
 the English had been in, and thought how greatly the Englishmen were 
 engaged to the Lord for their deliverance, to serve him in truth and 
 uprightness of heart all the days of their lives. 'Truly, John,' said 
 Halhead then to Lambert, 'I never saw thy face before to know thee, 
 although I have been brought before many of our English commanders 
 in the time of Oliver Cromwell.' Lambert then asking who they were, 
 Halhead named the generals Fleetwood and Desborough, major Black- 
 more, 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 suflFerings 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 hardships 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 "Worcester 
 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 
 blindness, seeking the living among the dead, to show and direct us the 
 way that leads out of sin and evil, up to God eternal, blessed for ever- 
 more. The living, eternal God of life and love, 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 his eternal love, which I bear 
 record hath been exceeding great, since the day the Lord made hia 
 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 for evermore. 
 
 Amen. 
 
 ' My dear love to my good old friends, Margaret Fox and Thomas 
 Lower ; their dear and tender love and care to me iu months past, by 
 
206 THE HISTORY OF THE [1^74. 
 
 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 Halhbad.' 
 
 In the month called January, 1673-4, G. Fox and Thomas Lower 
 were 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 ?' 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 neighbors to 
 the loss of two hundred pounds, which they must have suffered, 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 neighbors 
 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 
 clearly, 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 together, 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 ?' 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, and 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 government. I was cast into the 
 dungeon at Derby, 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, because Christ hath forbidden it ; but as 
 to the matter or substance contained in the oaths, this I can and do say, 
 that I do own and acknowledge 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 
 ind go id will to him and all men, and desire his and their prosperity ; the 
 
1674.] PEOPLE CALLED QUAKERS. 207 
 
 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,' said Gr. Fox, 'saith "Swear not at 
 all:" ' and he going on to declare his mind further, they cried, ' Take 
 him away, jailor;' 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 jailor, 'loves to hear him preach.' The jailor 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 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 cases were 
 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 parishioners ; so that when 
 he comes amongst them, he hath scarce any auditoA left.' To this 
 Lower returned, ' I have heard that the priest of that parish come.i so 
 seldom to visit his flock, but once, it may be, or twice in a year, to ga' h r 
 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 teaching, 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 justices fell a laughing : for Dr. 
 Crowd er, 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 coun 
 upon an action of defamation : which Lower having heard of, sent him 
 
208 THE HISTORY OF THE [1674. 
 
 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, a habeas corpus was sent down to 
 Worcester, for the sheriflf 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 committed 
 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 sufficiently persuaded 
 that he would not run away. But after this, justice Parker, as it was 
 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, and G. Fox appearing 
 again at the king's bench, and heai-ing that it was under deliberation to 
 send him back to Worcester, signified, that this was only to ensnare 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 at 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 s.how 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 re- 
 manded to Worcester jail ; insomuch that whatever he said, he could not 
 prevent it ; only this favor 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 day of the month called April. 
 
 G. Fox then after some stay, went down leisurely, and being como 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 jailor came to him at night, and told him he might go home, meaning 
 to the jail : whereupon he walked thither, being accompanied by one of 
 his fiiends. Next day being brought up again, a boy of about eleven 
 
1.674.J PEOPLE CALLED QUAKERS. 209 
 
 years old was set to be his keeper. Having in my relation of the proceed- 
 ings before the king's bench, passed by most part of the pleading, so I 
 shall do here likewise, to avoid repetitions of what hath been several 
 times related already, concerning such kind of trials ; yet I cannot 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, 
 endeavored 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 whom asked him, whether he was grown 
 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 destroy 
 sin, and to take away sin. There is a time for people to see that they 
 have sinned, and there is 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 
 of striving, to strive with a belief that we should 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 
 himsoH" was forced to confess, that God had set a hedge about him ; 
 
 Vol. II.— 14 
 
210 THBHISTOKYOFTHB LiDf4. 
 
 whicli was not an .outward hedge, but the invisible heavenly power. 
 ' Yet Job said,' 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?' 'There is,' answered 
 G. Fox, ' no such Scripture.' So the priest was silent, and this con- 
 ference broken 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 repre- 
 sented 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 
 oaths had been tendered to him. And then turning to G. Fox, he asked 
 him, 'since he had time to consider of it, whether he would now take the 
 oaths ?' G. Fox having obtained libei'ty 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?' 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? To which he 
 .said, it was their form. Whereupon G. Fox returned, it was not a true 
 form. Then the chairman told the jury what they should do in this 
 case : and before they gave in their verdict, G. Fox said to them that 
 it was for Christ's sake, and in obedience to his and his apostles' command 
 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 confess 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 aifected ; but the jury however found the bill against 
 iim ; which G. Fox nevertheless traversed. Thus the matter could not 
 ibe 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 bound for him, not to meddle with that, since there was a snare in it. 
 Yet Jie told the justices, that he would promise to appear, if the Lord 
 
1674.] PEOPLE CALLED QUAKERS. 211 
 
 gave him health and strength, and he were at liberty. Some of the 
 justices showed themselves loving, and endeavored to stop, the rest 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 the judges of the king's bench, and delivered to them the 
 following declaration, setting forth what he was ready to promise instead 
 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 
 superstitions and idolatrous inventions ; and do affirm, that he hath no 
 power to absolve sin : and I do abhor and detest his murderings of prin- 
 ces, or other people, by plots or contrivances. And likewise I do deny 
 all plots and contrivances, and plotters and contrivers against the king 
 and his subjects ; knowing them to be works of darkness, and the fruits 
 of an evil spirit, and against the peace of the kingdom, and not from the 
 spirit of God, the fruit of which is love. I dare not take an oath, be- 
 cause 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. 
 
 ' Geokge 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 
 returned 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 oaths to be read also, and tendered to him again. G. 
 Fox then said, that he was come to traverse his indictment. But when 
 he began to show the errors that were in the indictment, viz., such as 
 were sufficieiit 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. Fox, 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. Where- 
 upon the chairman told him, he was going to show him the danger of a 
 
212 THE HISTORY OF THE [1674. 
 
 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 jailor was bid to take him away ; and G. Fox after- 
 wards understood concerning this pretended admonition, that the chair- 
 man had said to the clerk of the peace, that what he had spoken should 
 stand for sentence. 
 
 Now whilst Gr. Fox was in prison, there came to him, amongst others, 
 the earl 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 writing 
 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 senti- 
 ments of those called Quakers concerning swearing; and how they 
 abhorred all plottings and contrivances against the king. Not long after 
 he fell into such a sickness, that some began to doubt of his recovery ; 
 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 
 jailor, that he might have liberty to go out of the jail into the city. 
 Whereupon Parker wrote the following letter to the jailor. 
 
 ' 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 favor 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 of October, 1674.' 
 
 This letter was sufficient warrant for the jailor 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 end his days 
 there. But the chancellor said to her, that the king could not release 
 him, otherwise than by a pardon. Now 6. Fox could not resolve to be 
 freed thus, as well knowing he had done no evil ; and therefore he wouW 
 
374.] PEOPLE CALLED QUAKERS. 213 
 
 ither have lain in prison all his days, than to be thus set at liberty , 
 herwise he needed not to have lain so long, since the king had been 
 illing long before to have given him a pardon ; and also had said to one 
 homas More, that G. Fox needed not scruple being released by a 
 ardon, for many a man that was as innocent as a child, had had'a 
 ardon granted him. G. Fox unwilling to have a pardon, but desiring 
 ) have the validity of his indictment tried before the judges, the lord 
 tiancellor, who showed himself a discreet man, procured that a habeas 
 irpus was granted to bring G. Fox to London, once more to appear 
 efore the king's bench. The habeas corpus was with the first oppor- 
 inity sent down by his wife to Worcester ; but there they would not 
 art with him at first, (being now recovered a little of his sickness,) 
 nder a pretence that he was premunired, and was not to go out in that 
 lanner. Thus it became necessary to send to London again ; and 
 nother order was got and sent down, to bring up G. Fox before the 
 ing's bench. Being still weak, he was carried up to London in a 
 oach, the under-sheriff and the clerk of the peace accompanying him. 
 Being come to town, he was brought before the four judges at the 
 :ing's bench, where counsellor Thomas Corbet pleaded his cause, and 
 cquitted himself exceedingly well ; for he started a new plea, and told 
 he judges, that by law they could not imprison any man upon a pre- 
 aunire. The judges then saying they must have time to look in their 
 looks, and to consult the statutes, the hearing was put off till the next 
 iav. And since it appeared that Corbet was in the right, they chose 
 let their plea fall, perhaps for fear of worse consequences. And thus 
 hey began to examine the errors of the indictment, which proved to be 
 many and so gross, that all the judges were of opinion, that the in- 
 lictment was quashed and void, and that G. Fox ought to have his 
 iberty. The same day several lords and other great men had the oaths 
 )f allegiance and supremacy tendered to them in open court ; and some 
 )f G. Fox's adversaries moved the judges, that the oaths might be ten- 
 lered 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, 
 md really an excellent and pious man, as hath been hinted already 
 lere before, said, he had indeed heard some such reports of G. Fox, but 
 le had also heard more good reports of him. This saying was service- 
 ible ; and Hale and the other judges, ordered G. Fox to be freed by 
 Droclamation. Thus he was set at liberty in an honorable way, and hia 
 jounsellor 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 honor by your way of pleading G. 
 Fox's cause in court.' 
 
214 THE HISTORY OF THE [1674 
 
 CHAPTER XIX. 
 1674-1676. 
 
 Dispute with the Baptists — Jeremy Ives — An unfaithful Friend — Dispute at Barbican 
 between J. Ives and the Quakers — Persecution continued — Cruelties practised in Lei. 
 cestershire; Norfolk and Somersetshire — Sad end of Persecutors — Death of W. Bayly — 
 Penitence of M. Hide — Death of Priest Lampitt — Barbarous usage of E. Cooper — 
 Insolence of Informers — Outrages at Hereford — Successful appeal of J. Layton — Death 
 of two hundred Quakers in prison since the Restoration — Law in Barbadoes to prevent 
 Negroes from going to Friends' Meetings — R. Barclay and Adrian Pacts — Correspondence 
 — Exposition of some of the doctrines of Friends. 
 
 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, endeavoring thereby to render them no Christians. But those 
 writings were continually answered, and that with so many convincing 
 reasons, that the Quakers got more adherents by it. The consequence 
 of this was, that a public dispute was appointed to be held between the 
 Baptists and the Quakers, in the meeting-house of the Baptists at Lon- 
 don. For the Quakers, there spoke by turns, George Whitehead, 
 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 Hol- 
 land, 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 reproved them 
 for their falling away, and signified that thus they had increased the 
 burden of their faithful brethren, from the bearing of which they had 
 withdrawn themselves. But what a changeable creature is man, if he 
 doth not continue watchful, and keep close to the divine grace, continually 
 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, wherein he asserted the 
 
1674.J PEOPLE CALLEP QUAKERS. 215 
 
 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 publicly defended swearing 
 as lawful ? 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-men- 
 tioned 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 
 jealousy of all along, viz. That you would be as easily persuaded to part 
 with, as unwilling to suifer for, your spiritual liberties. Oh my brethren ! 
 Where is your first love ? How unlike the Christians in former times are 
 you ? Whose zeal was so hot for God, that their eyes prevented 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 that would quit the cause of 
 righteousness, would quit the ways of holiness, as yesterday's sad expe- 
 rience hath taught, to the perpetual joy of your adversaries, and the 
 saddening the hearts, and adding afilictions to the bonds of the 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 
 ministry, and to the flock over which the Lord hath made you overseers, 
 that you may be able through grace to say, ' You are clear from the 
 blood of all men ; and observe, that God is now come to prove you, to see 
 whether you will keep his commandments or not. Remember when that 
 apostate's case was debated, you had no 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 ftom, 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 ? I have no more to 
 say but this, that your cowardly temporizing and complying 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 affirmed that one of you should say, you bad rather have 
 given fifty pounds than have sworn, and yet swear that you swear wil- 
 
216 THE HISTORY OP THE [1674. 
 
 lingly. Oh ! for the Lord's sake, do somewhat that may roll away this 
 reproach ; which that you may, is the prayer of your brother, who 
 could be contented to write himself, 
 
 ' Your companion in tribulation, 
 
 'Jek. Ives. 
 
 •Jan. 14, 1660.' 
 
 ' Brother Ward, my fellow-prisoner desires to present his love to you, 
 and so to some others.' 
 
 Thus zealously Jer. Ives wrote to his fellow-teachers, who for human 
 fear, and to avoid sufferings, had, against their profession, and the convic- 
 tion of their conscience^, taken the oath. But who could have imagined 
 on sight of such a letter, that he himself within 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 appli- 
 cable, " The heart is deceitful above all things, and desperately 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 sensible of his trans- 
 gression as one Edward Chilton, who though by profession a Quaker, 
 yet when it came to a trial, eithei: 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, because 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 bitter relish 
 this became to him, and what terror and horror he was seized with, the 
 following letter will show : 
 
 ' My dear Friends, 
 
 ' I desire to lay before you this my condition in this my fall, 
 that my fall may be no cause for you to stumble, but that you by it may 
 be the 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 yielded to the covenant ; and so I rested satisfied in what I 
 had done, for some certain hours ; but when the Lord in his power looked 
 back upon me, then I remembered what I had done ; then I remembered 
 that I had denied the 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 spoken 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 
 
1674.] PEOPLE CALLED QUAKERS. f?17 
 
 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 faithful 
 may seem to be the more glorious, and for them to take heed lest they 
 fall. 
 
 ' Now I know and feel, that it is better to part with anything 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 than yours. 
 
 'Edward Chilton. 
 
 ' Windsor, the aSd of the Eleventh 
 month, 1660.' 
 
 It is remarkable, that this Chilton in the conclusion of his letter saith, 
 that his. bonds were greater than those 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?" And yet what cunning devices have been invented 
 by those who boast of the name of Christians, to enervate the force 
 of these express words. It is not a proper place here to refute their 
 reasons ; 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 
 persecution: 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 before 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, and after that have no more that they can do. But I will 
 forewarn you whom 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 
 otherwise, but that such words must needs make a powerful impression 
 on a real Christian ? And the more when we consider, that nothing in 
 the world can retrieve or restore a perishing soul, as may appear from 
 these words of our blessed Lord, "What is a man profited, if he shall 
 
218 THE HISTORY OF THE [1674, 
 
 gain the whole world, and lose his own soul ? Or what shall a man gi ve- 
 in exchange for his soul ?" A clear proof that the whole 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 ; l)ut not to expatiate 
 too far beyond the limits of this historical tract, I shall not pursue this 
 digression any further, but return to my relation 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, 
 mentioned here before, who objected this to him; and he feeling himself 
 pinched by it, endeavored 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 taken the oath of allegiance, 
 and yet swore he took it freely and willingly. But who 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. Penn said, ' 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 desired 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 own 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 man : how then 
 was not Christ seen with carnal eyes ?' This question G. Keith answered 
 thus : ' We are to consider 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 properly, immediately, and originally belong to him 
 as God or as he was before he took the manhood upon him ; or to the 
 manhood ? We aflSrm, those names are given to him most properly and 
 eminently as God ; and less properly, yet truly, as man : and least pro- 
 perly to his body, yea to his dead body.' Then J. Ives asked, 'Where 
 do you read that the carcass was called the Christ ?' This irreverent 
 
1674.] PEOPLE CALLED QUAKERS, 219 
 
 expression so displeased many, that some cried out, ' Where didst thou 
 ever read that Christ's dead, body -was called a carcass ?' From this 
 disgust W. Penn 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' question thus : 
 ' I prove that the dead body of Jesus was called Christ, from the words 
 of Mary, "Where have ye laid him?" 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 Jesus Christ before he took flesh, I prove 
 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 car- 
 nal eyes, and was never 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 Christ 
 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 blood hath not revealed this 
 unto thee, but my Father which is in heaven:" therefore Peter with a 
 carnal eye could not have seen the Lord's Christ, much less wicked 
 men. My second proof is. from the apostle's words, " Whom none of the 
 princes of this world knew ; 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 in Scripture are sometimes equiva- 
 lent. 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 catechised, 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 in the flesh ?' ' He was,' 
 answered Ives, ' the Son of God.' ' But,' replied W. Penn, ' was he the 
 Lord's Christ ? I will prove him to have been the Lord's Christ as well 
 before as after: first from the apostle Paul's word to the Corinthians, 
 " 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 often soever he was called upon for it. 
 And this was no great wonder, since it was well known that there were 
 
220 THE HISTORY OF THE [1674 
 
 Buch among the Baptists who favored the Socinian principles. But Ives, 
 that he might not appear altogether mute, came on again with a ques- 
 tion, viz., ' Do ye believe that Christ in his human nature is in heaven ?' 
 This made G. Whitehead say to the auditory, ' Ye have heard the charge 
 against us, and the distinction that hath been made between seeing, and 
 seeing of Christ, as namely between 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 intended that it was not visible to the 
 outward eye ; but it was the spiritual 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 car- 
 nal .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 answer 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 ?' ' None,' 
 returned Ives, 'if you mean candidly.' To which Penn replied, 'I do 
 mean and speak candidly ; 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 though the Baptists continued to assert 
 that the Quakers were no Christians, yet these had abundance of rea- 
 sons 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. 
 
 Persecution in this year was not very. sharp at London, but for al) 
 that, active in other places, so that I do not want matter to make a rela- 
 tion of it; but to shun prolixity, I will mention but one case. 
 
 One Robert Tillet, in Buckingham, sick of a consumption, f>nd 
 believing his death to be nigh at hand, desired some of his frierdp^ to 
 visit him. At this invitation some came to his house, yet not above the 
 number of fourteen persons ; and two informers went and acquainted a 
 justice of the peace thereof, who recorded this smiU assembly as a 
 seditious meeting, and flned the sick man twenty pounds for this 
 pretended transgression; and so his goods were seized, and six cows 
 taken from him. And one Robert Smith, being overheard by the 
 informei-s to hav<» sncken live or i=ix words, was fined also twenty pounds 
 
1675.] PEOPLE CALLED QUAKERS. 221 
 
 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 Gr. 
 Fox came to Londoii, whilst the Parliament was sitting, who advised the 
 king to the suppressing of the growth of popery ; but in the meanwhile 
 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 thence to Swarthmore, where 
 having a dwelling-place of his own, he staid about two years to rest 
 himself: having contracted distempers by hardships and imprisonments, 
 which had much weakened his body. Being there, he understood that 
 four young students at Aberdeen were convinced at a dispute held by 
 Robert Barclay and George Keith, with some of the scholars of that 
 university. And being visited by some of the neighborhood, 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 notwithstanding this appearance of kindness, some time afterwards 
 he ordered the constables of Ulverstone to tell G. Fox, that they must 
 have no more meetings at Swarthmore, for if they had, they were com- 
 manded 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. During his abode at home, when he did not 
 travel to and fro in the country, as he used to do, to edify his friends 
 by his ministry, he supplied this with his pen, 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 not 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 Claxton in Leicestershire, where some women were dragged 
 by the 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 
 many blows given them : and some were trodden upon till the blood 
 gushed out of their mouths and noses. Yet all this they bore patiently, 
 without making any resistance ; whereby it happened sometimes that 
 some who had not the gift of preaching, reached others by their patient 
 
222 THE HISTORY OP THE lWl6, 
 
 suffering ; showing by their meek behavior, 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 continued stead- 
 fast without fainting : though often it was called a meeting when some 
 were come together, not properly to perform religious worship, as hath 
 been related already. 
 
 At Kirby Muckloe, where some were 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 looking into the book, in which the charitable distribu- 
 tions were entered, found that this meeting had been only to consider of 
 the necessities of the poor, yet several were fined, and Penford himself 
 twenty pounds for his house, and ten pounds for the preacher, when there 
 was never any one there ; but 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 would 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 Sussex, the priest, William Snat, became himself an 
 informer, and went several times to the Quakers' meeting there ; and 
 thence to the justice Henry Shully, to whom he declared on oath, in 
 whose house the meeting had been, and who 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 : which any one could easily do, without making suit 
 for it. 
 
 In Norfolk, the rage of the persecutors was such, that some having 
 been bereaved of all, were obliged, even in winter time, (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 meeting; 
 nay, even the dead were not suffisred to rest, for outrageous barbarity 
 came to that pitch, that Mary, the wife of Francis Larder, being dead and 
 buried, was, by order of one Thomas Bretland, dug up again, whereby 
 the coffin was broken, which they tied together, and carrying it away, 
 exposed the corpse in the market-place. Thus this deceased woman was 
 no more suiFered to lie quiet in her grave, than in her sick bed, where the 
 day before her death, she had been threatened by order of one Christopher 
 Bedingfield, to have her bed taken from under her while living. Now the 
 reason of thus taking up the corpse was, that though her husband waa 
 one of those called Quakers, yet she not being properly a member of 
 that society, it was taken ill that she had been buried in a plain way, 
 without paying to the priest his pretended due, for the ordinary service 
 over the dead. 
 
1675.] PEOPLE CALLED QUAKERS. 223 
 
 In Somersetshire thirty-two persons were fined for havin , been at a 
 burial. The like happened in the county of Derby, where ['.imuel 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 informer was no less than ten pounds ; since 
 according to law, his due was a third of the spoil. I could here relate 
 several instances of great adversities, and sad mischiefs that befell cruel 
 persecutors ; but not to expatiate too far, I have silently passed by many 
 remarkable cases. 
 
 Yet, in general terms I may say, that many of the persecutors, both 
 justices and 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 I could set down, and mention also time and 
 place ; and among these some rapacious ecclesiastics, who came to a 
 sad end ; but 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 conscience they 
 felt, because of their having persecuted the Quakers ; insomuch, that 
 they roared out their gnawing grief, mixed with despair, under the 
 grievous pains they suffered in their body. And it was judged by many 
 a very remarkable case, that one Christopher Glin, priest at Burford, 
 who had acted with a very indiscreet zeal against the Quakers, 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 regard such instances ; for they let their rage loose 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 ; 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 here, and to present them to the king and Par- 
 liament, with humble addresses 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 him, made a beginning 
 thereof, with what intention Heaven knows ; and William III. that ex- 
 cellent prince, brought it to perfection as far as it was in his power. 
 
 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 thereby 
 
224 THE HISTORY OF THE L1D((?. 
 
 true satisfaction to his soul. And being afterwards entered into society 
 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 bade John Clark, master of the said vessel, remember 
 him to his dear wife and little ones, and also to 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 
 theFriends at London, that would have been glad to have seen my 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 : but let her not 
 mourn too much, for it is well with me.' And having spoken something 
 concerning his outward business to the master, he said in regard to his 
 wife and children, ' I have left them no portions, but my endeavor hath 
 been to make God their father. Shall I lay down my head upon 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 
 the 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 words, about four in the 
 morning he departed quietly, as if he had fallen asleep. His wife Mary, 
 the same that 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, as if he had 
 known it was not to be long amongst us ; so was he as valiant in suffering 
 for his testimony, when called thereunto. Methinks I see how once I saw 
 him stand at the bar to plead his innocent cause, like holy Stephen, in the 
 senate-house, when the threats of his persecutors resembled the showers 
 of stones, falling upon that blessed martyr, crying out with a hideoua 
 noise, ' Take him away, jailor,' &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, 
 and dragged upon the ground by the hair of his head, and his mouth and 
 jaws endeavored to be rent and broken asunder, so that the ground 
 whereon he lay was smeared with his blood : yet, as if this butchering 
 had 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, endeavoring to beat the breath out of his body : and when this 
 persecutor had done his pleasure, he commanded the jailor 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 Hyde, 
 
1676.] PEOPLE CALLED QUAKERS. 225 
 
 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 this 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 ear- 
 nestly 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 Hyde being by sickness brought to the brink of death, 
 desired that G. Whitehead, and some of his friends, might be sent for : 
 and to one Cotton Oade, who asked him, if he had anything 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 Hyde returned, ' I am glad to see you.' And Whitehead 
 again, ' If thou hast anything on thy conscience to speak, I would have 
 thee to clear thy conscience.' To this Hyde replied, ' What I have to 
 say, I speak in tfie 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 werds could not well be understood. Then G. 
 Whitehead resumed, ' Thy understanding being darkened when dark- 
 ness was over thee, thou hast gainsayed the truth and people of the 
 Lord ; and I knew that that light which thou opposedst, would rise up 
 in judgment against thee. I have often with others, labored with thee 
 to bring thee to a right understanding.' To which Hyde said, * This I 
 declare in the presence of God, and of you here, I have done evil in 
 persecuting 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 ia 
 mercy and forgiveness : in confessing and forsaking sin, there is mercy 
 to be found with the Lord, who in the midst of judgment remembers 
 mercy, that he may be feared.' Hyde being in great anguish, and striv- 
 ing for breath, said, a little after, ' I have done evil in opposing yon in 
 your pravers ; the Lord be merciful unto me ; and as I have been an 
 Vol. IL— 15 
 
226 THE HISTORY OF THE [1676. 
 
 instrument to turn many from God, the Lord raise up many instruments 
 to turn many to him.' Gr. Whitehead resumed, ' I desire thou mayest 
 find mercy and forgiveness at the hand of the Lord. How is it with thy 
 soul ? Dost not thou find some ease ?' 'I hope I do,' answered Hyde, 
 ' 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.' ' If,' queried 
 Whitehead, ' the Lord should not lengthen out thy days, dost thou desire 
 what thou sayest should be signified to others ?' ' Yes,' answered Hyde, 
 '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 com- 
 pany 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 Hyde replied, 
 ' The Lord be with your spirits.' 
 
 All this was spoken to Q. Whitehead and his friends, in the presence 
 of Hyde's wife, and some others of his acquaintance, about two hours 
 before his death : and thus he gave manifest proofs of a sincere repent- 
 ance ; 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 Qua- 
 kers ? 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 morning, 
 and might bear on that day, viz., the first day of the week, a testimony 
 for the truth he had on that day so often opposed ; yet he signified that 
 he had found some ease to his spirit. He 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 unspeakable 
 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 transgreSn 
 sions 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. Fox was at Swarthmore, died William Lampitt, 
 the priest of Ulverstone, who formerly had been a great friend of 
 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 upon it, that the Quakers would all vanish and come to 
 naught within half a year. But on his death-bed he said to one of his 
 ihearers, who came to visit him, ' I have been a preacher a long time, 
 
1676.] PEOPLE CALLED QtTAKERS. 227 
 
 and thought I had lived well ; but I did not think it had been so hard a 
 thing to die.' 
 
 At Norwich now great spoil was made upon the Quakers, for their 
 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 neighbors 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 oflBcers 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 sufiering 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 afiected. The con- 
 stable, William Poole, coming this summer into a meeting at Norwich, 
 with an informer, who made him come, and hearing efiicacious 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 Dun- 
 con'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 were made, to which 
 the justice Robert Thoroton was greatly instrumental ; for at Sutton ho 
 gave forth a warrant to seize the goods of two persons, one of whom 
 was a woman, who having in a meeting spoken five or six words, which, 
 according to the testimony of some ofiicers 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 
 
228 THE HISTORY OF THE [lt>76 
 
 charged upon him ; though Day proved, and the officers who kept the 
 friends out of their meeting-place, declared also, that those words, which 
 were called preaching, were no more than an answer to what another 
 had spoken. But for all that, Thoroton, to protect, and to gratify the 
 informer, said, ' Though but one word were spoken, it is sufficient.' A 
 poor woman at South Collingham, 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 spin- 
 ning of wool, was likewise, for frequenting the meeting there, berea-sed 
 of what he had ; and so it was with many others, whose names and sur- 
 names I could mention, if I had a mind 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 in- 
 solency 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 Abraham Seward, 
 who about this time was elected mayor ; but when complaints 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 regarding their complaint, the said 
 Robert endeavored to draw some confession of a meeting from one of 
 them, intending, as he himself said, immediately 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. 
 
1676.] PEOPLE CALLED QUAKERS. 229 
 
 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 
 appeared, who, being fined twenty pounds for sufiering a conventicle 
 at his house, in the parish of Blyth, came to appeal for justice. The 
 witness 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 fined twenty pounds, was made to appear in open court by 
 substantial evidence. Then the counsel for the appellant said, in the 
 first place, forasmuch as there was neither preaching, praying, nor read- 
 ing, as their own witness doth testify, therefore it was no conventicle. 
 Secondly, being they cannot prove he was there, therefore how can it be 
 judged, that he 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 reading, 
 yet it was evident enough that they met under a pretence of religious 
 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 con- 
 sciences of the jury, whether he did willingly consent to that meeting or 
 no. After the counsel had spoken on both sides, Penniston 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 Godin spirit and in 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 
 the said justice Whaley, that he bid them go forth again. But one of the 
 jurymen saying, they were agreed, and they had considered the king 
 very well, he thereupon fell into such a rage, that he said, ' You deserve 
 all to be hanged ; for you are as ill as highwaymen.' Perhaps he him- 
 self 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 resorting to 
 their parish churches, the oaths of allegiance and supremacy were ten- 
 dered to them, Kemick Eyton, and Thomas Walcot being judges ; 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 
 
230 THE HISTORY OF THE [1676. 
 
 to be hanged and quartered, and the women to be burned. But this threat 
 could not make them afraid : for at the next assizes the oaths being 
 tendered them again, they continued in refusing, though they solemnly 
 acknowledged 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. 
 
 Some time 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 weie peaceably met, and all silent, 
 required 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 restora- 
 tion of King Charles, above two hundred of the people called Quakers, 
 died in prisons in England, where they had been confined because of 
 their religion. I could relate abundance o/ 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 meetings of the 
 Quakers, which was of this tenor : 
 
 ' Whereas of late, many negroes have been sufi'ered 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 hazarded : 
 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 meet- 
 ings, as hearers of their preaching, he or they shall be forfeited, one half 
 to such as shall seize, or sue for him or them, if belonging 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' summons, shall appear, plead, and 
 come to trial at the first court after summons, or judgment to be given by 
 nihil dicit, and execution immediately 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 aforesaid, to be divided as aforesaid, and in such actions, 
 
1676.] PEOPLE CALLED QUAKERS. 231 
 
 proceedings, to be as aforesaid. And no person whatsoever, shall keep 
 Sbuj sctool, 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 
 3000 lbs. of Muscovado 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 discourse, 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. 
 
 ' Edwyn Steed, Deputy Secretary.' 
 
 Although in the beginning of this statute, the instructing of the 
 negroes 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 endeavored to deprive the 
 Quakers of their due liberty. What was the issue hereof I am unac- 
 quainted with. 
 
 This year Robert Barclay wrote a letter to the Herr Adrian Pacts, 
 with whom he had some discourse when the said Herr returned from 
 Spain, where he had been ambassador for the States of the United 
 Provinces. This Pacts having a strange opinion of the doctrine of the 
 Quakers, had a good while ago wrote a letter * to Christian Hartzoeker, 
 at Rotterdam, about their doctrine ; and having afterwards discoursed 
 with Barclay concerning the inward and immediate revelation of the Spirit 
 of God, this induced Barclay to write a letter on the said subject in Latin, 
 to the aforementioned Herr, 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 delivered by Benjamin Furly at 
 Rotterdam, to the said Herr Paets, with a desire that he might be pleased 
 to return an answer to it, which he promised he would. But he continu- 
 ing 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.-f 
 
 In this letter was set down first the objection of the Herr Paets, to wit, 
 
 * To be found in the book called Prastanlium ac eruditorum virorum EpistoUe Ecclesi, 
 astique S[ TheoUigica. Amstelodami apud Franciscum Halinan. 1704. 
 t To a certain ambassador. 
 
232 THE HISTORY OF THE [167ft 
 
 Hhat since the being and substance of the Christian religion consisteth in 
 the knowledge of, and faith concerning, the birth, life, death, resurrection, 
 and ascension of Christ Jesus, he considered the substance of the Christian 
 religion as a 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 contingent truths are 
 revealed ; and matters of fact not being revealed but by the outward 
 senses, the conclusion drawn thence is, that men are not 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 ascer- 
 tained 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 religion 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 consist ; 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 Scripture as the means'; but nevertheless he asserts,'that God 
 could without such an outward means manifest the said historical know- 
 ledge 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 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 between contingent and necessary 
 truths, and shows how a divine revelation may be known to be such, 
 Baying that natural and spiritual senses are distinguishable by their 
 objects, and demonstrating how godly men may know they are in the 
 favor 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 diifereth much from the 
 natural ; and that in all men there is a supernatural idea of God.' He 
 
1676.] PEOPLE CALLED QUAKERS. 233 
 
 also shows, wherein the motions of the mind differ from those of the 
 hody ; and that there are ideai as well of supernatural, as of natural 
 things. And showing 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 of the prophets were by 
 inward inspirations in their minds ; and that they were most certainly 
 persuaded that they were divinely 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 pas as to 
 come.' Moreover he inquires, whether faith comes by outward hearing, 
 and he shows how the outward senses may be deceived ; nay, that often 
 they are vitiated both by outward 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 Herr 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 
 conference we had, concerning the necessity and possibility of inward 
 immediate revelation, and of the certainty of true faith thence proceeding ; 
 nevertheless, because after we had made an end, and were parting, 
 thou wouldst 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, I thought meet to send thee my further considera- 
 tions thereon ; (which I had done 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 
 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 
 further 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 last the truth may appear where it is. 
 
234 THE HISTORY OF THE [1676. 
 
 ' And that the whole matter may the more clearly be understood, it 
 will be fit in the first place, to propose thy argument, whereby thou 
 opposest the immediate revelation of God in the saints : 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 the birth, 
 life, death, resurrection and ascension of Christ Jesus, thou considerest 
 the substance of the Christian religion as a contingent truth ; which 
 contingent truth is matter of fact. Whence thou reasonest, that : 
 
 ' Matter of fact cannot 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 : 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 ; neither 
 can God reveal contingent truths or matters of fact, but as contingent 
 truths are revealed : but matters of fact are not revealed 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. 
 
 ' And this thou endeavorest also to prove from the Scripture, Rom. x. 
 where the apostle saith, " Faith cometh by hearing ;" and because the 
 apostle speaketh afterwards of those who were sent in the plural number ; 
 thence thou concludest that to be spoken of outward preaching by the 
 ministry of men : and since the apostle uses a question, saying, " 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 pro- 
 duced : and therefore, that there can be no immediate 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 a part of the Christian religion ; but not 
 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 
 Christian religion ; as the hands or feet of a man are integral parts of a 
 
1676.] PEOPLE CALLED QUAKERS. 235 
 
 man, without whicli nevertheless a man may exist, but not an entire and 
 complete man. 
 
 ' Secondly, If by immediate revelation be understood such a revelation 
 of Grod, as begets in our souls a historical faith and knowledge of the 
 birth of Christ in the flesh, without the means of the Holy Scripture, we 
 do not contend for such a revelation, as commonly given, or to be expected 
 by us, or any other Christians. For albeit many other evangelical 
 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 of a material object ; even as 
 when we see the person of Peter or Paul to our visive faculty immedi- 
 ately, yet not without the medium of that person concurring as a mate- 
 rial object to produce that sight ; while the light of the sun concurs, as 
 the formal object of that vision or sight. So that when we livingly and 
 spiritually know the history of the birth of Christ in the flesh ; the in- 
 ward revelation or illumination of God, which is like 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 historical truth 
 of Christ's birth, life, &c., in the reading or hearing the Scripture, 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 pro- 
 ceed to discuss it : but first thou mayest mind, that the prophets who 
 foretold Christ's coming in the flesh, and being to be born of a virgin, 
 afterwards to suffer death, did know these truths of fact by the inward 
 inspiration of God without outward means : for which see 1 Pet. i. 10, 
 11. Now that which hath been may be. 
 
 'Fourthly, This argument doth at most conclude, that we cannot 
 know naturally any truth of fact, but by the relation of another without 
 us, or by the perception of the outward senses : because there are 
 naturally in our minds no ideas concerning contingent truths, (and every 
 truth of fact is a contingent truth,) 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 
 that hindereth not, but we may know a contingent truth by a supernatural 
 knowledge, God supplying the place of an outward relater ; who is so 
 true, that he may, and ought to be believed, since God is the fountain 
 of truth. 
 
 ' Fifthly, When God doth make known unto men 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. 
 
236 THE HISTORY OF THE [1676. 
 
 T<5 Materiale, The matter of fact, or thing revealed, which is con- 
 tingent. 
 
 To Forwale, 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 ear of the inward 
 man or mind of man, or a divine writing supernaturally imprinted 
 therein. Now as to the material part, or the thing and matter revealed, 
 this is indeed a contingent truth, and of itself is not manifest to the 
 mind ; but because of the form, that is, because of the divine mode, and 
 supernatural inward operation, the matter is known to be true. For 
 that divine and supernatural inward operation, which the mind doth feel 
 and perceive in itself, is the voice of God speaking unto man, which by 
 its nature and specific property is as clearly distinguished and under- 
 stood to be the voice of God, as the voice of Peter or James is known 
 to be the voice of such men. For every being as a being 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 pro- 
 posed to us. 
 
 ' Sixthly : Now as some beings are natural, some supernatural, so 
 some ideas are natural, some supernatural: 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 in- 
 ward voice to be the voice of God, and not the voice or operation of 
 another, or 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 vigor, virtue, and divine glory, as saith the psalmist, 
 who had often experience of it; and we also in our measures are 
 witnesses 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 part, &c., or when we 
 deduce any conclusion by the strength of natural reason, that perception 
 also in a larger sense, may be called an inward sense. But an example 
 of an inward supernatural sense is, when the heart or soul of a pious man, 
 feels in itself divine motions, influences, and operations, which sometimes 
 are as the voice or speech of God, sometimes as a most pleasant and 
 glorious illustration or visible object to the inward eye, sometimes as a 
 most sweet savor or taste, sometimes as a heavenly and divine warmness, 
 »r, (so to speak,) melting of the soul in the love of God. Moreover, this 
 divine and supernatural operation in the mind of man, is a true and most 
 
1676.] PEOPLE CALLED QUAKERS. 237 
 
 glorious miracle ; which when it is perceived by the inward and super- 
 natural sense divinely raised up in the mind of man, doth so evidently and 
 clearly persuade the understanding 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 conclude 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 
 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 that proposition, that every whole 
 is greater than its part. 
 
 ' But thou wilt say ; how knowest thou that a divine revelation is a 
 divine revelation ? I answer, 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. I answer again ; even so a divine revelation is 
 known to be such by a supernatural idea of divine revelation, stirred up 
 in us, and tliat 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 ; which is, as if a man naturally 
 blind denied light or colors; or a deaf man sounds,. because they expe- 
 rience them not. 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 contingent 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 outward senses, which the beasts have com- 
 mon with us ; yea, it derogates from God's power, and imputes weak- 
 ness to him, as if he could not do that, which not only both good and 
 evil angels can do, but which the meanest creatures 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 outward 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 spiritual and super- 
 natural sense ? For as the nature of God is, so is the nature of his will, 
 to wit, purely spiritual, and therefore requireth a spiritual sense to dis- 
 cern 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 
 
238 THE HISTORY OF THE [1676. 
 
 the -will of God, concerning anything which God is pleased to reveal, 
 however contingent, as the outward sense knows and perceives the out- 
 ward object. And it is no less absurd, to 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 colors. 
 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 concern- 
 ing matters of fact, when he sends his angels to men, since angels, (as 
 is commonly received,) have not outward senses, or at least not so gross 
 ones, as ours are ? 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 neverthe- 
 less 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 favor and 
 grace of God ? no outward revelation doth make this known unto them : 
 but the Spirit, as saith 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 immovable 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 believe they are the sons of God, is a 
 divine faith, which leans upon a divine testimony of the holy Spirit, wit- 
 nessing in them that they are the sons of God. Moreover, when a good 
 man feels in himself that undeclarable joy of the holy Spirit, concerning 
 which the Holy Scripture speaks, and which is the common privilegeof 
 the saints, how or whence feels he this joy ? Truly, this argument con- 
 cludes no less against this heavenly spiritual joy, which is begotten in 
 the souls of the saints by the holy Spirit, than it does against the imme- 
 diate revelation of God : for there is no natural idea of this spiritual joy, 
 else mere natural men, yea, such as are profane and ungodly, would feel 
 it as much as the godly : but because it is a supernatural 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 prosperously with them as 
 with the godly, and oftentimes 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 never- 
 theless this grief hath no natural idea in us : for oftentimes wicked men 
 feel not this sorrow ; for God sometimes is, as it were, silent, while the 
 wicked sin, as in Psalm 1. 
 
 'AH which things do most clearly demonstrate, that there are m men 
 
t676.] PEOPLE CALLED QUAKERS. 239 
 
 iupematural ideas of supernatural beings ; which ideas are nevertheless 
 lot perceived by us, unless they be stirred up by some supernatural 
 operation of God, which raiseth up in us supernatural and spiritual 
 senses, -which by their nature are as distinguishable from the natural 
 senses, whether inward or outward, as the natural senses are distin- 
 guished one from another by their specific difference. Of which spiritual 
 senses the Scripture speaks frequently, as Heb. v. and xiv., where is 
 spoken of the spiritual senses in general, by which the spiritual man 
 bath the discerning of good and 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, whe- 
 ther carnal or spiritual ; all which cannot be discerned but by such who 
 bave spiritual senses stirred up in them, as saith the apostle. In other 
 places the Scripture also speaketh of these spiritual senses in particular; 
 IS of the spiritual seeing. Psalm xxxiv. 9. Of the spiritual hearing, 
 Psalm Ixxxv. 9. Of spiritual tasting. Psalm xxxiv. 8. Of spiritual 
 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 gospel, that the glory of God shall be seen 
 of holy men, such as are clean of heart, even in this life : Isaiah xxxiii. 
 17 ; Mat. v. 8. Which were fulfilled in the primitive Christians, see 
 John i. 14 ; 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 earnest or first-fruits of that more 
 abundant glorious vision in the life to come, concerning which the Scrip- 
 ture so much declareth, which is the highest happiness of the immortal 
 30ul. 
 
 'Por this argument seemeth to do no less injury to the saints than to 
 rob them of this most glorious treasure both in this life, and that to come. 
 For there is in us no natural idea of this divine glory, as there is not of 
 God himself which is any ways proportionable unto so great happiness, 
 which the Scripture so much declareth of, by which the godly 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 most 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 proposition, that a most perfect being existeth, ought to be 
 lumbered among the principles that of themselves are manifest. But 
 this idea of God is as manifest to ungodly, as to godly men : yea, it is 
 slearly perceived by the devil, as by the most holy angels : for all the 
 ievils know that God is ; but yet how blind is the devil, and all wicked 
 men, as to the vision of God, which is the chief reward of the saints. 
 
 ' There is then either no such vision of God, neither in this life, nor in 
 ;hat to come ; or there is a supernatural idea of God in us, by which 
 we are made capable of this vision ; which supernatural idea of God 
 
240 THE HISTORY OF THE [1676. 
 
 differetli much from that natural idea of God, whicli Cartesius and his 
 followers so much talk of, (albeit others long before Cartesius did 
 observe 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 a supernatural idea of 
 God, which altogether differs from this natural idea : I say, in all men ; 
 because all men are capable of salvation, and consequently of enjoying 
 this Divine vision. Now this capacity consisteth herein, that they have 
 such a supernatural idea in themselves : for if there were no such idea in 
 them, it were impossible they should so know God. For whatsoever is 
 clearly and distinctly-known, is known by its proper idea ; neither can it 
 other ways be clearly and distinctly known : for the ideas of all things 
 are divinely planted in our souls ; for they are not begotten in us by 
 outward objects, or outward causes, as the better philosophy teacheth, hut 
 only are by these outward things excited or stirred up. And this is true 
 not only in supernatural ideas of God, and things divine, and in natural 
 ideas of the natural principles of human understanding, 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 treat 
 in my eye, nor yet in my mind the idea of those things ; for the outward 
 object does 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 ideas are of a spiritual nature : 
 now nothing that is corporeal can produce 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 excel- 
 lent kind. Therefore all ideas, whether of natural or spiritual things, 
 are divinely implanted in our minds; which nevertheless do not 
 always appear, but sometimes appear, and sometimes 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 other ways distinguished by our minds, but as thoughts and percep- 
 tions 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 : 
 for as is the relation of a bodily motion to 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 
 
1676.] PEOPLE CALLED QUAKERS. 241 
 
 after this manner be moved by another, and that both by outward and 
 inward causes, but chiefly by God himself, in wh'ose 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 philosophized. 
 
 'As there are then natural ideas concerning the things of the natural 
 world ; as for instance, ideas of light and colors, ideas of voice and 
 sound, ideas of savoring 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 abovei- 
 mentioned in the spiritual world. And as the natural ideas are stirred 
 up in us by outward and natural bodies, so those divine and supernatural 
 ideas are stirred up in us by a certain principle, which is a body im 
 naturals, in relation to the spiritual world, and therefore may be called 
 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 unaregenerated and mere natural men, never to be reached by' them, 
 while they remain in that state. 
 
 ' Now if there be such supernatural ideas, there are also senses, or 
 perceptive faculties by which those ideas are perceived ; for those are two 
 relatives that suppose and infer one another : but in wicked men those 
 senses or faculties do as it were sleep, as the visive faculty of a blilid 
 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 beauty of God, im respect 
 whereof J and for which, all the glory of this world is despicable to them ; 
 yea, even as dross and dung. And they also hear God inwardly speaking 
 in their souls, words truly divine and heavenly, full of virtue and divine 
 life ; and the savor 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 difi'er in their nature from all false similitudes, and fictitious 
 appearances of them, which either the mind of man by its own strength 
 can imitate, or any evil spirit to deceive 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 fake 
 likenesses of these enjoyments, by which men may be deceived ; and no 
 doubt many are deceived ; thait doth not^ hinder, but that those divimie 
 enjoyments are clearly perceived in such, in whom the divine and spirit- 
 ual 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 ; aa 
 
 Vol. IL — 16 
 
242 THE HISTORY OF THE [1676. 
 
 happeneth in those things relating to, natural reason. For there aro 
 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 
 uncertain ? 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 of a divine 
 and supernatural kind. And as we use to do, when any one is deceived 
 by false appearances of reason, we endeavor to reduce them to eon- 
 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 contradict 
 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 supernatural, some are more 
 easily raised than others : for there is a certain order both of natural and 
 supernatural ideas, whereby they are gradually 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 supernatural and divine, and *ho 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 repentance. 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 revelation, 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. saith plainly, "That 
 the word of the Lord was made in him," as it is in the Hebrew. Haba- 
 kuk 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 
 revelations are by inward illustrations and inspirations in the very minds 
 
1676.] PEOPLE CALLED QUAKERS. 243 
 
 of the prophets, that it is strange how any that helieve 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 infalli- 
 bly 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 con- 
 tingent 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 
 prophesied, 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 passed as to 
 come ; else that faith, by which we believe the Scripture, would not be 
 divine, but merely human. And thence we need no outward 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 prophecies 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 
 mward 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 conceived 
 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? which could neither be proved, so as to make an infallible 
 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 highly sinned 
 had he not believed this revelation, and notwithstanding, rejected his wife 
 as an adulteress. But if thou sayest, that according to thy hypothesis 
 there must have been a miracle : that is only to beg the question : 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 were to be judged by the outward senses, it would 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 
 
244 THE HISTORY GF THE [1676, 
 
 apostle adds, " For they are spiritually discerned," it puts the matter out 
 of all question. : for thence it abundantly appears, that this discerning Ls 
 not by the outward senses according to the following verse ; for the 
 apostle saith, " The spiritual man judgeth all things :" this then must be 
 done by some senses or properties peculiar to the spiritual man, and in 
 which he excels, the natural man, which is not in the outward senses, as 
 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 
 heai'ing ; 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 argu- 
 BPiCnts, 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 th,ey 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 chapter, 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 argujjaent, that since faith cannot be without outward 
 hearing, therefore nothing can certainly be believed, but where somewhat 
 is proposed to the outward hearing. For if thou acknowledge faith can 
 be begotten 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 render one certain 
 of the truth of any revelation ; those miracles, 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 argument consideiring; the 
 discourse we had together before we entered, upon tlais debate : for when 
 we were speaking of the opinion of a certain persoa, who denied the 
 certainty of everything, but what was discerned by the outward senses, 
 thou condemnedst it as most absurd ; but why, I cannot conceive, since 
 there is no great difiFerence betwixt these two opinions : the one saith 
 there can be no great certainty concerning any trwths, wh&ther 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 amopg the number of contingent truths tko® esteemest what belongs 
 to Christian religion,,fortlioureckoneat the necessary truths only to, belong 
 
1676.] PEOPtB CALLED ^JTJAKBRS. 245 
 
 to natural religion. This them is all the difference, that that other person 
 says, there is no certainty of any religion, neither natural nor Christian, 
 ))ut by the perception of the outward senses : but thou Sayest though 
 thou esteemest the certainty of natural religion to be without them, 
 yet not of the Christian religion. But again, since thou esteeniest that 
 not natural religion but the Christian leligion is necessary 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. 
 
 * 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 outward 
 casualties and natural infirmities, whereunto the godly are no less subject 
 than the wicked, are often vitiated; and there are, (as the Scripture 
 aiffirms,) false miracles, which, as to the outward, cannot be distinguisheti 
 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 moved 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 word of grace which 1 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 aforenamed 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 28th of March, 1678. 
 
 A brief and distinct Solution of the Argument which the Ambassador 
 aforesaid useth against Robert Barclay's Thesis, whereby he attempts 
 to evince^ that not the inward revelation of the Holy Spirit, but the 
 outward by the Scripture, is the principal rule, and foundation 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 outward 
 
246 THE HISTORY OF THE [1676. 
 
 coming, nativity, death, resurrection, and ascension of Jesus Chi-ist, 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 that 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, essen- 
 tial 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 Father, &c. But if they say the first, 
 viz. : That the knowledge and faith of the history are necessary to our 
 salvation, then it will follow, that 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 endeavors 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 know- 
 ledge and faith are brought unto us, but, according to the Quakers, and 
 the sixth Thesis, the Scripture is the only medium or mean, whereby 
 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, hath made that historical knowledge and faith im- 
 possible : and the reason why that historical knowledge and faith are 
 impossible to that people, is because they are destitute of the Scriptures, 
 and live in those corners of the world, whereunto the outward preaching 
 of the history never came ; from which argument it will follow, that the 
 Scriptures are the only medium or mean, whereby the historical know- 
 ledge and faith of Christ came to any people. 
 
 For the clearer understanding the solution of this argument, some 
 things worthy of 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 a historical knowledge and faith, 
 who have not that which is saving. Yea, it is possible, that a man, 
 by the inward revelartion of the holy Spirit, may have a historical know- 
 ledge and faith, who yet may not have that faith which is saving; 
 because saving faith hath regard to God, not precisely as revealing some 
 
J676.] PEOPLE CALLED QUAKERS. 247 
 
 outward history concerning God and Christ but as revealing 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 neither exist, nor be con- 
 ceived 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 revelation 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 
 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 favor unto men, and pardon their sins, if they 
 sincerely repent themselves of their past mis-spent 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 repent not of their sins, &c. 
 All which, in some degree, are to all men, even to those who are destitute 
 of the Scriptures, revealed by that inward evangelical light, which 
 enlightens all men. Necessity consequent, or in way of posteriority, is, 
 when something is not absolutely necessary 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 to 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 consequent, 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 necessary 
 to be believed to salvation by a necessity consequent, there are some things, 
 though not absolutely necessary, yet are they very profitable and conducive 
 means to our salvation ; of which sort are the historical knowledge and 
 faith concerning God, the creation and government of the world, Christ's 
 
248 THE HISTOEY OF THE [1676.. 
 
 tEukiii^ r.jo5i, and dying therein for our sins, &c., whether that historical 
 kno', ledge come to ns, either by the sole inward revelation of the hol^ 
 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 ; bnt 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 historical 
 knowledge and faith. By the material object we understand that which 
 is believed ; and therefore the Scriptures which are believed, are the 
 material object of historical knowledge and faith. By the formal object 
 we understand the principle motive in respect to the object, for which the 
 Scriptures are believed. But the principle motive in respect of the object, 
 is not the Scriptures 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, 
 whether 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 say, that 
 God doth by his holy Spirit;, through his sensible and preceptible motions 
 and operations objectively representing themselves, move and incline us to 
 assent unto and believe the Scriptures, and the historical 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 material 
 object or condition, for the producing of historical knowledege and faith 
 in us ; and that, commonly speaking, a necessary means too, as being that 
 without which God doth not ordinarily reveal the outward history of 
 God and Christ ; yet we utterly deny that in true Christians the Scripture, 
 or outward history in the Scriptures, is the principal motive, foundation, 
 or principal rule of that historical faith, much less of saving faith, to the 
 producing of which the letter of the Scriptures 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 qud non, or a cause or condition whithout 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 nevertheless militates not 
 
1676.] PEOPLE CALLED QTJAEEES, 249 
 
 against the sixth Thesis, which granteth, that that liio-o. '.J.1I knowledge 
 and faith are iimpossible 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 communicate that historical 
 knowledge unto men, by the medium or mean of the Scriptures ; yet 
 not as by the principal medium or mean, much less as by the only one ; 
 because certainly that inward motion 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 respect 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 syllogism, 
 by plainly and directly denying that minor proposition, viz., That the 
 Scriptures are the only medium or mean for attaining to the knowledge 
 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 red rose, that white or red rose is the material object 
 of my sight, 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 color and figure. Moreover, in that he asserts, these inward 
 motions wrought by the holy Spirit in the hearts of believers, are so 
 undiscernible 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 
 ambassador] and all men coming into the world. But our experience, 
 together with the experience of the holy prophets and apostles, is a 
 strono-er motive to induce us to believe, that divine inward revelation is 
 sufficiently 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 anything 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 ambassador, not long before the 
 
 epistle cited page 537, and at page 17, in the Appendix to Sewel's 
 
 Dutch History. 
 
250 THE HISTORY OF THE [1676. 
 
 A brief Enodation of an Argument proposed hy 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 
 revelation 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. 1. By which words the apostle 
 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 
 revelation 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 may be the evidence of things not seen by the understanding 
 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 proposed to an 
 understanding divinely enlightened. Is it not said in the same chapter 
 to the Hebrews, concerning Moses, that by faith he saw God ? 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 History of tha 
 Quakers. 
 
1677.] PEOPLE CALLED QUAKERS. 251 
 
 CHAPTER XX. 
 
 1677-1684. 
 
 Friends travelling in Holland and Germany — Princess Elizabeth of the Palatinate — Cor 
 responuence between Princess Elizabeth, and W. Penn and R. Barclay — Anna Maria 
 Schurinan and the Labadites — Letter of W. Penn to the Council and Senate of Embden 
 — Rough usage from the Count of Bruch — Dispute of G. Fox and W. Penn with Galeniia 
 Abraham — Further correspondence between the Princess Elizabeth and W. Penn — Con- 
 tinued oersecution under the Conventicle Act — Epistle of comfort from G. Fox — Barclay's 
 Apolog-yjand the Ambassadors at Nimeguen — Death of Isaac Pennington — Queries to tlie 
 Pope — G.. Whitehead arrested as a Jesuit — Trial at Ware — Account of Friends' suffer- 
 ings presented to Parliament — Grant of Pennsylvania — Admiral Penn — Persecution at 
 Bristol — Meetings kept up by Children — Cases of exceeding Cruelty — Seven hundred 
 Quakers in prison — Letter of consolation from W. Dewsbury — Wilkinson and Story — 
 Separation — Address to the King — Gabriel Shad the Informer — Death of King Charles. 
 
 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 thence to Nottingham, went to the house of John Reckless, who 
 was sheriff there when G. Pox 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 embraced the doctrine he 
 held forth, and never departed from the profession thereof. Thence 6. 
 Fox passed through Leicestershire, Derbyshire, Warwickshire, Bucking- 
 hamshire, 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 Barclay 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 duehess of Hanover, mother of George, king of Great Britain, W. 
 Penn had also written two letters to her from England, which she 
 answered by this following : 
 
 Herford, May 2, 1677. 
 ' This, friend, will tell you that both your letters were very acceptable, 
 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 T 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, 
 
252 THE HISTORY OF THE [16T7 
 
 nor omit to do anything that was judged conducing to his liberty, 
 though it should expose me to the derision of the world. But 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 friend's 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 Paderborn, 
 and to give the said princess, who resided there, a visit. With her lived 
 Anna Maria, countess of Homes ; and in one of the chambers of the 
 princess, William Penn and Robert Barclay had a meieting 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 inferior 
 servants might freely appear. William Penn not refusing this, the prin- 
 cess consented to it ; and after the meeting, (where she was not present, 
 that so her servants might have a more free access,) she expressed much 
 satisfaction in having had that good opportunity. And then so earn- 
 estly invited William Penn and Robert Barclay, (who lodged at an inn,) 
 to sup with her, that they not being well able to refuse the invitation, 
 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 
 became 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 
 
Tf>77.] PEOPLE CALLED QUAKEKS. 253 
 
 power and presence of God ttat 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 ? Pray call here as ye return out of 
 Germany.' To this he returned, 'We are in the hand of the Lord, and 
 being at his pleasure, cannot so fully dispose of ourselves.' Solemn 
 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 be had several times a 
 meeting, and once at the house of a young gentlewoman, noble of birth, 
 called Johanna 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 Hei- 
 delberg, the chief city of the Palatinate, to speak with the prince 
 Elector, Charles Ludowick, brother of the said princess Elizabeth ; but 
 the said prince then happened to be out of town : and since his chief 
 message 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, endeavored to restrain their due 
 liberty of religious meeting together,) he thence took occasion to write 
 a letter in their favor 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 afterwards told the 
 parson, that it was his work, if the Quakers were heretics, to dLscover 
 them to be such : ' But for my part,' continued he, ' I heard nothing but 
 what was good, and therefore I will not meddle with them.' For the 
 parson had busied himself to persuade the vaught that it was his dmty 
 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 con- 
 science, returned by way of Frankfort, Cologne, Cleves, &c., to Amster- 
 dam ; while 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 followeth ; 
 
 * See Penn's Travels in Holland, &c., 3d impression, p. 77. t Ibid. p. 84. 
 
