1661.
The year 1661 being come, the government was altogether changed.
Charles the Second was now seated on the throne of England in peace,
and the power of persecution seemed somewhat restrained; so that there
was an appearance of some quiet and calm. Therefore I will now take a
turn to New England, to draw back the curtains of the bloody stage at
Boston. We have already seen in the foregoing relation, how William
Robinson, Marmaduke Stevenson, and Mary Dyar, were put to death by
their persecutors, but their blood-thirstiness was not yet quenched.
William Leddra, who was banished from Boston on pain of death, was
under such necessity of conscience, that he could not forbear returning
thither; where he came about the conclusion of the foregoing year; but
was soon taken prisoner, and being fastened to a log of wood, was kept
night and day locked in chains, in an open prison, during a very cold
winter; where we will leave him for the present, and in the meanwhile
insert here an apology of the Boston persecutors concerning their
cruel carriage, which may serve to confirm the truth of what hath been
already related of their wicked dealings. For it seems, that fearing
their bloody deeds would be disapproved by the court of England, they
thought it safest for them to gild their transactions with a specious
pretence; though this was of no other effect than that thereby they
yet more exposed their own shame to public view, and in process of
time they also incurred the King’s displeasure; for though Charles the
Second was inclined to voluptuousness, yet he was good-natured, and
the persecution in his reign proceeded chiefly from the instigation of
other malicious men. But to come to the apology or declaration of the
bloody persecutors, it was as followeth:
‘Although the justice of our proceedings against Wm. Robinson,
Marmaduke Stevenson, and Mary Dyar, supported by the authority
of this court, the laws of this country, and the law of God,
may rather persuade us to expect encouragement and commendation
from all prudent and pious men, than convince us of any
necessity to apologize for the same: yet for as much as men of
weaker parts, out of pity and commiseration, a commendable and
Christian virtue, yet easily abused, and susceptible of sinister
and dangerous impressions, for want of a full information, may
be less satisfied; and men of perverser principles, led to
calumniate us, and render us as bloody persecutors; to satisfy
the one, and stop the mouths of the other, we thought it
requisite to declare, about three years since, divers persons
professing themselves Quakers, (of whose pernicious opinions
and practices we had received intelligence from good hands from
Barbadoes and England,) arrived at Boston, whose persons where
only secured to be sent away the first opportunity, without
censure or punishment, although their professed tenets, turbulent
and contemptuous behaviour to authority, would have justified
a severer animadversion; yet the prudence of this court was
exercised, only in making provision to secure the peace and order
here established, against their attempts, whose design, (we were
well assured by our own experience, as well as by the example of
their predecessors in Munster,) was to undermine and ruin the
same.
‘And accordingly a law was made and published, prohibiting all
masters of ships, to bring any Quakers into this jurisdiction,
and themselves from coming in on penalty of the house of
correction, till they should be sent away. Notwithstanding which,
by a back door they found entrance, and the penalty inflicted on
themselves proving insufficient to restrain their impudent and
insolent obtrusions, was increased by the loss of the ears of
those who offended the second time; which also being too weak
a defence against their impetuous frantic fury, necessitated
us to endeavour our security; and upon serious consideration,
after the former experiments by their incessant assaults, a law
was made, that such persons should be banished upon pain of
death, according to the example of England, in their provision
against Jesuits; which sentence being regularly pronounced at
the last court of assistants, against the parties above named,
and they either returning, or continuing presumptuously in this
jurisdiction after the time limited, were apprehended, and owning
themselves to be the persons banished, were sentenced by the
court to death, according to the law aforesaid, which hath been
executed upon two of them. Mary Dyar, (upon petition of her son,
and the mercy and clemency of this court,) had liberty to depart
within two days; which she hath accepted of. The consideration
of our gradual proceeding will vindicate us from the clamorous
accusations of severity, our own just and necessary defence
calling upon us, (other means failing,) to offer the point,
which these persons have violently and wilfully rushed upon,
and thereby become felons _de se_; which, might it have been
prevented, and the sovereign law, _salus populi_, been preserved,
our former proceedings, as well as the sparing Mary Dyar upon
an inconsiderable intercession, will manifestly evince, that we
desire their lives absent, rather than their deaths present.
EDWARD RAWSON, _Secretary_.’
In this apology, wherein the Quakers, (who always were an harmless
people, and never made resistance with outward arms,) are compared to
the mutinous and riotous Anabaptists of Munster, it is also said of
them, that by a back door they found entrance. And this reflects on
some who unexpectedly came into New England by land, since they could
find no opportunity to come by sea, because the ship-masters fearing
the severity of the Boston laws, were unwilling to carry any Quakers
thither. This gave occasion to Thomas Thirstone, (who having been
already at Boston, was sent away on board a ship,) to think on other
means; for finding himself moved in spirit to go thither again, he and
Josiah Cole, of whom mention hath been made before, and who may be
further spoken of hereafter, went from England to Virginia, from whence
they, with one Thomas Chapman, travelled several hundreds of miles on
foot through vast wildernesses and woods, and so at length came into
New England, which made the persecutors there astonished; for they
thought this impossible, that way having been counted impassable for
other men than the Indians, many of whom in those parts are warlike
men, who behaved themselves well toward our travellers, whose journey
however was very hard; for they had not only hunger and cold, it being
winter time, to encounter with, but they were also in danger of being
devoured by wild beasts, or of perishing in unknown marshes or bogs.
But they were preserved by an Almighty hand; though this marvellous
passage was represented like a criminal sauciness, by these New England
persecutors.
It seems to me that the aforesaid apology, which was published in
print, and likewise answered, was given forth before Mary Dyar was
put to death; but after her death the general court of Boston sent
over an address to king Charles the Second, signed by their governor
John Endicot, to justify their cruel proceedings. Herein they said,
that they had chosen rather the pure Scripture worship, with a good
conscience, in that remote wilderness among the heathen, than the
pleasures of England, with subjection to the imposition of the then
so disposed, and so far prevailing hierarchy, which they could not do
without an evil conscience.
Concerning the Quakers, they said, that they were open capital
blasphemers, and seducers from the glorious Trinity, the Lord Christ,
the blessed gospel; open enemies to the government itself; and
malignant promoters of doctrines directly tending to subvert both
church and state.
Moreover they said, that at last they had been constrained for their
own safety, to pass a sentence of banishment against them on pain of
death, since the magistrate in conscience judged himself called for the
defence of all to keep the passage with the point of the sword held
towards them; and that this could do no harm to them that would be
warned thereby. But the Quakers rushing themselves thereupon was their
own act, and a crime, bringing their blood upon their own heads.
