Chapter XXIII: Front Matter (23)

‘The King of kings hath beheld, yea, the King of kings hath seen
even all thy actings in the dark, and he hath traced thy walkings
in obscure places; and thou hast not hid thy counsels from the
almighty, but he hath seen all the intents of thy heart, and thy
good words have not at all deceived him, nor those that purely
stood in his counsels; for he hath seen the snares, and beheld
the pits which privily have been preparing for the innocent,
(even in the time when smooth words have been given,) and he
hath showed them unto others. Oh that thou wouldst have taken
counsel of the Lord, and obeyed the same! thou shouldest have
been prospered; but thou hast taken counsel of them which have
caused thee to err: thou hast also sought to exalt and establish
thyself, and thy own honour, and not the truth and honour of God
only; which if thou hadst truly done, (in the self-denial,) God
would have honoured thee: thou hast not taken the Lord for thy
strength and stay, but thou hast leaned to that which cannot
help thee, even to that which will prove a broken reed unto
thee, if thou comest to prove its strength. Thou hast greatly
dishonoured and grieved the Lord, by thy setting up ministers
which he loathes, and by thy providing a forced maintenance for
them by an unjust law, that so they may yet make a prey upon his
people, who for conscience-sake cannot put into their mouths,
being spiritually gathered therefrom by the word of the Lord.
Thou hast also grieved the Spirit of the Lord, in that thou
hast not put a difference betwixt that which the Spirit of the
Lord moved, and that which is moved by the evil lusts of men;
and hereby thou hast justified that which God hath condemned,
and condemned that which he hath justified, and will justify in
the sight of his enemies. O, friend, it is not the person of
any man which the Lord regards, but it is righteousness which
he hath respect to, and so far as man, (whatever he may be,)
by the drawing of the Truth comes into righteousness, and acts
therein, so far hath the Lord unity with him, and no further:
these things should have been considered by thee. Thou hast also
grieved the Holy Ghost by the suffering all these wicked and
profane shows and sports, which have abounded since thy coming
in, by which the Lord’s good creatures have been abused, wasted,
and devoured. Thou hast highly displeased the Lord God, by thy
suffering persecution to be acted in thy name, even whilst
thou in words hast promised liberty; yea, many are this day in
holes and prisons, for the testimony of a good conscience, and
obeying the doctrine of Christ. Oh! the Lord is grieved with
the pride and wickedness that is lived in, both in thy family
and dominions, and thou thyself hast not been such a pattern
and example amongst them as thou oughtest to have been. O,
friend! when I behold the wickedness, cruelty, and oppression,
that abounds in this nation in open view, and also the secret
abominations which are committed, and are plotting and lurking
in the chambers; verily my life is even bowed down because of
the fierce wrath of the Almighty, which I see is kindled; and
because of the great destruction which I see attends the wicked,
whose ends and counsels the Lord will frustrate, and upon whom he
will pour out everlasting contempt. Yea, and it hath been oft in
me, before thou camest last into the land, and also since, even
when it hath been shown me, what idolatry is intended in secret
to be brought in, that certainly it had been better for thee
that thou hadst never come, for I have seen it tending to thy
destruction. And when I have seen the abomination and cruelties
which are committed and intended, there hath a pity arose in me
towards thee for thy soul’s sake; and it hath been my desire, if
it might stand with the will of God, that he would put it into
thy heart to go out of the land again, that so thy life might
be preserved, and that thou mightest have time to repent; for
although many men flatter and applaud thee for self ends, yet I
see the Lord is displeased with thy ways. Let no man deceive thee
by feigned words; God will not be mocked: such as thou sowest,
such must thou reap. Thou canst not hide thyself from the Lord,
nor deliver thyself from the stroke of his hand: O consider how
soon hath the Lord taken away thy brother, who, according to
outward appearance, might have lived longer than thee! O, think
not that men can preserve thee, though all the nations about
promise to help thee! Yet when the Lord appears against thee,
thou must fall; verily there is a great desolation near, thy
hand cannot stay it; God hath decreed that he may exalt his own
kingdom: the nations are like a boiling pot, a little flame will
set them on fire; and the windy doctrine of the priests shall
help to kindle it; oh the day will be terrible, who may abide
it? The stubble will be consumed, and the chaff shall be burned;
the ungodly shall be abased, for they cannot stand in judgment;
but the seed shall be exalted. O what shall I say that might be
for thy safety? Verily I can say little; the Lord’s decree must
stand, the Lord is highly displeased, and his wrath is near to be
revealed: and he is swift in his goings, and he will shorten the
days of his enemies for his elect’s sake. O that thy soul might
be saved in the day of the Lord! my spirit is in suffering for
thee, my soul is afflicted within me because of the approachings
of the day of thy calamity, from which no man can deliver thee.
This is the Truth that must stand, and in love to thy soul it is
declared, by him who must deal uprightly with all men: though for
it I suffer outwardly, yet I have a witness in thy conscience,
unto which I am made manifest; and peace with the Lord is my
portion, which is better than an earthly crown.

