Read at the Yearly Meeting in London,
1691.
This year I find that William Goodridge, of Banwell, in Somersetshire,
was released from prison, where he had been confined about thirteen
years. He had been premunired for refusing to take the oath: and his
goods, whereof the moveables were rated at about two hundred and
forty-four pounds, and the real estate counted worth sixty pounds per
annum, were confiscated. Thus to suffer spoil of goods hath been the
lot of many others, and among these was Benjamin Brown, an ancient man,
of Brownish in Suffolk, who also, for not taking the oath, was stripped
of all, so that his wife and child were fain to lie on the floor
without a bed.
1692.
Now time calls me to say something of the apostacy of George Keith,
who being in Pennsylvania, made a great bustle there. He was a witty
person, and esteemed very learned; and at the university obtained the
degree of master of arts. He often also gave proofs of an high soaring
knowledge, and was very ready to show from philosophy the reasons and
causes of many things in the creation; but the doctrine of Francis
Mercurius, baron of Helmont, concerning the transmigration of souls,
became so palatable to him, that he not only in some manner approved
it, but also was believed to be concerned in the book containing two
hundred queries about that matter, a great part of which, as I have
been informed, he acknowledged to have been put in writing by himself,
though it appeared in public without the author’s name. But this notion
meeting with no acceptance among the Quakers, his love to them began to
abate; and his discontent increased, because two persons, who opposed
him, had, as he said, used some unwarrantable expressions, and were
not so sharply reproved, as he, who was of a fiery temper, desired. He
accused them that they had said, that the light within was sufficient
to salvation, without any thing else. From whence he endeavoured to
prove, that they excluded the man Jesus Christ, as not necessary to
salvation; but they denied this to be their doctrine.
He afterwards said of William Stockdell, one of those two persons at
Philadelphia in Pennsylvania, that he had charged him G. K. to have
preached two Christs, because he preached faith in Christ within, and
in Christ without us. Now though Stockdell would not allow this to be
true, and some of the hearers also denied it, though asserted by two
others of his party, yet G. Keith blew the fire of this quarrel, and so
got some adherents. He also charged the deputy-governor, Thomas Lloyd,
to have said, that faith in Christ without us, as he died for our sins,
and rose again, was not necessary to our salvation. But others said,
that the words were not so, and that the matter was not fairly stated;
since the question was not, whether faith in Christ without us, as he
died for our sins, and rose again, was not necessary to our salvation;
but whether that faith were indispensably necessary to all mankind, and
that none could be saved without it, though they had not the means,
opportunity, or capacity to know or receive it. Which being asserted,
it was thought that such a position did not only exclude from salvation
whole nations, but also infants, and deaf and dumb persons. Better had
it been that such questions never had been started, for a passionate
maintaining of a different position often breeds strife and contention.
But G. Keith, with some others, having now separated themselves from
the society, he said his dissatisfaction was only with some unsound
Quakers in America; but he was in unity with all faithful friends in
England.
And now he began to behave himself very disrespectfully, and was on
that account sharply reproved by the aforesaid Thomas Lloyd; to whom
he did not stick to speak in a reproachful way, charging him with
impudence, and saying, that he was unfit to be a governor, and that
his name should stink, &c. And because some members of the council did
not expect to be better treated by him, since he had called one of the
magistrates impudent rascal; this was much resented, and the more,
because G. Keith having drawn in a printer, published a paper, wherein
he not only scandalously slandered the diligence of the magistrates
in restraining of robbers, but also the judicial proceedings against
murderers. And seeing several Mennonites of the county of Meurs lived
also in Pennsylvania, it was not much to be wondered, that they who
count it unlawful for a Christian to bear the sword of magistracy, did
stick to him; and to get adherents seemed the main thing he aimed at;
for he himself was not trained up under such a notion, but in the
doctrine of the kirk of Scotland. The consequence of this case was,
that Keith and one Thomas Budd, who, with him, had been compiler of
the aforesaid paper, were fined for it; but yet the government was so
moderate, that the fine was never exacted: and for all that G. Keith
did not stick to make a great clamour of his sufferings; and about two
years after he came into England, to make his complaint to the church
at London.
This year in the month called August, Stephen Crisp deceased near
London. He had long been weak in body, and was much afflicted with the
stone, performing nevertheless his ministry of the gospel; and his
service was very acceptable, because he had a gift beyond many, being
not only sound in doctrine and judgment, but grave and elegant in his
utterance, and well qualified for convincing his hearers, and to touch
them to the heart; so that he generally met with a great concourse of
people. Four days before his decease, lying sick in bed, and being
under great pain, he was visited by G. Whitehead, to whom he said in
substance, ‘I see an end of mortality, and yet cannot come at it; I
desire the Lord to deliver me out of this painful body: if he will
but say the word, it is done: yet there is no cloud in my way. I have
a full assurance of my peace with God in Christ Jesus; my integrity
and uprightness of heart is known to the Lord; and I have peace and
justification in Jesus Christ, who made me so.’ The day before his
departure, G. Whitehead being come again to see him, found him in
a dying state and almost speechless; yet he was understood to say,
‘I hope, I am gathering, I hope, I hope.’ G. Whitehead near parting
from him, asked him whether he had any thing to his friends; to which
he gave this answer, ‘Remember my dear love in Jesus Christ to all
friends.’ The next day, being the 28th of the aforesaid month, he died
at Wandsworth, about five miles from London. Many of his sermons taken
in short hand from his mouth are published in print, and give proofs of
his having been indeed an able minister of the gospel.
In this year died also Catharine Evans, who, as hath been mentioned
here before, had been long imprisoned at Malta. She had suffered much
for her religion; and in the year 1657, having at Salisbury exhorted
the people to repentance, this so incensed the magistrates, that
by order of Henry Ditton, justice, and Robert Good, mayor, she was
stripped, and fastened to the whipping-post in the market, and then
whipped. Afterwards coming thither again, and speaking to the people in
the market, by way of admonition, she was sent to Bridewell, and put
into a dark nasty place. After her return from Malta, imprisonment fell
to her share several times; once at Welchpool in Montgomeryshire in the
year 1666, for refusing to swear; and several years after she was also
imprisoned at Bristol. And after many adversities and great sufferings,
having lived to a great age, she died, and so entered into everlasting
rest.
1693.
Now I return again to George Keith, who appeared in the annual assembly
at London, anno 1694, but there he showed himself so passionate and
boisterous, that no means could be found to compose the difference.
