Chapter XIV (1)

1660-1662.—George Fox writes an epistle of consolation to Friends
unjustly imprisoned in consequence of the insurrection of the
Fifth-Monarchy Men—Friends’ declaration against war and
plots—John Perrot and Charles Bailey create a schism—some
Friends in New England are put to death, a sense whereof is
given to George Fox at the time—the King’s mandamus to the
Governor of New England and others, to restrain them from
executing Friends—the _Battledore_ is published, showing, by
examples from thirty languages, that “Thou” and “Thee” are
proper to one person—on true worship—George Fox disputes with
some Jesuits, and with _all_ other sects—John Perrot’s heresy
condemned—on judicial swearing—George Fox and Richard
Hubberthorn write to the King, showing the number of Friends
imprisoned prior to, and during the first year of, the
Restoration, and the number who died in prison during the
Commonwealth—Thomas Sharman, jailer at Derby, convinced, and
writes to George Fox—George Fox applies to Lord D’Aubigny on
behalf of two Friends imprisoned in the Inquisition at Malta,
who procures their liberation—the ground and rise of persecution
set forth—great service at _Bristol_, where also he has a
vision—visits Captain Brown and his wife; the former had lied
from persecution, and was judged in himself, but afterwards
convinced—George Fox and several others are arrested by Lord
Beaumont, and sent to Leicester jail—they are suddenly
liberated—to Friends on the death of Edward Burrough—escapes
from persecutors—Friends established on Christ, the Rock of
Ages.

When it was known I was discharged from Lancaster Castle, a company of envious, wicked spirits were troubled, and terror took hold of Justice Porter; for he was afraid I would take advantage of the law against him for my wrong imprisonment, and thereby undo him, his wife, and children. Indeed I was pressed by some in authority to make him and the rest examples; but I said, “I should leave them to the Lord; if the Lord forgave them, I should not trouble myself with them.”

Now did I see the end of the travail which I had had in my sore exercise at Reading; for the everlasting power of the Lord was over all, and his blessed truth, life, and light shone over the nation, and great and glorious meetings we had, and very quiet; and many flocked in unto the truth. Richard Hubberthorn had been with the king, who said, “None should molest us, so long as we lived peaceably,” and promised this to us upon the word of a king, telling him we might make use of his promise.[65] Some Friends also were admitted into the House of Lords, and had liberty to declare their reasons, why they could not pay tithes, swear, or go to the steeple-house worship, or join with others in worship, and they heard them moderately. And there being about seven hundred Friends in prison in the nation, who had been committed under Oliver’s and Richard’s government, upon contempts (as they call them), when the king came in, he set them all at liberty. There seemed at that time an inclination and intention in the government to grant Friends’ liberty, because they were sensible that we had suffered as well as they under the former powers. But still, when anything was going forward in order thereto, some dirty spirits or other, that would seem to be for us, threw something in the way to stop it.

Footnote 65:

Some interesting particulars of what passed during Richard
Hubberthorn’s interview with the king are related in Sewell’s
_History_, for which see the index of that work.

It was said, there was an instrument drawn up for confirming our liberty, and that it only wanted signing; when, suddenly, that wicked attempt of the Fifth-monarchy-people broke out, and put the city and nation in an uproar. This was on a First-day night, and very glorious meetings we had had that day, wherein the Lord’s truth shone over all, and his power was exalted above all; but about midnight, or soon after, the drums beat, and the cry was, “Arm, Arm!” I got up out of bed, and in the morning took boat, and landing at Whitehall-stairs, walked through Whitehall. They looked strangely at me there, but I passed through them, and went to Pall-Mall, where divers Friends came to me, though it had now become dangerous passing the streets; for by this time, the city and suburbs were up in arms, and exceedingly rude the people and soldiers were; insomuch that Henry Fell,[66] going to a Friend’s house, the soldiers knocked him down, and he would have been killed, had not the Duke of York come by. Great mischief was done in the city this week; and when the next First-day came, as Friends went to their meetings, many were taken prisoners.

Footnote 66:

Henry Fell was an eminent minister in the Society. In 1656 and
1658 he visited the West India isles. During the first visit, he
was absent from home about a year. From 1659 to 1662, he was
mostly engaged in gospel labours in England, and from this period
we lose all trace of him. He is mentioned in Whiting’s Catalogue
as having died in America. His home was in Lancashire, and there
is reason to believe he was a near relative of Judge Fell. He
appears to have received an education considerably above most of
his day. Some of his letters are given in Bowden’s _History of
Friends in America_, and in Barclay’s _Letters of Early Friends_.

I stayed at Pall-Mall, intending to be at the meeting there; but on the Seventh-day night, a company of troopers came and knocked at the door. The servant letting them in, they rushed into the house, and laid hold of me; and there being amongst them one that had served under the parliament, he put his hand to my pocket, and asked, “whether I had any pistols?” I told him he knew I did not carry pistols, why therefore ask such a question of me, whom he knew to be a peaceable man? Others of the soldiers ran into the chambers, and there found in bed Esquire Marsh, who, though he was one of the king’s bedchamber, out of his love to me, came and lodged where I did. When they came down again, they said, “Why should we take this man away with us? We will let him alone.” “O,” said the parliament soldier, “he is one of the heads, and a chief ringleader.” Upon this the soldiers were taking me away, but Esquire Marsh hearing of it, sent for him that commanded the party, and desired him to let me alone, for he would see me forthcoming in the morning.