GEORGE FOX, _the younger_.’

This was given him the 9th day of the
Eighth month, 1660.

This letter, (a clear evidence of the author’s innocent courage,) was delivered to the king, who read it, and seemed to be reached thereby, and touched at heart: but his brother, the duke of York, was displeased with it, and being violently set against the author, advised the king to use severity towards him; but the king being good-natured, said, ‘It were better for us to mend our lives.’

Whilst the said G. Fox was prisoner in Lambeth-house, he wrote also a small treatise, called, ‘England’s sad Estate and Condition lamented.’ Herein he reproved the grievous abominations committed among the inhabitants, oppression by persecution, and the hypocrisy of the priests. He also predicted the pestilence, as may be mentioned hereafter in due place; and signified not obscurely, that endeavours would be used publicly to introduce superstition and idolatry; but that those who intended to do so, should be frustrated by the Lord in their attempts. And that others, whose worship also did displease the Lord, should grind and waste one another: but that beyond their expectation, he would pluck out from them, and preserve a holy seed. And that after he should have executed his vengeance upon the rebellious and treacherous dealers, he would then bring forth the remnant of his holy seed, which should be preserved from their fury; and then they should spread over all, and stand in dominion. ‘But,’ thus continued he, ‘although these things, touching the holy remnant, shall certainly be fulfilled in their season, yet before they will be fully accomplished, great will be the trials of many of the righteous, and there will be great judgments executed in thee, O land, by him, who ofttimes maketh a fruitful land barren, because of the wickedness of them that dwell therein.’ This, and much more he wrote, and published it in print. Several of his predictions we have seen fulfilled, as in the progress of this history may appear: and this last we must refer to time. After the writing of this treatise, he also gave forth the following prayer.

‘Surely it was thou, O Lord, that gave bounds unto the sea, that
the floods thereof could not overwhelm thy chosen: thou canst
let forth the winds, and suffer a storm; and thou canst make a
calm when thou pleasest. Have thou the glory of all, thou King
of saints, thou Saviour of Israel. Thou canst do whatever thou
pleasest, therefore will we trust in thy name, neither will we
fear what men can do unto us, because thou wilt not forsake us;
but thou wilt plead our cause in the sight of our adversaries,
and they shall know that thou art our God, who art able to save
to the uttermost. O Lord, our righteousness, we will praise thy
name; for thy mercies endure for ever. Our eyes, O God, are unto
thee, for we have no other helper. Our faith, O Lord, standeth
in thee, who canst not forget thy people. Thou hast revealed and
brought up Jacob, who wrestleth with thee, and prevaileth as a
prince, therefore must the blessing come. O Lord, the birth, the
birth, crieth unto thee, thy own elect, which long hath been
oppressed. Thou canst not deny thyself, therefore have we faith,
and hope, which maketh not ashamed. O Lord, how unsearchable are
thy ways! Thou hast even amazed thy people with the depth of thy
wisdom; thou alone wilt have the glory of their deliverance; and
therefore hast thou suffered these things to come to pass. O
Lord, thou art righteous in all thy judgments: only preserve thy
people which thou hast gathered, and wilt gather unto thyself, in
the day of trial; that so they may sing of thy power, and magnify
thy name in the land of the living.’

This G. Fox wrote also in prison several other papers and epistles, for exhortation and consolation of his friends: but his work was soon done, so that not long after he departed this life, which was in this, or the next year. He was, as may be seen from his writings, a man of extraordinary resignation and courage; and that he gave up his life, if required, may appear from a small book that he wrote, being prisoner in Lambeth-house, which he called, ‘The Dread of God’s Power uttering its Voice through Man, unto the Heads of the Nation.’ Herein he exhorted the rulers very earnestly to do justice; and said amongst the rest, ‘Friends, I must deal plainly with you in the sight of God, who hath made me a prophet to the nation. I may not flatter any of you. My life is in the hand of my Maker, and not one hair of my head can fall to the ground without his providence. He hath redeemed my soul from hell, and my mind from the earth; and he hath given me his good Spirit to lead me. I am henceforth no more my own, but I am the Lord’s, who hath formed me to his praise, and hath brought me forth, that I may sound forth his powerful Truth amongst the people. Therefore must I not fear man, neither must I be afraid of the sons of men.’