Yet he seemed to get adherents among some of the Separatists about
London: but these also soon growing weary of him, he got a place called
Turner’s-hall to preach in. Here at first he had a great concourse of
people, since novelties generally beget curiosity. But he from time
to time more and more courting those of the church of England, and
falling in with the Episcopalians, began to lose his esteem among
people of other persuasions, especially when at length he entirely
conformed to that church, which formerly in print he had zealously
attacked: but in process of time he took a gown, and was ordained to
be a preacher. After which he sometimes preached with the surplice on,
which in all probability he would have abhorred before ever he joined
with the Quakers; for he had been a member of the Presbyterian kirk of
Scotland, which always hath been a zealous opposer of the episcopal
ceremonies. And since he had contradicted that, which formerly he had
asserted and defended in good earnest; and charged the Quakers with a
belief, which they never had owned to be theirs, they found themselves
obliged publicly, to set forth their faith anew in print, which they
had often before asserted both in words and writing, thereby to
manifest that their belief was really orthodox, and agreeable with the
Holy Scriptures. This they did by the following representation, which
in the year 1693, came forth in print at London, as follows, with this
title.
_The Christian Doctrine, and Society of the People called
Quakers, cleared, &c._
‘Whereas, divers accounts have been lately published in print,
of some late division and disputes between some persons under
the name of Quakers in Pennsylvania, about several fundamental
doctrines of the Christian faith, (as is pretended by one party,)
which being particularly mentioned, and thereupon occasion very
unduly taken by our adversaries, to reproach both the Christian
ministry, and whole body of the people commonly called Quakers,
and their holy and Christian profession, both in England and
elsewhere, though no ways concerned in the said division or
matters charged, but rather grieved and troubled at it, and at
the indiscreet and reproachful management thereof in print,
to the amusing and troubling the world therewith, and giving
occasion to the loose, ignorant, and profane, to slight and
contemn the truth, and the interest of the tender religion of our
Lord Jesus Christ:
‘We are, therefore, tenderly concerned for truth’s sake, in
behalf of the said people, (as to the body of them, and for
all of them who are sincere to God, and faithful to their
Christian principle and profession,) to use our just endeavours
to remove the reproach, and all causeless jealousies concerning
us, touching those doctrines of Christianity, or any of them
pretended, or supposed, to be in question in the said division;
in relation whereunto we do in the fear of God, and in simplicity
and plainness of his truth received, solemnly and sincerely
declare what our Christian belief and profession has been, and
still is, in respect to Jesus Christ the only begotten Son of
God, his suffering, death, resurrection, glory, light, power,
great day of judgment, &c.
‘We sincerely profess faith in God by his only begotten Son Jesus
Christ, as being our light and life, our only way to the Father,
and also our only mediator and advocate with the Father.[53]
[53] 1 John ii. 2. John xvi. 6. 1 Tim. ii. 5.
‘That God created all things, he made the worlds, by his Son
Jesus Christ, he being that powerful and living Word of God by
whom all things were made;[54] and that the Father, the Word,
and Holy Spirit are one, in Divine Being inseparable; one true,
living and eternal God, blessed for ever.[55]
[54] Eph. iii. 9. John i. 1, 2, 3. Heb. i. 2.
[55] 1 John v. 7.
‘Yet that this Word, or Son of God, in the fulness of time, took
flesh, became perfect man, according to the flesh, descended and
came of the seed of Abraham and David,[56] but was miraculously
conceived by the Holy Ghost, and born of the Virgin Mary.[57] And
also further, declared powerfully to be the Son of God, according
to the spirit of sanctification, by the resurrection from the
dead.[58]
[56] Rom. i. 3, 4.
[57] Mat. i. 25.
[58] Rom. i. 3, 4.
‘That in the Word, (or Son of God,) was life, and the same life
was the light of men; and that he was that true light which
enlightens every man coming into the world;[59] and therefore
that men are to believe in the light, that they may become the
children of the light;[60] hereby we believe in Christ the Son of
God, as he is the light and life within us; and wherein we must
needs have sincere respect and honour to, and believe in, Christ,
as in his own unapproachable and incomprehensible glory and
fulness:[61] as he is the fountain of life and light, and giver
thereof unto us; Christ, as in himself, and as in us, being not
divided. And that as man, Christ died for our sins, rose again,
and was received up into glory in the heavens.[62] He having, in
his dying for all, been that one great universal offering, and
sacrifice for peace, atonement and reconciliation between God and
man;[63] and he is the propitiation not for our sins only, but
for the sins of the whole world.[64] We were reconciled by his
death, but saved by his life.
[59] John i. 4, 9.
[60] John xii. 36. Isa. ii. 5.
[61] 1 Tim. vi. 16.
[62] 1 Pet. iii. 18. 1 Tim. iii. 16. Mat. xix. 28. and xxv.
31. Luke ix. 26. and xxiv. 26.
[63] Rom. v. 10, 11. Heb. ii. 17, 18. Eph. ii. 16, 17. Col.
i. 20, 21, 22.
[64] 1 John ii. 2. 2 Cor. v. 14, 15. Heb. ii. 9.
‘That Jesus Christ, who sitteth at the right hand of the throne
of the majesty in the heavens, yet he is our king, high-priest,
and prophet,[65] in his church, a minister of the sanctuary, and
of the true tabernacle which the Lord pitched, and not man.[66]
He is intercessor and advocate with the Father in heaven, and
there appearing in the presence of God for us,[67] being touched
with the feeling of our infirmities, sufferings and sorrows.
And also by his spirit in our hearts, he maketh intercession
according to the will of God, crying, Abba, Father.[68]
[65] Zech. ix. 9. Luke xix. 38. John xii. 15. Heb. iii. 1.
Deut. xviii. 15, 18. Acts iii. 22. and vii. 37.
[66] Heb. viii. 1, 2.
[67] Heb. vii. 25. Heb. ix. 24.
[68] Rom. viii. 26, 27, 34. Gal. iv. 6.
‘For any whom God hath gifted,[69] and called sincerely to
preach faith in the same Christ, both as within and without us,
cannot be to preach two Christs, but one and the same Lord Jesus
Christ,[70] having respect to those degrees of our spiritual
knowledge of Christ Jesus in us,[71] and to his own unspeakable
fulness and glory,[72] as in himself, in his own entire being,
wherein Christ himself and the least measure of his light or
life, as in us or in mankind, are not divided nor separable,
no more than the sun is from its light. And as he ascended far
above all heavens, that he might fill all things,[73] his fulness
cannot be comprehended, or contained in any finite creature;[74]
but in some measure known and experienced in us, as we are
capable to receive the same, as of his fulness we have received
grace for grace. Christ our Mediator, received the spirit, not
by measure,[75] but in fulness; but to every one of us is given
grace, according to the measure of his gift.[76]
[69] Eph. iii. 7. 1 Pet. iv. 10.
