The Fourth Book: 1656-1658

The Fourth Book: 1656-1658

1656.

Near the beginning of the year 1656, G. Fox went from London to Surry, Chichester, Portsmouth, and Pool; where William Baily, a Baptist teacher, and some others, were convinced by G. Fox’s 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 than those two. Then said G. Fox, ‘If you have not the power of God, that the apostles had, then you act by the power of the devil.’ And his 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 the priest’s house, and most of them were turned to Christ Jesus, who had enlightened them with his divine light, by which they were reproved of their sins. There was at that time a captain of horse in the town, who rode about seven miles out of town with G. Fox. This captain was of such a merry temper, and so exceedingly given to laughter, that G. Fox several times spoke very seriously to him about it; but it was become so customary to him that he would laugh almost at any thing he saw. But G. Fox still admonished him to gravity, and the fear of the Lord; and of this he spoke to him again when they parted. The next time G. Fox saw him, the captain told him, that when he spoke to him at parting, the power of the Lord so struck him, that before he got home he was serious enough, and had left his laughing. He indeed became a serious and good man; and being convinced of the Truth, died in the real profession thereof.

For brevity’s sake I do not intend to mention all the places G. Fox passed through, much less all his occurrences. At Kingsbridge he had good service; and returning in the evening to his inn, and there being many people drinking, he was moved to go amongst them, and to 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 innkeeper, 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 from 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 writ a paper to show, that the Lord was come to teach his people himself, by Jesus Christ, &c. This paper came accidentally to the hands of Peter Ceely, 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 hauled 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 companions were taken into custody, and with a guard of horse sent to prison with this mittimus.

‘_Peter Ceely, one of the justices of the peace of this county, to the keeper of his highness’s jail at Launceston, or his lawful deputy in that behalf, greeting._

‘I send you herewithal by the bearers hereof, the bodies of Edward Pyot, of Bristol, and George Fox, of Drayton and Clay, in Leicestershire, and William Salt, of London, which they pretend to be the places of their habitations, who go under the notion of Quakers, and acknowledge 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 behaviour, according to the law in that behalf provided, and refuse to take the oath of abjuration, &c. These are therefore, in the name of his highness, the lord protector, to will and command you, that when the bodies of the said Edward Pyot, George Fox, and William Salt, shall be unto you brought, you them receive, and in his highness’s 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. CEELY.’

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 suffered 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 jailer. And though many were greatly enraged against them, and expected that these prisoners, who thou’d and thee’d all, and did not put off their hats to any man, should at the assizes be 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, (Glyn,) who was then chief justice of England, said to the jailer, ‘What be these you have brought here into the court?’ ‘Prisoners, my lord,’ said he. ‘Why do you not put off your hats?’ 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 G. 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 jailer, ‘Bring them up again.’ This being done, ‘Come,’ said he, ‘where had they hats from Moses to Daniel? Come, answer me; I have you fast now.’ To this G. Fox replied, ‘Thou mayest read in the third of Daniel, that the three 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 jailer.’ Accordingly they were taken away, and being thrust among the thieves, they were kept there a great while, and at length carried again to prison; but in the afternoon they were brought up again into the court.

G. Fox seeing the jurymen there, gave them a paper, which he had written against swearing. This paper passing from the jury to the justices, they presented it to the judge; and he bid the clerk give G. Fox that paper, and then asked him whether that seditious paper was his: to which he said if they would read it in open court, that he might hear it, if it was his, he would own it, and stand by it. The judge would have G. Fox to have taken it, and looked upon it in his own hand. But he desired again that it might be read, that all in the court might hear it, and judge whether there was any sedition in it, or no; for if there were, he was willing to suffer for it. At length the clerk of the assizes read 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 to obey? Then they let fall that subject, and the judge speaking again about the hats of the prisoners, bid the jailer take them off. Then they asked what they had lain in prison for these nine weeks, seeing now nothing was objected against them, but what concerned their hats: ‘And,’ said G. Fox, ‘as for putting off our hats, that was the honour which God would lay in the dust, though they made so much ado about it: the honour which is of men, and which men seek one of another, is the mark of unbelievers: for, “How can ye believe,” saith Christ, “who receive honour one of another, and seek not the honour that cometh from God only?” And Christ saith also, “I receive not honour 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 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 full of untruths, that G. Fox thought it had been against some of the thieves: for it contained, that they came by force of 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 peace, sat also on the bench, said to the judge, ‘May it please you, my lord, this man, (pointing to G. Fox,) went aside with me, and told me how serviceable I might be for his design; that he could raise forty thousand men at an hour’s warning, and involve the nation in blood, and so bring in king Charles; and I would have aided him out of the country, but he would not go. And if it please you, my lord, I have a witness to swear it.’ And so he called upon his witness, who, without question, was one that was bribed. But the judge, perceiving this 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; ‘jailer, 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 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 one, which major Ceely hath charged me with. And if I had spoken these words to him, which he hath declared, then judge ye, whether bail or 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, 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 justice of the peace? For he tells you here, that I went aside with him, and told him what a design I had in hand; and how serviceable he might be for it: that I could raise forty thousand men in an hour’s time, and bring in Charles, and involve the nation in blood. Moreover, that he would have aided me out of the country, but I would not go; and therefore he committed me to prison for want of sureties for the good behaviour, as the mittimus declares. Now do not you see plainly, that major Ceely is guilty of this plot and treason that he talks of, and hath made himself a party to it, 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 Bradden 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 sufferings, 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, jailer;’ and fined the prisoners twenty marks apiece, for not putting off their hats, and to be kept in prison till they paid their fine: and so they were brought back to jail again.

At night captain Bradden came with seven or eight justices to see them: and they being very civil, said, they did not believe that either the judge, or any in the court, believed those charges which major Ceely had made upon G. Fox. And Bradden said, major Ceely had an intent to have taken away G. Fox’s life, if he could have got another witness. ‘But,’ said G. Fox, ‘captain Bradden, why didst not thou 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 wouldest not speak.’ ‘Why,’ said he, ‘when Major Ceely and I came by you, as you were walking in the castle-green, he put off his hat to you, and said, how do you do, Mr. Fox? 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 jailer seven shillings a week apiece for themselves, and as much for their horses, which he had in a manner extorted from them: but upon this he grew so very wicked, that he turned them down into a nasty stinking place where they used to put persons condemned for witchcraft and murder. This place was so noisome, that it was observed few who went into it, did ever come out again in health: for there was no house of office in it, and the excrements of the prisoners that from time to time had 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 jailer would not suffer them to cleanse it, nor let them have beds or straw to lie on. At night some friendly people of the town brought them a 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 jailer in a room by them, over their heads also. But it seems the smoke went up into the room where he lay, which put him into such a rage, that he took the pots of the thieves’ excrements, and poured them down through a hole upon their heads; whereby they were so bespattered, that it was loathsome to touch themselves, or one another: besides the stink so increased, that by it, and the smoke, they were almost in danger of being suffocated. And all this could not satisfy the rage of this cruel jailer, but he railed against them so hideously, and called them 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 a little bent an half-broken bar of the grate, to get a small dish through it. That this jailer was so desperately wicked, is not so much to be wondered at, since, as they were informed, he had been a thief, and was on that account burnt both in the hand and on the shoulder; and the under-jailer in like manner: their wives had also been burnt in the hand. It was not at all strange, then, that the prisoners suffered most grievously from such a wicked crew; but it was more to be wondered at, that colonel Bennet, a Baptist teacher, having purchased the jail and lands belonging to the castle, had there placed this head-jailer.

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 prisoners 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 writ to London, and desired Anne Downer, a young woman already mentioned in this work, to come down, and to buy and dress their meat: which she being very willing to do, was therein greatly serviceable to them; for she was a good writer, and could take things in shorthand. They also sent up a relation of their sufferings to the protector; who thereupon sent down an order to the governor of Pendennis Castle, to examine the matter. On which occasion 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 persecutor, casting in prison all he could get; and he did not stick to search substantial grave women, for letters, as supposed.

In Devonshire it was not much better; for many of those 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, writ a large letter to the lord chief justice John Glyn, wherein he plainly set before him his unlawful dealings; and queried with him, whether his saying if ye will be uncovered, (or put off your hats,) I will hear you, and do you justice, was not an overthrow of the laws that were made to maintain right and justice. Many other particulars, and among the rest, that of G. Fox’s striking major Ceely were also mentioned in this letter. G. Fox himself writ also several papers, wherein the odiousness of persecution was plainly set forth.

Among those that came to visit him was Thomas Lower, a doctor of physic at London; who, whilst I am writing this, is yet alive: and he, asking many questions concerning religious matters, received such satisfactory answers from G. Fox, that he afterwards said his words were as a flash of lightning, they ran so through him; and that he never met with such wise men in his life, &c. Thus he came to be convinced of the Truth, and so entered into the communion of the 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 jailer 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 his carriage was so unruly, that he was, by the succeeding jailer, put into Doomsdale, locked in irons, and beaten, and bid to remember how he had abused those good men, whom he had wickedly, without any cause, cast into that nasty dungeon; but that now he deservedly should suffer for his wickedness; and the same measure he had meted to others, he should have meted out to himself: and this mischievous fellow, who might have grown rich if 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 parliament, which met for the first sitting, in the painted chamber at Westminster, on the 17th of the month called September. Samuel Fisher got an opportunity to come into this assembly, where he heard the protector’s speech, and in it these words, ‘that he knew not of any one man that had suffered imprisonment unjustly in all England.’ 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 upon 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 no less than God’s 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 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 nought: 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 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 introduction placed before this speech, he saith that before this burden came upon him, he had prayed God that he might have been excused of this message, thinking that a more unworthy one than 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 refreshment to his spirits, so that he fully resigned to do what he believed was required of him from the Lord; and he felt all fears of the frowns of men removed from him. Some other speeches which he intended to have made to the parliament, but was obstructed therein, he also published afterwards in print.