* * * * *

Thus undaunted he showed himself: but it was not long before he made his exit, of which I cannot but say something. In his sickness I find, that though he was weak in body, yet he was strong in spirit, so that he would sing for joy of heart. He exhorted his friends to keep in unity, foreseeing, it may be, that something would rise which might give occasion for division: and then with much fervency of spirit, he prayed God, and exhorted his friends, to keep their garments unspotted of the world, because great was the day of trial that was at hand. Afterwards recommending them to the Lord, he took his leave of them, and slept in perfect peace with the Lord, being of sound memory to the last. Now the dust was returned to the earth, and the spirit unto God who gave it. Thus he was freed of all danger of losing the crown of immortal life, which man by temptation, and the casualties of this life, is liable unto, if he continueth not diligently watchful. But this valiant was now beyond the reach of all temptations, and so I leave him, that I may pass on to other matters.

In this year E. Burrough wrote a paper to the king and his council, which he called, ‘A just and Righteous Plea,’ in which he proposed at large, the reasons why the people called Quakers, refused to take the oath of allegiance, viz. That it was not because they would not be faithful to the king, but only for conscience-sake, since Christ so expressly had commanded his followers, “Swear not at all,” which command they durst not transgress. Yet to assure the government of their faithfulness, he said thus:

‘We are now, and shall be faithful, innocent, and peaceable,
in our several stations and conditions, under this present
government of king Charles the Second, whom we acknowledge
supreme magistrate and governor over this kingdom; and for
conscience-sake we are obedient and submissive to him, as such,
in all his commands, either by doing and performing of what he
justly requireth, or by patient suffering under whatsoever is
inflicted upon us, in the matters for which we cannot be obedient
for conscience-sake, when any thing is required of us different
from the just law of God. And to this subjection to the king
and his government, we are bound by the law of righteousness;
and such hath ever been our principle and practice, and is unto
this day, even to be quiet, and peaceable, and patient, under
every authority that is set over us; and not in unrighteousness,
to plot, or contrive, or rebel, against any government, or
governors, nor to seek our own deliverance from injustice and
oppression in such a way. And we are persuaded to seek the
preservation of the king’s person and authority, by all just
and lawful means, and not to rebel against him with carnal
weapons; and so far as his government is in justice, mercy,
and righteousness, we declare true and faithful subjection and
obedience thereunto; and wherein it is otherwise, we shall be
subject by patient suffering what is unequally imposed upon
us, and yet not rebel in any turbulent way of conspiracies
and insurrections: for our principles are not for war, but
for peace with all men so much as in us lies; neither may we
render evil for evil to any, but are to be subject to the king
and his government, actively or passively, upon the conditions
aforementioned.

‘And we renounce all foreign authority, power, and jurisdiction
of the pope, or any else, from having any supremacy whatsoever
over the king, or any the good subjects of England. And this we
declare, acknowledge, and testify, in the fear and presence of
God, (to whom we and all mankind must give an account,) and that
without secret equivocation, or any deceitful mental reservation.’

Thus fully E. Burrough declared himself, and gave also a circumstantial relation of the practice of his friends meeting together, or their way of public worship, thereby to assure the government of their peaceable behaviour and fidelity. But all this proved in vain; for it being well known that the Quakers denied swearing, they continually were vexed and persecuted, under a pretence of not giving due satisfaction of their being faithful to the government, and so transgressing the laws.

Now the deputies of New England came to London, and endeavoured to clear themselves as much as possible, but especially priest Norton, who bowed no less reverently before the archbishop, than before the king; and thus fawning upon the Episcopalians, they found means to keep in a condition to vex the Quakers, so called, though they were forbidden to put them to death: and that many of the bishops were great enemies to the said Quakers, appeared plainly from the cruel persecution which after a short calm arose in England.

But to return to the New England deputies, they would fain have altogether excused themselves: and priest Norton thought it sufficient to say, that he did not assist in the bloody trial, nor had advised to it: but John Copeland, whose ear was cut off at Boston, charged the contrary upon him: and G. Fox, the elder, got occasion to speak with them in the presence of some of his friends; and asked Simon Broadstreet, one of the New England magistrates, whether he had not a hand in putting to death, those they nick-named Quakers? He not being able to deny this, confessed he had. Then G. Fox asked him and his associates that were present, whether they would acknowledge themselves to be subjects to the laws of England; and if they did, by what laws they put his friends to death? They answered, they were subjects to the laws of England; and they had put his friends to death by the same law, as the Jesuits were put to death in England. Hereupon G. Fox asked, whether they did believe that those his friends, whom they had put to death, were Jesuits, or jesuitically affected? They said, ‘Nay.’ Then replied G. Fox, ‘Ye have murdered them; for since ye put them to death by the law that Jesuits are put to death here in England, it plainly appears, you have put them to death arbitrarily, without any law.’ Thus Broadstreet finding himself and his company ensnared by their own words, asked, ‘Are you come to catch us?’ But he told them, they had catched themselves, and they might justly be questioned for their lives; and if the father of William Robinson, (one of those that were put to death,) were in town, it was probable he would question them, and bring their lives into jeopardy: for he not being of the Quakers’ persuasion, would perhaps not have so much regard to the point of forbearance, as they had. Broadstreet seeing himself thus in danger, began to flinch and to sculk; for some of the old royalists were earnest with the Quakers to prosecute the New England persecutors. But G. Fox and his friends said, they left them to the Lord, to whom vengeance belonged, and he would repay it. Broadstreet however, not thinking it safe to stay in England, left the city, and with his companions went back again to New England.