[70] 1 Cor. viii. 6.
[71] John xv. 26. and xvi. 13, 14, 15.
[72] John i. 16.
[73] Eph. iv. 10.
[74] Col. i. 19. and ii. 9.
[75] John iii. 34.
[76] Eph. iv. 7.
‘That the gospel of the grace of God should be preached in the
name of the Father, Son, and Holy Ghost,[77] being one[78] in
power, wisdom, and goodness, and indivisible, or not to be
divided, in the great work of man’s salvation.
[77] Mat. xxviii. 19.
[78] John i. 1, 2, 3, 4.
‘We sincerely confess and believe in Jesus Christ, both as he is
true God and perfect man,[79] and that he is the author of our
living faith in the power and goodness of God, as manifested in
his Son Jesus Christ, and by his own blessed spirit, or divine
unction, revealed in us,[80] whereby we inwardly feel and taste
of his goodness,[81] life, and virtue; so as our souls live and
prosper by and in him: and the inward sense of this divine power
of Christ, and faith in the same, and this inward experience,
is absolutely necessary to make a true, sincere, and perfect
Christian, in spirit and life.
[79] John i. 1, 2. Rom ix. 5. 1 John v. 20. 1 Tim. ii. 5.
[80] 1 John ii. 20. 27.
[81] 1 Pet. ii. 3. John vi. 33. 35. 51. 57, 58.
‘That divine honour and worship is due to the Son of God;[82]
and that he is, in true faith to be prayed unto, and the name of
the Lord Jesus Christ called upon, as the primitive Christians
did,[83] because of the glorious union or oneness of the Father
and the Son;[84] and that we cannot acceptably offer up prayers
and praises to God, nor receive a gracious answer or blessing
from God, but in and through his dear Son Christ.
[82] John v. 23. Heb. i. 6.
[83] 1 Cor. i. 2. Acts vii. 59.
[84] John x. 30. 1 John v.
‘That Christ’s body that was crucified was not the godhead,
yet by the power of God was raised from the dead; and that the
same Christ that was therein crucified, ascended into heaven
and glory,[85] is not questioned by us. His flesh saw no
corruption,[86] it did not corrupt; but yet doubtless his body
was changed into a more glorious[87] and heavenly condition than
it was in when subject to divers sufferings on earth; but how and
what manner of change it met withal after it was raised from the
dead, so as to become such a glorious body, as it is declared
to be, is too wonderful for mortals to conceive, to apprehend
or pry into, and more meet for angels to see: the scripture is
silent therein, as to the manner thereof, and we are not curious
to inquire or dispute it; nor do we esteem it necessary to make
ourselves wise above[88] what is written as to the manner or
condition of Christ’s glorious body, as in heaven; no more than
to inquire how Christ appeared in divers manners or forms;[89] or
how he came in among his disciples, the doors being shut;[90] or
how he vanished out of their sight after he was risen. However,
we have cause to believe his body, as in heaven, is changed into
a most glorious condition, far transcending what it was in on
earth, otherwise how could our low body be changed, so as to be
made like unto his glorious body;[91] for when he was on earth,
and attended with sufferings, he was said to be like unto us in
all things, sins only excepted;[92] which may not be so said of
him as now in a state of glory, as he prayed for;[93] otherwise
where would be the change both in him and us?
[85] Luke xxiv. 26.
[86] Psal. xvi. 10. Acts ii. 31. and xiii. 35. 37.
[87] Phil. iii. 21.
[88] 1 Cor. iv. 6.
[89] John xx. 15.
[90] John xx. 29. Luke xxiv. 36, 37, and xxiv. 31.
[91] Phil. iii. 21.
[92] Heb. ii. 17, and iv. 15.
[93] John xxii. 5.
‘True and living faith in Christ Jesus the Son of the living
God,[94] has respect to his entire being and fulness, to him
entirely as in himself, and as all power in heaven and earth is
given unto him;[95] and also an eye and respect to the same Son
of God[96] as inwardly making himself known to the soul, in every
degree of his light, life, spirit, grace, and truth; and as he
is both the word of faith, and a quickening spirit in us;[97]
whereby he is the immediate cause, author, object, and strength
of our living faith in his name and power; and of the work of our
salvation from sin and bondage of corruption: and the Son of God
cannot be divided from the least or lowest appearance of his own
divine light, or life in us or in mankind, no more than the sun
from its own light: nor is the sufficiency of his light within by
us set up in opposition to him the man Christ, or his fulness,
considered as in himself, as without us; nor can any measure
or degree of light, received from Christ, as such, be properly
called the fulness of Christ, or Christ as in fulness, nor
exclude him, so considered, from being our complete Saviour; for
Christ himself to be our light, our life, and Saviour,[98] is so
consistent, that without this light we could not know life, nor
him to save us from sin or deliver us from darkness, condemnation
or wrath to come: and where the least degree or measure of this
light and life of Christ within is sincerely waited in, followed
and obeyed; there is a blessed increase of light and grace known
and felt; as the path of the just it shines more and more, until
the perfect day;[99] and thereby a growing in grace, and in the
knowledge of God, and of our Lord and Saviour Jesus Christ,
hath been, and is truly experienced. And this light, life, or
spirit of Christ within, (for they are one divine principle,)
is sufficient to lead unto all truth; having in it the divers
ministrations both of judgment and mercy, both of law and gospel,
even that gospel which is preached in every intelligent creature
under heaven: it does not only, as in its first ministration,
manifest sin, and reprove and condemn for sin; but also excites
and leads them that believe in it to true repentance; and
thereupon to receive that mercy, pardon, and redemption in Christ
Jesus, which he hath obtained for mankind in those gospel terms
of faith in his name, true repentance and conversion to Christ,
thereby required.
[94] John xvi. 1.
[95] Mat. xxviii. 18, and xi. 27. John xvii. 2. Heb. ii. 8.
[96] John xiv. 23, and xvii. 21, 22, 23, 24, 26.
[97] 1 Cor. xv. 45. Rom x. 7, 8.
[98] John i. 4. 9, and iii. 19, 20, and xii. 35, 36, 46, and viii. 12.
[99] Prov. iv. 18. Psal. xxxvi. 9.
‘So that the light and life of the Son of God within, truly
obeyed, and followed, as being the principle of the second or
new covenant, as Christ the light is confessed to be, even as he
is the seed or word of faith in all men, this does not leave men
or women, who believe in the light, under the first covenant,
nor as the sons of the bond-woman, as the literal Jews were,
when gone from the Spirit of God, and his Christ in them; but it
naturally leads them into the new covenant, in the new and living
way, and to the adoption of sons, to be children and sons of the
freewoman, of Jerusalem from above.