Could they have made the king believe this, they would willingly have
done it; but he had too much sense to be thus imposed upon, though
they did whatever they could to prevent his hearing the other party,
in order whereunto they said, ‘Let not the king hear men’s words; your
servants are true men, fearers of God and the king, and not given to
change, zealous of government and order; not seditious to the interest
of Cæsar.’
How smooth and plausible soever this seemed, yet it could not stand the
test; and E. Burrough, who answered it in print, addressed the king
thus:
‘O king, this my occasion to present thee with these
considerations is very urgent, and of great necessity, even in
the behalf of innocent blood, hoping that my work will find such
favour with thee, as to induce thee to the reading and serious
consideration thereof.’
E. Burrough then examining all their pretended reasons, represented
also to the king how some of these petitioners some time before had not
stuck to write in a letter from Boston to one Gordon: ‘There is more
danger in these Quakers, to trouble and overcome England, than in the
king of Scots, and all the popish princes in Germany;’ which plainly
denoted, that they reputed the king a troubler of England, whom they
numbered with the popish princes of Germany. What E. Burrough obtained
of the king for his friends, we may see hereafter.
But first I return to William Leddra, whom I left in prison: it was
on the 9th of the First month of this year, that he was brought into
the court of assistants, with his chains and log at his heels. And he
asking the jailer, when he intended to take off the irons from his
legs, the jailer roughly answered, ‘When thou art going to be hanged.’
W. Leddra then being brought to the bar, it was told him by the rulers,
speaking of their law, that he was found guilty, and so, that he was
to die. He said, ‘What evil have I done?’ The answer was, his own
confession was as good as a thousand witnesses. He asked, what that
was? To which they answered, that he owned these Quakers that were put
to death, and that they were innocent. Besides, that he would not put
off his hat in court, and that he said thee and thou. Then said William
to them, ‘You will put me to death for speaking English, and for not
putting off my clothes?’ To this major-general Denison returned, ‘A man
may speak treason in English.’ And William replied, ‘Is it treason to
say thee and thou to a single person?’ But none answered, only Simon
Broadstreet, one of the court, asked him, whether he would go for
England? To which he answered, ‘I have no business there.’ Hereupon
Broadstreet, pointing to the gallows, said, ‘Then you shall go that
way.’ To which William returned, ‘What, will ye put me to death for
breathing in the air in your jurisdiction? And for what you have
against me I appeal to the laws of England for my trial; and if by
them I am guilty, I refuse not to die.’ Of this no notice was taken,
but instead thereof, they endeavoured to persuade him to recant of
his error, (as they styled it,) and to conform; to which with a grave
magnanimity he answered, ‘What! to join with such murderers as you are?
Then let every man that meets me say, lo this is the man that hath
forsaken the God of his salvation.’
Whilst the trial of W. Leddra was thus going on, Wenlock Christison,
who was already banished upon pain of death, came into the court. This
struck a damp upon them, insomuch that for some space of time there
was silence in the court: but at length one of the bloody council
cried, ‘Here is another, fetch him up to the bar,’ Which the marshal
performing, the secretary Rawson said, ‘Is not your name Wenlock
Christison?’ ‘Yea,’ said Wenlock. ‘Well,’ said the governor, John
Endicot, ‘what dost thou here? Wast thou not banished upon pain of
death?’ To which Wenlock answered, ‘Yea, I was.’ And to the question,
‘What dost thou here then?’ he answered, ‘I am come here to warn you
that you should shed no more innocent blood; for the blood that you
have shed already, cries to the Lord God for vengeance to come upon
you.’ Whereupon it was said, ‘Take him away, jailer.’
It having been told W. Leddra, that at the last general court he
had liberty given him to go for England, or to go out of their
jurisdiction; and that promising to do so, and come there no more, he
might save his life; he answered, ‘I stand not in my own will, but in
the will of the Lord: if I may have my freedom, I shall go, but to make
you a promise I cannot.’ But this was so far from giving content, that
they proceeded to pronounce sentence of death against him; which being
done, he was led from the court to prison again, where the day before
his death he wrote the following letter to his friends:
‘_Most dear and inwardly beloved_,
‘The sweet influences of the morning star, like a flood
distilling into my innocent habitation, hath so filled me with
the joy of the Lord in the beauty of holiness, that my spirit
is as if it did not inhabit a tabernacle of clay, but is wholly
swallowed up in the bosom of eternity, from whence it had its
being.
‘Alas, alas, what can the wrath and spirit of man, that lusteth
to envy, aggravated by the heat and strength of the king of the
locusts, which came out of the pit, do unto one that is hid
in the secret places of the Almighty, or unto them that are
gathered under the healing wings of the Prince of Peace? under
whose armour of light they shall be able to stand in the day of
trial, having on the breastplate of righteousness, and the sword
of the spirit, which is their weapon of war against spiritual
wickedness, principalities, and powers, and the rulers of the
darkness of this world, both within and without. Oh, my beloved!
I have waited as a dove at the windows of the ark, and have
stood still in that watch, which the Master, (without whom I
could do nothing,) did at his coming reward with fulness of his
love, wherein my heart did rejoice, that I might in the love and
life of God speak a few words to you sealed with the spirit of
promise, that the taste thereof might be a savour of life, to
your life, and a testimony in you of my innocent death: and if I
had been altogether silent, and the Lord had not opened my mouth
unto you, yet he would have opened your hearts, and there have
sealed my innocency with the streams of life, by which we are
all baptized into that body which is in God, whom and in whose
presence there is life; in which, as you abide, you stand upon
the pillar and ground of truth; for, the life being the truth
and the way, go not one step without it, lest you should compass
a mountain in the wilderness; for unto every thing there is a
season.
‘As the flowing of the ocean doth fill every creek and branch
thereof, and then retires again towards its own being and
fulness, and leaves a savour behind it, so doth the life and
virtue of God flow into every one of your hearts, whom he hath
made partakers of his divine nature; and when it withdraws but a
little, it leaves a sweet savour behind it, that many can say,
they are made clean through the word that he hath spoken to them:
in which innocent condition you may see what you are in the
presence of God, and what you are without him. Therefore, my dear
hearts, let the enjoyment of the life alone be your hope, your
joy and consolation, and let the man of God flee those things
that would lead the mind out of the cross, for then the savour of
the life will be buried: and although some may speak of things
that they received in the life, as experiences, yet the life
being veiled, and the savour that is left behind washed away
by the fresh floods of temptation, the condition that they did
enjoy in the life, boasted of by the airy thing, will be like
the manna that was gathered yesterday, without any good scent or
savour. For, it was only well with the man while he was in the
life of innocency; but being driven from the presence of the Lord
into the earth, what can he boast of? And although you know these
things, and many of you, much more than I can say; yet, for the
love and zeal I bear to the truth and honour of God, and tender
desire of my soul to those that are young, that they may read me
in that from which I write, to strengthen them against the wiles
of the subtil serpent that beguiled Eve, I say, stand in the
watch within, in the fear of the Lord, which is the very entrance
of wisdom, and the state where you are ready to receive the
secrets of the Lord: hunger and thirst patiently, be not weary,
neither doubt. Stand still, and cease from thy own working, and
in due time thou shalt enter into the rest, and thy eyes shall
behold his salvation, whose testimonies are sure and righteous
altogether: let them be as a seal upon thine arm, and as jewels
about thy neck, that others may see what the Lord hath done for
your souls: confess him before men, yea, before his greatest
enemies; fear not what they can do unto you: greater is he that
is in you, than he that is in the world: for he will clothe you
with humility, and in the power of his meekness you shall reign
over all the rage of your enemies in the favour of God; wherein,
as you stand in faith, ye are the salt of the earth; for, many
seeing your good works, may glorify God in the day of their
visitation.