In the latter part of this year it happened that Humphrey Smith coming to Evesham in Worcestershire, was disturbed in a meeting by the mayor, Edward Young, who said he would break the Quakers’ 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 hauled out to prison. In the afternoon a meeting being kept in the street, some of the company were by order of the said mayor put into the stocks, and others, of which the aforesaid Smith was one, into a dark dungeon: and though the mayor then said it was an unlawful assembly, but if they would meet in houses he would not molest them; yet on next First-day of the week, he seeing one going to a meeting that was appointed in a house, put him in prison. H. Smith and his friends had some bedding and bed-clothes sent them, but the mayor caused it to be taken away from them; and afterwards when some straw was brought them to lie upon, the jailer would not suffer it; nay, when one came, and asked liberty to fetch out their dung from them, the mayor denied it, and 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 candle, when they had it. Here they were kept above fourteen weeks, with their own dung in the same room; so that one of them grew sick of the stink; and yet the jailer said, if they had been there for theft or murder, he could have let them have more liberty than now he durst, because of the mayor. James Wall, one of the prisoners, was a freeman of the town, and a shopkeeper, and yet the mayor forbade his wife to stand in the market-place, which for many years she had done. She going to him about it, he began to fawn upon her, and said: ‘I hear that your husband doth abuse you.’ To which she answered, ‘My husband did never abuse me; but as for that judgment which he now holdeth, once I could not own it; but now seeing it is so much persecuted, makes me own it, because the way of God was always persecuted.’ He hearing her speak so, said, she should not have a standing place for five pounds.

About a month after, Margaret Newby and Elizabeth Courton came to this town, and had a meeting at the house of one Edward 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 would seem to have some modesty, he bid the constable fetch a block, and put between their legs, uttering indecent expressions; in this posture they were kept for the space of fifteen hours, and then, in a freezing night sent out of the town, without suffering them to go to any place to refresh themselves. And as to 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 offered. It was, I think, about this time, that Ambrose Rigge and Thomas Robinson came to Exeter; from thence to Bristol, and afterwards to Basingstoke in Hampshire. Here, 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 jailer 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.

From 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 Melcomb-Regis, where speaking in the steeple-house against the priest, he was seized and locked up in a nasty dungeon where there was nothing to lie on but some filthy straw, and a stone to sit on: there was also no house of office; but on the ground lay an heap of dung, where he was also forced to ease himself. But there being an opening at the top of the room, he could see people go along the streets, and thus took occasion, from this subterranean cave, to preach to the passengers with such power and efficacy, that his doctrine entered into the hearts of the hearers and stuck there. This manner of preaching often hath been in England, and I myself, in my young years, have been an eye-witness of it; and have heard the prisoners lift up their voice so, that it could be heard very easily in the streets; which made people that passed by, stand still, and hearken to what was spoken by such zealous preachers. And though these were often hindered of having meetings, yet it was impossible to stop up the fountain from whence their words flowed. Thus 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 an one was a Quaker, which was presently 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 snowy weather; the mayor threatening him, that if ever he returned, he should be whipt 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, from whence returning, he travelled to Bristol, thence to Plymouth, and so to London; from whence he made a voyage again to Holland, where William Ames and John Stubbs had been, and also found some among the English people at Amsterdam, who had received the doctrine they preached, though afterwards they turned from it again. W. Ames found also some reception 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 from 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 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 extravagancies, it was not much to be wondered, that the magistrates clapt them up in Bedlam. The ringleader of these people, was one Isaac Furnier, who formerly, (as I have heard my uncle tell, who had seen it himself,) 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 writ on the post of the door, (as is usual in Holland,) did with his knife, scratch out the letters Dr. signifying doctor. On which the 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 that motion, he answered, (if the relation be true,) as the doctor affirmed to me, ‘Yes.’ But however it be, this is true, that this Furnier was a passionate, and giddy-headed man, whom the true Quakers could not own, though he had translated many of their books out of English into Dutch; and would also preach amongst them. But at length he left them, and turning papist, fell into a dissolute 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-conceited 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 from 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 water-side, being conducted by a guard of soldiers, to protect them against the rude multitude, and brought on board a ship of war, where Caton suffered great hardship; for the seamen were so ill-natured, that they would not allow him so much as a piece of sailcloth, 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, Surry, Sussex, and Kent.

Not long before this, G. Fox came to Exeter, where James Nayler was in prison, and spoke to him by way of reproof; which Nayler slighted, though he offered to kiss G. Fox: but he unwilling to suffer this, said, since he had turned against the power of God, he could not receive his show of kindness. It appeared by letters the magistrates found in his pocket at Bristol, that the Quakers found fault with him, and had reproved him of his high-mindedness, before it launched out into that extravagant act which made so great a noise in the 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 Nayler was born of honest parents,[9] in the parish of Ardesley, near Wakefield in Yorkshire, about the year 1616. He had served in the parliament army, being 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.[10] 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; 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 in 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:[11] 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. Nayler, 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. Nayler, that it smote him down into so much sorrow and sadness, that he was much dejected in spirit, or disconsolate. Fear and doubting then entered him, so that he came to be clouded in his 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 endeavour to continue in true humility, in which alone a Christian can be kept safe.

[9] 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 afterwards quarter-master under major-general Lambert, till disabled by sickness in Scotland, he returned home about 1649.--J. W.’s account.

[10] He and Thomas Goodair were convinced by G. Fox, about Wakefield, anno 1651, as were also Richard Farnsworth, Thomas Aldam, William Dewsbury, and wife, about the same time. And in the beginning of the year following, as he was in the field at plough, meditating on the things of God, he heard a voice, bidding him to go out from his kindred, and from his father’s house; and had a promise given with it, that the Lord would be with him; whereupon he did exceedingly rejoice that he had heard the voice of God, whom he had professed from a child, and endeavoured to serve: and when 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.

[11] 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, for it is not permitted unto them to speak.” 1 Cor. xix. 34. This prohibition of speaking, must be voluntary discourse, by way of reasoning or disputing, and not when they had an immediate impulse, or concern to prophesy; for the apostle in the same epistle, has defined prophesy to be speaking unto “Men to edification, exhortation, and comfort.” chap. xiv. 3. And has also chap. xi. made express mention of women’s praying and prophesying, together with the men.

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 of ten thousands, &c. In the letters of Jane Woodcock, John Stranger, and others, were expressions of the like extravagancy; and the said Hannah Stranger, Martha Simmons, and Dorcas Erbury, arrived to that height of folly, that in the prison at Exeter, they kneeled before Nayler, and kissed his feet: but as to what hath been divulged concerning his committing of fornication, I never could find, though very inquisitive in the case, that he was in the least guilty thereof.[12]. But for all that, he was already too much transported, and grew yet more exorbitant; for being released from that prison, and riding to Bristol in the beginning of November, he was accompanied by the aforesaid and other persons; and passing through the suburbs of Bristol, one Thomas Woodcock went bareheaded before him; one of the women led his horse; Dorcas, Martha, and Hannah, spread their 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 he was carried to London, to be examined by the parliament. How it went there may be seen in the printed trial, which the parliament was pleased to publish.[13] I believe that J. Nayler 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.

[12] As to that accusation, as if I had committed adultery with some of those women who came with us from Exeter prison, and also those who were with me at Bristol, the night before I suffered there, of both which accusations I am clear, before God, who kept me at that day both in thought and deed, as to all women, as a little child, God is my record. Collect, of J. Nayler’s writings, p. 54. See more particularly in his answer to Blome’s Fanatic History, in the said Collect, at p. 652.

[13] But the extravagancy 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 also set forth in part by way of annotation on the said trial. And, (as J. W. says,) some of his answers were innocent enough, some not clear, and some 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 perverting his words what they could, and endeavouring to draw words out of him to ensnare him, and take away his life: and to show their confusion when he was before them, they would have had him to kneel, and put off his hat to them, though a part of the charge against him was, that some kneeled to him.

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 Nayler be set on the pillory, with his head in the pillory, in the Palace-yard, Westminster, during the space of two hours, on Thursday next, and be whipped by the hangman through the streets, from Westminster to the Old Exchange, London; and there 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 from thence he be committed to prison in Bridewell, London, and there restrained from the society of all people, and there to labour hard till he shall be released by parliament; and during that time he be debarred the use of pen, ink, and paper, and shall have no relief but what he earns by his daily labour.

They were long ere they could agree on the sentence; for suppose there was blasphemy committed, yet his tongue seemed not properly guilty of it, since it was not proved that blasphemous words had been spoken by him.[14] Many thought it to be indeed 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.

[14] 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 state, against G. F. and J. N. who answered the same in a book called, ‘Saul’s Errand to Damascus.’ After this, J. N. was persecuted in divers places, beaten, stoned, and cruelly used by the priests and their rude followers, and in danger of his life. Afterward, by the instigation of the priest, he and F. Howgill were committed to Appleby jail, and tried on an 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 time charged with blasphemy, for asserting in a book, ‘Justification by the gift of God’s Righteousness,’ which he proved from Rom. v. and so stopped their mouths, and cleared himself: by which we may see what that generation, who were righteous in their own eyes, would have made blasphemy.--J. Whiting’s account.

Now although several persons of different persuasions, being moved with compassion towards Nayler, as a man carried away by foolish imaginations, had offered petitions to the parliament on his behalf, yet it was resolved not to read them, till the sentence was pronounced against him.

There lived then at London, one Robert Rich, a merchant, (a very bold man,) who writ a letter to the parliament, wherein he showed what was blasphemy; and on the 15th of December, several copies thereof were delivered to particular members; and in that which was given to the speaker, these words were written at the bottom, ‘If I may have liberty of those that sit in parliament, I do here attend at their door, and am ready, out of the Scriptures of Truth, to show, that not any thing J. Nayler hath said or done, is blasphemy,’ &c.

The parliament after judgment was concluded, resolved that the speaker should be authorized to issue his warrants to the sheriffs of London and Middlesex, the sheriff of Bristol, and governor of Bridewell, to see the said judgment put in execution. By some it was questioned whether that 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. Nayler was brought up to the bar; and when the speaker, sir Thomas Waddrington, was about to pronounce the aforementioned sentence, Nayler said he did not know his offence. To which the speaker returned, he should know his offence by his punishment. After sentence was pronounced, though J. Nayler bore the same with great patience, yet it seemed he would have spoken something, but was denied liberty; nevertheless was heard to say, with a composed mind, ‘I pray God, he may not lay it to your charge.’

