Witness _William Howard_,
_Antrobus_.
1696.
Well had others done, if they had taken example by it; but it was not
in vain that our Saviour in the parable of the rich man and Lazarus,
made Abraham say to the rich man, “If they hear not Moses and the
prophets, neither will they be persuaded though one rose from the
dead.” But other persecutors took no caution by this penitent John
Batt; for yet not long after some others in Barbadoes most furiously
showed their malice and rage against the Quakers, and among these
one Alexander Ruddock, a Scotchman, who was not only a colonel of a
regiment of foot, but also judge of a court, and one of the council.
He caused one of the society of the Quakers to be rated four hundred
pounds of sugar, for payment of the priest’s wages, who was his
son-in-law; whereas upon complaint of the said person, and upon
inquiry, it appeared that the pretended due was but ten pounds of
sugar: and it was well known that he and his friends duly paid for
maintaining the poor, and for mending highways: but all this could not
avail him; for a cow was taken from him worth ten pounds sterling. And
though some of the magistrates, seeing the unreasonableness of these
proceedings, would have had the cow returned to the right owner, yet
such was the power of the said Ruddock, that they were not able to
withstand it. And because the aforesaid man had complained of the
wrong and oppression he suffered, that so incensed Ruddock, that he
caused him to be fined five pounds sterling, for having refused to
take the oath as constable, though he was willing to have served the
office. For this fine Ruddock issued out a warrant against him, upon
which was taken from him a negro woman, that by the management of
Ruddock was valued at about two thousand three hundred pounds of sugar,
which as the price of sugar then went, might amount to eleven pounds
ten shillings: and yet the negro was sold for six and twenty pounds
sterling, and all kept for the fine of five pounds. From this same man
was taken the value of above seven thousand pounds of sugar in one
year, by the direction of Ruddock; which the sufferer laying before him
in the presence of his daughter, the priest’s wife, and telling him
he had suffered all that for complaining of the wrong he had done him
about his cow, he, as rejoicing at it, said it should be so yearly, so
long as he was magistrate. But he did not live a year after.
He was of a fierce temper, and very ready to put negroes to death for
example, saying, ‘What is it for Barbadoes to put twenty or thirty
negroes to death yearly for example sake?’ And as he vexed the Quakers
many ways, so he showed his grudge also by taking the meat they bought
and paid for; nay, so malicious he was, that meeting once a butcher
carrying meat to the house of him that bought it, he commanded him to
carry it back, saying the Quakers shall not eat fresh meat. But at
length the measure of his iniquity was full: he came from the council,
where an order was issued from the governor to break up the Quakers’
meetings, and he promised the governor diligently to obey all his
commands. But in his very way home he was taken ill, and being come to
his house, he called for some cream of tartar, which he used to take
in his broth; but by his own mistake he took arsenic instead thereof,
and so wretchedly ended his days. And how wicked soever he was, yet the
priest Kennedy, his countryman, did not stick when he was to preach his
funeral sermon, to take his text from these words of the apostle, “I
have fought a good fight, I have finished my course, I have kept the
faith: henceforth there is laid up for me a crown of righteousness.”
And in this sermon it was declared of him, that he had attained to
the prudence of a judge, the dignity of a colonel, and the honour of
a counsellor; and that he had served his king and country faithfully,
and died a saint. This last expression seemed to regard some repentance
he had showed; but whatever it was, we must commit that to God; and in
the meanwhile not rely too much on such a repentance: since Judas also
repented of his wickedness. If I did not study brevity, I could relate
more remarkable cases concerning the persecutors in Barbadoes; but I
break off.