254 THE HISTOKT OF THE [1677. 
 
 ' The t\ 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, 
 hy 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 
 lately written a hook, entitled, Le viritahle ChrStien, that doth speak in 
 another 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 
 occasion to see the two pastors of Mulheim, which do really seek the 
 Lord, but have some prejudice against your doctrine, as also the 
 countess 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 thence to Friesland, and met 
 George Fox as he was coming back to Holland, at Leewarden ; whence 
 he made a step to Wiewart, where a society of the Labadites dwelt. Here 
 he spoke with the famous Anna Maria Schurman, the gentlewoman 
 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 religion, and how becoming dissatisfied with 
 the formal Protestants, he with some that adhered to him, had separated 
 themselves from the vulgar assemblies, 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 herself 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 
 
^('''l-'] PEOPLE CALLED QITAKEKS, 25.') 
 
 gave also an ample relation, concerning her inward state, and how she 
 had heen reached by the preaching of Labadie ; and how before that time 
 she had mourned because of the deadness and formality of the vulgar 
 Christians, and said within herself, '0 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 ? no ! God 
 where is thy little flock? Where is thy little family that will live 
 entirely 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 jpined 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 having 
 lived some time in France, 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 
 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 learnine 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 obscure the 
 brightness of your testimony.' W. Penn having answered to the purpose, 
 took his leave, and travelled by way of GroningentoEmbden, where the 
 Quakers at that time were persecuted severely with imprisonments and 
 banishments : but I waive the relation thereof, because it hath long ago 
 been published in print ; and the magistrates there, being afterwards 
 moved to pity by the persecution the Protestants suffered 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 Andr^, at his house, 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 consideration 
 of all magistrates. 
 
 To THE Council and Senate op the City of Embden. 
 
 The King of kings, and Lord of lards, 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 severul persons that are inhabitants of your state, 
 loproachfiilly termed Quakers, hath reached these parts, and filled several with oompasBion 
 
256 THE niSTOUT OF THE LlDVl 
 
 conceiniag tlicir severity towards the people called Quakers ? Tho 
 burgomaster said he had. W. PenB then replied, ' I am that man, and 
 am constrained in conscience to visit thee on their behalf,' &c. The 
 
 and surprise ; coin|iassion to hear of the* miseries _of men innocent and upright, against 
 whom you liave nothing to object, but the pure exorcise of their conscience to God ; surprise, 
 that you, a Protestant state, should employ your civil power to deter, punish, and grievously 
 afflict men for an>iwering the convictions of their consciences, and acting according to the 
 best of their understanding. Methinksyon should not be oblivious of your own condition in 
 the loins of your ancestors, who, you think, with great reason and justice, strenuously advo- 
 cated the ciiuse of liberty of conscience against the po|>e's bulls and the Spanish Inquisition ; 
 how did they anti-christi.in all force on conscience or punishment for non-conformity? Their 
 own many and large apologies, and particularly their demands at the diets of Nuremberg 
 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 i m posers ? They condemned it; and will yon practice it? 
 They thought it a mark peculiar to the beast; and can you reput? it the care of a Christian 
 magistracy ? I mean, that persons must not live under your government, unless they receive 
 your mark in the forehead or right hand ? Which in plainer terms is, to submit their 
 consciences to your edicts, and to ask your leave what religion they should be of Remem- 
 ber, that faith is the gift 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 trouble 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 force 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 tlie'r 
 blessed Master taught: arc you surer of your religion? Are you better Christians? Or, 
 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 1 Them, I say, that are of your own people, merely for their religious 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 you know 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. 1 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 that the power of godliiicss is much lost 
 among you; and having long lain under a decay and languishing of soul for want of true 
 soiritual nourishment, they have now betaken themselves to that heavenly gift and grace of 
 God m tlionselves for divine satisfaction, even that holy anointing that is able to teach. Iheui 
 all things necessary 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 neighborly than formerly, and altogether as consistent with the prosperity of civil society; 
 and I am sure it is both found and confessed among us here by some men of quality, learn- 
 ing and virtue. Further, be pleased to consider with yourselves, that youjustily the ancivut 
 persecutions of the Christians and first reformers, whose superiors thought as ill of them, as 
 
 * 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 ia 
 thought, than they had to pay. 
 
1677.] PEOPLE CALLED QUAKERS. 257 
 
 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. 
 
 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 liberty, give it ; 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 banishments? They 
 inform no man's judgment, resolve no doubts, convince no understanding: 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, (and property which they 
 repute themselves guardians of, is hereby lost,) 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 destruc- 
 tion : I am sure it is no gospel argument. 
 
 I beseech you for the sake of that Lord Jesus Christ, that su^red 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, conscience 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 judgment against you, if yoii persevere in this course. Do not you help 
 to fill the catalogue of persecutors, in much love I entreat you : but as becomes Christian 
 men and true Protestants, leave men to their particular persuasions of affairs relative to the 
 other world, which have no ill aspect on the affairs of this : but vice hath an evil consequence 
 as to both : therefore 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 niaketh you guilty of the same presumption or worse ; for either 
 you do exercise that severity upon an infallible knowledge, or you do not; if you do, you take 
 that to 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 human advantages, 
 the great charters of nature and Scripture have conferred upon them : and the opulency 
 of your neighbors and prosperity of their affairs, prove to you that indulgence is not incon- 
 sistent with policy ; howbeit, you have now tried the sincerity of their procedure by what 
 you have already inflicted, and they sustained; let the time passed suffice, and make them 
 not sacrifices for their conscientious constancy. If they are in the wrong, it is more than 
 they know ; will you oersecute men for being what they must be, if tliey will be true to them 
 
 Vol. II.— 17 
 
258 THE HISTORY OF THE [1677. 
 
 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 Elizabeth, 
 and the countess of Homes ; and more than once he had a meeting in 
 her chamber ; and the princess was so reached and affected by hig 
 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'. 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, ' Ilfaut 
 queje rompe, ilfaut queje rompe,' i.e. ' Imust break off, I must break off.' 
 And at another time with a weighty countenance she cried out, ' 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 labor and ministry. When he took his 
 leave of these eminent persons, having taken the princess 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 remem- 
 ber her, and implore the Lord on her behalf. 
 
 selves ? this were great violence ; rather commiserate than thus violently compel them. I 
 beseech you, seek some cheaper way to acoommodate 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 every man, family, state, kingdom and empire, according to the 
 nature of their works committed in this mortal body; at whose bar it shall never be laid to 
 your charge, that out of fear of taking God's ofliice out of his hands, and being unmcrcjf»I;to 
 tender consciences, you admitted men of diflfering 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 igno- 
 rance 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 ! how forbea,ring and merciful 
 is he 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 clemency to others, that so the 
 great God of the whole earth, even the God of the spirits of all flesh, who respects nql JJS! 
 persons of the rich, poor, or powerful in judgment, may show you mercy in the day ojF % 
 righteous judgments. Amen, f 
 
 Your friend with the greatest integrity in the 
 
 Universal principle of love and truth 
 
 W. Pkiw. 
 
 London, December 14, 1674. 
 
)77.] PEOPLE CALLED QUAKERS. 259 
 
 Next taking ■wagon for Wesel, thence he travelled to Duisburgh, 
 'usseldorf, and Cologne, and then back again to Dasseldorf, to see if he 
 )uld get an opportunity at Mulheim, to speak with the countess of 
 alkenstein, who was reported to be a very religious person, and there- 
 )re in his former journey he had endeavored to visit her, but in vain ; 
 )r the count of Bruch and Falkenstein, her father, kept her as it were 
 nder a confinement, because she was of a religious temper ; and there- 
 are he called her a Quaker, though she did not at all converse with 
 ny of the Quakers. He had also used W. Penn very roughly, when, 
 cing necessitated to pass by his castle, he being lord of that country, 
 sked him and his friends whence they were, and whither they went ? 
 which they answered, that they were Englishmen come from Holland, 
 ,nd going no further in those parts than his town Mulheim : but they 
 lot pulling off their hats, the count called them Quakers, and said, ' We 
 lave no need of Quakers here. Get you out of my dominions ; you 
 hall not go to my town.' And he commanded some of his soldiers, to 
 ee them out of his territory. Thus W. Penn, and those with him, were 
 lecessitated to lie that night in the open air. But the next day he wrote 
 L letter to the said count, and therein told him, ' For thy saying, we 
 rant no Quakers here, I say, under favor, you do ; for a true Quaker is 
 ine that trembleth at the word of the Lord, that worketh out his salva- 
 ion with fear and trembling.' 
 
 W. Penn being come to Mulheim, could now no more find opportunity 
 speak with the countess than the first time he was in those parts ; and 
 herefore he went to Duisburgh, Wesel, and Cleves, where having had 
 conferences with some religious people, he returned by way of Utrecht 
 
 Amsterdam, where G. Fox was also come back again. 
 
 Here W. Penn and G. Fox had a conference and dispute with Dr. 
 jralenus Abraham, an eminent Baptist teacher, and some of that persua- 
 sion. Galenus asserted, that nobody now-a-days could be accepted as 
 
 1 messenger of God, unless he confirmed his doctrine by miracles. W. 
 Penn wanted no arguments to contradict this, since the Christian re- 
 igion had been once already confirmed by miracles, and that therefore 
 ibis now was needless among Christians. G. Fox now and then spoke 
 ilso something to the matter ; but he being somewhat short-breathed, 
 went several times away, which some were ready to impute to a passion- 
 ate 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 broken off, without 
 3oming to a decision, although many weighty arguments were objected 
 igainst the position. Certainly it cannot be denied that John the Baptist 
 was sent of God to preach repentance ; and yet in sacred writ it is said 
 positively, John did no miracle ; and yet many believed in him. And 
 iilthough there were some among the prophets that wrought miracles, yet 
 wo do not find in the Holy Scriptures that Jonah, who was indeed a 
 
260 THE HISTOET OF THE [1677. 
 
 notable preacher of repentance, did any miracle, and nevertheless th« 
 Ninevites believed him, and deprecated those judgments he denounced, 
 unless they repented. Of several other true prophets we find not the 
 least mention of any miracles they did ; but on the contrary, the Scrip- 
 tures 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 ?" And 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 appears plainly 
 from the holy Scriptures, and Christ himself said, " There shall arise 
 false prophets, and shall show great signs and wonders," we might 
 with good reason suspect the doctrine of one, who now-a-days wrought 
 miracles, 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 in justice be required to confirm this doctrine once 
 more with miracles, the rather because, as hath been shown 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 figures 
 of those spiritual wonders which should be wrought in the souls of 
 people, 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 position of Dr. 
 Galenus could not stand the test ; but whatever was objected, he con- 
 tinued to maintain his opinion. 
 
 Not long after this dispute, G. Fox and W. Penn returned to England, 
 
677.] PEOPLE CALLED QUAKERS. 261 
 
 rhere having sustained a violent tempest at sea, they arrived safely at 
 larwich : passing thence to London, W. Penn there received the follow- 
 [ig letter from the princess Elizabeth, in answer to his : 
 
 'Eerford, Oct. 29, 1677. 
 ' Dear Friend, 
 
 ' Your tender care of my eternal well-being doth oblige me much, 
 md I will weigh every article of your counsel to follow it as much as 
 ies in me, but God's grace must be assistant, as you say yourself; he 
 Lccepts nothing that does not come from him. If I had made me bare 
 >f 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 condition than at this 
 )resent. Let me feel him first governing in my heart, then do what he 
 •equires of me ; but I am not able to teach others, being not taught of 
 jrod myself. Remember my love to G. F. B. F. G. K. and dear Ger- 
 ;rude.* If you write no worse than your postscript, I can make a shift to 
 ■ead it. Do not think I go from what I spoke to you the last evening ; 
 [ only stay to do it in a way that is answerable before God and man ; 
 [ can say no more now, but recommend to your prayers, 
 
 'Your true friend, 
 
 ' Elizabeth.' 
 
 ' P. S. I almost forgot to tell you, that my sister writes me word, she 
 dad been glad you had taken your journey by Osnaburgh, to return to 
 A.msterdam. There is also a Drossard of Limburg near this place, (to 
 ffhom I gave an exampler of R. B's apology,) very desirous to speak 
 with some of the Friends.' 
 
 Yet another letter W. Penn received from the said princess, in answer 
 to one he wrote from the Briel, on his passage towards England, which 
 ffas as followeth : 
 
 'To THE Princess Elizabeth, 
 
 ' Salvation in the 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. 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 ? 
 Let it prove and show its own excellency, that it is of God, and that it 
 
 » This was Gertrude Dericks, who had visited the prirjcess, a«d afterwards came to live 
 in England, and was married to Stephen Crisp. 
 + She died about four years after. 
 
262 THE HISTORY OF THE [1677. 
 
 leadeth all that love it, to God. that thou mayest be, able to give an 
 account with joy ! 
 
 'I could not leave this country, and not testify the sentiments 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 hath a 
 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. let the desire of thy soul 
 be to his name, and to the remembrance of him. wait upon the 
 Lord, and thou shalt renew thy strength ! The youth shall faint, and 
 the young men shall fail, but they that trust in the Lord shall never be 
 confounded. 
 
 ' 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 mayest not 
 lose, but keep in that divine sense, which by his eternal word, 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 theo an account, after it shall please the Lord to 
 bring me safe to London. All my brethren are well, and present thee 
 with their dear love ; and the rest with thee that love Jesus, the light 
 of the world, in thy family. Thou hast taught me to forget thou art a 
 princess, and therefore I 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 enclosed. 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 entreat thee, in that pure and heavenly love and 
 respect, in which I write so plainly to thee. Farewell, 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 seternum.' 
 
 To this letter the princess returned the following answer. 
 
 ' This 17 Novemher, 1677. 
 * Dear Friend, 
 
 ' I have received a letter from you that seemeth to have been 
 written on your passage into England, which I wish may be prosperous 
 
1677.] PEOPLE CALLED QUAKERS. 263 
 
 ■without 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, 
 God, 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 busi- 
 ness, 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 
 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 flayed 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 owed to God, and for 
 the omission of which they judged no man could 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 grievously abused, 
 by the rabble and the soldiers ; for beating and pinching seemed not 
 suJBScient ; fiery squibs and burning coals were thrown among them, and 
 filthy excrements cast down upon them out of a window : 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 Quakers' 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 
 
264 THE HISTORY OF THE [1678. 
 
 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 favored such. 
 
 At Bayton, 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 piison too, till his hard sufferings 
 ended his life. 
 
 It was also in this year that William III. prince of Orange, came from 
 Holland into England, and there entered into matrimony with the prin- 
 cess Mary, eldest daughter of the duke of York, which in process of 
 time made way for him to the throne of Great Britain. He accomplished 
 his marriage there on the 4th of November, being his birth-dsiy ; and 
 not long after returned to Holland with his spouse. 
 
 About the beginning of the year 1678, Gr. 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 noi without hopes of obtaining some 
 ease, because several of the members of that august assembly seemed to 
 favor them ; but the Parliament was suddenly prorogued, whereby a stop 
 was put to their endeavors. 
 
 G. F. then travelling through many places, came home to Swarthmore 
 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 following 
 epistle to them : 
 
 ' My dear Friends, 
 
 ' Who are sufferers for the Lord Jesus' sake,and for the testimony of 
 his 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. 
 
1678.] PEOPLE CALLED QUAKERS. 265 
 
 And for God's elect sake the Lord hath done much from the foundation 
 of the world ; as may be seen throughout 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 Zion, 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. 
 
 'Swarthmore, the 5th of the 
 Twelfth 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 
 DriflBeld : and when the informers told him that her goods were not 
 worth So much, he ordered them to take all that they could find : this 
 they did, 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 Bar- 
 clay 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, and 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, th^e 
 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 Leices- 
 tershire : for John Evat having been fined for a meeting at his house, 
 and goods enough to answer not being found, the constable and three 
 
266 THE HISTORY OF THE [1678 
 
 other officers were fined each five pounds, because they had been back- 
 ward 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 for only 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 o'f 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 travelling on the way, this 
 was deemed a trangression, 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 profiigates; 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 Walsingham, in Nor- 
 folk, when he was shown the injustice of the warrant he had, said, ' Jus- 
 tice 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 hand 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 
 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 stank so grievously, that 
 none were willing to carry it, and the overseers of the poor were neces- 
 sitated to hire four men to bear it to the grave. 
 
 Far otherwise was the exit of Isaac Pennington, an eminent minister 
 and author among those called Quakers, and a man of an acute wit, and 
 great endowments, who in the year 1658, on Whit-Sunday, so called, 
 being in a meeting at the house of John Crook in Bedfordshire, was so 
 readied by the preaching of G. Fox, that he, who before that time, had 
 contradicted the Quakers with his natural wisdom, now embraced their 
 doctrine as truth, and did not stick to make public confession of it, for 
 which he afterwards several times suffered imprisonments during the 
 space of many years ; but he continued steadfast to the end without 
 fainting, and died piously in October, at his house near Goodnestone, in 
 
1678.] PEOPLE CALLED QUAKERS. 267 
 
 Kent, whence his corpse was carried to Buckinghamshire, where he 
 formerly lived, and was honorably 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 
 desired 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 
 answer to them. 
 
 * These queries in Latin, with what the author W. S. wrote to the pope on that occasion, 
 are to be seen in the Appendix to the Dutch history, which being translated into English, the 
 reader may take as follows. 
 
 , To Innocent XI. Pope of Rome, S. 
 
 * Great Prelate, 
 
 ' 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 frontispiece. 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 all 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. Sewel. 
 'Amsterdam, the 23d day of the 
 month called April, 1679.' 
 
 Some questions presented to the Papists, and the Pope of Rome, as the 
 supreme head of their church, and commended to their consideration 
 hy Gieorge 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 performing 
 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 his 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 7 
 
 ' 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 bclieveth 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-mentioned places, which 
 they themselves enjoy among the Protestants ; because it is not only contrary to reason, but 
 alwaT3 to law and gospel ; for the apostle affirmeth, " That he that was born after the flesh 
 persecuted him that was born after the Spirit." 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 worsliip them, and keep holidays ? Where did they command holidays to be appointed 
 
268 THE HISTORY OF THE [1679. 
 
 This year tliere was a great commotion in England about a plot 
 carried on by the Papists against the life of the king, who made his 
 brother, the duke of York, go beyond sea for some time ; for the Parlia- 
 
 in remembrance of themselves, and the same to be honored ? Why do ye not tell us where 
 in the gospels, epistles, or in the revelation, any such thing was commanded those churches, 
 which were in the time of the apostles and primitive Christians ? 
 
 '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 from 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 epistles. 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 not revolted 
 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 bf 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. Matt 
 xxviii, 19. Ought they not therefore to be taught before they were baptized ? Are ye not 
 degenerated from that faith which Christ is the author and finisher of, and which purifieth 
 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, wherein the apostles were ? 
 
 ' 5. Have ye not degenerated 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 the church of the Laodiceans," 
 Col. iv. IG, and elsewhere, " I charge you by the Lord, that this epistle be read unto all the 
 holy brethren," 1 l^hess. v. 27. Yea, did not Christ also say, " O fools, and slow of heart, 
 to believe all that the prophets have spoken." Luke, xxiv. 35. 
 
 ' 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 th« 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, why do ye 
 not ihow us where 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 burned others alive in England, France, 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, are made Christ, yea, whole Christ, consist- 
 ing of soul, spirit, flesh, blood and bones. Besides ye boldly affirm, that all who receive that 
 sacrament do receive whole Christ, and that after your consecration, 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 basins, and cut the bread into two parts : then 
 let the pope, cardinals, or priests consecrate one part, which they please ; which being done, 
 let us lay up the consecrated and the unconsecrated together, in some close place, and secure 
 the same with seven looks 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 savor, nor grow mouldy or 
 sour, as though they had been unconsecrated, then we will come over to you : but if they 
 ose their property, quality and savor, and both parts of the bread do alike grow mouldy, 
 Jien it will be reasonable for you to come over to us, and confess that your sacrament of the 
 
1679.] 
 
 PEOPLE CALLED QUAKERS. 269 
 
 ment suspecting him, a motion was made in the House of Commons to 
 exclude him from the succession to the crown ; but this project was 
 quashed. 
 
 altar, so called, is neither Christ nor his flesh, nor anything 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 corruption, 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 be unjust to make this trial or experiment, where ye have the 
 whole administration of the commonwealth, and an eqnal liberty is denied the Protestants. 
 This thing will make the truth manifest, and turn to the honor 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 he the true Christ, or anti-christ ; whether he be the true God or a false one ? 
 For it would be somewhat hard that Baal's prophets should outdo you, for they were willing 
 to have their god tried, though they had before slain many of the people 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? Or is not 
 rather that mortal and corruptible Christ, which ye yourselves have made, antf 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 New Testament. Is it not therefore a plain denying that Christ's blood purgeth from 
 all sin, to tell the people a fable of a certain purgatory to purge them from sins after death 1 
 Is it not likewise a denying of Christ's baptism with the Holy Spirit, and of spiritual cir 
 cumcision, 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 cotlsume 
 those that would not receive him ; " Ye know not what manner of spirit ye are of?" Did 
 not he rebuke thein, saying, " That he came not to destroy men's lives but to save them ?" 
 Luke ix. 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 kinds 
 of instruments, racks and fires, as were never sent down from heaven, but devised and in- 
 vented by yourselves ; 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 that was disobedient to them or rejected 
 their doctrine and religion, should be persecuted and imprisoned, or punished, by any carnal 
 weapons ? Tell us where anything of this kind is contained, either in the four evangelical 
 histories, or in the epistles written to the Christian Churches ? 
 
 ' 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 black- 
 smiths 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 halberds. Did (hey ever build prison.-:, 
 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 
 «f such weapon' ind instruments lawful,. 
 
270 THE HISTORY OF THE [1679. 
 
 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 preachers, 
 the fine of twenty pounds a man ; which they refusing, he asked them, 
 whether they would take the oath of allegiance ; and they answering, 
 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 shown that they were no vagrants, but men of competent 
 estates, that had settled habitations, as was well known. Bacon said, 
 De non apparentibus, et non existentibus eadem est ratio : i. e. ' Of 
 things not appearing, and things not in being, there is the same reason ;' 
 just as if he had said, your estates that are at London, where G. White- 
 head lived, and at Ware, where T. Burr dwelt, appear not at Norwich, 
 and therefore they are not in being. Now though they 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 prosecute 
 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 abjure the realm.' From this it may 
 appear what a violent man this recorder was, and that the prisoners 
 could not expect any good treatment from him. So night being come, 
 he sent them to the jail. 
 
 ' But if ye cannot make proof thereofj it is necessary for you to confess and acknowledge, 
 that ye are fallen and degenerated from the true Christians 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 op Rome, S. 
 
 'Behold, great prelate, a few questions written for the sake of thee, and thy adherents, 
 a copy whereof we sent thee by the post, about three months ago ; but being uncertain 
 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 dost not read 
 them. For we think it convenient, that thou sliouldst earnestly concern thyself to inspect 
 what was printed in Dutch, and inscribed to the pope and his adherents, which if thou shait 
 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 Sewii. 
 'Amsterdam, the 24th of the month 
 called July, 1679.' 
 
1679.] PEOPLE CALLED QUAKERS. 271 
 
 About a month after, at the quarter-sessions, they were called into 
 the court of judicature to be tried; and being brought 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 hundred, and that officers went from him to dissipate them, 
 but could not ; that thereupon he sent the sheriiF, 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 refusing, 
 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 ab^ut his con- 
 cerns ; 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 prisoners, and 
 threaten them, alleged to that end a notable instance, how, in the case of 
 Humphrey Stafford, an arch traitor, the chief justice Hussey had been 
 unwilling (in compliance with the king's desire,) to declare his opinion 
 concerning him before he was judicially proceeded against. The re- 
 corder then asked, what king's reign was that in ? 'In king Henry VII. 's,' 
 replied G. Whitehead. ' I perceive you are read,' 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 appealed to 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.' If I should 
 repeat here all that was spoken pro and contra, so as I find it extant, I 
 should be fain to be almost as large as I have 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 magistrates, 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 commitment ; first, by more than one warrant from the recorder, 
 
272 THE HISTORY OF THE [1679. 
 
 and afterward, to color the error the better, by an order from the quarter- 
 sessions. 
 
 This year those called Quakers, at London, published a brief relation 
 of the BuiFerings of their friends, since the king's restoration, and pre- 
 sented it to the king and Parliament, showing therein, how many had 
 been fined by the bishops' courts, robbed of all they had, put into prisons 
 and there died ; the number of which was computed to be two 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 ufljust proceedings of the informers, and how at their instance, 
 without a juridical 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 inquiring into the plot car- 
 ried 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 
 opposed 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 endeavor, to 
 our power, to save and defend him and them, by discovering all plots and 
 plotters, 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 conscientious 
 refusal thereof. And now that the Lord hath brought you together, we 
 desire you to relieve us, and free us from those sufferings : and that ye 
 will not put upon us to do those things, which we have suffered so much 
 and so long already for not doing ? for if you do, ye will make our suf- 
 ferings 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 
 
681.J PEOPLE CALLED QUAKERS. 273 
 
 eligion. His labor seemed not altogether ineffectual with the Parlia- 
 aent, for about the beginning of the year 1681, the House of Commons 
 esolved, 
 
 ' That it is the opinion of the House, that persecution of Protestant 
 lissenters upon the penal laws, is at this time grievous to the subjects ; 
 I weakening of the Protestant interest, an encouragement to popery, 
 ind dangerous to the peace of this kingdom.' 
 
 But though the House of Commons came to this resolution, yet it did 
 lot stop persecution ; for as long as the laws, (by virtue whereof they 
 persecuted,) were not repealed, which could not be done without the 
 ;oncurrence of the House of Lords and the king, those that were mali- 
 jious 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. 
 Df this George Fox had certificates ; but since they would not accept 
 ;hem without an oath, it made his ease the more difficult. He proposed 
 ;he matter to four judges at London, and found one more moderate than 
 ;he others ; which put a stop to what her enemies designed. And the 
 judges wondered when they heard that he had made a promise in 
 writing, not to meddle with his wife's estate. 
 
 This year the king dissolved the Parliament, and called a new one, to 
 sit at Oxford, and so it did ; but for all that he could not make it com- 
 ply with his demands, and so he dissolved this also. Some time after he 
 iesired the prince of Orange to come over, who thereupon came from 
 Holland into 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 under the great seal, to 
 bim and his heirs in perpetuum, since the king owed him still a consi- 
 derable 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, 
 md power to pardon crimes ; and in the patent the king declared that 
 this tract of land henceforth should bear the name of Pennsylvania. 
 This favor 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 
 bis enemies, who, because of his religion, were like to fall hard upon him. 
 This the duke promised, and performed ; and therefore it was not with- 
 out reason that William Penn afterwards, when the said duke had 
 ascended the throne, showed himself ready to be serviceable to him in 
 3,11 that he thought might be beneficial to the kingdom. William Penn 
 now went with much company to America. And having seen the land 
 
 Vnr TT — 18 
 
274 THE HISTORY OF THE [1682. 
 
 given him, he founded there the chief city Philadelphia, 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 Philadelphia, 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 wholesome 
 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, 
 'Woe to thee, England! God will judge thee, 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 relations, he said to William 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 an 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, pro- 
 prietor 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 1682, 
 a dismal scene of persecution was opened : for the meetings of those 
 called Quakers were disturbed, not only by grievously abusing and im- 
 prisoning them ; but they were also vexed by breaking 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 happened, that the 
 goods thus taken, were sold for less than the half, because 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 anew 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 sheriff John Knight, and John Helliar, an 
 attorney, who, with his companions Lugge, Tilley, Casse, Patrick, Hoare, 
 and Watkins, served for informers. Knight and Helliar came frequently 
 with a multitude 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 Robert Cann, said, if he hail 
 
1682.] pbopjjE called quakeks. 275 
 
 ii dog which he loved he would not put him there. And though Sip 
 Thomas Earle, mayor of the city, and some justices and aldermen, at 
 the request of others, showed themselves inclined to allow the prisoners 
 a better place, yet the power of the aforesaid sheriff Joha 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 stftod firm, how 
 much soe-ver vexed ; which often was done in a very outf^geous manner ; 
 for their meetings were not only disturbed often with the jxojse of drum? 
 ^nd fiddles, hut liberty was given to the vilest fellows to commit all kind 
 of insolency without showing any regard to those of the female sex, whose 
 hood's and scarfs were torn ; and HLelliar, to give the b.oys ^ ?ign to attack 
 the women, was used to say to these, ' Have a care of your hopds and 
 ^earfs:' for then the boys fell upon them, and b,oth ^ged women ancjl 
 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 ; an(jl 
 when once a girl spoke a word against this cruelty, 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 carried to Bridewell, where 
 Helliar charged the keeper to get a new cat-of-nine-tails, endeavoring to 
 terrify the children, by making them believe they should be whipped, 
 unless they would promise to come no more to meetings ; but this suc- 
 ceeded 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 sheriff Lane. S9 
 many also were taken prisoners, that at length there was no more room 
 in the jails. By these proceedings many families were ruined : for thei^ 
 goods were taken from them, not only on the account ,of meeting, but 
 when any were believed to be of good estates, the oath of allegiance 
 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 had voted for such as they believed to be moderate, and no favorers 
 of popery : and therefore it was said under-hand, 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 persecution of 
 them. 
 
 In the meanwhile the behavior of the persecutors in the meetings was 
 brutish in the highest degree ; insomuch that a certain woman, seeing 
 that ithe attorney Helliar lifted up her child by the hair of his head, and 
 asking him, why he so abused her child, was therefo;-e ill treated herself 
 by him. And by order qf the said Helliar a lass was committed to 
 Bridewell, because she gave an impudent boy, ,that would h^ive tui"ne(i 
 
276 THE HISTORY OF THE [1682 
 
 up her coats, a box on the ear : 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 roughly handled by Helliar, had her scarf torn off her back, and 
 was so thrust and flung about, that she was 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 their scarfs, and take up 
 dirt, and throw upon them. Of this his beastly rage there were many 
 witnesses : for these abominable dealings displeased many people of other 
 persuasions ; but it seems these enraged fellows had encouragement at 
 court, whereon they durst rely : for the sheriflf John Knight was knighted, 
 and therefore grew more insolent. Once it happened that Helliar having 
 disturbed a meeting, 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 belonging 
 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 enlargement ; but the power of sheriff 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 convictions 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 might have commanded 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 Parliament-man ; insomuch that 
 he was forced to comply in some degreg. In the meanwhile the haVoo 
 and spoil was so enormous, that generally twice as much 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, imagining that nothing could be too bad for them, 
 would not show them any favor but at a very unreasonable rate ; and his 
 wife showed herself no less unreasonable than he, so that one extortion 
 was at the heels of another. Four physicians of Bristol, viz., John Griffith, 
 
382.] PEOPLE CALLED QUAKERS. 277 
 
 '^illiam Turgis, J. Chauncy, and T. Bourn, seeing how straitly the 
 risoners were penned up and thronged together, gave a certificate under 
 leir hands, in which they declared, that they resenting their condition 
 ith compassion, and considering what dangerous consequence such close 
 )nfinement might be of, were moved to certify, that the prisoners being 
 Bstitute of room for rest, it had a ready tendency to breed infectious 
 istempers, to the endangering of their, lives, &c. But all this did not 
 vail them, it being not counted worth the while to be concerned for 
 lem. Nay, so desperately wicked was the jailor, that when the prisoners 
 Dmplained for want of room, he said to his man, if he could but shut 
 le door, it would be well enough. But in due time we shall see what 
 nguish and horror befell him. 
 
 After most of the people called Quakers at Bristol were in prison, the 
 omen who continued to keep up their religious meetings, were also 
 jized, and confined to that degree, that at length few or none but chil- 
 rcn, that staid with the servants in the houses of their parents, were 
 }ft free. The number of the prisoners for the sake of their religion 
 mounted now to one hundred and fifteen, and some of them were con- 
 ned in Bridewell, among whom were also Barbara Blaugdone, (several 
 mes mentioned before,) and Catharine Evans, who had learned at 
 lalta what it was to suffer a tedious and hard imprisonment. It is very 
 emarkable that children under sixteen years of age now performed 
 diat their parents were hindered from : for these children kept up their 
 eligious meetings as much as was in their power. But though they 
 ere not within the reach of the law, yet once, nineteen of these youths 
 'ere taken and carried to the house of correction, where they were kept 
 Dr some time. And though they were threatened with whipping if ever 
 hey returned to the meeting, yet they continued valiant without fainting, 
 Ithough they suffered exceedingly from the wicked rabble. But so great 
 ras their zeal, that they despising all reproach and insolence, remained 
 teadfast ; and thus showed in spite of their enemies, that God would 
 ot suffer that the Quakers' meeting should be altogether suppressed, as 
 ; was intended. This persecution continued till the next year, as it 
 id in several other places also ; for there wanted no informers, who 
 ontinually lay in wait for prey, even to such a degree, that I find that 
 omc of those called Quakers, being come from other places to a market, 
 nd being gone into an inn to refresh themselves, a snatching informer 
 id not stick to declare upon his oath, that the Quakers had kept a 
 leeting there. 
 
 But before I leave Bristol, I must give some account of a ridiculous 
 ct, performed on one Erasmus Dole, who bore the name of a Quaker, 
 le having said that he scrupled not to declare the contents of the oath 
 f allegiance, it was contrived that he should speak after the clerk, and 
 kip over such words as he disliked, and pronounce another in its room, 
 3 'I declare,' instead of, 'I swear.' This went on, and whilst he was 
 hus speaking, the jailor held his hand to the book, and when Erasmus 
 
278 THE HISTORT OF THE [1682. 
 
 had said all, put it to his mouth, to iriake 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 frofn 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 meniber, who grew so 
 dissolute, that in process of time they found themselves necessitated to 
 deny him, because of his offensive contersdtion. 
 
 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 which 
 abuses the woman fell sick and mis-carried, 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 abused, 
 that she was seemingly quite spent, and near dead ; and laying in the 
 dirt, one of the boys, to try whether she was still alive, put his finger 
 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 neighborly woman cry out, ' What, will you kiU the 
 woman ?' To which the boys said, ' What care we ? Mr. Cottdn bid us 
 do so.' ' Did he indeed ?' asked the woman. 'Aye, iildeed,' replied the 
 boys. 'Then,' said she, 'he may be ashamed of it.' Thus theSe boyS 
 openly said, that it was the parson, viz. William Cotton, who was the 
 priest of the parish, ehcouraged them to this excessive wickedness ; 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 he 
 routed out. And this man, whose name was Thomas Ambrose, did not 
 stick to say, that nothing would drive the Quakers away, but either fire 
 Or Water ; and if the house was his, (meaning the house where they met 
 together,) he would burn it on their heads. More instances of such ex- 
 orbitant wickedness which happened at sundry places, I could mention, 
 if I did hot study brevity. 
 
 George Eox being this year at London about the time of choosing new 
 sheriffs for the city, he wrote a few lines to those who, standing candi- 
 dates for that ofiice, desired his friends to give their voices for them. 
 And he said in the conclusion, ' Shall we be free to serve and worship 
 God, 'aski ktiep his commands, if we give our voices for yoil ? For we 
 are unVillihg to give our voices for such as will imprison and persecute 
 us, and 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 rather have been freed from such a commis- 
 sion: for coming there, they would bid George Fox or others that 
 
1683.] PEOPLE CALLED QUAKERS. 279 
 
 preached, to give over speaking ; but they and the soldiers who some- 
 times came along with them, generally behaved themselves moderately, 
 sufficiently showing that they were not for persecution,, and that what 
 they did was for the sake of their office. Sometimes indeed they 
 hindered the Friends going into their meetings ; but these then being 
 thus kept out, the number notwithstanding increased. 
 
 Once it happened that George Fox 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 with swords and staves, for we are a peaceable people, and 
 have nothing in our hearts but goodwill 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 sat 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 finished, a constable putting 
 off his hat seriously said, 'The Lord bless you ;' and all were suffered to 
 pass away unmolested. 
 
 Thus this year came to an end. All 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 yet these, to render the Quakers odious, 
 formerly had been very active in setting them forth in very ill colors. 
 But the said people continued now so valiant, and without fainting, that 
 some of their persecutors have been heard to say, that the Quakers 
 could not be overcome, and that the devil 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 will only take a turn again to 
 Bristol, where persecution continued still ; for if sometimes any of the 
 people called Quakers came to a meeting, they presently were committed 
 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 lodg- 
 ing, 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 something for their sustenance ; but the jailor, 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 soften the 
 
280 THE HISTORY OF THE [1683. 
 
 said hard-hearted jailor. But at length a heavy stroke from heaven 
 fell upon him. About the middle of the month of October he fell 
 sick, and was seized with terrible anguish of mind. Then he wished 
 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 forgave him; but he should ask 
 forgiveness of God. But still his anguish increased; and when the 
 physicians 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 woeful condition, 
 signified, that they desired, if 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 
 believe.' 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 forgiveness ; but the judgment 
 thereof we must commit to God. 
 
 Although the people called Quakers were oppressed by sufferings all 
 over the country, yet generally they continued valiant : and as George 
 Fox did not omit from time to time to encourage them by letters to faith- 
 fulness 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 preached in the meetings of their friends, 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 remarkable, 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 written 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 trampled upon, as though you were not worthy 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, 
 husband, tender children, parents, and outward possessions, liberty, and 
 
1683.] PEOPLE CALLED QUAKERS. 281 
 
 life, before you deny the testimony of my name before the sons of mrn. 
 Oh ! you dear and tender children, who love not your lives unto death 
 this day, that you may finish a good testimony for the glory of my name, 
 saith the Lord God ; lift up your heads in the light of my covenant, and 
 believe in my name, for I am near unto you, saith the mighty 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 wife to husband, or parents 
 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 your borders in the life of my righteous- 
 ness : you that suffer in true innocency, will I 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. 
 
 ' Therefore, 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 honorable in the glory of my life, and double my blessings 
 upon you and yours ; for I have beheld your integrity, and my bowels 
 are mightily moved with compassion towards you ; therefore am I risen 
 for your sakes this day, to declare unto you, my suffering people, that 
 not a hair of your head shall perish, neither shall you be detained in 
 prisons and desolate holes 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 anything 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 the measure 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 heavenly 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 worthy to suffer for 
 the testimony of my name. I will go before you through all the waters 
 and floods of afflictions ; and 1 will appear with you before 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 have your confidence 
 
282 THE HISTORY OF THE [168S. 
 
 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 joy- 
 fully suffer the spoiling of your goods, I will supply with what is need- 
 ful 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 your tender 
 wives and children, or parents, for whom your souls hare been poured 
 forth in prayers unto me for their good. 
 
 'Therefore hear my word, which is sounded unto you from the 
 throne of my grace and eternal glory : rejoice not too much in spirits 
 being made subject, but throw down 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 
 my witness in their consciences,) that so my sons may be brought from 
 afar, 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 people of the Most High God, and of the righteous 
 seed which the Lord hath blessed ; and not any weapon formed against 
 you shall prosper, but come to naught, 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, m 
 whom I remain your brother and companion in tribulation and 
 kingdom of patience in the Lord Jesus Christ. 
 
 'William Dbwsbtjry.' 
 
 Whilst persecution was on foot in England, 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 among 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 of 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 God in his own mind, and not to be governed by rules of 
 
1®^^'] PEOPLE CALLED QITAEBRS. ^83 
 
 man. By which it appeared, that they wer6 against the establishing of 
 any order of government in the churoh. But they were greatly bent 
 against the women's meetings, who as 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 those 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 
 forward to meddle with aflfairs properly belonging to the men ? The 
 creeping in of a wrong use can by no means justify the abrogating what 
 is really useful; and that honest and ancient 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, 
 without 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 
 exposed 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. 
 
 Henbe rose a schism or rent first in the north of England, and some 
 who went under the denomination of Separatists, began to keep meetings 
 by themselves, and so to leave their former friends, though they pretended 
 to agree with them in matter of doctrine. To these Separatists after- 
 wards resorted such as were not strict livers, and therefore were unwil- 
 liiig to submit to church discipline : for this was now become the common 
 saying of these people, that every one having received a measure of the 
 Spirit of God, ought to regard that leader, without minding any rules 
 prescribed by others. 
 
 In process of time William Rogers and Thomas Crisp appeared in 
 print against their quondam brethern, and upbraided them with every 
 imprudent behavior or inconsiderate act : besides that, on mere hearsay, 
 they published a multitude of untruths : a.nd decried even lawful things ; 
 an instance of which appeared when Rogers in paltry verses scornfully, 
 reviled them, that some sustenance had been given from the public cash 
 to indigent preachers, who, to shun the neglect of their public ministry, 
 could not duly mind their private affairs ; though this supply never 
 exceeded necessary provision. To this it was answered, that if it pleased 
 God to call to his ministry persons of mean estate, the church was not 
 warranted to hinder it, and let such suffer want ; since he, as Sovereign 
 of the universe, could not be limited in the distribution of his gifts. 
 Rogers would continually appeal to the primitive times ; and to give some 
 color 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 
 
284 THE HISTORY OF THE [1683. 
 
 wanting, who not being strictly conscientious, would rather live without 
 any restraint ; and even some that were honest, were by fair words per- 
 suaded to separation ; for among the Separatists one Charles Harris 
 preached, who was pretty fluent in speech, and not unelegant in his 
 expressions, as I have' seen and heard myself. But how specious soever 
 the pretence of these Separatists was, and whatever endeavors were made, 
 yet they were not able to continue and subsist firmly ; but at length 
 they decayed and vanished as snow in the fields ; for the best among 
 them came in time to see that they had been deceived ; and the less 
 honest grew worse, for among themselves they were not free from 
 division : and though George Keith, (whose apostaey will be mentioned in 
 the sequel,) endeavored to skulk among them, yet he got no adherents 
 there. I have often wondered how "Wilkinson, Harris and Keith, (all of 
 whom I have known,) could apostatize to such a degree as they did ; but 
 yet this is not so exceeding strange as some may think it to be ; for we 
 find on record, that even in the primitive apostolical church, was an 
 Alexander the coppersmith, and an Hymeneus and Phillecus, who made 
 shipwreck of the faith, and caused a rent, insomuch^that it is said, their 
 words would eat as did a canker. 
 
 At London the meetings this year were often disturbed ; but the 
 magistrates themselves seemed not to approve of it, for they clearly saw 
 there was nothing to be feared from the Quakers, and yet they were 
 loth to give offence to the court party, which then prevailed. G. Fox 
 coming once to the meeting in Gracechurch-street, and being kept out 
 by the constables, stood up in the court and preached to the people; 
 but a constable plucked him down, and afterwards let him go free. At 
 another time having been in the meeting at the Savoy, and being brought 
 to a justice, there was one Gabriel Shad, an informer, who was so full 
 of impertinent talk, that the justice grew angry ; and yet he thought 
 himself bound to do something ; and so asked G. Fox if he did not preach 
 in the meeting; to which he warily answered, that he did confess what 
 Christ had done for his soul, and did praise God ; and that he thought he 
 might have done that in the streets, and in all places ; and this he was 
 not ashamed to confess, neither was this contrary to the liturgy of the 
 church of England. To this the justice said, the laws were against such 
 meetings as were contrary to the church of England ; and at length spoke 
 of sending G. Fox to Newgate, and said, he would make a mittimus after 
 he had dined ; but the constable coming then, the justice bid him come 
 again after the evening service ; which the constable doing, the justice 
 told him, he might let G. Fox go : and next day he signified to one of 
 G. Fox's friends, that by some accident he had been disappointed of 
 fining him. 
 
 Thus G. Fox was freed, and was now much at London, where a plot 
 was said to be on foot against the king and the duke of York, of which 
 the duke of Monmouth was said to be the head. This design, whatever 
 it was, cost the lives of several persons, among whom was the earl of 
 
1683.] PEOPLE CALLED QUAKERS. 285 
 
 Essex, who unfortunately perished in the Tower, and the lord Russel, 
 ■who was fain to stoop to the axe. 
 
 Now since persecution continued with some color 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. 
 
 ' King, 
 
 ' The King of kings, and Lord of the whole earth, incline thy 
 heart to that which is just and merciful in his sight, and to make such 
 clear and equal distinctions, as that the innocent may not suffer in any 
 case for the guilty ; that it may ever redound to thy honor and safety, 
 and thy peaceable subject's comfort. 
 
 ' Our innocency, love, and good-will to thy person and government 
 that God has committed to thee, encourage us in this our humble address 
 and application. 
 
 'Whereas the late 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 do solemnly declare that it 
 is known to the Divine Majesty, and the all-seeing wisdom whereby 
 kings reign, and princes 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, they being 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 defend, much less 
 avenge ourselves from the injuries done us, but to commit the cause to 
 him that judgeth righteously, as peaceable followers of our Saviour and 
 Redeemer, in his patient example and sufferings, who is the Prince of 
 Peace. 
 
 ' 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 
 suflor, and not to rebel, nor seek revenge ; and 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 thy person hitherto ; so our prayers and 
 
286 THE HISTORY OF THE L±OOX 
 
 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 oppressed 
 from these unmerited afflictions and persecutions, which a great numbet 
 of us thy peaceable subjects do 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, for which no color or pretence of law 
 hath been, or can be alleged ; several jails being so filled, as that they 
 want air, and many innocent persons held under extreme 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 
 divers 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 the im- 
 poverishing 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 who made them, who is the 
 sovereign Lord of all, and King in men's consciences. 
 
 ' Therefore we humbly entreat thee, king, in princely justice. Christian 
 charity and compassion, to open our prison doors, and take ofi" our bonds; 
 where the innocent and oppressed in thy land, that fear God, and in 
 conversation, truly honor 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 tende;- 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 Yoi4, 
 then present with some others ; but no considerable ease followed : 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 tiipe, 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 
 Newgate at London, for stealing goods from one William Loman, 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, 
 and having obtained the benefit of the clergy, was discharged with 
 being 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 
 
1685.1 PEOPLE CALLED QUAKBHS. 28Y 
 
 married to prince George of Denmark. The duke of Monmoutli having 
 been under disgrace, came into favor 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 men 
 wished he 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 country. 
 
 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 Eowther 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 Stordy released 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 nobility 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 beginning 
 of the year 1685, he died. 
 
 It was about this time also, that the king was seized with such violent 
 fits of convulsion, that he died in the month called February. The throne 
 by his death being become vacant, was filled again by his brother, James 
 the Second, who succeeding him, was the same day proclaimed 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 
 thatlburning 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. 
 
288 THE HISTOET OF THE l.ltJ8{). 
 
 CHAPTER XXI. 
 
 1685-1688. 
 
 Petition to Parliament for liberty of conscience — Application to the King — Statement of 
 the sufferings of Friends — Proclamation of the King favoring Dissenters — Stop put to per- 
 secution — Cruelty of an apostate Quaker — Duke of Monmouth — Judge Jeffries — Magis- 
 trates of Emden invite Friends to settle in that city — Consequent correspondence — The 
 King sets most of the imprisoned Friends at liberty — Death of David Barclay — Death of 
 Anne Whitehead — Liberty of conscience granted — Addresses to King James — King's 
 order to relieve Friends from taking oaths — Encroachments of the King in favor of 
 Popery — Imprisonment of the Bishops — Address of the Yearly Meeting — Firmness and 
 faithfulness of Theophila Townsend — Suffering and deliverance of Theophilus Green — 
 William Penn and King James — Convincement, sufferings and death of William Dews- 
 bury — William, Prince of Orange, lands in England. 
 
 King James had not been long at the helm of the government, but 
 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 G-od, humbly presented: 
 
 ' Showing, that of late above one thousand five hundred of the said 
 people, both men and women, having been detained prisoners in England, 
 and part of them in Wales, (some of which being since discharged by 
 the judges, and others freed by death, through their long and tedious 
 imprisonment,) there are now remaining, according to late accounts, 
 about one thousand three hundred eighty and three ; above two hundred 
 of them women. Many under sentence of premunire, both men and 
 women, and more than three hundred near it ; not for denying the duty, 
 or refusing the substance of allegiance itself, but only because 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 Parliament, 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 tending towards their 
 destruction, their health 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 tradesmen, 
 
1685.] PEOPLE CALLED QUAKERS. 289 
 
 of late, have been so suffocated by the closeness 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 
 persons of men and women, as aforesaid, great violences, outrageous 
 distresses, and woeful havoc and spoil have been, and still are frequently 
 made upon our goods and estates, both in and about this city of London, 
 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 prose- 
 cute 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 tend- 
 ing to the ruin of trade, husbandry, and farmers, and the impoverishing 
 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 sheriffs' 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 con- 
 viction or satisfaction of our tender consciences, wherein our peace with 
 God is concerned, which we are very tender of. 
 
 ' The statutes on which we, the said people, suffer imprisonment, dis- 
 tress, and spoil, are as foUoweth : 
 
 ' The 5th of Eliz. ch. 23, Be excommunicato capiendo. 
 
 ' The 23d of Eliz. ch. 1, for twenty pounds per month. 
 
 ' The 29th of Eliz. 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 Kfey 
 and estates confiscated. 
 
 ' The 13th and 14th of K. Charles II. against Quakers, &c., trans- 
 portation. 
 
 ' The 22d of K. Charles II. ch. 1, against seditious conventicles. 
 
 ' The 17th of K. Charles II. ch. 2, against non-conformists. 
 
 '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 detained 
 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 seventy 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 
 
290 THE HISTORY OF THE [1685. 
 
 dungeons for many weeks togetlier, and great hardships have been, and 
 are in other places. So that such our peaceable meetings are sometimes 
 fined on the conventicle act, as for a religious exercise, 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 pr 
 injury either done, threatened, or intended, against the person or pro- 
 perty of any other whatsoever. 
 
 ' The during and tedious imprisonments, are chiefly on the writs f?e 
 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 tam writs. In some counties divers have suffered by seizures 
 and distresses above eight years last past, and writs issued out for fur- 
 ther seizures in several counties, for twenty pounds a month, amounting 
 to the value of many thousands of pounds, sometimes seizing for eleven 
 months at once, and making sale of all goods and chattels, within doors 
 and without, both of household goods, beds, shop-goods, movables, cattle, 
 &c., and prosecution hereupon still continued, and in divers counties 
 much increased ; so that several, who have long employed some hun- 
 dreds of poor families in manufacture, and paid considerable 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 imprison- 
 ment. Many in the county of Suffolk, under a long imprisonment, sen- 
 tenced to a premunire, one whereof employed at least two hundred poor 
 people in the woollen manufacture, when at liberty. Omitting 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. 
 
 ' 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 
 informations sworn by concealed informers, divers of them impudent 
 women, 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 rigor and great spoil, not sparing widows, fatherless, or poor 
 families, who are sustained by their daily care and industry, not leaving 
 ihem a bed to rest upon. The fines upon one justice's warrants, amount- 
 ing 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 
 
1685.] PEOPLE CALLED QUAKERS. 291 
 
 what we have suffered by others in the like kind. And in this destruc- 
 tive course the informers have encouragement, and are suffered still to 
 go on, to the ruining many families in their trades and livelihoods ; 
 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, unsummoned 
 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 difficult 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 honor, 
 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 a 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 him to remit them, how much cause soever may 
 appear to him to extend his favor 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 thereto, for beggarly rude 
 informers, some of them confident woman, not only to command, threaten, 
 and disquiet justices, peace-oflScers, &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 repealed. A noted instance of the like case, we 
 have, concerning the statute of the 11 Hen. VII. ch. 3, for determining 
 certain offences and contempts only upon informers' prosecutions, being 
 
292 THE HISTORY OF THE [1685. 
 
 repealed in the first year of K. Hen. VIII. ch. 6, though that, in somn 
 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 mankind, 
 according to your persuasions and consciences, but would, no doubt, enjoy 
 the liberty thereof, so we entreat 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 sanguinary laws, corporal 
 and pecuniary punishments, merely on the score of religion and con- 
 science ; 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 tender 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 government, sincerely desiring 
 his and your safety, prosperity, and concurrence in mercy and truth, for 
 the good of the whole kingdom. 
 
 ' Having thus given you, in short, the general state of our suffering case, 
 in matter of fact, without personal reflection, we, in Christian humility, 
 and for Christ's sake, entreat 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 likewise 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 peaceably 
 to succeed ; we thy subjects heartily desire, that the Giver of all good and 
 perfect gifts may please to endue thee with wisdom and mercy in the i^| 
 of thy great power, to his glory, the king's honor, and the kingdom's 
 good; and it being our sincere resolution, according to our peaceable 
 principles and conversation, by the assistance of Almighty God, to fe 
 peaceably and honestly, as becomes true and faithful subjects under 
 
1685.] PEOPLE CALLED QUAKBllS. 293 
 
 the king's government, and a conscientious people, that truly fear and 
 serve God ; we do humbly hope that the king's tenderness will appear 
 and extend, with his power to express the same ; recommending to his 
 princely clemency the case of our present suffering 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 banishment, 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 borrow ; these two hard winters' confinement 
 tending also to the destructiora of many in cold holes and jails, their 
 health being greatly impaired thereby ; besides the violence and woeful 
 spoil made by merciless informers on the conventicle 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 
 ruin 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 pretence 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 consciences, though accounted as sheep for the slaughter ; 
 and notwithstanding all these long-sustained extremities, we the said 
 people do solemnly profess and declare in the sight of the heart 
 Searcher, that we have nothing but good-will and true afi"ection 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 con- 
 trary to our Christian principles 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, entreat, that the king 
 will please to find out some expedient for our relief in these cases, 
 from prisons, 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.' 
 
294 
 
 THE HISTOKT OF THE 
 
 [lb85. 
 
 An account of the number of the said prisoners, called Quakers in thi 
 
 several counties. 
 
 Prisoners. 
 
 Bedfordshire 30 
 
 Berkshire 37 
 
 Bristol 103 
 
 Buckinghamshire 19 
 
 Cambridgeshire 8 
 
 Cheshire 9 
 
 Cornwall 32 
 
 Cumberland 22 
 
 Derbyshire 1 
 
 Devonshire 104 
 
 Dorsetshire 13 
 
 Durham 39 
 
 Ely 11 
 
 Essex 10 
 
 Gloucestershire 66 
 
 Hertfordshire 18 
 
 Herefordshire 1 
 
 Huntingdonshire 10 
 
 Kent 16 
 
 Lancashire 73 
 
 622 
 
 Delivered to the king the 3d of the First 
 month called March, 168|. 
 
 Prisoners. 
 
 Leicestershire 31 
 
 Loncolnsiiire 12 
 
 London and Middlesex 66 
 
 Norfolk 52 
 
 Northampton 59 
 
 Nottinghamshire 6 
 
 Oxon '. 17 
 
 Shropshire 18 
 
 Somersetshire 36 
 
 Southampton 15 
 
 Staffordshire 1 
 
 Suffolk 79 
 
 Surrey 29 
 
 Sussex 17 
 
 Warwickshire 31 
 
 Westmoreland 5 
 
 Wiltshire 34 
 
 Worcestershire la 
 
 Yorkshire 27i) 
 
 Wales 30 
 
 622 
 Total 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 dissenters. Nevertheless the abovesaid petition of 
 the Quakers had such effect, that the king resolved to ease them from 
 the burden 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 
 become too powerful. In the meanwhile the king published the following 
 proclamation : 
 
1685.] PEOPLE CALLED QTJAKEKS. 295 
 
 ' 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 suflferers in the late rebel- 
 lion for their loyalty, or whose parents or nearest relations had been 
 sufiierers in the late rebellion for that cause, or who had themselves testi- 
 fied their loyalty and afiection 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 Westmin- 
 ster Hall, or in any of the ecclesiastical courts, for not coming to church, 
 or not receiving the sacrament : 
 
 'And whereas the several persons, whose names are mentioned in the 
 schedule annexed to this our warrant, have produced unto us certificates 
 for the loyalty and sufierings of them and their families : 
 
 ' Now in pursuance of the said will of our said most dear brother, and 
 in consideration of the sufierings 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 
 annexed, 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 excommunicated, or have been so certified, or 
 are in prison upon the writ exeommunicato 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 pro- 
 ceedings 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 commis- 
 sioners ; and to all archdeacons and their officials, and all othei 
 ordinaries and persons executing ecclesiastical jurisdiction. 
 
 ' 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 efiectual 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 wha*- they did, pro- 
 vided they might enrich themselves, they often dealt tru^>.iierously 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 
 
296 THE HlblORY OP THE [1685. 
 
 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 appear from 
 this warrant of the recorder. 
 
