‘Mr. Brooks being formerly with me in the Nightingale, I found
him to be very idle, and continually drunk, which once made me to
put a quarter can about his neck; whereunto I subscribe,
JOHN JEFFERY,
_Captain of the Nantwich_.’
‘The person above-mentioned I have seen drunk on shore, in
testimony whereof I have set my hand,
RICHARD POTTER,
_Captain of the Constant Warwick frigate_.’
From such evidences as these it appears, that it was not without reason
that he and the like priests sometimes were treated a little roughly.
But to return to M. Halhead; he continued prisoner many months before
he was released.
In the meanwhile it happened that George Whitehead, Richard Clayton,
and John Harwood, coming on the 30th of the month called July, to
Bures, in Suffolk, were imprisoned on this occasion. R. Clayton had set
up a paper on the steeple-house door, containing these queries.
‘Whether setting up such ministers as seek for their gain from their
quarters, such as the prophet disapproves; Isaiah, lvi. 11. such as the
prophet Jeremiah disapproves; Jer. v. and of whom mention is made also,
Ezek. xxxiv. and Mic. iii. such as are called of men, masters, loving
the chief places in the assemblies; such as Christ disapproved; Matt.
xxiii. such as the apostle Peter disapproves, 2 Pet. ii. and which the
apostle Paul disapproved also; Phil. iii. or when such were set up
that would not suffer another to speak that stands by, when any thing
is revealed, but send him to prison; whether this was not the setting
up a persecuting spirit, limiting the Spirit of God, and despising
prophecies, not daring to try all things? Whether it was expedient
to give to scoffers, scorners, drunkards, swearers, and persecutors,
David’s conditions to sing? And if such were set up that took tithes,
though the apostle said that the priesthood was changed, and the law
also, Heb. vii. Whether by the setting up of such, they did not set up
such as did not labour in the Lord’s vineyard.’
This paper being set up, people came to read it. G. Whitehead being
there, and laying hold of this opportunity, spoke a few words
to the people, and exhorted them to turn to the Lord from the
vanities and wickedness they lived in. And when G. Whitehead and
his fellow-travellers were passing away, there came a constable
who staid them, and carried them before Herbert Pelham, justice of
peace. He asking several vain questions, and behaving himself rudely,
G. Whitehead began to speak to him concerning his rage: but Pelham
said he did not send for him to preach. And not being able to lay
the transgression of any law to their charge, he sent them by the
constable, to Thomas Walgrave, justice of peace at Smalbridge, in
Suffolk. Being come into his house, Richard Clayton was first examined,
of his name and country, and where he had been. The same and some
other frivolous questions were asked of G. Whitehead. Then Walgrave
asked John Harwood, if he would answer him all the questions he would
demand of him; but J. Harwood refused to be limited thus to his will.
Justice Pelham now being come thither also, J. Harwood told justice
Walgrave, that Pelham, who had before examined him, had his examination
in writing. Then the two justices consulted together what to do in
the case; and not long after Thomas Walgrave asked G. Whitehead, if
he would work at hay? But he denied to be bound to such task-masters,
as being in that calling whereunto God had called him, and wherein he
was chargeable to no man. The conclusion of their consultation was,
that they caused R. Clayton to be whipped, under pretence of having
fastened a seditious paper to the steeple-house; and the other two were
imprisoned.
It was about this time that William Dewsbury, and several other of his
friends were put into prison at Northampton. It happened that he being
at Wellingborough, and going along the streets, the priest, Thomas
Andrews, called to him in these words, ‘Give over deceiving the people,
lest the plagues of God fall on thee.’ To this Dewsbury returned, ‘Dost
thou say I deceive the people? Make it manifest wherein I deceive
them.’ Then Andrews said, ‘Thou sayest there is not any original sin;’
to this Dewsbury replied, ‘Didst thou hear me say so?’ But the priest,
unwilling to answer that question, went away. Afterwards Dewsbury went
into the steeple-house in the said town, and after the sermon was done,
he demanded of the priest that he would prove there before the people,
what he had openly accused him of, viz. that he had said there was no
original sin. Yet the priest would not answer, but went away. There was
also information given, that Dewsbury had said, ‘The priests preach for
hire, and the people love to have it so: but what will ye do in the end
thereof?’ But that this was really so, I do not find.