The 18th of December, J. Nayler suffered part of the sentence; and after having stood full two hours with his head in the pillory, was stripped, and whipt at a cart’s tail, from Palace-yard to the Old Exchange, 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 Nayler bore with so much patience and quietness, that it astonished many of the beholders, though his body was in a most pitiful condition: he was also much hurt with horses treading on his feet, whereon the print of the nails were seen. Rebecca Travers, a grave person, who washed his wounds, in a certificate which was presented to the parliament, and afterwards printed, says, ‘There was not the space of a man’s nail 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 punishment: for the 20th December was the time appointed for executing the other part of the sentence, viz. boring through his tongue, and stigmatizing 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. Nayler, in consideration of his illness of body, hath refreshed the hearts of many thousands in these cities, altogether unconcerned in his practice; wherefore we most humbly beg your pardon that are constrained to appear before you in such a suit, (not daring to do otherwise,) that you would remit the remaining part of your sentence against the said J. Nayler, leaving him to the Lord, and to such gospel remedies as he hath sanctified; and we are persuaded you will find such a course of love and forbearance more effectual 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 proceeded merely from compassion towards the person of J. Nayler; whom they regarded as one that was rather fallen into error, through inconsiderateness, 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, Griffith, and Reynolds, came on the 24th of December, by order from the parliament, (as it was said,) to Nayler, to speak with him concerning the things for which he was detained; and would not permit either friend or other to be present in the room. A certain impartial or neutral person desired it earnestly, but it was denied him; but coming into the prison, after the conference, he asked Nayler what had been the issue of it, who told him, that he told those ministers, that he saw they had an intent to make him suffer, (though innocent,) as an evil-doer; and therefore had denied any to be present that might be indifferent judges betwixt them and him; and that therefore he should not say any thing, unless what passed was written down, and a copy thereof given him to keep, or left with the jailer, signed by them. This was by them consented to, and so they propounded several questions unto him, and took his answers in writing. He further told, that they asked him if he was sorry for those blasphemies that he was guilty of, and whether he did recant and renounce the same; to which his answer was, ‘What blasphemies, name them?’ but they not being able to instance in any particular, he continued, ‘Would you have me recant and renounce, you know not what?’ Then they asked him whether he did believe there was a Jesus Christ? to which he answered, he did believe there was, and that Jesus had taken up his dwelling in his heart and spirit, and for the testimony of Him he now suffered. Then one of the preachers said, ‘But I believe in a Jesus that never was in any man’s heart:’ to which Nayler returned, he knew no such Christ, for the Christ he witnessed filled heaven and earth, and dwelt in the hearts of the believers. Next they demanded of him why he suffered those women to worship and adore him? to which he 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;’[15] 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 of Abigail to David, and that of Nebuchadnezzar to Daniel:’ upon which they pausing awhile, said at length, ‘That was but a civil act or acknowledgement:’ to which he returned, ‘So you might interpret the act of those women also, if your eye were not evil, seeing the outward action is one and the same:’ and he perceiving that they were seeking to wrest words from him to their own purpose, said, ‘How soon have you forgot the works of the bishops, who are now found in the same, seeking to ensnare the innocent.’ Whereupon they rose up, and with bitterness 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.

[15] The most that I find in his examination, either in Bristol or London, before the committee of parliament, as published from their report, was, that he owned Christ in him, but never that he was Christ; and that he took the honour given, not as to himself, but to Christ in him; which yet is more than any man ought to receive; for when the 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 it, on any pretence whatsoever; though falling down, or kneeling to one another, is too frequently used by some other people, and if it is not to their person, it must be to their function, quality, or character in the church: but that he received it to himself, as a creature, he utterly denied, Trial, p. 15. And that there could not be a more abominable thing, than to take from the Creator, and give to the creature, &c. J. W.

By this it seems that Nayler, though still under some cloud, yet was a little more clear in his understanding than before; but he was encountered 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 eleven, crying variously to the parliament men, as they passed by. To one whom he judged to be innocent, he said, “He that dwelleth in love, dwelleth in God, for God is love:” and to another, 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 Nayler would not have suffered any further punishment, because many honourable persons had attended the parliament and the protector on his behalf; but Rich knowing how the case stood, told the people that the innocent was going to suffer; and to some of the parliament men he cried, that he was clear from the blood of all men; and that he desired them to be so too. Then he went towards the Exchange, and got on the pillory, held Nayler by the hand while he was burnt in the forehead, and bored through the tongue; and was not a little affected with Nayler’s suffering, for he licked his wounds, thereby as it seems to allay the pain; and he led him by the hand from off the pillory. It was very remarkable that notwithstanding there might be many thousands of people, yet they were very quiet, and few heard to 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 good-will towards him.

Many now rejoiced, seeing how some few among the Quakers, as Rich, and the like sort of people, did side with Nayler, whilst the Quakers 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 themselves. How it went with the execution of Nayler’s sentence at Bristol, I am not informed;[16] but by a letter of one Richard Snead, an ancient man of about eighty years, I have understood that Nayler had written a letter to the magistrates of Bristol, wherein he had disapproved, and penitently condemned, his carriage there.[17] After this he was brought to Bridewell, London, (as sentenced,) where he continued prisoner about two years, during which confinement he came to a true repentance of his transgression; and having got the use of pen and ink, wrote several books and papers, condemning his error, which were published in print; and after his release, he published several others, one of which by way of recantation, runs thus:

[16] 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 Newgate, and from thence returned to Bridewell, London, according to the sentence.--J. W.

[17] After he was set at liberty, he went to Bristol, where in a public meeting, he made confession of his offence, as to his former fall, and declared in so powerful a manner, as tendered and broke the meeting into tears, so that there were few dry eyes, (as related by some then present,) and many were bowed in their minds and reconciled to him.--J. W.’s account.

‘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 underneath, 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 eternal life, and the Saviour of all that believe therein; who hath been the rock of my salvation, and his spirit hath given quietness and patience to my soul in deep affliction, even for his name’s sake: praises forever.

‘But condemned forever be all those false worships with which any have idolized my person in the night of my temptation, when the power of darkness was above. All their casting of their clothes in the way, their bowings and singings, and all the rest of those wild actions which did any ways tend to dishonour the Lord, or draw the minds of any from the measure of Christ Jesus in themselves, to look at flesh, 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 blasphemed 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 offence I confess, 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 Nayler, but Jesus,’ this I judge to be written from the imaginations; and a fear struck me when I first saw it, so I put it into my pocket, close, not intending any should see it; which they finding on me, spread it abroad, which the simplicity of my heart never owned. So this I deny also, that the name of Christ Jesus was received instead of James Nayler, or ascribed to him; for that name is to the promised seed to all generations; and he that hath the Son, hath the name, which is life and 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 ranting wild spirits, which then gathered about me in that time of darkness; and all their wild actions and wicked words against the honour of God, and his pure spirit and people; I deny that bad spirit, the power and the works thereof; and as far as I gave advantage, 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 offence in that day: yet were there many things formed against me in that day to take away my life, and bring scandal upon the Truth, of which I am not guilty at all; as that accusation, as if I had committed adultery with some of those women who came with us from Exeter prison, and also those who were with me at Bristol the night before I suffered there; of both which accusations I am clear 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 particular, (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.

‘And that report, as though I had raised Dorcas Erbury from the dead carnally, this I deny also, and condemn that testimony to be out of the Truth; though that power that quickens the dead, I deny not, which is the word of eternal life. And this I give forth, that it may go as far as the offence against the Spirit of Truth hath gone abroad, that all burdens may be taken off of the Truth, and the Truth cleared thereby, and the true light, and all that walk therein, and the deeds of darkness be condemned; and that all that are in darkness, may not act in the night, but stay upon God, who dwells in the light, who with the workers of iniquity hath no fellowship; which had I done, when first darkness came upon me, and not been led by others, I had not run against that rock to be broken, which so long had borne me, and of whom I had so largely drank, and of which I now drink in measure; to 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, O Lord. Glory to the Highest for evermore, who hath thus far set me free, to praise his righteousness and his mercy; and to the eternal, invisible, pure God, over all, be fear, obedience, and glory for evermore. Amen.

JAMES NAYLER.’

He writ another paper, wherein he related at large, how by unwatchfulness 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 laboured 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, 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 messages 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 laboured to have stayed me with them. And after I was led out from them, the Lord God of my life sent divers of his servants with his word after me, for my return; all which was rejected; yea, the provocation of that time of temptation was exceeding great against the pure love of God; yet he left me not; for after I had given myself under that power, and darkness was above, my adversary so prevailed, that all things were turned and perverted against my right seeing, 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 greatest tribulation.’

The author, moreover, seriously exhorting others, who also might come to fall into great temptation, concludes with these words:

‘He who hath saved my soul from death thus far, and hath lifted my feet up out of the pit, even to him be immortal glory forever, and let every troubled soul trust in him; for his mercy endureth forever.

JAMES NAYLER.’

That he came to a perfect recovery from his having been in a maze, seems to appear plainly by the following thanksgiving to God for his mercies, which he published after his fall:

‘It is in my heart to praise thee, O 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 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 dreadful 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 watered 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 favour in those who had forsook 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 NAYLER.’

This plainly appears to be a poetical piece; for the author all along makes use of allegorical sayings, to signify the great anguish and tribulation he had been under.

The hatred of his enemies was the fiercer, because he had undisguisedly 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:

‘O you rulers of the people, who are set up to judge between a man and his neighbour, ought not you to judge for God, and not for man? Ought not you to be men fearing God, and hating covetousness, not judging for gifts and rewards? Ought not you to countenance and encourage them that do well, and to 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 delivered from him that is too mighty for him, and that the cause of the fatherless, widow, and stranger may not fall; but hath an ear open to 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 honour from men; but only to advance justice, equity, and righteousness, which is of God; that so you may be honoured by the Lord; for true humility is honour, and he that honours the Lord, him will He honour; and such have been honoured in all ages, though they never sought it from men.’

This and much more he writ to the rulers; and to the preachers thus:

‘And you who say you are the teachers of the nation, 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 consciences, and so sin against God? Are you not bitter, and persecutors of any that come to discover your lewdness, crying out to the magistrate to uphold you in your beastly ways, and to stop the mouths of all those whom God hath sent to witness against you? And many more works of this nature are amongst you, which the pure all-seeing God hath showed unto his people, to be amongst you, and therefore it is that they come out from you, lest they partake with you of your sins and plagues. But are not you blind leaders of the blind, when you neither see these to be the works of darkness, nor those that follow you. Wo unto you that devour souls for money and gain, the day of your account is at hand. O repent, the blood of souls is upon you,’ &c.