 To THE KEEPER OF NeWGATE, 
 
 'Receive into your custody the body of John Hilton, herewith sent 
 you, being charged upon oath before me, for compounding sevei-arl 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 honorable Sir Edward Her- 
 bert, 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 favor 
 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 his friends, whom 
 afterwards, being become keeper of the jail of Ivelchester in Somerset- 
 shire, 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 ofi" 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, ho 
 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 persevered in re- 
 bellion. But this Davis came to a most pitiful state, so that he fell into 
 poverty, and was himself imprisoned for debts, of which more here- 
 
1685.] PEOPLE CALLED QUAKERS. 297 
 
 after. 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 dreadful 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 persecutors 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 ; 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 duke of Monmouth, who at the death of his father 
 king Charles the Second, was gone to Brussels, and being come thence 
 into Holland, he was spurred on so vigorously by some hot-headed 
 Englishmen, that having got money and assistance of malcontents, 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 towards 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 Lyme, and afterwards routed by the 
 king's troops, was taken prisoner by the perfidiousness 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 horse- 
 back, '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 being come again into Holland, he told this crafty trick to 
 his acquaintance. Monmouth having been 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 accompanied 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 ; I do not ascribe 
 this to my nature : for naturally I am more fearful than others ; but now 
 I am freed from fear ; because I feel something in me, which gives mo 
 assurance 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 
 them an°enthusiastical tenet. But whatever it was, yet it seems very 
 
298 THE HISTORY OF THE [1686. 
 
 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 forgiveness 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 I 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 for having been abettors 
 of Monmouth, were sentenced to death by the infamous Jeffries, who 
 then was lord chief jus bice, and afterwards chancellor; the fierceness 
 or 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 
 preachers, the citizens began to be displeased with it. And since the 
 Protestants 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 change : for it appeared that the magistrates were for getting 
 more inhabitants into their town, though they should be Quakers : and 
 this was counted a matter of such moment, that the common council 
 deliberated on the subject ; and tiVo of the members of that board, viz., 
 Polman and Bonhuyren, were sent to Magdalen a van Loar, an inhabitant 
 ofEmbden, desiring her to write to England and Holland, that the magis- 
 trates of the city had resolved to give liberty to the people called Quakers, 
 to liye, trade, and trafiic there ; which grant they proffered to confirm 
 by the city seal. According to their desire notice was given to those 
 of that persuasion at Amsterdam, 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 magis- 
 trates with the council of forty, and the ecclesiastical court met together, 
 and came to a resolution, of which a copy was sent to Amsterdam. In 
 this writing were mentioned some conditions 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 Amsterdam, 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 came to be in other hands. Yet 
 
1686.] PEOPLE CALLED QUAKERS. 299 
 
 the conclusion was, to acknowledge the good intention of the magis- 
 trates of Embden, by drawing up the following letter, and sending it to 
 them: 
 
 To THE Lords, Burgomasters, Counsellors, and Rulers of the 
 
 City oe 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 acknowledije 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, differing from the many ways in the world, are gainsayed 
 everywhere. 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 peaceable 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 aforesaid your good resolution 
 by a public act, we let you know, that we are so well satisfied with your 
 word and oral declaration concerning the aforementioned thing, that this 
 is more to us than anything 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 yourselves thus, we doubt not but the 
 same persuasion and reason continuing 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, aftd 
 should not have mentioned any other, unless some among you, as we 
 have been informed, first had made mention 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, that 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 us. And concerning our religion and worship, 
 which we belive we owe to Almighty God, it is thus : That since it 
 differs from other persuasions, it makes us obnoxious not only to the mock- 
 ings and revilings of ignorant people, 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 favorable interpretation, and your best 
 construction of what we do, and what we leave undone. And if we 
 
300 THE HISTORY OF THE [1686. 
 
 should err in those matters, we shall be the greatest losers by it ; and 
 if truth be on our side, then our adversaries shall nc/t 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 
 wiH be pleased, if we behave ourselves peaceably and honestly, towards 
 you and all men, to let us be partakers with our peaceable neighbors, 
 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 therein, 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 declare, that we shall enjoy liberty to live and 
 trade in your city, provided we pay custom and taxes, which other citi- 
 zens 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 magistrates, that ye favor us in this. And it will also be 
 to the promoting of God's glory : and will oblige us to pray for you, that 
 the Lord God maybe pleased to preserve you, and to make you continue 
 in such a good, wholesome, and well-grounded resolution. We are, 
 and rest, 
 
 ' Your true friends and well-wishers, 
 
 Baeent Van Tongeeen, 
 William Sewel, 
 Jacob Glaus, 
 Stephen Crisp, 
 John Roelofs, 
 John Claus, 
 Peter Hendriksz. 
 
 'AMSTERDAM, the Jig of the 
 
 Third month, alias March, 1686.' 
 
 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. 
 
 Lunae jf Marti, 1686. 
 
 ' Received a letter on the J| instant, written at Amsterdam, the j% of 
 the same month, and signed by Barent von Tongeren, William Sewel, 
 Jacob Claus, Stephen Crisp, John Roelofs, John Claus, Peter Hen- 
 driksz, in answer to our resolutien of the |g of February last, with 
 thanks for the promised admission and protection of this city, in their 
 
1686.] PBOPLE CALLED QUAKERS. 301 
 
 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 effec- 
 tually be kept to the rescribers, and all others of their persuasion, and 
 that the promised protection shall be really performed. 
 
 ' Ad mandatum senatus speciale, 
 
 0. Hillings, Sec' 
 
 Thus it pleased the senate ofEmbdentogive to those called Quakers, 
 liberty to dwell among them, with the free exercise of their religion. 
 Some time 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 resolved, to be written to England, 
 that so it might be known there, that if any of the Quakers' 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, 
 appeared 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 favor, they were kindly admitted; and thereby he drew 
 their inclination towards him ; for his endeavors 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 ho 
 made persecution generally to cease, not only in England, but also in 
 other places of his dominions : for having heard that the Quakers in 
 the isle of Barbadoes, in the West Indies, were very much molested, 
 because for conscience-sake they could not bear arms, he ordered some 
 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 Barbadoes, 
 we have thought fit hereby to pray and require you to examine the 
 
302 THE HISTORY OF THE [1686. 
 
 allegations of the said petitions and papers hereunto annexed. And 
 inasmuch as his majesty, having lately extended his favor to those 
 people 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 them 
 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, 
 
 ' Jeffries, 
 Craven, 
 Albemarle, 
 Middleton, 
 
 'From the Council chamber, Whitehall, 
 the 93d July, 1686.' 
 
 From this letter it appears plainly that the king endeavored to relieve 
 the Quakers from that burden of persecution they were under. The 
 following letter is also a proof of it, written by the earl of Sunderland, 
 then, as I think, president of the privy council, to the earl of Huntingdon, 
 to stop the persecution in Leicestershire and Nottinghamshire, where 
 one John Smith had acted most grievously : 
 
 ' Whitehall, Dec. 7, 1686. 
 ' My Lord, 
 
 ' The king being informed that one John Smith, a common 
 informer, doth very vexatiously prosecute the Quakers in the county of 
 Leicester, and in the town and county of Nottingham : and his majesty 
 being pleased to extend his favor 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 
 majesty's most honorable privy council, &c., 
 
 ' Your grace's most faithful and humble servant, 
 
 'Sunderland, P.' 
 
 ' To the right honorable the earl of Huntingdon, one of his majesty's 
 most honorable privy council, chief recorder of Leicester, custos 
 rotulorura 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. 
 
1686.] PEOPLE CALLED QUAKERS. 303 
 
 ' To chief Justice Herbert and judge Wright, assigned to hold 
 assizes, and jail-delivery for the western circuit, at Wells for the 
 county of Somerset, the thirtieth of the month called March, 
 1686. 
 
 ' Several of the people called Quakers, now prisoners in the jail at Ivel- 
 chester, 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 
 employment in this honorable service, to relieve the oppressed, and de- 
 liver 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 favor 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 moderation, in managing this weighty trust com- 
 mitted to you, we are emboldened thus to address ourselves, though in 
 plainness of speech, yet in sincerity of heart, to lay before you, that 
 we have for several years been prisoners in the jail aforesaid, not for 
 any plotting against the king or government, or harm done to his sub- 
 jects ; our peaceable lives have manifested our fidelity to the king, and 
 love to our neighbors, it being contrary to our principles to do other- 
 wise ; 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 practice the other, we should therein sin, and 
 so wound our consciences, and break our peace with God : and what 
 good then should our lives do us, if we might enjoy never so much of 
 the world's favor and friendship. 
 
 ' Our humble request therefore to you is, to consider and compassionate 
 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, honor to the king, and honesty to all his subjects, 
 by 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 envious 
 
304 THE HISTORY OF THE ri686, 
 
 prosecutors against us, only for conscience-sake, may, according to your 
 wisdom and prudence, be discouraged from prosecuting such actions ; 
 by which many industrious and conscientious families and persons are 
 in danger of being ruined ; and we encouraged in our diligence in our 
 respective 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 love mercy, and do 
 justice, and grant you the reward thereof; which is truly our desire and 
 prayer.' 
 
 This petition was signed by sixteen persons, some of whom had been 
 imprisoned fifteen, othe'rs 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, endeavoring to 
 bring all things among his friends into good order ; and therefore he 
 wrote several papers since he could not be everywhere in person, and 
 discharge 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 : 
 
 ' Priends, 
 
 ' The Lord by his eternal power hath opened the heart of the 
 king, to open the prison doors, by which about fifteen or sixteen hun- 
 dred are set at liberty : and hath given a check to the informers : so 
 that in many places our meetings are pretty quiet. So my desires are, 
 that both liberty and sufferings, all may be sanctified to his people ; anJ 
 Friends may prize the mercies of tbe Lord in all things, and to him be 
 thankful, who stilleth the raging waves of the sea, and allayeth the 
 storms and tempests, and maketh a calm. And therefore it is good to 
 trust in the Lord, and cast your care upon him, who careth for you. 
 For when ye were in your jails and prisons, then the Lord did by his 
 eternal arm and power uphold you, and sanctified them to you, and unto 
 some 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 is the Lord's, and the fulness thereof; and that he is in all places; 
 who crowneth the year with his goodness. Psalm Ixv. Therefore, let all 
 God's people be diligent and careful to keep the camp of God holy, purf, 
 and clean ; and to serve God, and Christ, and one another, in the glorii/Ut 
 
1686.] PEOPLE CALLED QUAKERS. 305 
 
 peaceable gospel of life and salvation ; -which glory shines over God's 
 camp ; and his great prophet, and bishop, and shepherd is among or in 
 the midst of them, exercising his heavenly offices in them ; so that you 
 his people may rejoice in Christ Jesus, 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 all his people. 
 Amen. 
 
 'Gbokge Fox. 
 
 ' London, the aSth of the Seventh month, 1686.' 
 
 In this year David Barclay died at Ury, in Scotland, Before his 
 departure he uttered many excellent expressions indeed. I may not omit 
 to mention some particulars. In the latter end of September, being 
 past the 76th year of his age, be was taken with a fever, which continued 
 two weeks ; and being much troubled with the gravel, his sickness 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 who 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 witnesses 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 which refreshed him. A 
 little while after, he was heard several times to say, ' The truth is over all ;' 
 and taking his son's eldest son to him, he blessed him, and said, he prayed 
 God he might never depart from the truth. Then his son's eldest daughter 
 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 coming 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. 
 
 Vol. II.— 20 
 
306 THE HISTORY 01' THE [1686. 
 
 ' 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 cofBn.' 
 In the afternoon several of his friends came to see him, which he having 
 observed, 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, and 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 
 together in love ! my love is with you; I leave it among you.' Several 
 of his friends, pretty late at night, standing about the bed, and perceiving 
 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, Father, I commit my soul, 
 spirit and body. Thy will, Lord, be done in earth as it is in heaven.' 
 These sentences he spoke by little intervals, one after another ; and soon 
 after five in the morning, the 12th of October, he slept in peace and 
 quiet, there being present at his end above twenty persons, who were 
 witnesses to what hath been here related. His corpse was attended to 
 the 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 un- 
 invited, from an esteem they bore to his memory. 
 
 In this year also, Anne Downer, one of the first of those called 
 ■Quakers at London, departed this life ; she had been married first to 
 Benjamin Grreenwell, and was afterwards wife to George Whitehead. 
 Being taken ill, she removed to a place out of London, and her sickness 
 increasing, 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 I am well, and in peace.' Many Chris- 
 tian 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 efiect 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, 
 tjhe said to her husband, George Whitehead, &c., 'The Lord, 4 
 
1687.] PEOPLE CALLED QUAKERS. 307 
 
 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 before 
 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 understanding 
 is as clear as when in health.' Thus she departed this life, quietly, 
 about the age of sixty-three years, having been a woman well gifted, 
 and very serviceable to the church, not only with wholesome exhorta- 
 tions, 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 barefaced, 
 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 
 believers to pray by beads, nor to sing by outward organs : but the 
 apostle said, he would sing and pray in spirit; for the spirit itself 
 maketh intercessions ; 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 forbid it. Those Jews, that 
 refused the running waters of Shiloah, the floods and waters of the 
 Assyrians and Babylonians came over them, and carried them rnto 
 captivity : and they that refuse the waters of Christ, they are overflown 
 with the flood of the world, that lieth in wickedness. They that asked 
 counsel of stocks and stones, their state was in the spirit of error and 
 whoredom ; and they were gone a whoring from God, Hos. iv. 12. And 
 they that joined themselves to Baal-Peor, and ate the sacrifices of th« 
 
808 THE HISTOKT OF THE [1687. 
 
 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 anything, neitl;ier have they any more a reward, for the 
 memory of them is forgotten," Eccles. ix. 5. "Woe to the rebellious 
 children, 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. ' GEOKeE Fox.' 
 
 On the 20th of the month called March, being the 1st month, 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 con- 
 science 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-conforimity 
 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 
 enjoyed. 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 people, averse 
 to the government, thought it convenient to draw up an address also, 
 and present it to the king ; which was as foUoweth : 
 
 'To King 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 behalf 
 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 favors we are come to present the 
 
1687.] PEOPLE CALLED QUAKERS. 309 
 
 king our humble, open, and hearty thanks for; since no people have 
 received greater benefits, as well by opening our prison-doors, as by his 
 late excellent and Christian declaration for liberty of conscience ; none 
 having more severely suffered, nor stood more generally exposed to the 
 malice of ill men, upon the account of religion ; and though we entertain 
 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 principle 
 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 
 expressed than in a godly, peaceable, and dutiful life, it should be our 
 endeavor, 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 common 
 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 Almighty 
 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 reign here, he may receive a better crown amongst the 
 blessed. 
 
 ' Which is the prayer of,' &c. 
 
 I 
 
 This address was received favorably, 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: 
 
 ' May it please the king, 
 
 ' It was the saying of our blessed Lord to the captious Jews, 
 in the case of tribute, "Render to Caesar the things that are Caesar's, and 
 to God the things that are God's." As this distinction ought to be 
 
310 THE HISTORY OF THE [1687 
 
 observed by all men in the conduct of their lives, so the king has given 
 us an illustrious example in his own person that excites us to it : for 
 while he was a subject, he gave Csesar 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 beyond all the little arts of 
 government. 
 
 ' I would not that any should think, that we came hither with design 
 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 
 general 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 followeth : 
 
 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 \^th 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 rejoice, 
 that instead of troubling him with complaints of our sufferings, he hath 
 given us so eminent an occasion to present him with our thanks. And 
 since it hath pleased the king out of his great compassion, thus to com- 
 miserate our afflicted condition, which hath so particularly appeared by 
 his gracious proclamation and warrants last year, whereby above twelve 
 hundred prisoners were released from their severe imprisonments, and 
 many others from spoil and ruin in their estates and properties, and his 
 princely speech in council, and Christian declaration for liberty of con- 
 
1687.] PEOPLE CALLED QUAKERS. 311 
 
 science, in which he doth not only express his aversion to all force upon 
 conscience, and grant all his dissenting subjects an ample liberty to 
 worship God, in the way they are persuaded 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 
 perserve thee, king, and those under thee in so good a work : and as 
 we can assure the king it is well accepted in the counties whence we 
 came, so we hope the good effects thereof, for the peace, trade and pros- 
 perity of the kingdom, will produce such a concurrence from the 
 parliament, as may secure it to our posterity in after-times ; and while 
 we live, it shall be our endeavor, through God's grace, to demean our- 
 selves 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 
 follow eth : 
 
 ' Gentlemen, 
 
 ' I 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 liberty 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 perhaps 
 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 igno- 
 rant what an unlimited power the Roman prelates have usurped, not 
 only in the ecclesiastical, but also in the poHtical part? Insomuch, that 
 though the king's intention might have been really sincere, yet it is likely 
 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 believed ; 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 conscience ; and that the 
 repealing of the penal laws was reserved for another prince. Yet the 
 king was by some thought to do what he could to stop rapacious perse- 
 cutors, and to restrain their power, with respect to imposing of oaths. 
 
312 THE HISTORY OF THE [1687. 
 
 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 oflBces^ 
 without taking the required oaths. Now that he discharged the Quakers 
 from these oaths, may appear by the following ovdor tO' the lord mayor 
 of London : 
 
 ' Whitehall, Nov. 6, 1687. 
 'My lord, 
 
 ' The King being informed, that Edward Brooker, Henry Jeffer- 
 son, and Joseph Tomlinson, being Quakers, are by Mr. Barker^ steward 
 of Southwark, put upon serving of several offices, as constables and the 
 like, which they are willing to do ; but the oaths being tendered to them, 
 from which they think themselves exempted by the king's declaration 
 for liberty of conscience, they are threatened to be fined and otherwise 
 molested 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 
 appear by the following letter, written to the mayor and aldermen of 
 Leeds, in Yorkshire : 
 
 ' Whitehall, Bee. 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 liberty 
 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 account 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.' 
 
1687.] PEOPLE CALLED QUAKERS. 313 
 
 By such means some got their goods again, that had been taken from 
 them upon the account of religious worship ; for in many places they lay 
 long unsold, because few would buy goods so taken. And that the king 
 by these his favors, drew the love and affection of many of his subjects 
 towards himself, none need to wonder ; for whatever his religion was, he 
 delivered 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 countryman 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 such like occur- 
 rences, which I pass by ; but it appears thence that the king endeavored 
 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 into 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 Magdalen 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 endeavored 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 
 defended, 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 fellows 
 of the said college appeared to have done. But this could not cool the 
 king's zeal for popery, for he drove on fast, without disguise, to that 
 degree, that the pope's nuncio, D'Ad^, this summer made his public 
 entry at Windsor in very great state. 
 
 Great endeavors 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 
 
314 THE HISTOBT OF THE [1688. 
 
 always liad been a defender of liberty of conscience, was also not inac- 
 tive in this afifair, 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 labored also to persuade the princ? 
 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 Herr Fagel, counsellor and chief pensionary of the 
 Hague ; Fagel answered this p^aper 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 went 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 endeavored also to usher those of his persuasion into 
 the magistracy ; and the better to cloak this design, he would have other 
 dissenters also chosen ; but they generally rejected 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 part 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 arch- 
 bishop 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 ^ny 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 dispensing 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 much discourse 
 everywhere about this matter ; and since it was well known that somo 
 
1688.] PEOPLE CALLED QUAKERS. 315 
 
 bishops had been the promoters of the former prosecutions, some it seems 
 spoke also in prejudice of these that were now under confinement. 
 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, that 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 intention of 
 the Quakers was in no wise to publish such matters, lest thereby they 
 should exasperate the king against them. And they were careful indeed 
 not to do anything that might aggravate the case of these prisoners ; for 
 it was not time now to rub old sores, since the bishops themselves 
 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 Jambs II. over England, &c. 
 
 The 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, 
 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 all 
 parts almost of his territories, of prisoners, and the spoils of goods by 
 violent and ill men, upon account of conscience ; we bless God, and thank 
 the king, the jails are everywhere 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 testaments, 
 and administrations, answers in chancery and exchequer, trials of our 
 just titles and debts, proceeding in our trade at the custom-house, serving 
 
316 THE HISTORY OP THE [1688* 
 
 the office of constables, &c., they are disabled, and great advantages 
 taken against them, unless the king's favor do interpose : and as 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, 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 aflfection, and 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 conscience : 
 and as we firmly believe that God will never desert this just and right- 
 eous 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 religion, what- 
 ever the folly or malice o^ 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 te 
 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 magis- 
 trate, the minister of God, and a revenger to execute wrath upon him 
 that doeth 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 thread of this 
 history, from which I have been diverted a little by this digression ; I 
 know there were some in those days, who thought that if people of all 
 persuasions in England had a share in the government, proportionable 
 to their number, a means might have been found out to hinder any party, 
 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 way 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 endeavored to support it, 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- 
 pcience-sake they could not swear ; and to help them to this right to 
 
1688.] PEOPLE CALLED QUAKERS. 317 
 
 which they were entitled as well as others, covild not be judged undue 
 means, unless under it had been hidden an intent to introduce this 
 liberty also in favor of the Papists, though they did not believe swear- 
 ing 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 
 received a good character of the loyalty of our well-beloved subjects, 
 Thomas Howard, Peter Launce, William Booley, Henry Jackson, Edward 
 Pears, John Jenn, Nicholas Comfit, John Harridence, John Gurney, 
 Samuel Wasey, Edmund Cobb, Philip Paine, Josiah Sherringham, 
 Anthony Alexander, Thomas Darmar, John Cadee, John Fiddeman, 
 William Kiddle, James Pooley, John Defrance, jun., Daniel Sharpen, 
 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 oath, or oaths whatsoever, with which we are graciously 
 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 reign. 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 
 dispensation in very ill-favored colors ; nay, they said that William Penn 
 advised the king to do what he could not do without breaking his 
 promise. 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 
 Westminster Hall ; but they were acquitted, and so released. The king 
 also had appointed some ecclesiastical commissioners ; but many looked 
 upon this as a kind of inquisition, and it seemed not well to agree with 
 liberty of conscience, which if he had maintained justly, according to the 
 
S18 THE HISTORY OF THE [1688. 
 
 advice of the Quakers in their address, it is not likely that he would 
 have come 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 relation of 
 the grievous persecution her friends in Gloucestershire had suffered, 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, how some 
 time before her imprisonment, it happened, that 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 metea, 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. Afterwards this 
 George came with the bishop of Gloucester into a meeting, where 
 Theophila was on her knees praying ; at which the bishop asking him 
 whether she was the woman he spoke of, and he answering, ' Yes, my 
 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 herself en- 
 couraged 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 taken in writing: and some time after, she though aged and 
 weakly, was in the 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. 
 
 Afterwards 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 testifies 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, persecutors, 
 once more in mind of what belongs to your peace. Blessed be the Lord, 
 he is risen for Zion's sake, which ye have ploughed long as a field ; and 
 when her 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 walketh in darkness. 
 The eyes of fools look out for mistakes in others, and they blame in others 
 what they are guilty of themselves. Methinks the eyelids 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 
 
1688.] PEOPLE CALLED QUAKERS. 319 
 
 informers who had enriched themselves with the spoils of their neighbors ; 
 and she also relates how the priest of Gloucester had put his name to a 
 petition to the king, in which justice George and others desired, that 
 the meeting-house of the Quakers might be given to the town, to make 
 a work-house of for the poor. ' But,' said she, ' this is like Judas, who, 
 when the woman came with an alabaster box of very precious spikenard, 
 said, ' "Why was this waste made ? Why was not the 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 because he was a thief, and had the 
 bag. Thus the priest made it appear, by what he did, that he was not a 
 true minister of the gospel ; for he came short of the works of the law, 
 which saith, " Thou shalt not covet thy neighbor's house, nor S,nything 
 that is thy neighbor'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 con- 
 strain 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 God, to 
 warn you, and 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 this in 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, whether 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, sometinaes persecutors 
 have been so touched to the heart, that they themselves became harmless 
 Christians. 
 
 I am come now almost to a conclusion of my relation concerning 
 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 mention hath been 
 
niO THE niSTOET OF THE [1688. 
 
 made before. He lived at Battersea, not far from London, and was a 
 man beloved of his neighbors, 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 themselves moderately : for what 
 they did seemed against their mind, it being only in obedience to the order 
 of justice Duke, who, on account of a former ofiTence, had issued out 
 warrants to make distress. The officers not satisfied in the case, and 
 seeing no meeting, went their way, and returned the warrant ; and T. 
 Green went afterwards to the said justice, and speaking to him, said, 
 amongst the rest, ' Consider what that mouth and tongue of thine hath 
 said formerly, viz. that I had been very kind to thee ; and is this the way 
 of requiting it ? Knowfor 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 
 repentest.' At this saying the justice began 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 dismissed, 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 Theophilus 
 101. 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, ' Neighbor 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 justice coming again with 
 a 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 were 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 
 
1688.] PEOPLE CALLED QUAKERS. 351 
 
 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 oiF, I have such an influence with the judge, 
 as to cause the oath to be tendered to you ; and I know you will not 
 take it ; and then you will be run to a premunire, and are not like to come 
 out as long as you live.' To which Theophilus 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 bring- 
 ing 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, 
 he is as honest a man, though a Quaker, as lives about us ; and he was 
 lately in ofBce for the poor, and behaved 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 Howe being one of the jury, advised him to arrest the 
 justice, there being two good actions, as defamation and false imprison- 
 ment. But Theophilus said he owned their love, but would leave the 
 thing to the Lord, for whose cause he suflFered ; 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 some years before the time I now describe. We see 
 by this instance a very singular deliverance, such as did not befall 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 ; but 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 odious name of 
 Jesuits : for thirty years before this time at Bristol great endeavors were 
 used to persuade people they were Franciscans. William Penn patiently 
 bore the slar.der of being decried as a Papist, saying but little in justifi 
 cation of himself, till at length he made a return to a letter sent by one 
 who seriously begged of him to give an answer to those accusations that 
 hiirl been forged in prejudice of his reputation. In this paper he ascribed 
 
322 THE HISTORY OP THE [1688 
 
 his free access to the king, partly to the relation his father, as admiral, 
 had to the service of the said king, who was then duke of York, and 
 high admiral of England ; and his special favor 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 myself to him : I say, when all this is considered, 
 anybody that hath the least pretence to good-nature, gratitude, or 
 generosity, must needs know how to interpret my access to the king. — 
 Is anything more foolish as well as false, than that because I am often 
 at Whitehall, therefore 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 anything 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 n« office or trust, and 
 consequently 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 
 public 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 ciphers in all governments. And unless calling at Whitehall once 
 a day, upon many occasions, or my not being turned out of nothing, (for 
 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 behavior 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, his religion was one of his own make. For what 
 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 religion. This is 
 no new opinion with me ; I have wrote many apologies within the last 
 twenty years to defend it, and that impartially. Yet I have as constantly 
 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 anybody, 
 which did not preserve the common protestancy of the kingdom, and the 
 ancient rights of the government : for to say truth, the one cannot be 
 maintainfed without the other. — And till I saw my own friends, with the 
 kingdom delivered from the legal bondage which penal laws for religion 
 had subjected them to, I could with no satisfaction 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 
 
1688.] PEOPLE QALLBD QUAKERS. 323 
 
 to oblige.' From 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 the 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 
 admonition 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 Yorkshire, 
 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, according 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 afiairs, but left the army ; and returned to his former calling, 
 endeavoring to improve in true godliness, in which he so advanced 
 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 same of which he himself 
 was already convinced in his mind, viz., that heed ought to be given 
 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 salvation, 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 a sermon 
 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 imprisonments he 
 suffered on that account in other places. But being now released, 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 intention was to have been 
 
 * A Sermon preached by William Dewsbury, at Gracechurch Street,, the 6th of the 
 Third month, 1688 : 
 
324 THE HISTORY OF THE [1688 
 
 at the Yearly Meeting of his Friends ; but by illness he was prevented 
 and therefore before he grew worse, he returned to "Warwick, where h( 
 lived. Being come thither, his disease increased, and lying very sick ii 
 
 'My Friends,' 
 
 ' Except ye be regenerated and born 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 profession 
 and in vain imagination, and whatsoever else it is that you deck yourselves withal ; you mus: 
 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 thf 
 world, and preached to Nicodemus, that standing doctrine 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 entei 
 into life, but by this great work of regeneration. Now to enforce people to come to this 
 great work, and to set forwatd from earth to heaven, all being driven out of Paradise by the 
 cherubim set with a flaming sword, there is no returning to that blessed life, but by the lose 
 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 chttrubim are set to keep the way 
 of the tree of life, so you must return into the favor of God again, by the light of Christ; 
 and you have line upon line, precept upon precept, her,e 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 plainly 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 there 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 himself; and tills is 
 the cause there is so much profession of God, and so little of his nature appearing among the 
 sons and daughters of men. Now all of you that come to be regenerated, you must come 
 to the light of Christ; there is no other way to it. He will 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 consciences; there is no other way to come to life; you 
 will never complain of sin till you be 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 : there 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 forerunner, declared, " I indeed baptize you with water unto repentance, but 
 he that coineth after me is mightier than I, the latchct 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 he will burn with unquenchable fire." What is it the better for you to read the 
 Scripture, if you know not this fiery baptism, which all miist know that are regenerated! 
 Deceive not yourselves, Christ will appear in flaming fire, and take vengeance 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 deaDi 
 in the face with joy, nor go down to the grave with triumph. If thou livest at home in the 
 hody, and flyestrfor thy life, and wilt not be willing to lose thy life for Christ if thou ^M 
 called to it, and if thou wilt not have Christ to wash thee, (some for shyness and some w 
 
1688] PEOPLE CALLED QUAKERS. 325 
 
 bed, and being visited by some of his friends, he said to them in 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 and 
 
 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, 
 (iis the prophet speaks:) this is a dreadful day, a day of vengeance, the day of the Lord 
 Josus Christ, who redecmeth his people from their sins. Zion is redeemed with judgment, 
 and established with righteousness. Do 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 obscrv- 
 nnce of the ways of God. If your own wills be alive, and your corruptions remain unnior- 
 tified, 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 re- 
 ceived condemnation upon thyself, and thy haughtiness is bowed down, and laid low, and 
 thou seest thyself a poor miserable wretch, before the eternal God. Whatsoever thou 
 knowest of the mind of God, hast thou reformed thy ways ? Come along with me, and tell 
 mo 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 reformed faith, and livest 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 ajid 
 qualifications ; and to take God's jewels, and to deck thyself with them ; thou canst not be 
 saved without the righteousness 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 
 dcckest thyself with them? Thou tookest my jewels, saith the Lord, and didst play the 
 harlot; if thou return to the Lord, and humble thyself, and get through this diflnculty, 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 by 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 by the hands 
 of the Most High. 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 world. When he hath adorned thee with his graces, then watch for the 
 light, and in the light of Christ thou shall see light, and that all thou hast done, and catist do, 
 is but thy duty. All this thou oughtest to do ; thou art God's creature, and all this will not 
 justify thee in order to thy eternal salvation, for these services thou owest unto God. If thou 
 diligently wait, thou shall see more light; then the sword that proceeds out of the mouth of 
 Christ, who is called the Word of God, will cut Ihee off from all thy hopes of salvation from 
 anything thou hast done, from any of thy qualifications, from anything that thou canst do; 
 so that thou wilt be a hopeless soul, nothing in thine own sense and apprehension ; the power 
 of the first Adam must die before him, and thou will cry out, ' I am a dead, lost and undone 
 creature ; but there is a life hid with Christ in God fbr 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 
 
326 THE HISTORY OF THE [1688 
 
 blessed appearance, when he first sent me to preach 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 never since 
 
 excellency that I have attained ; I 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 shuffling 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 little children, 
 these are in a happy state. You know that our Lord 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 youAecome 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 fo Christ as little children, and depend upon him, you cannot miss of salvation ; 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 chastise- 
 ments; as soon as ever 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 
 comfortably 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 oven, 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 labors, 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 
 must come to have your life separated from you, else you will all perish. Those that will 
 die with Christ, and be willing to die for him, he is revealed as a Saviour to them. He was 
 before us in the days of his flesh, and complied with his Father's will : he was nailed to Ihe 
 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 lo drink. If it was done thus to the green tree, what shall be done unto the dry? 
 He went befijre us, and when he cometh again he will take us 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 there 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 conformity thereunto, yet if you secretly 
 indulge your corrupt wills, and live a flesh-pleasing life, and consult with flesh and blood, and 
 are not rent oflF 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 giorying in 
 the cross of Christ: this is flesh and blood, and flesh and blood cannot inherit the kingdoittrf 
 God. For the Lord's sake, for your soul's sake, and for the sake of your eternal happihes^ 
 put not off this work, but pursue it, and it will be perfected. See how Christ is revealed ifl" 
 you by the Holy Ghost, and with fire. God will redeem you by the spirit of judgment and 
 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 yoa to water 
 your couch with your tears ; if he hath broken your sleep, so as you have cried out, ' I shall be 
 
I'^SS.] PEOPLE CALLED QUAKERS. 32 
 
 played the coward, but as joyfully entered prisons as palaces, and in tli 
 prison-house I sang praises to my God and esteemed the bolts and lock 
 upon me as jewels. And, friends, this I must once again testify to yoi 
 
 damned, and never come to salvation ;' (this will be your cry, it was once my cry,) O let m 
 your eyes slumber, nor your eyelids take any rest, till you be sure the Lord is your God ; i 
 you find these qualifications, you are on your way, otherwise you will be like a deceitful bo\ 
 and never abide in judgment; if you reject the counsel of God against yourselves, and refui 
 to be crucified with Christ, and to be baptized with his baptism, you will never have lif< 
 but by his baptism, and through the heavenly operation of his Spirit, if thou hast faith i 
 Christ's name, thou shalt be married to him in everlasting righteousness; salvation shall 1 
 brought to us, and eternal life be bestowed upon us ; even that life which is hid with Chri 
 in God, he will give to every poor mournful soul that submits to his bl -sed will, and believel 
 in the Lord Jesus Christ : this is not a faith of our own making, nor a garment of our ow 
 embroidery, but that which the Lord hath given to us. O happy man or woman, thi 
 obtaiuest this gift of God ! O, who will not lose their lives for this everlasting life ? Wl 
 will not die for this eternal life ? Now the matter lies in the death of your own wills ; whe 
 you have done the will of God, then watch that your own wills be slain, and that yoi 
 cursed self take not the jewels of God, and his bracelets and ornaments, and bestow the) 
 upon self, and paint and deck cursed self: and take not the members of Christ, and inal 
 them the members of an harlot; if you be dead to your own wills, you are risen with Chris 
 and shall receive a resurrection to eternal life; crucify self, and set the world at naught, an 
 trample upon it, and all things of it, and count them as dross and dung in comparison ( 
 Christ ; that the Fatlier hath revealed to be our life, in the days of our sorrowing and mouri 
 ing, in the day of our calamity, in the day when we cried our hope is lost. 
 
 'Thus it hath been with tlie holiest people on earth; it is not by works of righteousness o 
 thy own that thou canst be saved ; Christ comes to cut all these down, that thou mayest 1 
 ingrafted into him, and justified by his grace. Do not make this matter of talk, and say, 
 have heard this and that ; but look into your own hearts, and see what heavenly workings a] 
 there ; what there is of the power of the Lord Jesus, that hath made you to loathe th 
 world, and the inordinate love of the creature, that you may enjoy all these things, as if yc 
 enjoyed them not. We cannot when we are slain and crucified to this world, but say, m 
 life is in Christ, when we come to ascribe nothing to ourselves, and all to Christ; here is 
 blessed harmony, broken hearts, melted spirits, and yet joyful souls ; poor creatures that wei 
 mourning and sighing, and crying before the Lord in retired places, and yet rejoicing i 
 Christ Jesus, I am risen with Christ, I said, my hope is cut off, I will lie down in thy will, O Goc 
 do what thou wilt with me, it is in thy sovereign pleasure and free gift, whether thou give m 
 life or deny it to me ; there must be a resignation of ourselves to the will of God ; it was s 
 with the Lord Jesus, and it is so with every true saint of God ; you must be humbled as litt 
 children before judgment be taken away, and the loving kindness of God sealed up to yoi 
 souls ; if you seek this work of God, you will find it ; if you seek it upon your beds, in a 
 your labors and concernments, in all your stations and relations; if you press after the ne 
 birth, you must use this world as if you used it not, and live a married life as if you wei 
 unmarried, for the fashion of this world passeth awaj'. This is not rantism. 
 
 ' But let me tell you, a new world comes by regeneration ; a man is not lifted up in his ow 
 mind, but laid low in his own eyes, he waits for the wisdom of God to govern him, and he i 
 a.<i a steward of the grace of God, to give to them that stand in need. When a man ; 
 regenerated and born again, he is as contented with bread and water, as with all the enjoj 
 nients of this world; what is the matter ? His own will is gone, and put down under hi 
 feet, and whatsoever it is that gives life to all his vain desires and aifections, there is 
 harmony of all within, a man praising of God, and blessing his holy name; there are n 
 entanglements shall draw away the heart from serving of God, and seeking his glory ; and i 
 God shall call the husband from tlie wife, or the wife from the husband, for the glory of hi 
 name, there is no whining and complaining, and crying out, but giving them up, and a prais 
 ing and blessing God, when they are called to such an exercise : and if tlicy are not called to tha 
 then they .set their hearts to glorify God in their several places and stations; then they hav 
 a full content in a blessed resignation. Here their wills are slain, but lliey praise God the; 
 
328 THE JISTORY OF THE [1G88. 
 
 in the name of the Lord God, that what I saw above 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 
 
 have no desire, but Lord thy will be done, 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 the Quakers? 
 Then you must live contemptibly; the mistress and the maid are hale fellows well met. No, 
 every one must walk in humility, and live in acquaintance with the God of heaven; she thai 
 is wrought upon by the same spirit, must with all diligence behave herself as becomes a 
 servant of the Lord. Here is now a new world, and the fashions of the old world are gone; 
 all pride, haughtiness, crossness and trampling upon one another are 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 dovpn his life 
 for thee and me ; now he 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 profession, to make 
 profession of Christ, and live in covetousness, profaneness, 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 born again, till I was slain, and knew tlie heavenly 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 liindered my soul's passage to Christ; Christ Jesus in 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 gale is straight, 
 and the way is narrow, none come hither but those that die into a 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 hiin, and receive of his fulness. 
 
 'Now I commend you to God's witness, that you may remember what hath been 
 spoken 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 yourselves 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 f<>r your souls, as to resign 
 yourselves up to Christ, and come to hiin 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 tlie 
 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 dwellcth with the 
 humble, but he beholdeth the proud afar oS. This new birth, which is a true work, i 
 sincere and heavenly work, it will make you for ever. O make room for Christ in your 
 hearts, 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 caie of your 
 salvation. Take heed of despising the light that shiru's in the midst of you, and be 
 pressing forward to the heavenly work that is laid in the power of Christ Jesus, ever. 
 throi'gh judgiuent into death, and then ho will give eternal life; the Lord confirm this, 
 
1688.] PEOPLE CALLED QUAKERS. 329 
 
 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 corruptible 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 experienceed the 
 truth of his saying. 
 
 Two days before the decease of William Dewsbury, Rebecca Travers 
 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 which she signified, that though she 
 had been a reader of the Scriptures from a child of six years old, yet 
 when by the power of the eternal gospel she was turned from darkness 
 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 imprisoned for 
 religion, but persevered constantly in the faith, and so piously entered 
 into eternal rest. 
 
 As to state afi"airs, there now appeared a wonderful agitation in 
 England, since it was reported that the queen was big with child. And 
 
 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 Zion, 
 the city of the 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 tlie 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 promise, I will 
 beautify my house with glory, saith the Lord. This is the portion of a poor people, that 
 cast down themselves before the 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 his right hand for 
 evermore.' 
 
330 THE HISTORY OF THE [1688. 
 
 the endeavors 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 entreated 
 and invited by the English Protestants, to come to their assistance. 
 This at length he did, and came over with a fleet, and a considerable 
 number of forces. What was the issue of this expedition, is very amply 
 described by other pens, and not properly my province to relate ; where- 
 fore 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 sometime before. 
 Accordingly he went over, where he was well received by the French 
 king, who provided him a court at St. Germain's. In 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 congratulated him, the prince sent 
 for some of the members of former Parliaments 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 Protestant religion, the restoring 
 of the rights and liberties of the kingdom, and settling the same, that 
 they 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 favorable turn for him. 
 
 In Holland a good 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 letter, 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 characterize 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 language 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 perhaps the author of that 
 letter knew a secret of state, whereof, (to remain unknown,) he would 
 acquaint the world in a ridiculous way ; that under the cloak of being a 
 Quaker, he should best continue undiscovered, and that by this device 
 the letter would spread the more, as indeed it did ; for it had a vory 
 quick vent. 
 
1689.- 
 
 PEOPLE CALLED QUAKERS. B2 
 
 CHAPTER XXII. 
 1689-1694. 
 
 Revolution in England — Parliament confirms liberty of conscience — Friends' declaration i 
 fidelity— Friends in Barbadoes relieved— Death of R. Barclay— Epistle of S. Crisii to [ 
 the churches of Christ— Sickness and death of G. Fox— Character of G. Fox— Epistle i 
 G. Fox to all the children of God everywhere— Apostacy of G. Keith— G. Keith's mi 
 representations of the principles of Friends— Declaration of the Christian doctrine oftl 
 Quakers— Francis Bugg— Petition to Parliament for an Affirmation instead of an Oath- 
 State of the case by T. Ecclestone — Death of Queen Mary. 
 
 I PROCEED now to the year 1689, in the beginning of which th 
 peers of the realm, &c., offered the administration of the governmer 
 to the prince of Orange, which he accepted of. Not long after h 
 called a convention of the Commons ; for a Parliament it could not h 
 named, since in England none btit a king has power to call a Parliameni 
 In the meanwhile the prince had caused the princess his consort, t 
 come over from Holland, into England ; and at length the conventioi 
 after many great debates, came to this resolution, that the throne wa 
 vacant; the consequence of which was, that the prince and princes 
 of Orange were declared by the names of William the Third, and Mar 
 the Second, king and queen of England, &c., and accordingly wer 
 afterwards crowned. A large relation thereof is to be found in severa 
 books. By the way I will only say, that the coronation was performei 
 by the bishop of London, the archbishop of Canterbury having refusei 
 to act in that solemnity ; at the performance of which the king an( 
 queen were asked by the bishop, ' Will you solemnly promise and swea 
 to govern the people of this kingdom of England, and the dominion 
 thereto belonging, according to the statutes in Parliament agreed to, an( 
 the laws and customs of the same ?' To which the king and queei 
 having answered, 'I solemnly promise so to do;' the bishop asked 
 ' Will you, to the utmost of your power, cause law and justice in merc^ 
 to be executed in all your judgments ?' Answer was made, ' I will. 
 The next question was, ' Will you, to the utmost of your power, maintaii 
 the law of God, the true profession of the gospel, and the Protestan 
 Reformed religion established by law ? And will you preserve unto thi 
 bishops and clergy of this realm, and to the churches committed t( 
 their charge, all such rights and privileges as by law do or shal 
 appertain to them, or any of them ?' To which the king and queei 
 answered, 'All this I promise to do.' After this they laying each ol 
 them their hands upon the book of the gospel, said, ' These things whicl 
 I have here before promised, I will perform and keep. So help me 
 God.' Under these punctual and nice questions was more bidder 
 
332 THE HISTORY OF THE [1689. 
 
 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 Scotland. 
 And somebody in Holland denoted the year of his being made king in 
 this manner : ' WILheLMVs tertIVs angLIaeVInDeX.' Not long after 
 this a war was proclaimed against France, and the late king James, 
 supported by the French king, went over to Ireland, 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 business 
 to restrain the forcing of conscience ; and an act passed for exempting 
 Protestant dissenters from the penal laws, by which some dissenters, and 
 especially the Quakers, had suffered and been persecuted 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 due 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 di.s- 
 senters 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 from 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 required 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 : 
 
 ' I, A. B., do sincerely promise and solemnly 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 murdered 
 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 respect 
 to their orthodoxy, and for excluding Socinianism. 
 
^^^^•] PEOPLE CALLED QUAKERS. 333 
 
 • I, A, B., profess faith in God the Father, and in Jesus Christ his 
 eternal Son, the true God, and in the holy Spirit, one God, blessed for 
 evermore ; 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 Protestant 
 dissenter. Besides no congregation or assembly for religious worship 
 was permitted or allowed by this act, until the place of such meeting 
 should be certified to the bishop of the diocese, or to the archdeacon of 
 that 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 archdeacon'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 from 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 like Christian liberty in England : 
 but to release from the payment of tithes was beyond his reach, how 
 unreasonably soever the clergy acted in this case ; whereof about this 
 time a notable instance was published in print, of one John Bishop, a 
 countryman at Wrotham, from whom for two years tithes there had been 
 taken, horses, kine and sheep, to the value of seventy-six pounds, accord- 
 ing 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 John Bishop, did amount one year with another, 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 thereby sustained was exceed- 
 ing great. 
 
 . In Barbadoes, in the West Indies, where the inhabitants were mar- 
 shalled to bear arms, the Quakers, notwithstanding what had been 
 ordered in their favor 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 
 molested, and prayed for relief; which had such effect, that the king 
 issued forth the following order : 
 
334 THE HISTORY OF THE [1690. 
 
 'At the Council at WhitehaU,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 
 answer their particular circumstances, and to make report thereof to his 
 majesty. 
 
 ' Richard Collingb.' 
 
 This year deceased Alexander Parker, sometimes mentioned in this 
 history, being a man not only of a godly life and conversation, but also 
 of a goodly mien and grave deportment. In the following year, viz. that 
 of 1690, Robert Barclay also departed this life ; a man of eminent gifts 
 and great endowments, expert not only in the language of the learned, 
 but also well versed in the writings of the ancient fathers, and other 
 ecclesiastical writers, and furnished with a great understanding, being 
 not only of a sound judgment, but also strong in argument, and cheerful 
 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 unblamable deportment, 
 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 glorious immortality, in the prime of his age, having not lived 
 much above half the life of a man, as it is commonly accounted, viz. in 
 his 42d year, on the third of October, at his house at Ury, in Scotland, 
 where he died of a sickness, which did not last long, yet he signified 
 with a good understanding, that it was well with him as to his soul. 
 
 This year Stephen Crisp wrote an epistle of tender love and brotherly 
 advice to all the churches of Christ throughout the world, in which he 
 exhorted them more particularly to charity ; and since therein several 
 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 steadfast 
 and immovable in the grace of God, and in the communion of his holy 
 
1690.] PEOPLE CALLED QUAKERS. 831. 
 
 Spirit, that ye may bring forth fruit in abundance, according to th< 
 abundant mercy and grace bestowed upon you, to the glory of God, anc 
 to your mutual joy, comfort, and edification. 
 
 ' And that you may so do, let your eye be kept daily to the Lord, anc 
 behold and take notice of the wondrous works that he hath wrought ii 
 you, and for you, since the day ye were first quickened by his immorta 
 word, and stirred up to seek after him and to wait upon him : how gooc 
 and gracious he hath been to you, in bringing you from the barren 
 mountains, where your souls languished for the heavenly nourishment 
 where you knew not the Lord, nor one another, but were without a 
 comforter, or any to sympathize with you in your mournings. Oh, ho-w 
 hath he pitied your groanings, and had compassion on your sighings 
 and brought you into acquaintance with those that were in the lik( 
 exercise ; and then he taught you to believe on him that was able tc 
 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 theii 
 Saviour, and in him began to feel an unity one with another, in the faitl 
 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, righteousness and 
 peace ; and thus was the foundation of your holy communion laid, and 
 a lively hope, raised in each particular soul, that he that had begun this 
 blessed work would carry it on ; and this hope made you that ye 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 formei 
 pleasures, friendships, and delights of this world ; this hope hath beer 
 your support in many sharp trials and Litter combats you have had with 
 the enemy of your souls' peace within, and with the enemies of God's 
 holy way and 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 may 
 look 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 as in the particular ; 
 how many contrivances have been framed, and laws and decrees made to 
 lay you waste, and to make you cease to be a people, and how have the 
 wicked rejoiced thereat, for a season, crying, ' Ah, ha ! thus would we 
 Lave it ; they are all now given up to banishments, to imprisonments, to 
 
336 THE HISTORY OF THE [1690 
 
 spoils and ruins ; now let us see if that invisible arm thej trust in can 
 deliver them.' Oh friends ! how hath your Grod been your support in 
 the midst of all these exercises ! and when he hath pleased, how hath he 
 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 your number, your policy, your interest, or anything that 
 might be called your own, contribute anything to- these your great 
 preservations and deliverances ? 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 another, and by subtile wiles to lead you into a 
 false liberty above the cross of Christ : and sometimes by sowing seeds 
 of heresy and. seditions, endeavoring to corrupt the minds of whomthey 
 could with pernicious principles ; but oh, how have their designs been 
 frustrated, and the authors thereof confounded and brought to naught : 
 and how have you been preserved as a flock under the hand of a careful 
 shepherd, even unto this day, which ministers great cause of thanks- 
 giving unto all the faithful, who have witnessed the working of this pre- 
 serving power in their own particulars. 
 
 'Also, my friends, it is worth your consideration, to behold how that 
 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 all 
 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 these 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 elec- 
 tion 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," &c. And such ought to be hearkened 
 to in the discharge of their trust, as those that must give an account t| 
 him that called them, and gifted them for their several works and 
 services in the church. 
 
 'And by these ways and means hath the Lord established among you 
 
1690.] PEOPLE CALLED QUAKERS. 337 
 
 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 t'.at 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 entreat you, that the consideration 
 of these great and weighty things which God hath wrought for you, and 
 among you, may have that deep and weighty influence upon your souls, 
 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 
 world ; that ye may show forth the honor 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 inno- 
 cent and harmless conversations, and by your close keeping to the Lord, 
 that ye are a people who are assisted and helped by a supernatural 
 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 divine objects, and that gives you power 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 guidance of his regenerating power ; which brings 
 death upon itself, and crucifies the old nature, with its afiections 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 honor of God, 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 honor, 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 Lord's 
 business in the leadings of his Spirit, which 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 meetings ; 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 wliich all that are of a. simple and tender mind join and agree; but 
 
 Vol. II,— 22 
 
338 THE HISTORY OF THE [1690. 
 
 if any among you should be contrary minded in the management of 
 some outward affair, relating to the truth, this doth not presently 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 so no difference may be in under- 
 standing, 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 ? Where would be any submitting to them 
 that are set over others in the Lord ? which all tend to the preserving 
 unity in the church, notwithstanding the differe-.it measures and different 
 growths of the members thereof; for as the spirits of the prophets are 
 subject to the prophets, so are the spirits of all that are kept in a true 
 subjection to the spirit of life in themselves, 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 master, even Christ, and have no room 
 ifor other masters in the matter of our obedience to God : and while every 
 -one keeps in this true subjection, the sweet concord is known, and the 
 .oil is not only upon Aaron's head, but it reacheth the skirts of his gar- 
 ment also ; and things are kept sweet and savory, 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 
 eyil 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 reputa- 
 tion ; and their hearts are comforted 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' 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 sim- 
 plicity thereof, or 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- 
 idom of mind, or else they will go away burdened ; whereas if they 
 speak their minds freely, and a friendly and Christian conference be 
 : admitted thereupon, they may be eased, and oftentimes the differ6ii| 
 apprehension 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 
 
690.] PEOPLE CALLED QTJAKBKS. 339 
 
 ome things from the general sense, as it doth in this, namely, when such 
 hat so dififer, do suffer themselves to be led out of the bond of charity, 
 ,nd shall labor to impose their private sense upon the rest of their 
 irethren, and to be offended and angry if it be not received ; this is the 
 eed of sedition and strife that hath grown up in too many, to their own 
 lurt. 
 
 ' And, therefore, my dear friends, beware of it, and seek not to drive a 
 natter on in fierceness or in anger, nor to take offence into your minds at 
 my time, because what seems to be clear to you, is not presently 
 •eceived ; but let all things in the church be propounded with an awful 
 •everence for him that is the head and life of it ; who hath said, " Where 
 ;wo or three are met in my name, I will be in the midst of them." And 
 so he is, and may be felt by all who keep in his spirit ; but he that 
 Tollows his own spirit, sees nothing as he ought to see it. Therefore let 
 ill beware of their own spirits and natural tempers, as they are sometimes 
 jailed, and let all keep in a gracious temper ; then are ye fit for the 
 service of the house of God, whose house ye are, as ye keep upon the 
 Foimdation that God hath laid ; and he will build you up, and teach you 
 bow to build up one another 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 ; for by this one life of the word ye were 
 begotten, and by it ye are nourished, and 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 government 
 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 honor ; that so self be 
 crucified and baptized into 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 words 
 and to good works, wliich 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 to 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 labor of love 
 
340 THE HISTORY OF THE [1G90. 
 
 may have a good effect in all your bosoms, that God may be honored 
 thereby. And, friends, ye know the chief business, to which ye are 
 called in your particular men and women's meetings, is under these two 
 heads, justice and charity ; the first, to see that every one hath right done 
 him; and the other, to take care there be nothing 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 behave 
 yourselves in the church of God, as becomes the peaceable gospel : and 
 beware of all brittleness of spirit, and sharp reflections upon each other's 
 words ; for that will kindle up heats, and create a false fire ; and when 
 one takes liberty of a sharp word spoken out of the true -fear and tender- 
 ness, 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 temptation, and then secondly, 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 sufficient excuse 
 for them that they were provoked ; for we are as answerable 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 provocations ; and therefore 
 if any man through want of watchfulness, 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 fiock ; 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 doubtful 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 innocent 
 franje 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 friend, 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 i^. 
 the absence of the other party, he not being yet heard : there is nothira 
 more comely among men than impartial judgment ; judgment is a seat 
 
690.] PEOPLE CALLED QUAKERS. 341 
 
 rhere neither interest, nor affection, nor former kindness may come ; 
 re may make no diiFerence of the worthiness or unworthiness of persons 
 n judgment, as we may in charity ; but in judgment, if a good man, 
 )eing mistaken, hath a bad cause, or a bad man a good cause, according 
 his 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- 
 ore let all be done as unto the Lord, and as ye are willing to answer 
 t in his presence ; and although some may for a time be discontent 
 hereat, yet in time God shall clear up your innocency as the sun at 
 10 n-day; and they that kick at sound judgment will find but hard 
 (Tork of it ; they do but kick against that which will prick them ; and 
 lowever such through their wilfulness, and their abounding in their own 
 sense may hurt themselves, yet you will be preserved, and enjoy your 
 oeace and satisfaction in the discharge of your consciences in the sight 
 Df God. 
 
 ' And as concerning practical charity, ye know it is supported by 
 liberality, 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, for 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 testimony of his 
 worthy name, or to communicate of them to those that were in necessity. 
 
 ' Now as concerning the necessities of the poor, there is great need of 
 wisdom when ye meet together about that afiair : for as I said before, 
 though the worthiness or unworthiness of persons is not to be considered 
 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 considerations ; in 
 which you ought to labor to be unanimous, and not one to be taken up 
 with an affection to one person more than another ; but every one tb love 
 every one in the universal spirit, and then to deal out 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 
 
342 THE HISTORY OF THE [16S)0. 
 
 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 occasions sent their 
 benevolence to relieve the saints at Jerusalem in a time of need ; and all 
 that keep in the guidance of the same universal Spirit, 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 out 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 field ; 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 partakers of the same faith, and walk in the 
 way of righteousness with you, submitting themselves patiently to the 
 dispensation of God's providence towards them, they are of your house- 
 hold, 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 make 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 neglect their own, and run into 
 a worse way than the unbelievers, while they profess to be believers, 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 ought to Wi 
 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 froii) 
 the snares of their souls' enemy; but if they will not receive year 
 wholesome counsel and admonitions, but kick against it, either in theiv 
 words or actions. Friends will be clear of such in the sight of God ; for 
 
'^^^O.] PEOPLE CALLED QUAKERS. 343 
 
 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 communion 
 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 is 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 counsel 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 will bless the instruments of their ease and 
 comfort. 
 
 'And my dear friends, as God hath honored you with so high and 
 holy a calling, to be his servants and workmen in this his great and 
 notable 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 provoke 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 observa- 
 tion 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 might be saved out of his service. 
 
 'And when you have to do 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 labor 
 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 sufiier 
 their perverse spirits to enter, and their provocations to have a place in 
 you, so as to kindle your spirits into a heat and 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 stiflFened and strength- 
 
344 THE HISTORY OF THE [1691. 
 
 ened thereby, and you miss the service that you did really intend. 
 Therefore, dearly beloved, keep upon your watch, keep on your spiritual 
 armor ; keep your feet shod with the preparation of the gospel of peace, 
 and the God of peace will be with you, and crown your endeavors 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, having 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 dependence 
 upon him. So I commit you to the grace of God, for your director 
 and preserver, in these and all your several services unto which God 
 hath called you, that by the operations of his mighty power ye may be 
 kept blameless and unspotted of the world, to his honor 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, and 
 your meetings ; for he is worthy who is our tower, our support, the Lord 
 of hosts, the King of saints, to whom be glory, honor 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 purity, 
 
 ' Stephen Crisp. 
 
 'London, the 15th of tlie Seventh month, 1690.' 
 
 Passing now by other matters of this 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 laborious 
 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 called January ; and the next day, being the first of the week, 
 and the 11th of the said month, he went to the meeting at Gracechurch- 
 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-Hart court, 
 near the meeting-house, where he said to some that came with him, he 
 
1^91.] PEOPLE CALLED QUAKERS. 345 
 
 thought he felt the cnld 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 content- 
 ment and resignation, continuing very sensible to the last. His distemper 
 increasing, and perhaps perceiving that his end was at hand, he recom- 
 mended 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, 'All 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 disorderly. 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 exer- 
 cised towards the Lord, and he grew weaker and weaker in body, until, 
 on the third day of the week, and of bis 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 
 over death, he departed hence in peace, and slept sweetly on the 13th 
 of the month anciently called January, (for being as a door or entrance 
 into the new year,) about ten o'clock at night, in the 67th year of his age. 
 His body was buried near Banhill-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 connexion, 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 abun4antly supplied with heavenly knowledge. He was of a quick 
 apprehension ; and though his wit was not polished by human art, yet 
 he was ingenious ; and in his prayers, which were generally 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 
 Ellwood, an eminent author, who having much conversed with him, gave 
 the following character of him. ' He was indeed a heavenly-minded 
 man, zealous for the name of the Lord, and preferred the honor of God 
 before all things. He was valiant for the truth, bold in asserting it, patient 
 in suffering for it, unwearied in laboring in it, steady in his testimony to 
 it, immovable as a rock. Deep he was in divine knowledge, clear in 
 
346 THE HISTORY OF THE [1691. 
 
 opening heavenly mysteries, plain and powerful in preaching, fervent in 
 prayer. He was richly endued with heavenly wisdom, quick in discerning, 
 sound in judgment : able and ready in giving, discreet in keeping counsel ; 
 a lover of righteousness ; an encourager of virtue, justice, temperance, 
 meekness, purity, chastity, modesty, humility, charity, 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 honor 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 Ellwood 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 London, 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 followeth : 
 
 -For the Yearly and Second-Dxy b Meeting in London, and to all the 
 children of God in all places ii the world. By and from Gr. Fox. 
 
 ' This for all the children of God everywhere, that are led by his Spirit, 
 and do walk in his light, in which they have life, and unity, and 
 fellowship, with the Father and the Son, and one with another. 
 
 'Keep all your meetings in the name of the Lord Jesus, that be 
 gathered in his name, by his light, grace, truth, power and spirit ; by 
 which you will feel his blessed and refreshing 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, &c., 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 presence, 
 amongst you, and in you, to his praise and glory, and your comfort : 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 to 
 
1691.J PEOPLE CALLED QUAKERS. 347 
 
 oppose you and them, both in print and other ways ; yet you have seen 
 how they have come to naught ; 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 government 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 damna- 
 tion 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 in righteousness and holi- 
 ness dwell, and in his power and Holy Ghost, in which God's kingdom 
 doth stand. All children of the new and heavenly Jerusalem, that is 
 from above, and is free, with all her holy, spiritual children, to her keep 
 your eyes. 
 