‘Take heed of receiving that which you saw not in the light,
lest you give ear to the enemy. Bring all things to the light,
that they may be proved, whether they be wrought in God; the
love of the world, the lust of the flesh, and the lust of the
eye, are without the light, in the world; therefore possess your
vessels in all sanctification and honour, and let your eye look
at the mark: he that hath called you is holy: and if there be an
eye that offends, pluck it out, and cast it from you: let not
a temptation take hold, for if you do, it will keep from the
favour of God, and that will be a sad state; for, without grace
possessed, there is no assurance of salvation: by grace you are
saved; and the witnessing of it is sufficient for you, to which I
commend you all my dear friends, and in it remain,
Your brother,
WILLIAM LEDDRA.’
Boston Jail, the 13th of the First
Month, 1660-61.
The day before he suffered.
* * * * *
The next day after this letter was written, the execution of W. Leddra
was performed, which was on the 14th of the First month. After the
lecture was ended, the governor, John Endicot, came with a guard of
soldiers to the prison, where W. Leddra’s irons were taken off, with
which he had been chained to a log both night and day during a cold
winter; and now they were knocked off, according to what the jailer
once said, as hath been related before. William then having taken his
leave of Wenlock Christison, and others then in bonds, when called,
went forth to the slaughter, encompassed with a guard to prevent
his speaking to his friends; which Edward Wharton an inhabitant of
Salem, and also banished on pain of death, seeing, and speaking
against, one amongst the company said, ‘O Edward it will be your
turn next!’ To which Captain Oliver added, ‘if you speak a word,
I’ll stop your mouth.’ Then W. Leddra being brought to the foot of
the ladder, was pinioned, and as he was about to ascend the same,
he took leave of his friend, E. Wharton, to whom he said, ‘All that
will be Christs’s disciples, must take up the cross.’ He standing
upon the ladder, somebody said, ‘William, have you any thing to say
to the people?’ Thereupon he spoke thus, ‘For the testimony of Jesus,
and for testifying against deceivers, and the deceived, I am brought
here to suffer.’ This took so much with the people, that it wrought
a tenderness in many. But to quench this, priest Allen said to the
spectators, ‘People, I would not have you think it strange to see a man
so willing to die; for that’s no new thing. And you may read how the
apostle said, that some should be given up to strong delusions, and
even dare to die for it.’ But he did not say where the apostle speaks
so, neither have I found it any where in the holy writ; though I know
that Paul saith, Rom. v. 7. “Peradventure for a good man some would
even dare to die.” But it seems it was sufficient for Allen, if he
could but render Leddra odious: who however continued cheerful: for as
the executioner was putting the halter about his neck, he was heard to
say, ‘I commit my righteous cause unto thee, O God.’ The executioner
then being charged to make haste, W. Leddra, at the turning of the
ladder, cried, ‘Lord Jesus receive my spirit;’ and so he was turned
off, and finished his days. The hangman cut down the dead body, and
lest it should be so barbarously used as those of William Robinson
and Marmaduke Stevenson, (which none holding when cut down, fell to
the ground to the breaking of W. Robinson’s skull,) Edward Wharton,
John Chamberlain, and others, caught the body in their arms and laid
it on the ground, till the hangman had stript it of its clothes; who
having done so, said, that he was a comely man, as indeed he was. The
body being stript, William’s friends took it, laid it in a coffin, and
buried it. For further confirmation of what hath been related, the
following letter of one of the spectators, that was there accidentally,
may be added:
‘_Boston, March 26, 1661._
‘On the 14th of this instant, there was one William Leddra, who
was put to death. The people of the town told me, he might go
away if he would; but when I made further inquiry, I heard the
marshal say, that he was chained in prison, from the time he was
condemned, to the day of his execution. I am not of his opinion:
but yet truly methought the Lord did mightily appear in the man.
I went to one of the magistrates of Cambridge, who had been of
the jury that condemned him, as he told me himself, and I asked
him by what rule he did it? He answered me that he was a rogue,
a very rogue. But what is this to the question, I said, where is
your rule? He said, he had abused authority. Then I goes after
the man, and asked him, whether he did not look on it as a breach
of rule to slight and undervalue authority? And I said that Paul
gave Festus the title of honour, though he was a heathen. (I do
not say that these magistrates are heathens) I said. Then, when
the man was on the ladder, he looked on me, and called me friend,
and said, know that this day I am willing to offer up my life for
the witness of Jesus. Then I desired leave of the officers to
speak, and said, Gentlemen, I am a stranger both to your persons
and country, and yet a friend to both: and I cried aloud, for
the Lord’s sake, take not away the man’s life; but remember
Gamaliel’s council to the Jews. If this be of man it will come
to nought, but if it be of God, ye cannot overthrow it: but be
careful ye be not found fighters against God. And the captain
said, why had you not come to the prison? The reason was, because
I heard the man might go if he would; and therefore I called him
down from the tree, and said, come down, William, you may go away
if you will. Then captain Oliver said, it was no such matter; and
asked, what I had to do with it? And besides, bade me be gone:
and I told them, I was willing; for I cannot endure to see this,
I said. And when I was in the town, some did seem to sympathise
with me in my grief. But I told them, that they had no warrant
from the word of God, nor precedent from our country, nor power
from his majesty to hang the man. I rest,
Your Friend,
THOMAS WILKIE.’
To Mr. George Lad, master of the
America of Dartmouth, now at
Barbadoes.