The lawyers in the same writing had a stroke also thus:

‘And you lawyers, ought not you to plead the cause of equity, between man and man for equity sake, without respect to yourselves or others, but only to truth itself; that a just cause may be owned in whomsoever it concerns? But is not the justest cause sure to fall, if the party have not money to satisfy your demands; which are many times very unreasonable? 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? O miserable fall from God, when that law which should preserve in peace, is used to aggravate offences beyond truth, and so make differences 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 neighbours, which, may be, never did him wrong. Is there any appearing for the poor against the rich, although his cause be just; but by deceit, 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 God against the prince and people for these and the like abominations, and you yourselves 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 been as a warning unto you who are escaped, to return to the Lord from the evil of your doings? But are not you still making the breach wider between God and the nation, as though you were left for no other end, but to fill up the measure of iniquity that is yet behind, that the just God may sweep the land with the besom of destruction? O when will you cease to provoke the Lord by your sins? Where is your Redeemer you have professed so long in words and forms? Can you witness him in your 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 notwithstanding you have seen his wonders in the nation, yet do not you exceed all that ever went before you, in pride, covetousness, drunkenness, swearing, envying, quarrelling, backbiting, slandering, false accusing, self-love, and deceit in all manner of merchandise and trading; false weights and measures, sayings, protestings one towards another, in your bargaining, speaking things that are not true, and hereby to overreach 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 forswearing, which abound in the nation; and yet you will profess yourselves to be the members of Jesus Christ: and had Jesus Christ ever such a body as this? Nay, all that are 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 idols’ 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, from whence they are fallen by sin: for God and sin cannot dwell in one. And to such he saith, “Be ye holy, for I am holy:” and as he is the “Lamb of God who taketh away the sins of the world,” now see, how is your sins taken away, when the kingdom of darkness 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 worship an unknown God? “For he that commits sin, hath not seen him, neither known him,” and so worship, they know not what, in formal and superstitious worships.’

Thus J. Nayler 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 honour 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 themselves fiercely upon him, by making him suffer a cruel punishment, which was no ways proportionable to his transgression. But herein barbarous cruelty played its part so much, that the soberest inhabitants did detest it, and therefore a petition was presented to the parliament, desiring 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 writ several papers to manifest his regret and repentance for his crime; some of which are already inserted in this history. Since, is come to my hand a letter to his friends, being written with his own hand to this purport:

‘Dear brethren,

‘My heart is broken this day for the offence that I have occasioned to God’s truth and people, and especially to you, who in dear love followed 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 how 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 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.’

He also writ 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 have suffered 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 meantime 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 writ 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 my change, whose work alone it is in me: even to that eternal Spirit be glory, and to the Lamb for ever.

‘But to ascribe this name, power, and virtue, to James Nayler, (or to that which had 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.

‘So having an opportunity given, (with readiness,) I am willing, in the fear of God the Father, (in honour to Christ Jesus, and to take off 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 NAYLER.’

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 Nayler’s recantation, wherein they had much perverted him; and he declared:

‘And as touching the printing of that paper, (called J. N.’s recantation,) 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 mouths, whereby the name of the Lord was much dishonoured, and his pure Spirit grieved, and much disorder they caused in many places of the nation, to the dishonour 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 to 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 dishonoured, 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 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.

JAMES NAYLER.’

This is certain, that James Nayler 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 Nayler’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.

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 stuffed with a multitude of lying stories, and the fall of J. Nayler was not concealed in it. He being then alive, took up the pen, and answered the falsities contained in it, relating to himself: and because R. Blome, in his dedication, said, ‘That if his majesty put not forth his royal hand of power suddenly, to restrain us, we are so numerous, and seducing, that we will, (in a little time,) diffuse our poison over the better part of his kingdom, which none but a regal authority can stifle.’

‘I say then, what is become of your spiritual weapons? Have not your teachers told people of the strength of truth, and the power of godliness? Have you lost both, (may wisdom say,) and run you now to the arm of flesh, to get errors stifled, (as you call them,) or else your hope is lost, and your faith fails you? Did ever any of Christ’s ministers leave their spiritual weapons, to run to the arm of flesh, or a carnal weapon to stop seducers? I say, no. This they never did; but with 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 hauled them before rulers, who took their parts herein, and put them in prison, and often whipped them; unless it were some that were so noble, as not to heed the cry of the multitude; but would hear their cause, and give them leave to speak, before they would sentence them that were accused. And this was the nobility of heathen kings and rulers; and do not you seek to make England’s rulers worse than them? Beware lest heathens rise up in the day of judgment against them who are called Christians, and condemn them.

‘And is this your cry for help, against so contemptible a people, (as you count them,) you, like silly women, do but discover your weakness and worthlessness; and if God open the eyes of 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 have lost all, if sudden help come not from another hand. Now if any had come against you with carnal 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 reads it, and our several answers to the charges therein, many of them of several years standing, against these false accusations, which have most of them been printed over and over, and presented to the 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 exposed lives, liberties, estates, and relations, with all other 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 Westmoreland 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 established 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, O 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. N.’

In answer to the book.

‘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 unto all, that will see and behold it, according to 2 Tim. iii. 9. And is not this manifest madness and folly in them, called orthodox and divines, to present unto the king their packet of lies, which have been seven years told over, and so long since disproved and confuted, as may be seen in a book called, Saul’s Errand to Damascus, &c. 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, have had 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 two protectors, and which now to this present king is directed; and you presumptuously charge him to be the patron of it, requiring him to defend those lies which you falsely call the faith. But this we know, according as it is written, Prov. xxix. 12, 19. that “if a ruler hearken to lies, and his servants are wicked; but a wise king scattereth the wicked, and bringeth the wheel over them.” Chap. xx. 26.

‘These pretended divines are such as have bowed and crouched 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, who had led them into a sight of the good land; and that Richard his son was Joshua, which should lead them into the possession. But we, with many more, do see that their hope is false, and their faith also proved vain, and that they are not yet in the land of promise, for there no liars come. And those former rulers hearkening to their lies, were deceived by them, which was the cause of God’s judgments, and utter destruction coming upon them; which while they put into the 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 clamours, 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 Toldervey, asserted by a company of priests, as Brooks, Cocking, Goodwin, Jenkins, Jacomb, Alderry, Tombs, and Pool, 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 Toldervey, 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. Nayler, through the everlasting 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 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 aggravate 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 off for ever, (but extend mercy,) as it is at this day; glory be to his name from my delivered soul, eternally.

‘And in that day there were many spirits flocked about me, and some whom, (while the candle of the Lord shone upon my head,) I ever judged and kept out from me, who then got up and acted, and spoke 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 on my heart as to that thing; for my soul hath long dwelt among lions, even among them that are set on fire, whose teeth are spears and arrows, and their tongues a sharp sword, speaking mischievous things to shed blood.

‘But, O man, or men, whoever 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 yourselves 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 off his people; though he be sometimes provoked to correct them, even before their adversaries, (which is a sign to them,) yet is his anger but for a moment, and his favour shall return as streams of life; then shall the food be taken out of the mouth of the viper, and the prey from between the teeth of the devourers; and God will feed them with their own vomit, and the poison that hath long lain under their tongues, shall be bitter in their own bowels. Thus will God certainly plead with Zion’s enemies, as he bends her sons for himself, and God will make up her breaches: and this hath my soul seen, Jacob’s captivity restored, 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 fruit to purge away his sin.

‘So he that hath long watched for my faultering, then got advantage against me; yet had I then power to bear his utmost envy, through Christ Jesus, whom I then confessed before men, who then was my support in all, and under all, and who is over all, blessed for ever 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 iniquity, 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 is not his work, nor his seed; and in him that loves his enemies, thou art not; but the old accuser of the brethren it is that worketh strongly in thee; and in the light which thou reproachest, art thou seen to be the man that makes lies, and carries tales to shed blood.’ Ezek. xxii. 9. 12.

Thus much and more J. Nayler writ to answer the falsehoods whereof he was accused, and to apologize for the doctrine of which he had 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 wherewith every man coming into the world is enlightened from God.[18]

[18] J. Nayler was a man who had been highly favoured of God with a good degree of grace, which was sufficient for him, had he kept to its teachings; for while he did so, he was exemplary in godliness and great humility, was powerful in word and doctrine, and thereby instrumental in the hand of God, for turning many from darkness to light, and from the power of satan to the power of God. But he, poor man, became exalted above measure, through the abundance of revelation; and in 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 ought: here he slipped and fell, but not irrecoverably; for it did please God of his infinite mercy, in the day of his affliction, to give him a sight and sense of his outgoings and fall, and also a place of repentance. And he, with the prodigal, humbled himself for his transgression, and besought God with true contrition 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 he who had gone astray from God, was now returned to the Father’s house, and for that he who had separated himself from them through his iniquity, was now, through repentance and forsaking of it, returned into the unity of the faith, and their holy fellowship in the gospel of Christ. And I do hereby 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 Nayler. And here let none insult, but take heed lest they also, in the hour of their temptation, do fall away. Nor let any boastingly say, Where is your God? Or blasphemously suppose his grace is not sufficient for man in temptation, because the tempted may go from, and neglect the teaching of it. David and Peter, as their transgression came by their departing from this infallible guide, the Holy Spirit, so their recovery was only by it.--Jos. Wyeth’s Anguis Flagel.

Yet to proceed further with J. Nayler: he wrote, after his recovery, many papers and edifying letters: he also answered two letters, which, when the persecution in New England burnt so fierce, were sent over from thence in defence of that fact; one under the name of John Endicot, governor of Boston, and the other in that of Richard 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, 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[19] he died at Huntingdonshire, in the latter end of the year 1660, about the 44th year of his age. About two hours before his death, he spoke, in the presence of several witnesses these words:

[19] 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 mind,) who invited him to his house, but he refused, signifying his mind to pass forward, and so went on foot as far as Huntingdonshire, 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 Parnel, a doctor of physic dwelt, who came to visit him; and being asked if any friends at London should be sent for to come and see him; he said ‘Nay,’ expressing his care and love to them. Being shifted, he said ‘You have refreshed my body, the Lord refresh your souls;’ and not long after departed this life, in peace with the Lord, about the Ninth month, 1660, and the 44th year of his age, and was buried in Thomas Parnel’s burying ground at King’s Rippon aforesaid.--J. W.’s account.

‘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 is the mercies and forgiveness of God. Its crown is meekness, its life is everlasting love unfeigned, and takes its kingdom with entreaty, and not with contention, and keeps it by lowliness of mind. In God alone it can rejoice, though none else regard it, or can own its life. It is conceived in sorrow, and brought forth without any to pity it; nor doth it murmur at grief and oppression. It never rejoiceth but through sufferings; for with the world’s joy it is murdered. I found it alone, being forsaken. I have fellowship therein with them who lived in dens, and desolate places of the earth, who through death obtained this resurrection, and eternal holy life.[20]

JAMES NAYLER.’