Not long before this time, G. Fox, with the help of John Stubbs and Benjamin Furly, published a book called, ‘A Battledoor.’ In this book were set forth examples of about thirty languages, to show that every language had its particular denomination for the singular and the plural number, in speaking to persons; and in every place where the description began, the shape of a battledoor was delineated. This work was promoted to public view by G. Fox, to show the learned, (if possible to convince them,) that the custom of those called Quakers, to say Thou to a single person, though it were to the king, and not You, was not irregular nor absurd, but had been used anciently; and that therefore they could not justly be charged with unmannerliness, because they followed not the common custom, which was crept in by the pride of men. Now though Ger. Croese doth disapprove in G. Fox, that he put his name to this book as well as J. Stubbs and B. Furly, yet I do not think it so improper as the said author doth; for G. Fox was a great promoter of that work; and though he was not skilled in languages, and some were for calling him an idiot, or a fool, yet I know him to have been a man of good understanding, and of deep judgment. In his journal he freely owns, that John Stubbs and Benjamin Furly took great pains in the compiling of the said book, which he put them upon, and added also some things to it; so that in some respect he might be esteemed author too. At the end of the book he added:

‘The pope set up [You] to [One] in his pride, and it is pride
which cannot bear Thou and Thee to one, but would have You, from
the author of and their father in their pride, which must not
have the word Thou, which was before their father the pope was,
which was God’s language, and will stand when the pope is ended.

G. F.’

This book, (in which J. Stubbs and B. Furly gave also directions for learners to read the Hebrew, Oriental, and other languages,) was liberally disposed of; some of them were presented to the king and his council, to the archbishop of Canterbury, and to the bishop of London, and also one to each university. The king confessed that the distinction between plural and singular, in regard of persons, was the proper language of all nations; and the archbishop being asked what he thought of it, was so at a stand, that he could not tell what to say to it; for it appears he would not commend it, neither could he resolve to disapprove it. Yet it did so inform and convince people, that many afterward were not near so much offended at saying Thou and Thee to a single person, as they were before.

Now many Papists and Jesuits began to fawn upon those called Quakers, and said publicly, that of all the sects the Quakers were the best, and most self-denying people; and that it was great pity that they did not return to the holy mother church: and though they might have been in hopes thereby to have gained proselytes from the Quakers, yet they were disappointed. In the meanwhile they did but ill service to the Quakers thereby; for this gave occasion to their enemies to divulge, that there was an affinity and collusion between the Quakers and the Papists. Some Jesuits signifying that they would willingly discourse with the Quakers, G. Fox consented to it, and in order thereunto, time and place were appointed: whereupon two of the loyalists came, being dressed like courtiers, and they asked the names of G. Fox and those with him. G. Fox then asked them the same question he had once before, as hath been said already, asked a Jesuit, viz. whether the church of Rome was not degenerated from the church in the primitive times; from the spirit, and power, and practice, that they were in, in the apostles’ time. The Jesuit to whom the question was put, said he would not answer it. G. Fox asked him, why? but he would give no reason. His companion then said they were not degenerated from the church in the primitive times. Then G. Fox asked the other, whether he was of the same mind; and he said, ‘Yes.’ G. Fox, to give no room to any excuses of a mistake, repeated his question thus: Whether the church of Rome now was in the same purity, practice, power, and spirit, that the church in the apostles’ time was in. The Jesuits seeing how exact G. Fox would be with them, said it was presumption in any to say, they had the same power and spirit, which the apostles had. But G. Fox, told them, it was presumption in them to meddle with the words of Christ and his apostles, and make people believe they succeeded the apostles, and yet be forced to confess, they were not in the same power and spirit, that the apostles were in. ‘This,’ said he, ‘is a spirit of presumption, and rebuked by the apostles’ spirit.’ Thereupon he showed them how different their fruits and practices were, from the fruits and practices of the apostles. This so displeased the Jesuits, that one of them said, ‘Ye are a company of dreamers.’ ‘Nay,’ said G. Fox, ‘ye are the dreamers, who dream ye are the apostles successors, and yet confess, ye have not the same power and spirit, which the apostles were in.’ Then he began to tell them also, how they were led by an evil spirit; and that this spirit had induced them to pray by beads, and to images, and to put people to death for religion. He spoke yet more; but the Jesuits soon grew weary of this discourse, and went away, giving charge afterwards to those of their persuasion, not to dispute with the Quakers, nor to read any of their books.