William Leddra being thus despatched, it was resolved to make an end
also of Wenlock Christison. He therefore was brought from the prison
to the court at Boston, where the governor, John Endicot, and the
deputy-governor, Richard Bellingham, being both present, it was told
him, ‘Unless you renounce your religion, you shall surely die.’ But
instead of shrinking, he said with an undaunted courage, ‘Nay, I shall
not change my religion, nor seek to save my life; neither do I intend
to deny my master; but if I lose my life for Christ’s sake, and the
preaching of the gospel, I shall save my life.’ This noble resolution
gave such a check to his persecutors, that they did not then go on
with the trial, but sent him away to prison again. And it being said
by somebody, that William Leddra was dead, a certain person said to
Wenlock, ‘O thy turn is next.’ To which he gravely replied, ‘The will
of the Lord be done,’ showing thereby his entire resignation.
Being now locked up again in prison, he was kept there till about the
Fourth month: but then the court being set, a spirit of confusion
appeared there, and a division among several of the members; for though
the greatest part were for taking the same course with him as with
those that were already put to death, yet several would not consent
to it. And as natural occurrences sometimes cause reflections among
observing people, so it happened here; for during their deliberations
how to deal with Wenlock Christison, which lasted for the space of
two weeks, the sun in the firmament shone not, a thing at that season
somewhat extraordinary; which gave occasion for some to say that the
sun abhorring this bloody business, hid itself from them. But after
many debates, the sanguinary council at length agreed, and Wenlock was
brought to the bar, where the governor, John Endicot, asked him, what
he had to say for himself, why he should not die? He answered, ‘I have
done nothing worthy of death; if I have I refuse not to die.’ To this
another said, ‘Thou art come in among us in rebellion, which is as the
sin of witchcraft, and ought to be punished.’ Hence it appears how
perversely these blood-thirsty persecutors applied the Holy Scriptures
to their cruel ends, and so made a wrong use of the prophet Samuel’s
words to Saul; to which false conclusion Wenlock answered, ‘I came not
in among you in rebellion, but in obedience to the God of heaven, not
in contempt to any of you, but in love to your souls and bodies; and
that you shall know one day, when you and all men must give an account
of the deeds done in the body. Take heed, (thus he went on,) for you
cannot escape the righteous judgments of God.’ Then said major-general
Adderton, ‘You pronounce woes and judgments, and those that are gone
before you pronounced woes and judgments; but the judgments of the
Lord God are not come upon us as yet.’ So insolent and hard-hearted
may man become, as not to stick even to defy the Most High. But
before we draw the curtains of this stage, we shall see the tragical
end of this Adderton, who now received this answer from Wenlock: ‘Be
not proud, neither let your spirits be lifted up: God doth but wait
till the measure of your iniquity be filled up, and that you have run
your ungodly race; then will the wrath of God come upon you to the
uttermost. And as for thy part, it hangs over thy head, and is near
to be poured down upon thee, and shall come as a thief in the night
suddenly, when thou thinkest not of it.’
Then Wenlock asked, ‘By what law will you put me to death?’ The answer
was, ‘We have a law, and by our law you are to die.’ ‘So said the Jews
of Christ, (replied Wenlock,) We have a law, and by our law he ought
to die. Who empowered you to make that law?’ To which one of the board
answered, ‘we have a patent, and are the patentees; judge whether we
have not power to make laws.’ Hereupon Wenlock asked again, ‘How!
have you power to make laws repugnant to the laws of England?’ ‘No,’
said the governor. ‘Then, (replied Wenlock,) you are gone beyond your
bounds, and have forfeited your patent; and that is more than you can
answer. Are you, (asked he,) subjects to the king, yea, or nay?’ ‘What
good will that do you,’ replied the secretary? ‘If you are, (answered
Wenlock,) say so; for in your petition to the king, you desire that
he would protect you, and that you may be worthy to kneel amongst his
loyal subjects.’ To which one said, ‘Yea, we are so.’ ‘Well, (said
Wenlock,) so am I, and for any thing I know, am as good as you, if not
better; for if the king did but know your hearts as God knows them, he
would see that you are as rotten towards him, as they are towards God.
Therefore seeing that you and I are subjects to the king, I demand to
be tried by the laws of my own nation.’ It was answered, ‘You shall be
tried by a bench and a jury:’ for it seems they began to be afraid to
go on in the former course of trial without a jury, this being contrary
to the laws of England. But Wenlock said, ‘That is not the law, but the
manner of it; for I never heard nor read of any law that was in England
to hang Quakers.’ To this the governor replied, that there was a law to
hang Jesuits. To which Wenlock returned. ‘If you put me to death, it is
not because I go under the name of a Jesuit, but of a Quaker: therefore
I appeal to the laws of my own nation.’ But instead of taking notice of
this, one said, that he was in their hands, and had broken their law,
and they would try him. Wenlock still appealed to the law of his own
nation: yet the jury being called over, went out, but quickly returned,
and brought him in guilty. Whereupon the secretary said, ‘Wenlock
Christison, hold up your hand.’ ‘I will not,’ said Wenlock, ‘I am here
and can hear thee.’ Then the secretary cried, ‘Guilty or not guilty?’
‘I deny all guilt,’ replied Wenlock, ‘for my conscience is clear in
the sight of God.’ But the governor said, ‘The jury hath condemned
thee.’ Wenlock answered, ‘The Lord doth justify me; who art thou that
condemnest?’
They then voted as to the sentence of death, but were in a manner
confounded, for several could not vote him guilty of death. The
governor seeing this division, said, ‘I could find in my heart to go
home:’ being in such a rage, that he flung something furiously on
the table; which made Wenlock cry, ‘It were better for thee to be at
home than here, for thou art about a bloody piece of work.’ Then the
governor put the court to vote again; but this was done confusedly,
which so incensed the governor, that he stood up and said, ‘You that
will not consent, record it: I thank God I am not afraid to give
judgment.’ Thus we see that to be drunk with blood, doth not quench the
thirst after blood; for Endicot the governor, seeing others backward
to vote, precipitately pronounced judgment himself, and said, ‘Wenlock
Christison, hearken to your sentence: You must return to the place from
whence you came, and from thence to the place of execution, and there
you must be hanged until you are dead, dead, dead.’ To which Wenlock
said, ‘The will of the Lord be done, in whose will I came amongst
you, and in whose counsel I stand, feeling his eternal power, that
will uphold me unto the last gasp.’ Moreover he cried thus: ‘Known be
it unto you all, that if ye have power to take my life from me, my
soul shall enter into everlasting rest and peace with God, where you
yourselves shall never come. And if ye have power to take my life from
me, the which I do question, I do believe you shall never more take
Quakers’ lives from them: note my words: do not think to weary out the
living God, by taking away the lives of his servants. What do you gain
by it? for the last man that you have put to death, here are five come
in his room. And if ye have power to take my life from me, God can
raise up the same principle of life in ten of his servants, and send
them among you in my room, that you may have torment upon torment,
which is your portion; for there is no peace to the wicked, saith my
God.’ The holy confidence with which he uttered these words show, and
the sequel made it appear plainly, that something supernatural was
contained in them: and it is remarkable, that among the imprisoned
Quakers, there were then several that had been banished on pain of
death; and among these also Elizabeth Hooton; and Edward Wharton staid
in his habitation contrary to his sentence of banishment.