In the morning before they could fetch me, and before the meeting was gathered, there came a company of foot soldiers to the house and one of them drawing his sword, held it over my head. I asked him, “why he drew his sword at an unarmed man?” at which his fellows being ashamed, bid him put up his sword. These foot soldiers took me away to Whitehall, before the troopers came for me. As I was going out, several friends were coming in to the meeting, whose boldness and cheerfulness I commended, and encouraged them to persevere therein. When I was brought to Whitehall, the soldiers and people were exceedingly rude, yet I declared truth to them; but some great persons coming by, who were very full of envy, “What,” said they, “do ye let him preach? Put him into such a place, where he may not stir.” So into that place they put me, and the soldiers watched over me. I told them, though they could confine my body and shut that up, yet they could not stop the Word of Life. Some came and asked me, “What I was?” I told them, “A preacher of righteousness.” After I had been kept there two or three hours, Esquire Marsh spoke to Lord Gerrard, and he came and bid them set me at liberty. The marshal, when I was discharged, demanded fees. I told him I could not give him any, neither was it our practice; and asked him how he could demand fees of me, who was innocent.

Then I went through the guards, the Lord’s power being over them; and after I had declared truth to the soldiers, I went up the streets with two Irish colonels that came from Whitehall, to an inn, where many Friends were at that time prisoners under a guard. I desired these colonels to speak to the guard to let me go in to visit my friends, that were prisoners there; but they would not. Then I stepped to the sentry, and desired him to let me go up; and he did so. While I was there, the soldiers went to Pall-Mall again to search for me there; but not finding me, they turned towards the inn, and bid all come out that were not prisoners; so they went out. But I asked the soldiers that were within, “Whether I might not stay there a while with my friends?” They said, “Yes.” I stayed, and so escaped their hands again. Towards night I went to Pall-Mall, to see how it was with the Friends there; and after I had stayed a while, I went up into the city. Great rifling of houses there was at this time to search for people. I went to a private friend’s house, and Richard Hubberthorn was with me. There we drew up a declaration against plots and fightings, to be presented to the king and council; but when finished, and sent to print, it was taken in the press.

On this insurrection of the Fifth-monarchy men, great havoc was made both in city and country, so that it was dangerous for sober people to stir abroad for several weeks after; men or women could hardly go up and down the streets to buy provisions for their families without being abused. In the country they dragged men and women out of their houses, and some sick men out of their beds by the legs. Nay, one man in a fever, the soldiers dragged out of bed to prison, and when he was brought there he died. His name was Thomas Pachyn.

Margaret Fell went to the king, and told him what sad work there was in the city and nation, and showed him we were an innocent, peaceable people, and that we must keep our meetings as heretofore, whatever we suffered; but that it concerned him to see that peace was kept, that no innocent blood might be shed. The prisons were now everywhere filled with Friends, and others, in the city and country, and the posts were so laid for the searching of letters, that none could pass unsearched. We heard of several thousands of our Friends being cast into prison in several parts of the nation, and Margaret Fell carried an account of them to the king and council. Next week we had an account of several thousands more being cast into prison; and she went and laid them also before the king and council. They wondered how we could have such intelligence, having given strict charge for the intercepting of all letters: but the Lord so ordered it, that we had an account, notwithstanding all their stoppings.

In the deep sense I had of the grievous suffering Friends underwent, and of their innocency towards God and man, I was moved to send the following epistle to them, as a word of consolation, and advised them to send up an account of their sufferings:—

“MY DEAR FRIENDS,

“In the immortal seed of God, which will plead its own
innocency, who are inheritors of an everlasting kingdom that is
incorruptible, and of a world and riches that fade not away,
peace and mercy be multiplied amongst you in all your
sufferings; whose backs were not unready, but your hair and
cheeks prepared; who never feared suffering, knowing it is your
portion in the world, from the foundation of which the Lamb was
slain, who reigns in his glory, which he had with his Father
before the world began. He is your rock in all floods and waves,
upon which ye can stand safe, with a cheerful countenance,
beholding the Lord God of the whole earth on your side. So in
the Seed of God, which was before the unrighteous world, in
which sufferings are, live and feed; wherein the Bread of Life
is felt, and no cause to complain of hunger or cold. Friends, I
would have you all, that are or have been lately in prison, to
send up an account of your sufferings, and how things are
amongst you, that it may be delivered to the king and his
council; for things are pretty well here after the storm.”

G. F.

London, the 28th of the 11th Month, 1660.

