CHAPTER 14
Labors, Dangers and Sufferings
1661-1662
Now did I see the end of the travail which I had in
my sore exercise at Reading; for the everlasting power of
the Lord was over all, and His blessed Truth, life, and light
shined over the nation. Great and glorious meetings we had, and
very quiet; and many flocked unto the Truth. Richard Hubberthorn
had been with the King, who said that none should molest us so long
as we lived peaceably and promised this upon the word of a king;
telling Richard that we might make use of his promise.
Some Friends were also admitted in the House of
Lords, to declare their reasons why they could not pay tithes,
swear, go to the steeple-house worship, or join with others in
worship; and the Lords heard them moderately. There being about
seven hundred Friends in prison, who had been committed under
Oliver's and Richard's government, upon contempts (so called) 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 those
in authority 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. 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. The
people there looked strangely at me, but I passed through them, and
went to Pall-Mall, where diverse Friends came to me, though it had
now become dangerous to pass through the streets; for by this time
the city and suburbs were up in arms. Exceedingly rude the people
and soldiers were. Henry Fell, going to a Friend's house, was
knocked down by the soldiers, 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. I stayed at Pall-Mall, intending to be
at the meeting there; but on Seventh-day night a company of
troopers came and knocked at the door. The servant let 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 pistol. I told him,
"You know I do not carry pistols, why, therefore, ask such a
question of me, whom you know 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."
"Oh," 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, bade 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. I commended their boldness and cheerfulness, 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 came by, who were very full of envy. "Why," said
they, "do ye let him preach? Put him into a place where he may not
stir."
So into such a place they put me, and the soldiers
watched over me. I told them that, 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 bade 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
I 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 up to the sentry, and desired him to
let me go up; and he did so.
While I was there the soldiers went again to
Pall-Mall to search for me; but not finding me they turned towards
the inn, and bade 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 that were cast into prison in
several parts of the nation, and Margaret Fell carried an account
of them to the King and Council. The next week we had an account of
several thousands more that were cast into prison, and she went and
laid them also before the King and Council. They wondered how we
could have such intelligence, seeing they had given such strict
charge for the intercepting of all letters; but the Lord did so
order it that we had an account notwithstanding all their
stoppings.
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 Moore and Margaret
Fell went often to the King about it.
Much blood was shed this year, many of the old
King's judges being hung, drawn and quartered. Amongst them that so
suffered, Colonel Hacker was one. He had 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, 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.
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 for which we suffered, and for which our
goods were spoiled, was our obedience to the Lord in His Power and
His Spirit. He 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 hide themselves amongst us;
and some of them, through the distress that came upon them, did at
length come to confess to the Truth.
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 was moved of the Lord to go at several times
for three years naked and barefooted before them, as a sign to
them, in markets, courts, towns, cities, to priests' houses, and to
great men's houses, telling them, "So shall ye be stripped naked as
I am stripped naked!" And sometimes he was moved to put on
hair-sackcloth, and to besmear his face, and to tell them, "So will
the Lord God besmear all your religion as I am besmeared."
Great sufferings did that poor man undergo, sore
whippings with horse-whips and coach-whips on his bare body,
grievous stoning and imprisonments, in three years' time, before
the King came in, that they might have taken warning; but they
would not, and 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.
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 an
halter about his neck to show them that an halter was coming upon
them; which was fulfilled upon some of our persecutors not long
after.
Another, Richard Sale, living near Westchester,
being constable of the place where he lived, had sent to him with a
pass a Friend whom those wicked professors had taken up for a
vagabond, because he travelled up and down in the work of the
ministry. This constable, being convinced by the Friend 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
to carry 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.
Although those Friends that had been imprisoned on
the rising of the Fifth-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.
One time when I was at Pall-Mall there came an
ambassador with a company of Irishmen and rude fellows. The meeting
was over before they came, and I was gone into a chamber, where I
heard one of them say that 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 threateneth 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 so overcame him that he and his companions
stood as men amazed, and said that if that was our principle, and
if we were as we said, they never saw the like in their lives. I
told them that what I was in words, I also was in my life. Then the
ambassador who stood without, came in; for he said that this Irish
colonel was a desperate man that he durst not come in with him for
fear he should do us some mischief. But Truth came over the Irish
colonel, 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. 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; that several of our Friends, having been so banished and
returning, were thereupon taken and actually hanged, and that
diverse more were in prison, in danger of the like sentence being
executed upon them. 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.