[20] N. B. There is a passage in the book called, The complete History of England, vol. iii. page 201, which says that J. Nayler died with no fruits, nor so much as signs of repentance. How the author came by such information, we cannot tell, but that it is a manifest mistake we doubt not but the impartial reader is by this time abundantly convinced.

This was J. Nayler’s last testimony, or dying words; and thus he gave proof, that though he had erred, yet with great confidence he hoped for a happy resurrection.

So I conclude the story of J. Nayler, and leaving him now, time calls me 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 their 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 Quakers, upon this proof only, that one of them speaking to him, had said thee, instead of you; whereupon he said, he needed no more, for now he saw they were Quakers. And then they were shut up close prisoners, and command was given that none should come to them without leave; a fine of five pounds being laid on any that should otherwise come at, or speak with them, though but at the window. Their pens, ink, and paper were taken from them, and they not suffered to have any candle-light in the night season; nay, what is more, they were stripped naked, under pretence to know whether they were witches, though in searching, no token was found upon them but of innocence: and in this search they were so barbarously misused, that modesty 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 Upshal, 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 jailer 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 jailer kept their beds, which were brought out of the ship, and their bible, for his fees.

Such was the entertainment the Quakers first met with at Boston, and that from a people, who pretended, that for conscience-sake, they had chosen the wilderness of America, before the well-cultivated old England; though afterwards, when they took away the lives of those called Quakers, 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 Gibbens, Mary Whitehead, and Dorothy Waugh; they were locked up in the same manner as the former, and after about eleven weeks stay, sent back; Robert Lock, a master of a ship, being compelled to carry these eight persons back on his own charge, and to land them no where but in England; having been imprisoned till he undertook so to do.

The Governor, John Endicot, whose blood-thirstiness will appear in the sequel, being now come home, bid 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 transgress?’ But Endicot remained stiff, 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 Upshal, already mentioned, could not forbear to show the persecutors the unreasonableness of their proceedings: warning them to take heed that they were not found fighting against God, and so draw down a judgment upon the land. But this was taken so ill, that though he was a member of their church, and of good repute, as a man of unblameable 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 Upshal was already looked upon as one that was departing from his church-membership. 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 at last said to the people, ‘Ye wise men of Bristol, I strange at you, that ye will stand here, and hear a man speak, and 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 coach 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 persecution was to Christ and his apostles, and to Christianity. And when they were come to the gate of St. James’s Park, G. Fox left Cromwell, who at parting desired him to come to his house. The next day Mary Sanders, afterwards Stout, one of Cromwell’s wife’s maids, came to G. Fox’s lodging, and told him, that her master coming home, said he would tell her some good news; and when she asked him what it was, he told her G. Fox was come to town; to which she replied, that was good news indeed. Not long after, G. Fox and Edward Pyot went to Whitehall, and there spoke to Cromwell concerning the sufferings of their friends, and directed him to the light of Christ, who had enlightened 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 London, 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.

1657.

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 contrivance 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 confirming 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 ermines, and the sceptre and sword being presented him, took the oath to rule faithfully. Cromwell having called a new parliament, it consisted of two houses, 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 an hundred 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 favour 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 changeth time and things, and that bringeth down, and setteth up whomsoever 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 concerning thee, that the hands of the ungodly would have been strengthened 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 unrighteously 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, hast thou been faithful to the end.

‘Again, consider, and let it move on thy heart, not to exalt thyself, nor to be high-minded, but to fear continually, knowing that thou standest not by thyself, but by another, and that he is able to abase thee, and give thee into the will of thine enemies whensoever he will; and how the Lord hath preserved thee sometimes wonderfully, and doth unto this day, from the murderous plots, and crafty policy of evil men, who seek thy evil, and would rejoice in thy fall, and in the desolation of thy family and countries: how have they, and do they lay snares for thy feet, that thou mayst be cut off from amongst men, and die unhappily, and be accounted accursed? 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 mayst give him the glory.

‘O that thy heart were opened to see his hand, that thou mightest live unto him, and die in him, in peace. And beware lest hardness of heart possess thee, if thou slight his love, and so be shut up in darkness and given to the desires of thine enemies, and left to the counsels of treacherous men, who may seek to exalt thee by flattery, that they may the better cast thee down, and destroy thee, and blot out thy name in reproach, and make thy posterity a people miserable. But now, O consider, and let it enter into thy heart, for thou hast not answered the Lord, but been wanting to him, for all this, and hast chosen thy own way and glory, rather than his, and not fulfilled his counsel in raising thee; for the bonds of cruelty are not loosed by thee, and the 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 consciences altogether allowed: but these dominions are filled with cruel oppressions, and the poor groan every where under the heavy hand of injustice; the needy are trodden down under foot, and the oppressed cry for deliverance, and are ready to faint for true justice and judgment. 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 wofully sufferers, because they cannot swear on this, or that occasion; though in all cases they speak the truth, and do obey Christ’s commands, even such are trodden upon, by unjust fines charged upon them; and this is by the corruptness of some that bear rule under thee, who rule not for God as they ought, but turn the sword of justice. Some suffer long and tedious imprisonments, and others cruel stripes and abuses, and danger of life many times, from wicked men, for reproving sin, and crying against the abominations of the times, (which the Scriptures also 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 whipt, and sent to prison, without transgression of any law, just or unjust, wholly through the rage and envy of the devil, and such who have perverted judgment and justice; and some in prison have suffered superabundantly from the hands of the cruel jailers and their servants, by beatings and threatenings, 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 God, being brought forth in thy name, and under thy power. Consider, friend, and be awakened to true judgment, and let the Lord search thy heart; and lay these things to mind, that thou mayest be an instrument to remove every burden, and mayest at last fulfil the will of God. O be awakened, be awakened, and seek the Lord’s glory, and not thine own; lest thou perish before the Lord and men: nay, if men would give thee honours, and high titles, and princely thrones, take them not; for that which would exalt and honour thee in the world, would betray thee to the world, and cast thee down in the sight of the world: and this is God’s word to thee: what! shall the whole nation be perjured men, and thou the cause of it? And wilt thou transgress by building again that which thou hast destroyed? Give heed unto my words, and understand my speech: be not exalted by man, lest man betray thee. Deal favourably, and relieve the oppressed; boast not thyself, though the Lord hath used thee in his hand; but 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 honour him, he will honour thee; otherwise he can, yea, and will confound thee, and make thee weak as water before him. His love through my heart breathes unto thee: he would thy happiness, if thou wilfully contemn it not, by exalting thyself, and 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. BURROUGH.’

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 Cromwell told him in effect that all persecution and cruelty was against his mind, and said that he was not guilty of those persecutions acted unjustly upon Burrough’s friends. This made E. Burrough write again to him, and bid him,

‘Consider what the cause is, that what thou 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 favouring of them in thee, by forbearance of the actors of cruelty, by which their hands are strengthened, than any dislike showed by thee, in bearing thy witness, as thou 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 thereto; he needeth none of thy policy, nor the strength of thy arm to advance it; yet would he have thee not to prove thyself an open enemy thereof, by doing, or suffering to be done, cruelty and injustice against them whom the Lord is redeeming out of this world, into subjection unto that kingdom; lest thou be such a one, as will not enter thyself, nor suffer others to enter, and so destruction come upon thee. Wherefore arise as out of sleep, and slumber not in this world’s glory and honour; be not overcome by the pleasures of this world, nor the flattering titles of men; wink not at the cruelty and oppression acted by some, who shelter under thee, and make thy name a cloak for mischief against the upright.

‘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, 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 dishonour, through suffering the people of God to be oppressed in thy name, which will be thy overthrow absolutely, if thou removest it not, by turning, and easing the oppressed.

E. BURROUGH.’

This letter was delivered to O. Cromwell, in the Fourth month, and in the month following E. Burrough wrote again to him, that the good name PROTECTOR, by the great oppression, acted in his name, was abused and subverted; and that instead of protection by it, great 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 endeavoured to destroy him by any means, without regarding the 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 burnt, but the criminal judge absolved him. It was in the latter end of the month called February, when he came to Middleburgh, in Zealand; and going to the English congregation there, after the preacher, 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 public preachers. When he 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 the book of the Lamb opened: it is forbidden me to tell it.’ Then the English teacher, Spanke, asked whether he had seen the book of the Lamb opened? And he answered, ‘Yea.’ The next question was, whether he had opened it? ‘No,’ said Birkhead, ‘it was the Lamb that did it.’ Then Spanke asked, whether his name in the book of the Lamb was not Jesus. ‘No,’ quoth Birkhead, ‘that is the name of the Lamb.’ More other questions to ensnare him, Spanke put to him; and being examined by the magistrates concerning the place of his abode, his calling or trade, &c. Spanke was asked, what he had to say against him? Who then related what had happened in the congregation. Concerning this, several questions were asked of Birkhead, but since he understood not Dutch, and the French tongue but imperfectly, he complained that he could not fully answer for himself so as he wished. He was asked also, whether any body else came along with him? And he was charged to speak the truth. To which he said, that God did not permit him to lie. One of the preachers then said that all men were liars. To this Birkhead replied, that though all men were liars, yet he knew a 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. Nayler having caused strange reports of the Quakers every where, 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 into France, was taken into custody, and died in prison there; he having zealously testified against popery, and spoken boldly against worshipping of images.

William Ames returning this year to Amsterdam, and one Humble Thatcher, (whom I could never learn to have been truly in communion with the Quakers,) coming with him, it caused some jealousy: for Ames, who formerly had been in military employment, was an extraordinary bold man; and about this time it seems, a paper was put on the door of the English meeting-house, though Ames declared he knew nothing of it, or who was the author. About this time also, the strange business of J. Nayler being noised abroad, by a book that was published in print at Amsterdam, and some other pamphlets, stuffed with several untruths, and abominable lies; it was not to be wondered at, that the magistrates fearing some mischief, sent for Ames and Thatcher to appear before them, and commanded them to depart the town within twenty four hours: 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.