Having lost our former declaration in the press, we hastily drew up another against plots and fighting, got it printed, and sent some copies to the king and council; others were sold in the streets, and at the Exchange. Which declaration was some years after reprinted, and is as follows:—

_A Declaration from the harmless and innocent people of God,
called Quakers, against all sedition, plotters, and fighters in
the world: for removing the ground of jealousy and suspicion from
magistrates and people concerning wars and fightings._

Presented to the King upon the 21st day of the 11th Month, 1660.

“Our principle is, and our practices have always been, to seek
peace and ensue it; to follow after righteousness and the
knowledge of God; seeking the good and welfare, and doing that
which tends to the peace of all. We know that wars and fightings
proceed from the lusts of men, as James iv. 1-3, out of which the
Lord hath redeemed us, and so out of the occasion of war. The
occasion of war, and war itself (wherein envious men, who are
lovers of themselves more than lovers of God, lust, kill, and
desire to have men’s lives or estates) ariseth from lust. All
bloody principles and practices, as to our own particulars, we
utterly deny; with all outward wars and strife, and fightings with
outward weapons, for any end, or under any pretence whatsoever;
this is our testimony to the whole world.

“And whereas it is objected:

“But although you now say ‘that you cannot fight, nor take up arms
at all, yet if the Spirit move you, then you will change your
principle, and you will sell your coat, and buy a sword, and fight
for the kingdom of Christ.’

“To this we answer, Christ said to Peter, ‘Put up thy sword in his
place;’ though he had said before, he that had no sword might sell
his coat and buy one (to the fulfilling of the law and the
Scripture), yet after, when he had bid him put it up, he said, ‘he
that taketh the sword, shall perish with the sword.’ And further,
Christ said to Pilate, ‘Thinkest thou, that I cannot now pray to
my Father, and he shall presently give me more than twelve legions
of angels?’ And this might satisfy Peter, Luke xxii. 36, after he
had put up his sword, when he said to him, ‘He that took it,
should perish with it;’ which satisfieth us, Matt. xxvi. 51-53.
And in the Revelation, it is said, ‘He that kills with the sword,
shall perish with the sword; and here is the faith and the
patience of the saints.’ And so Christ’s kingdom is not of this
world, therefore do not his servants fight, as he told Pilate, the
magistrate, who crucified him. And did they not look upon Christ
as a raiser of sedition? and did not he pray, ‘Forgive them?’ But
thus it is that we are numbered amongst transgressors, and
fighters, that the Scriptures might be fulfilled.

“That the Spirit of Christ, by which we are guided, is not
changeable, so as once to command us from a thing as evil, and
again to move unto it; and we certainly know, and testify to the
world, that the Spirit of Christ, which leads us into all truth,
will never move us to fight and war against any man with outward
weapons, neither for the kingdom of Christ, nor for the kingdoms
of this world.

“First, Because the kingdom of Christ God will exalt, according to
his promise, and cause it to grow and flourish in righteousness;
‘not by might, nor by power (of outward sword), but by my Spirit,
saith the Lord,’ Zech. iv. 6. So those that use any weapon to
fight for Christ, or for the establishing of his kingdom or
government,—their spirit, principle, and practice we deny.

“Secondly, We do earnestly desire and wait, that, by the Word of
God’s power, and its effectual operation in the hearts of men, the
kingdoms of this world may become the kingdoms of the Lord, and of
his Christ; that he may rule and reign in men by his Spirit and
truth; that thereby all people, out of every profession, may be
brought into love and unity with God, and one with another; and
that they may all come to witness the prophet’s words, who said,
‘Nation shall not lift up sword against nation, neither shall they
learn war any more,’ Isa. ii. 4., Mic. iv. 3.

“So we, whom the Lord hath called into the obedience of his truth,
have denied wars and fightings, and cannot more learn them. This
is a certain testimony unto all the world, of the truth of our
hearts in this particular, that as God persuadeth every man’s
heart to believe, so they may receive it. For we have not, as some
others, gone about with cunningly-devised fables, nor have we ever
denied in practice what we have professed in principle; but in
sincerity and truth, and by the word of God, have we laboured to
manifest unto all men, that both we and our ways might be
witnessed in the hearts of all.

“And whereas all manner of evil hath been falsely spoken of us, we
hereby speak the plain truth of our hearts, to take away the
occasion of that offence; that so being innocent, we may not
suffer for other men’s offences, nor be made a prey of by the
wills of men for that of which we were never guilty; but in the
uprightness of our hearts we may, under the power ordained of God
for the punishment of evil-doers, and for the praise of them that
do well, live a peaceable and godly life, in all godliness and
honesty. For although we have always suffered, and do now more
abundantly suffer, yet we know that it is for righteousness’ sake;
‘for our rejoicing is this, the testimony of our consciences, that
in simplicity and godly sincerity, not with fleshly wisdom, but by
the grace of God, we have had our conversation in the world,’ 2
Cor. i. 12, which for us is a witness for the convincing of our
enemies. For this we can say to all the world, we have wronged no
man, we have used no force nor violence against any man: we have
been found in no plots, nor guilty of sedition. When we have been
wronged, we have not sought to revenge ourselves; we have not made
resistance against authority; but wherein we could not obey for
conscience’ sake, we have suffered the most of any people in the
nation. We have been counted as sheep for the slaughter,
persecuted and despised, beaten, stoned, wounded, stocked,
whipped, imprisoned, haled out of synagogues, cast into dungeons
and noisome vaults, where many have died in bonds, shut up from
our friends, denied needful sustenance for many days together,
with other the like cruelties.