As soon as we heard of it, Edward Burrough went to
the King and told him that there was a vein of innocent blood
opened in his dominions which, if it were not stopped, would
overrun all. To this the King replied, "But I will stop that vein."
Edward Burrough said, "Then do it speedily for we know not 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 would. Edward 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 Edward Burrough named Samuel Shattuck,
who, being an inhabitant of New England, was banished by their law,
to be hanged 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 three hundred
pounds (goods or no goods) to sail in ten days. He forthwith
prepared to set sail, and with a prosperous gale, in about six
weeks' time, arrived before the town of Boston in New England, upon
a First-day morning.
With him went many passengers, both of New and Old
England, Friends, whom the Lord moved to go to bear their testimony
against those bloody persecutors, who had exceeded all the world in
that age in their bloody 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 ashore and reported that there was a
ship full of Quakers, and that Samuel Shattuck, who they knew was
by their law to be put to death if he came again after banishment,
was among them, but they knew not his errand nor his authority.
So all were kept close that day, and none of the
ship's company suffered to go on shore. Next morning Samuel
Shattuck, the King's deputy, and Ralph Goldsmith, went on shore,
and, sending back to the ship the men that landed them, they two
went through the town to Governor John Endicott's door, and
knocked. He sent out a man to know their business. They sent him
word that their business was from the King of England, and that
they would deliver their message to no one but the Governor
himself.
Thereupon they were admitted, and the Governor came
to them; and having received the deputation and the mandamus, he
put off his hat and looked upon them. Then, going out, he bade the
Friends follow him. He went to the deputy-governor, and after a
short consultation came out to the Friends, and said, "We shall
obey his majesty's commands."
After this the master gave liberty to the
passengers to come on shore, and presently the noise of the
business flew about the town; and the Friends of the town and the
passengers of the ship met together to offer up their praises and
thanksgivings to God, who had so wonderfully delivered them from
the teeth of the devourer.
While they were thus met, in came a poor Friend,
who, being sentenced by their bloody law to die, had lain some time
in irons expecting execution. This added to their joy, and caused
them to lift up their hearts in high praise to God, who is worthy
for ever to have the praise, the glory, and the honour; for He only
is able to deliver, to save, and support all that sincerely put
their trust in Him. Here follows a copy of the mandamus.
"Charles R.
"Trusty and well-beloved, We greet you well. Having
been informed that several of our subjects amongst you, called
Quakers, have been and are imprisoned by you, whereof some have
been executed, and others (as hath been represented unto us) are in
danger to undergo the like, we have thought fit to signify our
pleasure in that behalf for the future; and do hereby require that
if there be any of those people called Quakers amongst you, now
already condemned to suffer death or other corporal punishment, or
that are imprisoned and obnoxious to the like condemnation, you are
to forbear to proceed any further therein; but that you forthwith
send the said persons (whether condemned or imprisoned) over into
this our kingdom of England, together with the respective crimes or
offenses laid to their charge, to the end that such course may be
taken with them here as shall be agreeable to our laws and their
demerits. And for so doing, these our letters shall be your
sufficient warrant and discharge. Given at our court at Whitehall
the ninth day of September, 1661, in the 13th year of our
reign."
Subscribed: "To our trusty and well-beloved John
Endicott, Esquire, and to all and every other the Governor or
governors of our plantations of New England, and of all the
colonies thereunto belonging, that now are or hereafter shall be,
and to all and every the ministers and officers of our plantations
and colonies whatsoever within the continent of New England. " By
his majesty's command,
"William
Morris."
Some time after this several New England
magistrates came over, with one of their priests. We had several
discourses with them concerning their murdering our Friends, the
servants of the Lord; but they were ashamed to stand to their
bloody actions.
On one of these occasions I asked Simon
Broadstreet, one of the New England magistrates, whether he had not
had a hand in putting to death those four servants of God, whom
they hung only for being Quakers, as they had nicknamed them. He
confessed that he had. I then asked him and the rest of his
associates that were present whether they would acknowledge
themselves to be subject to the laws of England; and if they did,
by what laws they had put our Friends to death. They said they were
subject to the laws of England, and had put our Friends to death by
the same law that the Jesuits were put to death in England.
I asked them then whether they believed those
Friends of ours whom they had put to death were Jesuits or
jesuitically affected. They said, "Nay." "Then," said I, "ye have
murdered them, if ye have put them to death by the law by which
Jesuits are put to death here in England, and yet confess they were
no Jesuits. By this it plainly appears ye have put them to death in
your own wills, without any law."