Now I return to England, where the parliament sitting the latter end of
this year, had effectually taken in hand the making an act to ease the
people called Quakers from that heavy burden of swearing; but this work
met with great opposition: for though many good-natured members were
inclined to it in good earnest, yet their enemies were so active in
altering and clipping the bill, that it looked almost as if the whole
project would have come to nought. But the king himself forwarded the
work, and to his praise be it said, he was the principal promoter of
it: insomuch that in the beginning of the year 1696, it was enacted by
the king and parliament, that the solemn affirmation and declaration of
the people called Quakers shall be accepted instead of an oath in the
usual form, as appears by the act, which was as followeth:
_An Act that the solemn Affirmation and Declaration of the
people called Quakers, shall be accepted instead of
an Oath in the usual form._
‘Whereas divers dissenters, commonly called Quakers, refusing
to take an oath in courts of justice, and other places, are
frequently imprisoned, and their estates sequestered by process
of contempt issuing out of such courts, to the ruin of themselves
and families; for remedy thereof, be it enacted by the king’s
most excellent majesty, by and with the advice and consent of
the lords, spiritual and temporal, and commons in this present
parliament assembled, and by the authority of the same, that
from and after the fourth day of May, which shall be in the
year of our Lord one thousand six hundred and ninety-six, every
Quaker within this kingdom of England, dominion of Wales, or town
of Berwick-upon-Tweed, who shall be required upon any lawful
occasion to take an oath in any case, where by law an oath is
required, shall, instead of the usual form, be permitted to make
his or her solemn affirmation or declaration, in these words
following, viz.
‘I. ‘_A. B._ do declare in the presence of Almighty God, the
witness of the truth of what I say.’
‘II. Which said solemn affirmation or declaration, shall be
adjudged and taken, and is hereby enacted and declared to be
of the same force and effect, to all intents and purposes
in all courts of justice, and other places, where by law an
oath is required, within this kingdom of England, dominion of
Wales, or town of Berwick-upon-Tweed, as if such Quaker had
taken an oath in the usual form.
‘III. And be it further enacted by the authority aforesaid,
that if any Quaker, making such solemn affirmation or
declaration, shall be lawfully convicted, wilfully, falsely,
and corruptly, to have affirmed or declared any matter or
thing, which if the same had been in the usual form, would
have amounted to wilful and corrupt perjury, every such
Quaker so offending shall incur the same penalties and
forfeitures as by the laws and statutes of this realm are
enacted against persons convicted of wilful and corrupt
perjury.
‘IV. And whereas by reason of a pretended scruple of
conscience, Quakers do refuse to pay tithes and church rates,
be it enacted by the authority aforesaid, that where any
Quaker shall refuse to pay, or compound for his great or
small tithes, or to pay any church rates, it shall and may
be lawful, to and for the next two justices of the peace of
the same county, other than such justice of the peace as is
patron of the church or chapel, where the said tithes do or
shall arise, or any ways interested in the said tithes, upon
the complaint of any parson, vicar, farmer, or proprietor of
tithes, churchwarden or churchwardens, who ought to have,
receive, or collect the same, by warrant under their hands
and seals, to convene before them such Quaker or Quakers
neglecting or refusing to pay or compound for the same, and
to examine upon oath, which oath the said justices are hereby
empowered to administer, or in such manner as by this act
is provided, the truth and justice of the said complaint,
and to ascertain and state what is due and payable by such
Quaker or Quakers to the party or parties complaining, and
by order under their hands and seals to direct and appoint
the payment thereof, so as the sum ordered as aforesaid, do
not exceed ten pounds; and upon refusal by such Quaker or
Quakers to pay according to such order, it shall and may be
lawful to and for any one of the said justices by warrant
under his hand and seal, to levy the money thereby ordered
to be paid, by distress and sale of goods of such offender,
his executors or administrators, rendering only the overplus
to him, her, or them, necessary charges of distraining being
thereout first deducted and allowed by the said justice: and
any person finding him, her, or themselves aggrieved by any
judgment given by two such justices of the peace, shall and
may appeal to the next general quarter sessions to be held
for the county, riding, city, liberty, or town corporate:
and the justices of the peace there present, or the major
part of them, shall proceed finally to hear and determine the
matter, and to reverse the said judgment, if they shall see
cause: and if the justices then present, or the major part
of them, shall find cause to continue the judgment given by
the first two justices of the peace, they shall then decree
the same by order of sessions, and shall also proceed to give
such costs against the appellant, to be levied by distress
and sale of the goods and chattels of the said appellant as
to them shall seem just and reasonable: and no proceedings
or judgment had or to be had by virtue of this act shall be
removed or superseded by any writ of certiorari or other writ
out of his majesty’s courts at Westminster, or any other
court whatsoever, unless the title of such tithes shall be in
question.