 'And as for this spirit of rebellion and opposition, that hath risen 
 formerly and lately ; it is out of the kingdom of God and heavenly 
 Jerusalem ; and is for judgihent and condemnation, with all its books, 
 words and works. And therefore Friends are to live and walk in the 
 power and spirit of God, that is over 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 power and 
 spirit of God, that doth judge it ; and all God's witnesses in his taber- 
 nacle 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 wisdom of God, that is gentle and easy to be entreated, 
 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 on another in the love of God, 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 Immanuol, God with us, Amen, over all, the beginning and end- 
 ing ; in him live and walk, in whom you have life eternal, in whom you 
 will feel me, and I you. 
 
 'AH children of new Jerusalem, that descends from above, thaholy city, 
 which the Lord and the Lamb is the light thereof, and is the temple ; in 
 it they -.we 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 
 
348 THE niSTOBY OF THE [1691. 
 
 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 
 bpirit : so Jerusalem that is above is their mother. And such do come to 
 heavenly mount Zion, and the innumerable company 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 
 heavenly 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 Christians are broken into many sects, and they 
 have gotten many mothers : but all they that are come out of the 
 apostacy 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 
 in London, 1691.' 
 
 This yeaf I find that William Goodridge, of Banwell, in Somersetshire, 
 was released from prison, where he had been confined about thirteen 
 years. He had been premunired for refusing to take the oath : and his 
 goods, whereof the movables were rated at about two hundred 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 Sufi'olk, 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 great bustle there. He was a witty 
 person, and esteemed very learned ; and at the university obtained the 
 degree of master of arts. He often also gave proofs of a high soaring 
 knowledge, and was very ready to show from philosophy the reasons 
 and causes of many things in the creation ; but the doctrine of 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 be concerned in the book containing 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 
 
1692.] PEOPLE CALLED QUAE BUS. 349 
 
 with no acceptance among the Quakers, his love to them began to abate ; 
 and his discontent increased, because two persons, who opposed him, had ; 
 as he said, used some unwarrantable expressions, 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, with- 
 out any thing else, 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 Lloyd, 
 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 salvation ; 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, or 
 capacity to know or receive it. Which being asserted, it w.as 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 an impudent 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 Mcurs, 
 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 
 doctrine of the kirk of Scotland. The consequence of this case was, 
 
350 THE HISTORY OF THE IWVi. 
 
 that Keith and one Thomas Budd, who, with him, had heen 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 clamor of his sufferings : anjd 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. Ho had long been weak in body, and was much afilicted with 
 the stone, performing nevertheless his ministry of the gospel; and his 
 service was very acceptable, because he had a gift beyond many, being 
 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 generally met with a great concourse of 
 people. Four day« before his decease, lying sick in bed, and being under 
 great pain, he was visited by G. Whitehead, to whom he said in substance, 
 ' I see an end of mortality, and yet cannot come at it ; I desire 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 assur- 
 ance of my peace with God in Christ Jesus ; my integrity and upright- 
 ness of heart is known to the Lord ; and I have peace and justification 
 in Jesus Christ, who made me so.' The day before his departure, 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, 
 I hope I hope.' G. Whitehead near parting from him, asked him 
 whether he had anything to his friends : to which he gave this answer, 
 'Remember my dear love in' Jesus Christ to all friends.' The next day, 
 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 mentioned 
 here before, had been long imprisoned at Malta, v She had sufiered much 
 for her religion ; and in the year 1657, having at Salisbury exhorted 
 the people to repentance, this so incensed the magistrates, that by order 
 of Humphrey Ditton, justice, and Robert Good, Mayor, she was stripped, 
 and fastened to the whipping-post in the market, and then whipped. 
 Afterwards coming thither again, and speaking to the people in the 
 market, by way of admonition, she was sent to Bridewell, and put mto 
 a dark, nasty place. After her return from Malta, imprisonment fell to 
 her share in England several times ; once at Welshpool in Montgomery- 
 shire in the year 1666, for refusing to swear ; and several years after she 
 was also imprisoned at Bristol. And after many adversities and great 
 suiferings, having lived to a great age, she died, and so entered into 
 everlasting rest. 
 
 Now I return again to George Keith, who appeared in the annua) 
 assc'in' ly r.t London, anno 1694, but there he showed himself so passion-' 
 
1694.J PEOPLE CALLED QUAKERS. Sol 
 
 ate and boisterous, that no means could be found to compose the difiFerence. 
 Yet he seemed to get adherents among some of the Separatists about 
 London : but these also soon growing weary 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 begot curiosity. But he from time 
 to time more and more courting those of the church of England, and 
 falling in with the Episcopalians, began to lose his esteem among people 
 of other persuasions, especially when at length he entirely conformed to 
 that church, which formerly in print he had zealously attacked : but in 
 process of time he took a gown, and was ordained to be a preacher. 
 After which he sometimes preached with the surplice on, which in all 
 probability he would have abhorred before ever he joined with the 
 Quakers ; for he had been a member of the Presbyterian 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 pub- 
 licly, to set forth their faith anew in print, which they had often before 
 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 representation, 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, S^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, occasion very unduly taken by our adversa- 
 ries, to reproach both the Christian ministry, and the whole body of the 
 people commonly called Quakers, and their holy and Christian profession, 
 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 the 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 endeavors 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 division ; 
 in relation whereunto we do in the fear of God, and in simplicity and 
 
352 THE HISTORY OF THE LlOy*. 
 
 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, resurrection, 
 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 ; (b) and that the Father, the Word, and the Holy 
 Spirit 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, de- 
 clared powerfully to be the Son of God, according to the spirit of sanc- 
 tification, 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 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 honor to, and belief 
 in Christ, as his own unapproachable and incomprehensible glory and 
 fulness : {i) as he is the fountain of life and light, and giver thereof unto 
 us ; Christ, as in himself, and as in us, being not divided. And that as 
 man, Christ died for our sins, rose again, and was received up into glory 
 in the heavens, (k) He having, in his dying for all, been that one great 
 universal ofiiering, and sacrifice for peace, atonement and. reconciliation 
 between God and man ; [I) and he is the propitiation not for our sins 
 only, but for the sins of the whole world, (m) 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 
 majesty in the heavens, yet is he our king, high-priest, and prophet, («) 
 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 advocate with 
 the Father in heaven, and there appearing in the presence of God for 
 us, (p) being touched with the feeling of our infirmities, sufferings and 
 
 (a) Hebrew xii. 2. 1 Peter i. 21. John xiv. 6. 1 Tim. ii. 5. (6) Eph. iii. 9. John i. 
 1, 2, 3. Heb. i. 2. (c) 1 John v. 7. (d) Rom. i. 3, 4. (e) Mat. i. 23. (/) Rom. i. 3, 4. 
 (g) John i. 4, 9. {h) John xii. 36. Isa. ii. 5. (i) 1 Tim vi. 16. (i) 1 Pet. iii. 18. 1 
 Tim. iii. 16. IWatt. xix. 28. and xxv. 31. Lulte. ix. 26. and xxiv. 26. (l) 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. John .\ii. 15. Heb. iii. 1. Deut. xviii. IS, 18. 
 Acts iii. 22. and vii. 37. (o) Heb. viii. 1, 2. ( p) Heb. vii. 25. Heb. ix. 24. 
 
694.] PEOPLE CALLED QUAKERS. 353 
 
 orrows. And also by his spirit in our hearts, he maketh intercession 
 ccording to the will of God, crying, Abba, Father, (q) 
 
 ' For any whom God hath gifted, (r) and called sincerely to preach 
 aith in the same Christ, both as within and without us, cannot be to 
 ireach two Christs, but one and the same Lord Jesus Christ, (s) having 
 espect to those degrees of our spiritual knowledge of Christ Jesus in 
 IS, (i) and to his own unspeakable fulness and glory, (u) as in himself, in his 
 iwn entire being, wherein Christ himself and the least measure of his 
 ight, or life, as in us or in mankind, are not divided nor separable, no 
 nore than the sun is from its light. And as he ascended far above all 
 leavens, that he might fill all things, (x) his fulness cannot be compre- 
 lended, or contained in any finite creature ; (?/) but in some measure 
 cnown and experienced in us, as we are capable to receive the same, as 
 )f his fulness we have received grace for grace. Christ our Mediator, 
 ■eceived the spirit, not by measure, (z) but in fulness ; but to every one 
 )f us is given grace, according to the measure of his gift, (a) 
 
 ' That the gospel of the grace of God should be preached in the name 
 )f the Father, Son and Holy Ghost, (b) being one (c) in power, wisdom, 
 md goodness, and indivisible, or not to be divided, in the great work of 
 nan's salvation. 
 
 'We sincerely confess and believe in Jesus Christ, both as he is true 
 Grod and perfect man, (d) and that he is the author of our living faith in 
 ;he power and goodness of God, as manifested in his Son Jesus Christ, 
 md by his own blessed spirit, or divine unction, revealed in us, (e) 
 (Thereby we inwardly feel and taste of his goodness, (/) life and virtue ; 
 30 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 inward 
 3xperience, is absolutely necessary to make a true, sincere, and perfect 
 Christian, in spirit and life. 
 
 ' That divine honor 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 ; (j) 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, (Jc) is not 
 [questioned by us. His flesh saw no corruption, (1) it did not corrupt ; 
 
 (9) Rom viii. 26, 27, 34. Gal. iv. 6. (r) Eph. iii. 7. 1 Pet. iv. 10. (s) 1 Cor. viii, 6. 
 in Jol.n XV. 96. and xvi. 13, 14, 15, («) John i. 16. {x) Eph. iv. 10. (y) Col. i. 1 . and 
 ii. 9 (z) Jolni iii. 34. (</) Eph. iv. 7. (6) Mat. xxviii. 19. (c) John i. 1, 2, 3, 4. (d) 
 John i. 1 2. Rom ix 5 1 John v. 20. 1 Tim. ii. 5. (e) 1 John ii. 20, 27. (/) 1 Pet. 
 ,i. 3. John vi. 33, 35, 51, 57, 58. (g) John v. 23. Heb. i. 6 (A) 1 Cor. i. 2. Acts. vii. 59 
 i) Joliri X. 30. 1 John v. [k) Luke xxiv. 26. (I) Psal. xvi. 10. Acts. ii. 31. and xiii. 3£ 37 
 
 Vol. II.— :2:J 
 
354 THE HISTORY OF THE [1694. 
 
 but yet doubtless bis body was changed into a more glorious (w) and 
 heavenly condition than it was in when subject to divers sufferings on 
 earth ; but how and what manner of change it met withal after it was 
 raised from the dead, so as to become such a glorious body, as it is 
 declared to be, is too wonderful' for mortals to conceive, apprehend or pry 
 into, and more meet for angels to see : the scripture is silent therein, as 
 to the manner thereof, and we are not curious to inquire or dispute it ; 
 nor do we esteem it necessary to make ourselves wise above (m) 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 manners 
 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, sin only excepted ; 
 (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 
 an us? 
 
 ' True and living faith in Christ Jesus the Son of the living God, (t) 
 ihas respect to his entjre being and fulness, to him entirely as in himself, 
 and as all power in heaven and earth is given unto him ; (u) and also 
 an eye and respect to the same Son of God (x) as inwardly making him- 
 self known in the soul, in every degree of his light, life, spirit, grace, 
 and truth ; and as he is both the word of faith, and a qtdckening spirit 
 in us ; («/) 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 from its own 
 (light : nor is the sufficiency of his light within by us set up in opposition 
 to him the man Christ, or his fulness, considered as in himself, or without 
 us ; nor can any measure or degree of light, 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 Saviour ; for Christ 
 ihimself to be our light, our life, and Saviour, (z) is so consistent, that 
 without his 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 light and life of Christ within is 
 :sincerely waited in, followed and obeyed ; there is a blessed increase of 
 
 (m) Phil. iii. 31. (n) 1 Cor. iv. 6. (o) John xx. 15. (p) John xx. 19. Luke xxiv 36, 
 '37, and xxiv. 31. (y') Phil. iii. 91. (r) Heb. ii. 17, and iv. 15. (s) John xxii. 5. (() John 
 xiv. 1. («; Mat. xxviii. 18, and xi. 27. John xvii. 2. Heb. ii. 8. (a:) John xiv. 23, and xvii, 
 21, 22, 23, 24, 26. (?/) 1 Cor. xv. 45. Rom. x. 7, 8. (2) John i. 4, 9, and lii. 19, 20 
 .and xii. .35, 36, 46, niid viii. 12. 
 
694.] PEOPLE CALLED QUAKERS. 355 
 
 Lght and grace known and felt ; as the path of the just it shines more 
 .nd more, until the perfect day ; (a) and thereby a growing in grace, and 
 Q the knowledge of God, and of our Lord and Saviour Jesus Christ, hath 
 leen, and is truly experienced. And this light, life, or Spirit of Christ 
 nthin, (for they are one divine principle,) is sufficient to lead unto all 
 ruth ; having in it the divers ministrations both of judgment and mercy, 
 )oth of law and gospel, even that gospel which is preached in every 
 ntelligent creature under heaven : it does not only, as in its first minis- 
 ration, manifest sin, and reprove and condemn for sin ; but also excites 
 md leads them that believe in it to true repentance ; and thereupon to 
 •eceive that mercy, pardon, and redemption in Christ Jesus, which he 
 lath obtained for mankind in those gospel terms of faith in his name, 
 Tue repentance and conversion to Christ, thereby required. 
 
 ' So that the light and life of the Son of God within, truly obeyed and 
 'ollowed, as being the principle of the second or new covenant, as Christ 
 ;he light is confessed to be, even as he is the seed or word of faith in all 
 nen, this does not leave men or women, who believe in the light, under 
 ;he first covenant, nor as sons of the bond-woman, as the literal Jews 
 iv^ere, when gone from the spirit of God, and his Christ in them ; but it 
 laturally leads them into the new covenant, into the new and living way, 
 md to the adoption of sons, to be children and sons of the free-woman, 
 jf Jerusalem from above. 
 
 ' It is true, that we ought not to lay aside, nor any way to undervalue, 
 3ut 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 
 Tor our justification ; together with Christ's inward and spiritual appear- 
 mce, and work of grace in the soul ; livingly to open the mystery of 
 bis death, and perfectly to effect our reconciliation, sanctification, and 
 justification ; and wherever Christ qualifies and calls any to preach and 
 iemonstrate the mystery of his coming, death, and resurrection, &c., 
 3ven among the Gentiles, Christ ought accordingly to be both preached, 
 believed and received. 
 
 ' Yet supposing there have been, or are such pious and conscientious 
 Gentiles, in whom Christ was 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 
 perish, but shall be saved, as is also confessed ; and supposing these have 
 aot the outward advantage of preaching, scripture, or thence the know- 
 ledge of Christ's outward coming, being outwardly crucified and risen 
 Prom the dead ; can such, thus considered, be justly excluded Christianity, 
 Dr the covenant of grace, as to the virtue, life, and nature thereof, or truly 
 deemed no Christians, or void of any Christian faith in the life and power 
 [)f 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 
 
 (a) Prov. iv. 18. Psiil. xxxvi. 9. 
 
356 THE HISTORY OF THE [1694. 
 
 knowledge or faith of Christ within them, unless they have the knowledge 
 of Christ as without them ? No sure ! for that would imply 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 have 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, (ft) 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, conscien- 
 tious, accepted and saved, as is granted. 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 light 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 knowledge and understanding, all points of doctrine, 
 outward profession of Christ ; so that they are better than they profess 
 or pretend to be ; they are mere Jews inward, and Christians inward 
 than in outward show or profession. There 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 may 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 
 knew the mystery thereof, until 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 sufierings, the power of his resurrection, or to be made conformable 
 unto his death, we knew not until he opened our eyes, and turned our 
 minds from darkness unto his own divine life and light within us. 
 
 ' Notwithstanding, we do sincerely and greatly esteem and value the 
 Holy Scriptures, 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 
 
 (6) 9 Cor. V. 14, 15. (c) Isa. xlix. 6. Luke ii. 32. Acts xiii. 47. (d) John xiv. 6. 
 
694.] PEOPLE CALLED QUAKERS. 357 
 
 r Spirit of Christ within, to such outward helps or means, so as to reject, 
 iso^jteem, or undervalue them ; for they all proceed from the same light 
 nd spirit, and tend to tm-n men's minds thereunto, and all centre therein. 
 
 ' Nor can the Holy Scriptures or true preaching without, be justly set 
 1 opposition to the light or Spirit of God or Christ within ; for his faith- 
 il messengers are ministers thereof, being sent to turn people to the 
 xme light and spirit in them. Acts xxvi. 18 ; Rom. xiii. 2 ; 2 Cor. iv. 6 ; 
 Pet. ii. 9 ; 1 John ii. 8. 
 
 ' It is certain, that great is the mystery of godliness in itself, in its 
 wn being and excellency : namely, that Grod should be and was mani- 
 jsi in the flesh, justified in the spirit, seen of angels, preached unto the 
 rcntiles, believed on in the world, and received up into glory. 
 
 'And it is a great and precious mystery of godliness and Christianity 
 Iso, that Christ should be spiritually and effectually in men's hearts, to 
 ave and deliver them from sin, satan, and bondage of corruption, Christ 
 leing thus revealed in true believers, and dwelling in their hearts by 
 aith, Christ within the hope of glory, our light and life, who of God is 
 iiado unto us wisdom, righteousness, sanctification, and redemption, 1 
 ]or. i. 30. And therefore this mystery of godliness, both as in its own 
 leing and glory, and also as in men, (in many hid, and in some revealed,) 
 lath been and must be testified, preached and believed ; where God is 
 jleased to give commission, and prepare peoples' hearts for the same, and 
 lot in man's will. 
 
 ' Concerning the resurrection of the dead, and the great day of judg- 
 nent yet to come, beyond the grave, or after death, and Christ's coming 
 without us, to judge the quick and the dead, (as divers questions are put 
 n such terms,) what the Holy Scriptures plainly declare and testify in 
 hese matters, we have great reason to credit, and not to question, and 
 lave been always ready to embrace, with respect to Christ and his apos- 
 ;les' 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 
 niserable, I Cor. xv. 19. We sincerely believe, not only a resurrection 
 n Christ from the fallen, sinful state here, but a rising and ascending 
 nto glory with him hereafter ; that when he at last appears, we may 
 ippear with him in glory. Col. iii. 4. 1 John iii. 2. 
 
 ' But that all the wicked who live in rebellion against the light of 
 ;race, and die finally impenitent, shall come forth to the resurrection of 
 londemnation. 
 
 'And that the soul or spirit of every man and woman shall be reserved 
 a its own distinct and proper being, (so as there shall be as many souls 
 ti the world to come as in this,) and every seed, yea every soul, shall 
 lave its proper body, as God is pleased to give it, 1 Cor. xv. 38. A natural 
 lody is sown, a spiritual body is raised ; that being first which is natural, 
 
358 THE HISTORY OF THE [1694. 
 
 and afterward that which is spiritual. And though it is said, this cor- 
 ruptible shall put on incorruption, and this mortal shall put on immor- 
 tality ; the change shall be such as flesh and blood cannot inherit the 
 kingdom of God, neither doth corruption inherit incorruption, 1 Cor,xv. 
 50. We shall be raised out of all corruption and corruptibility, out of all 
 mortality ; and the children of God and of the resurrection, shall be 
 equal to the angels of God in heaven, (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 expecting better 
 bodies than now they are. Howbeit, we esteem it very unnecessary 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 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. Matt. xiii. 39, 40, 41 ; ch. x. 15 ; and xi. 24. 
 Jude 1. 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 
 before 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 Thess. i. 7. 8, to the end, and 1 Thess. 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. Christ was judge of 
 the world, and prince thereof, when on earth, John ix. 39, and xii. 
 31. He is still judge of the world, the wickedness, and prince thereof, 
 by his light, spirit, and gospel in men's hearts and consciences, John 
 xvi. 8, 11 ; Matt. xii. 8, 20 ; Isa. xlii. 1 ; Rom. ii. 16 ; 1 Pet. iv. 6. And 
 
 (e) Matt. xxii. 30 ; Mark xii. 25 ; Luke xx. 36. 
 
1694.] PEOPLE CALLED QUAKEES. 359 
 
 he will be the judge and final determiner thereof in that great day 
 appointed ; 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 receive 
 his messengers or ministers, &c., Matt. x. 15, and see chap. xi. 24, 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 dark- 
 ness, as were the fallen angels, unto the judgment of the great day, Jude 
 i. 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 Postscript relating to the doctrine of the Resurrection and eternal 
 
 Judgment. 
 
 ' 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 Thess. iv. 16, compared with Matt. xxiv. 81. 
 
 ' 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 consciences, 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 lightning and 
 in flaming fire, to render vengeance on all them that know not God, and 
 obey not the gospel of our Lord Jesus Christ, 1 Thess. iv. 17 ; 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, Eev. xx. 12, 
 13, 14, 15. 
 
 ' Signed in behalf of our Christian profession and people aforesaid, 
 'George Whitehead, Charles Marshall, 
 
 Ambrose Kigge, John Bowater, 
 
 William Fallowfield, John Vaughton, 
 James Parke, William Singly.' 
 
360 THE HISTORY OF THE [16j4 
 
 This paper generally gave satisfaction, and was well received also in 
 Holland, where having translated it into Dutch, I got it published in print. 
 Now since Francis Bugg, an envious apostate, charged the Quakers with 
 some Socinian notions ; and being set on by some churchmen, endeavoured 
 also to render them odious with the government, the following confession 
 of faith, signed by one-and-thirty persons, of which G. Whitehead was 
 one, was in December presented to the Parliament : 
 
 ' 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, suf- 
 ferings, 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 sins of the world, was slain, was dead, and is alive, aiid 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 helm 
 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 
 dignities ; and prejudice, which had blinded many in respect to the 
 Quakers, began to abate more and more. But yet there was one thing 
 that continually 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 therefore omit from time to time, to petition the Parliament, 
 wherein they desired to be relieved of this heavy burden, though hitherto 
 they had not been able to obtain this favor : wherefore on the 26th of 
 November, they delivered a petition to the Parliament, setting forth their 
 great sufferings, 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 they concluded thus : 
 
 ' We therefore earnestly and humbly request, that you will favorably 
 please to give leave to bring in a bill to admit, that our solemn answer, 
 affirmation or denial, may be accepted instead of an oath, to relieve us in 
 the cases aforesaid, or in such of them as you in yonr wisdom shall see 
 meet : we freely submitting, that if any reputed a Quaker, shall falsify 
 
1694.] PEOPLE CALLED QUAKERS. 361 
 
 the truth, and be duly convicted thereof, that every such person shall 
 undergo the like pains and penalties, as are provided against perjured 
 persons. And your petitioners shall, as in duty bound, pray, &c. 
 
 'William Mead, William Bingley, 
 
 George Whitehead, Samuel Waldenfield, 
 William Crouch, John Staploe, 
 Walter Bental, William Macker, 
 Thomas Hart, Joseph Wright, Jun'r, 
 
 Michael Kussel, Theodore Ecclestone.' 
 
 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 thereon to the House.' 
 
 A committee being ordered accordingly, sat thereupon, and gave their 
 judgment as followeth : 
 
 ' Upon-the whole it is the opinion of this committee, that the Quakers 
 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 pro- 
 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 sivearing ; and 
 why they might have been, and yet may he relieved therein by 
 Parliament. 
 
 ' It is a certain truth, that among Christians, and Protestants espe- 
 cially, 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 diflfer from many others, 
 though not from all, in this case of oaths; they believing they are 
 absolutely forbidden to swear in any case, by that positive command of 
 Christ, Matt. v. 34, and the earnest exhortation of his apostle, James v. 
 12. And that this is undeniably their Christian persuasion, is evidenced 
 by their sufferings these manv vears for not swearing. 
 
362 THE HISTORY OF THE [1694. 
 
 'And therefore their case may be worth the charitable notice of the 
 government, by law to relieve them therein ; and not for their religions 
 persuasion, to continue them and their families exposed to ruin ; who 
 among their neighbors cheerfully pay to the support of the government ; 
 and by their trades and industry, according to their capacities, advance 
 the national stock. 
 
 ' It may therefore be humbly oiFered, 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 neighbors as truly as others. And as it seems not the interest 
 of the government in geheral that they should be any ways discouraged 
 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 
 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. 
 
 ' Nejther is it without advantage to the king's other courts, 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 a 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 unrelieved ; 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 
 cla-im, 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 doubtful 
 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 obstruct 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 
 
1694.] PEOPLE CALLED QUAKERS. 863 
 
 suppose, it is a mistake, for it is rather their despair of relief, and their 
 well-kiiown inability to pursue a cause, that is their common determent 
 to begin. 
 
 ' So that of all causes that crowd those 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 neighbors ; let us a little consider the 
 common objections ; which may be summed up in short thus : 
 
 'Pirst objection. How shall we then be at a certainty? 
 ' Secondly, Why should the laws be altered for them ? For, 
 ' Thirdly, It would be to raze 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 satisfaction. 
 
 ' 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 laws of men, or both. 
 
 ' Now the obligations by the law of God are binding on good men, 
 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 session 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 seafaring people, out goes an act 
 of navigation to prevent it. 
 
 ' If our poor at home want silk to work with, how soon it is 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 enjoin; 
 and shall the ease of trade be so soon granted against a positive statute ? 
 and the case of conscience be so long denied in this, as positive a com- 
 mand of Christ, at least really so believed and accepted ? 
 
364 THE HISTORY OF THE [1694. 
 
 'And for the third objection, That it is to raze old foundations. 
 Answer, 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 answer in 
 chancery or exchequer upon oath ? Does it belong to Parliaments 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 circumstance of the law, 
 when, as they understand it, it is against an express command of Christ ? 
 Surely no : and therefore their relief in Parliament is a fitting case to be 
 there tenderly taken notice of, and provided for. 
 
 ' May it not then be well worth the while for this present Parliament 
 to relieve these distressed people, and afford their suffering 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 vexatious 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 willingly 
 they may be excluded, be a hinderance to that ease and benefit the gov- 
 ernment 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 fathers and 
 martyrs, and since them the Mennists, and of the late Francis Osbourne, 
 Esq., in his Political Reflections, 7th edition, p. 319, who treating of 
 judicial cases, calls not swearing, a yielding a sincere and faithful obedi- 
 ence to the precept of our Saviour, " Swear not at all :" which, says he, 
 the corrupt glosses of expositors labor 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 
 
1694.] PEOPLE CALLED QUAKERS. 365 
 
 compelling men to swear, Ayhieh 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 swearing 
 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 their 
 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 honest and industrious people you 
 both represent and govern ; by enacting that their solemn afiSrmation 
 shall be accepted in lieu of an oath, and all that falsify therein shall be 
 punished equally with perjured persons. 
 
 ' It having been made appear to a committee of this Parliament, Dec. 
 2, 1692, that they are exposed to great hardships 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 Quakers 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 allegiance 
 to the government without swearing, for which ease they are sincerely 
 thankful ; so be pleased to add to that kindness, their relief in the 
 matter of oaths, between them and other subjects, as well as between the 
 government and them. 
 
 ' Signed in behalf of the said people, 
 
 'Theodore Ecclestone. 
 
 'London, Dec. 22,1694.' 
 
 Though after the delivering of the said representation, the Parliament 
 this year came not to a full resolution for their relief, yet several mem- 
 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 Second, queen of 
 England, deceased. She was a princess eminent beyond many, being 
 well versed 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 papal 
 religion, said afterwards in the presence of some great men, that he never 
 before believed that a woman was to be found anywhere so well expe- 
 rienced in the doctrine of the Christian religion; and' that therefore he 
 would not advise any to enter into discourse with her about that matter 
 On tl'.r f"" ' of December some symptoms of the small-pox appeared on 
 
360 THE HISTORY OE THE [1694. 
 
 the queen, who had been ill a day or two before ; and her distemper 
 suddenly increased 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 her, 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 Christian 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 labored to cele- 
 brate her praises, and bewail her death ; and perhaps 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 SaUs- 
 bury, hath written, in a treatise entitled, 'An essay on the Memory of 
 the late Queen.' 
 
1695.] PEOPLE CALLED QUAKERS. 367 
 
 CHAPTER XXIII. 
 1695-1702. 
 
 SufRrings of Friends in Barbadoes— Dismal end of sundry Persecutors— Penitence of J. 
 Batt— Colonel Ruddock— Act allowing Quakers to take an Affirmation instead of an oath 
 —Marriage Act— G. Keith again inveighs against Friends— G. Keith turns Episcopalian 
 — " Association" by the House of Commons— Quakers' testimony relating to the "Asso- 
 ciation"— Death and Character of R. Haydock— Address of the Quakers to William III. 
 on the conclusion of peace — Bill for restraining the press — " Snake in tiie grass" — Ac- 
 count of J. Crook — Address of Friends to the King on the settlement of the succession — 
 Death of King Willia_m — Queen Anne proclaimed — Epistle of G. Fox concernijig his first 
 mission — The fruits of G. Fox's mission — J. Penington's relation concerning himself— 
 Letter from J. Crook to I. Penington — Case of Susanna Withrow — Singular oonvince- 
 ments — Increase of the Society of Friends. 
 
 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 
 1695, of what had been taken from them under the government of the 
 colonels Searle and Muddiford, the president Wallum, the lords Francis 
 Willoughby, and William Willoughby, the knights Jonathan Atkins and 
 Richard Button, and the colonels Edwin Stede and James Kendal, all 
 which amounted to 1,423,164 lbs. Muscovado sugar, and 2,910?. 16.s. 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 honest 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 Tidcomb, who used scoifingly 
 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, that did admit of no cure. 
 
 It was not only for not bearing arms that the Quakers suffered thus ; 
 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 instruct 
 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 
 
3CS THE HISTORY OF THE [16S)5. 
 
 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 Merrick, 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 favor of the defendant ; and it was 
 remarkable that the abovesaid 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 burned 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 of 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 anything else afterwards, but ' 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 direful 
 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 
 Beum Omnipotentum, quo posset damnare animas eorum qui cum 
 ipso hilere nollent. At another time, being in company where a woman, 
 by way of discourse, spoke of the power and omtiipotency of Almighty 
 God, he returned this accursed language, worse than that of the devil 
 himself. 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 bow, 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, when a declaration of war was published in the islsiTid, 
 said, that the first time an enemy appeared, he would hang m': 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 had 
 
1695.] PEOPLE CALLED QUAKERS. B6i) 
 
 been sick, and being pretty well recovered, hte boasted among his com- 
 panions of his 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; yet on his dying bed, some years before, viz., 
 1679, was so sensibly touched with repentance, that he caused the follow- 
 ing 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 
 several of the people called Quakers, and took and carried away many 
 parcels of their sugar, and other goods, for their defaults in not appearing 
 in arms in the said regiment ; which they refused out of tenderness of 
 conscience, to which I had not regard ; but now the Lord having lain 
 his hand sorely on me, by afflicting me with a hard and grievous sickness, 
 those things done to the aforesaid people come fresh in my mind to my 
 very great 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 practices 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, 
 
 'Antrohus.' 
 
 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 Lazarus, 
 made Abraham say to the rich man, " If they h^ar 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 paid for maintaining the poor, and for 
 
 Vol. IL— 24 
 
370 THE HISTOEY OF THE [1695. 
 
 • 
 
 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 proceedings, 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 withstand it. And 
 because the aforesaid man had complained of the wrong and oppression 
 he suffered, this so incensed 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, who by the management of Ruddock, was valued 'at but two 
 thousand three hundred pounds of sugar, which, as the price of sugar 
 then went, might amount to eleven pounds ten shillings : and yet the 
 negro was sold for six and twenty pounds sterling, 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. Bat he did not live 
 :a year after. 
 
 He was of a fierce temper, and very ready to put negroes to death for 
 example, saying, ' What is it for Barbadoes to put twenty or thirty negroes 
 to death yearly for example's sake ?' And as he vexed the Quakers 
 many ways, so he showed his grudge also by taking the meat they 
 bought and paid for ; nay, so malicious he was, that meeting once a 
 butcher carrying meat to the house of him that bought it, he commanded 
 him to carry it back, saying the Quakers shall not eat fresh meat. But 
 at length the measure of his iniquity was full : 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 com- 
 mands. But in his way home he was taken ill, and being come to 
 his house, he called for some cream of tartar, which he used to 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, yet the 
 priest Kennedy, his countryman, did not stick when he was to preach his 
 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 : 
 hencefortli 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 prudence 
 ■of a judge, the dignity of a colonel, and the honor of a counsellor ; and 
 that he had served his king and country faithfully, and died a saint. 
 This last expression seemed to regard some repentance he had shown ; 
 but whatever it was, we must commit that to God ; and in the mean- 
 while not relj too much on such a repentance : since Judas also repentejl- 
 
1696.] PEOPLE CALLED QUAKERS. 371 
 
 of his wickedness. If I did not study brevity, I could relate more re- 
 markable cases 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 naught. But the king himself 
 forwarded the work, and to his praise be it said, he was the principal 
 promoter of it : insomuch that in the beginning of the year 1696, it was 
 enacted by the king and Parliament, that the solemn aiBrmation 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, in the usual form. 
 
 ' Whereas divers dissenters, commonly called Quakers, refusing to take 
 an oath in courts of justice, and other places, are frequently imprisoned, 
 and their estates sequestered by process of contempt issuing out of such 
 courts, to the ruin of themselves and families ; for remedy thereof, 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 
 of England, dominion of Wales, or town of Berwick-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, instead of the usual form, be 
 permitted to make his or her solemn aflSrmation 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.' 
 
 ' II. Which said solemn affirmation or declaration, shall be adjudged 
 and taken, and is hereby enacted and declared to be of the same force and 
 effect, to all intents and purposes in all courts of justice, and other places, 
 where by law an oath is required, within this kingdom of England, 
 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 lawfully 
 convicted, wilfully, falsely, and corruptly, to have affirmed or declared 
 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 
 
372 THE HISTORY OF THE [1695, 
 
 oifending shall incur the same penalties and forfeitures as by the laws 
 and statutes of this realm are enacted against persons convicted 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 
 compound 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, church-warden or church-wardens, 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 
 complaint, and to ascertain and state what is due and payable by such 
 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 warrant 
 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 adminis- 
 trators, rendering only the overplus to him, her, or them, necessary 
 charges of distraining being thereout first d( ducted and allowed by the 
 said justice : and any person finding him, her, or themselves aggrieved 
 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 sessions, 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 appellant, 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 be granted until after such appeal bfl 
 determined. 
 
 ' VI. Provided, and be it enacted, that no Quaker, or reputed Quaker 
 
1696.] PEOPLE CALLED QUAKERS. 373 
 
 shall by virtue of this act be qualified or permitted to give evidence in 
 any criminal causes, or serve on any juries, or bear any oiBce or place of 
 profit in the government ; any thing in this act contained to the contrary 
 in anywise notwithstanding. 
 
 ' VII. 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 and free from that grievous 
 burden by which they had been oppressed so many years. This Parlia- 
 ment made also an act for enforcing the laws which restrain marriages 
 without licences or bands ; and for the better registering marriages, 
 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 
 consisted chiefly of persons envious against the Quakers, so 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 several heterodox sentiments. 
 
 The books which he had published concerning this matter were so 
 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 Quakers, and 
 therefore he summoned some of them to appear there at that time, to 
 answer for themselves. Beginning now to comply with the Episcopalians, 
 he had, as he said afterwards, given notice of his intention 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 dis- 
 affected 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, Gr. Keith hath, after his wonted irregular and unruly manner, 
 challenged divers of us to defend ourselves against such charges as he 
 
374 THE HISTORY OF THE [1696 
 
 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 meeting are 
 as follow : 
 
 Firstly. ' Because the said G. Keith hath given us such fi equent 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, or 
 cannot be adjusted, the press is the next fair way 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, which also he ought to have 
 done. 
 
 Thirdly. ' That he has two of our books which lie hard at his door, in 
 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 attended 
 with heats, levity, and confusion, and answer not the end desired by sober 
 and inquiring men. Besides, that it sets up a practice that authority 
 may judge to be an abuse to our liberty, and so draw that under reflec- 
 tion, 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 differen*- 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 
 
1696.] PEOPLE CALLED QUAKERS. 375 
 
 consciousness of error, or injustice to the said G. Keith ; whose weak and 
 unbridled temper we know is such, that what learning and parts he hath 
 have not been able to balance and support him on less occasions, so that we 
 may say they are in ill hands : and if he proceeds 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 may find; and through a true contrition, the remission of his great 
 sin of envy, and evilly entreating the Lord's people, and way which 
 we profess, and which he the said G. Keith, hath long and lately both 
 professed, 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 foi; all that to defend his charge in the absence of his 
 adversaries, which now he could do easily, since none contradicted him ; 
 and he was applauded by the frequent shoutings of the mob that was 
 there in great numbers. After the reasons of non-appearance were read, 
 Keith signified that they were not satisfactory, by calling them slender, 
 weak, and frivolous. 'What,' said he, 'may a malefactor make this 
 excuse : You shall not call me before 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 their consent, it will trespass 
 against the law, and intrenches upon liberty of conscience.' This reason 
 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, accompanied with his 
 assistants, the mob, and I do not know who. And to keep 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 churchman, otherwise such a bold 
 action might easily have turned to his disadvantage. 
 
 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 reader 
 may know, ut ex ungue leonem* and so judge of the rest. He said hi 
 would charge the Quakers with nothing but what he could prove from 
 their own writings, and he went on thus : ' I ofier to prove that G. 
 
 * As of a lion by his claw. 
 
376 THE HISTORY OF THE L]6'96. 
 
 Whitehead hath denied Christ both to be God and man.' A strange thing 
 indeed, since it was very well known that Gr. Whitehead had published a 
 book of above twenty sheets, under this title, ' The Divinity of Christ, and 
 Unity of the Three that bear record in Heaven, with the blessed 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 some- 
 what out of it in his narrative : but to maintain his charge, he appealed to 
 a book of G. Whitehead's, called, ' The Light and Life of Christ within.' 
 This book G. Whitehead had written in a,nswer to W. Burnet, a Baptist 
 preacher, who, writing of Christ, said, 'As he was God, he was Co-Creator 
 with the Father, and so was before Abraham, and had Glory with God 
 before the world was, and in this sense came down from heaven.' To 
 which G. Whitehead answered, 'What nonsense and unscripture-like 
 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 gods, and that 
 God had a father ? Let the reader judge.' Certainly it appears from this 
 plainly, that G. Whitehead did not intend anything 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," but 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 Parliament by telling them the Quakers own Christ to he both 
 God and 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 afore-mentioned 
 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- 
 Creator with the Father, G. Whitehead answers thus to it : ' To tell of 
 the Word God, Co-Creator with the Father, is all one as to tell of God 
 being Co-Creator with. God, if the Father be God ; and this is to make 
 two gods and two creators : for God Co-Creator with the Father plainly 
 implies two.' Was this showing 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 
 sufiicient.' 
 
 Now to prove that G. Whitehead had denied Christ to be man, Keith 
 cited from the forementioned book, called ' The Divinity of Christ,' &c., 
 these words, ' If the body and soul of the Son of God were both created, 
 doth not this render him a fourth person ?' Here Keith stopped, and 
 broke off 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 asked and said, to show his 
 opponent, T. Danson, the absurdity of his assertions about the person' . 
 
1696.] PEOPLE CALLED QUAKERS. 377 
 
 alities 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 nowhere speaks of three persons in the Deity; 
 yet Keith perverting 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 passages. 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 his view, and seeing for that 
 end, he began more and more to declare himself in favor of the Episcopal 
 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 
 changeableness 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 principles, 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 Presbyterians, and turning 
 his coat Quaker-fashion. But if the Quakers were more in the right 
 than the Presbyterians, than S contrd.' 
 
 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 not altogether without reason : for it being 
 no more in their power now to persecute the Quakers in manner as 
 formerly, 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 and impetuous temper, 
 was also crafty, subtil, cunning, and violent in his expressions. And 
 to charge the Quakers with inorthodoxy, he himself launched out into 
 a heterodox sentiment. For it was believed, that for maintaining this 
 position, that the historical knowledge of Christ's sufferings, death, 
 resurrection, &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 souls hence 
 seemed to get opportunity of being informed, before the end of the world, 
 
378 THE HISTOET OF THE [169 
 
 concerning the death and resurrection of our Saviour. Who would ha 
 imagined before that this same G. Keith should have accused the Quake 
 of in orthodoxy in point of doctrine, which he had often so .effectual 
 defended ; and among the rest, in a book against one Cotton Mathe 
 wherein upon the charge of their being guilty of many heresies ai 
 blasphemies, he said after this manner : ' Our principles do mostly agn 
 with the fundamental articles of the Christian Protestant faith. Accordir 
 to my best knowledge of the people called Quakers, and those owned 1 
 them as preachers and publishers of their belief, being of an unquestionab 
 esteem among them, and worthy of double honor, as there are many sue 
 I know none of them that are guilty of such heresies and blasphemies i 
 they are charged with. And I think I should know, and do know thoi 
 called Quakers, having been conversant with them in public meetings i 
 well as in private discourses, with the most noted and esteemed amor 
 them, for about twenty-eight years past, and that in many places of tl 
 world, both in Europe and America.' Who would ever have thougl 
 then, that one who had conversed so many years with the Quaker 
 preached their doctrine, and defended it publicly both by writing and li 
 word of mouth, should afterwards have decried them, as deniers of tl 
 most essential points of the Christian faith ? But to what extravaganei( 
 may not temporal gain transport a man, the case of Balaam may ser^ 
 for an evidence. ' 
 
 I have in all this relation of Keith's behaviour, set down nothing bi 
 what I believe to be really true ; neither have I endeavored to aggravat 
 his failures ; for I never bore him ill-will, but a good esteem when 
 believed him to be upright, because in that time I perceived in him som 
 good abilities. And I yet wish from my very heart, that it may pleas 
 God, in his unsearchable mercy, so to touch his heart, before the door o 
 grace be shut, that seeing the greatness of his transgression, he may b 
 true repentance, obtain forgiveness from the Lord, of his evil : which 
 take to be worse, because by his craftiness he endeavored to set fals 
 colors on things that were really good, thereby to insinuate himself int 
 favor with the Episcopal party.* And since some others suborned therct 
 did not omit also to render the Quakers odious, as such that held inorth( 
 dox sentiments, these did not neglect to show in print, how they wei 
 injured and wronged. For now the old tale, that there were popis 
 emissaries among them, was revived and divulged anew. But it was n 
 hard matter for them to show how ill-grounded this conceit was ; an 
 therefore they might say, ' We are so well known to our neighbors, ths 
 if this were true, our adversaries would be very active to find out an 
 discover such emissaries, since the law against them is still in force 
 Three Episcopal clergymen in Norfolk, had also drawn up a paper to tl 
 king and Parliament, to blacken the Quakers from their own writings 
 but George Whitehead, William Penn, and others, were not backward t 
 
 * N. B. — This was written some years before I lieard G. Keitli was deceased. 
 
1696.] PEOPLE CALLED QUAKERS. 379 
 
 show how their words, or the true meaning thereof, were perverted ; 
 since at such a rate, even the salutary lessons of the Holy Scriptures 
 might be exposed as wicked expressions. 
 
 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, whicli 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 persons for 
 assassinating his majesty's royal person, in order to encourage an invasion 
 from France, to subvert our religion, laws, and liberties, we whose names 
 are hereunto subscribed, do heartily, sincerely, and solemnly profess, 
 testify and declare, that his present majesty king William, is rightful and 
 lawful king of these realms. And we do mutually 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 adherents. 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 defending the succes- 
 sion 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 declar;itions 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 association. 
 
 ' 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, 
 
880 THE HISTORY OF THE [1696, 
 
 nor to be busy-bodies in matters above our station ;. much less to plol 
 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 maj 
 live a peaceable and quiet life, in all godliness 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 government, 
 and against all treacherous, barbarous, and murderous designs whatsoever, 
 as works of the devil and darkness ; and we sincerely bless God, and are 
 heartily thankful to the king and government, for the liberty and privi- 
 leges we enjoy under them by law : esteeming it our duty to be tru^ 
 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 do, 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 government, 
 and the sad eifects 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 merciea 
 to them and us. 
 
 ' From a meeting of the said people in London, the 23d of the First 
 month, called March, 169|.' 
 
 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 
 Holland 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 his 
 decease did much affect me ; and because of his ministry, in which he 
 was eminent, being more than ordinarily full of matter in his preaching, 
 his death was much lamented among those churches in England where 
 he had labored most in the gospel. His wife Eleanor, in her testimony 
 concerning him, said, ' 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 he 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 labors and travels, which were great 
 amongst the churches of Christ, which with me have no small loss in 
 
1696.] PEOPLE CALLED QUAKERS. 381 
 
 his removal. But what shall I say : wise and good is the Lord, who 
 doth what he will in heaven and in earth, and amongst his churches and 
 his chosen. He can hreak and hind up, wound and heal, kill and make 
 alive again, that the living may see his wonders, and magnify his power 
 in 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, and 
 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 visibjes, 
 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,' saith she, 
 ' a blessing to him, more comfortable every day than other : he would 
 often express it ; and truly so was he to me every day, every way, and 
 in every respect. No tongue nor pen can relate the full of that comfort 
 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 another, 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 remembrance, who 
 gives and takes away, and in all bless his name. My soul travails that I 
 may always follow his footsteps 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 further account of his life and ministry, 
 mentions, that being gone from home, she was not present 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 another's welfare; and she 
 concludes with these words : ' Though I saw not his going away, yet I 
 have seen in what he went, that it was full of zeal and fervency in the 
 love of God, and life of righteousness. So in pure submission to the 
 will of God, I conclude this short but true relation of my worthy dear 
 husband, whose name and memory is blessed, and will live, and be of a 
 sweet savor in the hearts of the righteous through ages.' With such a 
 testimony, it was, that Eleanor transmitted the memorial of her beloved 
 consort to posterity. 
 
332 THE HISTORY OF THE [1697. 
 
 Meeting in this year mth no more remarkable occurrences, I pass 
 over to that of 1697, in ■whicli a treaty of peace was concluded between 
 England, France and Holland, and though many thought it would be 
 lasting, yet among the 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 durabunt Fosdera longo 
 Tempore, nee nobis pax citd diffugiet : 
 
 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 citd pax nobis, nee tempore longo 
 Foedera durabunt, quod modd prospieimus : 
 
 and it makes out a quite contrary sense, viz., 'Peace will soon fly from 
 us, and the covenant shall not last long ; which we foresee already.' 
 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 Louis XIV. 
 And since the magistrates of cities, the heads and fellows of the univer- 
 sities, 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 Ensland, &c. 
 
 The grateful aeknowledgement 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 will, hath by his over-ruling 
 power and providence, placed thee in dominion and dignity over these 
 realms ; and by his divine favor 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 ; we heartily wish that 
 we and all others concerned may be truly sensible and humbly thankful 
 to Almighty God for the same, that the peace may be a lasting and 
 perpetual blessing. 
 
 ■^ And now, king, the God of peace having returned thee in safety, 
 it is cause of joy to them that fear him, to hear thy good and seasonable 
 resolution efiectually to discourage profaneness and immorality ; right- 
 
1698.] PEOPLE CALLED QUAKERS. 383 
 
 eousness 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 difierent persuasions, (of whose favors we have largely partaken,) so 
 we esteem it our duty gratefully to commemorate and acknowledge the 
 same : earnestly beseeching Almighty God to assist the king t.. 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 Eleventh month, 
 called January, 1697.' 
 
 This address being signed, and presented to the king by George White- 
 head, Thomas Lower, Daniel Quare, John Vaughton, John Edge, and 
 Gilbert Latey, was favorably received and accepted by that prince ; who 
 gave signal proofs that he bore no ill will to any for diiference 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 
 Parliament : 
 
 Some considerations humhly offered by the people called Quakers, 
 relating to the Mil 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 prevent the 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 construe 
 to \)6 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 Maere- 
 tico Comhurendo was abolished. 
 
 ' It is no strange thing to have learned men of the same church 
 interfere in their opinions concerning several lexts of holy scripture ; 
 
384 THE HISTOEY OF THE [169 
 
 and it is uncertain when their opinions come to the licenser, whether tl 
 world shall have the hest or no. 
 
 ' The different apprehensions men have of divers parts of Scriptur 
 gave hirth to different persuasions, who yet all make the Scripture t] 
 test thereof; which by the kindness of the government being tolerate 
 they conceive they ought to be left free to defend them from the misre 
 resentations, prejudice, or mistakes of others, without being subject( 
 to the censure of a licenser of a different persuasion. 
 
 ' They therefore humbly hope that nothing may be enacted that wi 
 lessen the toleration, which they thankfully enjoy under the favor c 
 this, as well as the late government.' 
 
 These considerations, with what others were offered, were of su 
 effect, that the bill dropped. 
 
 About this time the writings of Antonia Bourignon were not on! 
 translated into English, but also published in print at Loiidon. This di 
 pleased many of the clergy, and an author was employed to write again 
 them, but chiefly against the Quakers. He called his book, ' The Snal 
 in 'the Grass ;' but his own name he concealed ; though it was discovere 
 afterwards that he was a suppressed parson, one Leslie, who had refuse 
 the oath of allegiance to king William. This man, to render the Quakei 
 odious, had picked up and collected many things from their writings 
 but he had so mutilated their expressions, by omitting several i^orc 
 that went before, or followed, and by skipping over some in the midi 
 of the period, that they made out quite another sense than the authoi 
 had given. To this he added relations of several things that happens! 
 as he said, among the Quakers. Whereas, some of these were fictitipu 
 and mere untruths ; he also raked up things that never had bee 
 approved by the Quakers, as the case of James Naylor described hei 
 beifore in its due place ; notwithstanding the said James Naylor ha 
 publicly given eminent tokens of true repentance. 
 
 Among the author's untruths, this was one, that the Quakers in the 
 schools did not suffer the children to read the Holy Scriptures. Tl 
 falseness of which was made to appear evidently by a certificate of tl 
 French usher of one of their schools at Wandsworth, near Londoi 
 who himself was no Quaker ; as also by the testimonies of some of tl 
 neighbors that were people of note ; and declared that the Bible wi 
 daily read by the scholars in the said school, beginning with Genesi 
 and going on to the end of the Revelations : and then from Genes 
 again. The. false citations of the aforesaid author, were also clearly si 
 forth : for if any would be so malicious, it might by his method be insii 
 uated from Psal. xiv. 1 ; and Psal. liii. 1, that in the Holy Scripturf 
 was said, 'There is no God;' because these words are indeed four 
 there. But who would be so desperate as to draw such a conclusic 
 thence, unless he were an atheist,, who openly made a mock of what 
 
1699.] PEOPLE CALLED QUAKEES. 385 
 
 sacred. The answerers of this poisonous book, ' The Snake in the Grass,' 
 were George Whitehead and Joseph Wyeth ; this being a work which 
 required more toil and labor than art, to review all those manifold cita- 
 tions 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 apostate 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 published in the year 1663, and so five- 
 and-thirty years before, the title of which was, ' Truth's Principles con- 
 cerning the Man Christ, his Suffering, Death, Resurrection, Faith in his 
 Blood, the Imputation of his Righteousness,' &c. By this it appeared 
 that the sentiments of the Quakers concerning these points were not 
 only orthodox now, but that they had been so in those 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 : 
 
 '■Bear Children, 
 
 'I must leave you in a wicked age, but commend 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 you 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 life, while they continued faith- 
 ful, and when they come to die, though they meet with many hardships 
 m their passage. By experience I can speak it, that the ways of holiness' 
 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 appearance only, 
 vanishing like a dream ; and whoever believes otherwise 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 the end of those things is death." 
 
 'Therefore, dear children, be in love with holiness; make it your 
 companion, and those that walk in it ; you may find buddings of it from 
 a 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 not so plainly till I heard the truth declared. 
 
 Vol. II. — 25 
 
386 THE HISTORY OF THE [1699. 
 
 ' I advise you to keep a pure conscience, both towards Grod 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 your precious 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. 29, 
 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 behavior 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 its 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, for watchfulness will make you in love with a 
 retired estate ; and the more truly and perfectly any man knows and 
 understands himself, the better discerning will such have of other men : 
 as in 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 displeasing to flesh ; 
 for I have had more comfort and confirmation in the truth, in my inward 
 retiring in silence, than from all words I have heard from others, though 
 I have often been refreshed by them also. 
 
 ' Love the Holy Scriptures, preferring them to all other books what- 
 soever ; and be careful to read them with a 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 affections, 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 aff"ections 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 
 all you converse with, especially to your children, and those of your own 
 families ; that pride and vanity may not be countenanced by you, but 
 rather reproved ; remembering while they are under your government, 
 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 
 
1699.] PEOPLE CALLED QUAKERS. 387 
 
 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 afflicted from my 
 youth up, both inwardly and outwardly, but the Grod whom I served 
 provided for me, when all my outward relations forsook 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 shown me, for 
 I have seen his wonders in the deeps ; therefore I say again, despise not 
 afflictions, but embrace them as messengers of peace to your 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, 1698-99.' 
 
 The sharp affliction he speaks of in this writing was more than one 
 distemper ; for the stone, gout, and cholic, attacked him sometimes sorely ; 
 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 unsavory word, or to cry out impatiently ; but when 
 the extremity of his fits was over, then he expressed his inward joy and 
 peace, and so praised the Lord. He had an excellent gift in opening the 
 mysteries of the Holy Scriptures, so that he was like ApoUos, of whom 
 we find upon record, that he was an eloquent man, and mighty in the 
 Scriptures. And by his zealous and eifeotual preaching, when he was 
 in bis 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 oflPspring, 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 the time of his dissolution, to be freed from his 
 sore distempers, approached apace. Yet in the latter part of his life he 
 
388 THE HISTOKY OF THE [1701. 
 
 often appeared so strong in the spiritual warfare, that some judged that 
 in some respect he mig'ht have said with Caleh, " 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 appear.' 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 vilifying the doctrine of the Quakers, was now so 
 much in favor 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 account he gave 
 of their rites and ceremonies, from books and papers he had published 
 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 ihe 
 throne, fell suddenly by his hasty conduct, and ardent desire to introduce 
 popery in England, and all his endeavours to regain his lost kingdoms 
 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 Erance, where he kept his court. 
 
 King William was returned from Holland, where he had been, because 
 of new troubles drawing on from France. And since the succession of 
 the crown of England was now settled in the Protestant line, and for want 
 of nearer Protestant heirs, than to the house of Hanover, the king was 
 congratulated on that account with many addresses from his subject , ; 
 and therefore those called Quakers thought it also their duty to address 
 him, against whose life a horrible plot was discovered, with a thankful 
 
1701.] PEOPLE CALLED QUAKERS. 389 
 
 acknowledgment of his favors. This they did as followeth, it being 
 presented to the king in December, by George Whitehead, Wm. Mead, 
 and Francis Camfield. 
 
 To King William III., over England, &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 return to thy people ; having great cause to love, honor, 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 favors ; and particularly that of liberty to tender consciences 
 in religious worship, as a proper expedient to unite thy Protestant sub- 
 jects 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 goodness, 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 
 nation'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 
 people, and for obtaining to Europe a firm and lasting peace ; and continue 
 thee, king, a blessing to these nations, establish thy throne in mercy 
 and truth, give to thee a long and prosperous reign over us, and hereafter 
 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 Eighth month, 1701.' 
 
 This address being read to the king, was favorably received, and he 
 thanked those that presented it. George Whitehead and the others 
 saying what they thought material to the case, the king returned, ' I have 
 protected you, and shall protect you :' and repairing with the address 
 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 
 livulge in their prints such fictitious stuff, though the expressions therein 
 
390 THE HISTORY OF THE > [1702. 
 
 were so exceeding blunt and unmannerly, that they could not be spoken 
 to a king, but by such who were impudent enough publicly to make a 
 mock of crowned heads, which the Quakers never have been guilty of. 
 After a few days the king gave the address to be made public : and then 
 everybody could see how shamefully the French news-mongers 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, 
 but had also acknowledged the pretended prince of Wales as king of 
 England ; by which, in a manner, he attainted 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 rightful 
 king William, yet he lived not to see the efiFect 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 favor them as his peaceable 
 subjects ; and in Parliament many eminent members were well afiiected 
 towards them. Thereupon this renewed act, containing a prolongation 
 of the said grant for the space of eleven years, passed at length, after 
 mature consideration, the king having named commissioners, 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, recommending 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 
 ®nd, since the accomplishing thereof was reserved for his successor, 
 
1702.] PEOPLE CALLED QUAKERS. 391 
 
 tliough 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 perhaps no king in these late 
 ages hath been more beloved than he was. The day before his demise, 
 hs had by commissioners given the royal assent io 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 some time with him, after 
 tender embracing, he wished her the last farewell. Then he sent for 
 the archbishop of Canterbury, and his understanding continuing good 
 to the last, with evident tokens of piety, and a resignation to the will of 
 his Creator, in the morning about eight of 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 the other parts ; his heart was firm and strong ; but some inflammation, 
 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 stature ; 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 voluptuousness, 
 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 presence 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 
 
392 THE HISTORY OF THE [1702. 
 
 a favorable hearing to everybody, 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 juncture, would have lived 
 yet somewhat longer ; but his work was done ; and God hath since that 
 time shown 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 corpse 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 favor of this king, a Hollander by birth, that the 
 Quakers, so called, were tolerated as 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 
 deliverance. 
 
 Thus we have now seen from what weak beginnings they had their 
 rise, and how they increased and became a great people against all 
 opposition, of which at first there seemed little probability ; 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, published after his death, in 
 the collection of his epistles, viz. : 
 
 ' When the Lord first sent me forth in the year 1643, I was sent as 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 living 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, tigers, 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 I was in danger of my life, and very often cast into dungeons 
 and prisons, and haled before magistrates. B>it all things did work 
 together for good : and the more I was cast into outward prisons, the 
 
1702.] PEOPLE CALLED QUAKERS. 393 
 
 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 oft-times 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 
 pressed 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 Judases in 
 betraying 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 naught, 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 cominq 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, proclaimed, 
 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 formerly been felt and 
 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 covered 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 ? 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 preachers did run on like a 
 mighty stream, and seemed fit to thresh and grind mountains and stones, 
 and to how down tall cedars, and wash away all opposition ; so there were 
 othtTS 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 
 acain.' 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 people of note, not only such as were in 
 magistracy, but also many preachers of several persuasions, were so 
 
394 THE HISTORY OF THE [1702. 
 
 touched at the heart by their lively preaching, that they not only received 
 their doctrines, but came themselves 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, written 
 with his own hand, and found among his papers after his death, wherein 
 he speaks as followeth : 
 
 ' I have been a man of sorrow and affliction from my childhood, 
 feeling 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 towards 
 him, almost ever since I could remember. 
 