“And the cause of all these sufferings is not for any evil, but
for things relating to the worship of our God, and in obedience to
his requirings. For which cause we shall freely give up our bodies
a sacrifice, rather than disobey the Lord: for we know, as the
Lord hath kept us innocent, so he will plead our cause, when there
is none in the earth to plead it. So we, in obedience unto his
truth, do not love our lives unto death, that we may do his will,
and wrong no man in our generation, but seek the good and peace of
all men. He who hath commanded us that we shall not swear at all,
Matt. v. 34, hath also commanded us that we shall not kill, Matt.
v.; so that we can neither kill men, nor swear for or against
them. This is both our principle and practice, and has been from
the beginning; so that if we suffer, as suspected to take up arms,
or make war against any, it is without any ground from us; for it
neither is, nor ever was in our hearts, since we owned the truth
of God; neither shall we ever do it, because it is contrary to the
Spirit of Christ, his doctrine, and the practices of his apostles;
even contrary to him, for whom we suffer all things, and endure
all things.

“And whereas men come against us with clubs, staves, drawn swords,
pistols cocked, and beat, cut, and abuse us, yet we never resisted
them; but to them our hair, backs, and cheeks, have been ready. It
is not an honour to manhood or nobility to run upon harmless
people, who lift not up a hand against them, with arms and
weapons.

“Therefore consider these things, ye men of understanding; for
plotters, raisers of insurrections, tumultuous ones, and fighters,
running with swords, clubs, staves, and pistols, one against
another; these, we say, are of the world, and have their
foundation from this unrighteous world, from the foundation of
which the Lamb hath been slain; which Lamb hath redeemed us from
this unrighteous world, and we are not of it, but are heirs of a
world of which there is no end, and of a kingdom where no
corruptible thing enters. Our weapons are spiritual, and not
carnal, yet mighty through God, to the pulling down of the
strongholds of sin and Satan, who is the author of wars, fighting,
murder, and plots. Our swords are broken into ploughshares, and
spears into pruning-hooks, as prophesied of in Micah iv. Therefore
we cannot learn war any more, neither rise up against nation or
kingdom with outward weapons, though you have numbered us amongst
the transgressors and plotters. The Lord knows our innocency
herein, and will plead our cause with all people upon earth, at
the day of their judgment, when all men shall have a reward
according to their works.

“Therefore in love we warn you for your soul’s good, not to wrong
the innocent, nor the babes of Christ, which he hath in his hand,
which he cares for as the apple of his eye; neither seek to
destroy the heritage of God, nor turn your swords backward upon
such as the law was not made for, i.e., the righteous: but for
sinners and transgressors, to keep them down. For those are not
peacemakers, nor lovers of enemies, neither can they overcome evil
with good, who wrong them that are friends to you and all men, and
wish your good, and the good of all people on the earth. If you
oppress us, as they did the children of Israel in Egypt, and if
you oppress us as they did when Christ was born, and as they did
the Christians in the primitive times; we can say, ‘The Lord
forgive you;’ and leave the Lord to deal with you, and not revenge
ourselves. If you say, as the council said to Peter and John,
‘speak no more in that name;’ and if you serve us, as they served
the three children spoken of in Daniel, God is the same that ever
he was, that lives for ever and ever, who hath the innocent in his
arms.

“O, Friends! offend not the Lord and his little ones, neither
afflict his people; but consider and be moderate. Do not run on
hastily, but consider mercy, justice, and judgment; that is the
way for you to prosper, and obtain favour of the Lord. Our
meetings were stopped and broken up in the days of Oliver, under
pretence of plotting against him; in the days of the Committee of
Safety we were looked upon as plotters to bring in King Charles;
and now our peaceable meetings are termed seditious. O! that men
should lose their reason, and go contrary to their own conscience;
knowing that we have suffered all things, and have been accounted
plotters from the beginning, though we have declared against them
both by word of mouth and printing, and are clear from any such
thing! We have suffered all along, because we would not take up
carnal weapons to fight, and are thus made a prey, because we are
the innocent lambs of Christ, and cannot avenge ourselves! These
things are left on your hearts to consider; but we are out of all
those things, in the patience of the saints; and we know, as
Christ said, ‘He that takes the sword, shall perish with the
sword;’ Matt. xxvi. 52; Rev. xiii. 10.

“This is given forth from the people called Quakers, to
satisfy the king and his council, and all those that have any
jealousy concerning us, that all occasion of suspicion may be
taken away, and our innocency cleared.”