Sometime after G. Fox went to Colchester, where he had very large meetings. From thence he went to Coggeshall; not far from which there was a priest convinced of the truth of the doctrine held forth by him and his friends; and he had a meeting in his house. And after having visited his friends in their meetings thereabouts, he returned to London, where he found more work: for John Perrot, of whom mention hath been made already that he was at Rome, had so far complied with his vain imaginations, that he thought himself further enlightened than G. Fox, and his friends; and from this presumption he would not approve, that when any one prayed in the meeting, others should put off their hats, calling this a formality, and a common custom of the world, which ought to be departed from. And since novelties often draw people after them, so it was in this case, insomuch that he got a pretty many adherents. But he did not stand here; for as one error proceeds from another, so he made another extravagant step, and let his beard grow; in which he was followed by some. In the meanwhile G. Fox laboured both by word and writing, to stop his progress: and though most of his friends also bore testimony against it, yet there passed several years before this strange fire was altogether extinguished: to the quenching whereof, it contributed not a little that Perrot, who now walked in an erroneous path, grew worse from time to time, even to that degree, that being come into America, he fell into manifest sensualities, and works of the flesh: for he not only wore gaudy apparel, but also a sword; and being got into some place in the government, he became a severe exactor of oaths, whereas before he had professed that for conscience-sake he could not swear. Before I leave Perrot, I will insert here a letter wrote by him from Rome, when he was released from prison: and though I believe he was then in a better state than afterward, yet in that letter some sparks of spiritual pride may be seen, which though then under some limitation, yet in process of time so broke forth, that it caused his fall. The letter was thus:

‘O Israel: the host of the most high God; his majesty hath
fulfilled to me the vision of my head, having showed himself to
be the Holy One, and Just: he hath lately delivered me from the
prison of the city of Rome, besides the two lambs with me, whose
faces, through God, are turned to you-wards: for which I beseech
you in the holy spirit of meekness, to bless the name of the Lord
God. Give thanks to him for his power. The God of life promote
you all in the virtue of his mercy and forgiveness, and keep you
in the power of his everlasting love, unto the end.

JOHN.’

Written to you all without the gates
of Rome, the 2d day of the Fourth
month, 1661.

Send this forward and read my life in
your meetings.

He added not his sirname, in imitation, as it seems, of the apostle John. He omitted it likewise in another letter he wrote from the prison at Rome, which began thus:

‘I John the prisoner, being in the sense of the spirit of life
with you all,’ &c.

Who were the two lambs he mentions in his letter, I cannot tell; whether they were persons that had been imprisoned with him in the inquisition jail, and converted by him, as he thought; or whether he meant John Stubbs and Samuel Fisher, I know not; it may rather be supposed that he meant Charles Bayley and Jane Stoakes, who went to Rome to procure his liberty: but J. Stubbs and S. Fisher came away long before; yet if I am not mistaken, it was about this time that these were at Rome, and they perhaps, having endeavoured to obtain his liberty, departed before him towards England.

When Perrot afterward lived in America, about the beginning of the year 1665, John Taylor wrote thus from Jamaica concerning him:

‘One of the judges of this place told me, that he never had seen
one who so severely exacted an oath from people as John Perrot
did; for he saith, that if they will go to hell, he will despatch
them quickly. And another judge that was also present, said, that
Perrot had altogether renounced his faith, and aimed at nothing
but his profit.’

Such a one was John Perrot, though even some wise men admired him for a time; but he became a man of a rough behaviour. Whether he ever repented sincerely, I cannot tell. Robert Rich, who took too much part in the extravagancies of James Nayler, as hath been related, did also combine with Perrot, and became estranged from the Quakers, and in that condition he died: but he was of the number of those, of whom the apostle John said, “They went out from us, but they were not of us.”

Now since persecution continued in England, Edward Burrough, who continually was laborious with the pen to oppose this evil, wrote also a small book, which he called, ‘The Case of Free Liberty of Conscience in the Exercise of Faith and Religion, presented unto the King and both Houses of Parliament.’ In this treatise he showed, that to deprive honest and peaceable people of liberty of conscience in the exercise of worship to God, was unjust, an intrenching on God’s sovereignty, and an usurpation of his authority. He also recommended it to consideration, that to impose by force a religion upon men, was the way to fill the land with hypocrites. And he showed with sound reasons, that to persecute people for the exercise of religion and their worshipping of God, must unavoidably tend to destroy trading, husbandry, and merchandise. To which he added, that such as were called heretics were punished, as malefactors, whereas drunkards and other vicious persons were left unpunished; which to inculcate with more strength, he made use of the words of Dr. Taylor, a bishop in Ireland, who said thus: ‘Why are we so zealous against those we call heretics, and yet great friends with drunkards, and swearers, and fornicators, and intemperate and idle persons? I am certain a drunkard is as contrary to the laws of Christianity as an heretic: and I am also sure that I know what drunkenness is; but I am not so sure that such an opinion is heresy,’ &c.