‘V. Provided always, that in case any such appeal be made
as aforesaid, no warrant of distress shall be granted until
after such appeal be determined.
‘VI. Provided, and be it enacted, that no Quaker, or
reputed Quaker shall by virtue of this act be qualified or
permitted to give evidence in any criminal causes, or serve
on any juries, or bear any office or place of profit in the
government; any thing in this act contained to the contrary
in any wise notwithstanding.
‘VII. Provided, that this act shall continue in force for the
space of seven years, and from thence to the end of the next
session of parliament, and no longer.’
Thus the Quakers became discharged and free from that grievous burden
by which they had been oppressed so many years. This parliament made
also an act for enforcing the laws which restrain marriages without
licenses or bands; and for the better registering marriages, births,
and burials; and for keeping a distinct register of all persons born;
for which no more was to be paid than sixpence.
* * * * *
Mention hath been made already that George Keith had at London got a
place called Turner’s-hall to preach in; and as his auditory consisted
chiefly of persons envious against the Quakers, so there were among
these also many of the vulgar sort, who generally are fickle and
unsteady, and often inclined to novelties: though Keith would as yet in
some respect be looked upon as an adherent of the Quakers, he also had
published some papers, wherein he endeavoured to make it appear that
they held several heterodox sentiments.
The books which he had published concerning this matter were so fully
answered by the Quakers, that he being at a loss to make a reply to
their answers, pretended that he was not in a condition to set the
press at work, and bear the charges of the impression. But that this
was a frivolous evasion was well known. Yet he, to do something, fell
upon another project, and published an advertisement, that on the
11th of the month called June, he would defend his charge against
the Quakers, and therefore he summoned some of them to appear there
at the time, to answer for themselves. Beginning now to comply with
the Episcopalians, he had, as he said afterwards, given notice of his
intention to the lord mayor of London, who not having forbidden it, he
grew the more bold. But the Quakers did not think it meet to appear
there to enter into a dispute with him, the rather because the king
at that time was beyond sea, and many of the vulgar were idle for
want of work and trade, occasioned by the scarcity of money, which
then was very great, by reason of the recoining it, insomuch that it
could not be foreseen whether some disaffected persons might not have
got together, and caused a dangerous disturbance. And therefore, they
declined to appear there, and gave the following reasons of their
refusal, which were read in the appointed meeting, and afterwards
published in print:
‘Whereas, G. Keith hath, after his wonted irregular and unruly
manner, challenged divers of us to defend ourselves against such
charges as he has to exhibit against us at Turner’s-hall: these
are to certify all whom it may concern, that the reasons why we
decline any such meeting are as follow:
_First._ ‘Because the said G. Keith hath given us such frequent
proofs of his very passionate and abusive behaviour, at the many
more select meetings we have had with him, in all manner of
sweetness, long-suffering and patience, on our side, to satisfy
and preserve him from these extremes: that we cannot assure
ourselves now of any better entertainment, or that the meeting
can have any desirable success, for a thorough information.
_Secondly._ ‘We decline to meet, because it is not an agreed
meeting on both sides, which it ought to have been, and where
that is not, or cannot be adjusted, the press is the next fair
way and expedient, which he has begun with, and now seems to
decline; nor hath he sent us a copy of his charge or indictment
against us, which also he ought to have done.
_Thirdly._ ‘That he has two of our books which lie hard at his
door, in vindication of us and our doctrines from his exceptions,
and which he has not yet answered; so that he is not upon equal
terms with us; and therefore we think his challenge, appointment,
and summons, unfair; and that all that are not partial will be of
the same mind with us.
_Fourthly._ ‘Such public and unlimited meetings, are too often
attended, with heats, levity, and confusion, and answer not the
end desired by sober and inquiring men. Besides, that it sets
up a practice that authority may judge to be an abuse to our
liberty, and so draw that under reflection, as no friend to the
civil peace.
