Chapter XXXV: Appendix: to VOL. I (3)

Persecution in the meanwhile did not cease: but this did not discourage those called Quakers; they continued valiant, as I have seen in many letters sent about that time to some of my acquaintance. One said in the court of justice, ‘We are in the service of the Lord, and may not leave it;’ another who was offered to be freed of banishment, if he would pay down an hundred pounds, said, ‘Though I had an hundred lives to lose, and could redeem them all for an hundred pence, yet I would not do it.’ But this could not stop the violence of the persecutors; till an heavier hand reached them, as may be related hereafter.

In the months of October and December many were condemned to transportation, and among these several women, whose trials I shall but cursorily speak of: for if I should relate all particulars, the description would far exceed my limits; and therefore I will but touch upon some few things.

On the 13th of October, sixteen of those called Quakers were tried at Hicks’s Hall, in Middlesex, for the third offence, as they called it.--The grand jury consulting together about finding the bill of indictment, could not well agree. And the justices giving them a check, one of the jurymen desired to know, by what law they ought to find a bill against any persons, without witnesses to testify the fact committed. To which answer was made by the court, that their records testified the crime or fact, and that such their record was a sufficient witness without the testimony of any man. And for a proof of this it was further said, ‘The records in Chancery serve as a sufficient testimony; and if it be so in Chancery, why not here?’ The jury having been twice upon this business, was sent up a third time; and Edward Shelton, the clerk, said he would go up also to help them, and so he did; it having been threatened, that if the jurymen did not find a bill, they should be fined. Nevertheless, at their return they answered, ‘No verdict.’ Whereupon the justices finding the jurymen not to answer their ends, took them apart, and examined them one by one, telling them that the only thing they were to look upon was, that they did assemble together above the number of five in company; which, according to what they said, their records showed. This made some of the jury comply; but others stood it out, and signified that in conscience they could not consent to what was required of them. But the major part complying with the justices, upon their threatening them, and the others being strongly pressed, the bill was, by a kind of force, accepted at length. But how hard a case this was to some, appeared by the mournful confession of one of the jury, who to ease his conscience published in print a small book, with the title of ‘The Wounded Heart, or The Juryman’s Offences,’ &c. in which he openly disapproved the fact, to which he had been induced by human fear. The pains had been so great to persuade the jury to bring in a verdict according to the mind of the court, that the clerk, as was reported, said, he had rather have given twenty pounds, than have been so troubled.

The next day the prisoners were brought to the bar, and William Proctor, of Gray’s Inn, sat as judge in the court. The questions and answers I pass by for brevity sake. One Hannah Trigg pleading she was innocent, was asked how old she was; to which she saying she was not sixteen years old; one of the justices did not stick to say, she told a lie; and that he thought the Quakers would not lie. In the meanwhile it appeared, that he only said so by guess to baffle her; for by a certificate of some that were present at her birth, (which was divulged in print,) it was proved that she, being the daughter of Timothy Trigg, was born at London on the 20th of the month called August, 1649; and so was but fifteen years of age, and dealt with against the law; which was the harder, because this maid falling sick, died in prison, after the sentence of banishment had been past upon her: which sentence was now pronounced against twelve persons, among whom were four maids; and four married women were condemned to a confinement of eleven months in Bridewell. The judge in the pronouncing the sentences was so disturbed in his mind, that ordering some to be transported to Virginia, and others to Barbadoes, he condemned some also to be sent to Hispaniola; at which the people were not a little surprised, for he made it plainly appear, that he did not consider what he said; since Hispaniola was no place in the dominions of the king of England: but he was so confounded, that he also accused the prisoners of having transgressed the laws of the commonwealth, forgetting that England was no more a commonwealth, as it was before the restoration of king Charles II.

On the 15th of October above forty of the prisoners called Quakers, were tried before the judges Hide and Keeling. To mention all the exhorbitances of this trial, which were not few, I count needless; for as to the questions and answers, and the passing of sentence, the reader may form to himself an idea of it from what hath been said already of the trial at Hertford, &c. A maid being asked, guilty, or not guilty, answered, ‘I never was taken at any seditious meeting or conventicle in my life.’ To which the judge said, ‘But, woman, were not you taken at the Bull and Mouth the 21st of August?’ She answered, ‘I am innocent in the sight of God and all good people.’ That this was true the judge did not deny, but said, ‘I believe that, woman, but you have transgressed a law.’ She replied, ‘As for the Bull and Mouth. I believe I have been there an hundred times, and if the Lord permit me life and liberty, I do not know but I may go there an hundred times more.’ The judge then saying, ‘Woman, will you plead or no, guilty or not guilty, or else I must pass sentence upon you.’ She answered, ‘The will of the Lord be done, I am innocent.’ Yet this could not avail her, though judge Hide had said a little before concerning the prisoners, ‘If they are innocent, then they are not guilty.’ But she was set by as mute, or _pro confesso_, as to the fact charged against her in the indictment. Others who complained of the unreasonableness of the proceedings, were hectored as impudent: and the jury showing themselves dissatisfied concerning the witnesses, judge Hide said to them, it was no untruth if a man did mistake in the time, and that his evidence was good, though he did not see one in the house: ‘For,’ said he, ‘if forty men be in a room, and one is brought out of the room to me, standing at the door, cannot I swear that he was in that room, if I see him come out? You must not make such scruples.’