Wenlock having received sentence of death, was brought to prison again,
where having been detained five days, the marshal and a constable
came to him with an order from the court for his enlargement with
twenty-seven more of his friends, then in prison for their testimony to
the Truth, saying they were ordered by the court to make him acquainted
with their new law. ‘What means this?’ said Wenlock, ‘Have ye a new
law?’ ‘Yes,’ said they. ‘Then ye have deceived most people,’ said
Wenlock. ‘Why?’ said they. ‘Because,’ said he, ‘they did think the
gallows had been your last weapon. Your magistrates said that your law
was a good and wholesome law made for your peace, and the safeguard of
your country. What, are your hands now become weak? The power of God is
over you all.’
Thus the prison doors were opened, and Wenlock, with twenty-seven more
of his friends, as aforesaid, set at liberty, save that two of them,
viz. Peter Pearson and Judith Brown, being stripped to the waist, and
fastened to a cart’s tail, were whipped through the town of Boston with
twenty stripes apiece.
Now though not long after an order came from the king, as will be said
anon, whereby these persecutors were charged to desist from putting
the Quakers to death, yet is seems they had got some scent of the
king’s displeasure, who had a mind to stop their bloody career: for
having got a book written by George Bishop, containing a relation of
the cruel persecution in New England, and reading a passage concerning
major-general Denison, who, to put off those that complained of their
wicked proceeding, said, ‘This year ye will go to complain to the
parliament, and the next year they will send to see how it is; and the
third year the government is changed.’ He took much notice of this, and
calling to the lords to hear it, said, ‘Lo, these are my good subjects
of New England: but I will put a stop to them.’
It was not long before an opportunity was offered; for the news of
William Leddra’s death being come into England, with an information of
the danger that others were in of going the same way, their friends
took it so to heart, especially Edward Burrough, that having got
audience of the king, he said to 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.’ Then
Burrough desired him to do it speedily; ‘for we know not,’ said he,
‘how many may soon be put to death.’ The king answered, ‘As soon as you
will. Call, said he to some present, the secretary, and I will do it
presently.’ The secretary being come, a mandamus was forthwith granted.
A day or two after, going again to the king, to desire despatch of
the matter, the king said he had no occasion at present to send a
ship thither; but if they would send one, they might do it as soon as
they could. E. 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. The king answered, ‘Yes, to whom you will.’ Whereupon E.
Burrough named one Samuel Shattock, who being an inhabitant of New
England, was banished on pain of death, if ever he returned thither.
And the king accordingly granted the deputation to him, with full power
to carry the mandamus, which was as followeth:
‘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 offences 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 9th day of September, 1661,
in the 13th year of our reign.
By his majesty’s command,
WILLIAM MORRIS.’
The superscription was:
To our trusty and well-beloved John Endicot, Esq. 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 said plantations and colonies
whatsoever, within the continent of New England.
Thus favourable the king manifested himself; and in England persecution
for religion was a little at a stand; but it was but a kind of respite.
G. Fox the younger, a man of excellent qualifications, and great
boldness, foresaw an imminent storm; and lest any carelessness might
enter among his friends, in the Fourth month he wrote the following
exhortation to them:
‘What my heavenly Father hath determined for these men to do,
no man can stop it: O that patience might be abode in by all
that know his name, and his will submitted unto by them that he
hath called. O be still, strive not, but drink the cup which
our Father suffereth to be given; I know it will be bitter to
some; but whosoever striveth against it shall come to loss and
shame: for the Lord will yet further try his people, till it be
fully and clearly manifest who are the approved in his sight.
This he will certainly do; therefore let not the present calm
beget a wrong security in any, for lo the day hastens, and cometh
swiftly, that another storm must arise; and in vain will it be to
fly to the tall cedars and strong oaks for shelter; for nothing
but the name of the Lord can preserve in that day.
GEORGE FOX, _the younger_.’
That this G. Fox did not reckon amiss, when in this exhortation he said
the day hastens that another storm must arise, we shall see ere long:
but first we must take a view of things in America.
This mandamus to the rulers of New England being obtained, as hath been
said, quick despatch was thought necessary to send it thither. And
Samuel Shattock being empowered by the king to carry it, an agreement
was made with one Ralph Goldsmith, who was master of a good ship, and
also one of those called Quakers, for three hundred pounds, (goods or
no goods,) to sail in ten days. He then immediately made all things
ready to set sail, and with a prosperous gale arrived in about six
weeks time before the town of Boston in New England, upon a First-day
of the week. The townsmen 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. Then they asked him whether he had any
letters; and he said ‘Yes.’ Whereupon they asked if he would deliver
them; but he said, ‘No, not to-day.’ So they went ashore, and reported
there was a ship full of Quakers, and that Samuel Shattock was among
them, who they knew was by their law liable to be put to death, for
coming in again after banishment: but they knew not his errand nor
authority.
All being thus kept close, and none of the ship’s company suffered to
go on shore that day, next morning Samuel Shattock, the king’s deputy,
and Ralph Goldsmith, the commander of the vessel, went on shore; and
sending the men that landed them back to the ship, they two went
through the town to the governor John Endicot’s door, and knocked. He
sending a man to know their business, they sent him word their business
was from the king of England, and that they would deliver their message
to none but the governor himself. Thereupon they were admitted to go
in, and the governor came to them, and commanded Shattock’s hat to
be taken off, and having received the deputation and the mandamus,
he laid off his hat; and ordering Shattock’s hat to be given him
again, he looked upon the papers, and then going out, went to the
deputy-governor, and bid the king’s deputy and the master of the ship
to follow him. Being come to the deputy-governor, and having consulted
with him about the matter, he returned to the two aforesaid persons and
said, ‘We shall obey his majesty’s command.’ After this, the master of
the ship gave liberty to the passengers to come ashore, which they did,
and met together with their friends of the town, to offer up praises to
God for this wonderful deliverance.
Now for as much as several of their friends were yet in prison at
Boston, the following order was given forth by the council not long
after.
‘_To William Salter, keeper of the prison at Boston._
‘You are required by authority, and order of the general court,
forthwith to release and discharge the Quakers, who at present
are in custody. See that you do not neglect this.
By order of the court,
EDWARD RAWSON, _Secretary_.’
Boston, 9th Dec. 1661.
They then consulted what to do that they might not incur the king’s
displeasure; and it was agreed to send a deputation to him. First,
colonel Temple was sent to acquaint the king with their having set the
Quakers at liberty; and he was followed not long after by the chief
priest John Norton, and Simon Broadstreet, one of the magistrates.