 ' In this sense of my lost 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 practice 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, did 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 Zion and the heavenly Jerusalem, &c., which 
 we had hardly so much as the literal knowledge or apprehension what 
 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 remember before him at this very 
 day ; for he was then my God, and a pitier and a watcher over me ; 
 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, (indeed I was led, I did 
 not run of myself,) into a way of separation from the worship of the 
 
1702.] PEOPLE CALLED QUAKERS. 395 
 
 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 testi- 
 mony 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 outward 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, hearkening after what might appear or 
 break forth in others, but never met with anything, 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 falling 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 reason- 
 ings 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 under- 
 standing and reason to get over them, and to trample them under my 
 feet, as a poor, weak, silly, contemptible generation, who had some 
 smatterings of truth in them, and some honest desires towards God, but 
 very far off from the clear and full understanding of his way and will. 
 And this was the efiect 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 continue, 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 
 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 all, that I might not receive anything for truth, which was not of 
 him, nor withstand anything 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 
 
396 THE HISTOET OF THE [1702. 
 
 conscience, opening my state as in the presence of the Lortl. Yea, T 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 clcaiiiess 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 begotten 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 the 
 further 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, wh'lo ^f^ hvA 
 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 
 servants, 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 ways 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, the soul always looking up to him 
 in the will, and in the time and way which is acceptable with him. 
 
1702.] PEOPLE CALLED QUAKERS. 397 
 
 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 habitation, 
 which the redeemed dwell in. And I know all these to be true, in him 
 that is true, and am capable of no doubt, dispute, or reasoning in my 
 mind about them, it abiding there, where it hath received the full assur- 
 ance and satisfaction. And also I know very well and distinctly in spirit, 
 where the doubts and disputes are, and where the certainty and full 
 assurance are, 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 submission and subjection to 
 my God, have I given up to do it, leaving the success and service of it 
 with him. 
 
 'I. Pennington. 
 
 'Aylesbury, 15th of Third 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 endeavored to continue in true humility, appears 
 plainly from the relation above. He was a man of a very compassionate 
 temper, and yet valiant in adversities : he also suffered not a little on the 
 account of his religion, but endured many tedious and long imprison- 
 ments ; which were the more hard 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 
 earnestly 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 
 
398 THE HISTORY OF THE [1702. 
 
 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 same here ; because from the 
 ingenuous 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 followeth : 
 
 ' Dear Friend, 
 
 ' My dear and tender love salutes thee, in that love whence I had 
 my being, 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 scatter ; nor none so heavy laden and big with 
 young, 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, 
 r.nd 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 I sought to know what was the matter, 
 tmd 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 
 
1702.] PEOPLE CALLED QUAKERS. 399 
 
 like a partridge upon the mountains ; and could rest nowhere, hut some 
 lust or thought or other followed 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 Saviour, and my sorrow to fly away, and he 
 became made unto me all in all, my wisdom, my righteousness, and 
 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 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 at 
 night, 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 in God, 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 some- 
 what 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 
 because 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 forth by those called Quakers, were people of small account 
 in the world ; but yet they were so powerful in their preaching, that 
 many thereby were turned to true godliness. 
 
400 THE HISTORY OF THE [1702 
 
 Some have -been reached by the sayings of dying penitents ; for there 
 have been remarkable instances of young people sprung from honest 
 parents, who having walked in the broad way, did very earnestly bewail 
 their out-goings on a dying bed, and then declared, that if it pleased God 
 to raise them up again, they would not, as before, be ashamed of the 
 despised way of the Quakers, nor fear any mockings or persecution, but 
 that they would serve the Lord, in uprightness, and with all their heart. 
 These thus repenting with tears for their transgressions, have expe- 
 rienced after great agoriies, 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 behavior : ' 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 to me, ' How like 
 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 I 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 little time longer 
 to go into the country, and walk in the woods to seek the Lord. what 
 matter for fine houses and silk apparel : remember 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 nothing for the Lord, but he hath 
 done all for me : therefore I desire to live, that I might live a 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 adorning themselves like Jezebel, patching 
 and painting, and curling their hair. the Christian life is quiti 'mother 
 thing: we must not give ourselves the liberty to think our own tluugbts, 
 much less to act such abominations.' Several days she was in a strong 
 wrestling and conflict 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 
 from my watch, and then the tempter will prevail.' Continuing in this 
 conflict, she conceived at length hopes of forgiveness ; and being thus 
 strengthened by mercy, she said to the Lord, ' what can my soul say of 
 thy power : when I 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 
 several days and nights struggling for life, but could find none : and I 
 
1702.] PEOPLE CALLED QUAKERS. .101 
 
 said, " There is no mercy for me :" then I said, " I will never leave thee ; 
 if I perish, I will perish here ; I will never cease crying unto thee." And 
 then I heard a voice say, " Jacoh wrestled all night before he obtained the 
 blessing." Oh, then thy word, 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 
 judgment : " Unto thee, 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 endeavored to continue, and once she prayed for her father, 
 called Robert Whitrow, part of which prayer was as followeth : ' 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 ; 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 : 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 to a full 
 assurance of her salvation, so that she once said to the Lord, ' thou 
 beloved of my soul, what shall I say of thee, for thou art too wonderful 
 forme: praises be unto thee.' And afterward perceiving that her 
 end was approaching, she said to her mother, ' I must lay down this 
 body, the 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 glory ; I am overcome with thy sweet countenance ; how 
 lovely art thou ! My heart is ravished with the sweet smiles of thy 
 glorious countenance. 0, come away, come away, why dost thou stay ? 
 I am ready, 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 godlinesss, whereby they came to be joined with the people 
 called Quakers ; and though these in time came to be very numerous, yet 
 at first there were but few laborers 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, 
 beinw turned inward to God, that tears trickled down their cheeks, to the 
 astonishment of many that looked upon them, some of which, only by 
 beholding this serious 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 understandings 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. 
 
 Vol. IL — 26 
 
402 THE HISTORY OF THE [1702. 
 
 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 
 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 valiant 
 in sufferings. Once being taken up at a meeting in Glastonbury, and 
 brought before bishop Mew, at Wells, who called him a rebel, 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 thither 
 and abuse the preacher, whose name was Thomas Holmes ; but Gibson 
 hearing him powerfully declare the truth, was so affected by his testi- 
 mony, 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 
 pi-eachcr of that truth he had been at unawares convinced of. 
 
 To these instances I may add that of a certain trumpeter, who coming 
 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 
 n 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 to divert the preacher from his dis- 
 course, though he hindered the auditory from hearing what was spoken. 
 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, confessed his 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 called 
 
1702.] PEOPLE CALLED QUAKERS. 403 
 
 Quakers : which happened to be by James Naylor, who upon an indict- 
 ment 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 questions 
 received such pertinent answers from J. Naylor, that in a great degree 
 he was convinced of the truth held by J. Naylor 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 terror 
 of the Lord, that they came to be of such a quiet spirit, and harmless 
 behaviour, that as formerly they could not suffer the least provocation, 
 so now they bore all revilings and mockings with an even and undis- 
 turbed mind ; because the fear of God had made such deep impression 
 upon them, that they were careful lest by an angry or impetuous deport- 
 ment they should sin against him. And thus continuing to live in fear, 
 and a reverential awe, they improved in true godliness ; insomuch 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 
 suffei-ings 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 some of these people were not shut up ; 
 besides the spoil of goods, and cruel whippings that befell some of them. 
 Yet all this they bore with a more than ordinary courage, without 
 making resistance, how great soever their number was ; and notwith- 
 st^inding 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 per- 
 haps in ease would not have been such good Christians as they proved to 
 be under these sufferings ; resembling the chamomile 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 necessity of continuing vigilant and watchful ; and, according 
 to king Solomon's advice, to keep their hearts with all diligence. 
 This made 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 thi-catened 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. 
 
404 THE HISTORY OF THE 
 
 Having thus passed tlirougli many adversities, with an unwearied and 
 lasting patience, and heing hecome a great people, known by the name 
 of Quakers, they were at length, by the generous clemency of king 
 William III., and the favor of the Parliament, declared to be a society, 
 who should henceforth be tolerated in the kingdom as Protestant dissent- 
 ers, with liberty to perform their religious worship in public without 
 disturbance. 
 
1702.] PEOPLE CALLED QUAKERS. 405 
 
 CHAPTER XXIV. 
 1702-1717. 
 
 jVddress from Friends to the Queen on her ascending the throne — Address of the Yearly 
 Meeting to the Queen on her declaring she would maintain the Act of Toleration — Account 
 of the life and death of Margaret Fox — G. Keith and the fruits of apostacy — Friends 
 doctrine concerning the Light and some account of their testimonies — Death and character 
 of Anne Audland — Union of England and Scotland — Address of the Yearly Meeting on 
 account of the Union — G. Whitehead and the Queen — Letter of Samuel Crisp a Clergy- 
 man turned Quaker — Evan Jevan's account of his change — Address of the Quakers in 
 London on account of the Queen's renewed promise to maintain toleration^ — Address of the 
 Quakers on the peace between' England and France — Remonstrance against a bill to 
 prevent the growth of Schism — Death of the Queen — King George proclaimed — Address 
 of the Quakers to tlie King — Speeches of G. Whitehead to the King and Prince — King 
 George favorable to Friends — Congratulation of King George on the suppression of the 
 rebellion by the Yearly Meeting — Epistle from the Yearly Meeting in London in 1717 — 
 Conclusion. 
 
 Queen Anne having now ascended the throne, and taken in hand 
 the reins of government, was congratulated from all quarters ; and the 
 people called Quakers thought themselves no less obliged than others to 
 condole the king's death, and to 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 Second month, April,) they were introduced by the then earl, 
 but now duke, of Marlborough, and the duke of Ormond. The address 
 was as followeth : 
 
 To Queen Anne, otee England, &c. 
 
 ' May it please the Queen, 
 
 ' We, thy peaceable subjects, cannot but be sorrowfully affected 
 with a deep sense of the loss sustained by the death of our late king 
 William 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, 
 endeavour to unite them in interest and affection, and promoted and con- 
 firmed a legal liberty to 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 kingdoms, 
 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 leave to congratulate thy free and 
 peaceable accession to the throne, whence we observe the queen's excel- 
 lent declaration, manifesting her care for the good of all her people, and 
 
406 THK IIISTOEY OF THE [1702. 
 
 therefore doubt not but wc, her Protestant dissenting subjects, shall 
 partake of her royal favor 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 fidelity to the queen and her government; and 
 heartily pray that his wisdom may direct, and his 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, a:id 
 the benefit of these nations. 
 
 ' May the King of kings make thy reign long and glorious, to which 
 temporal blessing we shall pray for thy eternal happiness. 
 
 ' Signed on behalf and by appointment of the aforesaid people, at a 
 meeting in London, the 10th of the Second month, 1702.' 
 
 This address was very favorably 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.' 
 
 It was scarce a month after, when war was 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 Queen for her declaration, that she would maintain the 
 act of toleration in favor of the dissenters ; and therefore an address was 
 drawn up by the said assembly, which was as foUoweth : 
 
 To QxJEEN Anne, over England, &c. 
 
 The humble and thankful acknowledgement of the people commonly 
 called Quakers, from their Yearly-Meeting in London, the ZOth day 
 of the Third 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 afiFected with thy free and noble resolution in 
 thy late speech at the prorogation of the Parliament, to preserve and 
 maintain 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 favorable influence, and to renew and render our 
 humble and hearty acknowledgements to the queen for the same, assuring 
 her, on behalf of all our friends, of our sincere affection and Christian 
 obedience. 
 
 ' And we beseech God, the fountain of wisdom and goodness, so to 
 direct all thy counsels and undertakings, that righteousness which exalt.) 
 
1T02.J PEOPLE CALLED QUAKERS. 407 
 
 a nation, and mercy and justice, that establish a thi-one, may he tlie 
 character of thy reign, and the blessings of these kingdoms under it. 
 ' Signed by the appointment and on the behalf of the said meeting.' 
 
 Of those who presented this address, William Penn was the deliverer, 
 and the queen was pleased to speak to him in a very kind manner, and 
 not only received the said address favorably, 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 satis- 
 faction, that you and your friends may be assured of my protection.' * 
 
 This year died Margaret, the widow of G. Fox, at about eighty-seven 
 years of age, as appears to me from an account of her son-in-law, Dr. 
 Thomas Lower, in which I find, that she was born at Marsh-Grange, in 
 the parish of Dalton, in Lancashire. Her father was John Askew, a 
 gentleman of an ancient family, a man of a good estate, and famous for 
 his piety and charity. His daughter Margaret was religious even in her 
 young years, and was married, before she had attained the age of eighteen, 
 to Thomas Fell of Swarthmore ; who being bred a lawyer, became a 
 justice of the peace, and having afterwards been a member in several 
 Parliaments, was made vice-chancellor of the county of Lancaster, and 
 in process of time a judge, being beloved because of his justice, wisdom, 
 moderation and mercy. 
 
 In the year 1652, George Fox coming the first time to his house, when 
 he himself was from home, did by his exhortations so reach to the 
 family, that a priest with some gentlemen went and told judge Fell, that 
 a great disaster had befallen his wife and family, they being seduced and 
 turned Quakers. This was so odiously represented to him, that it 
 troubled him not a little : but being come home, and received very 
 kindly by his wife, according to her usual manner, he soon perceived 
 that it had been intended to make him believe untruths, and possess him 
 with prejudice. Not long after George Fox got opportunity to speak to 
 him, which gave him such satisfaction, that he owned that which was 
 spoken to be truth ; and his wife ordered a dinner to be made ready for 
 her friend G. Fox, and those 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 evei-ybody, yet he could hear what was preached ; which he 
 liked so well, that it is not known that after he had hoard George Fox, 
 he ever frequented the public church : insomuch, that though he entered 
 not into full society with the Quakers, yet he favored them, and several 
 
 * This, from the Record, appears to be rather the substance thun the exact words of the 
 answer. 
 
408 THE HISTORTOF THE [1702. 
 
 times stopped the malice of their persecutors, when it was in liis power 
 so to do. 
 
 After he had been married six-and-twenty years to Margaret, and had 
 nine children by her, he deceased in the year 1658, leaving behind him 
 a son and seven daughters. 
 
 Margaret being thus become a widow, neglected no opportunity to 
 serve her friends. In the year 1660, when king Charles II. was restored, 
 scarce two weeks after he came in, she went to London, and spoke 
 several times with that prince, that he would cause the sufferings of her 
 friends to cease ; and in order thereto she wrote, not only to him, but 
 also to the dukes of York and Gloucester, the queen mother, the princess 
 of Orange, and the queen of Bohemia. And after having been about 
 fifteen months at London, she at length prevailed with the king, that her 
 friends who were in prison, were released by proclCJiation. But perse- 
 cution afterwards beginning again, she went to speak with the king and 
 the duke of York, at Hampton Court. In the year 1664, for refusing to 
 swear, she was confined in Lancaster Castle, and kept long in durance : 
 for because of her great service in the church, she was much envied, as 
 well as George Fox, to whom she was married about eleven years after 
 the decease of her first husband, judge Fell. But not long after, she was 
 again imprisoned, and continued a year in jail, being most part of that 
 time sickly ; and afterwards was several times fined for preaching. In 
 the seventieth year of her age, she spoke again with the king, which 
 was the last time ; but she was not received so favorably as formerly, for 
 he seemed to be somewhat angry ; and therefore she wrote to him, and 
 staid ai London in hopes of an answer ; but he was suddenly taken away 
 by death. Afterwards she spoke with king James, and wrote to him 
 also. And at length after a laborious and godly life, she piously de- 
 parted hence in a great age, as hath been said already, having uttered 
 in the time of heir sickness, many excellent sayings, by which it appeared 
 that she was prepared for death, and longed to be dissolved. She had 
 been a zealous preacher, and also written much, and among the rest a 
 book entitled, ' The Call of the Jews out of Babylon,' which she dedi- 
 cated to the famous Manasseh Ben Israel, and charged him, as he would 
 answer it before God, to cause it to be read among his brethren. This 
 book being translated by William Ames into Dutch, was also printed in 
 that language, whilst her first husband lived. 
 
 The same year she died, George Keith, who now preached up and 
 down where the bishops thought fit, went by their order to New England, 
 New York, Pennsylvania, &e., for it seems he imagined that in those 
 parts he should get many adherents among the Quakers : but he came 
 much short of his aim ; for even in Pennsylvania, where many of the 
 Baptists formerly sided with him, he was by them looked upon with 
 disdain, and rejected for wearing a clergyman's gown ; and now appear- 
 ing to be a great apostate, there was no likelihood for him to get entrance, 
 or to be esteemed there. After some time, being returned into England, 
 
1702.] PEOPLE CALLED QTJAKEKS. 409 
 
 lie got a living in the parish of Edburton, in Sussex, worth about £120 
 a year. Now though the Episcopalians seemed to be in great expecta- 
 tion that Keith should suppress the doctrine of the Quakers, yet all his 
 endeavors proved in vain ; for whatever some may think, it is certain, 
 and appears from this history, that they are 'become a great people after 
 a very singular manner, and that all projects and attempts to root them 
 out, have been quashed, and come to naught : and from this consideration 
 it was, as I have reason to think, that many of the Quakers, so called, in 
 their preaching did sound forth these words, being as it were extorted 
 from Balaam: "There is no enchantment against Jacob, nor divination 
 against Israel ;" as I myself have often heard. And now the strength 
 and power of their violent opposers was broken by the favcir of king 
 William the Third ; and his successor, queen Anne, hath favorably con- 
 firmed the liberty of conscience and worship, granted by an act of 
 Parliament to the Quakers. So that now we may look upon them as a 
 free people, and a society tolerated by supreme authority ; and therefore 
 I might now finish this history, as to the import of the title. 
 
 But before I conclude, I intend to say something concerning their 
 doctrine, of which mention hath been often made in this work, viz., 
 That their chief principle, in which they differ from the generality of 
 modern Christian societies, is, That every man is enlightened with the 
 Divine Light, according to the evangelist John, who in the first chapter, 
 speaking of Christ, as he was from eternity with the Father, calls him 
 the Word, and saith, " That the Word was God, that all things were 
 made by him, that in him was life, and the life was the light of men." 
 And the evangelist speaking concerning John the Baptist, who was 
 sent from God, saith, " He was not that light, but was sent to bear 
 witness of that light. That was the true light, which lighteth every 
 man that cometh into the world." By this it appears, that the Quakers 
 have not coined a new phrase, but only made use of the express words 
 of the Holy Scripture. I am not unacquainted that, during the great 
 apostacy, people generally have not clearly understood this ; yet it ought 
 not to seem strange, because the evangelist saith, " The light shineth in 
 darkness, and the darkness comprehended it not." But to elucidate this 
 doctrine a little more, it may serve for information, that the Quakers 
 believe this light to be the same that the apostle Paul calls " The grace 
 of God that bringeth salvation, and hath appeared to all men;" and 
 concerning its operation, he saith, " teaching us, that denying ungodliness 
 and worldly lusts, we should live soberly, 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 this phrase 
 means, " Take heed to the Light," thereby we understand, that each one 
 minding the counsel of the light in their souls, may learn to fear God, 
 and hate pride, arrogancy, and every evil way : which will beget in us 
 such a reverential awe towards God, that we dare not do anything 
 
410 THE HISTORY OF THE [1702. 
 
 which we certainly know will displease Mm ; 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 
 and accompanied with circumspection and cautiousness ; and as we 
 persevere in this fear, we are enabled to serve the Lord in holiness and 
 righteousness all the days of our life. 
 
 But since we can do this only by the grace of God, it is absolutely 
 necessary that we take heed thereto.; and therefore we ought to pray 
 to God continually for his assistance. But here starts up something, of 
 which people generally have a wrong notion : for all sorts of Chnsti;i;is 
 agree that we must often pray to God, but in the manner of it many 
 err greatly. For some think they perform this duty of praying to God 
 when, in the mornings and evenings, and at other certain times of the 
 day, they repeat or recite some forms of prayer, and do not seem to 
 consider that men ought always to pray, and not to faint. And the 
 apostle Paul exhorts to pray without ceasing. And what this means 
 he himself explains in these words, " Praying always with all prayer 
 and supplication in the Spirit," which plainly shows, that it consists not 
 in a continual repeating of prayers, but in pious and devout breathings 
 to God, raised in the soul by the spirit of Christ, that it may please him 
 to keep us continually in his fear and counsel, since we are in want of 
 daily support from him. And thus praying in faith, we receive an 
 answer to our breathings in some measure, though not always so soon as 
 we desire ; but we must not faint ; and our prayer must be from a sincere 
 believing and breathing of the heart ; otherwise we pray amiss, and do 
 not receive : according to the saying of the apostle James, " Ye ask, 
 and receive not, because ye ask amiss." But what devices and wiles 
 have not been invented by the enemy of man's soul, to keep him off 
 from this continual state of prayer ! although Christ very expressly saith, 
 " Watch and pray, that ye enter not into temptation. And, what I say 
 unto you, I say unto all, watch;" which in regard to the instruction wo 
 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 consti- 
 tution doth not 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 perse- 
 vering 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 dependence upon God ; for if he once departs thence, and 
 thinks himself safe enough, and that now he needs not to walk circum- 
 spectly 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 the spirit, which, the apostle saith, 
 is given to every man to profit withal. 
 
1702.] PEOPLE CALLED QUAKERS. 411 
 
 Now to call this principle, whicli reproves men for evil, and conse- 
 quently discovers it, Ligbt, doth not carry with it any absurdity, 
 especially if we consider that this denomination is found in sacred writ. 
 Evil deeds are called by the apostle the works of darkness ; and saith he, 
 "All 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 esteem, 
 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-hooks, and not to learn war any more, according to the predic- 
 tion 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 receiving the spirit 
 of Christ in our souls, and being entirely guided by it, enmity and lusts, 
 the root of wars and fightings, come to be destroyed, and his love 
 remains, by which we not only love one another sincerely, but also can 
 love our enemies, 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 safely be tolerated by 
 the civil government : not only because they are willing and ready to 
 pay taxes to Csesar, but also that since they cannot fight for the govern- 
 ment, 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 
 doth it imply, but the unchristianing of magistrates, whom they truly 
 honor; magistracy being the ordinance of God. But although they 
 believe this office to be consistent with Christian religion, yet they think 
 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 sufier 
 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 for a livelihood ; which 
 
412 THE HISTORY OF THE [1702. 
 
 they look upon to be far beneath the dignity of the ministevial office, 
 which ought to be performed purely out of love to God and our 
 neighbor, and not with any regard to secular gain. 
 
 The ordinary way of showing respect or honor in common conver- 
 sation is also what they 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 honor ; since Christ so sharply reproves 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 honor one of 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 ; whereas the other 
 is nothing but mere flattery, 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 mastership 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 
 an account thereof in the day of judgment.'' The common fashion of 
 greeting they also decline, thinking it more safe not to imitate 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 shown, without giving to man that which appertains 
 to God, as the uncovering of the head is among Christians : for the 
 uncovering of the head is an outward sign of the worship and honor that 
 is paid to God : and if we give the same token also to men, it may be 
 queried, wherein the difi"erence consists ? If it be answered that it 
 consisteth in the meaning and intention, then use is made of the same 
 argument, whereby Papists endeavor to excuse their adoration 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 unprofitable 
 recreations, and drinking of healths, all which they believe to be contrary 
 to the exhortation of the apostle, "Whether ye eat or drink, or whatso- 
 ever 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 
 among Christians 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 
 clear, they in a public meeting solemnly take each other in marriage, ; 
 
1702.] PEOPLE CALLED QUAKERS. 413 
 
 witH a promise of love and fidelity, and not to leave one another before 
 death separates them. Of this a certificate is drawn, mentioning tho 
 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 ; and the wearing of mourning is not approved among 
 them : for they think that the mourning which is lawful, may be shown 
 sufficiently to the world by a modest and grave deportment. 
 
 As to water-baptism, and the outward supper, though they do not use 
 external signs, witnessing Christ the substance to be come, yet they 
 are not for judging others who dp use them conscientiously and devoutly. 
 They do not deny that water-baptism was used by some in the primitive 
 church ; but let it be considered unto whom it was administered, viz., to 
 such that came over either from the Jews or the Grentiles, to the Christian 
 society ; and baptism was as well a Judaical ceremony as circumcision j 
 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 circumcision, as it hatb 
 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 evi- 
 dence that the primitive Christians in the time of the apostles, 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 children 
 unclean, but now they are holy :" which implieth no more, but that such 
 children, whose father or mother alone was a believer, were not excluded 
 from, but comprehended in, the outward membership : for this cannot 
 have any relation to that sanctification, whereby the mind comes to be 
 cleansed : but in regard of being partaker of the outward fellowship, 
 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, say, " He shall baptize you with 
 the Holy Ghost." And the Apostle Peter signifieth, that the baptism 
 which now saves us is not the putting away of the filth of the flesh, but 
 the answer of a good conscience towards God. This was that baptism 
 of which God by the prophet Ezekiel said concerning Israel, " I will 
 take you from among the heathen, and gather you out of all countries. 
 
 *Vid. John Leusden Philog. Hebrset-mixt, Dissertat. xxi. de Proselyt. Sect. 1. pag. 
 milii 144. 
 
414 THJ) HISTORY OF THE [1702. 
 
 Then -will I 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, 
 and that we are required to follow his footsteps : but let it be considered 
 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 Mcodemus, 
 " 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 under- 
 stood of outward water, the consequence will be, that water-baptism ia 
 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 Pro- 
 testants 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 and 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 Ghost," 
 related absolutely to water-baptism, it would indeed have been very 
 strange that Paul, that eminent apostle of tlie Gentiles, did not think 
 himself commissionated for the administration of that baptism. 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 the very 
 ohiefest 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 whether 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 conformable 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 well under- 
 stood literally concerning the washing his disciples' 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." Moi-e might be said 
 
 » Vid. Calvin, Epist., 184 aud 22.1. 
 
1702.] / PEOPLE CALLED QUAKERS. 415 
 
 on this subject ; but since R. Barclay hath treated of this matter at large 
 long ago, the i'eader may apply to his 'Apology for the true Christian 
 Divinity.' 
 
 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 Judaical 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 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. 
 Moreover 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 suiferings ; 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 
 recommended his disciples to pray for daily bread:* for that this chiefly 
 bad relation to the spiritual maniia, the bread that comes down from 
 heaven, appears from this saying of Christ, " Labor not for the meat 
 which perisheth, but for that meat which endureth unto everlasting life." 
 Besides, the apostle tells us, " That the kingdom of God 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 b.e 
 established, with grace, not with meats, which have not profited them 
 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 continually 
 
 in reverential watchfulness before him, and so keeping to the immediate 
 
 teachino'S of Christ in his heart, he approaches with boldness to the 
 
 throne of grace, and with a full assurance of faith, becomes a partaker 
 
 of salvation. 
 
 But I leave this matter, to say something also concerning the Quakers' 
 
 * Toi/ HpTm i-mmov signifying, according to the nice explanation of Pasor, bread to 
 maintain or uphold the essence or substance j though others have translated it superessential 
 b."ead- 
 
416 THE HISTORY OF THE [1702. 
 
 way of T^orship. It is usual among them wlien they meet together 
 in their religious assemblies, to spend some time in a devout sileiice 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 something by 
 way of doctrine or exhortation, he doth so, and sometimes more than one, 
 but orderly, one after another. And that this was usual in the primitive 
 apostolical church, appears from what Paul saith, "If anything 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 everybody that can say something, may 
 freely do so in the congrega,tion ; for he that will speak there, must also 
 by all means be of a good, and honest, and holy life, and sound in doc- 
 trine ; 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 brajn-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 hipi 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 chiefiy 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 will be further instructed concerning 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 knew 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. ' ' Moreover, it ought 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 women learn in silence with all subjection : but I suffer 
 
1'''02.] PE.OPLE CALLED QUAKERS. 417 
 
 not a woman to teach nor to usurp authority over the men." 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 prayeth, or prophesieth, with her head uncovered, dishonoreth her 
 head :" for here he gives to women a prescript how to behave themselves 
 when they prophesy ; and what he means by prophesying, he himself 
 declarcth in the same epistle, as hath been hinted already, where he saith, 
 " He that prophesieth speaketh unto men to edification, and exhortation, 
 and comfort; and he that prophesieth edifieth the church." And pray 
 what is this but that which we now-a-days call preaching ? For though 
 prophesying under the old covenant seemeth chiefly to signify a prediction 
 of what is to come, yet it is credible that the ancient prophets were also 
 preachers ; and according to the New Testament language, it is evident 
 that prophesying is chiefly preaching. Hence we may easily understand 
 what kind of virgins the four daughters of Philip were, which did prophesy, 
 and what kind of servants of the church Phoebe was, and Tryphena, and 
 Tryphosa, who labored in the Lord, and Persis, who labored much in the 
 Lord, which is considerably more than what is said of that Mary, who 
 bestowed much labor on the apostles. How significantly doth the apostle 
 call Priscilla and Aquila his helpers in Christ Jesus. And what he means 
 by his helpers in that sense, we may see Phil. iv. 3, where he speaks of 
 women who labored with him in the gospel. All this then being duly 
 considered, the Quakers, so called, think it unlawful to forbid 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 numerical 
 bodies we now have, their opposers have often 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 wherewith 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, 
 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 
 
 Vol. IL— 27 
 
418 THE HISTORY OF THE [1702. 
 
 himself." And he saith also, " We shall all be changed." 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 otherwise are avoided ; and therefore they have also 
 said to their antagonists, ' Christ's resurrection is indeed an argument for 
 our resurrection ; but would it be valid thence thus to argue : because 
 Christ's body, which was without sin, and was not corrupted in the 
 grave, was raised the same it was buried ; therefore our bodies, which 
 admit of corruption, must also be raised the same they are buried ?' Nay, 
 by insisting stifily on this point, we fall into many difficulties : 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 unborn 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 conver- 
 sation of the members, and for taking care of the poor, and of indigent 
 widows and orphans, and also for making inquiry into marriages solemnized 
 among them, they have particular meetings, either weekly, or every two 
 weeks, or monthly, according to the greatness of the churches. They 
 tave also quarterly meetings in every county, where matters are brought 
 that cannot well be adjusted in the particular meetings. To these 
 meetings come not only the ministers and elders, but also other members, 
 that are known to be of sober conversation ; and what is agreed upon 
 there is entered into a book belonging to the meeting. Besides these 
 meetings a general annual assembly is kept at London in the Whitesun- 
 week, so called ; not for any superstitious observation 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, five, or more 
 ■days, are admitted such as are sent from all churches of that society iu 
 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 commonly 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 recommended a godly life and 
 conversation, and due care about the education of children. If it happens 
 that the poor anywhere are in want, then that is supplied by others who 
 have fai store, or sometimes by an extraordinary 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 
 
1705.] PEOPLE CALLED QUAKERS. 419 
 
 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 herein 
 they have the example of primitive Christians, as may be seen Acts 
 xxvii. 3, where it is said, that Julius the centurion courteously entreated 
 Paul, and gave him liberty to go unto 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 so common among the 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 Anne, the late wife of Thomas 
 Camm, deceased in a great age ; and having already made mention 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 Newby, 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 year 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 truth he preached ; and in the 
 next year they began to preach that doctrine to others ; for which in the 
 iollowing year she was committed to prison in the town of Aukland in 
 the county of Durham, where she had opportunity to speak to the people 
 through the window ; which she did so pathetically, that several were 
 affected with her testimony ; and after being released, she travelled up 
 and down the country, and had good service ; but not long after, she 
 was again committed to prison on an accusation of having spoken blas- 
 phemy, for which she was tried at Banbury in Oxfordshire; the indict- 
 ment 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 bench, 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 them ; which had this effect, that 
 they brought her in guilty of misdemeanor : which made one present say, 
 it was illegal to indict her for one fact, and to bring her in guilty of 
 another; since they ought to have found either guilty or not guilty upon 
 the matter of fact charged in the indictment. The judge, though he had 
 
 * H/jos TBS 'H)'iis, and « *'Aoi, which is not his friends, or our friends, as it is rendered, but 
 the fiionds. 
 
420 THE HISTORY OF THE [1705. 
 
 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 have 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 stank 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 Camm, a minister also of the gospel. She lived very retiredly, 
 and spent much time in solitariness, and was almost daily exercised 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 church, having an extraordi- 
 nary 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 service ; and she was grieved when she perceived any of her sex to 
 be too forward on such occasions ; and therefore she advised them to be 
 cautious, though she did not omit to encourage the good in all, and 
 endeavoured not to quench the Spirit in any. Thus she continued in a 
 virtuous life to the end of her days. At Bristol she once fell so sick, that 
 it was thought she was nigh death ; 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 of eternal rest and felicity in the world to 
 come.' 
 
 But she recovered from this sickness ; and when her dying hour came, 
 which was in her dwelling 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, through my dear 
 Lord and Saviour Jesus Christ.' Many other excellent sayings she 
 uttered during the time of her sickness ; and when she drew near her 
 end, some of her friends asking her, whether she knew them, ' Yes,' said 
 she, ' I know you every one^. 1 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 the 
 affliction of body and mind, to feel pinching pangs of body even to 
 death, and to want peace with God ; that would be intolerable to 
 bear !' 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 f-oe- 
 
1705.] PEOPLE CALLED QUAKERS. 421 
 
 dom attend the ministry of the gospel, and, said she, ' Warn all, but 
 especially the rich, to keep low, and not to be high-minded : for humility 
 and holiness 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 have 
 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 I have yet felt — This pain is hard to flesh and 
 blood, but must be endured 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 encoun- 
 ter, 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 passage. My 
 friends, go to the meeting ; let me not hinder the Lord's business, 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 increasing, she prayed 
 the Lord to help her through the agony of death ; and a little after she 
 said, ' my God, my God, thou hast not forsaken me, blessed be thy 
 name for ever. my blessed Saviour, that suffered for me and all man- 
 kind, great pains in thy holy body upon the cross, remember me thy poor 
 handmaid in this my great bodily affliction. My trust is in thee, my 
 hope is only in thee, my dear Lord. 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 Gamm 
 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 described 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 suffice, 
 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. endeavors 
 were used to unite England and Scotland into one kingdom, but all in 
 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 
 
422 THE HISTORY OF THE [1705 
 
 henceforth should be united into one, and be called Great Britain. In 
 the forepart of the year 1708, Scotland was threatened with an invasion 
 by the pretended prince of Wales ; but he failed in the attempt, and his 
 design came to naught. 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 subjects ; 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, Queen of Great Britain, &c. 
 
 ' The grateful and humhle Address of the People commonly called 
 Quakers, from their Yearly Meeting in London, this 2^th day of 
 the Third month, called May, 1708. 
 
 ' 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 acknowledgipents, first to the Divine Majesty, and 
 next to the queen, for the liberty we enjoy under her kind and favorable 
 government, with hearty desires and prayers to Almighty God, (who hatli 
 hitherto disappointed the mischievous and wicked designs of her enemies, 
 both foreign and domestic,) that he will so effectually replenish the 
 queen's heart, together with those of her great council, with his divine 
 wisdom, that righteousness, jflstice and moderation, which are the orna- 
 ments 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 assurance 
 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 fidelity the 
 queen's faithful and obedient subjects, and as such conclude with fervent 
 prayers to the Lord of Hosts, that after a prosperous, saf§ and long reign 
 in this life, thou, 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 
 understood 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 seas6nably timed, but could not, because our said meeting was 
 but the last week; and therefore now hope the queen will favorably 
 
1708.] PEOPLE CALLED QUAKEES. 423 
 
 accept our address.' Then G. Whitehead delivering it, the queeii said, 
 ' Pray read it :' whereupon he took and read it, and the queen answered : 
 
 ' 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 the realm of Great 
 Britain, in maintaining the toleration, the liberty we enjoy in respect 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 aifection, the union of Great Britain 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 accept- 
 able to all true Protestant subjects. 
 
 'And now, 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 kingdom 
 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 withdrew. 
 
 The most remarkable occurrences the Quakers in England now met 
 with, were that they enjoying the liberty to perform their religious 
 worship 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 Quakei-8 ; not fearing to make public profession of their religion, as 
 may appear by two letters which I will insert here; the one of Samuel 
 Crisp, a clergyman of the Episcopal church, who gave the following 
 account of his change to one of his near relations : 
 
424 THE HISTORY OF THE [170S. 
 
 ' 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 much 
 obliged to you both, and to the whole family, for many repeated kind- 
 nesses, 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 the more excusable. 
 
 ' The news thou hast heard of my late change is really true ; I cannot 
 conceal it, for it is what I glory in; neither was it any prospect of 
 temporal 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 and shadows 
 of religion, and let me see in a more illustrious manner what is 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 kind opera- 
 tions, and never return more to assist and comfort 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 commands : 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 
 be 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 Scriptures, and in prayer to God, this 
 was a good preparation of my mind, to receive the truth which he was 
 then about to make known to me. I lamented the errors of my past life, 
 a.nd was desirous to attain a more excellent degree of holiness than I had 
 discovered in the church of England. In this religious retirement God 
 knew the breathings of my soul, how sincere I was, and resigned to him 
 
^'^'^^O PEOPLE CALLED QUAKEItS. 425 
 
 when alone. I wanted him to set me free, and to speak peace and com- 
 fort to my soul, which was grieved and wearied with the burden of my 
 sm: for though I had strictly conformed myself to the orders and 
 ceremonies of the church of England, and had kept myself from running 
 into any great or scandalous enormities, the fear of the Almighty pre- 
 serving 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 
 abilities 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 
 have done, perhaps I might make as fair pretensions that way as some 
 others ; but alas, I quickly saw the emptiness and unsatisfactorincss 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 Christian ; 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 aflfections 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 felicitj^ 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 assistance I weakened 
 some of my spiritual enemies, whilst I lived in the communion of the 
 Rational 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 supplication 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 apostle in the bitterness of my soul, " 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 everything 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 
 
426 THE HISTORY OP THE [1708/ 
 
 moment? divine life ! seraphic soul ! that I could a,lWrT.ys 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. 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 I was very 
 devout and religious, 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 delights 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 
 communion 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, so 
 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 man 
 of that communion in my whole life. I think there was one in Foxly, 
 whilst I was curate there; but I never saw the man,- though I went 
 several times to his house on purpose to talk with him, and to bring him 
 ofi" from his mad and wild enthusiasm, as I then ignorantly thought it to 
 be. As for that way, I knew it was everywhere spoken against. He 
 that had a mind to appear more witty and ingenious than the rest, would 
 choose this for the subject of his profane jests and drollery ; with this he 
 makes sport, and diverts the company ; for a Quaker is but another name 
 for a fool or a madman, and was scarce ever mentioned but with scorn 
 and contempt. As for drollery, I confess I was never any 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 tl:o 
 world, and wondered with what face they could call themselves Christ- 
 ians ; since I was told they denied the fundamental articles of the holy 
 faith, to which I ever bore the highest veneration and esteem; and 
 notwithstanding I had always lived at the greatest distance from thnt 
 people, and was very zealous in the worship of the church of England, 
 and upon all occasions would speak very honorably of it, moreover was 
 content to suffer some few inconveniences upon that account, as thou 
 very well knowest ; yet my father still looked upon me as inclining to 
 the Quakers ; and some years ago signified to a friend, he was afraid 1 
 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 hath been sufficiently exposed for It by 
 William Penn. 
 
 ' Whilst I lived in London in that private, retired manner, I was just 
 
1708.] PEOPLE CALLED QUAKERS. 427 
 
 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 I, 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 him 
 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 mightily 
 refresh and comfort me, in that poor, low, and humbled state in which 
 I then was ; for indeed I was then, and had been for a considerable 
 time before, very hungry and thirsty after righteousness, and therefore 
 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 parched 
 with heat 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 thanked him with tears in my eyes 
 for so kind a visitation of his love, that he was graciously pleased 
 to look toward me when my soul cried after him ; so, though before I 
 was in great doubt and trouble of mind, not knowing which way to 
 determine myself, yet now the sun breaking out so powerfullj' 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 continued 
 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 introduced into 
 more acquaintance, and still the further I went, the more I liked their plain- 
 ness, a,nd the decency and simplicity of their conversation. 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. 0, the love, the 
 sweetness, tenderness, and afl'ection I have seen among this people ! " By 
 this," says Christ, " shall all men know that ye are my disciples, if ye have 
 
426 THE HISTORY OF THE [1708. 
 
 moment? divine life ! seraphic soul ! that I could always stand 
 hei'e; 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. 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 I was very 
 devout and religious, 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 delights 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 
 communion 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, so 
 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 man 
 of that communion in my whole life. I think there was one in Foxly, 
 whilst I was curate there; but I never saw the man,- though I went 
 several times to his house on 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 everywhere spoken against. He 
 that had a mind to appear more witty and ingenious than the rest, would 
 choose this for the subject of his profane jests and drollery ; with this ho 
 makes sport, and diverts the company ; for a Quaker is but another name 
 for a fool or a madman, and was scarce ever mentioned but with scorn 
 and contempt. As for drollery, I confess I was never any 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 t!:o 
 world, and wondered with what face they could call themselves Christ- 
 ians ; since I was told they denied the fundamental articles of the holy 
 faith, to which I ever bore the highest veneration and esteem ; and 
 notwithstanding I had always lived at the greatest distance from tlsat 
 people, and was very zealous in the worship of the church of England, 
 and upon all occasions would speak very honorably of it, moreover was 
 content to suffer some few inconveniences upon that account, as thou 
 very well knowest ; yet my father still looked upon me as inclining to 
 the Quakers ; and some years ago signified to a friend, he was afraid 1 
 would become an enthusiast ; and whilst I was at Bungan school, he sen! 
 me two books to read that were written against the Quakers, one of 
 which was John Faldo's : who hath been sufficiently exposed for it by 
 William Penn. 
 
 ' Whilst I lived in London in that private, retired manner, I was just 
 
1708.] PEOPLE CALLED QUAKERS. 427 
 
 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 I, 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 him 
 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 mightily 
 refresh and comfort me, in that poor, low, and humbled state in which 
 I then was ; for indeed I was then, and had been for a considerable 
 time before, very hungry and thirsty after righteousness, and therefore 
 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 parched 
 with heat 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 thanked him with tears in my eyes 
 for so kind a visitation of his love, that he was graciously pleased 
 to look toward me when my soul cried after him ; so, though before I 
 was in great doubt and trouble of mind, not knowing which way to 
 determine myself, yet now the sun breaking out so powerfully 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 continued 
 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 introduced into 
 more acquaintance, and still the further I went, the more I liked their plain- 
 ness, and the decency and simplicity of their conversation. 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. 0, the love, the 
 sweetness, tenderness, and afiection I have seen among this people ! " By 
 this," says Christ, " shall all men know that ye are my disciples, if ye have 
 
428 THE HISTORY OF THE [1708. 
 
 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 proceeding 
 on this affair. As to my bodily state, if thou desirest to know what it is, 
 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 conveniences 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 honor ; 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 humors 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 Chris- 
 tians ; 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 godliness ; let us 
 come to the life and power of it ; let us not despond of getting the victory. 
 We have a little strength for God : let us be faithful to him, and he will 
 give us more strength, so that we shall see the enemy 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 knowledge which God has 
 given us, to be profited and edified by it in a spiritual 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 holiness, running out into notions 
 and speculations ; and have more mind to dispute, and to make a show of 
 learning and subtility, 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 sanctuary, and never witness the veil 
 being taken away, and that wc are brought by the blood of Joaus, into 
 
1708.] PEOPLE CALLED QUAKERS. 429 
 
 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 
 would give 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 suffer 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 
 power of God, to save and redeem them from every yoke ; and 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 
 prayer 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 fervency, 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 folloioing letter, or account of one Evan Jevans, is also remarkable. 
 
 ' 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 acknowledgments to him. 
 I wish that all, who make any pretensions to religion, would make use 
 of this noble faculty with subjection to the divine will to determine their 
 choice in this grand affair : and not let the religion of their education 
 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 labored under great 
 affliction of mind, and anguish of spirit ; and though I was constant above 
 many in my attendance on the public prayers of the church, strict in my 
 
430 THE HISTORY OF THE [1708. 
 
 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, I lighted upon R. Barclay's Apology for the Quakers ; by the 
 reading whereof I was 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, banished 
 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, especially where it 
 respects the worship of our Creator ; because it is not only the most 
 agreeable 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 charity is 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 
 beyond 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 faculty 
 of man in the change of my opinion. Oh that I may never forget 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. that all such as 
 are visited by the chastising hand of their Maker would seriously lay it 
 to heart, and consider their own welfare and salvation ; I could wish with 
 all my heart, that such who labor under this anxiety of mind, would 
 take encouragement to hope in the Lord's mercy through their blessed 
 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 afibrds 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 remedy, through 
 mercy, to prescribe unto them. Turn your minds inward to the grace of 
 God in your own hearts, refrain from your own imaginations, be still, 
 and quietly resign yourselves to his holy will, so you 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 mourning turned to 
 gladness, and your heaviness to joy : this has been my experience 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 mistrusting of the 
 
1710.] PBOVLK CALLED QTJAKEKS. 431 
 
 cause, for they are the sick 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 Go.l, and his assistance, (for otherwise I am satisfied I cannot 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 condition 
 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 apparent 
 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 myself, 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 salvation 
 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 m,aintain the 
 toleration and liberty of conscience, was addressed by many ; wherefore 
 the people called Quakers esteemed it their duty to show also their 
 grateful acknowledgement of this favor, which they did by the following 
 address. 
 
 To Queen Anne, of Great Britain, &c. 
 
 The humble and thankful Address of the Queens Protestant subjects, 
 the People called Quakers, in and about the city of London, on 
 behalf of themselves, and the rest of their persuasion. 
 
 ' When we consider the queen's royal regard to protect our religious 
 liberty, and the fresh assurance from the throne, of her Christian resolu- 
 tion to maintain the indulgence by law allowed to scrupulous consciences, 
 and her tender care that the same may be transmitted to posterity in the 
 Protestant succession in the house of Hanover, we find ourselves concerned 
 
432 THE HISTORY OF THE [1713, 
 
 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 behavior 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, endeavor to outdo each other 
 in virtue and universal charity. 
 
 ' That it may 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.' 
 
 To 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 the change 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 
 Protector, 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 conclusion, yet I think it worth the while to 
 add the following case : 
 
 In the year 1713, in the spring, there was a suit at law, on the act 
 against Occasional Conformity. It happened that one John Penry, a 
 justice of peace of Alborough, in the county of Suffolk, going to the 
 parish church, undertsood 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 bailiff of the place, being informed thereof, 
 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 
 Level, declared the meaning of the forementioned act to be thus, viz., 
 That it did not regard any who accidentally went into a meeting of 
 dissenters ; but that it was against those who conformed with the church, 
 thereby to qualify themselves for an ofSce, without changing their 
 religion. But this was quite another case ; for the priest of the parish 
 
1714.] PEOPLE CALLED QUAKERS. 433 
 
 himself gave a certificate that the said justice was a good member of the 
 church. 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 that they should have been con- 
 demned to pay the charges, and therefore they let the thing fall. 
 
 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 congratulating the queen with addresses, the Quakers 
 did not omit also to present an address ; being as follows : 
 
 To Anne, Queen of Great Britain, &c. 
 
 The humble Address of her Protestant dissenting subjects, called 
 Quakers, met at our annual meeting in London, the Zd day of the 
 Fourth month, called June, 1713. 
 
 ' May it please the Queen, 
 
 'We having been sorrowfully affected at the calamity which war 
 brought on Europe, cannot omit to express our satisfaction, and gladness 
 for the queen's great care, and Christian 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 favor of persecuted' 
 Protestants abroad. 
 
 'And further crave leave to assure the queen, that we shall, as in duty 
 bound, approve ourselves, in all humility and faithfulness, the queen's 
 obedient subjects ; and though 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 Protestant 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 9f fidelity to the 
 queen, was accepted favorably. 
 
 The next year, being that of 1714, the queen was often ill, and there 
 was much division among the people : for a bill was brought into Parlia- 
 ment called, 'An Act to prevent the growth of Schism ;' and the party 
 that prevailed then 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 
 
 Vol. II.— 28 
 
434 THBHISTOETOFTHE [1714. 
 
 nobody but wbo had license from them, it met '■with great opposition, and 
 many reasons against it were published ; the people called Quakers 
 oifered 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 principle 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 toleration 
 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 kingdom, the natural right of the care and direction of the 
 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 
 incorporated 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 her ministers hath made 
 at foreign courts, on the behalf of Protestants, against the violent intru- 
 sions of Papists, into their rights and just privileges ? 
 
 VI. It may be a means to oblige the carrying out of large sums «f 
 money for foreign education. 
 
 VII. It may probably do much hurt to charitable foundations. 
 
 VIII. It seems not to be agreeable to the 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 present 
 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 ; tliat our God may defend, help, 
 
1714.] PEOPLE CALLED QUAKERS. 435 
 
 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 princess 
 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 Brunswick Lunenberg, 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 maintain the 
 toleration in favor of the Protestant dissenters. Hereupon many addresses 
 of congratulation were presented to him, and on the third of October 
 the people called Quakers also ofiered their address, which was delivered 
 by George Whitehead, and about forty of his friends, introduced 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 acknowledgement: may it be favorably accepted.' 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 foUoweth : 
 
 To George, King of Great Britain, &c. 
 The humble address of the people commonly called Quakers. 
 
 ' Great Prince, 
 
 ' It having pleased Almighty God to deprive these kingdoms of 
 our late gracious queen, we do in great humility approach thy royal 
 presence with hearts truly thankful to divine Providence for thy safe 
 arrival, 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 succession, 
 and dissipated the just apprehensions we were under, of losing those 
 religious and civil liberties, which were granted to us by law, in the 
 reign of king William III., whose memory we mention with great grati- 
 tude 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 
 government, so we hope it will always be our practice, through God'a 
 
438 THE HISTORY OF THE [1716 
 
 heretofore 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 favor God hath 
 given us in the eyes of the king and the 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 Christian 
 duty, as well as to walk inoffensively as a grateful people.' 
 
 Thus they signified their thankfulness for the favor they enjoyed ;* 
 and as they did now enjoy liberty and quiet, so the other subjects were 
 also maintained 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 Louis 
 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 
 Pretender ; nevertheless in the beginning of the year 1716, he came over 
 from France to Scotland, in hopes to make an inroad thence into 
 England, but his attempt miscarried, and his forces were discomfited by 
 those of the king. The common opinion was, that he chiefly relied on 
 assistance from France ; but that was denied him by that court, though 
 he seemed to have reckoned upon it. He also ligered 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 deprived 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 ; 
 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 king on the last day of the month called May, being introduced by 
 
 * 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 scveri.1 
 times applied to the Parliament for a more easy form, which at length, through the iiierci ul 
 providence of God, and the favor of king George and the Parliament, was obtained in the 
 latter end of the year 1721 ; the form now being,'!, A. B., do solemnly, sincerely, and truly 
 declare and affirm,' &c. 
 
1716.] PEOPLE CALLED QUAKERS. 439 
 
 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, endeavoring 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 read to the king, being as 
 followeth : 
 
 • To George, King of Great Britain, &c. 
 
 The humble Address of the People called QuaJcers, from their Yearly 
 Meeting in London, the 26th 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 hearts and 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 hurried by such an evil 
 spirit, as would lay waste and destroy both the civil and religious liber-- 
 ties 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 
 always attend the king's councils and undertakings, to the establishing his 
 throne in righteousness and peace, and making his house a sure house. 
 
 ' Permit us therefore, great prince, to lay hold of this opportunity to 
 
440 THE HISTORY OF THE [1717. 
 
 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 joy, that we 
 want words to express our full sense thereof. And therefore we can da 
 no less than assure the king, that as it is our duty 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 thy 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 inhabitants 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 recommended in one of the 
 epistles of their Yearly Meeting. Now since mention 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 foUoweth : 
 
 The Epistle from the Yearly Meeting in London, held hy adjournment, 
 from the lOtA day of the Fourth month, to the lAth of the same 
 inclusive, 1717. 
 
 To the Quarterly and Monthly Meetings of Friends in Q-reat Britain^ 
 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 
 annual assembly, we do humbly and thankfully acknowledge, in the 
 love, amity, tender condescension, and peaceable procedure thereof, with 
 respect 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 comfort and 
 perpetual joy in the kingdom of the dear Son of God. 
 
1717.] PEOPLE CALLED QUAKERS. 441 
 
 ' We are truly comforted, in that we understand there is such a general 
 concurrence and union among Friends, with our former earnest desires 
 and counsel, for true and universal love, unity, peace, and good order to 
 be earnestly endeavored and maintained among us, as a peculiar people, 
 chosen of the Lord out of the world, to bear a faithful testimony 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 disputes 
 tending to divisions, may be utterly suppressed and laid aside, as the 
 light and righteous judgment of truth require. 
 
 ' 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 Zion 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 meetings 
 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 declared. 
 
 ' 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 dis- 
 charged 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 meeting 
 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 endeavor wanting, to instruct them in 
 the principle of truth which we profess ; that thereby they, being sensible 
 of the operation thereof in themselves, may find, not only their spirits 
 
442 THE niSTOEY OF THE , [1717. 
 
 softened and tendered, fit to receive the impressions of the divine image, 
 hut may also thence find themselves under a necessity to appear clear in 
 the several branches of our Christian testimony. And as this will be most 
 beneficial to them, being the fruits of conviction, so it is the most eflfectual 
 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 impressed upon them ; so we desire 
 that all parents, and others concerned in the oversight of youth, miglit 
 wait in the fear of God, to know themselves 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 in all places to flee every appearance of evil, and keep 
 out of pride, and from follbwing the vain fashions and customs of this 
 world, as recommended in the Epistle, 1715. 
 
 'And as we always found it our concern to recommend love^ concord, 
 and unity in the churches of Christ everywhere, so, as a means to eifect 
 the same, we earnestly desire that Friends, but more especially such as 
 are concerned in meetings of business, do labor to know 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 labor to find a nearness to each other in spirit ; 
 this being the true way to a thorough reconciliation, wherever there is, 
 or may have been any difierence of apprehension : 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 inspection 
 of the accounts was referred, made report, that having perused the same, 
 they found the stock to be near expended : whereupon this meeting 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 unblamable 
 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 favor he hath given us in the eyes of the king and civil govern- 
 ment, in the peaceable enjoyment of our religious and Christian liberties 
 under them ; and the God of peace, we trust, will be with you to the 
 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 everywhere. We see by it, that 
 
1717.] PEOPLE CALLED QUAKERS. 443 
 
 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 necessary. 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 increase and progress, and 
 extended itself far, notwithstanding the violent opposition, and most 
 grievous severity, for suppressing and rooting them 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 permitted by law ; which liberty they in no 
 wise have obtained by making resistance, but by a long-suifering 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 Judah 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 conclude it, to the praise 
 and glory of the Most High, who hath afforded me lifetime and ability, 
 after a long and difiicult labor, to bring this history to a suitable end. 
 
ADDENDA. 
 
 The Author, towards the conclusion of this history, having given some account of the prin. 
 ciplea of the people called Quakers, thought fit, in the Dutch Appendix, among other things; 
 to add the followring treatise in Latin, concerning the Light, written about the year 1662. 
 And since in this English translation the subject matters contnined in the said Appendix are 
 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, 
 entitled, ' 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, unwilling 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 Latin, 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 difiierent, yea, sometimes contrary thoughts, the disability of per- 
 forming this fitly by words or discourse, is clearly inferred. Nor may 
 we at all wonder at it, seeing we know to what a perpetual c-bange 
 
 (+44) 
 
ADDENDA. 445 
 
 languages are subject, even such, that the very -words may be changed 
 from their pristine signification. And the imperfection is so great, that 
 whosoever should have invented them, suoh as now they are in use, wo 
 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 words, and consequently a whole new language: but that 
 would be a toil and labor indeed. 
 
 In the meanwhile we see what a sea of confusion flows 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, 
 whence consequently all this deceit, slandering, contention, and the like 
 proceeds ; yet, so it is, that how uprightly or prudently soever a man 
 goes to work in this matter, he nevertheless finds himself liable to mis- 
 lead, 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, espe- 
 cially if they be but 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 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, nevertheless, 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 
 are glad when they can but find any that are greedy of the work, upon 
 
446 ADDENDA. 
 
 whom they may east the whole burden ? surely no : for he that s'^es 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 just his that hath truth, 
 but his that can best handle his tongue. A miserable thing if it were 
 thus to be sought and found : but it is not so with the true religion. 
 
 Go to, then, man, whoever thou art, we will not draw thee off 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 no less so to reject all 
 things without judgment. We invite thee to something which may be 
 a means whereby to attain to thy own salvation and well-being. Bo 
 as distrustful, or rather prudent, or foresighted as thou wilt, thou canst 
 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 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 would not be exchanged 
 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 oughtest 
 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 infallible, and whereby 
 increasing and going on therein, thou mayest at length arrive unto a 
 happy condition : of this thou mayest safely adventure the trial Bat 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 nothing 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 
 laudable : 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 
 adventure till he be fully satisfied, will never begin, much loss 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 
 properly is. 
 
 We say then, that we exhort every one to turn unto the light that is 
 
ADDENDA. 447 
 
 in him.^ We give it rather the appellation of light, than anything 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 endeavor 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 the 
 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 good 
 and evil : which verily is a matter of so great concernment, that without 
 it men must needs swerve up and down in continual darkness of opinion 
 and in sin, neither knowing truth at all, nor doing any good, but 
 gropingly by hap-hazard, without any certainty. 
 