Not long after he went to London, and from thence to Holland; and being safely arrived at Rotterdam, he repaired to Amsterdam; where he came in due time to stop the unruliness of some froward spirits, among which one Anne Garghil, an English woman, was not one of the least: whose rudeness grew in time to that degree, that she would not suffer 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 Guelderland; where meeting with nothing but opposition, he returned to Amsterdam, and from thence by Leyden and the Hague, to Rotterdam; from which place he went to Zealand, where he wrote the book called ‘The Moderate Enquirer Resolved,’ both in Latin and English, which was afterwards translated indifferently into Dutch. After some stay, Caton returned again to England, and came to 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. From thence he travelled into Kent, Sussex, and Surry; 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 innkeeper, who was a drunkard. Afterwards he came to Portsmouth, Exeter, Bristol, and into Wales, where many came to him. At Brecknock, (where he was accompanied by Thomas Holmes, who, first of the Quakers in Wales, 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 of the town came. John-ap-John, who was then with G. Fox, left the meeting, and went to the steeple-house, and was by the Governor cast into prison. The next morning the governor sent one of his officers to the justice’s house, to fetch G. Fox; which grieved the mayor and the justice, and so they went up to the Governor, and a while after G. Fox went with the officer, and coming in, said ‘Peace be unto this house;’ and before the Governor could examine him, he asked, why he had cast 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 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, he must depart the nation of Scotland by that day seven-night: against which he not only spoke but wrote also. Whilst G. Fox was in Scotland, his friends there were brought to a great strait; for, being excommunicated by the Presbyterian teachers, charge was given, that none should buy or sell, nor eat nor drink with them. Hence it came to pass, that some having bought bread, or other victuals, of their neighbours, these frightened with the curses of their priests, did run, and fetch it from them again. But colonel Ashton, a justice of peace, put a 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 almost over all Scotland, and had in some places good opportunities to declare the gospel, being often heard with satisfaction by the English soldiers; but the Scotch generally gave little heed. He went also among the Highlanders, who were a mischievous people. Returning at length to Leith, the innkeeper told him, that the council had granted forth warrants to apprehend him, because he was not gone out of the nation after the seven days were expired, that they had ordered him to depart in. Some others told him the same, to whom he said, ‘What do you tell me of their warrants against me? If there were a cart load of them I do not heed them; for the Lord’s power is over them all.’ From Leith he went to Edinburgh again, and went to the inn where he had lodged before, and no man offered 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 questioning him. And coming to captain Davenport’s house, from which he had been hauled before, he found there many officers, who lifting up their hands, wondered that he came again; but he told them, the Lord God hath sent him amongst them again. Then the Baptists sent him a letter by way of challenge, that they would discourse with him again the next day. And he sent them word, that he would meet them at a certain house, about half a 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 past through the town, as it were, against the cannon’s mouth. The next day, being the first day 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 meeting with one of the chief men of the town there; he spoke to one of his friends to tell him, that about the ninth hour next morning, there was to 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. G. Fox thinking this not inconvenient, desired him to give notice of it. Accordingly 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 labour had not been in vain, but that the number of believers increased. Now he departed from Dunbar, and came to Berwick in Northumberland, and from 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 in that colony, nor to permit 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 for 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 London. After she was gone, when he that had the first trust from her husband, was to convey her goods to Barbadoes, these rapacious people stopped to the value of six pounds ten shillings for her passage, for which they paid nothing, and seven shillings 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 shillings for the jailer, 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 any thing 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 taylor, 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 finger, 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 companion; and next day had 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 jailer 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 endeavoured to stop the thrusting of the glove and handkerchief into Holder’s mouth, lest it should have choaked him, was also carried to Boston, 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.

The next that 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 before been in that country; yet he was not spared for all that, but thirty stripes were also given him in like manner as the former. And after twenty days imprisonment, he was sent away with Holder and 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 house of correction, and whipped with cords, as those before, in the coldest season of the year, and had taken from them to the value of four 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 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 with a French ship towards St. John 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 unreasonable tribute of him, I pass by; but a certain Armenian on that occasion having seen his meek behaviour, 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.

5. And when he came to Jerusalem, not speak any thing 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,) carried back to Jaffa, and embarked in a vessel bound for St. John 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 doings; ‘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 Jaffa; from whence he went on his journey a-foot, and by the way met three men, two of them riding upon asses, and the other going a-foot; and they asking him for money, one held his gun to his breast, and another put his hands into his pockets, and took some things out. He suffering all this without any opposition, the man that took his things 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 burnt 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 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 Robinson 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 forementioned order of the bashaw, he was carried to Jerusalem, and there, by the appointment of the friars, brought into their convent, where at first they seemingly 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 sufferings; 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 sufferings, 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 honour him as much as ever they honoured any Englishman that came thither, if he would conform unto them. But Robinson continued immoveable, and said he should not conform; and as for their honour, he did not matter it. Then the friar became angry, and said they would make him an example to all Englishmen that came thither. To which Robinson returned, ‘I choose your dishonour rather than your honour.’ The friar seeing he could not prevail, went away in anger, and within a short time came again; and other friars being present, one asked him if he would visit their church, and the holy sepulchre, and Bethlehem, with the rest of the holy places, as other pilgrims did? But he told them, at present he had no business to visit them; and in their manner he should not visit them 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 be 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 Ramola. 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.

1658.

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 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 from 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 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 showed him further, that Christ made his ministers himself, and gave gifts unto them, and bid them pray to the Lord of the harvest, to send forth labourers: that Peter and John, though unlearnt and ignorant as to school-learning, preached Christ the Word, which was in the beginning before Babel was: and that Paul also was made an apostle, not of man, nor by man, but by Jesus Christ, who is the same now, and so is his gospel, as it was at that day. This discourse had 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.

From hence he went into Warwickshire, and passing through Northamptonshire 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 constable, to seize upon G. Fox, who then was walking in J. Crook’s garden: 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 from 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 them at the earl 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 Nicholas Bond, to the aforesaid house, and bade them to go up, and enter the discourse with the Jesuit, whilst he would be walking in the yard, and then 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 forth 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 monasteries 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 practised 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 Scriptures, and the unwritten word is that which the apostles spake by word of mouth, which are all those traditions that we practise.’ Then G. Fox bid him prove that by Scripture; and the 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 apostles 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 the great and terrible day of Christ, which he was writing of, should come. And therefore this was not telling them any of those things the church of Rome practised. 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 the showbread, and so came to the words of Christ, “This is my body,” and to what the apostle writ to the Corinthians, concluding from 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 eat 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?’ ‘O,’ said the Jesuit, ‘the words are to be interpreted.’ ‘So,’ said G. Fox, ‘are those words of Christ, “This is my body.”’ And having thus stopped the Jesuit’s mouth, he made this proposal: that, seeing he said the bread and wine was immortal and divine, and the very Christ, and that 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 savour and goodness, this may be a means to draw many to your church. But if they change, decay, and lose their goodness, then ought you to confess and forsake your error, and shed no more blood about it, as hath been done, especially in queen Mary’s days.’ To this the Jesuit made this reply: ‘Take a piece of new cloth, and cut it into two pieces, and make two garments of it, and put one of them upon king David’s back, and the other upon a beggar’s, and the one garment shall wear away as well as the other.’ ‘Is this,’ said G. Fox, ‘thy answer?’ ‘Yes,’ said the Jesuit. ‘Then,’ said G. Fox, ‘by this the company may all be satisfied, that your consecrated bread and wine is not Christ. Dost thou now say that the consecrated bread and wine, which you have told people was immortal and divine, and the real body and blood of Christ, will wear away, or decay as well as the other? Then I must tell thee, Christ remains the same to day as yesterday, and never decays; but is the saints’ heavenly food in all generations, through which they have life.’ To this the Jesuit replied no more, but let the thing fall; for he perceived that those which were present saw his error, and that he could not defend it.

Then G. Fox asked him, why the church of Rome did persecute, and put people to death for religion? and he answered, it was not the church did it, but the magistrates. G. Fox asked, whether those magistrates were not counted and called believers and Christians? ‘Yes,’ said he. ‘Are they not members of the church?’ asked G. Fox. ‘Yes,’ said the Jesuit. Then G. Fox left it to the people to judge, whether the church of Rome did not persecute, and put people to death for religion. Thus they parted; the Jesuit’s subtilty being comprehended by the simplicity of G. Fox, and his friends.

Whilst G. Fox was at London, his friends, both in England and Ireland, were under great sufferings, which made him write to the protector about it: and there being much talk of making Cromwell king, he went to him and warned him against it, because of the dangers that would attend it; and which, if he did not avoid, would bring shame and ruin upon him and his posterity. Which counsel Cromwell seemed to take well, and thanked him for it: yet G. Fox wrote also concerning the same thing to him in this manner:

‘O 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 apostles, 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. O Oliver, take heed of undoing thyself, by running into things that will fade, the things of this world that will change. Be subject and obedient to the Lord God.

GEORGE FOX.’

About this time G. Fox wrote also another letter to O. Cromwell, wherein he signified to him, that if he had been faithful, and thundered down deceit, he would yet have done many mighty things. And he also advised him, not to slight sober men, and true hearts; but to mind the law of God, and his fear and dread; to take heed of flatteries, and to prize his time now he had it.

The lady Claypole, Cromwell’s most beloved daughter, being sick, and much troubled in mind, so that none that came could minister any comfort to her, G. Fox visited her with the following letter:

‘Friend,

‘Be still and cool in thy own mind and spirit from thy own thoughts, and then thou wilt feel the principle of God, to turn thy mind to the Lord God, from whom life comes; whereby thou mayest receive his strength, and power to allay all blustering storms and tempests. That is it which works up into patience, into innocency, into soberness, into stillness, into stayedness, into quietness, up to God with his power. Therefore, mind, that is the word of the Lord unto thee, that the authority of God thou mayest feel, and thy faith in that, to work down that which 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 present 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 against, be lifted up; whereby the mind may be seasoned and stilled, and a right understanding of the Lord may be received; whereby his blessings enter, and are felt, over all that is contrary, in the power of the Lord God, which raiseth up the principle of God, within, and gives a feeling after God, and in time gives dominion. Therefore keep in the fear of the Lord God; that is the word of the Lord God unto thee; for all these things happen to thee for thy good, and for the good of those concerned for thee, to make you know yourselves, and your own weakness, 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, corruptions, but at the light which discovers them, and makes them manifest. And with the same light you may feel over them, to receive power to stand against them. The same light which lets you see sin and transgression, will let you see the covenant of God, which blots out your sin and transgression, which gives victory and dominion over it; and brings into covenant with God. For looking down at sin and corruption, and distraction, ye are swallowed up in it; but looking at the light which discovers them, ye will see over them: that will give victory, and ye will find grace and strength; and there is the first step to peace. That will bring salvation, and by it ye may see to the beginning and the glory that was with the Father before the world began; and so come to know the seed of God, which is the heir of the promise of God, and of the world which hath no end, and which bruises the head of the serpent, who stops people from coming to God. That ye may feel the power of an endless life, the power of God which is immortal, which brings the immortal soul up to the immortal God, in whom it doth rejoice. So in the name and power of the Lord Jesus Christ, God Almighty strengthen thee. G. F.’