Then Simon Broadstreet, finding himself and his
company ensnared by their own words, asked if we came to catch
them. I told them they had caught themselves and might justly be
questioned for their lives; and if the father of William Robinson,
one of them that were put to death, were in town, it was probable
he would question them, and bring their lives into jeopardy.
Here they began to excuse themselves, saying,
"There is no persecution now amongst us." But next morning we had
letters from New England telling us that our Friends were
persecuted there afresh. We went again and showed them our letters,
which put them both to silence and to shame; and in great fear they
seemed to be lest some one should call them to account and
prosecute them for their lives. Especially was Simon Broadstreet
fearful; for he had before so many witnesses confessed that he had
a hand in putting our Friends to death, that he could not get off
from it; though he afterwards through fear shuffled, and would have
unsaid it again. After this, he and the rest soon returned to New
England again.
I went also to Governor Winthrop, and discoursed
with him on these matters. He assured me that he had no hand in
putting our Friends to death, or in any way persecuting them; but
was one of them that protested against it.
About this time I lost a very good book, being
taken in the printer's hands; it was a useful teaching work,
containing the signification and explanation of names, parables,
types, and figures in the Scriptures. They who took it were so
affected with it, that they were loth to destroy it; but thinking
to make a great advantage of it, they would have let us have it
again, if we would have given them a great sum of money for it;
which we were not free to do.
Before this, while I was prisoner in Lancaster
Castle, the book called the "Battledore" was published, which was
written to show that in all languages Thou and Thee is the proper
and usual form of speech to a single person; and You to more than
one. This was set forth in examples or instances taken from the
Scriptures, and books of teaching, in about thirty languages. J.
Stubbs and Benjamin Furly took great pains in compiling it, which I
set them upon; and some things I added to it.
When it was finished, copies were presented to the
King and his Council, to the Bishops of Canterbury and London, and
to the two universities one each; and many purchased them. The King
said it was the proper language of all nations; and the Bishop of
Canterbury, being asked what he thought of it, was at a stand, and
could not tell what to say to it. For it did so inform and convince
people, that few afterwards were so rugged toward us for saving
Thou and Thee to a single person, for which before they were
exceedingly fierce against us.
Thou and Thee was a sore cut to proud flesh, and
them that sought self-honour, who, though they would say it to God
and Christ, could not endure to have it said to themselves. So that
we were often beaten and abused, and sometimes in danger of our
lives, for using those words to some proud men, who would say,
"What! you ill-bred clown, do you Thou me?" as though Christian
breeding consisted in saying You to one; which is contrary to all
their grammars and teaching books, by which they instructed their
youth.
About this time many Papists and Jesuits began to
fawn upon Friends, and talked up and down where they came, that of
all the sects the Quakers were the best and most self-denying
people; and they said it was great pity that they did not return to
the Holy Mother Church. Thus they made a buzz among the people, and
said they would willingly discourse with Friends. But Friends were
loth to meddle with them, because they were Jesuits, looking upon
it to be both dangerous and scandalous.
But when I understood it, I said to Friends, "Let
us discourse with them, be they what they will." So a time being
appointed at Gerrard Roberts's, there came two of them like
courtiers. They asked our names, which we told them; but we did not
ask their names, for we understood they were called Papists, and
they knew we were called Quakers.
I asked them the same question that I had formerly
asked a Jesuit, namely, whether the Church of Rome was not
degenerated from the Church in the primitive times, from the
Spirit, power, and practice that they were in in the Apostles'
times? He to whom I put this question, being subtle, said he would
not answer it. I asked him why. But he would show no reason. His
companion said he would answer me; and said that they were not
degenerated from the Church in the primitive times. I asked the
other whether he was of the same mind. He said, "Yes."
Then I replied that, for the better understanding
one of another, and that there might be no mistake, I would repeat
my question over again after this manner: "Is the Church of Rome
now in the same purity, practice, power, and Spirit that the Church
in the Apostles' time was in?" When they saw we would be exact with
them, they flew off and denied that, saying it was presumption in
any to say they had the same power and Spirit which the Apostles
had.
I told them it was presumption in them to meddle
with the words of Christ and His Apostles, and make people believe
they succeeded the Apostles, yet be forced to confess they were not
in the same power and Spirit that the Apostles were in. "This,"
said I, "is a spirit of presumption, and rebuked by the Apostles'
spirit."