‘It is true, that we ought not to lay aside, nor any way to
undervalue, but highly to esteem, true preaching and the holy
scriptures; and the sincere belief and faith of Christ, as he
died for our sins, and rose again for our justification; together
with Christ’s inward and spiritual appearance, and work of
grace in the soul; livingly to open the mystery of his death,
and perfectly to effect our reconciliation, sanctification,
and justification; and wherever Christ qualifies and calls any
to preach and demonstrate the mystery of his coming, death,
and resurrection, &c. even among the Gentiles, Christ ought
accordingly to be both preached, believed, and received.
‘Yet supposing there have been, or are such pious and
conscientious Gentiles, in whom Christ was and is as the seed
or principle of the second or new covenant, the light, the
word of faith, as is granted; and that such live uprightly and
faithfully to that light they have, or to what is made known
of God in them, and who therefore in that state cannot perish,
but shall be saved, as is also confessed; and supposing these
have not the outward advantage of preaching, scripture, or
thence the knowledge of Christ’s outward coming, being outwardly
crucified and risen from the dead; can such, thus considered,
be justly excluded Christianity, or the covenant of grace, as
to the virtue, life, and nature thereof, or truly deemed no
Christians, or void of any Christian faith in the life and power
of the Son of God within, or be only sons of the first covenant,
and bond-woman, like the literal outside Jews; or must all be
excluded any true knowledge or faith of Christ within them,
unless they have the knowledge of Christ as without them? No
sure! for that would imply insufficiency in Christ and his light,
as within them, and to frustrate God’s good end and promise of
Christ, and his free and universal love and grace to mankind,
in sending his Son. We charitably believe the contrary, that
they must have some true faith and interest in Christ and his
mediation, because of God’s free love in Christ to all mankind,
and Christ’s dying for all men,[100] and being given for a light
of the Gentiles, and for salvation to the ends of the earth;[101]
and because of their living up sincerely and faithfully to his
light in them--their being pious, conscientious, accepted and
saved, as is granted. We cannot reasonably think a sincere,
pious, or godly man, wholly void of Christianity, of what nation
soever he be, because none can come to God or godliness but
by Christ,[102] by his light and grace in them: yet we grant
if there be such pious, sincere men or women, as have not the
scripture or knowledge of Christ, as outwardly crucified, &c.
they are not perfect Christians in all perfections, as in all
knowledge and understanding, all points of doctrine, outward
profession of Christ; so that they are better than they profess
or pretend to be; they are more Jews inward, and Christians
inward, than in outward show or profession. These are Christians
sincere and perfect in kind or nature, in life and substance,
though not in knowledge and understanding. A man or woman having
the life and fruits of true Christianity, the fruits of the
Spirit of Christ in them, that can talk little thereof, or of
creeds, points, or articles of faith, yea many that cannot read
letters, yet may be true Christians in spirit and life; and some
could die for Christ, that could not dispute for him; and even
infants that die in innocency, are not excluded the grace of God,
or salvation in and by Christ Jesus, the image and nature of the
Son of God, being in some measure in them, and they under God’s
care and special Providence. See Matt. xviii. 2. 10.
[100] 2 Cor. v. 14, 15.
[101] Isa. xlix. 6. Luke ii. 32. Acts xiii. 47.
[102] John xiv. 6.
‘And though we had the holy Scriptures of the Old and New
Testament, and a belief of Christ crucified and risen, &c. we
never truly knew the mystery thereof, until we were turned to
the light of his grace and spirit within us: we knew not what it
was to be reconciled by his death, and saved by his life; or what
it was to know the fellowship of his sufferings, the power of his
resurrection, or to be made conformable unto his death, we knew
not, until he opened our eyes, and turned our minds from darkness
unto his own divine life and light within us.
‘Notwithstanding, we do sincerely and greatly value the holy
Scriptures, preaching and teaching of faithful, divinely
inspired, gifted, and qualified persons, and ministers of Jesus
Christ, as being great outward helps, and instrumental in his
hand, and by his spirit, for conversion, where God is pleased
to afford those outward helps and means; as that we neither
do nor may oppose the sufficiency of the light or Spirit of
Christ within, to such outward helps or means, so as to reject,
disesteem, or undervalue them; for they all proceed from the same
light and spirit, and tend to turn men’s minds thereunto, and all
centre therein.
‘Nor can the holy Scriptures or true preaching without, be justly
set in opposition to the light or Spirit of God or Christ within;
for his faithful messengers are ministers thereof, being sent to
turn people to the same light and spirit in them, Acts xxvi. 18.
Rom. xiii. 2. 2 Cor. iv. 6. 1 Pet. ii. 9. 1 John ii. 8.
‘It is certain, that great is the mystery of godliness in itself,
in its own being and excellency: namely, that God should be and
was manifest in the flesh, justified in the spirit, seen of
angels, preached unto the Gentiles, believed on in the world, and
received up into glory.
‘And it is a great and precious mystery of godliness and
Christianity also, that Christ should be spiritually and
effectually in men’s hearts, to save and deliver them from sin,
Satan, and bondage of corruption, Christ being thus revealed in
true believers, and dwelling in their hearts by faith, Christ
within the hope of glory, our light and life, who of God is made
unto wisdom, righteousness, sanctification, and redemption, 1
Cor. i. 30. And therefore this mystery of godliness, but as in
its own being and glory, and also as in men, (in many hid, and in
some revealed,) hath been and must be testified, preached, and
believed; where God is pleased to give commission, and prepare
people’s hearts for the same, and not in man’s wills.
‘Concerning the resurrection of the dead, and the great day of
judgment yet to come, beyond the grave, or after death, and
Christ’s coming without us, to judge the quick and the dead, (as
divers questions are put in such terms,) what the holy Scriptures
plainly declare and testify in these matters, we have great
reason to credit, and not to question, and have been always ready
to embrace, with respect to Christ and his apostles own testimony
and prophecies.
‘1. For the doctrine of the resurrection; if in this life
only we have hope in Christ, we are of all men the most
miserable, 1 Cor. xv. 19. We sincerely believe, not only a
resurrection in Christ from the fallen sinful state here, but
a rising and ascending into glory with him hereafter; that
when he at last appears, we may appear with him in glory,
Col. iii. 4. 1 John iii. 2.
‘But that all the wicked who live in rebellion against the
light of grace, and die finally impenitent, shall come forth
to the resurrection of condemnation.