 This light then, Christ the truth, &e., is that which makes manifest 
 and reproves sin in man, showeth him how he is strayed from God, 
 accuseth him of the evil which he doth, and hath committed ; yea, this 
 is it which judgeth and condemneth him. Again, 
 
 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 
 nevertheless 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 into 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 objects are multifarious, the enjoy- 
 ment can be but single and transient, and the causes incessant. 
 
 Now, where this operateth in us after this manner, by education and 
 
448 ADDENDA. 
 
 example in manners and customs ivhich are regulated by opinion, and 
 not by tbe true light, that men live 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 desire 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 these so contrary operations to the light are, there it can 
 never break through. 
 
 According to the nature and kind of everything, is the operation 
 thereof: where they are opposite, the one must give way unto the other, 
 and that which is most powerful prevails ; 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 everlast- 
 ing 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 life, 
 how he is to carry himself towards God, his neighbor, and himself, 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 there- 
 fore 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 anything, 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 anything. 
 
 And this cause must have in it whatsoever the effect produced hath in 
 it : as for example, if the efiects 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 accus- 
 tomary motives thereto, and think they have reason too, just as if this 
 were enough ? Who can see such efiects as are hereby required, 
 included in this cause ? Not I, for my part. 
 
ADDENDA. 449 
 
 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 rigli', 
 means; but such we must endeavor to furnish people with; mean^ 
 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 willing to change for the best. 
 
 Now if it so happens, as for the most part it doth, that a man chooseth 
 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 those now who make it their woi-k 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 labor should be fruitless ; 
 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 ? Because 
 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 infinitely 
 transcend all bodily toys in worth ? 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 whi«h all 
 men, even to old age, yea, death itself, do take so much delight; and 
 then we might hope and expect that those things, which are, indeed, 
 alone worthy to be known, would gain entrance, and being brought forth 
 in the light, would be also owned and received by every one, 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 
 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 outward sign, be comprehended and understood. 
 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 this manner, yet he is still fenced oft" 
 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. 
 
 Vol. II.— 29 
 
450 ADDENDA. 
 
 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 probably 
 errors. This light, Christ, &c., is the truth and word of God, as hath been 
 already said, and every(Aere appears by what we have hitherto laid 
 down : for this is a living word, and translateth man from death to life, 
 is powerful, and enableth a man to bear witness of it everywhere. 
 
 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 
 anything else that we meet with from without. We are born into the 
 wnrld, and brought up, as everybody 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 ? Who else can be, but the light within us ? 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 
 divine ? 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 
 thereby to be divine, it cannot but be truly so. As, for example, if we 
 experience that the book called the Bible, in regard of the divine doctrine 
 therein comprised, hath such a 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 living and powerful, and not 
 a dead letter, as it must needs be to those men who have no feeling 
 of this thing. And hence then ' it is apparent, seeing this light must, 
 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 what 
 profit is there, I pray, to be reaped anywhere 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 look into it in 
 its proper language, in which it may have been first written, what will 
 all be without the light? Nothing. The letters, the words, are not the 
 
ADDENDA. . 451 
 
 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 pre-suppose this 
 knowledge, therefore itself must need be immediate, without any exter- 
 nal sign : that signs must pre-suppose such a knowledge, is undeniable ; 
 for these signs must either be words or eifects, 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 difference, 
 that there is no manner of agreement, nor anything 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, fa- 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 maketb 
 his will known to man, the knowledge of God, which hath its original 
 from the true light, must precede and convince him, that that manifesta- 
 tion can be from none but God alone, whereupon he is then sufficiently 
 assured. 
 
 If by efiects, 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 difiicult for the 
 power of any creature, which we know, to effect, yet this at the utmost 
 would be but a demonstration taken from our impotency, and not from 
 the nature and all the operations of it ; and this kind of demonstration 
 could not be certain and stable, till we were 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, 
 
452 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, man, thou hast no means to look for, 
 by which thou 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 nowhere else. 
 
 God is, considered in himself, nearest unto thee, and every man. He 
 that goeth forth of himself to any creature, thereby to know God, departs 
 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 shuiif, and the contrary mind, viz., Mind the light 
 that is in thee, by it to work, unmovably and faithfully to persevere. 
 
GENERAL INDEX. 
 
 A. 
 
 A.BRAHAMS, Galenus, comparison hy, re- 
 specting Wm. Ames and 
 J. Stubbs, i. 181. 
 
 preaches a sermon that deeply 
 
 affects J. Zinspenning, ii. 
 117. 
 
 disputes with G. Fox and Wm. 
 
 Penn, ii. 259. 
 
 Act to prevent mischief from Quakers refus- 
 ing to talse lawful oaths, i. 
 411. 
 
 to prevent seditious conventicles, ii. 90. 
 
 some reflections on this, ii. 97. 
 
 against Quakers' meetings, and to en- 
 force oaths, i. 411. 
 
 of banishment on pain of death, made 
 
 in Boston, i. 258. 
 
 for restraining non-conformists from 
 
 inhabiting corporations, 
 ii. 137. 
 
 made in Barbadoes to prevent negroes 
 
 from attending the meet- 
 ings of Friends, ii. 230. 
 
 second, to prevent seditious conventi.: 
 
 cles, ii. 174. 
 
 legalizing an affirmation, ii. 437. 
 
 Adderton, General, New England persecutor, 
 prophecy of the speedy de- 
 struction of, by W. Christ- 
 enson, i. 352. 
 
 killed by being thrown 
 
 from his horse, i. 430. 
 
 Address to Charles II. from General Court 
 at Boston, i. 345. 
 
 of Quakers to Charles II. for relief 
 
 from persecution, 1683, ii. 
 285. 
 
 of ditto to James II., setting forth 
 
 their sufferings, and pray- 
 ing relief, ii. 288. 
 
 of ditto to J.ames II., showing their 
 
 distress and the number 
 in prison, ii, 292. 
 
 of ditto to James II., on the tolera- 
 tion, 1687, ii. 308. 
 
 of the Yearly Meeting to James II. 
 
 on ditto, ii. 310. 
 
 of Quakers to Parliament to legalize 
 
 an affirmation, ii. 360. 
 
 of ditto to King William on the con- 
 clusion of peace, 1697, ii. 
 382. 
 
 Address of Quakers to Parliament on the Act 
 to restrain the liberty of 
 the press, ii. 383. 
 
 to King William on discovery of a 
 
 plot, ii. 389. 
 
 to Queen Anne on her accession to 
 
 the throne, ii. 405. 
 
 of the Yearly Meeting on the Queen's 
 
 declaration to msiintsiin to- 
 leration, 1702, ii. 406. 
 
 of ditto to Queen Anne on the union 
 
 of England and Scotland, 
 and securing the Protest- 
 ant succession, 1708, ii. 
 422. 
 
 of Quakers in and near London to 
 
 Queen Anne on the renewal 
 of the promise to maintain 
 toleration, 1710, ii. 431. 
 
 of ditto to Queen Anne on the re- 
 turn of peace, 1713, ii. 
 433. 
 
 of ditto to Parliament against (he 
 
 Act against the growth of 
 schism, 1714, ii. 434. 
 
 of ditto to George I. on his ascen- 
 sion of the throne, ii 435. 
 
 of ditto to George I. on the sup- 
 pression of the rebellion, 
 1716, ii. 439. 
 
 Affirmation, Act legalizing an, ii. 371. 
 
 , making the former Act perpetual, 
 
 ii. 437. 
 
 Aldam, Thomas, begins to have a public tes- 
 timony, i. 77. 
 
 imprisoned upwards of two 
 
 years at York for tithes, 
 i. 163. 
 
 with A. Pearson goes through 
 
 the jails of England and 
 procures copies of the com- 
 mitments of Friends — re- 
 markable declaration to 
 0. Cromwell, by, i. 241. 
 
 Alexander, Wm., escapes banishment by the 
 advice of a Judge, i. 335. 
 
 Alexander, Anthony, barbarously spoiled by 
 Informers at Norfolk, ii. 
 227. 
 
 Algiers, Quaker slaves in, permitted to hold 
 meetings, ii. 66. 
 
 Ambrose, Alice, sentenced to be whipped 
 through eleven towns in 
 New England, i. 419, 
 (453) 
 
454 
 
 GENERAL IND EX. 
 
 Ambrose. Alice, barbarous treatment of, i. 
 
 420. 
 Ames, William, convinced, and becomes a 
 
 preacher, i. 149. 
 banished from Amsterdam — 
 
 returns — convinces the 
 
 parents of Wm. Sewell, i. 
 
 220. 
 visits the Elector Palatine — 
 
 Baptists convinced by 
 
 him, who go to Pennsyl- 
 vania, i. 261. 
 travelstoDantzick and Poland 
 
 — confined in Bedlam at 
 
 Rotterdam, i. 262. 
 cause and incidents of his con- 
 finement there, i. 263-4. 
 with S. Fisher imprisoned by 
 
 Alderman Brown, ii. 9. 
 sickness and death — his con- 
 
 vincement and conversion, 
 
 ii. 43. 
 Amsterdam, some pretended Quakers there, 
 
 i. 220. 
 Andrews, Thomas, a priest, charges William 
 
 Dewsbury with deceiving 
 
 the people, i. 161. 
 Anne proclaimed Queen, ii. 391. 
 
 death of Queen, ii. 435. 
 
 Apology of the persecutors in New England 
 
 for their course, i. 343. 
 Armorer, Wm., violent persecution of Quakers 
 
 by, ii. 149. 
 Argyle, Earl of, executed, ii. 298. 
 Atherton, Oliver, imprisoned by Countess of 
 
 Derby for tithes — dies in 
 
 prison, ii. 70. 
 Audland, John, convinced by G. Fox, i. 80. 
 many convinced by, at Bristol, 
 
 i. 118. 
 account of the life and death 
 
 of — a letter from his wife, 
 
 ii. 82. 
 some account of his wife, ii. 
 
 419. 
 Austin, Anne, travels with M. Fisher, arrives 
 
 at Boston, committed to 
 
 prison, i. 210. 
 sent back to England,!. 211. 
 
 B. 
 
 Bacon, Justice, treats G. Whitehead and 
 T. Burr with severity, ii. 
 270. 
 
 Bacon, Christopher, remarkable convince- 
 ment of, ii. 402. 
 
 Baker, Baniel, goes to Malta — solicits the 
 release of C. Evans and 
 S. Chenvers, i. 403. 
 
 lands at U.l-raitar,.and testi- 
 fies against idolatry, i. 404, 
 
 returns to England, i. 405. 
 
 barbarously used before Alder. 
 
 man Brown, and sent to 
 prison, ii, 10. 
 
 Baily, Wm., convinced, and becomes a mi- 
 nister, i. 169. 
 
 Baily, Wm., exhortation to the King and 
 Parliament by, against 
 persecution, ii. 106, 
 
 dies at sea — last expressions of, 
 
 ii. 223. 
 
 testimony concerning, by John 
 
 Crook, ii. 224. 
 
 Baily, George, dies in prison in France, i. 
 219. 
 
 Bally, Edward, all his goods taken from, ii. 
 264. 
 
 Baptism water, discourse concerning, i. 169. 
 
 Quakers' belief respecting it 
 
 and the outward supper, 
 ii. 413—415. 
 
 Baptist a teacher at Carlisle, convinced, i. 
 98. 
 
 another at Cumberland gives up his 
 
 tithes, i. 106. 
 
 Baptists, several convinced, 1. 33. 
 
 some at Barrow silenced by G. Fox, 
 
 i. 43. 
 
 write against Friends, and appoint a 
 
 dispute, ii. 214. 
 
 dispute between them and Quakers, 
 
 account of. ii. 218. 
 
 Barbadoes, Quakers suffering there from the 
 priests, i. 432. 
 
 negroes there prevented from 
 
 going to Friends' meet- 
 ings, ii. 230. 
 
 Quakers there petition King Wil- 
 liam for relief, ii. 333. 
 
 King William's order for their 
 
 relief, ii. 334. 
 
 Barclay, David, convincement of, ii. 154. 
 
 death and remarkable ex- 
 pressions of, ii. 305. 
 
 Barclay, Robert, descent, education, talents, 
 and convincement of, ii. 
 153. 
 
 disputes with some students 
 
 at Aberdeen, ii. 221. 
 
 his argument against A. 
 
 Paets' abjections to the 
 doctrine of an inward 
 Light, ii. 235—245. 
 
 and George Keith, their re- 
 ply to A. Pacts' reasoniiij; 
 on Barclay's thesis, ii. 
 245—249. 
 
 writes to the Ambas.sadors 
 
 at Niraeguen, ii. 265. 
 
 death of, ii. 334. 
 
 Barlow, a lawyer, his robbery of Quakers, i. 
 427. 
 
 Barnardiston, Giles, convinced by G. Fox, Jr. 
 — faithfulness of, ii. 52. 
 
 Barrow, Henry, martyred, with two others, 
 •it instigation of the clergy, 
 j 22. 
 
 Bateman, Miles, goes with M. Halhead into 
 Ireland and Scotland, i. 
 129. 
 
 Batt, John, his penitence for having perse- 
 cuted Friends, ii. 869. 
 
 Battledbor, compiled by J. Stubbs and B. 
 Furly, i. 364. 
 
GENEKAL INDEX. 
 
 455 
 
 Belief of Friends, some account of the, 
 signed on their behalf by 
 eight Friends, ii. 851. 
 
 some account of the, by 
 
 Wm. Sewel, ii, 409. 
 
 Bellingham, R., a New England persecutor, 
 dies distracted, i. 431. 
 
 Bells, ringing of, forjoy, G. Fox writes against, 
 i. 51. 
 
 Bennet, Gervas, the first who gave Friends 
 the name of Quakers, i. 
 46. 
 
 strikes G. Fox as he knelt 
 
 to pray for him, i. 55. 
 
 Benson, Justice, convinced by G. Fox, i. 92. 
 
 wife of, imprisoned at York, 
 
 i. 99. 
 
 refused admittance to G. 
 
 Fox in Carlisle prison, i. 
 105. 
 
 Beraudin, Gabriel, tongue cut out of, never- 
 theless he praised God, i. 
 19. 
 
 Bergier, Peter, burnt, i. 20. 
 
 Bibles printed in England, and set up in 
 churches, i. 21. 
 
 Birkhead, Christopher, beaten and impri- 
 soned at Bristol, i. 123. 
 
 imprisoned at Eocbell, i. 
 
 218. 
 
 confined in the House of 
 
 Correction in Middleburg, 
 Zealand, i. 219. 
 
 Bishop, George, convinced, i. 118. 
 
 writes a book on the perse- 
 cutions in New England, 
 i. 354. 
 
 prophetic caution to the 
 
 King and Parliament by, 
 ii. 114. 
 
 prediction of, fulfilled — ex- 
 hortation to Friends to 
 stand firm, ii. 124. 
 
 Bishop, John, grievous spoil of, for tithes, 
 ii. 338. 
 
 Bishop of Peterborough, his cruel sayings, 
 ii. 195. 
 
 Bishops, zeal of the, for ceremonies, i. 25. 
 
 ..., seven, sent to the Tower, ii. 314. 
 
 Blasphemers in Coventry Prison confounded 
 by G. Fox, i. 48. 
 
 Blasphemy. Quakers often unjustly charged 
 with, i. 186. 
 
 Bias le, Bertrand, extraordinary boldness of, 
 ii. 171. 
 
 Blaugdone, Barbara, convincement of, i. 118. 
 
 a mastiff dog set on her, 
 
 i. 127. 
 
 rejoices while cruelly 
 
 whipped, i. 128. 
 
 threatened to be thrown 
 
 overboard while at sea — 
 arrives in Ireland, i. 49. 
 
 visits the Deputy Govern- 
 or, i. 150. 
 
 imprisoned at Cork — at- 
 tempt made to cleave her 
 head — goes home, and re- 
 
 turns to Ireland — ship- 
 wrecked, and wonderfully 
 preserved — imprisoned at 
 Dublin, i. 151. 
 
 Blaugdone, Barbara, endeavours to clear a 
 prisoner unjustly charged 
 with murder — imprisoned 
 at Limerick — returns 
 home, i. 152. 
 
 imprisoned at Bristol, ii. 
 
 277. 
 
 Blithold, Nicholas, barbarous usage of, ii. 14. 
 
 Blome, Richard, publishes " The Fanatic 
 History," i. 203. 
 
 Books, number of, written against the 
 Quakers — of opposers, an- 
 swered by E. Burrough 
 and F. Howgill, i. 118. 
 
 Booth, Sir George, conspiracy of, i. 272. 
 
 Boston, eight Quakers arrive in — locked up, 
 and sent away — law made 
 to prevent ship-mastera 
 bringing Quakers there, i. 
 211. 
 
 cruelties practised on Quakers there, 
 
 i. 224, 225, 251, 2r,2. 
 
 magistrates order Quakers whipped 
 
 twice a week till they 
 would work, i. 254. 
 
 Quakers banished from, on pain of 
 
 death, i. 258. 
 
 address of General Court of, to 
 
 Charies II., i. 345. 
 
 the country twenty miles around 
 
 yields no wheat, i. 431. 
 
 Bourignon, Antonia, writings of, printed in 
 England, ii. 384. 
 
 Bowing and scraping censured by G. Fox, i. 
 38. 
 
 at the name of Jesus, what it is, &c., 
 
 i. 389. 
 
 Bourn, Edw'd, question of, to the Judge when 
 fined for attending meet- 
 ing, ii. 53. 
 
 Boyes, Priest, invites G. Fox to preach in 
 his steeple-house, i. 71. 
 
 accompanies G. Fox to testify 
 
 against steeple-houses and 
 ceremonies, i. 72. 
 
 refuses tithes, i. 73. 
 
 Boy, John, and wife, cruel usage of, ii. 278. 
 
 Boys taken from meeting and sent to prison 
 — remain steadfast, ii. 9. 
 
 insolent behaviour of, at Hereford, ii. 
 
 228. 
 
 Brain, John, cruelly used by Alderman 
 Brown, ii. 1 3. 
 
 Brend, William, imprisoned and barbarously 
 used in Boston jail, i. 253. 
 
 Bradder, Captain, called by Major Ceely to 
 testify against G. Fox, but 
 refases, i. 176. 
 
 Bridgman, Orlando, advice to a jury for con- 
 struing the Act against 
 conventicles, ii. 99. 
 
 Briggs, Thomas, convinised by G. Fox, i. 92. 
 
 his message of repentance, 
 
 i. 99. 
 
456 
 
 GENERAL INDEX. 
 
 Briggs, Thomas, cruelly treated at Warring- [ 
 ton, Yarmouth, &c.; a dog 
 set at him fawns on him — 
 stoned at Clayzons, 1. 100. 
 
 is in America, i. 101. 
 
 foretells the destruction of 
 
 London, ii. 142. 
 
 travels with G. Fox in Ire- 
 land, ii. 190. 
 
 death of, ii. 287. 
 
 Briscoe, William, a Justice, in great dread 
 recalls his warrant for im- 
 prisoning R. Widders, i. 
 106. 
 
 Bristol visited by J. Audland and T. Airey — 
 J. Camm goes there — also 
 E. Burrough and F. How- 
 gill — persecution begins 
 there, i. 118. ' 
 
 grievous outrages on Friends there, 
 
 i. 119. 
 
 warrants of the mayor of, against 
 
 J. Camm and J. Audland ; 
 warrant of mayor and al- 
 derman of, against G. Fox, 
 J. Nailor, &c., i. 121. 
 
 T. Robertson and J. Cole committed 
 
 to prison in, i. 122. 
 
 account published of the cruelties 
 
 • practised in, i. 124. 
 
 cruel persecution in, ii. 274, 275. 
 
 meetings kept up by children in, ii. 
 
 277. 
 
 cruel usage of R. Lindy there, ii. 279. 
 
 dreadful death of the jailor there, ii. 
 
 280. 
 
 Broadstreet, Simon, a New England perse- 
 cutor, proved to be a 
 murderer by G. Fox, i. 364. 
 
 Broksup, Joan, with E. Hooten, goes to New 
 England, — their cruel 
 usage, i. 422. 
 
 Brooks, George, certi6cate relative to his 
 dissolute character, i. 159. 
 
 Brown, Robert, labours in the Reformation — 
 his followers called Brown- 
 ists, i. 22. 
 
 Brown, Captain, a Baptist, his confession to 
 G. Fox, i. 405. 
 
 Brown, R., Alderman, short character of, 
 ii. 5. 
 
 his cruelties published, ii. 6. 
 
 gross abuse by, of prisoners in 
 
 Paul's-yard, ii. 7. 
 
 charged with murder, which 
 
 he denies not, ii. 11. 
 
 warned by a prisoner who is 
 
 cruelly abused — instances 
 of his indecent behaviour, 
 ii. 12. 
 
 Brown, Robert, a Quaker, stripped of all his 
 goods for refusing to 
 swear, ii. 348. 
 
 Brush, Edward, with J. Harding and R. 
 Hays, banished, ii. 122. 
 
 Budd, Thomas, his b-iumphant death, ii. 195. 
 
 Bugg, Francis, charges Quakers with being 
 Sbcinians, ii. 860. 
 
 BuU-and-Mouth hired for a meeting-house 
 for Friends, i. 117. 
 
 Burden, Ann, imprisoned and cruelly treated 
 in New England, i. 224. 
 
 Burial, Quakers fined for being at a, ii. 1 94. 
 
 of the dead, practice of Quakers re- 
 specting, ii. 413. 
 
 Burnet, Bishop of Salisbury, remarkable say- 
 ings of, against persecu- 
 tion — death of, ii. 437. 
 
 Burrough, Edward, convinced by G. Fox — 
 character of, i. 82. 
 
 becomes a zealous preacher, 
 
 i. 87. 
 
 with F. Howgill and A. Pear- 
 son goes to London— steps 
 into the wrestlers' ring 
 and preaches, i. 114. 
 
 peculiar line of ministry of, 
 
 i. 115. 
 
 with F. Howgill visits Ire- 
 land — are banished, i. 149. 
 
 his bold letter to the Pro- 
 tector, i. 1 64. 
 
 his letter of warning to 0. 
 
 Cromwell, i. 214. 
 
 his second ditto, i. 217. 
 
 his third and fourth ditto, 
 
 i. 218. 
 
 letter to Cromwell by, answer- 
 
 , ing the objections raised 
 
 against Quakers, i. 241. 
 
 letter to ditto by, warninghim 
 
 against oppression, i. 242. 
 
 letter to Cromwell's wife 
 
 and children by, i. 243. 
 
 letter to Richard Cromwell 
 
 by, representing the suffer- 
 ings of Quakers, i. 246. 
 
 his indignation, and testi- 
 mony against the idolatry 
 shown at the funeral of 
 0. Cromwell ; letter to R. 
 Cromwell respecting the 
 persecution of Quakers bv, 
 i. 250. 
 
 remarkable prophecy of, i. 
 
 265. 
 
 with 8. Fisher visits Dun- 
 
 , kirk — their conference 
 with the Friars, i. 269. 
 letter of warning to the Par- 
 liament by, i. 301. 
 
 answers the queries of the 
 
 Royalists, i. 314. 
 
 consolatory epistle to his 
 
 fellow-ministers, i. 337. 
 
 answer to the Address of the 
 
 Court of Boston by, i. 346. 
 
 applies to the King to stop 
 
 the inhuman persecution 
 of Friends in N. England, 
 i. 354. 
 
 answers the book " Sempei 
 
 Idem," i. 357. 
 writes "Antichrist's Go- 
 vernment justly detected,'' 
 i. 358. 
 
GENERAL IKDEX. 
 
 457 
 
 BuiTough, Edward, writes to the King nnd 
 Council, explaining why 
 Friends cannot take the 
 oath of allegiance, i. 362. 
 
 writes to the King and 
 
 Council against persecu- 
 tion on account of religion, 
 i. 368. 
 
 writes "The case of the 
 
 People called Quakers 
 stated," i. 413. 
 
 incidents respecting, prior 
 
 to his last imprisonment — 
 sent to Newgate by Alder- 
 man Brown — dies in prison, 
 ii. 39. 
 
 character of, ii. 40. 
 
 testimony concerning, by 
 
 F. Howgill, ii. 41. 
 
 C. 
 
 Calvin, J., writes to D. Peloquin and L. 
 Marsac — his doctrine of the 
 indwelling of the Holy Spi- 
 rit, i. 20. 
 
 Camm, John, becomes a zealous preacher, 
 i. 87. 
 
 with J. Audland goes to Bristol 
 
 — barbarously assaulted 
 there, i. 118. 
 
 account of the life and death of, 
 
 ii. 81. 
 
 Camm, Ann, account of the religious exer- 
 cises and death of, ii. 419. 
 
 Capital punishment for theft declared by G. 
 Fox to be contrary to the 
 law of God, i. 63. 
 
 Captain, the laughing, made sober by G. Fox, 
 i. 169. 
 
 Cartwright, John, sudden death of one who 
 informs against, for pray- 
 ing, ii. 182. 
 
 Caton, Wm., convinced by G. Fox, i. 84. 
 
 historical account of, i. 137. 
 
 moved to go to places of worship 
 
 and to markets to warn 
 people to repent, i. 139. 
 
 travels with J. Stubbs to Dover- 
 entertained by L. Howard, 
 who refuses to give them 
 up to the mayor, i. 140. 
 
 sent to the House of Correction 
 
 at Maidstone, and despe- 
 rately whipped, i. 142. 
 
 goes to Calais, and with J. Stubbs 
 
 to Zealand and to Rotter- 
 dam, i. 148. 
 
 returns to England, and goes 
 
 into Scotland — interview 
 with General Monk, i. 144. 
 
 goes again to Holland, i. 181. 
 
 imprisoned at Middleburg, Zea- 
 land — sent out of the coun- 
 try, i. 182. 
 
 travels into Holland again — at 
 
 Amsterdam opposed by Ann 
 Garhill, i. 221. 
 
 Caton, Wm., meets with many difficulties at 
 Amsterdam,i. 260. 
 
 visits England with bis wife, 
 
 ii. 66. 
 
 embarks for Holland — narrowly 
 
 escapes .shipwreck — puts 
 back to Yarmouth — impri- 
 soned for six months for 
 refusing to take an oath, 
 ii. 67. 
 
 death and character of, ii. 137. 
 
 Cavaliers, a remarkable letter to the, i. 284. 
 Ceely, Peter, mittimus of, for imprisoning 
 
 G. Fox, i. 165. 
 tenders G. Fox the oath of alle- 
 giance, i. 170. 
 
 false charge of, against G. Fox 
 
 while he was on the bench 
 as one of his judges, i. 173. 
 
 asserts that G. Fox gave him the 
 
 hardest blow he ever re- 
 ceived, i. 174. 
 Chamberlain, J., with E. Wharton, severely 
 whipped at Boston, i. 298. 
 Charity, true, doth not impoverish, exem- 
 plified by the conduct of 
 Friends, i. 109. 
 Charles I., defeated at Naisby, i. 28. 
 
 delivered by the Scots to the 
 
 English, i. 30. 
 
 refused the title of King — brought 
 
 to trial — beheaded, i. 40. 
 Charles II., proclaimed King, i. 40. 
 
 makes public entry into Edin- 
 
 burg— remarkable expres- 
 sions of, i. 60. 
 
 swears to maintain the covenant, 
 
 i. 61. 
 
 beaten at Worcester, i. 72. 
 
 declaration of, from Breda, i. 
 
 308. 
 
 proclaimed King, i. 310. 
 
 mandamus of, to prevent Friends 
 
 from being put to death in 
 New England, i. 355. 
 
 grants Pennsylvania to W. Penn, 
 
 ii. 273. 
 
 death of, ii. 287. 
 
 Charters, Thomas, a priest in Scotland, per- 
 sisting in his determination 
 to excommunicate A. Ham- 
 ilton, a Friend, after being 
 warned by him to desist, is 
 suddenly killed, i. 130. 
 Cheevers, Sarah, travels with C. Evans to 
 Scotland, i. 129. 
 
 embarks for Alexandria, lands 
 
 at Leghorn, i. 370. 
 
 leaves Leghorn for Alexandria, 
 
 lands at Malta, i. 370. 
 
 letter from, to her husband 
 
 and children, i. 400. 
 
 letter from, to her friends in 
 
 Ireland, i. 401. 
 
 (For account of her sufferings 
 
 at Malta, see C. Evans.) 
 Children of Friends at Bristol keep up the 
 meetings, ii. 277. 
 
458 
 
 GENERAL INDEX. 
 
 Chilton, Edward, acknowledgment of guilt 
 by, for taking an oath, ii. 
 216. 
 Christ tasted death for all on the cross, as an 
 offering for sin, i. 27. 
 
 Wood of, trampled on, i. 33. 
 
 blood of, to be seen and felt inwardly, 
 
 i. 35. 
 
 ever hated — who they are who hate, 
 
 i. 65. 
 
 the saints nourished by the flesh and 
 
 blood of, which are spiri- 
 tual, i. 374; ii. 241. 
 
 the light of, is in every man, i. 38, 
 
 115, 153, 213, 217, 235, 
 236, 324; ii. 131, 132, 352, 
 409. 
 
 the light of, no natural light, i. 213, 
 
 217. * 
 
 faith of, to be minded, i. 53. 
 
 is the inward teacher, i. 68, 71, 73, 
 
 77, 78, 79, 85, &c. 
 
 the body of, G. Fox's discourse with 
 
 a Jesuit concerning, i. 233. 
 
 cleansed his Church by his blood, 
 
 therefore a house should 
 not be called a church, ii. 
 140. 
 
 the manhood and glorified body of, 
 
 ii. 218, 219, 220. 
 
 is the seed of life, ii. 241. 
 
 Christison, Wenlock, banished from Boston 
 on pain of death — re-ap- 
 pears in court at the trial 
 of Wm. Leddra — warns the 
 court — sent to jail, i. 347. 
 
 brought before the court again ; 
 
 examination ; found guilty, 
 i. 351. 
 
 sentenced to death by Gov. 
 
 Endicot — his prophetical 
 speech to the court when 
 sentence of death was 
 passed on him, i. 352, 353. 
 
 discharged from prison with 
 
 twenty-seven others, i. 354. 
 Christening of children — no Scripture for it, 
 
 ii. 157. 
 Church, The, what it is, i. 36. 
 Church Faith, a book, answered by G. Fox, 
 
 i. 247. 
 Church Government amongst Friends, ac- 
 count of, ii. 418. 
 Clarendon, Earl of, opinion of the, respect- 
 ing 0. Cromwell, i. 246. 
 
 supposed to be the author of 
 
 the queries put to Friends 
 on the return of Charles II., 
 1. 314. 
 Clark, Thomas, grievously beaten at Barba- 
 
 does, i. 432. 
 Clark, Mary, cruelly whipped in Boston, 
 
 i. 225. 
 Clayton, Richard, attaches a paper to a 
 steeple-house door, i. 160. 
 
 with others, whipped at Bures, 
 
 i. 161, 
 
 Clerc, Le, zeal of, against idolatry — death 
 
 of, i. 18. 
 
 Coal, Joseph, dragged down stairs by Wm. 
 
 Armorer, and sent to jail 
 
 for refusing <an oath, ii. 1 49. 
 
 Cobler, a Quaker, cruel punishment of, by 
 
 Alderman Brown, ii. 37. 
 Cockan, grievous abuse of G. Fox and J. 
 Nailor at, i. 90. 
 
 Colchester, cruel persecution in, ii. 51. 
 
 Coleman, Ann, with Mary Tompkins and 
 Alice Ambrose, sentenced 
 to be whipped through 11 
 towns in N. England, i. 419, 
 
 barbarous treatment of, i. 420, 
 
 421. 
 
 Coleman, Sarah, nn ancient woman, travel- 
 ling with E. Hooton in N. 
 England,is cruelly whipped 
 i. 424. 
 
 Cole, Josiah, convincement of, i. 118. 
 
 imprisoned at Bristol, i. 122. 
 
 withT. Thirstone travels on foot 
 
 from Virginia to New Eng- 
 land, i. 345. 
 
 gives forth a paper against per- 
 secution, ii. 98. 
 
 exhorts to constancy under suf- 
 fering, ii. 105. 
 
 warning of, to the King, ii. 144. 
 
 answers a popish book, ii. 151. 
 
 character and dying sayings of, 
 
 ii. 163. 
 
 death of, ii. 164. 
 
 some account of the life, suffer- 
 ings, and death of, ii. 386. 
 
 Commons, House of, association of the, ii. 
 379. 
 
 Conjuror, a reputed, bafiSed by G. Fox, i. 64. 
 
 Corbet, Counsellor, pleads G. Fox's cause, 
 ii. 213. 
 
 Corporal presence, a test of orthodoxy, i. 18. 
 
 Cotton, Seaborn, bad behaviour of, towards 
 Friends, i. 427. 
 
 Cotton, J., the only priest in New England 
 that opposed persecution, 
 i. 431. 
 
 Cox, a cooper in London, his cruelty to 
 Friends, ii. 8. 
 
 Cranmer, Thomas, prompts Henry VIII. to 
 Reformation, i. 21. 
 
 burnt under Queen Mary, i. 22. 
 
 Crisp, Stephen, convinced by J. Parnell, 
 i. 145. 
 
 goes into Scotland, i. 285. 
 
 goes to Holland, ii. 66. 
 
 some account of, ii. 67. 
 
 , epistle by, to Friends, 
 
 containing exhortation nnd 
 prediction, ii. 144. 
 
 imprisoned at Ipswich, ii, 
 
 156. 
 
 declines being made a mn- 
 
 gistrate at Colchester, ii. 
 314. 
 
 epistle to all the Churches 
 
 by, ii. 334. 
 
GENERAL INDEX. 
 
 459 
 
 Crisp, Stephen, account of, death and dying 
 sayings of, ii, 350. 
 
 Crisp, Samuel, a clergyman, letter of, nar- 
 rating his oonvincement of 
 Quakerism, ii. 423. 
 
 Croese, Gerard, notices of the history of 
 Quakers by, i. 31, 47,364. 
 
 Cromwell, Thomas, labours to promote re- 
 formation, i. 21. 
 
 Cromwell, Olwer, appointed one of the 
 Judges of King Charles I., 
 t. 40. 
 
 made general - in - chief, 
 
 i. 60. 
 
 dissolves the Long Parlia- 
 ment, i. 96. 
 
 calls a new Parliament, 
 i. 105. 
 
 declared Protector, i. 111. 
 
 requires an oath of fidelity, 
 
 i. 113. 
 
 speech of, to Parliament, 
 
 In favour of liberty of con- 
 science, i. 119. 
 
 two of the servants of, join 
 
 the Quakers, i. 117. 
 
 remark of, on hearing that 
 
 G. Fox refused to eat or 
 drink at his table, i. 136. 
 
 intrigues of, to be made 
 
 king, i. 213. 
 
 death of, i. 246. 
 
 image of, laid in State — 
 
 funeral, i. 249. 
 
 body of, hanged, and the 
 
 head set up at Westmin- 
 ster, i. 357. 
 
 Cromwell, Richard, proclaimed Protector, 
 i. 246. 
 
 resigns the Protectorate, 
 
 j. 251. 
 
 death of, ii. 432. 
 
 Crook, John, a Justice, convinced by G. FoK, 
 i. 137. 
 
 a general yearly meeting held 
 
 at the house of, i. 231. 
 
 arrest of, in London, ii. 7. 
 
 trial of, before the Lord Mayor, 
 
 ii. 18. 
 
 sentenced to h premunire and 
 
 imprisoned, ii. 32. 
 
 1.. advice of, to his children and 
 
 grand-children, ii. 385. 
 
 character and death of, ii. 387, 
 
 388. 
 
 letter of, to J. Penington, ii. 
 
 398. 
 
 Cudworth, James, letter from, describing 
 the persecuting spirit in 
 N. England, i. 290. 
 Curtis, Thomas, part of his letter to priest 
 Wells, 1. 108, 
 
 examination of, before Justice 
 
 Holt, ii. 148. 
 Curtis, Ann, has an interview with the king 
 respecting G. Fox's im- 
 prisonment, i. 319. j 
 
 Davis, Edwakd, a jailor, cruelty of, to J. 
 Whiting, ii. 296. 
 
 Daufort, Thomas, abominable speech of, to 
 Wen. Christehson, i. 428. 
 
 Deceivers, who are the greatest, i. 37. 
 
 Declaration, to be subscribed by Quakers, 
 instead of the oath of alle- 
 giance, ii. 332. 
 
 of the Christian doctrines of 
 
 Friends, ii. 351. 
 
 postscript to the above on the 
 
 Resurrection and eternal 
 judgment, ii. 359. 
 
 of Faith, presented. to Parlia- 
 ment, signed by thirty-nine 
 Friends, ii. 360. 
 
 Dennis, Isaac, jailor at Bristol, cruelty of, 
 and of his wife, ii. 276. 
 
 deplorable death of, ii. 280. 
 
 Deputies from New England go to London 
 to excuse the cruelties ex- 
 ercised by the authorities 
 in Boston against Quakers, 
 i. 363. 
 
 Derby, Countess of, her c'ruelty to Friends — 
 her death, ii. 71. 
 
 Dewsbury, Wm., convinced, i. 68. 
 
 begins to have a public tes- 
 timony, i. 77. 
 
 violently beaten and almost 
 
 killed, i. 106. 
 
 reproves priest Andrews 
 
 for his false charge — im- 
 prisoned six months at 
 Northampton — remarka- 
 ble interview between him 
 and Judge Atkins, i. 161. 
 
 epistle of consolation to 
 
 Friends, by, ii. 280. 
 short account of the suifer- 
 ings and death of, ii. 323. 
 
 imprisoned nineteen years 
 
 at Warwick, ii. 323. 
 
 testimony of, to Friends, 
 
 during his sickness, ii. 325. 
 
 sermon by, ii. 324. 
 
 De Witt, John and Cornelius, their cruel 
 death, ii. 201. 
 
 Dispute between Friends and T. Vincent and 
 others, respecting three 
 distinct persons in the God- 
 head, ii. 161. 
 
 between the Baptists and Quakers, ii. 
 
 214, 218. 
 
 at Aberdeen, wiiere four young stu- 
 dents are convinced, ii. 221. 
 
 Dixon, John, priest of Kerby Muokloe, turns 
 informer against Friends, 
 ii. 220. 
 
 Dobson, Wm,, death of, in prison, ii. 264. 
 
 Doctrine, the Christian, of Friends set forth, 
 (1693,) ii. 351—359. 
 
 Doll, Erasmus, unfaithfulness and disown- 
 ment of, ii. 277. 
 
 Dowdney, Richard, whipped at Boston, i. 226b 
 
460 
 
 GENERAL INDEX, 
 
 Downer, Anne, the first woman preacher in 
 London, i. 117. 
 
 goes to Launceston to wait on 
 
 G. Fox and companions in 
 jail, i. 176. 
 
 dying words and death of, 
 
 ii. 306. 
 
 Dreams, some believers in, convinced, i. 29, 
 
 Dring, Robert, first meeting in London held 
 in the hoase of, i. 114. 
 
 Drummer, Shubal, rash expression of, re- 
 specting the Spirit of God, 
 i. 421. 
 
 Drury, Captain, account of, to G. Fox, re- 
 specting his singular tremb- 
 ling, i. 136. 
 
 Duncom, Samuel, informers stay four days 
 in the house of, and take 
 goods valued atx40, ii. 227. 
 
 Dundas, William, oonvincement of, ii. 133. 
 
 excommunication of — de- 
 fends a Quaker assaulted 
 on the road — goes to 
 France and settles, ii. 134. 
 
 accountof the travels of, .ind 
 
 return to England, ii. 136. 
 
 joins in membership with 
 
 Friends, ii. 137. 
 
 Dyer, Mary, imprisoned and cruelly treated 
 in New England, i. 224. 
 
 with N. Davis, banished on pain 
 
 of death, i. 290. 
 
 retiirns to Boston, i. 291. 
 
 broughtbefore the Court and sen- 
 tenced to be hanged, i. 292. 
 
 . her first letter to the Gener.al 
 
 Court in Boston, i. 294. 
 taken to the gallows and re- 
 prieved, i. 296. 
 
 second letter to the Court in 
 
 Boston, i. 297. 
 
 retuins to Boston, i. 298. 
 
 second examination and sen- 
 tence of death, i. 298-299 
 
 execution of, i, 300. 
 
 E. 
 
 EcciiES, Solomon, zealous and strange testi- 
 mony of, against idolatry, 
 ii. 171. 
 
 burns his musical instru- 
 ment, ii. 171. 
 
 strange challenge of, ii. 172. 
 
 rebukes a turncoat priest 
 
 at Cork — whipped there- 
 for — proof of his since- 
 rity, ii. 198. 
 
 Ecclestone, Theo., signs a paper presented 
 to Parliament, containing 
 reasons why Friends re- 
 fused an oath, ii. 361. 
 
 Education in Universities not sufficient to 
 make a minister of Christ, 
 j. 28. 
 
 Election and Reprobation, i. 72. 
 
 Elizabeth, Princess of the Palatinate, letter 
 from, to Wm. Penn, ii, 251. 
 
 Elizabeth, answer of, to G. Fox's letter from 
 Amsterdam, ii. 252. 
 
 visited by Wm. Penn and R. Bar- 
 clay, ii. 253. 
 
 second letter from, to Wm. Penn, 
 
 ii. 254. 
 
 visited a second time by William 
 
 Penn, ii. 258. 
 
 third letter from, to Wm. Penn, ii. 
 
 261. 
 
 fourth letter from, to Wm. Penn, 
 
 ii. 262. 
 
 EUwood Thomas, a prisoner in Newgate — 
 has a, pretended Quaker 
 properly cared for, ii. 37. 
 
 Embden, magistrates of, persecute Friends, 
 ii. 256. 
 
 letter to the magistrates of, from 
 
 Wm. Penn, ii. 255. 
 
 the magistrates of, stop perse- 
 cuting Friends, and invite 
 them to settle in the town, 
 ii. 298. 
 
 epistle of thanks from Friends of 
 
 Amsterdam to the magis- 
 trates of, ii. 299. 
 
 decree of the Senate of, in favour 
 
 of Friends, ii. 300. 
 
 Endicot, John, Governor in Bo-ston, instances 
 of his cruelty, i. 211, 255, 
 291, 292, 299, 349, 422, 425. 
 
 ingratitude and barbarity of; 
 
 i. 425. 
 
 evil admission of, to E. Whar- 
 ton, i. 427. 
 
 death of, i. 430. 
 
 England and Scotland united, ii. 421. 
 
 England, New, Puritans go to, to avoid per- 
 secution — Puritans them- 
 selves turn persecutors, 
 i. 23. 
 
 Error not to be overcome with the arm of 
 flesh, i. 203. 
 
 Evans Catharine, with S. Clieevers, visits 
 Scotland, i. 129. 
 
 embarks for Alexandria 
 
 with S. Cheevers — lands at 
 Leghorn — leaves Leghorn 
 for Alexandria — lands at 
 Malta — accepts the invita- 
 tion of the English Consul 
 to stay at his house— visit 
 a nunnery, i. 370. 
 
 their great exercise on wit- 
 nessing the idolatry of the 
 people, i. 371. 
 
 taken before the Lord Chan- 
 cellor — shut up in the In- 
 quisition, i. 372. 
 
 examined concerning their 
 
 faith, i. 373. 
 
 endeavours to terrify them 
 
 by the fear of death, i. 
 376. 
 
 endeavours used to delude 
 
 them, i. 379. 
 
 spoken to by an English- 
 man from the wall, i. 382. 
 
GENERAL INDEX. 
 
 461 
 
 Evans, Cath'ne, reduced to great strait by 
 fasting and sickness, i. 383. 
 
 interview with the English 
 
 Consul, i. 384. 
 
 show the errors of popery 
 
 to the prisoners — endea- 
 Tours to liberate them by 
 an English Captain — cru- 
 elly treated for many 
 weeks, i. 385. 
 
 discourse with afriar.i. 386. 
 
 Jeal against idolatry — em- 
 ployment in prison, i. 388. 
 
 further discourse with a 
 
 friar — D. Baker's endea- 
 vours to release them, i. 389. 
 
 .,.' means used to pervert 
 
 them, i. 390. 
 
 hymn to God by, i. 391. 
 
 Inquisitor spoken to by, 
 
 i. 392. 
 
 they are released — letter to 
 
 the rulers of Malta by,i.393. 
 
 a fast observed by Sarah — 
 
 they go aboard an English 
 frigate, i. 394. 
 
 visit Leghorn and Tangiers 
 
 — arrive in England — com- 
 forted by a dream, i. 395. 
 
 letter to their friends in 
 
 England, i. 396. 
 
 letter from, to her husband 
 
 and children, i, 398. 
 
 letter from, to D. Baker, 
 
 i. 401. 
 
 poembythemjointly, i. 402. 
 
 £vat, I., a constable, fined for being back- 
 ward to distrain the goods 
 of some Friends, ii. 266. 
 
 F. 
 
 Faith, what the true is, i. 374. 
 
 not to be forced, ii. 88. 
 
 genuine effects of true — the true 
 
 Catholic faith owned by G. 
 Fox, ii. 157. 
 
 historical, how far essential to the 
 
 Christian religion, ii. 232. 
 
 whether it comes by outward hear- 
 ing, ii. 244. 
 
 ** Fanatic History," written chiefly against 
 Quakers, i. 203. 
 
 Farmer Ralph, a priest at Bristol, incites 
 the people to persecution, 
 i. 118. 
 
 Famsworth, Rich., convinced by G. Fox,i. 68. 
 
 begins to have a public 
 
 testimony, i. 77. 
 
 writes against Muggleton 
 
 and Reeves, ii. 68. 
 
 .. dyingexpressionsand death 
 
 of, ii. 153. 
 
 Fast, a remarkable, of a woman in Lan- 
 cashire, i. 32. 
 
 Pasts, address respecting, by G. Fox, i. 237. 
 
 Felon, a, in Derby jail, convinced, i. 64. 
 
 Fell, Christopher, visited Scotland, i. 129. 
 
 Fell, Margaret, convinced by G. Fox, i. 84. 
 
 letter of, to magistrates, 
 
 concerning the unjust sei- 
 zure of G. Fox at her 
 house, i. 318. 
 
 with Ann Curtis, has an 
 
 interview with the king, 
 respecting G. Fox's impri- 
 sonment, i. 319. 
 
 solicits the king on behalf 
 
 of Friends, and he sets 
 about 700 at liberty, i. 329. 
 
 again lays the sufferings of 
 
 Friends before the king, 
 i. 331. 
 
 imprisoned for refusing to 
 
 swear, ii. 73. 
 
 with G. Fox, brought be- 
 fore the court at Lancaster, 
 ii. 74. 
 
 sentence of premunire 
 
 passed on, ii. 128. 
 
 married to G. Fox, ii. 173. 
 
 (Fox) imprisoned on an old charge, 
 
 ii. 173. 
 
 order for the release of, 
 
 granted by the king on the 
 intercession of her daugh- 
 ters, ii. 174. 
 
 finally released by the king 
 
 at the intercession of her 
 husband, ii. 199. 
 meets the king at White- 
 hall, and lays her hus- 
 band's case before him, 
 ii 212. 
 
 account of her life and 
 
 death, ii. 407. 
 
 authoressof the book enti- 
 tled " The call of the Jews 
 out of Babylon," ii. 408. 
 
 Fell, Thomas^ Judge in Wales, first visit of 
 Geo. Fox to the house of, 
 i.83. 
 
 incensed by his neighbours 
 
 against the Quakers, i. 85. 
 
 satisfied by G. Fox, and offers 
 
 bis house for a place of 
 meeting, i. 86. 
 
 defeats the design of Justice 
 
 Sawrey against Geo. Fox, 
 i. 91. 
 
 character and death of, ii. 407. 
 
 Fell, Henry, taken out of a meeting at Thet- 
 ford and whipped, i. 323. 
 
 Fifth Monarchy-men, insurrection of the, 
 i. 329. 
 
 some, when about to be put 
 
 to death, acquit Friends of 
 connection with their plot, 
 i, 331. 
 
 Fines, exorbitant, extorted from Friends, 
 i. 287. 
 
 Fire in London, remarkable prediction to 
 specting, ii. 142. 
 
 Fisher, Samuel, a clergyman, convinced by 
 J. Stnbbs — some accouu* 
 of, i. 140. 
 
462 
 
 GENERAL INDEX. 
 
 Fisher, Samuel, gives up his commission to 
 the Bishop — writes " Rus-. 
 ticus ad Academicus," i. 
 141. 
 
 attempts to speak before 
 
 Parliament — publishes the 
 substance of his proposed 
 speech, i. 178. 
 
 Tvith E. Burrough, visits 
 
 Dunkirk — their conference 
 with the friars, i. 269. 
 
 goes to Rome with J. 
 
 Stubbs, i. 327. 
 
 death of, ii. 124. 
 
 Fisher, Mary, with Ann Austen, arrive at 
 Boston — are committed to 
 prison because they are 
 Quakers, i. 210. 
 
 sent on board a vessel and 
 
 carried to England, i. 211. 
 
 visits Sultan Mahomet, who 
 
 receives her kindly, i. 327. 
 
 returns safe to England, 
 
 i. 328. 
 
 becomes the wife of Wm. 
 
 Bayley, ii. 223. 
 
 Fletcher, Elizabeth, with Elizabeth Heavens, 
 goes to Oxford, i. 125. 
 
 so cruelly abused as to 
 
 cause her death, i. 126. 
 
 Floyd, Morgan, a priest in Wales, sends two 
 men into the North to in- 
 quire after the Quakers, 
 who are both convinced, 
 i. 111. 
 
 Ford, William, accused of having kept a 
 stranger at work, and sent 
 to prison therefor, i. 123. 
 
 'Fox, Oeorge, birth, parentage, character 
 while a child, and employ- 
 ment, i. 24. 
 
 « peculiar form of speech in 
 
 dealing — refuses to drink 
 healths, i. 25. 
 
 leaves his relatives — keeps 
 
 retired — tempted to des- 
 pair — seeks comfort among 
 high professors, 1. 26. 
 
 returns homeward — visited 
 
 by priest Stevens — replies 
 to his question respecting 
 Christ's cry on the cross — 
 visits a priest at Manches- 
 ter and Dr. Craddook, i. 27. 
 
 ^•m... effect of distress on his 
 
 body — visits widows and 
 newly-married persons — 
 ■opened to him, that believ- 
 ers are born of God — and 
 that college education does 
 not make a minister of 
 Christ, i. 28. 
 
 « grief of his relatives — 
 
 shown that God dwells in 
 the heart, and not in tem- 
 ples — confutes the notion 
 that women have no souls 
 — thoughts on dreams, i. 29. 
 
 Fox, George^ travels into Derbyshire, &c 
 
 — first meets Elizabeth 
 Hooton — avoids familiarity 
 with any, i. 30. 
 
 reason why he wore leather 
 
 clothing — Christ alone 
 could speak to his condi- 
 tion, i. 31. 
 
 sees that in Adam all dies 
 
 — spiritual discernment 
 given him — -visits a woman 
 said to have fasted twenty 
 days — begins to preach, 
 i. 32. 
 
 travels to Broughton — the 
 
 nature of things within and 
 without, that are hurtful, 
 revealed to him — what 
 people trampled on to be 
 his food — prophecy con- 
 cerning him, i. 33. 
 
 sorrows wear off — many 
 
 resort to him, i. 34. 
 
 several join in fellowship 
 
 with him — his extraordi- 
 nary prayer at Mansfield- 
 convinces Capt. Stoddard 
 at a dispute in Leicester, 
 i. 35. 
 
 travels into Nottingham- 
 shire — meets some who 
 said that women have no 
 souls, i. 36. 
 reproves a noted debauch^ 
 
 — his opening respecting 
 physicians, lawyers, and 
 priests, i. 37. 
 
 revealed to him, that Christ 
 
 enlightens every man — 
 that he must use plain lan- 
 guage . — and neither bow 
 nor take off his hat, i. 38. 
 
 declares against vain re- 
 creations, &c. — refutes a 
 priest's interpretation of 
 the " more sure word of 
 prophecy," i. 41. 
 
 imprisoned at Nottingham 
 
 — quiets a distracted wo- 
 man, i. 42. 
 
 discourses with Baptists in 
 
 Leicester — confounds some 
 blasphemers, i. 43. 
 
 prays for a sick man, who 
 
 is restored — threatened by 
 a miin with a rapier, i. 44. 
 
 imprisoned at Derby as a 
 
 blasphemer, i. 45. 
 
 misrepresented as not wri- 
 ting legibly, i. 47. 
 
 letter of, to the priests of 
 
 Derby, i. 47. 
 
 letter of, to the magistrates 
 
 of Derby, and to Justices 
 Bennet and Barton jointly, 
 i. 48. 
 
 letter of, to Justice Bennet, 
 
 i. 49. 
 
GENERAL INDEX. 
 
 463 
 
 Fox, George, letter of, to Justice Barton, 
 to the mayor of Derby, and 
 to the court of Derby, i. 50. 
 letter of, to the bell-ring- 
 ers — his discourse with 
 some who plead for sin, 
 i. 51. 
 
 mental anguish of Ms jailor 
 
 at Derby '— offered liberty 
 to walk a mile — epistle to 
 Friends, i. 52. 
 
 struck by Justice Bennet 
 
 while kneeling to pray, 
 i. 55. 
 
 letters of, to the Justices 
 
 while in jail, i. 56. 
 
 letters of, to the priests 
 
 while in jail, i. 57. 
 
 divine intimation to a 
 
 trooper to go to, for di- 
 rection, i. 61. 
 offered a captain's commis- 
 sion — shut up in Derby 
 dungeon — opposes the de- 
 nial of the outward suffer- 
 ing of Christ, i. 62. 
 
 confounds pretended triers 
 
 of spirits — • writes against 
 putting to death for steal- 
 ing, i. 63. 
 calls attention to the in- 
 jury resulting from prison- 
 ers mingling together — 
 refutes a pretended conju- 
 ror — refuses press-money, 
 i. 64. 
 
 gives forth a paper against 
 
 priests deceiving the peo- 
 ple, i. 65. 
 
 writes the third time to the 
 
 magistrates of Derby, i. 66. 
 
 his lamentation over Derby, 
 
 i. 67. 
 
 turned out of Derby prison, 
 
 i. 68. 
 
 with Captain Pursloe, goes 
 
 to Justice Hotham's — con- 
 founds a priest, who allows 
 him to preach to his peo- 
 ple— refused a little milk 
 by a woman, i. 69. 
 
 obliged to sleep under a 
 
 hay-rick — goes to York 
 cathedral, and is greatly 
 abused, i. 70. 
 
 invited by priest Boyes to 
 
 preach in his steeple-house, 
 i. 71. 
 kindness of Justice Robin- 
 son to, i. 72. 
 
 cruel treatment at Patring- 
 
 ton of, i. 74. 
 
 inhabitants of Patrington 
 
 regret their cruelty to — has 
 a meeting at Col. Over- 
 ton's, i. 75. 
 
 „ „,,„ warns divers great men. to 
 
 repent — refused lodging in 
 
 a town, and sleeps under a 
 hay.rick — falsely accused 
 of saying he was Christ, 
 i. 76. 
 Fox, George, greatly abused at the stee- 
 ple-houses in Yorkshire, 
 i. 77. 
 
 stories told of his riding a 
 
 great black horse, and 
 being in two distant places 
 at the same time — preaches 
 through Sedburg fair, i. 78. 
 
 goes to Swarthmore, and 
 
 preaches in the steeple- 
 house there, i. 83. 
 
 has a meeting in. Judge 
 
 Fell's family, i. 84. 
 
 stoned through the streets 
 
 of Lancaster — discourses 
 with priests at Judge 
 Fell's, i. 86. 
 
 cruelly treated at Ulverston at 
 
 the instigation of Justice 
 Sawrey — power of his arm 
 remarkably restored after 
 its paralysis by a blow, i. 89. 
 
 grievously abused, with J. 
 
 Naylor, at Walney Island 
 and Cockan, i. 90. 
 
 accused of blasphemy, and 
 
 tried at Lancaster for it, 
 i. 91. 
 
 cleared of the charge of blas- 
 phemy, i. 92. 
 
 writes sharply to Justice Saw- 
 rey. i. 94. 
 
 foretells the dissolution of the 
 
 Long Parliament, i. 96. 
 
 preaches to the soldiers at 
 
 Carlisle castle, i. 97. 
 
 committed as a blasphemer at 
 
 Carlisle — beaten by the 
 jailor, i. 99. 
 
 letter sent from Parliament to 
 
 Carlisle respecting him — 
 released from Carlisle jail, 
 i.l05. 
 
 travels to the north — has a 
 
 meeting of thousands in 
 Cumberland, 1. 108. 
 
 epistle of, to Friends every- 
 where, i. 109. 
 
 , has a meeting of thousands at 
 
 Synderihill, i. 113. 
 
 epistle of, to ministers among 
 
 Friends, i. 114. 
 
 opposes the Kanters in the 
 
 Peak country — has a dis- 
 pute with priest Stevens, 
 i. 132. 
 
 disputes with eight priests at 
 
 Drayton, i. 133. 
 
 goes into Leicester — taken 
 
 before Col. Hacker, i. 134. 
 
 sent to the Protector — his first 
 
 interview with him — de- 
 clares that his religion for- 
 bids the use of arms, i. 135, 
 
464 
 
 GENERAL INDEX. 
 
 Pox, George, refuses to eat at the Protector's 
 table, i. 136. 
 
 writes against pride and gaudy 
 
 apparel, i. 137. 
 
 visits J. Parnel at Colchester, 
 
 i. 163. 
 
 Tfith R. Hubberthorn seized 
 
 as a robber — released — 
 many hundreds convinced 
 by, at Sutton — his fear re- 
 specting J. Naylor on meet- 
 ing him in London, i. 164. 
 