_Fifthly._ ‘We know not what religion or persuasion this
wavering man is of, or what church or people he adheres to, or
will receive him, with his vain speculations, that have led him
to desert us; nor who are accountable to us for him and his
irregularities and abuses; the generality of such assemblies
usually making ill auditors, worse judges, and no good security
for our satisfaction. And we must therefore take leave to say,
it seems to us an indirect way of disquieting and invading
our present liberty, that so irreligious a meeting should be
held, whose end is to abuse other men for their religion. If
this should be imitated by all the several sorts of different
persuasions in this city, what heats and confusions must
necessarily ensue.
_Sixthly, and lastly._ ‘Wherefore be it known unto all, that
for the sake of religion, the liberty granted us, and the civil
peace, we decline to meet him; and not from any apprehension we
have of his abilities, or our own consciousness of error, or
injustice to the said G. Keith; whose weak and unbridled temper
we know is such, that what learning and parts he hath, have
not been able to balance and support him on less occasions, so
that we may say they are in ill hands: and if he proceeds as he
begins, they will be employed to an ill end, which his, poor man!
cannot but be, unless he change his course; which we heartily
pray for, that a place of repentance he may find; and through
a true contrition, the remission of his great sin of envy, and
evilly intreating the Lord’s people, and way, which we profess,
and which he the said G. Keith, hath long and lately both
professed, and zealously vindicated as such.’
These reasons the Quakers, as hath been said, published in print, to
show the world, that it was not without a weighty cause, that they
did not accept G. Keith’s summons. Now though G. Whitehead, and W.
Penn, for the abovesaid reasons did not appear in Turner’s-hall, yet
some of their friends were there as spectators, to see what would be
the issue of the business. G. Keith seeing himself thus disappointed
in his intention, took upon him for all that to defend his charge
in the absence of his adversaries, which now he could do easily,
since none contradicted him; and he was applauded by the frequent
shoutings of the mob that was there in great numbers. After the reasons
of non-appearance were read, Keith signified that they were not
satisfactory, by calling them slender, weak, and frivolous. ‘What,’
said he, ‘may a malefactor make this excuse; You shall not call me
before a justice without my consent? If a man robs me, I may complain
of him as a robber, and without his consent call him to account. But
here is a strange thing: if injuring men may not be called to account
without their consent, it will trespass against the law, and intrenches
upon liberty of conscience.’ This reason he published in print, in his
narrative of that day’s work: but who would formerly ever have thought,
that such a little man as he was, would have been so big. It looked
just as if the Quakers were obliged to appear as malefactors before
the pretended judge Keith, accompanied with his assistants, the mob,
and I do not know who. And to keep to G. Keith’s comparison, though a
malefactor may not say, you shall not call me before a justice without
my consent, yet with some good reason he might say, you shall not
make yourself a justice, as Keith now did. It is probable that he was
supported by some great churchmen, otherwise such a bold action might
easily have turned to his disadvantage.
My limits do not admit of a circumstantial relation of what was
transacted at that time in Turner’s-hall; yet to show briefly how
he treated matters, I will produce one or two instances, by which
my reader may know, _ut ex ungue leonem_,[104] and so judge of the
rest. He said he would charge the Quakers with nothing but what he
would prove from their own writings, and he went on thus: ‘I offer to
prove that G. Whitehead hath denied Christ both to be God and man.’ A
strange thing indeed, since it was very well known that G. Whitehead
had published a book of above twenty sheets, under this title, ‘The
Divinity of Christ, and Unity of the Three that bear record in Heaven,
with the blessed end and effect of Christ’s appearance, coming in the
flesh, sufferings, and sacrifice for sinners, confessed and vindicated
by his followers called Quakers.’ This book G. Keith could not pretend
ignorance of, for he picked somewhat out of it in his narrative: but
to maintain his charge, he appealed to a book of G. Whitehead’s,