Dewsbury then being committed to prison, and kept there above half
a year, was at last brought to his trial at Northampton, with other
prisoners, his friends; and being set to the bar, the judge, Atkins,
said to the jailer, ‘Do you use to bring prisoners before the court
in this manner? You deserve to be fined ten pounds, for bringing them
before the court covered.’ The jailer answered, ‘If you command me, I
will take off their hats.’ To which the judge gave command, and the
jailer’s man took them off. Then the judge said to Dewsbury, ‘What art
thou here for?’ Dewsbury answered, ‘The mittimus will express what I
was committed for; but a copy of it I am denied by the keeper of the
jail.’ The next query of the judge was, ‘What is thy name?’ And the
answer was, ‘Unknown to the world.’ ‘Let us hear,’ said the judge,
‘what name that is, that the world knows not.’ ‘It is,’ quoth Dewsbury,
‘known in the light, and none can know it, but he that hath it; but
the name the world knows me by, is William Dewsbury.’ Then said the
judge, ‘What countryman art thou?’ Dewsbury answered, ‘Of the land of
Canaan.’ ‘That is far off,’ replied the judge; ‘Nay,’ said Dewsbury,
‘for all that dwell in God, are in the holy city, New Jerusalem, which
comes down from Heaven, where the soul is in rest, and enjoys the love
of God in Jesus Christ, in whom the Union is with the Father of light.’
To this the judge returned, ‘That is true; but are you ashamed of your
country? Is it a disparagement for you to be born in England?’ ‘Nay,’
said Dewsbury, ‘I am free to declare that my natural birth was in
Yorkshire, nine miles from York, towards Hull.’ Then the judge said,
‘You pretend to be extraordinary men, and to have an extraordinary
knowledge of God.’ To which Dewsbury replied, ‘We witness the work of
regeneration to be an extraordinary work, wrought in us by the Spirit
of God.’ ‘But,’ said the judge, ‘the apostles wrought with their hands
in their callings.’ ‘They had,’ answered Dewsbury, ‘callings in the
world, some were fishermen, Paul, a tent-maker: but when they were
called to the ministry of Christ, they left their callings to follow
Christ, whither he led them by his Spirit, to preach the word: and I
had a calling in the world, as they had, and in it did abide, until
the Father revealed his Son in me, and called me from my calling I
had in the world, to preach the eternal word he had made known to me
in the great work of regeneration.’ ‘Why,’ queried the judge, ‘didst
thou not abide in thy own country, and teach people in those parts?’
‘There I did stay,’ returned Dewsbury, ‘until I was called from thence
to go to where I was led by the Spirit of the Lord; and as many as are
led by the Spirit of God, are the sons and daughters of God; and they
that have not the Spirit of Christ are none of his.’ To this the judge
said, ‘You say well; for we must in charity conclude, that every one in
this place hath the Spirit of God in him: but how do you know that you
are guided by the Spirit of God?’ ‘They that have the Spirit of God,’
replied Dewsbury, ‘are known by their fruits: and he that believeth
in Jesus Christ, and is guided by his Spirit, hath the witness in
himself.’ ‘That is true,’ said the judge, ‘yet notwithstanding, I see
by your carriage, that what my brother Hale did at the last assizes, in
requiring bond for your good behaviour, he might justly do it; for you
are against magistrates and ministers.’ But Dewsbury returned, ‘Make
that manifest wherein we are against them.’
Then said the judge to the clerk, ‘Robert Guy, what have you against
these men?’ And he gave relation of what Dewsbury had said to priest
Andrews in the steeple-house. Dewsbury then giving an account of the
matter of fact, and how the thing happened; and that it was not any
breach of the law of the nation; the judge resumed, ‘But in that you
are found wandering in the country, you break the law; for there is
an old law, that if any did go from their dwellings to travel in the
country without a certificate from some justice, they were to be
taken as wandering persons.’ To this Dewsbury said, ‘If there be any
such law, read it to us; and if there be such a law, thou knowest in
thy conscience it is contrary to the scripture; for the apostles and
ministers of Christ went to and fro in the country, preaching the
word of eternal life; and there were added to the church daily such
as should be saved; and the number of the saints and brethren daily
increased; and the law that is in force in this nation, doth allow all
who profess faith in Jesus Christ, to have free liberty to walk in the
faith, which is according to Scripture.’ To this the judge said, ‘Thou
hast an eloquent tongue, and thou art proud of it.’ ‘Pride I deny,’
replied Dewsbury, ‘but the Truth I witness, which will judge pride, and
torment all that live in it, until it be destroyed.’ The judge then
spoke to the other prisoners; and though he behaved himself moderately,
yet he could not resolve to set them at liberty; but they were
continued in prison, though they had been kept there above twenty-nine
weeks.