The paper being read to the aforesaid lady, it staid her mind somewhat; but she lived not long after, so that O. 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:

‘_To the heads and governors of this nation, who have put forth a declaration, 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 generations, and so holden by tradition; and in that, wherein the profession and tradition is holden, is the day of humiliation kept; which stands in the will of man, which is not the fast that the Lord requires, to bow down the head like a bulrush for a day, and the day following be in the same condition as they were the day before. To the light of Christ Jesus in your consciences do I speak, which testifieth for God every day, and witnesseth against all sin and persecution; which measure of God, if ye be guided by it, doth not limit God to a day, but leads to the fast which the Lord requires, which is, “To loose the bonds of wickedness, to undo the heavy burdens, to break every yoke, and let the oppressed go free.” Isa. lviii. 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 said 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 contribute 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 false witness; but doth bear witness for God, and cries for equity, and justice, and righteousness to be executed. See what ye are doing, who profess the Scriptures, which were given forth by the saints in light, who dwelt in the light and in the life of them. For them who do now witness the same light, the same life, and the same power, which gave forth the Scriptures, which ye in words profess, them ye persecute, them ye haul out of your synagogues and markets, them ye beat, stock, and imprison. Now let that of God in your consciences, which is just and righteous, and equal, examine and try, whether ye have any example or precedent to exercise this persecution, which now many in this nation suffer under, who are a people harmless and 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, or declare, as they are moved by the Holy Ghost; and standing for the testimony of a good conscience, speaking the truth in Christ, their consciences bearing them witness that they lie not: for this do they suffer under you, who in words profess the same thing for which they suffer.

‘Now see if any age or generation did ever persecute as ye do: for ye profess Christ Jesus who reveals the Father, and persecute them that witness the revelation of the Father by Christ Jesus unto them. Ye profess Christ Jesus, who is the light of the world, “that enlightens every one that cometh into the world;” and yet persecute them that bear witness, and give testimony to this light. Ye profess that the Word is become flesh, and yet persecute them that witness it so. Ye profess that whosoever confesseth not that Jesus Christ is come in the flesh, is an antichrist; and yet persecute them that do confess him come in the flesh, and call them antichrists and deceivers. Ye 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 persecuted 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 ye have done, and whom you have transgressed against; and then you will see that no persecutors in any age or generation that ever went before you, did ever transgress against that light and measure of God made manifest, in such a manner as ye have done. For though Christ and the Apostles were persecuted in their times, the Jews, for the most part of them, did not know that he was the Christ, when he came, notwithstanding that 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 resurrection; those ye persecute, those ye haul before magistrates, and suffer to be beaten in your synagogues; those ye cause to be whipped and stocked, and shamefully entreated, and into prison cast, and kept: as many jails in this nation, at this day testify to your faces.

‘Therefore honestly consider what ye are doing, while ye are taking notice of others’ cruelties, lest ye overlook your own. There is some difference in many things between the Popish religion, and that which ye call the Protestant: but in this persecution of yours there is no difference; for ye will confess, that the foundation of your religion is grounded upon the Scriptures; and yet now ye are persecuting those, that be in the same life which they were in who spake forth the Scriptures; 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 Jesus Christ 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 rejoicing is in the testimony of our consciences, that in simplicity and godly sincerity, (not with fleshly wisdom, but by the grace of God,) we have had our conversation in the world; not handling the word of God deceitfully, but, in the manifestation of the Truth, commending ourselves to every man’s conscience in the sight of God; and if our Gospel be hid, it is hid to them that are lost: and for the witnessing the holding the mystery of faith in a pure conscience, do we suffer, and are subject for conscience sake. This is thankworthy, if a man for conscience sake endure grief and suffering wrongfully. And in this is our joy and rejoicing, having a good conscience, that whereas we are evil spoken of, as evil-doers, they may be ashamed, that falsely accuse our good conversation in Christ; which is not only the putting away of the filth of the flesh, but the answer of a good 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 witness, and testify against those, who being got into a form and profession of it, do persecute the life and power.

‘Therefore to the eternal light of Christ Jesus, the searcher and trier of all hearts, turn your minds, and see what ye are doing, lest ye overturn 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 consciences, 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, that 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 compassionate 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 persecutors of those that were truly religious, G. Fox could not let this hypocrisy go unreproved, but wrote the following lines to them:

‘O friends, do not cloak and cover yourselves; there is a God that knoweth your hearts, and that will uncover you. He seeth your way: “Wo be to him that covereth, but not with my Spirit,” saith the Lord. Do ye contrary to the law, and then put it from you? Mercy and true judgment ye neglect. Look, what was spoken against such: my Saviour spake against such: “I was sick, and ye visited me not; I was hungry, and ye fed me not; I was a stranger, and ye took me not in; I was in prison, and ye visited me not.” But they said, “When saw we thee in prison, and did not come to thee?” “Inasmuch as ye did it not unto one of these little ones, ye did it not unto me.” Friends, ye prison them that be in the life and power of Truth, and yet profess to be the 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 sufferings of G. Fox’s friends were laid before O. Cromwell, he would not believe it, this gave occasion to Thomas Aldam and Anthony Pearson, to go through all, or most of the jails in England, and get copies of their friends commitment under the jailers’ hands, to lay the weight of the said sufferings upon O. Cromwell, which was done; but he, unwilling to give order for their release, Thomas Aldam took his cap from off his head, and tearing it to pieces, said to him, ‘So shall thy government be rent from thee and thy house.’

About the beginning of this year, E. Burrough wrote a letter to O. Cromwell, and his council, complaining of, and warning them against persecution, 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 Protector.

‘FRIEND,

‘The salutation of my life wisheth well unto thee in the Lord, and most especially that thy precious soul may be redeemed out of death to God, and live, that thou mayest have a rest and habitation in him when this world is no more.

‘Now whereas it is a general outcry among the teachers and people of this nation, and also is doubted, and hath been sometimes objected by thyself, that the people called Quakers, are deluded and deceived, and in error, and such like: and now, if it be possible, that thyself and others may be resolved concerning us; put therefore all thy objections and doubtings into plain positions, or let the wisest of thy teachers do it for thee; that whatsoever thyself, or any for thee; can object against us, or what thou doubtest of, or stumblest at, either in respect of our doctrines or practice, let the matter be stated in plain words, in positions, or queries; and if God permit, a sufficient answer thou mayest receive, to remove all conscientious scruples, and to confound all subtle allegements and evasions; whereby hereafter for ever thou mayest be altogether inexcusable of all doubting, or speaking against us, or suffering evil to be done, or spoken against us upon that account. And this I am moved to give forth and send to thee, that thou mayest be satisfied; and all things tried and made manifest in the sight of all men; and that all rash judgment, and false supposition, which lodgeth in the hearts of many, may be confounded and brought to nought; and let it be left off, to cry out deceivers, and heresy, &c. and causing any to suffer on suspicion thereupon; but bring all things to 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 any thing be objected against us, which may not be sufficiently 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 Hampton Court, in the Fourth Month, 1658.

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 doth whatsoever he will. All power is in his hand, and he bringeth to pass the counsel of his own heart, and he ruleth in the kingdoms of men, and bringeth down and setteth up: he killeth and maketh alive; and he changeth times, and seasons, and governments, and bringeth to nought 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 honour and exalt as he pleaseth, and he can mar, and break to pieces, and dishonour whensoever he will; wherefore be humble, and low in heart before him, for he is the highest power, that subdueth all things under his feet. If he would, who can heal? And if he kill, there is none can make alive; and know thou, it is the Lord God Almighty that doth this, in whose hands are the issues of life and death; and he it is who can break thee down, and build thee up; who can wound thee, and restore thee; and bring thee to destruction, and say unto thee, return; and to know him that doth this, belongs to thy eternal peace, &c.

‘Be thou faithful in what the Lord calleth thee to, and thou shalt have thy reward; and seek his honour, and he will honour 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 continuest 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 into 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 come to his house; whereupon G. Fox went to Kingston, and the next day came to Hampton Court again; but there he understood that the protector was sick; and Dr. Harvey told, that the doctors were not willing that he should speak with the protector. So he passed away, and never saw Oliver Cromwell any more: who, since the death of his daughter, the lady Claypole, had been distempered, and troubled with a malignant humour in his foot; which, when his physicians endeavoured 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 endeavoured to conceal the danger he was in: and it is reported that Dr. Goodwin, one of his chaplains, in a prayer during the time of his sickness, made use of this expression, ‘Lord, we beg not for his recovery, for that thou hast already granted, and assured us of; but for his speedy recovery.’ Whilst the protector was sick, E. Burrough wrote the following 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.

‘O, remember this, every one of you, and come to the witness of God in you, and be humble, and meek, and lowly, and let the Lord’s fear be in your hearts; and be of a tender spirit, having your minds exercised in purity, in holiness, and in righteousness; and exalt not yourselves, nor be lifted up in your hearts in the pride and vain glories, and honours 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 doth 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 honourable, 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 suffered cruel and great things, and some the loss of life, though not by, yet in the name of, the protector; and about an hundred at this present day, lie in holes, and dungeons, and prisons, up and down the nation; and some at this time are sick, nigh unto death, whose sufferings cry for vengeance, and the Lord heareth the cry. Wherefore save yourselves, and let the innocent be delivered, and the cruel bonds of oppression broken, and the exercise of a pure conscience go free, without persecution; 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 unto you: and though our love be despised, and we accounted hateful in your sight, and looked upon with derision, yet we bear all things in patience, truly desiring your 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--Protector; 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. Wherefore 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. BURROUGH.’

Written the 1st day of September, 1658.

Cromwell was snatched away by death at unawares; however the day before his decease this letter was delivered to his relations. It was not but in the last period of his life that he named his son Richard to be his successor. And when death looked in his face, remorse did not stay behind; for, according to what Ludlow relates, he seemed above all concerned for the reproaches, (he said,) men would 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.’ O horrid 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 praising 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 apartment enlightened only with wax tapers, the corpse being richly adorned.

After his death, Richard, eldest son to Oliver, was proclaimed Protector of 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 sufferings 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 exercise 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 injustice, 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 murderers, for a long season; for no other offence, or breach of any law, but because he cannot put off his hat to them, and respect their persons, by the hat or bowing the knee: and many others that fear God, and for conscience sake cannot swear upon a book, by kissing it, and laying hands upon it, because Christ saith, “Swear not at all;” though they deny not to speak and do the truth in all things, as in the presence of God 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 labours; 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 suffered great injustice in these nations, through the abuse of good government, and degeneration of magistracy from its perfect state and place, whereunto it was ordained of God in the beginning,’ &c.