“_Postscript._—Though we are numbered amongst transgressors,
and have been given up to rude, merciless men, by whom our
meetings are broken up, in which we edified one another in our
holy faith, and prayed together to the Lord that lives for ever,
yet he is our pleader in this day. The Lord saith, ‘They that
feared his name spoke often together’ (as in Malachi); which were
as his jewels. For this cause, and no evil-doing, are we cast into
holes, dungeons, houses of correction, prisons (neither old nor
young being spared, men nor women), and made a prey of in the
sight of all nations, under the pretence of being seditious, &c.,
so that all rude people run upon us to take possession. For which
we say, ‘The Lord forgive them that have thus done to us;’ who
doth, and will enable us to suffer; and never shall we lift up
hand against any that thus use us; but desire the Lord may have
mercy upon them, that they may consider what they have done. For
how is it possible for them to requite us for the wrong they have
done to us? Who to all nations have sounded us abroad as
seditious, who were never found plotters against any, since we
knew the life and power of Jesus Christ manifested in us, who hath
redeemed us from the world, all works of darkness, and plotters
therein, by which we know the election, before the world began. So
we say, the Lord have mercy upon our enemies and forgive them, for
what they have done unto us!

“O! do as ye would be done by; do unto all men as you would have
them do unto you; for this is the law and the prophets.

“All plots, insurrections, and riotous meetings we deny, knowing
them to be of the devil, the murderer; which we in Christ, who was
before they were, triumph over. And all wars and fightings with
carnal weapons we deny, who have the sword of the Spirit; and all
that wrong us, we leave to the Lord. This is to clear our
innocency from the aspersion cast upon us, that we are seditious
or plotters.”

_Added in the reprinting._

“COURTEOUS READER,

“This was our testimony above twenty years ago; since then we have
not been found acting contrary to it, nor ever shall; for the
truth, that is our guide, is unchangeable. This is now reprinted
to the men of this age, many of whom were then children, and doth
stand as our certain testimony against all plotting and fighting
with carnal weapons. And if any by departing from the truth should
do so, this is our testimony in the truth against them, and will
stand over them, and the truth will be clear of them.”

This declaration somewhat cleared the dark air that was over the city and country. And soon after the king gave forth a proclamation, “That no soldiers should search any house without a constable.” But the jails were still full, many thousands of Friends being in prison; which mischief was occasioned by the wicked rising of the Fifth-monarchy-men. But when those that were taken came to be executed, they did us the justice to clear us openly from having any hand in or knowledge of their plot. After that, the king being continually importuned thereunto, issued a declaration, “That Friends should be set at liberty without paying fees.” But great labour, travail, and pains were taken, before this was obtained; for Thomas Moor and Margaret Fell went often to the king about it.[67]

Footnote 67:

Among the Swarthmore collection of MSS. has been found a narrative
of an interview Thomas Moore had with the king, which has been
printed in _Letters of Early Friends_, p. 92, to which the reader
is referred. It is endorsed by George Fox thus:—“What the king
said to T. Moor, 1600, 14th of 10th month.” It will be remembered
Thomas Moor was formerly a justice of the peace, and was convinced
by George Fox, as related at page 260 in this volume.

Much blood was shed this year, many of the late king’s judges being hung, drawn, and quartered. Amongst them that so suffered, Colonel Hacker was one, who sent me prisoner from Leicester to London in Oliver’s time, of which an account is given before. A sad day it was, and a repaying of blood with blood. For in the time of Oliver Cromwell, when several men were put to death by him, being hung, drawn, and quartered, for pretended treasons, I felt from the Lord God, that their blood would be required; and I said as much then to several. And now upon the king’s return, when several that had been against him were put to death, as the others that were for him had been before by Oliver, this was sad work, destroying people contrary to the nature of Christians, who have the nature of lambs and sheep. But there was a secret hand in bringing this day upon that hypocritical generation of professors, who, being got into power, grew proud, haughty, and cruel beyond others, and persecuted the people of God without pity.

Therefore when Friends were under cruel persecutions and sufferings in the Commonwealth’s time, I was moved of the Lord to write to Friends to draw up accounts of their sufferings, and lay them before the justices at their sessions; and if they would not do justice, then to lay them before the judges at the assize; and if they would not do justice, then to lay them before the parliament, the protector and his council, that they might all see what was done under their government; and if they would not do justice, then to lay it before the Lord, who would hear the cries of the oppressed, and of the widows and fatherless whom they had made so. For that which we suffered for, and for which our goods were spoiled, was our obedience to the Lord in his Power and in his Spirit, who was able to help and to succour, and we had no helper in the earth but him. And he heard the cries of his people, and brought an overflowing scourge over the heads of all our persecutors, which brought a dread, and a fear amongst and on them all: so that those who had nicknamed us (who are the children of light) and in scorn called us Quakers, the Lord made to quake; and many of them would have been glad to have hid themselves amongst us; and some of them, through the distress that came upon them, did at length come to confess to the truth. O! the daily reproaches, revilings, and beatings we underwent amongst them, even in the highways, because we could not put off our hats to them, and for saying Thou and Thee to them! O! the havoc and spoil the priests made of our goods, because we could not put into their mouths and give them tithes; besides casting into prisons, and laying great fines upon us, because we could not swear! But for all these things did the Lord God plead with them. Yet some were so hardened in their wickedness, that when they were turned out of their places and offices, they said, “If they had power, they would do the same again.” And when this day of overturning was come upon them, they said, “It was all on account of us.” Wherefore I was moved to write to them, and ask them, “Did we ever resist them when they took away our ploughs and plough-gears, our carts and horses, our corn and cattle, our kettles and platters from us, whipped us, set us in the stocks, and cast us into prison, and all this only for serving and worshipping God in spirit and truth, and because we could not conform to their religions, manners, customs, and fashions? Did we ever resist them? Did we not give them our backs to beat, and our cheeks to pull off the hair, and our faces to spit on? Had not their priests, that prompted them on to such work, pulled them with themselves into the ditch? Why then would they say, ‘It was all on account of us,’ when it was owing to themselves and their priests, their blind prophets, that followed their own spirits, and could foresee nothing of these times and things that were come upon them, which we had long forewarned them of, as Jeremiah and Christ had forewarned Jerusalem. They had thought to weary us out, and undo us, but they undid themselves. Whereas we could praise God, notwithstanding all their plundering of us, that we had a platter, a horse, and plough still.”