One of these prisoners was John Huchin, whom they had nothing else
to charge with, but that being come into the steeple-house at
Wellingborough, he stood there peaceably in silence, but before half
the sermon was over, priest Andrews commanded to have him taken away;
which was done by the church-warden, Henry Hensnan, who carried him to
an alehouse, where it was told him by the constable, that if he would
not come into the church in the afternoon he should be set free. But he
refusing to make such a promise, though they let him alone then, yet
some days after, a constable came to his master’s shop, where he was
working, and took him away without showing any warrant.
Another of the prisoners was Michael Pattison, who having been in the
same steeple-house, and stood peaceably in silence until priest Andrews
had done, and the people were going away, said to him, ‘Friend, canst
thou witness this to be the word of the Lord, that thou hast spoken
here before the people?’ But this so offended the priest, that he
commanded the officers to take Michael away, which the constable, John
Brown, did.
Thomas Goodyar, who was also one of the prisoners, being come to
Northampton, to visit his friends in prison there, it was denied him by
the jailer; and he meeting the mayor and some aldermen in the streets,
spoke to them about persecution; but one of the aldermen struck off
his hat, and said he would teach him better manners, than to stand and
talk before the mayor with his hat on. Then they required sureties
for his good behaviour; and he told them, that he was bound to good
behaviour by the righteous law of God; and refusing to find sureties,
he was taken up in the street, and sent to prison without mittimus, or
further examination. But I will not detain my reader any longer with
these prisoners; for if I should relate all occurrences of this nature
that are come to my knowledge, and under what unreasonable pretences,
even such that were as yet not fully entered into the communion of
those called Quakers, were committed to prison, I must write much more
than I might be able to do, though my life should yet be lengthened
considerably.
I find among my papers of this time, the names of about an hundred
persons, who, for not paying tithes to the priests, and refusing
to swear, suffered either by seizure of their cattle and goods, or
imprisonment. Thomas Aldam, for not paying of tithes to the priest
Thomas Rookby, of Warnsworth, was imprisoned at York in the year 1652,
where he was kept above two years and a half, and besides had thirteen
beeves and two horses taken from him.
But passing by a multitude of the like cases, I return again to G. Fox,
whom I left at London. He, having had there several large meetings,
went from thence to Colchester, where, with difficulty he visited James
Parnel in prison. From Colchester he went to Ipswich, and so on to
Norwich and Yarmouth, finding service every where.
Travelling further, in company with R. Hubberthorn, towards Lynn,
and by the way being in bed at an inn, a constable and officers came
thither, being sent with an hue and cry from a justice of peace, to
search for two horsemen that rid upon grey horses and in grey clothes;
a house being broken up at night, as was reported. Now though they said
they were honest and innocent men, yet a guard with halberds and pikes
was set upon them that night, and in the morning they were carried
before a justice of peace about five miles off. The justice grew angry
because they did not put off their hats to him: but G. Fox told him, he
had been before the protector, and he was not offended at his hat; why
then should he be offended at it, who was but one of his servants? The
justice, having examined them, said, he believed they were not the men
that had broken open the house; but he was sorry that he had no more
against them. But G. Fox told him, he ought not to be sorry for not
having evil against them; but rather to be glad. The justice, though
stirred up by the constable to send them to prison, yet let them go.
G. Fox being thus set at liberty, travelled on to Lynn, from whence he
went to Sutton, where he had a great meeting, many people from other
places being come thither, and also the mayor’s wife of Cambridge; and
many hundreds were convinced of the truth he preached. From thence he
passed to Cambridge, and though the scholars were exceeding rude, yet
he got safe into an inn. In the dark of the evening, the mayor of the
town came, and fetched him to his house, whither some friendly people
were sent for, and he had a meeting there. Next morning he departed the
town and returned to London, where he staid some time.
In this year came out the oath of abjuration against King Charles,
whereupon he wrote to the protector, acquainting him, that many of his
friends, who could not swear for conscience sake, suffered much on this
account.