The year was now spent: but before I conclude it I must take notice, as
a pregnant instance of the marvellous vicissitude of mundane affairs,
that in the forepart of this year, the body of O. Cromwell, which had
been buried with great state in Westminster Abbey, was digged up, as
were also the bodies of Bradshaw and Ireton, which three corpses were
carried in carts to Tyburn, and there hanged on the gallows. Then the
executioner chopped off the heads, stamped with his foot on the bodies,
which were tumbled into a pit, dug near the gallows; and the heads
were exposed on the top of Westminster Hall, where I remember to have
seen them. And that now befel Cromwell which he said about seven years
before in his speech to the parliament, as hath been mentioned in its
due place, viz. That he would rather be rolled into the grave, and
buried with infamy, than give his consent to the throwing away one of
the fundamentals of that government, to wit, liberty of conscience. And
yet he suffered persecution to go on, as hath been related at large:
but now, according to his saying, he was rolled with infamy into the
grave; which may serve indeed for a remarkable instance of the justice
and equal judgments of God.
About this time a book came out at London, bearing the title of
Semper Idem, [i. e. Always the same,] or a Parallel of fanatics. The
author concealed his name; but he made it appear sufficiently that
he was a Papist, and it may be a jesuit: for he inveighed not only
against the Quakers and Baptists, but also against the Presbyterians,
and even Episcopalians, and consequently against all Protestants.
Nay, the martyrs that were burnt in the bloody reign of queen Mary,
eldest daughter to king Henry the Eighth, were no less vilified than
the Quakers, in the said book, by the scornful name of rebels, and
fanatics. This book was sold publicly, and it seemed that none durst
oppose it, for fear of displeasing the court. But E. Burrough, who was
of an undaunted courage, and so continued till his death, employed his
pen to refute it, and gave forth his answer in print, plainly showing
what the anonymous author aimed at, viz. That he would have the cruel
usage of fire and faggots revived, and wished to see the burning of
reputed heretics brought again into vogue. Which was the more to be
taken notice of, because such a publication of vilifying the martyrs
with calumnies, had not been seen at London for above an hundred years;
and all the groundless positions of the said author were very notably
answered by the said E. Burrough.
And since persecution in the latter end of this year began to appear
with open face again, he published a book, which he called Antichrist’s
government justly detected. This he dedicated to all the rulers, &c.
in the (so called) Christian world; and therein, with sound arguments,
manifested the unlawfulness and injustice of persecution, and from
whence it had its rise; and how dangerous it was to impose religion.
Next he treated at large concerning heresy, and what punishment
pertained to such as are truly convicted of it. But lest any might
think that he was for opposing the duty of the civil magistrate against
malefactors, he said concerning the punishment of heresy, (which he
stated to be only an ecclesiastical censure,) that he only intended
this, where the error of a man and his heresy in his mind and judgment,
did only extend to the hurt of his own soul, and against God, and not
to the harm of his neighbour’s person or estate. But, thus continued
he, if his error and heresy do extend further than only against God and
his own soul, even to outward wrongs, or evils, or violence, or visible
mischiefs committed, as murders, or other the like crimes against
men, to the injuring of others, then I forbid not outward external
punishment, to be corporally inflicted upon the person and estate of
such a man; but it ought to be done, and that by the laws of men,
provided for the same end; even such a man’s error, in such his wrong
dealing, may justly and lawfully be punished with death, banishment or
penalties, according to the desert of the crime, &c. The author also
wrote circumstantially concerning the government of antichrist, and
showed the deceit that was in it, and who were the subjects of his
kingdom.
It was somewhat before this time that George Fox the younger, being a
prisoner, and seeing an intent of promoting popery, wrote the following
letter to the king:
‘The King of kings hath beheld, yea, the King of kings hath seen
even all thy actings in the dark, and he hath traced thy walkings
in obscure places; and thou hast not hid thy counsels from the
almighty, but he hath seen all the intents of thy heart, and thy
good words have not at all deceived him, nor those that purely
stood in his counsels; for he hath seen the snares, and beheld
the pits which privily have been preparing for the innocent,
(even in the time when smooth words have been given,) and he
hath showed them unto others. Oh that thou wouldst have taken
counsel of the Lord, and obeyed the same! thou shouldest have
been prospered; but thou hast taken counsel of them which have
caused thee to err: thou hast also sought to exalt and establish
thyself, and thy own honour, and not the truth and honour of God
only; which if thou hadst truly done, (in the self-denial,) God
would have honoured thee: thou hast not taken the Lord for thy
strength and stay, but thou hast leaned to that which cannot
help thee, even to that which will prove a broken reed unto
thee, if thou comest to prove its strength. Thou hast greatly
dishonoured and grieved the Lord, by thy setting up ministers
which he loathes, and by thy providing a forced maintenance for
them by an unjust law, that so they may yet make a prey upon his
people, who for conscience-sake cannot put into their mouths,
being spiritually gathered therefrom by the word of the Lord.
Thou hast also grieved the Spirit of the Lord, in that thou
hast not put a difference betwixt that which the Spirit of the
Lord moved, and that which is moved by the evil lusts of men;
and hereby thou hast justified that which God hath condemned,
and condemned that which he hath justified, and will justify in
the sight of his enemies. O, friend, it is not the person of
any man which the Lord regards, but it is righteousness which
he hath respect to, and so far as man, (whatever he may be,)
by the drawing of the Truth comes into righteousness, and acts
therein, so far hath the Lord unity with him, and no further:
these things should have been considered by thee. Thou hast also
grieved the Holy Ghost by the suffering all these wicked and
profane shows and sports, which have abounded since thy coming
in, by which the Lord’s good creatures have been abused, wasted,
and devoured. Thou hast highly displeased the Lord God, by thy
suffering persecution to be acted in thy name, even whilst
thou in words hast promised liberty; yea, many are this day in
holes and prisons, for the testimony of a good conscience, and
obeying the doctrine of Christ. Oh! the Lord is grieved with
the pride and wickedness that is lived in, both in thy family
and dominions, and thou thyself hast not been such a pattern
and example amongst them as thou oughtest to have been. O,
friend! when I behold the wickedness, cruelty, and oppression,
that abounds in this nation in open view, and also the secret
abominations which are committed, and are plotting and lurking
in the chambers; verily my life is even bowed down because of
the fierce wrath of the Almighty, which I see is kindled; and
because of the great destruction which I see attends the wicked,
whose ends and counsels the Lord will frustrate, and upon whom he
will pour out everlasting contempt. Yea, and it hath been oft in
me, before thou camest last into the land, and also since, even
when it hath been shown me, what idolatry is intended in secret
to be brought in, that certainly it had been better for thee
that thou hadst never come, for I have seen it tending to thy
destruction. And when I have seen the abomination and cruelties
which are committed and intended, there hath a pity arose in me
towards thee for thy soul’s sake; and it hath been my desire, if
it might stand with the will of God, that he would put it into
thy heart to go out of the land again, that so thy life might
be preserved, and that thou mightest have time to repent; for
although many men flatter and applaud thee for self ends, yet I
see the Lord is displeased with thy ways. Let no man deceive thee
by feigned words; God will not be mocked: such as thou sowest,
such must thou reap. Thou canst not hide thyself from the Lord,
nor deliver thyself from the stroke of his hand: O consider how
soon hath the Lord taken away thy brother, who, according to
outward appearance, might have lived longer than thee! O, think
not that men can preserve thee, though all the nations about
promise to help thee! Yet when the Lord appears against thee,
thou must fall; verily there is a great desolation near, thy
hand cannot stay it; God hath decreed that he may exalt his own
kingdom: the nations are like a boiling pot, a little flame will
set them on fire; and the windy doctrine of the priests shall
help to kindle it; oh the day will be terrible, who may abide
it? The stubble will be consumed, and the chaff shall be burned;
the ungodly shall be abased, for they cannot stand in judgment;
but the seed shall be exalted. O what shall I say that might be
for thy safety? Verily I can say little; the Lord’s decree must
stand, the Lord is highly displeased, and his wrath is near to be
revealed: and he is swift in his goings, and he will shorten the
days of his enemies for his elect’s sake. O that thy soul might
be saved in the day of the Lord! my spirit is in suffering for
thee, my soul is afflicted within me because of the approachings
of the day of thy calamity, from which no man can deliver thee.