‘And that the soul or spirit of every man and woman shall be
reserved in its own distinct and proper being, (so as there
shall be as many souls in the world to come as in this,)
and every seed, yea every soul, shall have its proper body,
as God is pleased to give it, 1 Cor. xv. A natural body is
sown, a spiritual body is raised; that being first which is
natural, and afterward that which is spiritual. And though it
is said, this corruptible shall put on incorruption, and this
mortal shall put on immortality; the change shall be such as
flesh and blood cannot inherit the kingdom of God, neither
doth corruption inherit incorruption, 1 Cor. xv. We shall be
raised out of all corruption and corruptibility, out of all
mortality; and the children of God and of the resurrection,
shall be equal to the angels of God in heaven.[103]
[103] Matt. xxii. 30. Mark xii. 25. Luke xx. 36.
‘And as the celestial bodies do far excel terrestrial, so
we expect our spiritual bodies in the resurrection, shall
far excel what our bodies now are; and we hope that none can
justly blame us for thus expecting better bodies than now
they are. Howbeit, we esteem it very unnecessary to dispute
or question how the dead are raised, or with what body they
come: but rather submit that to the wisdom and pleasure of
the Almighty God.
‘2. For the doctrine of eternal judgment;
‘God hath committed all judgment unto his Son Jesus Christ;
and he is both judge of quick and dead, and of the states and
ends of all mankind, John v. 22. 27. Acts x. 42. 2 Tim. iv.
1. 1 Pet. iv. 5.
‘That there shall be hereafter a great harvest, which is the
end of the world, a great day of judgment, and the judgment
of that great day, the holy Scripture is clear, Mat. xiii.
39, 40, 41, ch. x. 15, and xi. 24. Jude 6. “When the Son of
Man cometh in his glory, and all the holy angels with him,
then shall he sit upon the throne of his glory, and before
him shall be gathered all nations, &c.” Matt. xxv. 31, 32,
to the end, compared with ch. xxii. 31. Mark viii. 38. Luke
ix. 26, and 1 Cor. xv. 52. 2 Thes. i. 7, 8, to the end, and 1
Thes. iv. 16. Rev. xx. 12, 13, 14, 15.
‘That this blessed heavenly man, this Son of Man, who hath
so deeply suffered and endured so many great indignities
and persecutions from his adversaries, both to himself and
his members and brethren, should at last, even in the last
and great day, signally and manifestly appear in glory and
triumph, attended with all his glorious heavenly host and
retinue before all nations, before all his enemies, and those
that have denied him; this will be to their great terror and
amazement, that this most glorious heavenly man, and his
brethren, that have been so much contemned and set at naught,
should be thus exalted over their enemies and persecutors,
in glory and triumph, is a righteous thing with God; and
that they that suffer with him, should appear with him in
glory and dignity when he thus appears at last. Christ was
judge of the world, and the prince thereof, when on earth,
John ix. 39. and xii. 31. He is still judge of the world,
the wickedness, and prince thereof, by his light, spirit,
and gospel in men’s hearts and consciences, John xvi. 8. 11.
Matt. xii. 20. Isa. xlii. 1. Rom. ii. 16. 1 Pet. iv. 6. And
he will be the judge and final determiner thereof in that
great day appointed; God having appointed a day wherein he
will judge the world in righteousness by that man whom he
hath ordained. Christ foretold it shall be more tolerable
for them of the land of Sodom and Gomorrah in the day of
judgment, than for that city or people that would not receive
his messengers or ministers, &c. Matt. x. 15. and see chap.
xi. 24. and Mark vi. 11. Luke x. 12. 14. It is certain that
God knows how to deliver the godly out of all their trials
and afflictions, and at last to bring them forth, and raise
them up into glory with Christ; so he knoweth also how to
reserve the unjust and finally impenitent unto the day of
judgment to be punished, 2 Pet. ii. 9. He will bring them
forth unto the day of destruction, Job xxi. 30. The Lord can
and will reserve such impenitent, presumptuous and rebellious
criminals, as bound under chains of darkness, as were the
fallen angels, unto the judgment of the great day, Jude 6.
Matt. xxv. 30. It is not for us to determine or dispute the
manner how they shall be so reserved; but leave it to God; he
knows how.’
_A Postscript relating to the doctrine of the Resurrection
and eternal Judgment._
‘At the last trump of God, and the voice of the archangel, the
dead shall be raised incorruptible, the dead in Christ shall rise
first, 1 Cor. xv. 52. 1 Thes. iv. 16. compared with Matt. xxiv.
31.
‘Many are often alarmed in conscience here by the word and voice
of God, who stop their ears and slight those warnings, but the
great and final alarm of the last trumpet, they cannot stop their
ears against, nor escape, it will unavoidably seize upon, and
further awaken them finally to judgment. They that will not be
alarmed in their consciences, unto repentance, nor out of their
sins here, must certainly be alarmed to judgment hereafter.
‘Whosoever do now wilfully shut their eyes, hate, contemn, or
shun the light of Christ, or his appearance within, shall at last
be made to see, and not be able to shun or hide themselves from
his glorious and dreadful appearance from heaven with his mighty
angels, as with lightning and flaming fire, to render vengeance
on all them that know not God, and obey not the gospel of our
Lord Jesus Christ, 1 Thes. iv. 16. Matt. xxiv. 27. Luke xvii. 24.
Dan. x. 6. Job xxxvii. 3.
‘And though many now evade and reject the inward convictions and
judgment of the light, and shut up the records or books thereof
in their own consciences, they shall be at last opened, and every
one judged of these things recorded therein, according to their
works, Rev. xx. 12, 13, 14, 15.
‘Signed in behalf of our Christian profession
and people aforesaid,
_George Whitehead_,
_Ambrose Rigge_,
_William Fallowfield_,
_James Parke_,
_Charles Marshall_,
_John Bowater_,
_John Vaughton_,
_William Bingley_.’
This paper generally gave satisfaction, and was well received also in
Holland, where having translated it into Dutch, I got it published
in print. Now since Francis Bugg, an envious apostate, charged the
Quakers with some Socinian notions; and being set on by some churchmen,
endeavoured also to render them odious with the government, the
following confession of faith, signed by one and thirty persons, of
which G. Whitehead was one, was in December presented to the parliament:
_Be it known to all, that we sincerely believe and confess,_
‘I. That Jesus of Nazareth, who was born of the Virgin Mary, is
the true Messiah, the very Christ, the Son of the living God,
to whom all the prophets gave witness: and that we do highly
value his death, sufferings, works, offices, and merits for the
redemption of mankind, together with his laws, doctrine, and
ministry.