In the meanwhile there were some among the witnesses who did not know the prisoners by face; so that there was reason enough to disprove their testimony. But whatever was objected, the business must go on: for though one of the witnesses declared that the meeting, from which the prisoners had been taken was peaceable; and though one of the prisoners said, that the law was made against seditious meetings, and that nothing of sedition had been proved against them: yet judge Keeling said, the act was made to prevent such meetings, because under colour and pretence of religion, plots and conspiracies might be carried on. And when a prisoner said, that he was at a peaceable godly meeting, and received much comfort there; the judge returned, ‘That is as much as we desire. You confess you were there; and though it was a peaceable meeting, yet it was an unlawful one.’ Another of the prisoners who pleaded that the law the court acted by was contrary to Magna Charta, and the ancient fundamental laws of the land, was answered by judge Hide, ‘If the king and parliament should make a law that two justices without a jury should adjudge a man to death for the third offence as a felon, without benefit of clergy, it would be a good law, and according to Magna Charta, and the law of the land; and we should be bound to execute it.’ It seems this judge, (who not long after was suddenly summoned hence to appear before the divine assizes,) was of opinion, that since the legislative power resided in the king and parliament, all that they resolved and enacted, must pass for good law. But if I should mention all the absurdities I meet with in these proceedings, when should I come to an end? True it is, that sometimes a show was made of pity: for judge Keeling said to two maids, ‘We are sorry that such young maids should be thus deluded.’ But because they would not promise to go to the public church, though they declared themselves ready to assist at divine service, they were deemed as guilty. Another prisoner being asked by judge Hide, whether he would go to church, answered, ‘If I have my liberty, I shall go to church.’ But when it appeared that he did not mean the established or public church, this promise could not save him. One Richard Poulton, a lad of fifteen years of age, who by a certificate showed, that he was not yet sixteen years old, and therefore no transgressor of the law, was asked, if he would swear he was not sixteen, just as if he could have remembered the time of his birth; to which he answered, that he was not brought up to swearing: and being asked, whether he would promise to go to church, he answered, he should promise no such thing. Then he was returned to the rest that were to be sentenced.

This was on the 17th of the aforesaid month; when nineteen persons, among which were some women, were condemned to banishment, and four married women to twelve months imprisonment in Bridewell. None of the judges it seems had a mind to pronounce sentence, and therefore they left this business to the city recorder. He then bidding the prisoners to hearken to the judgment of the court, spoke so softly, that he could not well be heard, which made one of the prisoners say, that he ought to speak louder, for they could not hear him. But he continuing to speak softly as before, two or three others of the prisoners told him, they could not tell what he said. To which he answered, he cared not whether they did or no; and then said, ‘Hearken to your sentence, You and every of you, shall be transported beyond the seas, the men to Barbadoes, and the women to Jamaica, being two of his majesty’s plantations, there to remain seven years.’ Thus the persecutors endeavoured to be rid of the Quakers: but though persecution now was very hot, yet they fainted not, neither were they in want of such vigilant assistants, as both by example and words continually encouraged them to faithfulness: who yet, (which was remarkable,) were not condemned to banishment, as many others.

Among these was Josiah Coale also, who about this time, as I have been told, was in prison at London; and both by writing, and by word of mouth, did exhort his fellow-believers to constancy: for, (when under confinement,) he betook himself to his pen, and recommended to his friends, that they would not forsake their meetings, though they were to undergo great sufferings, since it was God’s good pleasure to let their patience be tried. ‘And,’ said he, ‘that these afflictions come upon us is by God’s permission: who then shall gainsay him, or endeavour to reason with him about matters of so great a concern, since his way is hid from man.’ He also signified to them that this was done to try their faith, and that therefore they ought to continue bold, and persevere valiantly. ‘And though,’ said he, ‘great sufferings and afflictions attend us, yet my heart, praised be the Lord, is not troubled, neither hath fear seized me, because I see the intent of the Lord in it.’ And in one letter he spoke thus: ‘Friends, this know: that for the sake of the residue of the seed which is yet ungathered, is my life freely sacrificed up into the hand of the Lord; and ready and willing am I to lay it down for the testimony of God’s blessed truth, which he hath given me to hear, if thereunto I am called: for bonds and afflictions attend me daily, and I may say, we are in jeopardy of our lives daily: so let your prayer to God be for me, that I may be kept unto the end, to finish my testimony with joy, and in all things to bring glory and honour to the name of the Lord, who is over all, blessed for ever.’ This his Christian desire he obtained, as will be said in due place. It was a time of suffering; and those to whose share it fell, continued valiant: whilst others did not neglect to exhort the king and parliament to leave off persecution. Among these was William Bayly, who gave forth a very serious exhortation and warning against the persecution to the king and parliament, &c. beginning thus:

‘_For the King and Parliament, &c._

‘FRIENDS,

‘The God of heaven hath put it into my heart to write a few
words unto you, in the fear and dread of his name, and in the
counsel of his own will, concerning the work which ye have
taken in hand against him and his people; this is not the end
and work for which the Lord God hath permitted you into the
places of government and rule, in this nation, (nor the way for
you to prosper, nor to prolong your days in the earth,) thus
to persecute and afflict an innocent and harmless people, who
are peaceable, and walk uprightly towards God and man; therein
endeavouring, in all things, to keep their consciences void of
offence, and who have no helper in the earth but the Lord alone;
neither is their kingdom of this world, but they are verily
the children and servants of the most high God, whom he hath
gathered from amongst men, and from the kindness of the earth, to
be the first fruits unto him, and to the Lamb in this age; and
we are his, and not our own, he hath brought us, and redeemed us
unto himself, and to him alone have we committed our innocent
cause, and he hath undertaken to plead it for us, with all our
adversaries; and no weapon formed against us shall ever prosper,
but be broken to pieces.

‘Therefore friends, be awakened and open your eyes, and see
what a stir and ado here is in this nation; to haul and drag up
and down a company of tender, innocent, and harmless people,
men and women, and children, from their peaceable meetings, who
meet together in the fear and tender love of God, without any
evil or bad intent toward any; but have good-will and compassion
toward all men, even to the worst of our enemies, as the Lord
bears us witness; and these are they that are driven as sheep
to the slaughter, and thrown into your noisome jails, and
prisons, and houses of correction; by rude and brutish people,
your servants, whom you have set on work by your authority,
till many of them have (patiently) suffered till death, whose
innocent blood will assuredly be required at your hands, (though
they shall not go free of the guilt, who have had the least
hand in it, without speedy repentance.) And thus ye may see
and read, how the disciples of Christ Jesus, are as sheep and
Lambs in the midst of wolves in this age, and as a lily among
thorns, and all this is only for obeying his commands, and for
worshipping the everlasting invisible God, in the spirit, and in
the truth, according to the Scriptures, the which, if you knew
and understood, you would tremble to think what you have done
against them, to cause so many of the little ones, which believe
in Christ, so grievously to suffer, who said, it were better
a millstone were hanged about his neck, and be drowned in the
depth of the sea, that should offend one of these little ones,
that believe in me; and as true as Christ Jesus suffered, and
rose again, and as God liveth, who raised him from the dead, we
are some of those his little ones that believe in him, who, (in
derision and scorn in this age,) are called Quakers, as ye might
call Moses, the prophets and apostles, (in days past,) who did
quake and tremble at the presence of the Lord, who is the same
now as ever he was, though the ungodly know him not, nor his
power: and we are of that poor and afflicted people, mentioned
Zeph. iii. 12. 19. “Whose trust is in the name of the Lord, who
will undo all that afflict them.”

‘But what shall I say unto you; if ye will not, or cannot believe
our faithful testimony, (or the testimony of God through us,)
and the innocency of our cause and sufferings, neither will ye
believe, if one should rise from the dead and declare it unto
you; for many tender visitations, and timely warnings, and gentle
reprehensions have you had, from the pure spirit of the Lord
God, both from his witness in your own consciences, and from his
faithful servants, and messengers, who have written and declared
unto you in his name and power in this your day. And as for my
part, who am one of the least of the thousands of Israel, I could
willingly have been silent as toward you at this time, but the
Lord, whom I serve in my spirit, hath laid it upon me to warn
you once more, for whose sakes I have borne a burden, in the
true sight and sense of your sad estate, and of the day of thick
darkness, wrath, and distress, which is hastening upon you from
the Almighty.

‘Wherefore be not proud nor rebellious, but hear, and obey the
word of the Lord; for thus saith the Lord God that made heaven
and earth, let my innocent people alone, and touch them not any
more, as ye have done; for they are mine, and I have called them,
and chosen them, and redeemed them; they are my jewels, which
I am making up, they shall show forth my glory before men to
the whole world; I have anointed them, and I will preserve them
and deliver them, and crown them with an everlasting salvation.
I will rebuke kings and rulers for their sakes, and distress
nations, and dethrone the mighty from their seats that rise up
against them, as I have done; and let my everlasting gospel have
a free passage in these nations; and do not reproach and afflict
my servants and messengers so any more, whom I have chosen and
sent to preach and declare the way of life and salvation to the
ends of the earth, but bow your ear and your heart unto them and
their testimony, that it may be well with you, and prolong your
days; for he that blesseth them shall be blessed, and he that
curseth them shall be cursed, and every hand shall wither that
opposeth them, as hath been, and shall be, henceforth for ever: I
the Lord have spoken it.