called, ‘The Light and Life of Christ within.’ This book G. Whitehead
had written in answer to W. Burnet, a Baptist preacher, who writing of
Christ, said, As he was God, he was Co-Creator with the Father, and so
was before Abraham, and had Glory with God before the world was, and
in this sense came down from heaven. To which G. Whitehead answered,
‘What nonsense and unscripture-like language is this, to tell of God
being Co-Creator with the Father? Or that God had glory with God? Doth
not this imply two gods, and that God had a father? Let the reader
judge.’ Certainly it appears from this plainly, that G. Whitehead did
not intend any thing else, but to censure the unscriptural expressions
of his antagonist, as Co-Creator, and implying two gods: for not only
the apostle saith, God is One, but Christ himself saith I and the
Father are One. Yet G. Keith did not stick to say, G. Whitehead denieth
the divinity of Christ, and he deceives the nation and the parliament
by telling them the Quakers own Christ to be both God and man, and
believe all that is recorded of him in the holy scripture. This he
strove to prove from a passage taken out of the aforementioned book,
which in sense agreed with the former; and speaking in another page of
the same matter, viz. The Baptists calling God the Word, Co-Creator
with the Father, G. Whitehead answers thus to it: ‘To tell of the Word
God Co-Creator with the Father, is all one as to tell of God being
Co-Creator with God, if the Father be God; and this is to make two gods
and two creators: for God Co-Creator with the Father plainly implies
two. Was this showing of others their absurd expressions, a denial that
Christ was God, as Keith would have it? Might it not be asked here,
whether the acute wit of Keith was now altogether flown away? But a
great part of his auditory consisted of an ignorant crew, and one or
other of them was continually heard to cry out, It is sufficient.
[104] As of a lion by his claw.
Now to prove that G. Whitehead had denied Christ to be man, Keith
cited from the forementioned book, called ’The Divinity of Christ,‘
&c. these words, ’If the body and soul of the Son of God were both
created, doth not this render him a fourth person?’ Here Keith stopped,
and broke off with an &c. without adding the following words; ‘For
creation was in time, which contradicts the doctrine of three distinct,
uncreated, co-eternal, co-essential persons in the Deity, seeing that
which was created was not so.’ This G. Whitehead asked and said, to
show his opponent, T. Danson, the absurdity of his assertions about
the personalities of the Deity. But Keith went on, reading from G.
Whitehead’s book thus: ‘Where doth the Scripture say that his soul was
created? For was not he the brightness of the Father’s glory, and the
express image of his divine substance? But supposing the soul of Christ
was with the body created in time,’ &c. Here Keith broke off again,
omitting the following words: ‘I ask, if from eternity he was a person
distinct from God and his holy Spirit, without either soul or body?
Where doth the Scripture speak of any person without either soul or
body? Let us have plain Scripture.’
Now though G. Whitehead had written this to show, how we often enter
into inextricable straits, when we do not keep to the words of the holy
Scripture, which no where speaks of three persons in the Deity; yet
Keith perverting the passage abusively, said to his auditory, ‘Here ye
see he will not own that Christ had a created soul.’ At this rate, and
after this manner, Keith reasoned, and treated the other passages. But
how smartly would he have carped at others, if they had cited his words
thus piecemeal.
But now he had a temporal reward in this view, and seeing for that end,
he began more and more to declare himself in favour of the episcopal
church; somebody of that persuasion, who did not further make himself
known than by these initial letters, W. C. made it his business to
show the changeableness of Keith’s opinion and sentiments, from his
own writings, which he had published in print; and thereby evidently
proved, that in every respect Keith was turned an apostate, though
he appeared much offended at the Quakers, because they had called
him so. ‘But,’ said this author, ‘if the Presbyterian principles, of
which society Keith once was a member, were better than the Quakers,
then is Mr. Keith an apostate, in revolting from, and deserting the
Presbyterians, and turning his coat Quaker-fashion. But if the Quakers
were more in the right than the Presbyterians, then _è contrá_.’