‘II. That this very Christ of God, who is the Lamb of God that
takes away the sins of the world, was slain, was dead, and is
alive, and lives for ever in his divine, eternal glory, dominion,
and power with the Father.
‘III. That the holy Scriptures of the Old and New Testament, are
of divine authority, as being given by the inspiration of God.
‘IV. And that magistracy or civil government, is God’s ordinance,
the good ends thereof being for the punishment of evil-doers, and
praise of them that do well.’
By this and the like writings, the eyes of many that were at the helm
began to be more opened; and even among the bishops were some that
inclined to moderation; for the king endeavoured as much as he could to
promote the most moderate among the churchmen to those high dignities;
and prejudice, which had blinded many in respect to the Quakers, began
to abate more and more. But yet there was one thing that continually
caused them much hardship, viz. their refusing to swear; for by reason
of this they were not only deprived of their rights as freemen, but
also of giving evidence in courts of judicature. They did not therefore
omit from time to time, to petition the parliament, wherein they
desired to be relieved of this heavy burden, though hitherto they had
not been able to obtain this favour: wherefore on the 26th of November,
they delivered a petition to the parliament, setting forth their great
sufferings, for want of their solemn declaration being taken instead of
an oath; and that not in their own cases only, but in evidence wherein
others were concerned. This petition concluded thus:
‘We therefore earnestly and humbly request, that you will
favourably please to give leave to bring in a bill to admit, that
our solemn answer, affirmation or denial, may be accepted instead
of an oath, to relieve us in the cases aforesaid, or in such of
them as you in your wisdom shall see meet: we freely submitting,
that if any reputed a Quaker, shall falsify the truth, and be
duly convicted thereof, that every such person shall undergo
the like pains and penalties, as are provided against perjured
persons. And your petitioners shall, as in duty bound, pray, &c.
_William Mead_,
_George Whitehead_,
_William Crouch_,
_Walter Bental_,
_Thomas Hart_,
_Michael Russel_,
_William Bingley_,
_Samuel Waldenfield_,
_John Staploe_,
_William Macker_,
_Joseph Wright, junr._
_Theodore Ecclestone_.’
The petition being read in the House of Commons, they came to the
following resolution:
‘A petition of the people called Quakers was read. Resolved, that
the consideration thereof be referred to a committee; and that
they report their opinions therein to the house.’
A committee being ordered accordingly, sat thereupon, and gave their
judgment as followeth:
‘Upon the whole it is the opinion of this committee, that the
Quakers ought to be relieved according to the prayer of their
petition.’
1694.
But nothing was obtained that session; for their enemies were yet so
powerful in parliament, that they found means to retard this beneficial
work, and to stay the progress of it: for so long as the Quakers were
not relieved in the case of oaths, they, who now were not liable to
persecution on account of their public worship, might yet for all that
be otherwise molested and vexed. Wherefore on the 22d of December, in
the year 1694, a representation of their case of not swearing, being
signed in their behalf by Theodore Ecclestone, was delivered to the
members of parliament, and was as followeth:
_A brief representation of the Quakers’ case of not swearing;
and why they might have been, and yet may be relieved
therein by Parliament._
‘It is a certain truth, that among Christians, and Protestants
especially, there are divers particular things about religion,
conscientiously scrupled by some as unlawful, that others esteem
orthodox: and therefore it is not to be wondered, that the
Quakers differ from many others, though not from all, in this
case of oaths; they believing they are absolutely forbidden to
swear in any case, by that positive command of Christ, Matt. v.
12. And that this is undeniably their Christian persuasion, is
evidenced by their sufferings these many years for not swearing.
‘And therefore their case may be worth the charitable notice of
the government, by law to relieve them therein; and not, for
their religious persuasion, to continue them and their families
exposed to ruin; who among their neighbours cheerfully pay to
the support of the government; and by their trades and industry,
according to their capacities, advance the national stock.
‘It may therefore, be humbly offered, that it is not the interest
of the government to refuse them relief.
‘Their industry in trade both at sea and land, bringing profit to
the government as well as others; the station they stand in as
merchants, farmers, manufacturers, improvers of lands and stocks,
is advantageous to their neighbours as truly as others. And as
it seems not the interest of the government in general that they
should be any ways discouraged in their honest industry, so
neither is it the interest of any eminent part of the government,
that they should not be relieved, viz. the judges.
‘For the frequent suits that are brought against the Quakers,
before the chancery and exchequer judges, are no doubt very
troublesome and burdensome, by the difficulty of getting at a
just issue, for want of swearing, whereby justice is delayed, and
their causes often held very long; and no doubt when just judges
see the Quakers wronged and abused, and cannot relieve them, it
is irksome to them: so that, it is humbly conceived, it would be
a great ease to those courts, to have the Quakers relieved in
this case of oaths.
‘Neither is it without advantage to the king’s other courts, to
be able to use the evidence of one who is now a Quaker, that
perhaps was not so some years ago; when he was witness to a bill,
bond, book-debt, or deed of indenture; or when he was steward or
trustee, or servant, either to persons of quality, or to others
of trade or estate.
‘Nor may their testimony be unuseful to coroners, in cases of
unnatural deaths; nor inconvenient in cases of trespass or
felony, &c.
‘And it is further proposed, that it is not the interest of the
subjects to continue them unrelieved; for it is not the interest
of those the Quakers are indebted to; because though such may sue
and harass the Quakers in person and estate, yet they may long
want a decision of their debt or claim, as to the right of it,
for want of an answer upon oath.
‘It is not the interest of those they are concerned with in any
doubtful case, because of the difficulty to come to trial.
‘And for those that owe money to the Quakers, to be allowed to
fly into chancery for a refuge, to obstruct paying just debts,
is such an injury as it is hoped no one that is rational will
countenance, or desire should be continued upon them. And may
it not then be asserted, that it is no honest man’s true and
just interest to have the Quakers denied relief; no, not the
gown-men of Westminster-hall, whose few fees from the Quakers
as plaintiffs, might suggest, though unduly, that they have no
long-tailed debts to sue for, nor titles to recover; but if they
so suppose, it is a mistake, for it is rather their despair of
relief, and their well-known inability to pursue a cause, that is
their common determent to begin.
‘So that of all causes that crowd these courts, few are brought
by the Quakers, though they may need it as much as others, to the
great loss of the learned in the law, as well as the poor injured
Quaker.
‘And one might think it were great pity an industrious people
should be kept liable to all injurious suits, and so much barred
from suing for their rights, be their cause never so reasonable,
just, or necessary.