‘But and if you will not hear, but will still persist, and go on,
as ye have done, to oppress my heritage, and harmless people,
and make war and opposition against my power and truth, and thus
set yourselves and your power against me, the living God, I will
bring you down suddenly, to the astonishment of nations, and I
will cut your day short, and turn your pleasures into howling and
lamentation, and shame and contempt shall cover your memorial
as a garment. Thus will I work for the deliverance of my seed,
and none shall let it; for the year of my redeemed is come, and
the day of vengeance is in my heart, to plead its cause with all
flesh.

‘Therefore, consider your ways, and see what ye are doing, and
what the effect of this your work will be; ye are but men, and
the children of men, who were but as yesterday; your breath also
is in your nostrils, and your life is but a vapour, which will
soon vanish away: you labour in the very fire, and bring forth
wind, which blows up the flame of that which will consume you,
and deprive you of all happiness for ever: O that ye had but
hearts to consider it! For the more you strive with the Lord,
and oppress his people, the more will they multiply, and grow
stronger and stronger: and you shall wax weaker and weaker, and
your works shall be your heavy burden; for life and immortality
is risen, and the power of God is stirring in the hearts of
thousands, and light and understanding, the excellent spirit
which was in Daniel, is breaking forth like the lightning, which
shines out of the east into the west, in the sight of many
people, whereby they know, it is the day of the coming of the
Son of Man, with power and great glory, that every eye may see
him, and they that have pierced him shall mourn bitterly: so,
your labour is in vain, and your works for the fire, and your
striving with your Maker to no purpose, as to effect your end and
aim. And of these things you have been often forewarned, and the
Lord hath been very long suffering towards you, in sparing you
thus long, and suffering you thus far to act against him and his
dear people; and his mercy and forbearance hath been evidently
showed in a large measure unto you, in deferring his heavy
judgments thus long, which must have been confessed to be just
upon you. And will you thus requite the Lord, by increasing your
tasks of oppression upon his tender innocent people? O unwise
and ungrateful generation! Hath not God yet showed you, that
you should do justly, and love mercy, and walk humbly? But are
these your fruits and practices, fruits of mercy or justice? Or
if there be any tincture or spark of love, or humility in them,
let God’s witness, the light in all your consciences, and in
people, answer. I tell you plainly, that such fruits and doings
among you, that profess yourselves Christians, have made the very
name of Christ and Christianity, a proverb of reproach through
nations, and have caused the God of heaven to be blasphemed;
and how could it be otherwise, seeing you who profess the most
knowledge of God, and have talked of converting the heathen, as
some of your leaders have done, are found the least in the life
and fruits thereof. But to what would they convert them? to pride
and swearing, and drunkenness, and oppression, and all manner
of excess, and to persecute people for their good conscience?
They have no need of that; for, some of them have said, they
did not use to swear and be drunk, &c. till they came among the
Christians, and learned of them; they did not do so in their own
country: ye are so far from converting them, being out of the
life of what ye profess and talk of yourselves, that the very
heathen or infidels, (as ye call them,) do judge and condemn
you, who are making inquiry, concerning these your proceedings
against this harmless people, among whom some of them have been
kindly entreated, who visited them at the Lord’s requiring,
though contrary in opinion and religion; and this doth rise up in
judgment against you.

‘But, friends, have you yourselves been under sufferings, and
some of you been driven into strange countries, or lands, for
your cause, as it was called? Nay, did not the king himself once
flee for refuge to a tree, to save himself from his enemies’
hands? If not, why are there such representations made of it,
in so many places in the nation? And was not this as great a
mercy and deliverance from God, so to obscure and preserve him,
from them who pursued him, and many of you also? And are these
things forgotten? Can mercy be loved, except it be remembered?
And do you remember and love his mercies, by doing justly, and
walking humbly with him, as he doth require? Or do you boast
in vain glory, as if your own arm had done it, or your own
strength or deserts had delivered you? If so, then God must
needs be forgotten, and his mercies trodden under foot, and his
visitations and counsels cast behind your back; and so, all that
forget God, shall be torn in pieces, and there shall be none to
deliver them, as it is written.

‘And were these your sufferings, which you sustained by them ye
opposed, unjust and unequal? And if you should say, they were:
then I say, it is much more unjust and very unequal in the
sight of God, and all sober people that fear him, for you, thus
to inflict such cruel sufferings as imprisoning, and stifling
up to death in your noisome jails and holes among thieves and
murderers, and to pronounce sentence of banishment upon an
innocent, harmless, peaceable people, that do not oppose you in
the least, with any outward force, neither do so much as the
thoughts of it lodge within our breasts, as the Lord God knoweth,
who hath called us to peace, but on the contrary have sought and
do seek your welfare and happiness, both in this world, and in
the world to come, which in time shall be manifest to the whole
earth.