Now he appeared to fawn on the episcopal clergy, and esteemed
lawful what formerly he had zealously oppugned. For he was in hopes
that by opposing the Quakers he should be best rewarded among the
Episcopalians; and this was not altogether without reason; for it
being no more in their power now to persecute the Quakers in manner as
formerly, they made use of other means as much as possibly they could,
to render them and their doctrine odious; for which Keith seemed to
them no unfit tool; for he being both of a witty impetuous temper, was
also crafty, subtle, cunning, and violent in his expressions. And to
charge the Quakers with inorthodoxy, he himself launched out into an
heterodox sentiment. For it was believed, that for maintaining this
position, that the historical knowledge of Christ’s sufferings, death,
resurrection, &c. was absolutely necessary for salvation, he had no
other ground than the twelve pretended transmigrations or transitions
of man’s soul from one body into another; and because the ignorant
souls from hence seemed to get opportunity of being informed, before
the end of the world, concerning the death and resurrection of our
Saviour. Who would have imagined before that this same G. Keith should
have accused the Quakers of inorthodoxy in point of doctrine, which
he had often so effectually defended; and among the rest, in a book
against one Cotton Mather, wherein upon the charge of their being
guilty of many heresies and blasphemies, he said after this manner;
‘Our principles do mostly agree with the fundamental articles of
the Christian Protestant faith. According to my best knowledge of
the people called Quakers, and those owned by them as preachers and
publishers of their belief, being of an unquestionable esteem among
them, and worthy of double honour, as there are many such, I know
none of them that are guilty of such heresies and blasphemies as they
are charged with. And I think I should know, and do know those called
Quakers, having been conversant with them in public meetings as well
as in private discourses, with the most noted and esteemed among them,
for about twenty years past, and that in many places of the world, both
in Europe and America.’ Who would ever have thought then, that one who
had conversed so many years with the Quakers, preached their doctrine,
and defended it publicly both by writing and by word of mouth, should
afterwards have decried them, as deniers of the most essential points
of the Christian faith? But to what extravagancies may not temporal
gain transport a man, the case of Balaam may serve for an evidence.
I have in all this relation of Keith’s behaviour, set down nothing
but what I believe to be really true; neither have I endeavoured to
aggravate his failures; for I never bore him ill-will, but a good
esteem when I believed him to be upright, because in that time I
perceived in him some good abilities. And I yet wish from my very
heart, that it may please God, in his unsearchable mercy, so to touch
his heart, before the door of grace be shut, that seeing the greatness
of his transgression, he may by true repentance, obtain forgiveness
from the Lord, of his evil; which I take to be worse, because by
his craftiness he endeavoured to set false colours on things that
were really good, thereby to insinuate himself into favour with the
episcopal party.[105] And since some others suborned thereto did no
omit also to render the Quakers odious, as such that held inorthodox
sentiments, these did not neglect to show in print, how they were
injured and wronged. For now the old tale, that there were Popish
emissaries among them, was revived and divulged anew. But it was no
hard matter for them to show how ill-grounded this conceit was; and
therefore they might say, ‘We are so well known to our neighbours,
that if this were true, our adversaries would be very active to find
out and discover such emissaries, since the law against them is still
in force.’ Three episcopal clergymen in Norfolk, had also drawn up a
paper to the king and parliament, to blacken the Quakers from their
own writings; but George Whitehead, William Penn, and others, were not
backward to show how their words, or the true meaning thereof, were
perverted; since at such a rate, even the salutary lessons of the holy
Scriptures might be exposed as wicked expressions.
[105] N. B. This was written some years before I heard G. Keith
was deceased.
Now the late king James intending an invasion upon England, and
great preparations being made in France in order thereto, a plot was
discovered in England against king William; this gave occasion to the
House of Commons to draw up a kind of declaration, which was called an
association, to be signed by all their members, as follows:
‘Whereas, there has been a horrible and detestable conspiracy,
formed and carried on by Papists, and other wicked and traitorous
persons for assassinating his majesty’s royal person, in order
to encourage an invasion from France, to subvert our religion,
laws, and liberties, we whose names are hereunto subscribed, do
heartily, sincerely, and solemnly promise, testify, and declare,
that his present majesty king William, is rightful and lawful
king of these realms. And we do mutually promise and engage to
stand by and assist each other, to the utmost of our power, in
the support and defence of his majesty’s most sacred person and
government, against the late king James, and all his adherents.