It happened about this time in England that some covetous persons, to engross inheritances to themselves, would call the marriages of those called Quakers in question. And it was in this year that such a cause was tried at the assizes at Nottingham. A certain man dying, and leaving his wife with child, and an estate in copyhold lands: when the woman was delivered, one that was near of kin to her deceased husband, endeavoured to prove the child illegitimate: and the plaintiff’s counsel willing to blacken the Quakers, so called, asserted the child to be illegitimate, because the marriage of its parents was not according to law; and said bluntly, and very indecently, that the Quakers went together like brute beasts. After the counsel on both sides had pleaded, the judge whose name was Archer, opened the case to the jury, and told them, that there was a marriage in Paradise, when Adam took Eve, and Eve took Adam; and that it was the consent of the parties that made a marriage. And as for the Quakers, said he, he did not know their opinion; but he did not believe they went together as brute beasts, as had been said of them, but as Christians; and therefore he did believe the marriage was lawful, and the child lawful heir. And the better to satisfy the jury, he related to them this case: ‘A man that was weak of body, and kept his bed, had a desire in that condition to marry, and did declare before witnesses that he did take such a woman to be his wife; and the woman declared, that she took that man to be her husband. This marriage was afterwards called in question: but all the bishops did at that time conclude it to be a lawful marriage.’ The jury having received this instruction, gave in their verdict for the child, and declared it legitimate.

It hath been mentioned before, that G. Fox being prisoner at Derby, in the year 1650, was exceedingly vexed and ill treated by the keeper of the prison. But this man being struck with the terrors of the Lord, became such a notable convert, that in the year 1662, he wrote the following letter to G. Fox:

‘_Dear Friend_,

‘Having such a convenient messenger, I could do no less than give
thee an account of my present condition, remembering that to
the first awakening of me to a sense of life, and of the inward
principle, God was pleased to make use of thee as an instrument;
so that sometimes I am taken with admiration, that it should come
by such means as it did; that is say, that Providence should
order thee to be my prisoner, to give me my first real sight
of the Truth. It makes me many times to think of the jailer’s
conversion by the apostles. Notwithstanding my outward losses
are since that time such, that I am become nothing in the world,
yet I hope I shall find, that all these light afflictions, which
are but for a moment, will work for me a far more exceeding and
eternal weight of glory. They have taken all from me; and now
instead of keeping a prison, I am rather waiting when I shall
become a prisoner myself. Pray for me, that my faith fail not,
but that I may hold out to the death, that I may receive a
crown of life. I earnestly desire to hear from thee, and of thy
condition, which would very much rejoice me. Not having else at
present, but my kind love unto thee, and all Christian friends
with thee, in haste I rest

Thine in Christ Jesus,
THOMAS SHARMAN.’

Derby, the 22d of the Fourth month,
1662.

I have heretofore made some mention of the imprisonment of Catharine Evans, and Sarah Cheevers, by the inquisition at Malta. It was about this time that they were released: for G. Fox and Gilbert Latey, having understood that the lord d’Aubigny could procure their liberty, went to him, and having informed him concerning their imprisonment, desired him to write to those in authority at Malta for their release. This he promised to do, and told them if they would come again within a month, perhaps they might hear of their discharge. They went again to him about that time, but he said he thought his letters had miscarried; yet he promised he would write again, and so he did; which had such effect, that the said two women were discharged of their long imprisonment. G. Fox had now opportunity to reason with this lord, (who was a Roman Catholic priest in orders,) about religion, and he brought him to confess that Christ had enlightened every man that cometh into the world with his spiritual light; and that he had tasted death for every man; and that the grace of God, which brings salvation, hath appeared to all men; and that it would teach them, and bring their salvation if they did obey it. Then G. Fox asked him what the Romanists would do with all their relics and images, if they did own and believe in this light, and receive the grace to teach them, and bring their salvation? And he answered, those things were but policies to keep people in subjection.

But leaving these discourses, I will now give a clear and circumstantial relation of the imprisonment of the forementioned Catharine Evans, and Sarah Cheevers, chiefly collected from letters and papers, written by them in prison, and sent from thence to England, where they were published in print, not long after their return, in the year 1662.

In the year 1658, these women having drawings in their mind to travel towards Alexandria, went in a ship from England to Leghorn in Italy, and having been thirty-one days between Plymouth and Leghorn, they at length safely landed at that city: where they found some of their countrymen and friends, and stayed there several days, dispersing many books when occasion offered. They spoke also with people of various degrees, without being molested by any. From thence they got passage in a Dutch ship bound for Alexandria, or Scanderoon; but the master of the ship being in company with another ship going to Malta, went also thither, though he had no business in the place: but before they came there, Catharine fell into such an anguish of mind, that she cried out, ‘Oh! we have a dreadful cup to drink at that place!’ Being come into the harbour, and standing on the deck of the ship, and looking upon the people who stood on the walls, she said in her heart, ‘Shall ye destroy us? If we give up to the Lord, then he is sufficient to deliver us out of your hands: but if we disobey our God, all these could not deliver us out of his hand.’ And so all fear of man was taken from them.