I showed them how different their fruits and
practices were from the fruits and practices of the Apostles.
Then got up one of them, and said, "Ye are a
company of dreamers." "Nay," said I, "ye are the filthy dreamers,
who dream ye are the Apostles' successors, and yet confess ye have
not the same power and Spirit which the Apostles were in. And are
not they defilers of the flesh who say it is presumption for any to
say they have the same power and Spirit which the Apostles had?
Now," said I, "if ye have not the same power and Spirit which the
Apostles had, then it is manifest that ye are led by another power
and spirit than that by which the Apostles and Church in the
primitive times were led."
Then I began to tell them how that evil spirit by
which they were led had led them to pray by beads and to images,
and to set up nunneries, friaries, and monasteries, and to put
people to death for religion; which practices I showed them were
below the law, and far short of the gospel, in which is
liberty.
They were soon weary of this discourse, and went
their way, and gave a charge, as we heard, to the Papists, that
they should not dispute with us, nor read any of our books.
So we were rid of them; but we had reasonings with
all the other sects, Presbyterians, Independents, Seekers,
Baptists, Episcopal men, Socinians, Brownists, Lutherans,
Calvinists, Arminians, Fifth-monarchy men, Familists,
Muggletonians, and Ranters; none of which would affirm that they
had the same power and Spirit that the Apostles had and were in; so
in that power and Spirit the Lord gave us dominion over them
all.
As for the Fifth-monarchy men I was moved to give
forth a paper, to manifest their error to them; for they looked for
Christ's personal coming in an outward form and manner, and fixed
the time to the year 1666; at which time some of them prepared
themselves when it thundered and rained, thinking Christ was then
come to set up His kingdom, and they imagined they were to kill the
whore without them.
But I told them that the whore was alive in them,
and was not burned with God's fire, nor judged in them with the
same power and Spirit the Apostles were in; and that their looking
for Christ's coming outwardly to set up His kingdom was like the
Pharisees' "Lo here," and "Lo there." But Christ was come, and had
set up His kingdom above sixteen hundred years ago, according to
Nebuchadnezzar's dream and Daniel's prophecy, and He had dashed to
pieces the four monarchies, the great image, with its head of gold,
breast and arms of silver, belly and thighs of brass, legs of iron,
and its feet part of iron part of clay; and they were all blown
away with God's wind, as the chaff in the summer
threshing-floor.
And I told them that when Christ was on earth, He
said His kingdom was not of this world; if it had been, His
servants would have fought; but it was not, therefore His servants
did not fight. Therefore all the Fifth-monarchy men that are
fighters with carnal weapons are none of Christ's servants, but the
beast's and the whore's. Christ said, "All power in heaven and in
earth is given to me"; so then His kingdom was set up above sixteen
hundred years ago, and He reigns. "And we see Jesus Christ reign,"
said the Apostle, "and He shall reign till all things be put under
His feet"; though all things are not yet put under His feet, nor
subdued.
This year several Friends were moved to go beyond
the seas, to publish Truth in foreign countries. John Stubbs, and
Henry Fell, and Richard Costrop were moved to go towards China and
Prester John's country; but no masters of ships would carry them. With much
ado they got a warrant from the King; but the East India Company
found ways to avoid it, and the masters of their ships would not
carry them.
Then they went into Holland, hoping to get passage
there, but none could they get there either. Then John Stubbs and
Henry Fell took shipping for Alexandria, in Egypt, intending to go
thence by the caravans. Meanwhile Daniel Baker, being moved to go
to Smyrna, drew Richard Costrop, contrary to his own freedom, to go
along with him; and in the passage, Richard falling sick, Daniel
Baker left him so in the ship, where he died; but that hard-hearted
man afterwards lost his own condition.
John Stubbs and Henry Fell reached Alexandria; but
they had not been long there before the English consul banished
them; yet before they came away, they dispersed many books and
papers for opening the principles and way of Truth to the Turks and
Grecians. They gave the book called, "The Pope's Strength Broken,"
to an old friar, for him to give or send to the Pope. When the
friar had perused it he placed his hand on his breast and
confessed, "What is written therein is truth; but," said he, "if I
should confess it openly, they would burn me."
John Stubbs and Henry Fell, not being suffered to
go further, returned to England, and came to London again. John had
a vision that the English and Dutch, who had joined together not to
carry them, would fall out one with the other; and so it came to
pass.