This is the Truth that must stand, and in love to thy soul it is
declared, by him who must deal uprightly with all men: though for
it I suffer outwardly, yet I have a witness in thy conscience,
unto which I am made manifest; and peace with the Lord is my
portion, which is better than an earthly crown.
GEORGE FOX, _the younger_.’
This was given him the 9th day of the
Eighth month, 1660.
This letter, (a clear evidence of the author’s innocent courage,) was
delivered to the king, who read it, and seemed to be reached thereby,
and touched at heart: but his brother, the duke of York, was displeased
with it, and being violently set against the author, advised the king
to use severity towards him; but the king being good-natured, said, ‘It
were better for us to mend our lives.’
Whilst the said G. Fox was prisoner in Lambeth-house, he wrote
also a small treatise, called, ‘England’s sad Estate and Condition
lamented.’ Herein he reproved the grievous abominations committed
among the inhabitants, oppression by persecution, and the hypocrisy
of the priests. He also predicted the pestilence, as may be mentioned
hereafter in due place; and signified not obscurely, that endeavours
would be used publicly to introduce superstition and idolatry; but that
those who intended to do so, should be frustrated by the Lord in their
attempts. And that others, whose worship also did displease the Lord,
should grind and waste one another: but that beyond their expectation,
he would pluck out from them, and preserve a holy seed. And that
after he should have executed his vengeance upon the rebellious and
treacherous dealers, he would then bring forth the remnant of his holy
seed, which should be preserved from their fury; and then they should
spread over all, and stand in dominion. ‘But,’ thus continued he,
‘although these things, touching the holy remnant, shall certainly be
fulfilled in their season, yet before they will be fully accomplished,
great will be the trials of many of the righteous, and there will be
great judgments executed in thee, O land, by him, who ofttimes maketh
a fruitful land barren, because of the wickedness of them that dwell
therein.’ This, and much more he wrote, and published it in print.
Several of his predictions we have seen fulfilled, as in the progress
of this history may appear: and this last we must refer to time. After
the writing of this treatise, he also gave forth the following prayer.
‘Surely it was thou, O Lord, that gave bounds unto the sea, that
the floods thereof could not overwhelm thy chosen: thou canst
let forth the winds, and suffer a storm; and thou canst make a
calm when thou pleasest. Have thou the glory of all, thou King
of saints, thou Saviour of Israel. Thou canst do whatever thou
pleasest, therefore will we trust in thy name, neither will we
fear what men can do unto us, because thou wilt not forsake us;
but thou wilt plead our cause in the sight of our adversaries,
and they shall know that thou art our God, who art able to save
to the uttermost. O Lord, our righteousness, we will praise thy
name; for thy mercies endure for ever. Our eyes, O God, are unto
thee, for we have no other helper. Our faith, O Lord, standeth
in thee, who canst not forget thy people. Thou hast revealed and
brought up Jacob, who wrestleth with thee, and prevaileth as a
prince, therefore must the blessing come. O Lord, the birth, the
birth, crieth unto thee, thy own elect, which long hath been
oppressed. Thou canst not deny thyself, therefore have we faith,
and hope, which maketh not ashamed. O Lord, how unsearchable are
thy ways! Thou hast even amazed thy people with the depth of thy
wisdom; thou alone wilt have the glory of their deliverance; and
therefore hast thou suffered these things to come to pass. O
Lord, thou art righteous in all thy judgments: only preserve thy
people which thou hast gathered, and wilt gather unto thyself, in
the day of trial; that so they may sing of thy power, and magnify
thy name in the land of the living.’
This G. Fox wrote also in prison several other papers and epistles,
for exhortation and consolation of his friends: but his work was soon
done, so that not long after he departed this life, which was in this,
or the next year. He was, as may be seen from his writings, a man of
extraordinary resignation and courage; and that he gave up his life, if
required, may appear from a small book that he wrote, being prisoner in
Lambeth-house, which he called, ‘The Dread of God’s Power uttering its
Voice through Man, unto the Heads of the Nation.’ Herein he exhorted
the rulers very earnestly to do justice; and said amongst the rest,
‘Friends, I must deal plainly with you in the sight of God, who hath
made me a prophet to the nation. I may not flatter any of you. My life
is in the hand of my Maker, and not one hair of my head can fall to the
ground without his providence. He hath redeemed my soul from hell,
and my mind from the earth; and he hath given me his good Spirit to
lead me. I am henceforth no more my own, but I am the Lord’s, who hath
formed me to his praise, and hath brought me forth, that I may sound
forth his powerful Truth amongst the people. Therefore must I not fear
man, neither must I be afraid of the sons of men.’
* * * * *
Thus undaunted he showed himself: but it was not long before he made
his exit, of which I cannot but say something. In his sickness I find,
that though he was weak in body, yet he was strong in spirit, so that
he would sing for joy of heart. He exhorted his friends to keep in
unity, foreseeing, it may be, that something would rise which might
give occasion for division: and then with much fervency of spirit, he
prayed God, and exhorted his friends, to keep their garments unspotted
of the world, because great was the day of trial that was at hand.