‘And if you say, your sufferings were unjust and unequal, though
you did oppose them, and make war against them so long as you
could, because they deprived you of your rights and privileges,
and just liberties, and natural birthrights, &c. which were
your due to enjoy, as being free-born of the nation: then how
much more is it unjust, and unequal, and unrighteous, thus to
inflict sufferings upon your friends, and oppress your peaceable
neighbours, who are free-born people of the same nation, and
do not oppose you, but are tender towards you, as aforesaid,
and subject to all wholesome just laws, and tributary to you,
for which causes we ought to have our just liberty, and enjoy
the privilege of our birthright, which is our due so long as
we live peaceably and harmlessly, but if it be not a privilege
to be pleaded for, then are all your own grounds and reasons,
and cause, without a foundation, and you and the whole nation
may be swept away by any that are able to do it, without being
charged with injustice or oppression, which is contrary to the
just balance, the light of Christ in all people’s consciences.
And as we are the dearly beloved people of the most high God, who
doth bless us with his presence, and manifest his everlasting
love and good-will towards us daily, and overshadows us with his
power and tender mercies, whom he hath gathered out of the evil
ways and spirit of this world, and all the vanities thereof,
unto himself, to walk with him who is invisible, in the upright,
blameless, undefiled life, in the midst of a crooked and perverse
generation; I say, considering these things, how greatly and
unrighteously do our sufferings appear to all sober people, whose
eyes are open, and will be more open to discern and savour the
bitterness of that proud, envious, wrathful spirit, which thus
hath acted and deceived you: and its end is numbered by them that
have wisdom from above.

‘For friends, set aside the reproachful name of Quakers, and
the other titles of derision and scorn, which the envious and
blood-thirsty spirit hath invented to render the people of God
odious in all ages, and tell me what ye have justly to charge
against this people, whom you so furiously pursue to the dens and
caves of the earth, to the loss of the lives of so many of them;
by which children are made fatherless, and tender-hearted women,
mournful widows, and let it come forth to open view, and declare
it abroad, as your articles against them, to the whole world, and
speak the truth, and nothing but the truth, as you use to tell
one another, that all people may rightly know and understand the
very ground and most secret cause, who do inquire, of these your
present proceedings against them; for notice is taken by many,
and ere long it must be manifest to all men, as the folly and
madness of Jannes and Jambres were, that withstood Moses; for you
withstand no less than him of whom Moses wrote; who said, “I am
the light of the world,” against whom Saul was once exceedingly
mad, and had thoughts to do very much against that way, which was
then as well as now, called Heresy, till the light of Jesus, whom
he persecuted, met with him, with his letters, or warrants, to
haul men and women to prison, as your servants do, and smote him
to the ground, and made him tremble, who, from that time, became
such a Quaker, as you now persecute and imprison till death; but
the light of Jesus Christ, the Son of the living God, will meet
with all persecutors, and oppressors about religion, let them be
never so mad, or think they ought to do much against that way,
they call Heresy, as some of you have said, who have made a mock
at the light, even publicly, which many took notice of, and even
marvelled at such blasphemy in an open court, against the Saviour
of the world: and there is no other name under heaven by which
men shall be saved, but him who said, John, vii. 7. 12. and 16.
“I am the light of the world, who lighteth every man that cometh
into the world.”

‘And this is he, in whom we have believed, and of whom we have
declared, and must declare and hear testimony, as long as we have
a being; and the world shall know that our testimony is true;
and for his name and truth only, do we thus patiently suffer the
contradictions of sinners, as our brethren did by the zealous
Jews in ages past; but you are not so zealous for Christ’s law
and commandments, as they were of Moses and the prophets, which
Christ ends and fulfils, who thought it was not lawful to do good
on the Sabbath-day, as to heal the sick, for then would you “Do
to all men, as ye would they should do to you;” for his law runs
thus, “And be ye merciful,” &c. and “Love you your enemies; and
swear not at all,” &c. as ye may read.

‘But behold, how both Jews and Gentiles take notice, and are
ashamed and grieved, to hear and see what a deal of bad works you
do, even on your Sabbath-day, as some of you call it, and how you
profane the day of your worship, with your cattle, and servants,
which are within your gates, what riding and running, and
toiling, in rage and fury, like madmen, sweating, and swearing,
and cursing, and dragging, and hauling the innocent members of
Christ’s body out of their peaceable meetings, into your jails
and holes; on your day of worship. But are your sacrifices, ye
offer at that time, accepted? Have ye peace whilst these things
are acting in your name, and by your authority? If you have peace
and pleasure therein, let me tell you from the righteous God,
you are hardened in your sins against him, and he will break
your peace speedily, and turn your pleasure into bitterness and
lamentation: and his innocent people’s meetings shall stand,
and be increased; and their way shall prosper, and the truth
shall spread and prevail, and have dominion over all nations;
and their enemies shall fall and be confounded, let them strive
what they can against them; for they are of God, and not of man,
or the will of man, and they seek his glory and not their own;
and such as abide faithful to him, shall triumph over all the
principalities, and powers of the rulers of the darkness of this
world, and make a show openly of the victory over all that do
or may oppose them; for their life is immortal, and the Lord of
heaven and earth is their strength, who is with them as a mighty
terrible one; therefore shall their persecutors fall before them.