Many ways were these professors warned, by word, by writing, and by signs; but they would believe none, till it was too late. William Sympson[68] was moved of the Lord to go, several times for three years, naked and barefoot before them, as a sign unto them, in markets, courts, towns, cities, to priests’ and great men’s houses, telling them, “So should they be stripped naked, as he was stripped!” And sometimes he was moved to put on sackcloth, and besmear his face, and tell them, “So would the Lord God besmear all their religion, as he was besmeared.” Great sufferings did that poor man undergo, sore whippings with horse-whips and coach-whips on his bare body, grievous stonings and imprisonments, in three years’ time, before the king came in, that they might have taken warning; but they would not: they rewarded his love with cruel usage. Only the Mayor of Cambridge did nobly to him, for he put his gown about him, and took him into his house.

Footnote 68:

This is probably the Friend of whom there is some account in
_Piety Promoted_, vol. ii., p. 71. He was born in Lancashire, and
receiving the Truth, became a faithful minister of it, for which
he was often imprisoned, and underwent cruel and hard sufferings.
In 1670, he went to Barbadoes with John Burnyeat, to preach the
gospel in that island, but after having some service there, he was
taken ill of a fever, during which he felt great peace and
consolation of spirit, and signified “he should die.” He was often
praising and glorifying God after this manner: “O! all that is
within me praise and magnify the Lord God, who is worthy for ever
of all glory; everlasting praises to the God of my life, who only
is worthy, and lives over all, and is above all, God blessed for
ever. Amen.” He died in much peace and quietness.

Another Friend, Robert Huntingdon, was moved of the Lord to go into Carlisle steeple-house, with a white sheet about him, amongst the great Presbyterians and Independents there, to show them that the surplice was coming up again: and he put a halter about his neck, to show them that a halter was coming upon them; which was fulfilled upon some of our persecutors not long after.

Another, Richard Sale, living near Chester, being constable of the place where he lived, had a Friend sent to him with a pass, whom those wicked professors had taken up for a vagabond, because he travelled in the work of the ministry; and this constable being convinced by the Friend that was thus brought to him, gave him his pass and liberty, and was afterwards himself cast into prison. After this, on a lecture-day, Richard Sale was moved to go to the steeple-house, in the time of their worship, and carry to those persecuting priests and people, a lantern and candle, as a figure of their darkness; but they cruelly abused him, and like dark professors as they were, put him into their prison called Little-Ease; and so squeezed his body therein, that not long after he died.[69]

Footnote 69:

Richard Sale, the constable who became convinced, was an undaunted
reprover of vice. The place in which he lost his life, called
“Little Ease,” is described to have been “a hole hewed out in a
rock; the breadth across, seventeen inches; from the back to the
inside of the great door, at the top, seven inches; at the
shoulders, eight inches; at the breast, nine inches and a half;
from the top to the bottom, one yard and a half, with a device to
lessen the height, as they are minded to torment the persons put
in, by drawboards which shoot over the two sides to a yard height,
or thereabout.”

Into this place was Richard Sale put several times, in 1656-1657,
for three, four, five and eight hours together. Being corpulent,
it required the strength of four men to thrust him in. In doing
which they crushed him till the blood gushed out of his mouth and
nose. He survived the last torture but two months, and died
imputing his death to the cruelty of his persecutors.