 _ reforms a laughing Captain, 
 
 i. 169. 
 
 committed by Major Ceely, 
 
 with E. Pyott and W. Salt, 
 to Launceston prison— fault 
 found with him on account 
 of his hair, i. 170. 
 
 examination before Chief Jus- 
 tice Glyn, i. 172. 
 
 accused by Major Ceely of a 
 
 plot — his defence, i. 173. 
 
 fined and recommitted to 
 
 Doomsdale, i. 174. 
 
 jailor's inhuman behaviour to, 
 
 i. 175. 
 
 slights the report of the dun- 
 geon being haunted — sends 
 a relation of his case to the 
 Protector, i. 176. 
 
 one of his friends offers tfi lie 
 
 in Doomsdale for him, i. 
 177. 
 
 reproves J. Naylor at Exeter, 
 
 i. 183. 
 
 has a great meeting at Bristol 
 
 — speaks with the Protect- 
 or in Hyde Park, i. 212. 
 
 with E. Pyot, has an interview 
 
 with Cromwell concerning 
 the sufferings of Friends, 
 i. 213. 
 
 travels in Wales with Thomas 
 
 Holmes and John-ap- John, 
 i. 221. 
 
 discourse with the Governor of 
 
 Tenby, who had imprisoned 
 John-ap-John — summoned 
 before the council, i. 222. 
 
 travels over Scotland, i. 223. 
 
 with A. Pearson, visits some al- 
 dermen of Newcastle ; dis- 
 suades a man from setting 
 up a college to make minis- 
 ters at Durham, i. 230. 
 
 attends the Yearly Meeting in 
 
 Bedfordshire — with E. Bur- 
 rough disputes with u Je- 
 suit, i. 231. 
 
 letter of, to Cromwell on account 
 
 of suffering Friends, i. 284. 
 
 letter of, to Cromwell's daugh- 
 ter, i. 235. 
 
 letter of, to.tbe Protector and 
 
 magistrates relative to Fasts, 
 i. 237. 
 
 Fox, George, letter of, to Parliament reprov- 
 ing their hypocrisy, i. 240. 
 
 speaks with Cromwell at 
 
 Hampton Court — has a 
 sense of death being near 
 him, i. 243. 
 
 answers " The Church Faith," 
 
 i. 247. 
 
 letter of encouragement to 
 
 suffering Friends by, i. 248. 
 foresees the Restoration — let- 
 ter of, respecting the " ly- 
 ing in state" of Cromwell's 
 image, i. 249. 
 
 disputes with priest Townsend 
 
 at Norwich, i. 285. 
 travels into Sussex, Dorset- 
 shire, Somersetshire, &c. ; 
 writes to the magistrates in 
 Cornwall against the prac- 
 tices of wreckers, i. 306. 
 
 by his counsel, Friends in 
 
 Bristol obtain relief from 
 persecution, i. 307. 
 
 persuades a Captain not to 
 
 break up a meeting — at- 
 tends a general meeting at 
 Skipton, which the officers 
 decline breaking up — ar- 
 rested at Swarthmore, and 
 sent to Lancaster jail, i. 
 317. • 
 
 writes to the King respecting 
 
 his imprisonment, i. 319. 
 
 leaves Lancaster jail, and goes 
 
 up to London, i. 320. 
 
 has an interview with the 
 
 Judges, i. 321. 
 
 ordered to be released by the 
 
 King, i. 322. 
 
 seized at his lodgings in Lon- 
 don — released by the influ- 
 ence of Esq. Marsh, i. 330. 
 
 interview with a man who said 
 
 he would kill all the Qua- 
 kers, i. 332. 
 
 publishes the " Battledoor," 
 
 i. 364. 
 
 discourses with some Jesuits, 
 
 i. 365. 
 
 letter to, from the penitent 
 
 jailor of Derby, i. 369. 
 
 with J. Stubbs and A. Parker, 
 
 goes to Bristol — escapes 
 being taken at a meeting 
 there, i. 405. 
 
 > arrested at Swannington, and 
 
 committed to prison, i. 406. 
 
 ; unjust treatment of, and of 
 
 other Friends, while in jail, 
 i. 407. 
 
 trial and discharge of, i. 408. 
 
 advice to Friends on the death 
 
 of E. Burrough — arrest and 
 examination at Terterden, 
 ii. 44. 
 
 recovers G. Bewlyand J. lid- 
 
 len, ii. 45. 
 
aENERAL INDisX. 
 
 465 
 
 Box, George, goes to Swarthmore, and visits 
 Colonel Kirby, ii. 47. 
 
 arrested and examined before 
 
 several Justices, ii. 48. 
 
 appears at the session — sent 
 
 to prison for refusing the 
 oath of allegiance, ii. 49. 
 
 writes to the Sultan respecting 
 
 Friends in Algiers, ii. 65. 
 
 examination before Judge 
 
 Twisden, ii. 72. 
 
 extraordinary revelations to, 
 
 while in Lancaster jail, 
 ii. 73. 
 
 extraordinary trial of, at Lan- 
 caster assizes, ii. 74. 
 
 recommitted to jail — cruelty 
 
 practised on him there — 
 ■writes to the Emperor and 
 Kings of France and Spain, 
 ii. 77. 
 
 writes to the Pope againstper- 
 
 secution, ii. 78. 
 
 again brought to trial and pre- 
 
 munired, ii. 128. 
 
 removed to Scarborough castle 
 
 — cruelty of the Governor, 
 ii. 130. 
 
 interviews with divers persons 
 
 while in the castle, ii. 131. 
 
 conference with Dr. Craddook, 
 
 ii. 139. 
 
 respect shown to, by Esq. Marsh 
 
 — released by the King, ii. 
 141. 
 
 travels into York and Notting- 
 hamshire, ii. 143. 
 
 remarks of, on the artifice of 
 
 Presbyterians to escape im. 
 prisonment, ii. 155. 
 
 visits Esq. Marsh, and dis- 
 courses with a papist on 
 christening children, faith, 
 &o., ii. 157. 
 
 conference with Esq. Marsh 
 
 for abating the sufferings 
 of Friends, ii. 158. 
 
 travels to the north — goes to 
 
 Ireland with Thos. Briggs, 
 ii. 170. 
 
 incidents occurring to, in Ire- 
 land — returns to England, 
 ii. 172. 
 
 reported to have turned Pres- 
 byterian — marriage with 
 M. Fell — visits London and 
 various shires, ii. 173. 
 
 writes an encouraging epistle 
 
 to Friends — arrested at 
 Grace-church-street meet- 
 ing, ii. 180. 
 
 ,„..„.ij interview with the Lord Mayor, 
 
 •,.> - ii. 181. 
 
 j.w^..i.. prayer of, at Londoi>, put 
 
 forth in print, ii. 198. 
 
 concludes to visit America — 
 
 .arrives at Barbadoes, ii. 
 199. 
 
 Vol. it.— 30 ' 
 
 Pox, George, goes to Maryland, and travels 
 by land to New England, 
 ii. 201. 
 
 , returns to England, ii. 202. 
 
 , imprisoned at Worcester with 
 
 Thomas Lower, ii. 203. 
 
 examined and recommitted for 
 
 refusing to swear, ii. 207. 
 
 brought before the King's 
 
 Bench, and remanded to the 
 next assizes nt Worcester, 
 ii. 208. 
 
 kept from seeing his mother 
 
 at the time of her death — 
 appears before Judge Tur- 
 ner, and recommitted — 
 disputes with a priest, ii. 
 209, 
 
 again appears at the session — ■ 
 
 refuses to give bail, ii. 210. 
 
 declaration of, instead of the 
 
 oath of allegiance, ii. 211. 
 
 found guilty of not taking the 
 
 oath — premunired — visited 
 by the Earl of Salisbury's 
 son in prison, ii. 212. 
 
 refuses a pardon from the King 
 
 — brought before the Lord 
 Chancellor — trial — defence 
 by Counsellor Corbet — libe- 
 ration, ii. 213. 
 
 rests at Swarthmore for two 
 
 years, ii. 221; 
 
 visits J. Keckless — goes to 
 
 Germany with Wm. Penn, 
 K. Barclay, &c.j ii. 251. 
 
 with Wm. Penn, disputes with 
 
 Dr. Galenus Abrahams, ii. 
 259. 
 
 ariives in England, ii. 261. 
 
 epistle of encouragement to 
 
 Friends by, ii. 264. 
 
 queries of, to the Pope, ii. 267 
 
 declaration of, against plots, 
 
 ii. 272. 
 
 , proposes terms to the candi 
 
 dates for sheriff of London, 
 ii. 278. 
 
 religious services of, when 
 
 kept out of Devonshire 
 house, ii. 279. 
 
 set free by a Justice in Lon- 
 don, ii. 284. 
 
 with Alex. P.arker, visits Hol- 
 land, 1684, ii. 287. 
 
 epistle to Friends on the 
 
 ceasing of persecution, ii. 
 304. 
 
 paper concerning prayer by, 
 
 ii. 307. 
 
 sickness and death of, ii. 344. 
 
 character of, by T. EUwood, 
 
 ii. 345. 
 
 epistle by, left sealed, and not 
 
 to be opened till after his 
 death, ii. 346. 
 
 epistle by, concerning his miS' 
 
 sion, ii. 392. 
 
466 
 
 GKNT5RAL INDEX. 
 
 Fox, GeorgB, the Younger, convinced, i. 68. 
 
 exhortation of, to the officers 
 
 and army for having de- 
 parted from their integrity, 
 i. 285. 
 
 letter of, to the Parliament 
 
 and army, i. 304. 
 
 account of the imprisonment 
 
 of, at Harwich, i. 310. 
 
 ordered by Parliament into 
 
 the custody of the sergeant- 
 at-arms, i. 311. 
 
 after 14 weeks' imprisonment, 
 
 together with R. Grassing- 
 faam,' released by order of 
 Parliament, i. 312. 
 
 writes "A noble salutation to 
 
 King Chas. Stnart," i. 313. 
 
 exhortation to Friends by, i. 
 
 355. 
 
 letter of, to the King against 
 
 popery, i. 358. 
 
 writes "England's sad estate 
 
 and condition," against the 
 abominations of the times, 
 i. 360. 
 
 prayer by, i, 361. 
 
 behaviour of, in his last sick- 
 ness — death of, i. 362. 
 lamentation of, for approach- 
 ing judgments, ii. 125. 
 Forster, Justice, severity and hypocrisy of, 
 
 ii. 320. 
 Fretwell, J., imprisoned with G. Fox at Der- 
 by, i. 44. 
 
 proves unfaithful, i. 47. 
 
 Friends, Society of, the name chosen by 
 themselves, ii. 41 9. 
 
 , many, offer to lie in prison in place 
 
 of their brethren, i. 240. 
 ^ account of the sufferings of, laid be- 
 fore Parliament, i. 264. 
 
 many, offer to Parliament to take the 
 
 places of their brethren in 
 prison, i. 265. 
 Friars at Borne confess to the truth contained 
 In books given them by J. 
 Stubbs and S. Fisher, but 
 are afraid to acknowledge 
 it openly, i. 327. 
 Fromantle, Solomon, barbarously beaten at 
 
 Colchester, ii. 52. 
 Furnier, Isaac, leader of some extravagant 
 people at Dort, disowned 
 hj the Quakers, i. 182. 
 
 G. 
 
 Gakdner, Hoeed, whipped in Boston — 
 prays for her persecutors, 
 i. 251. 
 
 Gardner Wm., a martyr, zealous conduct of, 
 ii. 171. 
 
 George I. proclaimed king of England, ii. 
 436. 
 
 General Court of Boston pass an act of ban- 
 ishment of Quakers on pain 
 of death, i. 268. 
 
 General Court issues an order for the sa.B . 
 of Daniel and Provided 
 Southick,on account of ab- 
 sence from the " public 
 ordinances," i. 286. 
 
 first letter from M. Dver I), 
 
 i. 294. 
 
 second letter from M. Dyir 
 
 to, i. 297. 
 
 apology of, for their bloody 
 
 persecution, i. 343. 
 
 confusion of, when voting for 
 
 sentence of death on W. 
 Christenson, i. 353. 
 
 order of, to release the Qua- 
 kers in prison, i. 367. 
 
 Gibbons, Sarah, with Dorothy Waugh, im- 
 prisoned and cruelly used 
 at Boston, i. 261. 
 
 Gibson, Wm., remarkable convinoement of, 
 ii. 402. 
 
 Gibson, John, tried for being at meeting — 
 charge of the Judge, ii. 121. 
 
 Gloucester, Bishop of, violence of, ii. 318. 
 
 Gloucester, priest of, petitions to have 
 Friends' meeting-house 
 turned into a work-house, 
 ii. 319. 
 
 Glin Christopher, a persecuting priest at 
 Burford, struck blind in 
 his pulpit, ii. 223. 
 
 Glynn, Chief Justice, discourse with and 
 unkind usage of 6. Fox, 
 when before him at Lauu- 
 ceston, i. 172, 173. 
 
 God, some who denied the existence of, re- 
 futed by G. Fox, i. 36. 
 
 grace of, hath appeared to all men, 
 
 and is able to bring them 
 into his favour, i. 38. 
 
 the doctrine that He teaches his people 
 
 by his Spirit, set forth by 
 G. Fox in the steeple-house 
 at Ulverstone, i. 84. 
 
 grace of — its universality — 'bringSsal- 
 
 vation, ii. 157. 
 
 how good men know they are in the 
 
 favour of, ii. 288. 
 
 Goldsmith, Sarah, goes through Bristol in 
 sackcloth, i. 124. 
 
 Goodair, T., with B. Staples, imprisoned at 
 Oxford, i. 408. 
 
 outlawed for refusing to swear, 
 
 i. 409. 
 
 Goodridge, Wm., released from prison after 
 severe suffering, ii. 348. 
 
 Goodyar, Thos, struck by the mayorof North- 
 ampton, and sent to prison 
 without a mittimus, i. 168. 
 
 Government and governors, principles of 
 Quakers respecting, i. 362. 
 
 Grace-church-street meeting-house, first 
 meeting held in it, ii. 167. 
 
 Grassingham, F.'obert, imprisoned with Geo. 
 Fox, jr., at Harwich— taken 
 by order of Parliament into 
 custody of its sergeant-at- 
 arms, i. 311. 
 
GENERAL INDEX. 
 
 467 
 
 Qrassingham R., letter of, to the Speaker of 
 the House of Commons, i. 
 312. 
 
 released from confinement, i. 
 
 313. 
 
 Qraunt, Edward, knocked down and killed 
 at Colchester, ii. 51. 
 
 Grace of God hath appeared to all men — is 
 able to bring salvation, i. 
 38, ii. 157. 
 
 Green, Thomas, persecuted and fined for 
 praying in a meeting, ii. 
 195. 
 
 Green, Theophilus, a servant of 0. Crom- 
 well, convinced by F. How- 
 gill, i. 117. 
 
 persecuting measures against, 
 
 ii. 196. 
 
 sufferings and deliverances of, 
 
 ii. 319. 
 
 Greenwood, John, martyred, i. 22. 
 
 Greetings, the ordinary, forbidden to Geo. 
 Fox, i. 38. 
 
 the principles of Friends concern- 
 ing, ii. 412. 
 
 Gwyn, Paul, a baptist, brings a false charge 
 against G. Fox, at Bristol, 
 i. 212. 
 
 H. 
 
 Hackeb, Colonel, sends for and has an in- 
 terview with Geo. Fox, i. 
 134. 
 
 G. Fox prays for and warns, 
 
 i. 135. 
 
 wife of, and his marshals, 
 
 convinced by G. Fox, i. 
 134. 
 
 condemned and executed for 
 
 high treason, i. 329. 
 
 Hale, Matthew, Judge, shows favour to G. 
 Fox, and discharges him, 
 by proclamation, ii. 213. 
 
 Halhead, Miles, becomes a zealous preacher, 
 i. 87. 
 
 imprisoned at Kendal — Jus- 
 tice Preston's wife orders 
 her servant to beat him — 
 detects her when she tried 
 to deceive him, i. 101. 
 
 the servant who had beaten 
 
 him asks his forgiveness — 
 beaten at Skipton until 
 apparently dead — miracu- 
 lously restored — travels 
 through Yorkshire — re- 
 ceives like ill-treatment at 
 Boncaster, i. 102. 
 
 remarkable occurrence to the 
 
 wife of — goes to Stanley 
 Chapel — violently assault- 
 ed, and thrown over a wall, 
 i. 103. 
 
 notwithstanding his crippled 
 
 . condition, goes in faith to 
 Windermore steeple-house 
 and is healed — his pre- 
 
 sence silent es two priests, 
 so that they cannot preach 
 — imprisoned at New Cas- 
 tle ^— many convinced by 
 him, i. 104. 
 
 Halhead, Miles, with J. Lancaster, goes to 
 Ireland, and labours there 
 — returns, and goes to 
 Scotland — in danger of 
 being stoned in many 
 places, i. 129. 
 
 delivers a message from the 
 
 Lord to the Mayor of Ber- 
 wick, i. 130. 
 
 proves before the Gourt'that 
 
 the Mayor of Berwick is a 
 persecutor — tells a priest 
 what the question was he 
 (the priest) was about to 
 put to him, and answers 
 it — is released from Ber- 
 wick jail, i. 131. 
 
 goes to London, and, with T. 
 
 Salthouse, to Exeter and 
 Plymouth — imprisoned at 
 Plymouth — letter to his 
 wife, i. 153. 
 
 epistle of, to his fellow-be- 
 lievers, i. 154. 
 
 reason of imprisonment at 
 
 Plymouth — brought before 
 the court, and remanded 
 to prison, i. 155. 
 
 again brought before court, 
 
 and sent to Bridwell — 
 warrant of commitment — 
 its falseness, i. 156. 
 
 certificate signed by eleven 
 
 persons, of the falsity of 
 the charges made in the 
 warrant, i. 157. 
 
 letter respecting, from the 
 
 Mayor of Plymouth to 
 Gen. Desborough, i. 157. 
 
 answer of, to the mayor's let- 
 ter, i. 158. 
 
 .brought before the magis- 
 trates in Devonshire, ii. 
 154 
 
 learns the end of his old per- 
 secutors, ii. 155. 
 
 visits Gen. Lambert in prison, 
 
 ii. 203. 
 
 letter of, to G. Fox, ii. 205. 
 
 Hamilton, Alexander, one of the first preach- 
 ers among Friends in Scot- 
 land — threatened by priest 
 Charters with excommuni- 
 cation — warns the priest 
 to desist, who, despising 
 the warning, is suddenly 
 killed by his horse, i. 130. 
 
 Hammelle de Godfrey, a reformer, burnt 
 for his religion, i. 19. 
 
 Hammersley Thomas, niiide foreman of a 
 jury without taking an oath 
 — his verdict commended 
 by the judge, i. 132. 
 
468 
 
 GENERAL INDEX. 
 
 Harding, James, with E. Brusli and R. Hays, 
 banished, ii. 122. 
 
 Harris, Charles, joins the Separatists, and 
 preaches among them, ii. 
 284. 
 
 Harrison, a priest in Dublin, assents to the 
 truth of 13. Blaugdone's 
 speech to the deputy, i. 
 150. 
 
 Harwood, John, with G. Whitehead and R. 
 Clayton, go to Bures, where 
 they are arrested and im- 
 prisoned, i. 160. 
 
 Harrison, Joseph, obliged, with his wife and 
 children, to' lie on straw, 
 all his goods being seized 
 for attending meeting, ii. 
 222. 
 
 Hat honour, the use of, forbidden to Geo. 
 Fox, i. 38. 
 
 the use of, forbidden to Wm. 
 
 Caton, i. 138. 
 
 Haydock, Eoger and John, convinced, and 
 become preachers, ii. 154. 
 
 death of Roger — testimony 
 
 concerning, by his wife, ii. 
 380. 
 
 Hays Robert, with J. Haiding and E. Brush, 
 banished, ii. 122. 
 
 Heavens Elizabeth, with Elizabeth Fletcher, 
 whipped at Oxford, i. 126. 
 
 Helliar, Alderman, encouraged the persecu- 
 tion of Quakers at Bristol, 
 i. 119. 
 
 with Sheriff Knight, violently per- 
 secutes Friends, ii. 274. 
 
 Heresy, what punishment should be awarded 
 to, i. 358. 
 
 Hide, Matthew, a violent opposerof Quakers 
 for years — W. Penn's pro- 
 phecy concerning — peni- 
 tence and death of, ii. 
 225. 
 
 his interview with G. White- 
 head, ii. 225, 226. 
 
 Hignel, Temperance, so beaten at Bristol, 
 that she dies, i. 124. 
 
 Hignel, Jeremy, taken from his shop with- 
 out warrant, and sent to 
 jail, because he was a 
 Quaker, i. 122. 
 
 Hill, Elizabeth, dragged out of meeting, and 
 so abused by some boys, 
 that she seemed dead — 
 they encouraged by priest 
 Cotton, ii. 278. 
 
 Hilton, John, an informer, committed to jail 
 formal-practices — the war- 
 rant, ii. 296. 
 
 Hire, those who teach for, not ministers of 
 Christ, ii. 88. 
 
 Hirelings and false prophets, preach for 
 wages, i. 133. 
 
 History, the design of the author in prepa- 
 ring this, i. 23. 
 
 defects of this — the author hopes' 
 
 his deficiencies may be s\ip- 
 plied by another, i. 93. 
 
 Historical knowledge of Christ not commonly' 
 made known but by the 
 Scriptures, though God can 
 impart it otherwise, ii. 235. 
 
 Hodshone, Robert, delivered to the Dutch 
 by the English, i. 288 
 
 barbarous treatment of by the 
 
 Dutch, i. 288, 289. 
 
 Holbron, Thomas, sufferings of, ii. 264. 
 
 Holder, Christopher, with J. Copeland, 
 whipped and imprisoned at 
 Boston, i. 225. 
 
 brought before the court a 
 
 second time, i. 255. 
 
 ■. both sentenced, together with 
 
 J. Rouse, to have their 
 ears cut off, i. 256. 
 
 sentence of executed — then 
 
 whipped, i. 257. 
 
 Hooton, Elizabeth, one of the first convinced 
 by G. Fox, i. 32. 
 
 the first woman preacher 
 
 among Friends, i. 59. 
 
 visits America with J. Brok- 
 
 sup — imprisoned, and then 
 carried into the wilderness 
 and left — return to Boston, 
 and sent to England — re- 
 visits New England with 
 her daughter — imprisoned 
 and cruelly whipped in 
 three towns — agaiii cnrried 
 many miles into the wil- 
 derness and left — goes into 
 Rhode Island, and returns 
 to Boston, where she is 
 again whipped at the cart's 
 tail — returns to England, 
 i. 423, 424. 
 
 dies in Jamaica, ii. 201. 
 
 Hooton, Elizabeth, jr., goes to America with 
 her mother, i. 423. 
 
 is cruelly whipped without 
 
 any cause, i. 424. 
 
 Homes, Anna Maria, Countess of, intimate 
 friend of and resident with 
 Princess Elizabeth, ii. 'Ib'l. 
 
 Hotham, Justice, entertains G. Fox kindly — 
 his testimony respecting 
 the doctrine of the light iif 
 Christ in man, as preached 
 by G. Fox, i. 74. 
 
 Howard, Luke, convinced by Wm. Caton, 
 whom, with J. Stubhs, he 
 entertains at Dover, i. 139 
 
 refuses to give the above- 
 named Friends to the 
 mayor, i. 140. 
 
 convinces S. Fisher of tlie 
 
 impropriety of psalm-sing- 
 ing in public worship, i. 1 41 . 
 
 Howell, Recorder, of London, inclination of 
 to popery' — receives £"liO 
 for his services against 
 Quakers, ii. 193. 
 
 Ilowgill, Francis, convinced by G. Fox, i. 80. 
 
 j character of — imprisoned at 
 
 I Appleby, i. 81. 
 
GENERAL INDEX. 
 
 469 
 
 Howgill, Francis, with E. Burrough, goes to 
 London — A. Pearson and 
 he the first preachers in 
 London, i. 11 i. 
 
 goes to court to have an inter- 
 view with the Protector — 
 letter of, to the I'roteotor, 
 i. 115. 
 
 with E. Burrough, visits Ire- 
 
 ' land — arrested and banish- 
 ed, i. 149. 
 
 paper put forth by, for the 
 
 encouragement of Friends, 
 ii. 14. 
 
 imprisoned at Appleby for re- 
 fusing to swear, ii. 70. 
 
 defence of, before the court at 
 
 Appleby, ii. 79, 80. 
 
 recommitted to jail, ii. 81. 
 
 brought again to trial, defence 
 
 of, ii. 84—89. 
 
 sentence of — imprisonment — 
 
 death in jail, ii. 89, 90. 
 
 accountof the death of, ii. 165. 
 
 advice in his will to his daugh- 
 ter, ii. 166. 
 
 House of God, not a building of stone and 
 mortar, i. 88. 
 
 House of Commons pass the bill of Exclusion, 
 ii. 272. 
 
 passes a resolution against 
 
 executing the penal laws 
 against Dissenters, ii. 273. 
 
 Hubberthorn, Richard, becomes a zealous 
 preacher, i. 87. 
 
 haled out of a meeting, and 
 
 left bound in a field, i. 94. 
 
 imprisoned at Norwich.^some 
 
 account of, and of his con- 
 vincement, i. 124. 
 
 long interview of, with Charles 
 
 IL, i. 323—326. 
 
 abused by Alderman Brown, 
 
 and sent to Newgate, where 
 he dies, ii. 38. 
 
 Huohin, J., imprisoned without charge or 
 warrant at Bures, i. 163. 
 
 Huntington, Robert, remarkable act of, as a 
 sign to the Presbyterians, 
 i. 329. 
 
 Huss, John, a Reformer, burnt for bis reli- 
 gion, i. 17. 
 
 Button, Thomas, kindly cares for and enter- 
 tains G. Fox after he had 
 been cruelly used at Cock- 
 an, i. 90. 
 
 Hyde, Judge, an active persecutor of Friends, 
 sentencing many to banish- 
 ment, ii. 104. 
 
 is found dead in hia chamber, 
 
 ii. 123. 
 
 I— J. 
 
 Ibbit, Thomas, proclaims judgment by fire 
 through the streets of Lon- 
 don two days before the 
 great fire broke out — be- 
 
 comes dpluderl with the 
 notion that he could stop 
 the flames — is near pei'ish- 
 ing in the flames — recovers 
 from his error, ii. 142. 
 Imprisonment of more than 2400 Quakers at 
 
 one time in England, ii. 3. 
 of 500 in London and its sub- 
 urbs, ii. 4. 
 
 terminates the life of many, 
 
 ii. 4. 
 accountof the number of Qua- 
 kers suffering in the seve- 
 ral counties of England, 
 ii. 294. 
 
 of all Friends (except those in 
 
 jail for tithes,) terminated 
 by King James, ii. 301. 
 Indian Prince, kindness of an, to N. Upsal — ■ 
 sayings of, respecting the 
 English and their God, i. 
 212. 
 Independents obtiiin seats in Parliament — 
 differ with the Presbyte- 
 rians, i. 30. 
 become persecutors after flee- 
 ing to America to avoid 
 persecution, i. 209. 
 Indictment, false and malicious, of Friends 
 taken at a meeting in South, 
 wnrk, ii 16. 
 
 of John Crook, ii. 33. 
 
 remarks on, ii. 35. 
 
 of G. Fox at L.incaster assizes, 
 
 proved by him fo be full of 
 errors, ii. 74, 75. 
 Informer, an, dies in prison, ii. 180, 
 
 what befell a popish, ii, 181. 
 
 sudden death of an, ii. 182. 
 
 remarkable death of Wm. Wat, an, 
 
 ii. 266. 
 
 Gabriel Shad, an, found guilty of 
 
 felony, and burnt in the 
 hand, ii. 286. 
 
 John Hilton, an, committed to 
 
 Newgate for malpractices, 
 ii. 293. 
 Informers, baseness and cruelty of the, ii. 178. 
 
 great encouragement given to. ii. 
 
 194. 
 
 satirical pamphlets issued against 
 
 the, ii. 199. 
 
 insolence of — confession of two, 
 
 ii. 227. 
 
 proceedings of the, published, ii. 
 
 272. 
 Inquisition, narrative of two women Friends 
 confined in the prison of 
 the, at Malta, i. 370—402. 
 Inspiration of the Spirit of God, by the, we 
 savingly know the Scrip- 
 tures to be divine truth, 
 ii. 285. 
 Ives, Jeremy, an eminent preacher among 
 the Baptists, imprisoned 
 chiefly for not taking an 
 oath — al'terw.ards takes an 
 oath, ii. 214. 
 
470 
 
 GENE 11 AT, INDEX. 
 
 Ives, Jeremy, letter of, condomninp; two of 
 his brethren fur taking an 
 oath, ii. 215. 
 Jackas, a priest, asserting that the spirit and 
 the letter are inseparable, 
 confuted by G. Fox, i. 92. 
 
 Jailor of Derby prison enraged against G. 
 Fox, i. 51. 
 
 vision and repentance of the, 
 
 i. 52. 
 
 of Carlisle thrusts G. Fox among 
 
 thieves and murderers, and 
 the under jailor beats and 
 cruelly treats him, i. 99. 
 
 of Launceston thrusts G. Fox and his 
 
 companions into a noisome, 
 stinking hole, and other- 
 wise treats them barba- 
 rously, i. 175. I* 
 
 had been branded as a thief, i. 176. 
 
 discharged from his station, and put 
 
 into the same stinking hole, 
 where he dies, i. 177. 
 
 of Boston, N. E., barbarous cruelty 
 
 of, to Wm. Brend, i. 2-53. 
 
 of Derby, penitent letter from, to G. 
 
 Fox, i. 369. 
 
 of Lancaster castle, cruelty of, to G. 
 
 Fox — soon after which he 
 dies, ii. 129. 
 
 of Ivelchester (Davis,) and his com- 
 panions, miserable condi- 
 tion of, ii. 296. 
 
 James II. proclaimed King, ii. 287. 
 
 petition to, by the Quakers, ii. 288. 
 
 application to, by the Quakers, ii. 
 
 292. 
 
 the distressed case of the Quakers 
 
 presented to, ii. 293. 
 
 proclamation of, stopping proceed- 
 ings against Quakers, ii. 
 295. 
 
 releases many Quakers from prison 
 
 — gives orders to relieve 
 the Quakers in Barbadoes, 
 ii. 301. 
 
 declaration of, for liberty of con- 
 science — address to, by the 
 Quakers in London, ii. 308. 
 
 address to, of the Yearly Meeting 
 
 in 1687— reply of, ii. 310. 
 
 order of, to admit Quakers to office 
 
 without an oath — order of, 
 to restore certain goods 
 seized from Quakers, ii. 
 312. 
 
 reply of, to a Friend who told him 
 
 " he need not keep his hat 
 off for him;" grants liberty 
 of conscience in Scotland — 
 endeavours to introduce 
 popery, ii. 313. 
 
 » declaration of, ordered to be read 
 
 in the churches — sends 
 seven Bishops to the Tower 
 for refusing his order, ii. 
 814. 
 
 James II., address to, of the Yearly Meeting 
 of 1688. ii. 315. 
 
 order of, to make forty Quakers 
 
 " freemen " of Norwich, ii. 
 317. 
 
 escapes to France, ii. 330. 
 
 dies in France, ii. 388. 
 
 Jesuit, a, challenges the Quakers to dispute 
 at the Earl of Newport's 
 house — G. Fox, with E. Bur. 
 rough and N. Bond, meet 
 him, i. 231, 232. 
 
 Jesuits, a dispute between G. Fox and some, 
 i. 365. 
 
 Jevans, Evan, account of the oonvincement 
 and change of, ii. 429. 
 
 John-ap-John, sent by Priest Floyd to in- 
 quire about the Quakers- 
 convinced, and becomes a 
 zealous preacher, i. 111. 
 
 travels with G. Fox — impri- 
 soned at Tenby, i. 222. 
 
 Jose, Nicholas, a fisherman, convinced by 6 
 Fox — becomes a preacher, 
 i. 369. 
 
 Jury, trial by, denied to Quakers in New 
 England, i, 257. 
 
 strange charge to a, by JudgeO. Bridg. 
 
 man, ii. 99. 
 
 shameful usage of Penn and Mead's, ii 
 
 189, 190. 
 
 Penn and Mead's, fined for their ver- 
 dict, ii. 191. 
 
 K. 
 
 Keith, Geokge, with others, disputes with 
 the Baptists in London, ii. 
 214—220. 
 
 disputes at Aberdeen with 
 
 some of the students, four 
 of whom are convinced, ii. 
 221. 
 
 goes with Wm. Penn into Hol- 
 land, ii. 251. 
 
 some account of the apostacy 
 
 of, — holds the doctrine oC 
 transmigration of souls, ii. 
 348. 
 
 comes back to England, ii. 3-^0. 
 
 conforms to the church, and 
 
 is made a priest — misre- 
 presents the doctrines of 
 Friends, ii. 351. 
 
 preaches at Turner's Hall — 
 
 charges Friends with un- 
 soundness in Christian faith 
 — summons them to answer 
 his charges, ii. 373, 
 
 i perversion by, of some of 0. 
 
 Whitehead's writings, ii. 
 376. 
 
 apostacy of, in opposing 
 
 Friends, ii. 378. 
 made a vicar — his contradic- 
 tory opinions published, ii. 
 
GENERAL INDEX. 
 
 471 
 
 Keith, George, sent by the Bishops to Ame- 
 rica to obtain converts from 
 among the Quakers — re- 
 turns disappointed, ii. 408. 
 
 vain efforts of, to suppress the 
 
 Quakers, ii. 409. 
 
 Kingdom of Christ setting up by his own 
 power, i. 217. 
 
 Kings of France and Spain written to by G. 
 Fox, ii. 77. 
 
 Kirby, Colonel, sends his lieutenant to search 
 for Gr. Fox — duplicity of 
 towards G. Fox, ii. 47 — 50. 
 
 crueltymanifested by, towards 
 
 6. Fox, ii. 77. 
 
 wishes to take G. Fox again, 
 
 but is disappointed — meets 
 with adversities, ii. 143. 
 
 Knight, SheriflF of Bristol, persecution of 
 Friends by, ii. 274, 275, 
 276. 
 
 L. 
 
 Labadie, John de, some account of, a noted 
 teacher in Holland, ii. 254. 
 
 Lacy,"Thomas, with others, barbarously used 
 by Alderman Brown, ii. 14. 
 
 Lambert, Major-General, dissuades Crom- 
 well from assuming the 
 crown, for which he has to 
 resign his commission, i. 
 213. 
 
 sent by Parliament against 
 
 Sir G. Booth — defeats him, 
 i. 272. 
 
 tried and condemned — his life 
 
 spared, and he imprisoned 
 on an island, i. 410. 
 
 visited in prison by M. Hal- 
 head, ii. 203. 
 
 Lambert, John, trial and imprisonment of, 
 i. 410. 
 
 Lampit, Wm., priest of Ulverstone, opposed 
 by G. Fox, i. 83. 
 
 endeavours to influence Judge 
 
 Fell against G. Fox — put 
 to silence by G. Fox, i. 86. 
 
 congregation of, barbarously 
 
 use Friends, i. 90. 
 
 with another priest, silenced 
 
 by the presence of M. Hal- 
 head, i. 104. 
 
 deatii of, ii. 226. 
 
 Lancaster, James, the wife of, stones G. Fox 
 while he endeavours to pro- 
 tect him, i. 90. 
 
 wife of, repents, and becomes 
 
 one of Geo. Fox's friends, 
 i. 91. 
 
 hundreds convinced by, atone 
 
 time, i. 97. 
 
 with M. Halhead, goes to Ire- 
 land — returns, and goes to 
 Scotland — they are in dan- 
 ger of being stoned, i. 129. 
 
 Languages, the knowledge of, not requisite 
 
 to make a minister o( 
 Christ, i. 230. 
 
 Larder, Mary, the body of, dug up by order 
 of Priest Brelland, ii. 
 222. 
 
 Latey, Gilbert, with G. Whitehead, waits on 
 King Charles II., on ac- 
 count of the sufferings of 
 Friends, i. 335. 
 
 Laud, Archbishop, beheaded, i. 28. 
 
 Launceston, Mayor of, cruelly persecateo 
 Quakers, i. 176. 
 
 Lawrence, John, trial and unjust treatment 
 of, before Governor Endi- 
 cot, i. 429. 
 
 Laws, originally designed against Papists, 
 executed against Protest- 
 ant Dissenters — abstracts 
 from, with cases, i. 333 — 
 337. 
 
 Laws in equity, should be enforced no fur- 
 ther than there is power to 
 obey, ii. 127. 
 
 cruel, made in New England against 
 
 Quakers, i. 252, 258. 
 
 Lawson, Thomas, an eminent physician and 
 herbalist, convinced, and 
 becomes a preacher, i. 84. 
 
 Lawson, Wilfrey, high sheriff, a j!;''^'^' enemy 
 of G. Fox while in Carlisle 
 jail, i. 99. 
 
 Lawyers without justice and equity, for want 
 of the true wisdom, i. 37. 
 
 an expostulation addressed to, i. 
 
 197. 
 
 Leddra, Wm., with Wm Brend, arrested at 
 Salem, and examined — im- 
 prisoned at Boston, i. 252. 
 
 kept five days without food, 
 
 and whipped, i. 253. 
 
 whipped twice a week by the 
 
 jailor for refusing to work, 
 i. 254. 
 
 returns to Boston after ban- 
 ishment on pain of death — 
 kept in Boston jail, chained 
 to a log throughout a cold 
 winter, i. 343. 
 
 brought before court chained 
 
 to a log — examined, i. 346. 
 
 expression of, when the court 
 
 endeavoured to persuade 
 him to recant — sentence- 
 letter to his friends, i. 347. 
 
 execution of — letter concern- 
 ing, by a spectator, i. 350. 
 
 Leslie writes " The Snake in the Grass," ii. 
 384. 
 
 answered by G. Whitehead, ii. 385. 
 
 LetohPord, priest, persecution by, of A. Eigg 
 and his father-in-law — 
 sudden death of, i. 410. 
 
 Liberty of conscience, 0. Cromwell's speech 
 in favour of, i. 119. 
 
 the pretended friends of, per- 
 secute more fiercely than 
 the Episcopalians had done 
 i. 124. 
 
472 
 
 GENERAL INDEX. 
 
 Liberty of conscience, ptomised by Charles 
 II. in his declaration from 
 Breda, i. 309. 
 
 though many apparently in- 
 cline to grant, yet some in 
 authority defeat it, i. 329. 
 
 a little book concerning, de- 
 livered to the king, i. 368. 
 
 expected from King James IL, 
 
 ii. 294. 
 
 established by King William 
 
 and his first Parliament, ii. 
 329. 
 
 Licentiousness of the Press, a bill for re- 
 straining the, brought into 
 Parliament — considera- 
 tions respecting the bill 
 presented to Parliament by 
 the Quakers, ii. 38-3. 
 
 Light of Christ, evil thoughts, .vfords, and 
 actions discovered by the, 
 i. 8.5. 
 
 gives victory over the natural 
 
 corruptions, i, 107. 
 
 leads to the kingdom of God, 
 
 i. 110. 
 
 lighteth every man that 
 
 Cometh into the world, i. 
 134. 
 
 convinceth of sin, i. 138. 
 
 obedience to, the way to eter- 
 nal peace, i. 153. 
 
 is received from the Father, 
 
 and is the only teacher, i. 
 217. 
 
 is not a natural light, i. 221. 
 
 " The Light on the Candlestick," written by 
 J. Zinspenning, ii. 444. 
 
 Lilburn, John, character of — impeached for 
 high treason — imprisoned, 
 and released — reproves the 
 Protector, i. 165. 
 
 again impeached — tried and 
 
 acquitted, yet kept in jail 
 — convinced and becomes 
 a Quaker — letters to his 
 wife, i. 165, 166, 167. 
 
 death of, i. 168. 
 
 Lindy, a blind man, over 90 years of age, 
 cruelly used at Bristol, ii. 
 276. 
 
 Lockhart, Governor of Dunkirk, 1. 269. 
 
 sends for B. Burrough and S. 
 
 Fisher, and discourses with 
 them in a friendly manner, 
 i. 271.- 
 
 Lodowiok, Charles, Elector Palatine, kindly 
 entei'tains Wm. Ames and 
 his friends, i. 281. 
 
 Loe, Thomas, dying words of, W. Penn con- 
 vinced by, ii. 160, 161. 
 
 London — F. Howgil and A . Pearson the iirst 
 of the Quakers who held a 
 meeting in, at the house 
 of R. Bring, i. 114. 
 
 Quakers increase in, and begin to 
 
 have settled meetings — the 
 first settled meeting was at 
 
 the house of Sarah Saw- 
 yer — others settled in dif- 
 ferent parts, i. 117. 
 
 London, — Quakers severely persecuted in — 
 about five hundred of them 
 imprisoned there at one 
 time, ii. 4. 
 
 many instances of barbarous cruelty 
 
 practised in, on Quakers, 
 ii. 4, 14. 
 
 commencement of the Plague in, ii. 
 
 114, 122. 
 
 Plague increases in, until 7000 died 
 
 in one week, ii. 123. 
 
 the great fire breaks out in, burns 
 
 four days, and destroys 
 13,200 houses, ii. 142. 
 
 Love, mutual Christian, among Friends, i. 
 265. 
 
 Love, John, travels to Leghorn, Venice, and 
 Rome — imprisoned in 
 Rome, and dies, i. 327. 
 
 Lower, Thomas, M. D., convinced by 6. Fox, 
 in Lancaster jail, i. 177. 
 
 imprisoned with Geo. Fox at 
 
 Worcester, ii. 203. 
 
 examined and set at'liberty — 
 
 pleads for Geo. Fax, and 
 rebukes Dr. Crowder, ii. 
 207. 
 
 Lucern, valley of, the Protestants in the, 
 much persecuted, i. 286, 
 
 Lurting, Thomas, narrative of the conver- . 
 sion of — beats the Quakers 
 on board the ship, ii. 54. 
 
 very averse to the Quakers — 
 
 attends their meetings and 
 joins with them, ii. 55. 
 
 with his friends, generally 
 
 successful in their expedi- 
 tions, ii. 56. 
 
 refuses to fight, and leaves 
 
 the man-of-war, ii. 57, 68 
 
 captured by Algerines in a 
 
 merchantman, ii. 60. 
 
 recaptures the vessel — carries 
 
 the Turks to Barbary,ii. 
 62, 64. 
 
 interview with the king at 
 
 Greenwich, ii. 65. 
 
 M. 
 
 Magistkact, the end and design of — its de- 
 generacy, i. 246. 
 
 the opinion of Friends concern- 
 ing, i. 325. 
 
 Magistrates of Boston encouraged by the 
 priests in their persecu- 
 tion, i. 254. 
 
 .; of Boston make an order that 
 
 if the Quakei's in prison 
 refused to work, they 
 should be whipped twice a 
 week, which is cruelly 
 executed, i. 254. 
 
 our duty to bad as well as good, 
 
 i. 326. 
 
GENERAL INDEX. 
 
 473 
 
 Magistrates, how far the power of, ex- 
 tends in cases of heresy, 1. 
 358. 
 
 Magna Charta, proceedings against Qualsers 
 contrary to, ii. 11. 
 
 Malta, arrival of C. Evans and S. Cheevers 
 at, i. 370. 
 
 the English Consul at, connives at 
 
 putting two Friends in the 
 inquisition there, i. 371. 
 
 the English Consul at, struck with 
 
 terror at the reproof of C. 
 Evans, i. .S84. 
 
 English Consul at, dies, i. 385. 
 
 letter to the rulers of, by C. Evans, 
 
 i. 393. 
 
 dreadful tempest and explosion of a 
 
 powder.house at, i. 394. 
 
 Mansfield-Woodhouse, a distracted woman 
 at, quieted by G. Fox, 1. 
 42. ■ 
 
 the people at, cruelly beat 
 
 and abuse G. Fox, i. 43. 
 
 Manifestations to the mind and to the out- 
 ward senses discriminated, 
 ii. 219. 
 
 Marriage, Friends' principles concerning, ii. 
 412. 
 
 of Friends questioned, and decided 
 
 in their favour, i. 368. 
 
 Maraac, Lewis, burnt, i. 20. 
 
 Marsh, Richard, abuse and persecution ofj at 
 Bristol, ii. 274. 
 
 Marsh, Esquire, one of the king's bed- 
 chamber, accompanies G. 
 Fox before Judge Mallet, 
 i. 321. 
 
 goes to lodge in the same 
 
 house with Geo. Fox, and 
 prevents the troopers from 
 carrying him away at 
 night, i. 830. 
 
 extraordinary respect of, for 
 
 G. Fox, — obtains G. Fox's 
 release from Scarborough 
 castle, ii. 141. 
 
 is made .Justice of the Peace 
 
 — visited by G. Fox, who 
 has a dispute with a Papist 
 at his house, ii. 157. 
 
 ,, informs G. Fox of the strait 
 
 he was in to distinguish 
 between Quakers and 
 others who said they could 
 notsweur — shows kindness 
 to Friends, and advises the 
 king to grant liberty of 
 conscience, ii. 158. 
 
 Marshall, Charles, convinced, i. 118. 
 
 travels through the nation 
 
 during persecution, yet is 
 not imprisoned or fined, ii. 
 280. 
 
 Marshall, priest of Wakefield, spreads a 
 report that G. Fox carried 
 something in bottles that 
 made the people follow 
 him, and other slanderous 
 
 reports — his unfair quota- 
 tion of Scripture, i. 78. 
 
 Marshall, Henry, priest, at Crosthwait, a per- 
 secutor of Friends — pre 
 sumptuous expressions and 
 sad death of, ii. 151. 
 
 Marshall, Elizabeth, warning of, to priest 
 Knowles at Bristol, and 
 cruel beating of, i. 121. 
 
 Mary, (2d) Queen, death of, and incidents 
 concerning, ii. 365. 
 
 Mass-houses not the house of God, i. 88. 
 
 Mead, Wm., andWm. Penn, trial of, ii. 188. 
 
 jury who tried fined, ii. 191. 
 
 sent to Newgate, ii. 192. 
 
 Meekness and patience, remarkable in- 
 stances of, at Colchester, 
 ii. 61, 52. 
 
 Meetings, Friends first begin to have great, 
 at Nottinghamshire — great 
 meeting at Mansfield of 
 professors and others, 
 where an extraordinar 
 power is manifest — at i 
 greiit meeting of professor- 
 G. Fox cried out, " Do you 
 not see the blood of Christ ?" 
 i. 85. 
 
 a great meeting of all sects for 
 
 dispute at Leicester, i. 85, 
 36. 
 
 of Friends settled in many places, 
 
 i. 78. 
 
 of Friends settled in London — Bull 
 
 and Mouth, i. 117. 
 ........... a general meeting at Swanington, 
 
 i. 132. 
 
 a general yearly meeting at J. 
 
 Cook's house, Bedfordshire, 
 i. 231. 
 
 a general meeting concerning the 
 
 affairs of the chdreh at 
 Skipton, i. 317. 
 defence of Friends', by E. Bur- 
 roughs, i. 413. 
 
 in London broken up by the trained 
 
 bands, and Friends griev- 
 ously abused, ii. 4. 
 held in the streets when the meet- 
 ing-houses were kept shut 
 by the soldiers, ii. 5, 51, 
 180, 268. 
 
 ,. zeal of women and boys to keep 
 
 up. ii. 6. ' 
 
 two boys taken from, at Mile-end, 
 
 and sent to prison — remain 
 firm. ii. 9. 
 
 Friends, both men and women, 
 
 sentenced to transportation 
 for attending them, ii. 100. 
 101, 103, 105, 115, 121. 
 
 Friends bereaved of all they pos- 
 sessed for attending them, 
 ii. 227, 228. 
 
 ,.„ Friends heavilyfiued for attending 
 
 them, ii. 196, 263, 264. 
 
 ............ Friends die under imprisonment 
 
 for attending them, ii. 272; 
 
474 
 
 GENERAL INDEX. 
 
 Meetings, affecting and solemn character of 
 Friends', described, ii. 401. 
 
 , .'. a trumpeter disturbs a, but after 
 
 a while is brought to tears, 
 and becomes penitent, ii. 
 402. 
 
 of the Presbyterians held in con- 
 cealment, or given up, ii. 
 155. 
 
 rise of Women's monthly, ii. 138. 
 
 at Bristol kept up by the children 
 
 of Friends, ii. 277. 
 
 the first yearly held in London, ii. 
 
 169. 
 
 some convinced in silent, ii. 401. 
 
 Meeting-house, Grace-church-street, built, 
 ii. 158. 
 
 the, at Ratcliffe, pulled down, 
 
 to prevent Friends meeting 
 there, ii. 182. 
 
 Meredith, Justice, violent behaviour of,ii. 263. 
 
 Military employment inconsistent with a 
 disciple of Christ, i. 125. 
 
 Miller, Philip, without warrant or authority, 
 enters a Friends' meeting 
 at London, beats many, 
 and sends whom he pleased 
 to prison, ii. 7. 
 
 Minister, first female, among Friends, i. 59. 
 
 first. Id London, i. 117. 
 
 Ministers of Christ, made by himself, i. 231. 
 
 , school-learning cannot make, i. 
 
 28. 
 
 among Friends, increased to 
 
 above sixty, i. 114. 
 
 those called, in Great Britain, 
 
 a woful oppression to the 
 nation, i. 282. 
 
 , among Friends mostly escape 
 
 imprisonment during the 
 persecution of 1683, ii.280. 
 
 Ministry, Female, views of Friends respect- 
 ing, ii. 416. 
 
 a true, sent forth by the Lord 
 
 alone, ii. 282. 
 
 Mirandol, martyrs of, i. 19. 
 
 Monk, General, writes to Lenthal, Speaker 
 of Parliament, that he will 
 act for it, i. 286. 
 
 brings part of the army into 
 
 England — intrigues to 
 bring in Charles II., i. 305. 
 
 re-establishes the House of 
 
 Lords, i. 306. 
 
 « orders that Friends' meetings 
 
 be not disturbed, and ad- 
 vises Charles II. to come 
 to Breda, i. 308. 
 
 Monier, Claud, burnt, i. 19. 
 
 Monmouth, Duke of, defeat and death of, ii. 
 297. 
 
 Moore, Wm., mayor of Colchester, persecu- 
 tion of Friends by, ii. 51. 
 
 Motions of the body and the mind, ii. 219. 
 
 Mountebanks, 6. Fox's testimony against, 
 i. 41. 
 
 Mourning, the wearing of, disapproved by 
 Friends, ii. 413. 
 
 Muggleton, Ludowick, and J. Reeves, blas- 
 phemous claims of, an- 
 swered by R. Farnsworth, 
 ii. 68. 
 
 answer to R. Farnsworth, by, 
 
 ii. 69. 
 
 Murder, a young woman guilty of, convinced 
 in prison, ii. 159. 
 
 strange account of one in Dublin, 
 
 i. 151. 
 
 Musgrave, Sir Philip, a persecutor of Friends 
 — his bitter persecution of 
 P. Howgill, ii. 79. 
 
 N. 
 
 Name op Quaker given to Friends by G. Ben- 
 net, i. 46. 
 
 how far assumed by the So- 
 ciety, ii. 41 9. 
 
 Naylor, James, convinced by G. Fox, i. 68. 
 
 , some account of the birth and 
 
 religious labours of, — re- 
 proved by Friends at Bris- 
 tol, i. 183. 
 
 fall of, i.l84. 
 
 entry of, into Bristol — arrest 
 
 — taken to London, and 
 examined before Parlia- 
 ment — sentence, i. 185. 
 
 execution of part of the sen- 
 tence — petition to Parlia- 
 ment to remit the remain- 
 der of his sentence, i. 187. 
 
 five priests confer with, i. 
 
 188. 
 
 remainder of the sentence of, 
 
 executed, i. 190. 
 
 recantation of, i. 191. 
 
 his own account of his fall, 
 
 i.l93. 
 
 thanksgiving of, on his reco- 
 very, i. 194. 
 
 epistle of, to the rulers and to 
 
 the ministers, i. 196. 
 
 epistle of, to the lawyers and 
 
 to the people, i. 197. 
 
 letter of, to his brethren, ac- 
 knowledging his offence, 
 and asking forgiveness, i. 
 199. 
 
 epistle of, to Parliament, i. 
 
 200. 
 
 denies a spurious recantation 
 
 published under his name, 
 i.201. 
 
 answer to "The Fan a ti» His- 
 tory," by, — confession of, 
 concerning the charges 
 against him, i. 206. 
 
 death of, i. 209. 
 
 expressions of. a little before 
 
 death, i. 210. 
 
 Needham, Ann, severely whipped at Boston, 
 i. 426. 
 
 Newcastle, Mayor of, troubled for imprison- 
 ing M. Halhead — sets him 
 at liberty, i. 104. 
 
GENERAL IVDEX. 
 
 476 
 
 Newby, Margaret, with Elizabeth Courton, 
 cruelly abused by the May- 
 or of Evesham, i. 180. 
 
 New England, many Puritans go to, to avoid 
 persecution, i. 23. 
 
 commencement of the perse- 
 cution of Quakers in, i. 
 _ 210. 
 
 eight Quakers arrive in, im- 
 prisoned and sent away — 
 masters of ships forbid 
 bringing Quakers into, i. 
 211. 
 
 cruel laws against Quakers 
 
 made in, i. 252, 257. 
 
 act of banishment of Quakers 
 
 from, on pain of death, i. 
 258. 
 
 acts of dreadful cruelty to 
 
 Quakers in, i. 257, 286, 
 287, 296, 300, 349, 419, 421, 
 422. 
 
 apology for their acts, sent to 
 
 Charles II. by the magis- 
 trates in, i. 343. 
 
 mandamus of the King to the 
 
 Governor of, to stop the 
 bloody persecution of 
 Quakers, i. 855. 
 
 , deputies from, sent to Eng- 
 land to appease the King's 
 displeasure, i. 357. 
 
 deputies from, try to excuse 
 
 themselves, but are by G. 
 Fox convicted of murder, 
 i. 364. 
 
 impious expressions and sad 
 
 death of several of the per- 
 secutors in, i. 430, 431. 
 
 ■! relation of the cruel per- 
 secutions in, published, i. 
 431. 
 
 Newberry, Joseph, a jailor, dreadful end of, 
 ii. 297. 
 
 Nicholson, Elizabeth, with her two sons, un- 
 justly accused of murder — 
 fined and whipped because 
 they had entertained Qua- 
 kers, i. 429. 
 
 Nimeguen, congress at, epistle in Latin to 
 the, by R. Barclay — epistle 
 to, by G. Fox — each am- 
 bassador at the, furnished 
 with a copy of R. Barclay's 
 apology, ii. 265. 
 
 Norton, John, priest at Bolton, N. England, 
 encouragement by, of per- 
 secution, i. 254. 
 
 with other priests, petitions for 
 
 a law to banish Quakers on 
 pain of death, i. 257. 
 
 when in England, tries to 
 
 escape the charge of assist- 
 ing in the trial of the Qua- 
 kers condemned to death, 
 i. 363. 
 
 last expressions and remark- 
 able death of, i. 430. 
 
 0. 
 
 Oath, petition to Parliament by Friends, to 
 substitute an affirmation 
 instead of an, ii. 360. 
 
 reasons for refusing an, presented to 
 
 Parliament, ii. 361. 
 
 of fidelity to Cromwell refused by his 
 
 soldiers — they convinced, 
 and become Quakers, i. 1 1 3. 
 
 of abjuration of the Pope refused by 
 
 T. Salthouse and M. Hal- 
 head, i. 155. 
 
 of allegiance, commonly called "The 
 
 Test," i. 336. 
 
 of allegiance and supremacy, i. 333. 
 
 Act of Parliament legalizing an affirm- 
 ation instead of an, ii. 371, 
 390. 
 
 an, not necessary to ascertain the 
 
 truth, ii. 86. 
 
 Oaths, a treatise against, written by P. How- 
 gill, ii. 166. 
 
 doctrine of Friends concerning, ii.411. 
 
 Oppressed, their cries heard by the Almighty, 
 who will recompense their 
 persecutors, i. 329. 
 
 Orange, William, Prince of, lands in England, 
 ii. 330. 
 
 offered the administration of 
 
 the Government — with 
 Mary, his wife, crowned 
 King and Queen of Eng- 
 land, ii. 381. 
 
 (William, King), instrumental in esta- 
 blishing liberty of con- 
 science, ii. 333. 
 
 issues an order for the relief 
 
 of Friends in Barbadoes, 
 ii. 333. 
 
 plotagainst, discovered, ii. 379. 
 
 grateful acknowledgments to, 
 
 by the Quakers, ii. 382. 
 
 address to, from the people 
 
 called Quakers, ii. 389. 
 
 death of, ii. 391. 
 
 Order and manner of the meetings of Friends, 
 i. 326. 
 
 Osborn, Wm., one of the first ministers of 
 Friends among the Scotch, 
 i. 130. 
 
 Oxford, cruel usage at, of Elizabeth Fletcher 
 and Elizabeth Heavens, i. 
 126. 
 
 Paets, Adkian, objections of, to the doctrine 
 of immediate revelation, ii. 
 231, 232. 
 
 answer to, by R. Barclay and 
 
 others, ii. 233. 
 
 Page, John, mayor of Plymouth, unjust 
 treatment by, of M. Hal- 
 head and T. Salthouse, i. 
 156. 
 
 letter of, to Gen. Desborough, L 
 
 157. 
 
476 
 
 GENERAL INDEX. 
 
 Papists, some of the, fawn on the Qiinlceis 
 in hopes of making prose- 
 lytes, i. 365. 
 
 statutes made against, executed 
 
 against Quakers, i. 883, 
 337, ii. 90. 
 Parker, Alexander, one of the early minis- 
 ters among Friends, i. 137. 
 
 death and character of, ii. 834. 
 
 Parnel, James, visiting G. Fox in prison, is 
 convinced, i. 99. 
 
 account of the birth, labours, 
 
 and sufferings of, i. 145. 
 
 goes to the steeple-house at 
 
 Coggeshall, and disputes 
 with the priest — sent to 
 Colchester jail, and from 
 there to Chelmsford ses- 
 sion, chained with felons, 
 i. 146. 
 
 accusation of, and answer of — 
 
 fined £40; to be kept in 
 jail until paid, i. 147. 
 
 cruel suffering inflicted on, 
 
 while in jail — last sickness 
 and death of, i. 148. 
 