The next day, being the First-day of the week, they went on shore, where the English consul met them, and asked them what they came there for; they answered what they thought convenient, and gave him some books. Then he told them there was an inquisition; and kindly inviting them to his house, said all that he had was at their service while they were there. They accepting of this invitation, went thither, and many came to see them, whom they called to repentance, so that several became tender. About night they went on ship-board, and the next day came again into the city, and going to the governor he told them he had a sister in the nunnery, who desired to see them. Thereupon they went to the nunnery, and talked with the nuns, and gave them books: and one of their priests, who brought them into the chapel, would have them bow to the high altar, but they refused, being grieved because of the idolatry committed there, and went to the consul’s again, where they staid some weeks. During that time they once went into one of the places of worship in the time of worship; and Catharine standing in the midst of the people, turned her back to the high altar, and kneeling down, she lifted up her voice in prayer to the Lord. The priest that officiated, put off his surplice, and kneeled near her till she had done. Then he reached forth his hand to them to come to him, and offered her a token, which she taking to be the mark of the beast, refused. Thereupon he put the piece into Sarah’s hand, but she gave it him again, and showed him her purse that she had to give, if any had need, and as yet was in no want. He then asked if they were Calvinists or Lutherans? And they answered, ‘Nay.’ He asked if they would go to Rome to the pope. They denying this, he asked if they were Catholics; to which they said they were true Christians, servants of the living God. But since they had yet learned but little of the language spoken there, they expressed themselves very defectively; what they did was partly in words and partly by signs, as well as they could: and many that came about them were amazed: however at last they departed peaceably. Some time after they went again to a mass-house, where the sacrament, as they call it, was administered: there were many lights, and great costliness and fineries; and being grieved because of their idolatry, they stood about three quarters of an hour, weeping and trembling, especially Catharine: and this so struck the congregation with amazement, that some removed further from them for fear. At length they both went out, but yet under such a trembling, that they went along the street reeling and staggering, so that they became a wonder to all that saw them.

They were about three months at the house of the English consul; and he, for that reason, being under a suspicion, did not what he might have done to save them; but in some respect he delivered them up to the inquisition, though by his oath he was obliged to protect the English there. In the meanwhile he kept them in his house, and suffered them not to go abroad, though the governor had told him he might let them go about their business; ‘For,’ said he, ‘they are honest women.’ The consul might also have let them go free, before they came under the power of the black rod. Now they perceiving that something to their prejudice was in agitation, and making account already that a prison would be their lot, they signified that they suspected him, and told him that Pilate would do the Jews a service, and yet wash his hands in innocency. He being at a loss, required a sign of them, if they were the messengers of God. And they gave him to understand, that this might serve for a sign: that it would be well with them; but that it should not go off well with him.

Afterwards it happened that they were sent for by the inquisition: and that day the consul’s wife brought them some victuals; but as she passed by, Catharine was smitten, as with an arrow, to the heart, and she seemed to hear a voice, saying, ‘She hath obtained her purpose.’ Then Catharine would not taste of the meat, but went aside, and wept exceedingly. The consul having called her, told her, the inquisition had sent for them, having received letters from Rome, but that he did hope they should be set free; which however was not true, for he knew, (as they understood afterwards,) there was a room prepared for them in the prison of the inquisition. Neither was it long ere there came the chancellor, the consul, and one with the black rod, who brought them before the lord inquisitor; and he asked them whether they had changed their minds; for it seems that had been required of them before. But they answered, ‘No,’ and that they should not change from the Truth. Then he asked what new light it was they talked of; they answered it was no new light, but the same the prophets and apostles bore testimony to. Next he asked how this light came to be lost since the primitive times; they replied, it was not lost; men had it still in them, but they did not know it, by reason that the night of apostacy had overspread the nations. Then he said, if they would change their minds, and do as they would have them, they should say so, or else they would use them as they pleased. But they, signifying that they would not change, said, ‘The will of the Lord be done.’ He then arose, and went away with the consul, leaving them there: and the man with the black rod, and the keeper, took and put them into an inner room in the inquisition, which had only two little holes in it for light and air. This place was so exceeding hot, that it seemed as if their intent was to stifle them, as we may see in the sequel.