‘Seeing their relief is to them so needful, so harmless to all,
and so useful to the government and their neighbours; let us a
little consider the common objections; which may be summed up in
short thus:
First objection, ‘How shall we then be at a certainty?
Secondly, ‘Why should the laws be altered for them? For,
Thirdly, ‘It would be to rase old foundations:
Fourthly, ‘And let them into the government.’
‘Which it is hoped will not be difficult to answer one by one,
and that to reasonable satisfaction.
‘And to the first, viz. the doubt of certainty. It may be
rationally affirmed, that whosoever is bound to tell the truth,
especially against men’s own interest, where the temptation, if
any, mainly lies, such are either so bound by the law of God, or
the law of men, or both.
‘Now the obligations by the law of God are binding on good men,
whether they give answers on oath, or on their solemn affirmation
in the fear of God; and knaves are only bound by the penal
laws of men; which if made equally severe to those that give
fallacious answers, as well without oath as by oath, would be
equally effectual and binding, both to them that give answers
without swearing, and to them that swear.
‘The second objection, That it would be an alteration of the law.
Not of the substance of the law, but of a circumstance; and if
that hath no detriment in it, but that the alteration be really
an amendment, and a conveniency to an honest industrious people,
pray why should it not be done? What sessions of parliament is
there that passes, but some law or other is made for the ease,
security, or relief of the subject?
‘If foreigners are too hard for our sea-faring people, out goes
an act of navigation to prevent it.
‘If our poor at home want silk to work with, how soon is it
granted, notwithstanding the same act, to come over land, and not
directly in shipping, from the places of its produce, as the said
act before did enjoin; and shall the ease of trade be so soon
granted against a positive statute; and the ease of conscience be
so long denied in this, as positive a command of Christ, at least
really so believed and accepted?
‘And for the third objection, That it is to rase old foundations.
Answer, No, as it was said it is rather to mend them; a proper
work for parliaments.
‘Did not parliaments abrogate popery, with all its claim to
antiquity? Did not a parliament make the act of _Habeas Corpus_
against the claim of prerogative? And was it more reasonable to
secure the subject from perpetual imprisonment by a king without
a trial, than it is to secure one subject from imprisoning
another till death, for not giving an answer in chancery or
exchequer upon oath? Does it belong to parliaments to secure
other subjects in their estates, liberties, and properties, and
is it unparliamentary to secure the Quakers from sequestrations
against their whole estates, because they dare not comply to
a circumstance of the law, when, as they understand it, it is
against an express command of Christ? Surely no: and therefore
their relief in parliament is a fitting case to be there tenderly
taken notice of, and provided for.
‘May it not then be well worth the while for the present
parliament to relieve these distressed people, and afford their
suffering case redress: that thereby their causes may the sooner
come to an issue, whether they sue for just debts, or are sued;
whereby many unjust and vexatious suits, by injurious and
litigious persons, may be prevented; which have often tended
rather to the Quakers’ ruin and others’ damage, than recovery of
their right?
‘As to the fourth objection, That it will tend to let them into
the government. For answer thereto, bar that as hard as you
please; only do not let the supposal of that, from which so
easily and so willingly they may be excluded, be a hindrance to
that ease and benefit the government may so easily afford them.
‘But now, while you have opportunity by the station Providence
hath placed you in, pray be you of such noble, generous
spirits as to relieve them; though they differ from you in the
construction of a text they esteem plain and positive on their
side, and from which they dare not swerve; having therein the
concurrence of many ancient fathers and martyrs, and since them
the Mennists, and of the late Francis Osbourne, esq. in his
Political Reflections, 7th edition, p. 319, who treating of
judicial cases, calls not swearing, a yielding a sincere and
faithful obedience to the precept of our Saviour, “Swear not at
all:” which, says he, the corrupt glosses of expositors labour
much, though all in vain, to elude.
‘And Swinderby, in his appeal to the king, complaining of the
errors of the Papists, says thus: ‘As Christ forbids swearing,
so,’ says he, ‘the pope justifieth swearing, and compels men to
swear.’
‘Which no man can rationally say is only spoken of swearing in
communication, for his complaint is against justifying swearing,
and compelling men to swear, which cannot be pretended to mean
other than solemn swearing; for no age that we read of, did ever
authorize profane swearing, much less compel to it.
‘Since therefore not only profane swearing, but also solemn
swearing was early complained of by Protestants, let it not seem
strange to any, that the Quakers now scruple swearing, and for
ease therein have often sought relief in parliament, the proper
place.
‘Seeing then they believe they have the authority of Christ’s
command, and the apostle’s exhortation, and the martyrs’ doctrine
on their side, though divers of you are not so persuaded:
‘Yet let the world behold your justice and willingness, according
to your power, to do good to all the honest and industrious
people you both represent and govern; by enacting that their
solemn affirmation shall be accepted in lieu of an oath, and all
that falsify therein, shall be punished equally with perjured
persons.
‘It having been made appear to a committee of this parliament,
Dec. 2, 1692, that they are exposed to great hardships as
aforesaid; and not themselves only, but others also; which was
the case of a member or two of this present parliament;
‘So that upon the whole matter, the said committee were of
opinion, and did report it to the house, that the Quakers ought
to be relieved according to the prayer of their petition, then
newly presented to the house.
‘Wherefore as liberty hath been given them to declare their
allegiance to the government without swearing, for which ease
they are sincerely thankful; so be pleased to add to that
kindness, their relief in the matter of oaths, between them and
other subjects, as well as between the government and them.
Signed in behalf of the said people,
THEODORE ECCLESTONE.’
London, Dec. 22, 1694.
Though after the delivering of the said representation, the parliament
this year came not to a full resolution for their relief, yet several
members showed themselves more inclined to it, and in the next year
the matter was taken in hand again in good earnest.
Toward the conclusion of this year, Mary the 2d, queen of England,
deceased. She was a princess eminent beyond many, being well versed
in reading, and of great knowledge, of which I will mention only this
passage, viz. that the ambassador of the king her father at the Hague,
having tried by many arguments to bring her over to the papal religion,
said afterwards in the presence of some great men, that he never before
believed that a woman was to be found any where so well experienced
in the doctrine of the Christian religion; that therefore he would
not advise any to enter into discourse with her about that matter. On
the 21st of December some symptoms of the small-pox appeared on the
queen, who had been ill a day or two before; and her distemper suddenly
increased to that degree, that the physicians began to despair of her
recovery: but this was so far from frightening her, that she said, ‘God
be thanked, I am prepared.’ And this quietness of mind did not leave
her, even when she felt death approaching; for then she was heard to
say, ‘I believe now that I shall die shortly; and I thank God, that
from my youth I have learned this true doctrine, that repentance ought
not to be deferred to a dying bed.’ In such a Christian disposition she
continued to her dying hour, and so quietly gave up the ghost to her
Creator, from whom she had received it, departing at Kensington not
long after midnight, between the 26th and 27th of December, and left
the king in unspeakable sorrow, who in all the time of her sickness,
it is said, had not departed from her chamber. Many pens laboured to
celebrate her praises, and bewail her death; and perhaps no queen in
many ages hath been more beloved than she was. But I break off; others
have given an account of her excellent qualities and character to
the world, and it may be none better than Gilbert Burnet, bishop of
Salisbury, in a treatise entitled, ‘An Essay on the Memory of the late
Queen.’