 Parliament, the dissolution of the long, 
 foretold by a woman, i. 
 241. 
 
 ordersG. Fox, jr.,and R.Grassing- 
 
 ham into the custody of its 
 sergeant-at-arms, i. 811. 
 
 settles liberty of conscience by 
 
 law, ii. 332. 
 
 act of, legalizing an affirmation, 
 
 ii. 371. 
 
 Pastor, an Independent, having, in the pul- 
 pit, cursed the light, falls 
 down as if dead, and never 
 recovers his faculties, i. 
 222. 
 
 Pattison, Michael, imprisoned at Bures in 
 Suffolk, i. 163. 
 
 Patrington, cruelty of the inhabitants of, 
 towards G. Fox, i. 74. 
 
 Peace, the first step to, is to stand still in 
 the light, i. 85. 
 
 Pearson, Anthony, convinced, i. 97. 
 
 in great measure convinced 
 
 while on the bench at 
 Appleby, by J. Nailor, ii. 
 403. 
 
 refused access to G. Fox, who 
 
 was in Carlisle dungeon, i. 
 105. 
 
 one of the first Friends who 
 
 preached in London, i.ll4. 
 
 with T. Aldam, visits most of 
 
 the jails to procure copies 
 of the commitment of 
 Friends, i. 241. 
 
 Pearson, Peter, with Judith Brown, whipped 
 at Boston, i. 354. 
 
 Peloquin, Dennis, owns the teaching of the 
 Spirit— burnt, i. 20. 
 
 Pembleton, Brian, a N. England persecutor, 
 abominable speeches of, i. 
 428. 
 
 Penn, Admiral, sent by 0. Cromwell with a 
 fleet to the West Indies, i. 
 168. 
 
 dying sentiments and advice 
 
 of, to his son, ii. 274. 
 
 Penn, Wm., account of the education and 
 convincement of, ii. 156. 
 
 Thomas Loe's dying words to, 
 
 ii. 162. 
 
 publishes "Sandy Foundation 
 
 Shaken," for which he is 
 sent to the Tower, ii. 168. 
 
 trial of, with Wm. Mead, at the 
 
 Old Bailey, ii. 183. 
 
 jury in the case of, fined, ii.l91. 
 
 sent to Newgate, ii. 192. 
 
 prophecy of, concerning M. 
 
 Hyde, ii. 225. 
 
 travels into Holland and Ger- 
 many with G. Fox and R. 
 Barclay — visits Elizabetli, 
 Princess of the Palatinate, 
 and the Countess of Homes, 
 ii. 252. 
 
 writes to the Princess Elizabeth 
 
 and the Countess of Homes 
 — also, to the Elector Pala- 
 tine, ii. 253. 
 
 letter to, from the Princess Eli- 
 zabeth, ii. 254. 
 
 visits A. M. Schurman — meets 
 
 with the Somerdikes — 
 account of the interview, 
 ii. 254. 
 
 u Pastor's caution to, against 
 
 mixing school-learning with 
 simple religion — goes to 
 Embden, where he speaks 
 with the Burgomaster on 
 behalf of Friends — letter 
 of, to the Council and Sen- 
 ate of Embden, ii. 255. 
 
 second visit of, to the Princess 
 
 Elizabeth and Countess of 
 Homes, ii. 258. 
 
 roughly treated by Count of 
 
 Bruch, who orders him out 
 of his domain — returns to 
 Amsterdam, and with Geo. 
 Fox disputes with Galenus 
 Abrahams, ii. 259. 
 
 returns to England — third letter 
 
 to, from the Princess Eli- 
 zabeth — letter to Princess 
 Elizabeth, from, ii. 261. 
 
 fourth letter to, from the Prin- 
 cess Elizabeth, ii. 262. 
 
 Pennsylvania granted to, by 
 
 Charles II., ii. 273. 
 
 address of, to King James, on 
 
 presenting the address of 
 the Yearly Meeting, ii. 
 309. 
 
 reply of, to the charge of being 
 
 a Papist, ii. 320. 
 
 presents an address from the 
 
 Yearly Meeting of 1702 to 
 Queen Anne, ii. 407. 
 
GENERAL INDEX. 
 
 477 
 
 Penford, John, some Friends fined who had 
 met at the house of, to 
 take care of their poor 
 members, ii. 222. 
 PeningtoQ, Isaac, while in prison, writes a 
 paper to the King and Par- 
 liament, ii. 12r). 
 
 questions propounded by, to 
 
 the King and Parliament, 
 ii. 127. 
 
 notice of the convincement 
 
 and death of, ii. 266. 
 his relation concerning him- 
 self, ii. 394. 
 
 patient suffering of, ii. 397. 
 
 letter to, from John Crook, ii. 
 
 398. 
 Penry, John, martyred, i. 22. 
 Penry, Justice, prosecuted for attending a 
 
 Quaker meeting, ii. 432. 
 People of God, some account of the raising 
 up of such a people in 
 England, their sufferings 
 and deliverances, by E. 
 Burrough, i. 337. 
 Perfection maintained and defended, by G. 
 
 Fox, i. 108. 
 Perrot, John, with J. Love, visits Leghorn, 
 Venice, and Rome, i. 327. 
 
 objects to taking off the hat at 
 
 time of prayer — departure 
 of, from the truth, 1. 366. 
 
 letter of, from Rome — letter 
 
 concerning, from Jamaica 
 — joined by R. Rich, i. 367. 
 
 reply of, to Alderman Brown, 
 
 ii. 8. 
 
 followers of, ill treat, and speak 
 
 evil of those who did not 
 approve of them, ii. 152. 
 
 declared by G. Whitehead to be 
 
 the author of a paper attri- 
 buted by Wm. Rogers to 
 E. Burrough, ii. 283. 
 Persecution, stirred up by the priests, i. 
 81. 
 
 in Bristol, i. 118, 119, u. 274, 
 
 275. 
 
 in New England by the Puritans, 
 
 i. 210, 251, 252. 
 contrary to the doctrine and ex- 
 ample of Christ and his 
 apostles, i. 212. 
 
 inexcusable in the professors of 
 
 the religion of Christ, i. 
 237, 240. 
 
 Protector and his council warned 
 
 against, i. 241. 
 
 in London and elsewhere very 
 
 severe, i. 248. 
 
 increased by the insurrection 
 
 of the Fifth Monarchy-men, 
 i. 331. 
 
 some stop put to, by a change 
 
 ' in government, i. 332. 
 „ for religion, produces hypocrites 
 
 Persecution, very severe on Friends through- 
 out England, ii. 3, 4, 102. 
 
 is checked, which displeases 
 
 some Churchmen, ii. 169. 
 
 , renewed with increased severity 
 
 under the Conventicle act, 
 ii. 179. 
 
 rages throughout the country, 
 
 ii. 182, 194. 
 many sad instances of, ii. 194. 
 
 197. 
 , by their patience under, Frieuda 
 
 sometimes convince others, 
 
 ii. 221. 
 all Protestant dissenters sup- 
 pressed by, except Quakers, 
 
 ii. 279. 
 address of Quakers to Charles 
 
 II., desiring- him to put a 
 
 stop to, ii. 285. 
 
 a final stop put to, il. 332, 33.3. 
 
 Persecutors, the dismal fate of many, ii. 
 
 155, 223, 280. 
 excellent advice to, by Theo- 
 
 philla Townsend, ii. 319. 
 Persecutor, J. Batt, a penitent, a written 
 
 acknowledgment of, ii. 369. 
 Alexander Ruddock, a cruel, 
 
 poisons himself by mistake, 
 
 ii. 370. 
 Persons, about one hundred, suffering at 
 
 one time, for not paying 
 
 tithes, and for refusing to 
 
 swear, i. 163. 
 thirty-two in Somersetshire, fined 
 
 for being at a funeral, ii. 
 
 223. 
 Peterborough, Bishop of, rancorous speei:h 
 
 of the, against Quakers, ii. 
 
 195. 
 Petition to King James and Parliament, for 
 
 liberty to worship, by the 
 
 people called Quakers, ii. 
 
 288. 
 to Parliament, to substitute an 
 
 affirmation for an oath, ii. 
 
 360. 
 Physicians, for want of the wisdom of God, 
 
 are ignorant of the virtue 
 
 of the creatures He has 
 
 made, i. 37. 
 Pistol, a man holds one to Geo. Fox's head, 
 
 but struck with fear, drops 
 
 it and goes away, i. 90. 
 Pizing, Henry, examination of, before Judge 
 
 Holt, ii. 148. 
 Plain language, Geo. Fox required to use. 
 
 reason for using, i. 39, 364, 
 
 365. 
 Plague, commences in London, ii. 114, 122. 
 
 great increase of the, in London, ii. 
 
 123. 
 
 because Quakers die of the, the king 
 
 thinks it is no judgment, 
 ii. 124. 
 and destroys business in- I Plays, Wakes, May-gamea, &c., testified 
 tercourse, 1. 368. I against, by G. Fox, i. 41. 
 
478 
 
 GENERAL INDEX. 
 
 Pool, Wm., a, constable, bears testimony that 
 the power of God was 
 among the Quakers, and a. 
 curse hanging over the in- 
 formers, ii.227. 
 Pope, Blanch, a ranting woman, confuted by 
 
 G. Fox, ii. 45. 
 Popery, Parliament advises the King to 
 suppress the increase of, 
 ii. 221. ■ 
 Popish plot discovered, ii. 265. 
 Porter, Henry, G. Fox committed to Lan- 
 caster prison by, i. 318. 
 Prayer, a remarkable, by G. Fox, at Mans- 
 field, i. 35. 
 
 a, put forth in print by G. Fox, ii. 
 
 198. 
 
 paper concerning, by G. Fox, ii. 307. 
 
 belief and practice of Friends re 
 
 specting, ii. 410. 
 Preaching, what G. Fox's at first consisted 
 
 in, i. 32. 
 those whose, is for wages are hire- 
 lings and false prophets, i. 
 128. 
 
 both men and women receive a gift 
 
 for — principle of Friends 
 respecting, ii. 416. 
 Press, considerations oifered to Parliament 
 by Friends on the bill to 
 restrain tlie licentiousness 
 of, ii. 383. 
 Presbyterians, artifice of the, to escape per- 
 secution, ii. 155. 
 Preston, Thos., the wife of, orders her ser- 
 vant to beat M. Halhead, 
 and tries to pass herself 
 off as another person when 
 Miles called to see her — 
 dies in a miserable condi- 
 tion, i. 101. 
 
 after three years, the servant 
 
 of, goes to Miles and asks 
 his forgiveness, i. 102. 
 Presumption of the Church of Rome, i. 365. 
 Pretences, groundless and frivolous, for im- 
 prisoning Quakers, i. 156, 
 171, et seq. 
 Pride, a warning against, exemplified in the 
 case of S. Whitrow, ii. 400. 
 Priest, a, at Whitby, who had threatened 
 that if ever he met with G. 
 Fox, the life of one or the 
 other should be taken — af- 
 terwards defends the doc- 
 trine G. F. preached, and is 
 very kind to him, ii. 143. 
 Priests endeavour to persuade their hearers 
 it is impossible to be free 
 from sin in this life, i. 46. 
 
 how the, deceived the people, i. 65. 
 
 hide themselves from the man in 
 
 leather breeches, i. 70. 
 
 possess not what they speak of to 
 
 others, i. 82. 
 
 have not the word of the Lord as the 
 
 prophets and apostles had, 
 i. 87. 
 
 Priests prophesy ng.ainst the Quakers, i. 90. 
 
 fruit of the ministry of the, i. 91. 
 
 stir up the people and magistrates tc 
 
 persecution, i. 81 , 119,248 
 why Friends sometimes treated the, 
 
 a little roughly, i. 159. 
 domineering pride and covetousnesa 
 
 of the, ii. 133. 
 Prince of Orange born, i. 60. 
 Prince, Thomas, Governor of Plymouth, bar- 
 barous expressions of, con 
 
 cerning the Quakers, i. 287 
 Principles, some account of the, of Friends, 
 
 given King Charles II., i. 
 
 324. 
 a further account of the, of 
 
 Friends, by Wm. Sewel, ii. 
 
 409. 
 Prisoners should not lie long in jail mixed 
 
 together, i. 64. 
 some very wicked, in Carlisle jail 
 
 kind to G. Fox, and become 
 
 converts, i. 98. 
 Penalty of death for stealing, contrary to the 
 
 law of God, i. 63. 
 Pretender, The, lands in Scotland, and is 
 
 defeated, ii. 438. 
 Professors of the Light, or Children of the 
 
 Light — the names given tc 
 
 Friends before they were 
 
 in derision called Quakers, 
 
 i. 46. 
 Prophecy of the Priests that the Quakers 
 
 would be all gone in half a 
 
 year, i. 90. 
 Prophetical warning of G. Fox to Colonel 
 
 Hacker, i. 135. 
 ofB. Blaugdone to Judge 
 
 Pepes, i. 152. 
 to Parliament by a woman 
 
 who broke a pitcher before 
 
 it, i. 241. 
 of 0. Cromwell's fall, by T. 
 
 Aldam, who at the same 
 
 time tore his cap to pieces 
 
 as a sign, i. 241. 
 by E. Burrough, i. 241, 242, 
 
 243, 244, 246, 250, 265, 
 
 270, 273, 301, 803. 
 of G. Fox, Jr., to the Parlia- 
 ment and army, i. 304. 
 of W. Christenson to Captain 
 
 Adderton, i. 352. 
 of ditto to the court at Boston, 
 
 i. 858. 
 of G. Fox, Jr., to his friends, 
 
 i. 355. 
 of C, Evans and S. Cheevers 
 
 to the English Consul, i. 
 
 371. 
 intimations to C. Evans and S. 
 
 Cheevers, i. 283. 
 epistle in relation to the Society 
 
 of Friends,, by F. Howgill, 
 
 ii. 14. 
 
 exhortation to the King and 
 
 Parliament, by G. Bishop, 
 
 ii. 114. 
 
GENERAL INDEX. 
 
 479 
 
 Public troubles, beginning of the, i. 25. 
 
 Puritans, rise of the, i. 22. 
 
 many, go to New England to avoid 
 
 persecution, and afterward 
 turn persecutors them- 
 selves, i. 23. 
 
 Pursloe, Captain, receives G. Fox kindly, 
 and rejoices at the spread 
 of the truth, i. 74. 
 
 writes to and reproves Judge 
 
 Glyn, i. 177. 
 
 Pyott, Edward, with G. Fox, imprisoned at 
 Launceston, i. 170. 
 
 Q. 
 
 QuAKEBS, first appearance of the — various 
 sufferings, &o., of the, i. 23. 
 
 reason for the plain manners and 
 
 speech of the, i. 38, 39. 
 
 origin of the name, i. 45. 
 
 unjustly charged with denying 
 
 Christ who died at Jerusa- 
 lem, i. 63. 
 
 begin to hold separate meetings, 
 
 i. 78. 
 
 first meeting of the, at Swarth- 
 
 more, i. 86. 
 
 not chargeable with resisting their 
 
 persecutors — by their pa- 
 tient suffering, surmount 
 the greatest opposition and 
 difSculties, i. 93. 
 
 why the, so rapidly increased — 
 
 why they visited steeple- 
 houses so frequently, i. 107. 
 
 owing to the increase and hospi- 
 tality of the, it is supposed 
 they would eat out each 
 other's substance — their 
 plain manners at first lose 
 them their customers, but 
 they are brought back by 
 their honesty, i. 109. 
 
 above sixty ministers of the word 
 
 raised among the, who go 
 forth in the service of the 
 gospel, 1654, i. 114. 
 
 many books written and spread 
 
 against the, answered by 
 E. Burrough and F. How- 
 gill, i. 118. 
 
 violence and insult towards the, at 
 
 Bristol, i. 119. 
 
 charged with being papists of the 
 
 Franciscan order by the 
 magistrates of Bristol, i. 
 121.- 
 
 0. Cromwell's testimony concern- 
 ing the, as a people, i. 136. 
 
 , in Devonshire, whipped as vaga- 
 bonds, i. 177. 
 
 offer to Parliament to lie in prison 
 
 for their brethren — refused 
 and threatened to be whip- 
 ped therefor, i. 240. 
 .,,,„ objections to the, answered by E. 
 
 Burrongh in a letter to 0. 
 Cromwell, i. 241. 
 Quakers at Salem, N. E., fined £40 for not 
 attending the national 
 church — refused trial by 
 jury in N. England, i. 255. 
 
 account of the sufferings of the, 
 
 published and presented to 
 Parliament in 1659, i. 264. 
 
 cruelties practised on several, in 
 
 N. England, i. 287. 
 
 divers queries proposed to the, by 
 
 the Royalists, i. 314. 
 
 charity of the, commended by their 
 
 oppressors, i. 317. 
 
 some account of the principles, &o., 
 
 of the, given to Cliarles II. 
 by R. Hubberthorn, i. 223 
 —226, 
 
 seven hundred, liberated by order 
 
 of Charles II., i. 329. 
 several thousand, thrown into pri- 
 son on the insurrection of 
 the Fifth Monarchy-men, 
 i.331. 
 
 the cleared by the declai'ation of 
 
 the Fifth Monarchy-men, 
 and liberated by Charles II., 
 i.331. 
 
 forbidden to be put to death in N. 
 
 England by Charles II., i. 
 355. 
 
 the cruelties practised on the, in 
 
 New England attempted to 
 be excused by the deputies 
 sent over to London, i. 363. 
 
 an Act passed against the, for re- 
 fusing to swear, i. 411. 
 
 more than 4200, impi-isoned in 
 
 England, and many die in 
 jails, ii. 3. 
 
 500, imprisoned in London, ii. 4. 
 
 kept out of their meeting-houses, 
 
 assemble in the street, and 
 their ministers preach, ii. 6. 
 
 believe public worship, an indispen- 
 sable duty, ii. 6. 
 
 , twenty-one, taken out of Tower- 
 street meeting without a 
 warrant, ii. 7. 
 
 many, taken out of the BuU-and- 
 
 Mouth meeting, ii. 8. 
 
 steadfastness of the, under perse- 
 cution, ii. 15. 
 
 ...i indictment against some, in South- 
 
 wark, ii. 16. 
 
 trial and sentence of the above, ii, 
 
 17, 18. 
 
 deplorable condition of the, con- 
 fined in Newgate — a shabby 
 fellow, who thrust himself 
 among them, exposed by 
 T. Ellwood, ii. 37. 
 
 who were slaves in Algiers, per- 
 mitted to hold meetings, ii. 
 66. 
 
 trial of eight, at Hertford, charged 
 
 with being at an unlawful 
 
480 
 
 GENERAL INDEX. 
 
 assembly under pretence of 
 religion, ii. 98. 
 Quakers, ibur of the above found guilty, (and 
 sentenced to transporta- 
 tion, ii. 100. 
 
 the remainder found guilty, and 
 
 sentenced to transporta- 
 tion, ii. 101. 
 
 seven, put on board ship to be 
 
 transported — set on shore 
 by the Captain, with a cer- 
 ti6cate, and return home, 
 ii. 102. 
 
 , sixteen, tried at Hick's Hall — con- 
 demned to banishment, ii. 
 103. 
 
 forty, tried before Judges Hide and 
 
 Keeling.^several sentenced 
 to banishment, ii, 104. 
 
 thirty-two, condemned to banish- 
 ment, ii. 114. 
 
 „ a book setting forth the sufferings 
 
 of the, published, showing 
 that more than 600 were 
 then in prison for con- 
 science' sake, and sixty 
 condemned to banishment, 
 ii. 121. 
 
 three, condemned to banishment, 
 
 set on shore with a certifi- 
 cate, ii. 122. 
 
 fifty-five, put on board one ship, 
 
 where many of them die, 
 ii. 123. 
 
 because many of the, die of the 
 
 plague. King Charles re- 
 
 I fuses to consider it a judg- 
 
 ment, ii. 124. 
 
 those of the fifty-five, put on board 
 
 ship to be bnni.'^iied, who do 
 not die, Ciiptnved by the 
 Dutch, and liberated, ii. 
 139. 
 
 the, not deterred from performing 
 
 their religious duty, though 
 other dissenters give way, 
 ii. 182. 
 
 cruelly beaten at Warborrow for 
 
 being at meeting, ii. 221. 
 
 ditto at Eirby Muckloe, Lewees, 
 
 and in Norfolk, ii. 222. 
 
 , above 200 of the, died in prisons, 
 
 (where they were put be- 
 cause unwilling to violate 
 their consciences,) in about 
 16 years, (1676,) ii. 230. 
 
 an account of the sufferings of the, 
 
 inflicted through the laws 
 made against papists, pre- 
 sented to Parliament by 
 G. Fox and G. Whitehead, 
 ii. 264. 
 
 an account of the sufferings of the, 
 
 in Scotland, presented to 
 the King, ii. 268. 
 
 , for travelling together, fined as 
 
 being at a conventicle, ii. 
 266. 
 
 Quakers, an account of the sufferings jf the, 
 since the Restoration, pre- 
 sented to Parliament, show- 
 ing that 243 persons bad 
 died in prison in about 20 
 years, up to 1680, ii. 272. 
 
 most of the, at Bristol, impo- 
 verished, ii. 277. 
 
 above 700, in prison at one time in 
 
 1683, ii. 279. 
 
 address of the, to the King in 
 
 1683, ii. 285. 
 
 an account of the number of, in jail 
 
 in the respective counties of 
 England and Wales, show- 
 ing 1460 prisoners, ii. 294. 
 
 many, released from jail through 
 
 the favour of James II., ii. 
 296. 
 
 .., epistle of thanks from the, in 
 
 Amsterdam to the magis- 
 trates of Embden, Ii. 299. 
 
 released from jail by order of 
 
 James II., ii. 301. 
 
 at Barbadoes, relieved by order 
 
 of James II., ii. 301. 
 
 Earl of Sunderland's letter in 
 
 favour of some, in Leices- 
 tershire, ii. 302. 
 
 petition of several, imprisoned at 
 
 Ivelchester, ii. 303. 
 
 declaration by the, of fidelity to the 
 
 government, 1689, ii. 332. 
 
 places of worship of the, to be duly 
 
 certified, ii. 333. 
 
 petition of the, of Barbadoes to 
 
 William III, ii. 333. 
 
 doctrine of the, misrepresented by 
 
 G. Keith — declaration of 
 their doctrines, in reply to 
 G. Keith's misrepresenta- 
 tions, ii. 351—359. 
 
 , belief of the, relative to the resur- 
 rection and eternal judg- 
 ment, ii. 359.- 
 
 charged by F. Bugg with being 
 
 Socinians — their confessirn 
 of faith in consequence of 
 F. Bugg's charge — their 
 petition to Parliament to 
 legalize an affirmation in- 
 stead of an oath, ii. 360. 
 
 sufferings of the, in Barbadoes, for 
 
 not bearing arms — fate of 
 some of their persecutors 
 — laws for preventing their 
 negroes from attending 
 their religious meetings, ii. 
 367. 
 
 obtain an act of Parliament legal- 
 izing their afhrmation, ii. 
 371. 
 
 reasons given by the, for not meet- 
 ing G. Keith on his sum- 
 mons, ii. 873. 
 
 misrepresentation of fie, to the 
 
 king by the clergy of W or. 
 folk, ii. 378. 
 
GENERAL INDEX. 
 
 481 
 
 Quakers, the ancient testimony of the, 
 respecting the king and go- 
 vernment renewed, ii. 379. 
 
 address of the, to Williiim III., on 
 
 the conclusion of the peace, 
 (1697,) ii: 382. 
 
 considerations offered to Parlia- 
 ment by the, on the act to 
 restrain the liberty of the 
 press, ii. 383. 
 
 character of the first ministers 
 
 among the, ii. 393. 
 
 some convinced by beholding the 
 
 weighty frame of the, while 
 sitting in their meetings 
 for Divine worship, ii. 401. 
 
 increase and toleration of the, ii. 
 
 403. 
 
 address of the, to Queen Anne, on 
 
 her ascending the throne, 
 ii. 405. 
 
 address of the, in their Yearly 
 
 Meeting, to Queen Anne, on 
 her declaration that she 
 would maintain toleration, 
 (1702,) ii. 406. 
 
 some account of the doctrines of 
 
 the, ii. 409. 
 
 address of the, to Queen Anne, on 
 
 the establishment of the 
 Protestant succession, 
 
 (1708,) ii. 422. 
 
 address of the, in and near London, 
 
 to Queen Anne, (1710,) ii. 
 431. 
 
 reasons of the, against the act to 
 
 prevent schisms, presented 
 to Parliament, ii. 434. 
 
 address of the, to George I., on his 
 
 accession to the throne, ii. 
 435. 
 
 Queries, put by E. Burrough to the friars 
 and nuns of Dunkirls, i. 
 269, 270. 
 
 proposed to the Quakers by an emi- 
 nent royalist, i. 314. 
 
 the above, answered by E. Burrough, 
 
 i. 314. 
 
 to the Pope and Papists, by G. Fox, 
 
 sent to Innocent XI., ii. 
 267, 270. 
 
 K. 
 
 Ranteks, confuted by G. Fox — some sobered 
 by G. Fox, i. 132. 
 
 Rawlinson, Wm., cruelty of, to M. Halhead, 
 i. 103. 
 
 Reasons presented to Parliament by Friends, 
 for refusing to take an oath, 
 ii. 361. 
 
 Reckless, John, kindly entertains G. Fox — 
 convinced — confesses to a 
 woman having wronged her 
 in their dealings — begins 
 to preach, i. 42. 
 
 Recreations, the principles of the Quakers 
 concerning, ii. 412. 
 
 " Vol. II.— 31 
 
 Kee, Richard, one of the first preachers 
 among the Scotch Quakers, 
 i. 130. 
 
 Reese, Edward, dies in prison in Bala, in 
 Wales, from hardships en- 
 dured, ii. 230. 
 
 Reformation, small in its beginning — pro- 
 ceeds by degrees — its be- 
 ginning in England under 
 Henry VIII., i. 17, 18. 
 
 Regeneration, the work of the Spirit of God, 
 i. 161, 162. 
 
 sermon respecting, by William 
 
 Dewsbury, ii. 324. 
 
 Religion, Christian, depends not alone on 
 the historical knowledge 
 of Christ, ii. 245. 
 
 Remorse on a death-bed, for cruelly smiting 
 a Quaker, i. 100. 
 
 Resurrection, belief of Friends concerning, 
 ii. 337, 359, 417. 
 
 Revelation, Divine, how it is known, ii. 237. 
 
 in the minds of the Prophets, by 
 
 inward inspiration, ii. 240, 
 241. 
 
 by dreams, ii. 241, 
 
 is certain without any outward 
 
 miraculous demonstration, ' 
 ii. 241. 
 
 Revenge not desired, but refused by the 
 professors of the light, i. 
 431. 
 
 Reynolds, M., looses goods valued at £40 
 for tithes, ii. 266. 
 
 Rich, Robert, writes to Parliament, and 
 offers to defend J. Nailor, 
 i. 186. 
 
 behaviour of, at the execution 
 
 of J. Nailer's sentence, i. 
 190. 
 
 joins J. Perrot, and quits his 
 
 former profession, i. 367. 
 
 Richardson, Alderman, persecution of 
 Friends at York, by, ii. 
 195. 
 
 Ridley, Nicholas, burnt under Queen Mary, 
 i. 22. 
 
 Rigge, Ambrose, convinced by Geo. Fox — 
 rejected by his parents, i. 
 113. 
 
 with Thomas Robinson, impri- 
 soned and cruelly used at 
 Basingstoke, i. 180. 
 
 imprisoned at Melcomb Regis, 
 
 i. 180. . 
 
 severely whipped at South- 
 ampton, i. 181. 
 
 with his father-in-law, per- 
 secuted by priest Letch- 
 ford — premunired and im- 
 prisoned ten years, i. 409. 
 
 Ripan, Mayor of Lancaster, convinced by 
 Geo. Fox's speech at the 
 Session in that place, i. 92. 
 
 Robertson, Thomas, with Josiah Cole, im- 
 prisoned at Bristol, i. 122, 
 
 Robinson, Justice, kindness of, to Geo. Fox, 
 i. 71, 72. 
 
482 
 
 GENERAL INDEX. 
 
 Robinson, Colonel, a cruel persecutor of 
 Quakers — dreadful death 
 of, as he went a ' fanatic- 
 hunting,' ii. 46. 
 
 Robinson, George, travels to Jerusalem — 
 attempts made by some 
 friars to prevent his reach- 
 ing the city, i. 226, 227. 
 
 services of, while at Jerusa- 
 lem — safe return, i. 228, 
 229. 
 
 Robinson, Thomas, imprisoned and cruelly 
 used at Basingstoke, for 
 refusing the oath of abju- 
 ration, i. 180. 
 
 Robinson, Wm., taken up at Boston, N. E., 
 cruelly whipped, and, to- 
 gether with M. Stevenson, 
 banished on pain of death, 
 i. 290. 
 
 taken up again, and brought 
 
 to Boston — trial and sen- 
 tence, i. 291. 
 
 V speech of, to the court after 
 
 sentence is passed, i. 292. 
 
 executed, together with M. 
 
 Stevenson, i. 296. 
 
 .dead body of, barbarously 
 
 used, i. 298. 
 
 Koe, Samuel, heavily fined on account of 
 his friendsbeing collected 
 to attend his wife's funeral, 
 ii. 223. 
 
 Rogers, Wm., and Thomas Crisp, take part 
 in the separation of Wil- 
 kinson and Story, and pub- 
 lish against Friends, ii. 283. 
 
 Rome, the Church of, not led by the good, 
 but by the wilful Spirit, i. 
 365, 366. 
 
 Rouse, John, with J. Copeland and C. Hol- 
 den, brought before the 
 magistra>tes of Boston, 
 N. E., i. 255. 
 
 sentenced to have his ears cut 
 
 off, i. 256. 
 
 sentence executed — afterwards 
 
 whipped, i. 257. 
 
 Ruddock, Colonel, hatred and barbarous 
 usage of Friends, by, ii.370. 
 
 Rudyard, Thomas, a lawyer, prosecuted for 
 writing in defence of the 
 oppressed, ii. 192. 
 
 Rulers, an expostulation with the, respecting 
 their duty, i. 196. 
 
 s. 
 
 Sacrament a word not found in the Scrip- 
 tures — belief of Friends 
 concerning the bread and 
 wine, i> 324, 825 ; ii. 416. 
 
 Sage, Joho, dies in prison at Ivelchester, 
 having been there near 10 
 years for not paying tithes, 
 ii. 230. 
 
 Sale, Richard, a constable at West Chester, 
 convinced by conversatisn 
 
 with a Friend — goes into 
 the steeple-house with a 
 lighted candle — thrust into 
 a hole too small for his 
 body, where he died in great 
 pain, i. 264, 265. 
 
 Salt, William, imprisoned with G. Fox at 
 Lancaster, i. 170. 
 
 Salthouse, Thomas, with M. Halbead, impri- 
 soned at Plymouth, i. 153. 
 
 reason of the in^prisonment 
 
 of, i. 156. 
 
 sent to Bridewell — mittimus, 
 
 i.l56. 
 
 certificate of several citizens 
 
 of Plymouth of the falsity 
 of the charges in the mitti- 
 mus, i. 157. 
 
 write an answer to «. letter 
 
 sent by the mayor to Ge- 
 neral Desborough concern- 
 ing them, i. 158. 
 
 Salutations, G. Fox forbidden to use the fa- 
 shionable, i. 39. 
 
 the Quakers testify against the 
 
 common, vain, ii. 412. 
 
 Sanders, Mary, servant to the Protector's 
 wife, convinced by F. How- 
 gill, i. 117. 
 
 "Sandy Foundation Shaken," published by 
 Wm. Penn, ii. 163. 
 
 Sawyer, Sarah, first meeting of Friends in 
 London held in the house 
 of, i. 107. 
 
 Sawrey, John, a Justice, incites the people 
 at Ulverstone against G. 
 Fox, who cruelly abuse him, 
 i. 89. 
 
 prophetical letter of G. Fox to, 
 
 i. 94. 
 
 is drowned, i. 95. 
 
 Sayton, John, appeals against a decision 
 fining him, and is acquitted, 
 ii. 229. 
 
 Scarth, Philip, a priest at Stath, convinced 
 by G. Fox, and becomes a 
 preacher, i, 70. 
 
 Schism, bill to prevent the growth of, passed, 
 ii. 433. 
 
 Schryver, Peter, religious sentiments and 
 sufferings of, i. 19. 
 
 Schurman, Anna Maria, some account of, 
 ii. 2S4. 
 
 Scoffer, a, remarkable judgment upon one, 
 i.306. 
 
 Scott, Patience, a girl eleven years old, sent 
 to prison for bearing testi- 
 mony against the persecu- 
 tion in N. England, i. 287. 
 
 Scolaway, Joshua, profane saying of, i. 428. 
 
 Scotch priest, who threatened the life of G. 
 Fox, afterwards becomes a 
 Quaker, i. 70. 
 
 Scotland, first settlement of Friends in — 
 visited by M. Halhead and 
 J. Lancaster, and by C. 
 Evans and S. Cheevers. and 
 others, 1. 129. 
 
GENERAL INDEX. 
 
 483 
 
 Scotland, several meetings of Friends settled 
 in — the first preachers 
 among Friends in, i. 130. 
 
 visited by S. Crisp, i. 285. 
 
 Qualsers in, present an account of 
 
 the persecution suffered by 
 them to the King, ii. 263. 
 
 union of, with England, ii. 421. 
 
 Scriptures, rightly to understand the, it is 
 needful to come to the same 
 spirit in ourselves from 
 vfhenoe they proceeded, i. 
 84, 92 ; ii. 248, 356. 
 
 the words, but not the word of 
 
 God, i. 96. 
 
 how the, are known to be true 
 
 i. 326, ii. 248. 
 
 Seal, Peter, mayor of Southampton, cruelty 
 of, to A. Rigge, i. 181. 
 
 Sedbergh, G. Fox preaches in a meeting of 
 separatists at, and con- 
 vinces most of them, i. 78. 
 
 G. Fox declares the day of the 
 
 Lord through the Fair at, 
 i. 78. 
 
 Seekers, rise and decline of the, i. 23. 
 
 " Semper Idem," a popish book published in 
 London, i. 357. 
 
 Senses, the spiritual, existence of — uses of, 
 described, ii. 239, 240. 
 
 Separation of Wilkinson and Story — the rise, 
 progress, and end of the, 
 ii. 282—284. 
 
 Separatists, from the Church of England, 
 the, suffer much in Queen 
 Elizabeth's time — go to N. 
 England; their descendants 
 become persecutors, i. 23. 
 
 Sermon on Regeneration, by Wm. Dewsbury, 
 ii. 324. 
 
 Servant, a, with a nuked rapier, threatens to 
 stab G. Fox, but is stopped, 
 i. 44. 
 
 Seward, Abraham, mayor of Hereford, pro- 
 motes the persecution of 
 Friends, ii. 228. 
 
 Sewel, Jacob Williamson, and Judith Zins- 
 penning, convinced by Wm. 
 Ames, i. 220. 
 
 Sewel, Wm., remarks of, respecting disobe- 
 dience to Divine Grace, ii. 
 217. , 
 
 Shad, Gabriel, an informer, found guilty of 
 felony, ii. 286. 
 
 Shattook, William, haled to the House of 
 Correction in Boston, and 
 whipped, i. 251. 
 
 Shattock, Samuel, imprisoned at Boston, i. 
 225. 
 
 returns to Boston, after being 
 
 banished on pain of death, 
 as the King's deputy and 
 bearer of the King's man- 
 damus to prevent further 
 persecution of Quakers — 
 delivers it to the Governor, 
 i.356. 
 
 Sheriff of Lincoln, contending agiibisl Geo. 
 Fox, is convinced, i. I HI, 
 
 travels with G. Fox, i. 132. 
 
 Shipwrecks, G. Fox writes to the magistrates 
 and people of Cornwall 
 against their making a spoil 
 of them, i. 306. 
 Sign, as a, a woman breaks a pitcher to pieces 
 before Parliament, i. 241. 
 
 as a, T. Aldam tears his cap to pieces 
 
 before 0. Cromwell, i. 241. 
 
 as a, E. Huntington goes with a halter 
 
 round his neck, and wrapped 
 in a white sheet, i. 329. 
 
 as a, an Englishwoman appeared in 
 
 sackcloth and ashes before 
 a Protestant congregation 
 at Dieppe, ii. 135. 
 
 as a, T. Ibbitt went through London 
 
 with his clothes unloosed, 
 ii. 142. 
 
 as a, Solomon Eccles went into a chapel 
 
 in Galloway naked from his 
 waist upward, and with a 
 chafRug-dish of coals on his 
 head, ii. 171. 
 Silent waiting practised by G. Fox to famish 
 the people from words, i. 
 
 G. Fox confutes a priest who 
 
 said his declaring that the 
 people must wait upon God 
 in silence was error and 
 blasphemy, i. 285. 
 
 practised by Friends in their 
 
 meetings, ii. 416. 
 
 Sin, freedom from, asserted by Geo. Fox, i. 
 45. 
 
 for term of life, and the impossibility 
 
 of being freed from it in 
 this life, preached up by 
 the priests, i. 46. 
 
 the guilt and power of, taken away by 
 
 Christ, i. 248. 
 
 pleaded for by several professors, who 
 
 are confuted by Geo. Fox, 
 i. 51. 
 
 Singing of psalms, obliged to be given up by 
 G. Whitehead, i. 125. 
 
 S. Fisher convinced of the im- 
 propriety of, by Luke How- 
 ard, i. 140. 
 
 principle of Friends respect- 
 ing, ii. 417. 
 
 Smith, Humphrey, with others, abused and 
 imprisoned at Evesham — 
 cruelty of the jailor, i. 179. 
 
 vision of, of the fire in London 
 
 — dies in prison — expres- 
 sions of, in his last sick- 
 ness, ii. 71. 
 
 Smith, Robert, premunired for refusing the 
 oath of allegiance, ii. 53. 
 
 having spoken while in com- 
 pany with some Friends, is 
 informed on as a preacher, 
 and fined £20, ii 220. 
 
484 
 
 ©ENERAL INDEX. 
 
 " Snake in the Grass " published, — re- 
 futed by G. W. and J. W., 
 ii. 384. 
 Snat, Wm., priest of Lewees, turns informer 
 
 against Friends, ii. 222. 
 Soldier, G. Fox refutes a, at Nottingham, 
 who denied that Christ 
 suffered at Jerusalem, i. 
 62. 
 
 a, cruelly beaten for taking part with 
 
 G. Fox, i. 89. 
 
 Soldiers, G. Fox has a great meeting among 
 the, at Lancaster^ i. 86. 
 
 Somerdykes, a gentlewoman met with by 
 Wm. Penn, at Wiewart, 
 and discoursed with, ii. 
 254. 
 
 Souls, some who denied that women had 
 any, refuted by Geo. Fox, 
 i. 29. 
 
 Southiok, Lawrence, and Cassandra, impri- 
 soned and sent to Boston, 
 i. 225. 
 
 Daniel and Provided, fined, and 
 
 ordered to be sold to pay 
 the fine, i. 286. 
 
 Josiah, inhuman barbarities 
 
 practised on, at Boston and 
 elsewhere — constancy of, 
 under suffering, i. 419. 
 
 Southwark, meetings of Friends disturbed 
 in, ii. 1 6. 
 
 Spire, Thomas, barbarous usage of, by Aid. 
 Brown, of London, ii. 13. 
 
 Spirit of God, wrought gloriously in the 
 martyrs at the Eeforma- 
 tion, i. 18, 19. 
 
 the teaching of the, owned by 
 
 them, and by John Calvin, 
 i. 19, 20. 
 
 a measure of the, given to all 
 
 men, i. 38. 
 
 within, the teacher to be 
 
 minded, i. 53, 69, ii. 167, 
 392, 393. 
 
 all must come to the, in them- 
 selves, who would under- 
 stand the Scriptures, i. 92. 
 
 who are guided by the, i. 
 
 162. 
 
 how those that are led by the, 
 
 know they are so led, i. 
 325. 
 
 B. Barclay's letter on im- 
 mediate revelation by the, 
 ii. 233. 
 
 by the operation of the, we 
 
 come to know that the 
 Scriptures are divinely in- 
 spired, ii. 233. 
 
 doth move us to assent to and 
 
 believe in the Scriptures 
 of truth, ii. 248, 356. 
 
 Staples, Benjamin, with T. Goodair, impris- 
 oned at Oxford, i. 408. 
 
 outlawed for refusing to swear, 
 
 i. 409. 
 
 Stealing goods not punished with death by 
 the law of God — Geo. Fox 
 writes to the Judges at 
 Derby respecting, i. 63. 
 Steeple-house, why the term was used by the 
 Quakers, i, 88. 
 
 improperly called a church, ii. 
 
 140. 
 
 not more holy than other 
 
 ground, i. 72, 79. 
 
 ; improperly called the "house 
 
 of God," i. 71. 
 
 why the Quakers do not fre- 
 quent the, ii. 87. 
 
 Stevens Nathaniel, priest of Drayton, visits 
 G. Fox — inquires of G. F. 
 why Christ cried out on 
 the Cross, i. 27. 
 
 says G. Fox is mad, and stirs 
 
 up the people to stone him, 
 i. 44. ■ 
 
 Stevenson, Marmaduke, imprisoned at Bos- 
 ton, and banished on pain 
 of death, i. 290. 
 
 again apprehended and put 
 
 into Boston jail, with a 
 chain locked on his leg, i. 
 291. 
 
 sentenced to death — address 
 
 of, to the court, i. 292. 
 
 account by, of his call to visit 
 
 New England, i. 292, 293. 
 
 execution of — expressions at 
 
 the time, i. 296. 
 
 dead body of, barbarously 
 
 used, i. 298. 
 
 Stoddard, Amos, convinced by Geo. Fox, i. 
 35. 
 
 Stordy, Thomas, resigns an impropriation 
 of tithes — sufferings and 
 pious death of, ii. 287. 
 
 Stranger, Hannah, writes letters to J. Nailor 
 in which she styled him 
 " Son of Righteousness," 
 " Prince of Peace." &o., i. 
 184. 
 
 Stubbs, John, convinced by Geo. Fox — be- 
 comes a minister, i. 113. 
 
 with William Caton, travels to 
 
 Dover — entertained by 
 Luke Howard, i. 139. 
 
 refused to be given up to the 
 
 Mayor of Dover, by L. 
 Howard, i. 140. 
 
 sent to the House of Correction 
 
 at Maidstone — desperately 
 whipped, i. 142. 
 
 goes to London, and returns to 
 
 Maidstone, i. 143. 
 
 with Wm. Caton, goes to Zealand 
 
 and Rotterdam, i. 143. 
 
 returns, and goes to Edinburgh, 
 
 i. 144. 
 
 is, with S. Fisher, in Rome, i. 
 
 327. 
 
 is in Turkey, and travels with 
 
 A. Parker, i. 405. 
 
(JENBKAL INDEX. 
 
 485 
 
 Stubbs, John, assists in preparing " The Bat- 
 
 tledoor," i. 364. 
 Sufferings of Friends, represented to the 
 Protector, by G. Fox and 
 S. Pyot, i. 213. 
 
 represented by E. Burrough, in 
 
 a letter to the Protector, i. 
 215. 
 
 represented by E. Burrough to 
 
 R. Cromwell, i. 246. 
 
 in N. England, of the most cruel 
 
 character, i 251, et seq. 
 
 account of the, published and 
 
 offered to Parliament, i. 
 264. 
 
 by imprisonment in the prisons 
 
 of England, and from the 
 cruelty of informers, ii. 3, 
 179, 180, 194, 195. 
 
 an account of the grievous, by 
 
 laws made against Papists, 
 presented to Parliament, 
 ii. 264. 
 a relation of the, since the Res- 
 toration, presented to the 
 King and Parliament, ii. 
 272. 
 
 an account of the, presented to 
 
 King James II., ii. 9 
 
 eased by a proclamation of King 
 
 James, ii. 295. 
 
 in Barbadoes, ii. 367. 
 
 Sultan Mahomet IV., receives withrespecta 
 message by Mary Fisher, 
 and dismisses her kindly, 
 i. 327, 328. 
 Supper, Lord's, the belief of Friends re- 
 specting the, i. 325, ii 
 415. 
 
 G. Fox's dispute with a Jesuit 
 
 respecting, i. 233. 
 Swearing, unlawful for Christians, i. 132, 
 407 ; ii. 50, 72, 228. 
 
 opposition to, by G. Fox, and his 
 
 reasons therefor, i. 132, 
 407;ii.50, 72. 76, 128, 139, 
 207, 210. 
 
 opposition to, by divers Friends, ii. 
 
 19,27, 32, 70, 85, 90,228. 
 
 denied by the Waldenses and other 
 
 Christians, ii. 72, 88._ 
 sufferings of Friends for their tes- 
 timony against, i. 409 ; ii. 
 19, 32, 53, 72, 77, 85, 90, 
 148, 151, 229, 348. 
 
 arguments against, ii. 139, 140. 
 
 ,. a representation of Friends' objec- 
 tions to, given to the mem- 
 bers of Parliament, ii. 361, 
 365. 
 
 T. 
 
 Tatlob, J., Bishop in Ireland, memorable 
 
 expressions of, i. 368. 
 Xayloi-, Thomas, a priest, convinced by Geo. 
 
 Fox — becomes a preacher 
 i. 87. 
 Teacher, Christ the inward, found in the 
 
 heart, i. 69, 71. 
 Teachers of the world preach for hire, i. 65, 
 73, 108. 
 
 described and expostulated 
 
 with, i. 196. 
 Temples of God, the hearts of good people 
 are the, not steeple-houses, 
 i. 29, 71,72. 
 Thirstone, Thomas, with J. Cole, travels on 
 foot from Virginia to New 
 England, i. 345. 
 Thompson, John, telling the rabble " to bo 
 moderate," is fined as a 
 preaclier, ii. 265. 
 Thornton, Samuel, with eighty other Friends, 
 shut up in a room at Cork, 
 by the Mayor, and suffers 
 much, ii. 170. 
 Thomhill, Major-General, wicked life of, a 
 persecutor of Friends in 
 Barbadoes, ii. 368. 
 Thoroton, Robert, a justice, cruel persecu- 
 tion by, of Friends in 
 Northamptonshire, ii. 227. 
 Tillet, Robert, the friends of, visiting hira 
 when near death, fined us 
 being at a seditious meet- 
 ing, ii. 220. 
 Time-servers, not ministers of Christ, ii. 
 
 88. 
 Tithes, Robt. Widders and many more suffer 
 much for refusing to pay, 
 i. 107. 
 
 about 100 suffer for not paying, 
 
 (1655), i. 163. 
 J. Sage dies a prisoner for not pay- 
 ing, ii. 230. 
 Cromwell's officers propose abolish- 
 ing, i. 264. 
 
 the law concei-ning, 27 Henry VIII., 
 
 i. 333. 
 
 are ended by Christ, ii. 140. 
 
 doctrine of Quakers concerning, ii. 
 
 411. 
 Tod, Mary, an ancient widow, fined for having 
 a meeting at her house, 
 and everything taken from 
 her, ii. 265. 
 Tompkins, Mary, with Ann Coleman and 
 Alice Ambrose, sentenced 
 to be whipped through 
 eleven towns in New Eng- 
 land, i. 419. 
 
 barbarous treatment of, i. 
 
 420, 421. 
 
 cruel treatment of in Virginia 
 
 and New England, i. 424. 
 Tongues and languages, tlie beast has power 
 
 over. i. 230. 
 Townsend, Theophila, pulled down backward 
 by the Bishop of Glouces- 
 ter, ii. 318. 
 published a remarkable ac- 
 count of the suffering of 
 
486 
 
 GENERAL INDEX. 
 
 herself and others in Glou- 
 cestershire, ii. 318. 
 TraveUing to and fro, the practice of Christ 
 and his apostles preaching 
 the word and doing good, 
 i. 162. 
 
 Travers, Rebecca, imprisonnaent and short 
 account of, ii. 6. 
 
 death of, ii. 329. 
 
 Trial of John Croak, ii. 18—29. 
 
 of many prisoners at Worcester, ii. 52. 
 
 of Geo. Fox, at Lancaster, for blas- 
 phemy, i. 91. 
 
 of G. Fox, at Launceston, before Judge 
 
 Glyn, i. 171—175. 
 
 of do. at Lancaster, for refusing an 
 
 oath, ii. 72, 73—77. 
 
 of do. at Worcester, for refusing an 
 
 oath, ii. 206—208. 
 
 of do. at London, before the King's 
 
 Bench, ii. 213. 
 
 of F. Howgill, ii. 77, 85—89. 
 
 of eight Friends at Hertford, ii. 98. 
 
 of Wm. Penn and Wm. Mead, ii. 183. 
 
 of forty Friends, many sentenced to 
 
 banishment, ii. 104. 
 
 Trigg, Hannah, a maid of 15, sentenced to 
 banishment — dies in pri- 
 son, ii. 103. 
 
 Triers of spirits, who Isnow not their own, 
 silenced by G. Fox, i. 63. 
 
 Trinity, a word not found in Scripture, i. 
 155. 
 
 dispute on the subject of the, be- 
 tween Friends and Presby- 
 terians, ii. 101. 
 
 Trooper, a valiant, at Derby, convinced by 
 G. Fox, and lays down his 
 arms, i. 61. 
 
 Trowel, John, cruelly beaten, and dies, ii. 4. 
 
 Trumpeter, a, convinced while disturbing a 
 meeting, ii. 402. 
 
 Truth of the Scriptures, how known, i. 326, 
 ii. 248. 
 
 u. 
 
 tJpsAL, Nicholas, purchases food for some 
 Friends in Boston prison, 
 1. 211. 
 
 warns the magistrates of Bos- 
 ton against persecution — 
 fined — imprisoned, and 
 banished, i. 212. 
 
 kindness of an Indian Prince 
 
 to, 212. 
 
 V. 
 
 Vanb, Sik Henkt, chairman of a committee 
 before which many Friends 
 are tried, i. 248. 
 trial and execution of, i. 410. 
 
 Viokris. Richard, imprisoned at Bristol, i. 
 
 Vie, a'Aymond, tortured to death, i. 19. 
 Vincent, Thomas, unfounded charges by, 
 
 against Friends, ii. 161. 
 disputes with G. Whitehead^ 
 
 ii. 161, 162. 
 
 Wages, such as preach for, are hirelings and 
 false prophets, i. 1S3» 
 
 Waldenses denied all swearing, ii. 88. 
 
 War, its unlawfulness for a Christian, shown 
 by G. Fox, i. 272. 
 
 held by Friends to be inconsistent with 
 
 Christianity, ii. 411. 
 
 Warfare, of a Christian, spiritual, i. 260. 
 
 Wastefield, Daniel, imprisoned at Bristol, 
 and not suffered to see his 
 dying child, i. 128. 
 
 Waugh, Dorothea, with S. Gibbons, whipped 
 at Boston, and kept six days 
 without food, i. 251. 
 
 Weapons, carnal, not used by Quakers, i. 
 272. 
 
 West, Colonel, a friend to G. Fox, gives him 
 liberty to speak in his own 
 defence before the court at 
 Lancaster, i. 92. 
 
 refuses to comply with the com- 
 mand of a Judge to issue 
 a warrant against G. Fox 
 — offers his estate and body 
 for him, i. 94. 
 
 AVhaley, Judge, unchristian advice given by, 
 to a jury against Quakers, 
 ii. 194. 
 
 Wharton, Edward, with J. Chamberlain, se- 
 verely whipped -at Boston; 
 i. 298. 
 
 again severely whipped, i. 425. 
 
 severely whipped a third time, 
 
 i. 426. 
 
 Whitehead, George, goes to Norwich, i. 
 124. 
 
 account of the early life and 
 
 convincement pf, i. 125. 
 
 with R. Clayton and J. Har- 
 
 wood, imprisoned at Bures, 
 i. 160. 
 publishes a book against per- 
 secution, ii. 97. 
 
 challenged to dispute by Wm. 
 
 Burnet and Jeremy Ives, 
 ii. 161. 
 
 with T. Burr, by order of 
 
 Francis Bacon, imprisoned 
 at Norwich on frivolous 
 charges, ii. 270. 
 
 trial and release of, ii. 271. 
 
 attacked and misrepresented 
 
 by G. Keith on points of 
 doctrine, ii. 376, 877. 
 with others, presents an ad- 
 dress of grateful acknow 
 ledgment to King William 
 III., ii. 382. 
 
GENERAL INDEX. 
 
 487 
 
 Whitehead, G., -with others, presents an ad- 
 dress of congratulation to 
 KingWiHiam III. on the dis- 
 covery of a plot against his 
 life, ii. 389. 
 
 with others, presents to Queen 
 
 Anne an address from the 
 Yearly Meeting, on the 
 union of England and Scot- 
 land, &c., ii. 422. 
 
 « speech of, on presenting the 
 
 address, and after the 
 Queen's reply, ii. 422, 423. 
 
 presents an address to George 
 
 I. on his accession to the 
 throne of Great Britain — 
 speech of, to the King and 
 Prince of Wales, ii. 435, 
 436. 
 
 presents an address of the 
 
 Yearly Meeting to George 
 
 II. on the suppression of 
 the rebellion, ii. 439. 
 
 Whitehead, Anne, (formerly Downer,) death 
 of, ii. 306. 
 
 Whiting, John, imprisoned at Ivelchester, 
 his hand bolted to the hand 
 of another Friend, ii. 236. 
 
 Whitrow, Susanna, remarkable reperts-v' 
 and dying sayings of, ii. 
 400. 
 
 Widders, Robert, beaten at Coldbeck until 
 nearly dead, — reproves 
 Priest Nichols — interview 
 with Justice Briscoe, i. 
 100. 
 
 suffers greatly for tithes, i. 
 
 107. 
 
 death of, ii. 308. 
 
 William III., birth of, then Prince of Orange, 
 i. 60. 
 
 invited by the English Pro- 
 testants to come to Eng- 
 land, which he did, ii. 330. 
 
 with his wife, Mary, declared 
 
 King and Queen of Eng- 
 land, ii. 331. 
 
 establishes liberty of con- 
 science — petition to, from 
 the Quakers of Barbadoes, 
 ii. 333. 
 
 order of, for the relief of the 
 
 Quakers in Barbadoes, ii. 
 334. 
 
 plot against, discovered, ii. 
 
 388. 
 
 falls from his horse, and breaks 
 
 his collar-bone, ii. 390. 
 
 death of, at Kensington, ii. 
 
 391. 
 
 Wilkinson and Story, rise and pretended 
 cause of the separation 
 made by them, ii. 282. 
 
 Wilson, priest if Boston, scornfully reproach, 
 es Wm. Robinson and M. 
 Stevenson, when led to exe- 
 cution, i. 296. 
 
 Wilson, Priest, makes a I)allad on them, i. 
 
 298. 
 Windham, Judge, contest of, with Colonel 
 
 West about G. Fox, i. 94. 
 Wit, persons of acute, particularly called on 
 
 to be humble, ii. 397. 
 Witt, de, John and Cnrnelius, cruel death of, 
 
 ii. 201. 
 Witness for God within, awakens and re- 
 proves for sin, i. 138. 
 Woman, a young, condemned to die for steal- 
 ing — reprieved — and re- 
 turned to prison, where she 
 is convinced by Geo. Fox, i. 
 64. 
 a, foretells the dissolution of Parlia- 
 ment, i. 241. 
 
 miserable end of a, who reviled W. 
 
 Robinson and M. Steven- 
 son, i. 298. 
 
 an English, appears in sackcloth and 
 
 ashes before a Protestant 
 congregation at Dieppe, ii. 
 135. 
 
 account of a young, whc murdered 
 
 her child — her convince- 
 ment in prison, ii. 159. 
 
 trial, confession, and execution of, 
 
 ii. 160. 
 Women, cruel treatment of two, at Evesham, 
 
 i. 180. 
 Women's monthly meetings, rise of ii. 138. 
 
 preaching, belief and practice nf 
 
 Friends concerning, ii. 416. 
 Word, a written and an unwritten, asserted 
 
 by the Papists, i. 232. 
 Work of the Lord ou^ht not to be opposed, 
 
 i.l03. 
 I'^CTrlLg, John, accused of calling a priest, 
 at Bristol, a devil, i. 120. 
 
 imprisoned at Bristol, i. 121. 
 
 Worship, self-willed, barren and unproiita- 
 
 ble, i. 107, ii. 410. 
 public, thought to be an indis- 
 pensable duty by Friends, 
 ii. 5. 
 of Quakers like that of the primi- 
 tive Christians, ii. 86, 87. 
 the way of, practised by the Qua- 
 kers, ii. 415,416. 
 Wrey, Sir Robert, oonvincement and apos- 
 
 tacy of, i. 131. 
 Wright, Hannah, a maid about 14 years of 
 age, travels some hundred 
 miles to warn the court at 
 Boston, i. 428. 
 
 Y. 
 
 Yeaklt Meeting, a, held at J. Crooks's, in 
 
 1657, i. 231. 
 a, held at Balby, in 1660, i. 
 
 316. 
 first general, held in London, 
 
 in 1669, ii. 169. 
 place and authority of the, in 
 
488 
 
 GENEKAL IKBEX. 
 
 tte church goTernment of 
 Friends, ii. 418. 
 
 Yearly Meeting, epistle from the, in 1717, 
 u. 440. 
 
 Young, Edward, mayor of Evesham, cruelty 
 of, towards Friends, i. 179. j 
 
 barbarous treatment by, of 
 
 two women Friends, i. 180. 
 
 York, Duke of, displeased with a letter of 
 G. Fox, Jr., to King Chas. 
 II., — advises severity to- 
 wards him — the King's 
 prudent answer, i. 360. 
 
 yyon, Peter, u French pastor, met with by 
 W. Penn at Wiewart, ii. 254. 
 
 z. 
 
 ZiNSPENNiNO, Judith, the author's mother, 
 convincement of, i. 220. 
 
 account by, of what happened 
 
 at a meeting in London, ii. 5 
 
 visits England withW. Catou, 
 
 — writes a book of Pro- 
 verbs, ii. 66. 
 
 some account of the Father 
 
 of, ii. 115. 
 
 some account of — death of, ii. 
 
 116—118. 
 
 epistle of, to the friends of 
 
 Truth, U. 118. 
 
 9 9« aBD 
 
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