‘And let me tell you again, that by these your unreasonable, and
unjust dealings, the understandings of thousands are the more
opened; and the tender, sober part, or principle in them, doth
feel the weight and burden of this grievousness, which you have
prescribed, and do so eagerly pursue, to the imprisoning to death
so many innocent persons and free-born people of this nation,
besides hundreds are liable to the same, which yet remain in
your prisons. And your unnatural, cruel sentence of banishment,
to separate dear and tender husbands from their dear and tender
wives, and tender children, and little innocent babes: Oh! how
do you rend the bowels of the meek of the earth, whom God hath
blessed? What is become of all your promises of liberty for
tender consciences? God’s curse and vengeance will come upon you,
and his plagues will pursue you to destruction if ye proceed in
this work; and your wives shall be widows, and your children
fatherless; the Lord hath spoken it. If you had the hearts of
men, or of flesh, ye would be afraid, and blush at the very
thoughts hereof; my heart and soul melts within me, and I am
even bowed down, with cries to God, in my spirit, to think of the
hardness of your hearts.

* * * * *

‘God Almighty, cut short thy work in righteousness, and shorten
the days of oppression and cruelty for thine elect’s sake;
which cry night and day unto thee, and make known thy name and
power to the ends of the earth; and let the heathen hear, and
fear, and bow to thy righteous sceptre, and let the kings of
the earth lay down their crowns at the feet of the Lamb, that
through thy righteous judgments they may partake of thy tender
mercies, which endure for ever; that their eyes may be no longer
withholden, nor blinded by the god of this world, the power and
prince of darkness, but that they may come to see thee, who art
invisible, and enjoy the same precious life of pure unfeigned
love, which abounds in the hearts of thy hidden ones; and receive
thy peaceable wisdom, to be governed, and to govern therein;
then would they surely know, that we are thine, and confess to
thy glorious truth, and speak good of thy name, and magnify thy
power, and no longer count the blood of thy everlasting covenant,
(wherewith we are sanctified,) as an unholy thing.

‘But, O thou righteous, holy, pure, eternal God, art unknown
unto all them that sit in darkness, and dwell in the spirit of
enmity against thee and thy people; though thou art come near
to judgment, according to the promise, Mal. iii. 5. And thy way
of life and salvation is hid from them, therefore they hate us
without a cause, and thus evilly entreat us in the darkness of
their minds, and in the ignorance and hardness of their hearts;
for which my soul doth pity them, and even entreat thee for
them, that if possible their eyes may be yet opened, and their
hearts yet softened, and their spirit humbled, that they may
see what they are doing in the dark, and consider the effect of
their work, which will assuredly follow: and if thy warnings and
gentle visitations will not humble them, then let thy judgments
awaken them, and bring them down, and humble them, that they may
perceive something of what thou art doing, in these latter days,
and art resolved to do to the ends of the earth, though the whole
world should gather and band together to oppose thy work and
people; for thou hast begun, and thou wilt go through and perfect
thy work; thou wilt raise thy seed, and gather thine elect from
the four winds, and bring them from the ends of the earth, and
scatter the proud in the vain imaginations of their hearts; and
thou wilt break thy way through all that oppose thee in this the
day of thy mighty power, in which thou art arisen, as a giant to
run his race, to finish transgression, and make an end of sin,
and bring in and establish everlasting righteousness; that the
kingdom of this world may become thy kingdom, and of thy Christ,
as thou hast promised, and art now fulfilling; glory and honour,
and thanks, and everlasting praises be to thy glorious name,
world without end. Amen.

‘So friends, ye are and have been warned again and again by the
faithful messengers and servants of the Lord, in love to your
souls; and you are left without excuse, if never words more
should be mentioned unto you; by which ye might perceive, how the
Lord doth strive with you, that ye might repent, and be saved
from the wrath to come, though some of you feel little of it in
your own consciences; but his spirit will not always strive with
you: for if you will not believe them, but slight and reject
them, and neither make conscience of what hath proceeded out of
your own mouth, nor regard to perform your own words and public
engagements, in that which is just, which the Lord requireth
of you, nor remember his by-past and present mercies, and long
suffering towards you, but trample all under foot; I say, if it
be thus with you, and you are resolved to go on, you will wholly
be given up, and be exceedingly hardened, and grow desperate in
cruelty and oppression against God, and his truth and people,
till your whole earth is filled with violence; and then, (as
true as God liveth,) will the flood come upon you, and ye shall
fall after the manner of Egypt; and the weight of the dreadful
judgments, due for all your abominations and cruelties, shall
sink you down into the pit that is bottomless, and that suddenly,
as the Lord hath spoken.