Afterwards recommending them to the Lord, he took his leave of them,
and slept in perfect peace with the Lord, being of sound memory to
the last. Now the dust was returned to the earth, and the spirit unto
God who gave it. Thus he was freed of all danger of losing the crown
of immortal life, which man by temptation, and the casualties of this
life, is liable unto, if he continueth not diligently watchful. But
this valiant was now beyond the reach of all temptations, and so I
leave him, that I may pass on to other matters.
In this year E. Burrough wrote a paper to the king and his council,
which he called, ‘A just and Righteous Plea,’ in which he proposed
at large, the reasons why the people called Quakers, refused to take
the oath of allegiance, viz. That it was not because they would not
be faithful to the king, but only for conscience-sake, since Christ
so expressly had commanded his followers, “Swear not at all,” which
command they durst not transgress. Yet to assure the government of
their faithfulness, he said thus:
‘We are now, and shall be faithful, innocent, and peaceable,
in our several stations and conditions, under this present
government of king Charles the Second, whom we acknowledge
supreme magistrate and governor over this kingdom; and for
conscience-sake we are obedient and submissive to him, as such,
in all his commands, either by doing and performing of what he
justly requireth, or by patient suffering under whatsoever is
inflicted upon us, in the matters for which we cannot be obedient
for conscience-sake, when any thing is required of us different
from the just law of God. And to this subjection to the king
and his government, we are bound by the law of righteousness;
and such hath ever been our principle and practice, and is unto
this day, even to be quiet, and peaceable, and patient, under
every authority that is set over us; and not in unrighteousness,
to plot, or contrive, or rebel, against any government, or
governors, nor to seek our own deliverance from injustice and
oppression in such a way. And we are persuaded to seek the
preservation of the king’s person and authority, by all just
and lawful means, and not to rebel against him with carnal
weapons; and so far as his government is in justice, mercy,
and righteousness, we declare true and faithful subjection and
obedience thereunto; and wherein it is otherwise, we shall be
subject by patient suffering what is unequally imposed upon
us, and yet not rebel in any turbulent way of conspiracies
and insurrections: for our principles are not for war, but
for peace with all men so much as in us lies; neither may we
render evil for evil to any, but are to be subject to the king
and his government, actively or passively, upon the conditions
aforementioned.
‘And we renounce all foreign authority, power, and jurisdiction
of the pope, or any else, from having any supremacy whatsoever
over the king, or any the good subjects of England. And this we
declare, acknowledge, and testify, in the fear and presence of
God, (to whom we and all mankind must give an account,) and that
without secret equivocation, or any deceitful mental reservation.’
Thus fully E. Burrough declared himself, and gave also a circumstantial
relation of the practice of his friends meeting together, or their way
of public worship, thereby to assure the government of their peaceable
behaviour and fidelity. But all this proved in vain; for it being well
known that the Quakers denied swearing, they continually were vexed and
persecuted, under a pretence of not giving due satisfaction of their
being faithful to the government, and so transgressing the laws.
Now the deputies of New England came to London, and endeavoured to
clear themselves as much as possible, but especially priest Norton, who
bowed no less reverently before the archbishop, than before the king;
and thus fawning upon the Episcopalians, they found means to keep in
a condition to vex the Quakers, so called, though they were forbidden
to put them to death: and that many of the bishops were great enemies
to the said Quakers, appeared plainly from the cruel persecution which
after a short calm arose in England.
But to return to the New England deputies, they would fain have
altogether excused themselves: and priest Norton thought it sufficient
to say, that he did not assist in the bloody trial, nor had advised
to it: but John Copeland, whose ear was cut off at Boston, charged
the contrary upon him: and G. Fox, the elder, got occasion to speak
with them in the presence of some of his friends; and asked Simon
Broadstreet, one of the New England magistrates, whether he had not a
hand in putting to death, those they nick-named Quakers? He not being
able to deny this, confessed he had. Then G. Fox asked him and his
associates that were present, whether they would acknowledge themselves
to be subjects to the laws of England; and if they did, by what laws
they put his friends to death? They answered, they were subjects to
the laws of England; and they had put his friends to death by the
same law, as the Jesuits were put to death in England. Hereupon G.
Fox asked, whether they did believe that those his friends, whom they
had put to death, were Jesuits, or jesuitically affected? They said,
‘Nay.’ Then replied G. Fox, ‘Ye have murdered them; for since ye put
them to death by the law that Jesuits are put to death here in England,
it plainly appears, you have put them to death arbitrarily, without
any law.’ Thus Broadstreet finding himself and his company ensnared by
their own words, asked, ‘Are you come to catch us?’ But he told them,
they had catched themselves, and they might justly be questioned for
their lives; and if the father of William Robinson, (one of those that
were put to death,) were in town, it was probable he would question
them, and bring their lives into jeopardy: for he not being of the
Quakers’ persuasion, would perhaps not have so much regard to the
point of forbearance, as they had. Broadstreet seeing himself thus in
danger, began to flinch and to sculk; for some of the old royalists
were earnest with the Quakers to prosecute the New England persecutors.
But G. Fox and his friends said, they left them to the Lord, to
whom vengeance belonged, and he would repay it. Broadstreet however,
not thinking it safe to stay in England, left the city, and with his
companions went back again to New England.
Not long before this time, G. Fox, with the help of John Stubbs and
Benjamin Furly, published a book called, ‘A Battledoor.’ In this
book were set forth examples of about thirty languages, to show that
every language had its particular denomination for the singular and
the plural number, in speaking to persons; and in every place where
the description began, the shape of a battledoor was delineated. This
work was promoted to public view by G. Fox, to show the learned, (if
possible to convince them,) that the custom of those called Quakers, to
say Thou to a single person, though it were to the king, and not You,
was not irregular nor absurd, but had been used anciently; and that
therefore they could not justly be charged with unmannerliness, because
they followed not the common custom, which was crept in by the pride
of men. Now though Ger. Croese doth disapprove in G. Fox, that he put
his name to this book as well as J. Stubbs and B. Furly, yet I do not
think it so improper as the said author doth; for G. Fox was a great
promoter of that work; and though he was not skilled in languages, and
some were for calling him an idiot, or a fool, yet I know him to have
been a man of good understanding, and of deep judgment. In his journal
he freely owns, that John Stubbs and Benjamin Furly took great pains in
the compiling of the said book, which he put them upon, and added also
some things to it; so that in some respect he might be esteemed author
too. At the end of the book he added:
‘The pope set up [You] to [One] in his pride, and it is pride
which cannot bear Thou and Thee to one, but would have You, from
the author of and their father in their pride, which must not
have the word Thou, which was before their father the pope was,
which was God’s language, and will stand when the pope is ended.