This remonstrance, how powerful and large soever, had not its due effect; but persecution continued, without being stopped by him: for the churchmen fawned upon him, calling him not only their Joshua, but the preachers of Suffolk said in their address to him, ‘Though our sun is gone down, yet no night ensued.’ Sol occubuit, nox nulla secuta est.

About this time was given forth a 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 the people had been without a faith these 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 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 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 disagreeable 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 imprisoned upon contempts, (as the not putting off hats before 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, every where 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 ram’s horns did the walls of Jericho fall down; and they that brought the evil report, perished in the wilderness. But dwell ye in the faith, patience, and hope, having the word of life to keep you, which is beyond the law; and having the oath of God, his covenant, Christ Jesus, which divides the waters asunder; and makes them to run all on heaps; in that stand, and ye 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 armour you have on; ye are ready to skip over a mountain, or a wall, or an hill, and to walk through the deep waters, though they be heaps upon heaps: for the evil spies of the good land may preach up hardness, but Caleb, which signifies an 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 concerning the restoring of king Charles, three years before he came in, said, she must go to him to 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 following 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. O, therefore, fear, and repent, lest the snare and the pit take you all. The great day of the Lord is come upon all your abominations, and the swift hand of the Lord is turned against them all. The sober people in the nation stand amazed at your doings, and are ashamed, as if you would bring in popery.

G. F.’

Sometime after this, the funeral of O. Cromwell was solemnized with very great pomp, not at all agreeable to that condition he was once in; for the time was when he would have abhorred such an idolatrous honour 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 beheld 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, officers, 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 multitude 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 O. Cromwell. Now since the persecution of E. Burrough’s friends, notwithstanding that he had written to Richard Cromwell, did not cease, and that all exhortations and warnings were rejected, E. Burrough in the month 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 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 consciences, and you will be scattered and distracted to pieces.

E. BURROUGH.’

How soon this prediction was fulfilled, we shall see in the next year; for it was but a few months after the 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 hauled 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 endeavoured 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 business; 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 justice 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: from 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 whipping, 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.

But when should I have done, if I would describe all the 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 an hundred pounds to the country, and be committed to prison, there to remain till the penalty should be satisfied. And whosoever should entertain them, knowing them to be so, should forfeit forty shillings to the country for every hour’s entertaining or concealment; and be committed to prison till the forfeiture should be fully paid and satisfied. And further, that all and every of those people that should arise among them there, should be dealt withal, and suffer the like punishment as the laws provided for those that came in, viz. That for the first offence, if a male, one of his ears should be cut off, and be kept at work in the house of correction, till he should be sent away on his own charge. For the second, the other ear, and 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 an 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 Jerusalem had suffered on the cross, but also that they denied the Holy Scriptures. 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 thereto, the jailer, who sought his profit from the work of his prisoners, would not give them victuals, though they offered to pay for them. But he told them, it was not their money, but their labour he desired. Thus he kept them five days without food, and with a three-corded whip gave them twenty blows. An hour after he told them, they might go out, if they would pay the marshal that was to lead them out of the country. They judging it very unreasonable to pay money for being banished, refused this, but yet said, that if the prison-door was set open, they would go away.

The next day the 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 them 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 jailer took a pitched rope about an inch thick, and gave him twenty blows over his back and arms, with as much force as he could, so that the rope untwisted; and then, going away, he came again with another rope, that was thicker and stronger, and told Brend, that he would cause him to bow to the law of the country, and make him work. Brend judged this not only unreasonable in the highest degree, since he had committed no evil, but he was altogether unable to work: for he wanted strength for want of food; having been kept five days without eating, and whipt also, and now thus unmercifully beaten with a rope. But this inhuman jailer relented not, but began to beat anew with his pitched rope, on this bruised body, and foaming at his mouth like a madman, with violence laid fourscore and seventeen blows more on him, as other prisoners that beheld it with compassion, have told; and if his strength, and his rope had not failed him, he would have laid on more; he threatened also to give him the next morning as many blows more. But a higher power, who sets limits even to the raging sea, and hath said, “hitherto thou shalt come, but no further,” also limited this butcherly fellow; who was yet impudently 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 but 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 tortured, 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 had for some time neither seeing, feeling, nor hearing, till at length a divine power prevailing, life broke through death, and the breath of the Lord was breathed into his nostrils.

Now, the noise of this cruelty spread among the people in the town, 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 jailer 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 endeavoured to beat our gospel ordinances black and blue, if he then be beaten black and blue, it is but just upon him; and I will appear in his behalf that did so.’ It is therefore not much to be wondered at, that these precise and bigoted magistrates, who would be looked upon to be eminent for piety, were so cruel in persecuting, since their chief teacher thus wickedly encouraged them to it.

In the 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 jailer, if the Quakers that were in his custody refused to work, should whip them twice a week, the first time with ten lashes, the next time with fifteen, and so at each time with three more, till they would work. This was performed on four persons, two of which were William Leddra and John Rous, who may be mentioned hereafter. And to keep the passionate jailer within due bounds, forsooth, it was ordered that each time he should warn two constables to see the execution. But how little moderation was truly meant, and that this was more like a jest, may appear in that the jailer the first time laid fifteen lashes apiece on the said persons, and so added five stripes to the first number of ten.

It happened about this 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 Broadstreet, 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 syllogism indeed. No better, (to prove persecution lawful,) was the argument of Charles Chansey, chief teacher at the university, who in a sermon at Boston, argued thus: ‘suppose you should catch six wolves in a trap, and ye cannot prove that they killed either sheep or lambs: and now you have them they will neither bark nor bite: yet they have the plain marks of wolves, and therefore ye knock them down.’ A base expression, thus to compare man to a beast; for God said in plain terms to Noah, “Whoso sheddeth man’s blood, by man shall his blood be shed.” But these persecutors thought there was stress enough in it to call the Quakers wolves; and to make one pass for a Quaker, they counted it a sufficient proof, when they saw he did not put off his hat to men; ‘Knock him down, it is a wolf.’

And if the hat was not found fault with, something else was thought on; for at Salem twelve persons were fined forty pounds nineteen shillings, for not coming to church; and of others much money was extorted, because their wives absented themselves from the public worship. 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 prisoners 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 jailer 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 Rous came again to Boston, but was shortly after taken, and committed to prison. On the 17th of September, he, with Holder, and Copeland, were brought before the magistrates in the court, where the deputy-governor told them, that they, in contempt of the 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 blood would be upon their own heads. They denying this, and saying, that the Lord had sent them hither, the governor, Endicot, said, ‘You are greater enemies to us, than those that come openly; since under pretence of peace, you come to poison the people.’ Being asked for proof that the Lord had sent them they replied, that it was some kind of proof that the Lord had sent them, because they met with such entertainment as Christ had told his disciples would be meted to them, for his name sake, viz. whipping, &c. To this, major-general Denison said, ‘Then when malefactors are whipt, they suffer for Christ’s sake.’ Then John Rous, whose father was a lieutenant-colonel in Barbadoes, said, ‘If we were evil-doers, the judgments of God would be heavier upon us than those we suffer by you.’ To which major Denison replied, ‘Mr. Rous, (for so I may call you, having heard your father is a gentleman,) what judgment of God do you look for greater than is upon you, to be driven from your father’s house, and to run about here as a vagabond, with a company of deceivers, except you look for a halter?’ To this Rous said, ‘I was not driven from my father’s house, but in obedience to the Lord I left it; and when the Lord shall have cleared me of this land, I shall return to it again.’ Then Endicot called to the secretary to read the law, who thereupon read this clause in it, that if any that had suffered the law, should presume to return again, they should have one of their ears cut off. Some more words were spoken, and among the rest, Endicot said, ‘The Quakers have 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.’ Then Endicot called the three prisoners by name, and said in great passion, ‘It is the sentence of the court, that you three have each of you his right ear cut off by the 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 his deputy: you are to take with you the executioner, and repair to the house of correction, and there see him cut off the right ears of John Copeland, Christopher Holder, and John Rous, Quakers; in execution of the sentence of the court of assistants, for the breach of the law, intitled Quakers.

EDWARD RAWSON, Secretary.’

Then the prisoners were brought into another room, where John Rous said to the marshal, ‘We have appealed to the chief magistrate of England.’ To which he answered, he had nothing to do with that. Holder said, ‘Such execution as this should be done publicly, and not in private; for this was contrary to the law of England.’ But captain Oliver replied, ‘We do it in private to keep you from 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 Rous say, ‘Turn about and see it; for so was his order.’ The marshal then, though filled with fear, turned, and said, ‘Yes, yes, let us look on it.’ Rous, who was more undaunted than his persecutor, suffered the like, as well as the third, and they said, ‘those that do it ignorantly, we desire from our hearts the Lord to forgive them; but for them that do it maliciously, let our blood be upon their head; and such shall know in the day of account, that every drop of our blood shall be as heavy upon them as a millstone.’ Afterwards these persons were whipt 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 difficult; for there were many honest people who abhorred such a cruelty. Yet John Norton, and the other priests, petitioned the magistrates, to cause the court to make some law to banish the Quakers, upon pain of death. This gave encouragement 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 dissents to that law; which the others seeing, and that so many difficulties would weaken their law, they admitted this addition, to be tried by a special jury; though a 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 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 was made at a general court, held at Boston, the 20th of October, in this year, 1658.

‘_An Act made at a general 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 ruin.

‘For prevention thereof, this court doth order and enact, that every person, or persons, of the cursed sect of the Quakers, who is not an inhabitant of, but is found within this jurisdiction, shall be apprehended without warrant, where no magistrate is at hand, by any constable, commissioner, or select man, and conveyed from constable to constable, to the next magistrate, who shall commit the said person to close prison, there to remain, 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 withdrawing from our church assemblies, and instead thereof frequent meetings of their own, in opposition to our church order; or by adhering to, or approving of any known Quaker, and the tenets and practices of the Quakers, that are opposite to the orthodox received opinions of the godly, and endeavouring to disaffect others to civil government, and church orders, or condemning the practice and proceedings of this court against the Quakers, manifesting thereby their complying with those, whose design is to overthrow the order established in church and state, every such person, upon conviction before the said court of assistants, in manner as aforesaid, shall be committed to close prison for one month, and then, unless they choose voluntarily to depart this jurisdiction, shall give bond for their good behaviour, and appear at the next court, 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.

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