By his servant, who is a lover of the
welfare of all your souls, and I am
thus far clear of all your blood,

WILLIAM BAYLY.’

Written in the Tenth month, 1664, at
Hartford.

Again, in December, twelve of those called Quakers, were condemned to banishment; for it was resolved to go on, not regarding what George Bishop gave forth in print, and caused to be delivered to the king and the members of parliament, being as followeth:

‘_To the King and both Houses of Parliament, thus saith the Lord._

‘Meddle not with my people, because of their conscience to
me, and banish them not out of the nation because of their
conscience; for if ye do, I will send my plagues upon you, and ye
shall know that I am the Lord.

Written in obedience to the Lord,
by his servant,

GEORGE BISHOP.’

Bristol, the 29th of the Fifth month,
1664.

The fulfilling of this prediction we shall see; for within a short time a war ensued with the Dutch, and the pestilence appeared at London; but before it broke out, yet more of the imprisoned Quakers were condemned to banishment, viz. two and thirty persons, both men and women, who were sentenced by the court on the 6th, 14th, and 15th of December; for whatever they said in defence of themselves, proved ineffectual. One asked, If we meet really to worship God, must we suffer for that? And judge Hide answered, ‘Yes, that you must.’ But judge Keeling, to mend the matter a little, said, ‘You shall not suffer for worshipping God, but for being at an unlawful assembly contrary to the law.’ Another said, ‘I meet to worship the eternal God in Spirit, as he persuades my heart and conscience; and must I be condemned to banishment for that?’ ‘Yes, yes,’ said judge Keeling, ‘for the law is against it.’ To which judge Twisden added, ‘He hath confessed that he was there to worship God; and their worship is contrary to the liturgy of the church of England.’ Thus we see, if there was but evidence that the prisoners had been at a meeting, this was counted sufficient to condemn them. A woman being asked, what she had to say to the evidence given, answered, ‘Be it known unto you all, if I had as many bodies as hairs on my head, I could lay them all down for the living eternal truth of the living God.’ After all the prisoners had been called to the bar, they were at length sentenced to be transported to Jamaica, and to remain there seven years.

This year in September died my mother, Judith Zinspenning at Amsterdam in Holland, where she was born of religious parents among the Baptists, into whose society her father Conrad Zinspenning was entered in a singular manner; of which, though it may seem somewhat out of my road, yet because of the remarkable steps of Providence appearing therein, I will give a short account. He being of Cologne in Germany, was bred a Papist; and after he had past the Latin schools, his father thrust him into a cloister; (for Papists used to think it meritorious to offer up one of their children to the clergy.) But he found the monastical life so much against his inclination, that his father dying before the probation year was expired, he begged his mother to assist him in his intention to leave the fraternity, since he was not yet bound by vow. She complied with his desire, and so he got out, and then he was put to a trade. After he had served his time, he resolved to travel, and first took a turn to Holland, from thence to France, and then to Italy, and the metropolis Rome, and so back again. Having been a lay-friar, he got letters of recommendation to such monasteries as were of the order of those monks he had lived with; that so he might freely find lodging there for sometime. And because in Holland there are no cloisters, he was recommended to some eminent Papists at Amsterdam: whither being come, he liked the place so well, that he resolved to stay there sometime; which he did, after having found employment. And thus getting into acquaintance, he came in time to live with a Baptist, who employed him as a journeyman. He never till now met with the New Testament, in which he began to read so eagerly, that the Lord co-operating by his good Spirit, his understanding came to be opened, so that he got a clear sight of the superstition and errors of the popish religion, in which he was trained up; and then entering into discourse with his master, was persuaded to renounce popery, and to enter into the communion of the Baptists. This broke all his measures concerning his intended travels; and then resolving to settle where he was, he took to wife one Catharine de Mol, a virtuous maid, whose father was one of the primitive Baptists that arose under the persecution in Flanders, from whence he with many more came to settle in Holland.