In this place they tormented many of those who were induced, with,
Christian courage, to reprove the vices, either of ministers,
magistrates, or people. Richard Costrop, for preaching repentance
in the streets, was put in Little Ease till next day, and then, by
the Mayor, sent to Bridewell. Thomas Yarwood, who, as the Mayor
and Aldermen were going to a customary feast, with music playing
before them, dared to remind them wherein real Christianity stood,
viz., _in true holiness and the fear of the Lord_, was sent to
Little Ease, and kept there five hours; by which he, being but a
weak sickly man was much bruised and hurt. William Sympson,
attempting, in Christian love, to exhort the people, after their
public preacher had ended his sermon, was first put in the stocks,
and afterwards kept in Little Ease nine hours. When, next morning,
he complained to the Mayor of his cruel usage, he was sent again
to the same place, after the Sheriff, in the Mayor’s presence, had
struck him in the face, so that he bled very much. Edward Morgan,
complaining to the Mayor against a drunken fellow who had grossly
abused him, was sent to Little Ease for not putting off his hat
when he made that complaint, and the drunkard went unpunished; as
did also a servant who had robbed his master, a Friend, the master
being, by this same magistrate, imprisoned eleven weeks, because
he would not swear to the fact of the robbery.

Many warnings of many sorts were Friends moved, in the power of the Lord, to give to that generation; which they not only rejected, but abused Friends, calling us giddy-headed Quakers; but God brought his judgments upon those persecuting priests and magistrates. For when the king came in, most of them were turned out of their places and benefices, and the spoilers were spoiled: and then we could ask them, “Who were the giddy heads now?” Then many confessed we had been true prophets to the nation, and said, “Had we cried against some priests only, they should have liked us then; but crying against all made them dislike us.” But now they saw those priests, which were then looked upon to be the best, were as bad as the rest. For indeed, some of those that were counted the most eminent, were the bitterest and greatest stirrers up of the magistrates to persecution; and it was a judgment upon them to be denied the free liberty of their consciences when the king came in, because when they were uppermost, they would not have liberty of conscience granted to others. One Hewes, of Plymouth, a priest of great note in Oliver’s days, when some liberty was granted, prayed “that God would put it into the hearts of the chief magistrates of the nation, to remove this cursed toleration.” Others prayed against it under the name of Intolerable Toleration. But a while after when the king was come in and priest Hewes turned out of his great benefice for not conforming to the Common Prayer, a Friend of Plymouth meeting with him, asked, “Whether he would account toleration accursed now?” and “whether he would not now be glad of a toleration?” To which the priest returned no answer save by the shaking of his head. But as stiff as these men were then against toleration, it is well known many of them petitioned the king for toleration, and for meeting-places, and paid for licenses too. But to return to the present time, the latter end of the year 1660 and beginning of 1661.

Although those Friends that had been imprisoned on the rising of the Monarchy-men were set at liberty, meetings were much disturbed, and great sufferings Friends underwent. For besides what was done by officers and soldiers, many wild fellows and rude people often came in. There came one time, when I was at Pall Mall, an ambassador with a company of Irishmen and rude fellows; the meeting was over before they came, and I was gone up into a chamber, where I heard one of them say, “He would kill all the Quakers.” I went down to him, and was moved in the power of the Lord to speak to him. I told him, “The law said, ‘an eye for an eye, and a tooth for a tooth;’ but thou threatenest to kill all the Quakers, though they have done thee no hurt. But,” said I, “Here is gospel for thee: here is my hair, here is my cheek, and here is my shoulder,” turning it to him. This came so over him, that he and his companions stood as men amazed, and said, if that was our principle, and if we were as we said, they never saw the like in their lives. I told them, what I was in words, I was the same in life. Then the ambassador, who had stood without, came in: for he said that Irish colonel was such a desperate man, that he durst not come in with him, for fear he should do us some mischief; but truth came over him, and he carried himself lovingly towards us; as also did the ambassador; for the Lord’s power was over them all.

At Mile-End, Friends were kept out of their meeting-place by soldiers, but they stood nobly in the truth, valiant for the Lord’s name; and at last the truth gave them dominion.

About this time we had an account that John Love, a Friend, that was moved to go and bear testimony against the idolatry of the Papists, was dead in prison at Rome: it was suspected he was privately put to death in prison. John Perrot was also a prisoner there, and being released came over again; but after his arrival here, he with Charles Baily and others, turned aside from the unity of Friends and truth. Whereupon I was moved to issue a paper, declaring how the Lord would blast him and his followers, if they did not repent and return; and that they should wither like the grass on the housetop, which many of them did; but others returned and repented.

Also before this time we received account from New England, “that the government there had made a law to banish the Quakers out of their colonies, upon pain of death, in case they returned; and that several Friends, having been so banished, and returning, were taken, and actually hung; and that many more were in prison, in danger of the like sentence being executed upon them.”[70] When those were put to death, I was in prison at Lancaster, and had a perfect sense of their sufferings, as though it had been myself, and as though the halter had been put about my own neck; though we had not at that time heard of it.

Footnote 70:

The persecution of the Quakers in New England, by the Puritans and
Independents, who had themselves fled from home to enjoy religious
liberty, forms a dreadful story, the very recital of which is
revolting to humanity. Some they caused to have their ears cut
off; and, amongst many other cruelties, which would fill a volume,
they ordered three Quaker women to be stripped to the waist, and
flogged through eleven towns, a distance of eighty miles, in all
the severity of frost and snow. But, as if this was not enough,
they actually hanged three men and one woman for Christ’s sake,
who all acquitted themselves, at their awful exit, with that
firmness and submission which a Christian martyr is enabled to
sustain at such an hour of nature’s extremity, giving full proof
of their sincerity and trust in the goodness and support of Him,
who had called them to make a public profession of his name before
a wicked and perverse generation. Their names were—William
Robinson, Marmaduke Stevenson, William Leddra, and Mary Dyer.