Among the exercises and troubles that Friends had
from without, one was concerning Friends' marriages, which
sometimes were called in question. In this year there happened
to be a cause tried at the assize at Nottingham concerning a
Friend's marriage.
The case was thus: Some years before two Friends
were joined together in marriage amongst Friends, and lived
together as man and wife about two years. Then the man died,
leaving his wife with child, and leaving an estate in lands of
copyhold. When the woman was delivered, the jury presented the
child heir to its father's lands, and accordingly the child was
admitted; afterwards another Friend married the widow. After that a
person near of kin to her former husband brought his action against
the Friend who had last married her, endeavoring to dispossess
them, and deprive the child of the inheritance, and to possess
himself thereof as next heir to the woman's first husband. To
effect this he endeavoured to prove the child illegitimate,
alleging that the marriage was not according to law.
In opening the cause the plaintiff's counsel used
unseemly words concerning Friends, saying that "they went together
like brute beasts," with other ill expressions. After the counsel
on both sides had pleaded the Judge (viz., Judge Archer) took the
matter in hand, and opened it to them, telling them, "There was a
marriage in paradise when Adam took Eve and Eve took Adam, and it
was the consent of the parties that made a marriage." And for the
Quakers, he said, he did not know their opinions; but he did not
believe they went together as brute beasts, as had been said of
them, but as Christians; and therefore he did believe the marriage
was lawful, and the child lawful heir.
The better to satisfy the jury he brought them a
case to this purpose: "A man that was weak of body and kept his
bed, had a desire in that condition to marry, and did declare
before witnesses that he did take such a woman to be his wife, and
the woman declared that she took that man to be her husband. This
marriage was afterwards called in question, and all the bishops did
conclude it to be a lawful marriage."
Hereupon the jury gave in their verdict for the
Friend's child against the man that would have deprived it of its
inheritance.
Now, there being very many Friends in prison in the
nation, Richard
Hubberthorn and I drew up a paper concerning them, and got it
delivered to the King, that he might understand how we were dealt
with by his officers. It was directed thus:
"For The King:
"Friend, Who art the
chief ruler of these dominions, here is a list of some of the
sufferings of the people of God, in scorn called Quakers, that have
suffered under the changeable powers before thee, by whom there
have been imprisoned, and under whom there have suffered for good
conscience' sake, and for bearing testimony to the truth as it is
in Jesus, three thousand one hundred and seventy-three persons; and
there lie yet in prison, in the name of the Commonwealth,
seventy-three persons that we know of. And there died in prison in
the time of the Commonwealth, and of Oliver and Richard the
Protectors, through cruel and hard imprisonments, upon nasty straw
and in dungeons, thirty-two persons. There have been also
imprisoned in thy name, since thy arrival, by such as thought to
ingratiate themselves thereby with thee, three thousand sixty and
eight persons. Besides this our meetings are daily broken up by men
with clubs and arms, though we meet peaceably, according to the
practice of God's people in the primitive times, and our Friends
are thrown into waters, and trodden upon, till the very blood
gushes out of them; the number of which abuses can hardly be
uttered.
"Now this we would have of thee, to set them at
liberty that lie in prison in the names of the Commonwealth, and of
the two Protectors, and them that lie in thy own name, for speaking
the truth, and for good conscience' sake, who have not lifted up a
hand against thee or any man; and that the meetings of our Friends,
who meet peaceably together in the fear of God, to worship Him, may
not be broken up by rude people with their clubs, swords, and
staves. One of the greatest things that we have suffered for
formerly was, because we could not swear to the Protectors and all
the changeable governments; and now we are imprisoned because we
cannot take the oath of allegiance. Now, if our yea be not yea, and
nay, nay, to thee, and to all men upon the earth, let us suffer as
much for breaking that, as others do for breaking an oath. We have
suffered these many years, both in lives and estates, under these
changeable governments, because we cannot swear, but obey Christ's
doctrine, who commands we should not 'swear at all,' and this we
seal with our lives and estates, with our yea and nay, according to
the doctrine of Christ.
"Hearken to these things, and so consider them in
the wisdom of thy God that by it such actions may be stopped; thou
that hast the government, and mayst do it. We desire all that are
in prison may be set at liberty, and that for the time to come they
may not be imprisoned for conscience' and for the Truth's sake. If
thou question the innocency of their sufferings, let them and their
accusers be brought before thee, and we shall produce a more
particular and full account of their sufferings, if required."