From London he went to Leicestershire, and coming to Whetstone, where
formerly he had been taken by colonel Hacker, he now had a great
meeting, to which Hacker’s wife, and his marshal came, and they,
besides many more, were convinced of G. Fox’s ministry: who going from
thence after having passed through many places, came again to London,
where meeting James Nayler, and casting his eyes upon him, he was
struck with a fear concerning him; being, as it were, under a sense of
some great disaster that was like to befal him.
In this year Edward Burrough writ a letter to the protector, wherein
he told him, that the Lord’s controversy was against him, because he
had not been faithful in God’s work; but that he had taken his rest
and ease upon a lofty mountain of pride and vain glory; having set up
himself to be worshipped, and exalting his own horn, without giving
glory and honour to God. Moreover, that he had not performed his vows
made to the Lord in the day of distress; and that now he suffered
grievous oppression, cruelty, and tyranny to be acted in his name,
by unjust imprisonments, and persecution of the Lord’s people. That
therefore the Lord would bring his judgments upon him, except he did
repent. How boldly soever Burrough wrote in this letter to Cromwell,
yet I do not find that he showed himself angry because of it; but yet
he hearkened too much to the flatteries of those teachers, who, being
now entered into the possession of the Episcopalians, exalted him as
their idol, by their applause. And he revering them as such who could
strengthen his authority with the people, winked at the grievous
persecution, by their instigation carried on against the Quakers, so
called.
In the meanwhile there were many malcontents, who could not bear that
Cromwell should force the members of parliament to consent to make no
change in the government then established, and would not suffer any one
to sit in the house, without having promised by writing, not to oppose,
or give his consent there, to the change of the said government.
This gave occasion, that even some of those who had been his eminent
friends, now did not stick to reprove him sharply.
Among these was lieutenant-colonel John Lilburn, who being an
extraordinary bold man, very stiff and inflexible, had more than
once showed himself a public asserter of the people’s liberties and
freedoms; for which he had been prosecuted at law; viz. once in the
year 1645, when he was imprisoned as guilty of treason, but was
discharged; and afterwards, in the year 1649, when, having published
several books, to expose to the public the arbitrary power he thought
was exercised in the government, he was confined in the tower: and,
after having been prisoner about seven months, was impeached of high
treason. But he so vigorously defended his cause, that though strong
persuasions had been used to move the jury to bring him in guilty,
yet he so far prevailed, that at length he was set at liberty again:
though I find that once he was whipt for a crime laid to his charge, of
which he gloried publicly. And when Cromwell had usurped the supreme
power, Lilburn made bold to charge him, both by word of mouth, and by
writing, with falseness and tyranny; and he went on at that rate, that
Cromwell, foreseeing that if this man continued thus to expose his
doings, he should not be able to maintain his credit and authority,
ordered him to be taken into custody, and impeached of high treason.
When Lilburn, thus accused, appeared at the bar, he behaved himself
with that undauntedness, and so defended his cause, that he seemed
less to plead for his life, than for the freedom of his country; and,
boldly answering what was objected to him, said that what he had done
was not only no high treason; but the government was such, that no
high treason could be committed against it; and that therefore all
true Englishmen were obliged to oppose the tyranny that was exercised.
He also said that having been once in favour with Cromwell, he might
have attained to great preferment, if he would have been quiet; but
that he having thought this unlawful, it was now resolved to have his
life taken away; which he did not fear, because he asserted a good
cause. Thus vigorously Lilburn pleaded, and he defended his cause
with such strong arguments, that the jury brought him in not guilty,
notwithstanding the endeavours of the judges to the contrary.
Now, though according to law, he must have been set at liberty, yet
Cromwell would not consent to it, but kept him prisoner: and because
he indeed feared him, as one that would weaken his government, he
ordered him to be carried from one prison to another; till at length
he came to be confined in the castle of Dover, in which town lived
Luke Howard, mentioned before; who thereby having occasion to speak
with Lilburn concerning religion, gave him such convincing reasons for
his professions, as prevailed upon Lilburn to receive the Truth; as he
himself signified in a letter he writ to his wife; who having visited
him in prison, afterwards writ to him this following exhortation.
‘_My dear_,
‘Retain a sober patient spirit within thee, which I am confident
thou shalt see shall be of more force to recover thee, than all
thy keen metal hath been. I hope God is doing a work upon thee
and me too, as shall make us study ourselves more than we have
done.’