On the day appointed for the execution of these innocent victims,
they were led to the gallows by military officers, accompanied by
a band of about 200 armed men, besides many horsemen—a measure
which plainly indicated that some fear of popular indignation was
apprehended; and, that no appeal might be made to the feelings of
the multitude, a drummer was appointed to march before the
condemned persons, to beat the drum, especially when any of them
attempted to speak.

Glorious signs of heavenly joy and gladness were visible in the
countenances of these holy martyrs, who walked hand in hand to the
place where they were to suffer. “This is to me an hour of the
greatest joy,” exclaimed Mary Dyer; adding, that no eye could see,
no ear could hear, no tongue could utter, no heart could
understand, the sweet refreshings of the Spirit of the Lord which
she then felt.

Being come to the ladder, and having taken leave of each other
with tender affection, they yielded up their lives into the hands
of their enemies, Robinson’s last words being, “I suffer for
Christ, in whom I live, and for whom I die;” and those of
Stevenson, “This day shall we be at rest with the Lord.” William
Leddra, patiently submitting himself whilst the executioner put
the halter round his neck, said, “I commit my righteous cause unto
thee, O God;” and, as he was turned off, died with these words,
“Lord Jesus, receive my spirit!” When Mary Dyer ascended the
ladder, she was told by some of the standers-by that even now, if
she would obey them, she might come down and save her life. But
this magnanimous sufferer shrank not from her doom, well knowing
in whom, and for whom she was about to die; she contentedly laid
down her life, saying, “In obedience to the will of the Lord, I
abide faithful unto death.”

“We too, have had our martyrs. Such wert thou,
Illustrious woman! though the starry crown
Of martyrdom has sat on many a brow,
In the world’s eye, of far more wide renown.

Yet the same spirit graced thy fameless end,
Which shone in Latimer and his compeers;
Upon whose hallowed memories still attend
Manhood’s warm reverence, childhood’s guileless tears.

Well did they win them; may they keep them long!
Their names require not praise obscure as mine,
Nor does my muse their cherish’d memories wrong,
By this imperfect aim to honour thine.

Heroic martyr of a sect despised!
Thy name and memory to my heart are dear:
Thy fearless zeal (in artless childhood prized)
The lapse of years has taught me to revere.

Thy Christian worth demands no poet’s lay,
Historian’s pen, nor sculptor’s boasted art;
What could the proudest tribute these can pay
To thy immortal spirit, now impart?

Yet seems it like a sacred debt to give
The brief memorial thou mayst well supply;
Whose life display’d how Christians ought to live,
Whose death—how Christian martyrs calmly die.”

For further particulars of the New England persecution, the reader
is referred to Sewell’s _History_; Bowden’s _History of Friends in
America_; Kelty’s _Early Days in the Society of Friends_;
Hodgson’s _Historical Memoirs, &c._

But as soon as we heard of it, Edward Burrough went to the king, and told him, “There was a vein of innocent blood opened in his dominions, which, if it were not stopped, would overrun all.” To which the king replied, “But I will stop that vein.” Edward Burrough said, “Then do it speedily, for we do not know how many may soon be put to death.” The king answered, “As speedily as ye will. Call,” said he to some present, “the secretary, and I will do it presently.” The secretary being called, a mandamus was forthwith granted. A day or two after, Edward Burrough going again to the king, to desire the matter might be expedited, the king said, “He had no occasion at present to send a ship thither, but if we would send one, we might do it as soon as we chose.” Edward Burrough then asked the king, “if it would please him to grant his deputation to one called a Quaker, to carry the mandamus to New England?” He said, “Yes, to whom ye will.” Whereupon E. B. named Samuel Shattock, who being an inhabitant of New England, was banished by their law, to be hung if he came again; and to him the deputation was granted. Then he sent for Ralph Goldsmith, an honest Friend, who was master of a good ship, and agreed with him for £300, goods or no goods, to sail in ten days. He forthwith prepared to set sail, and, with a prosperous gale, in about six weeks arrived before the town of Boston, in New England, upon a First-day morning. Many passengers went with him, both of New and Old England, Friends, whom the Lord moved to go to bear testimony against those bloody persecutors, who had exceeded all the world in that age in their persecutions.

The townsmen at Boston seeing a ship come into the bay with English colours, soon came on board, and asked for the captain. Ralph Goldsmith told them, he was the commander. They asked him, if he had any letters? He said, “Yes.” They asked, if he would deliver them? He said, “No, not to-day.” So they went on shore, and reported there was a ship full of Quakers, and that Samuel Shattock was among them, who, they knew, was, by their law, to be put to death, for coming again after banishment; but they knew not his errand, nor his authority.