From these parents my mother descended, who was religiously inclined even from her youth, and became so well versed in the Holy Scriptures; and was so diligent in writing down so much of the sermons she heard, as she could retain by memory; that her father said sometimes, ‘It is a pity that this girl is not a boy, who then in time might become an eminent instrument in the church.’ After she was come to age, though much inclined to lead a single life, yet at length she was married to my father, Jacob Williamson Sewel, a very religious young man; whose father William Sewel, from Kidderminster in Worcestershire, having been one of those Brownists, that left England and settled in Holland, married a Dutch wife at Utrecht, where my father was born; who being come to age, endeavoured to walk in the narrow way, and conversed mostly with the strictest professors of those days. And both he and my mother came in time to grow dissatisfied with that worship to which they were joined; yet in clearness of understanding my mother exceeded my father; nevertheless she continued dissatisfied as well as he, with the common way of worship she belonged to; so that oftentimes, when she came from the meeting-house, she resolved not to go there any more, because she reaped no real and substantial benefit by it. But then the first day of the week being come again, she was in a straight, thinking that however it was, yet by the apostle we were exhorted not to forsake the assemblies. In this irresolute condition she continued a long time; and being incumbered with the cares of the family, she was not so much at liberty for performing religious duties, (viz. prayers, reading of, and meditating on the Holy Scriptures, visiting the sick, and such like pious exercises,) as she was before she was married; which made her wish sometimes she had never entered into matrimony, and that she might live to enjoy again that peace and quiet which once she had. But she knew not yet that it was the love of the Lord thus working upon her, to draw her off from transitory things. In this state she was often seized with grief and sorrow, so that she counted herself the most miserable of women; for neither husband nor children, nor any outward enjoyments, could afford her any pleasure; but all her desire was to attain to an undefiled state, in which she might live an unblameable life, not only before men, but also before God; for feeling there was yet something in her which was evil and polluting, she struggled to overcome it; but all her labour proved in vain. This made her cry earnestly to the Lord as one in great danger; and her doubts whether it was possible to attain to perfection increased. But in this forlorn state it pleased the Lord to manifest himself to her in some measure, though she knew not then it was he. And often she cried out, ‘Lord what will it avail me to know that thou hast sent thy Son into the world, and that he was crucified and died for the sins of the world, if I am not saved by it. Lord forgive my sins, and have mercy upon me.’ And once when she was alone, pouring out her heart before the Lord, he made himself known to her, and spoke to her soul, that if she would be perfect, she must follow the light in every respect. Having heard this, she desired to know what this light was; and the Lord showed her, that the light was the life of men. This she understood in some degree, and so separated herself as much as ever she could conveniently from conversation, endeavouring to live retiredly. And having about this time heard Dr. Galenus Abrahams, an eminent Baptist teacher, preach upon the parable of the seedsman; that which he spoke concerning the good ground, and how the ground must be fitted by the Lord’s working, so affected her, that she resolved to rest from all her own labour; and so she left frequenting the Baptists’ assemblies any more.

In this retired state she continued a good while, and at length came to hear William Ames preach; and he declaring the light of Christ as the true teacher, this agreed with what had already been told her inwardly by the immediate manifestations of the Lord to her. And thus she came fully to be convinced that this was the truth she had so long desired to know. Now she saw that it was her duty to give up all, and to keep nothing back: for she had already seen, that if she would be Christ’s disciple, she must forsake all, even her own self. But a fear of the cross was no small impediment to her; yet now she gave up to obedience; and saw that her former performances had been defective; and now all came into remembrance. This caused sorrow; but she prayed to the Lord both night and day, and then he manifested his power by which she was led out of the darkness and bondage, wherein she had been held captive; and her supplication was to the Lord, that it might not be with her as formerly, to wit, sometimes great zeal, and then coldness again; but that she might continue in fervency of spirit. After a long time of mourning the Lord manifested his kindness to her, by which she came to be quickened and refreshed; and by the judgments of the Lord all was narrowly searched out, so that nothing could be hid; and a separation was made between the precious and the vile, and death passed over all. But thus to part with all her own wisdom, and forsake her great attainments, was no small cross: yet she became willing to hear it, although many violent tempests rose to draw her off, if possible, from closely adhering to the beloved of her soul; yet she was not forward in imitation: for my father, who when he was convinced of the truth preached by W. Ames and W. Caton, soon left off the common way of salutation, would sometimes persuade her by arguments to do so too; but she told him, if the leaving off of that custom was a thing the Lord required, she believed he would show it her in his own time, because she was given up to follow his requirings. And so the Lord did in due time; and she continuing zealously faithful, he was pleased after my father’s death to give her a public testimony, and she became eminently gifted: for her natural abilities surpassing the ordinary qualifications of her sex, and becoming sanctified by the Spirit of the Lord, could not but produce good effects; and she came to be much visited and sought to by professors; and the Fifth monarchy-men applauded her because of her pathetical admonitions. But she was above flattery, and trampled upon it. Nay, she was so well esteemed, that I remember, having some movings to visit the collegians in their meeting, after one of them had left off speaking, she stood up, and said, that she had something upon her mind to speak to them by way of exhortation. But knowing that they suffered not women to speak amongst them, she was not willing bluntly to intrude herself; but desired their leave, which they readily granted, and one of their chief speakers said to her, ‘It is true, friend, we do not allow women to speak in the church; yet we hear that respect to you, that we give you the liberty of speaking.’ And then she cleared herself, having formerly been a frequenter of that assembly. And when she had done speaking, I do not remember she was contradicted by any; but one of their speakers concluded the meeting with a prayer.