Now I return again to the case and affairs of the Quakers.
1695.
And since those of Barbadoes in America were still about this time
much molested, for not bearing arms, they sent over a list in the
year 1695, of what had been taken from them under the government of
the colonels Searle and Muddiford, the president Wallum, the lords
Francis Willoughby, and William Willoughby, the knights Jonathan Atkins
and Richard Dutton, and the colonels Edwin Stede and James Kendal,
all which amounted to 1,423,164 lbs. Muscovado sugar, and 2,910_l._
16_s._ in money. To this list was joined an account of the disasters
which befel several of the persecutors in Barbadoes. In this account
I find above thirty marshals, or the deputies, named, who, though
they had enriched themselves with the spoil and havoc of the goods
of honest people, yet they all died poor, and several either by an
unnatural death, or with great pains; but I decline mentioning all the
particulars. Among these was John Thurborn, marshal to colonel Tidcomb,
who used scoffingly to call the Quakers his milch cows, saying, that
George Gray, one of these people, was one of his best cows, and gave a
brave mess of milk every exercising day. For he and other such birds of
prey took always much more than the fine amounted to: but at length he
died in poverty, being afflicted with a fistula in his fundament, that
did admit of no cure.
It was not only for not bearing arms that the Quakers suffered thus;
but frequent occasions were sought to vex them. For when they, to bring
their negroes, if possible, to some knowledge of the true God, caused
them to meet together for an hour or two once a week, to instruct
them according to their capacity, by reading to them some part of the
Holy Scriptures, and speaking something to this purpose; a law was
made, forbidding the Quakers to let their negroes come into their
meetings, though kept in their own houses, on pain of forfeiting every
such negro as was found there, or ten pounds instead thereof. And
by one Thomas Cobham, an action was brought against Ralph Fretwell,
for eighty negroes of his own at a meeting in his own family. But
though the justice, John Merrick, did what he could to countenance the
said Cobham, yet after several sessions of the court, at which the
said justice was an assistant, judgment was given in favour of the
defendant; and it was remarkable that the abovesaid Cobham, though a
lusty likely young man, became dejected, and generally slighted; and
soon after was taken with a fever and an inflammation in his neck and
throat, which so increased, that towards his latter end he cried out,
‘Fire, fire; I am all on fire;’ and to his mother he said, she needed
not provide a coffin for him; for he should be burnt up before it
was made: crying out, ‘Neither heaven nor hell, but all fire, fire;’
to which he added, ‘Now the Quakers will say it is a judgment fallen
on me.’ After this manner he miserably ended his days. And justice
Merrick’s exit was also dismal: for riding to his house, after having
drank too much, he was thrown from his horse, whereby his brain was
so hurt, that he lay some days in a violent raving condition, to the
terror of his friends, and so died. In like manner William Sharp,
a judge of the court, who had been a great opposer to the Quakers
instructing their negroes, riding from his house to Bridgetown, fell
from his horse, and was so hurt, that he was not heard to speak any
thing else afterwards, but ‘O my head;’ and three or four days after
his fall, he died.
Sir Timothy Thornhill, major-general, had often threatened to take away
the Quakers’ lives, and was such an abominable blasphemer, that I feel
myself seized with horror in reading the most detestable and direful
blasphemies which this monstrous wretch belched out: for being at a
feast, and drinking so excessively, that some of the company refused
to drink so hard, he wished, (shall I say it, or be silent,) _Seipsum
esse Deum Omnipotentem, quò posset damnare animas eorum qui cum ipso
bibere nollent_. At another time, being in company where a woman,
by way of discourse, spoke of the power and omnipotency of Almighty
God, he returned this accursed language, worse than that of the devil
himself, Matt. iv. ‘God damn ye, go to the top of yonder tree, and see
if God Almighty can save you from breaking your neck before you come to
the bottom.’ Other devilish language he spoke, I pass by with silence.
When once a person was brought before him for not appearing in arms,
and told him, he could not do so for conscience-sake, he returned, ‘God
damn your conscience; if I cannot make your conscience bow, I will make
your stubborn dog’s back bend,’ and so tied him neck and heels with
his own hands so violently that he almost deprived the man of life. He
also once, when a declaration of war was published in the island, said,
that the first time any enemy appeared, he would hang up the Quakers,
binding his words with abominable oaths, to which he was so accustomed,
that he seldom spoke without them. But now at length the time came that
he must remove from this to the other world. He had been sick, and
being pretty well recovered, he boasted among his companions of his
conquest over death, and daringly said that he had taken a new lease
of his life from God Almighty for thirty years longer. But within a
few months after, the thread of his life was cut, and his pretended
lease was taken from him by the Sovereign of the universe. Thus he
died unlamented by moderate people, and cursed by others, who lost
considerably by him, notwithstanding a great estate left him by his
father.
But more happy was his marshal, John Batt, who had taken much goods
from the Quakers; yet on his dying bed, some years before, viz. 1679,
was so sensibly touched with repentance, that he caused the following
paper to be written, and signed it.
‘Whereas, I John Batt the younger, of the island of Barbadoes,
was lately by commission from Colonel Thornhill, marshal to his
regiment of foot soldiers; and by that power did distrain upon
the estates of several of the people called Quakers, and took and
carried away many parcels of their sugar, and other goods, for
their defaults in not appearing in arms to the said regiment;
which they refused out of tenderness of conscience, to which I
had not regard; but now the Lord having laid his hand sorely on
me, by afflicting me with a hard and grievous sickness, those
things done to the aforesaid people come fresh in my mind to my
very great grief and terror; and I do declare that all the sins
that I have been guilty of besides, which are very many, do not
trouble or lie so heavy upon my conscience, as those my doings
to that people; and do believe that no man will ever be blessed
or prosper, that practises such things against that people. In
witness whereof I have hereunto set my hand, this tenth day of
May, 1679.