These words were so acceptable to Lilburn, that repeating them in his
letter to her, he answered thus, after many other passages.
‘_O, my dear love!_
‘I am deeply already entered into my part of it: the mighty
power of God enable thee to get in too, and also to go through
thine, and effectually to go cheerfully and willingly along
hand in hand with me, which would render thee abundantly more
amiable, lovely, and pleasant in mine eyes, although thou wert
then clothed in rags, than thou couldest be to me in the drawing
back, or standing still where thou wast when I last saw thee,
though therein thou wert clothed all over with rich and outwardly
glistering earthly diamonds, and in the greatest of earthly
prosperity. I am sorry thou art so straitly put to it for money;
but to live upon God by faith, in the depth of straits, is the
lively condition of a Christian. O that thy spirit could attain
unto this, according to thy desire in thy letter, and my own
present frame of spirit!----I now can contentedly feed savourily
upon bread and cheese, and small beer alone, for saving of money.
And for my liberty, about which thou so weariest and spendest
thyself, as thy letter acquaints me thou dost, I can say to thee,
that I am in my present temper of spirit, ready really with
Peter, at the sight of the glorious transfiguration of Christ, to
say, it is good being here. For here in Dover Castle, through the
loving-kindness of God, I have met with a more clear, plain, and
evident knowledge of God and myself, and his gracious outgoings
to my soul, than ever I had in all my lifetime, not excepting my
glorying and rejoicing condition under the bishops.--And now
submissively and heartily I can say, the will of my heavenly
Father be done in me, by me, and for me; in whose will I leave
thee and thine, with all thy and my friends, and rest
Thine in the strength of
renewedness of true love,
JOHN LILBURN.’
From Dover Castle, the place of
the present enjoyed delightful
dispensation of the eternal,
everlasting love of God unto my
soul. The 4th of the Tenth Month,
1655.
Whilst Lilburn was prisoner here, Cromwell, as it seemed, would have
released him, if he would have signed a declaration that he would never
draw a sword against his government. But Lilburn as yet not being
fully convinced, that to refrain from the use of the carnal sword, was
the duty of a true Christian, refused; thinking that though G. Fox
had signed such a declaration, yet this did not become him, because
he did not perfectly approve that point of self-denial. But however,
continuing in faithfulness, to persevere in respect of that knowledge
he had already attained to, he became, in process of time, such an
asserter of the true Christian life, that in a paper, which at his
desire was given out in print, he expressed himself thus:
‘I have now the faithful and true witness in my own soul, that
the Lord himself is become, within me, the teacher of my soul,
and enabler of me to walk in a measure of his pure ways and
paths; yea, and so clear a teacher within me is he already become
unto me, as that I with confidence believe my inward teacher
shall never now more be removed into a corner; but is, and shall
be, as a continual voice speaking in my ears, “This is the way,
walk in it:” by which divine teaching, I am now daily taught to
die to sin, and led up by it into living power, to be raised
up, and enabled to live in a pure measure of righteousness;
and by which inward spiritual teachings, I am, I say again,
led up into power in Christ, by which I particularly can, and
do hereby witness, that I am already dead, or crucified to the
very occasions, and real grounds of all outward wars, and carnal
sword-fightings, and fleshly bustlings and contests; and that
therefore confidently I now believe, I shall never hereafter be
an user of a temporal sword more, nor a joiner with those that
so do. And this I do here solemnly declare, not in the least to
avoid persecution, or for any politic ends of my own, or in the
least for the satisfaction of the fleshly wills of any of my
great adversaries, or for satisfying the carnal will of my poor
weak afflicted wife; but by the special movings and compulsions
of God now upon my soul, am I in truth and righteousness
compelled thus to declare; that so I may take away from my
adversaries, all their fig-leaf covers, or pretences, for their
continuing of my every way unjust bonds. And that thereby, if yet
I must be an imprisoned sufferer, it may from this day forward,
be for the Truth as it is in Jesus; which Truth I witness to be
truly professed and practised by the savouriest of people called
Quakers.
‘And to this my present declaration, which I exceedingly long and
earnestly desire to have in print, and for which I know that I
can cheerfully and assuredly lay down my life, if I be called to
witness the truth of it, I subscribe my name,