Not long after they were brought before the inquisitors to be further examined, and they not only asked their names, but also the names of their husbands and parents, and what children they had, and also why they came thither? To which they answered, they were servants of the living God, come there to call them to repentance. The next day they were called again, but then examined asunder; and Sarah being asked whether she was a true Catholic, said, that she was a true Christian, worshipping God in Spirit and in Truth. Then they held forth a crucifix to her, and would have her swear that she should speak the truth. To which she said, she should speak the truth, but she would not swear; for Christ had commanded, “Swear not at all.” The English consul who was present, endeavoured to persuade her to swear, and said that none should do her any harm. She having some books with her, they were taken from her; and they asked her, wherefore she brought those books; to which she answered, because they could not speak their language. Then they asked her, what George Fox was? She answered, ‘A minister.’ Further they asked, wherefore she came thither? And she replied, to do the will of God as she was moved of the Lord. The next question was, how the Lord did appear unto her: to which she answered, ‘By his Spirit.’ And being asked whether she did see his presence, and hear his voice, her answer was, she heard his voice, and saw his presence. They then asked what he said to her? She answered, that he required of her to go over the seas to do his will. This made them ask how she knew it was the Lord who required this of her? To which she answered, that since he had signified to her, that his living presence should go along with her, she found him to perform his promise, for she did feel his living presence. After this they went away.

Two days after the inquisitors came and called for Catharine, and offering her the crucifix, they told her, the magistrates commanded her to swear, that she should speak the truth. To which she said, that she should speak the truth, for she was a witness for God; but she should not swear, since a greater than the magistrates said, “Swear not at all; but let your yea, be yea, and your nay, nay; for whatsoever is more, cometh of evil.” Then said they, ‘You must obey the justice; and he commands you to swear.’ She returned, ‘I shall obey justice, but if I should swear, I should do an unjust thing; for the just, (Christ,) said, “Swear not at all.”’ Then they asked her whether she did own that Christ that died at Jerusalem? She answered, ‘We own the same Christ and no other; he is the same yesterday, to-day, and for ever.’ Next they asked her, what she would do at Jerusalem: she answered, she did not know that she should go thither; but she intended to have gone to Alexandria. They asked what to do: her answer was, ‘The will of God: and, (said she,) if the Lord opened my mouth, I should call people to repentance, and declare to them the day of the Lord, and direct their minds from darkness to light.’ They asked her also, whether she did see the Lord: she answered, God was a spirit, and he was spiritually discerned.

Now, though from the answers of these women little could be got to blame them, yet they were kept close prisoners, which seemed to grieve the English consul, for he came to them with tears in his eyes, and said he was sorry as for his own flesh; for it seems he had received something for delivering them up, which he would willingly have given back, if thereby he could have obtained their liberty: but a slavish fear possessed him, and he never had peace while he lived. Some days after this came a magistrate, two friars, the man with the black rod, a scribe, and the keeper of the inquisition to examine them; and they were again required to swear: but they answered as before, that Christ said, “Swear not at all;” and that the apostle James gave the same charge. Hereupon the magistrate asked if they would speak truth: and they said, ‘Yes.’ He then asked whether they believed the creed; to which they said, they did believe in God, and in Jesus Christ, who was born of the Virgin Mary, and suffered at Jerusalem under Pontius Pilate, and arose again from the dead the third day, and ascended to his Father, and shall come to judgment, to judge both quick and dead. He further asked, how they did believe the resurrection: and they answered, that they believed that the just and the unjust should arise according to the Scriptures. Next he said, ‘Do you believe in the saints, and pray to them?’ To which the answer was,‘We believe the communion of saints, but we do not pray to them, but to God only, in the name of Jesus.’ His next question was, whether they did believe in the Catholic church: and they answered, they did believe the true church of Christ, ‘but the word Catholic, said they, we have not read in Scripture.’ He also asked if they believed in purgatory: to which they said, ‘No; but a heaven and a hell.’ Then one of the friars, who was an Englishman, said, we were commanded to pray for the dead; for, those that are in heaven have no need; and for those that are in hell, there is no redemption; therefore there must be a purgatory: and he asked if they believed the holy sacrament; to which their answer was, they never read the word sacrament in Scripture. The friar replied,‘Where you read in your bibles sanctification, it is sacrament in ours.’ And he said, their holy sacrament was bread and wine, which they converted into the flesh and blood of Christ, by the virtue of Christ. ‘Then,’ said the women, ‘ye work miracles, for Christ’s virtue is the same as it was when he turned water into wine, at the marriage in Cana.’ The friar said, ‘If we do not eat the flesh, and drink the blood of the Son of God, we have no life in us.’ They replied, ‘The flesh and blood of Christ is spiritual, and we do feed upon it daily; for that which is begotten of God in us, can no more live without spiritual food, than our temporal bodies can without temporal food.’ Then he said, ‘You never hear mass.’ ‘But we,’ said they, ‘hear the voice of Christ; he only hath the words of eternal life; and that is sufficient for us.’ He said, ‘Ye are heretics and heathens;’ to which they replied, ‘They are heretics that live in sin and wickedness, and such are heathens that know not God.’