And in case his majesty come to any violent and untimely death,
which God forbid, we do hereby further freely and unanimously
oblige ourselves to unite, associate, and stand by each other, in
revenging the same upon his enemies and their adherents, and in
supporting and defending the succession of the crown, according
to an act made in the first year of the reign of king William and
queen Mary, entitled, ‘An Act declaring the Rights and Liberties
of the Subjects, and settling the succession of the Crown.’’
An association was also signed by the lords, and both presented to the
king, and were followed by all the corporations in England. See Life
of king William, vol. III. The dissenters also presented declarations
to the king, that had some resemblance with the other. But the Quakers
professing non-resistance, and an inoffensive behaviour, could in no
wise enter into such a league; yet to show that they were loyal and
faithful to the king, they drew up the following declaration, and
published it in print:
_The ancient testimony and principle of the people called Quakers
renewed, with respect to the king and government, and touching
the present association:_
‘We, the said people, do solemnly and sincerely declare, that it
hath been our judgment and principle from the first day we were
called to profess the light of Christ Jesus manifested in our
consciences unto this day, that the setting up, and putting down
kings, and governments, is God’s peculiar prerogative, for causes
best known to himself; and that it is not our work or business
to have any hand or contrivance therein, nor to be busy-bodies
in matters above our station; much less to plot and contrive the
ruin or overturn of any of them; but to pray for the king and for
the safety of our nation, and good of all men, that we may live a
peaceable and quiet life, in all godliness and honesty, under the
government which God is pleased to set over us.
‘And according to this our ancient and innocent principle, we
often have given forth our testimony, and now do, against all
plotting, conspiracies, and contriving insurrections against the
king or the government, and against all treacherous, barbarous,
and murderous designs whatsoever, as works of the devil and
darkness: and we sincerely bless God, and are heartily thankful
to the king and government, for the liberty and privileges we
enjoy under them by law: esteeming it our duty to be true and
faithful to them.
‘And whereas, we the said people are required to sign the said
association, we sincerely declare, that our refusing so to do,
is not out of any disaffection to the king or government, nor
in opposition to his being declared rightful and lawful king of
these realms, but purely because we cannot for conscience-sake,
fight, kill, or revenge, either for ourselves or any man else.
‘And we believe that the timely discovery and prevention of the
late barbarous design and mischievous plot against the king and
government, and the sad effects it might have had, is an eminent
mercy from Almighty God; for which we, and the whole nation, have
great cause to be humbly thankful to him, and to pray for the
continuance of his mercies to them and us.
‘From a meeting of the said people in
London, the 23d of the first month,
called March, 1695-6.’
In this year Roger Haydock died of a fever, at his house in Penketh,
in Lancashire, about the age of fifty-three years. He had been in
Holland the year before, in which time I had more than once opportunity
to speak with him privately, and thereby discovered such Christian
qualities in him, that were indeed excellent; therefore the news of his
decease did much affect me; and because of his ministry, in which he
was eminent, being more than ordinary full of matter in his preaching,
his death was much lamented among those churches in England where he
had laboured most in the gospel. His wife Eleanor, in her testimony
concerning him, said, ‘My spirit hath been, and is bowed under a deep
sense of my great loss and exercise, in the removal of my dear husband,
whom it hath pleased God in his wisdom to take away from me, who was
comfort to my life, and joy to my days in this world, being given me of
God, in great mercy and loving kindness; and so he hath been enjoyed
by me in thankfulness of heart, to the close of that time God had
appointed; and now is taken from the world, with all its troubles and
exercises, as also from all his labours and travels, which were great
amongst the churches of Christ, which with me have no small loss in
his removal. But what shall I say: wise and good is the Lord, who doth
what he will in heaven and in earth, and amongst his churches and his
chosen. He can break and bind up, wound and heal, kill and make alive
again, that the living may see his wonders, and magnify his power in
all, through all, and over all, who is God eternal, blessed for ever.
Amen.’
Then in her testimony she gives an account of his life, and how in her
young years he had been to her a faithful instructor in godliness, and
at length became her husband. After a description of his life, and his
many travels in the ministry of the gospel, to edify and build up the
churches, she saith also, that though his love to her was above all
visibles, as the best of enjoyments he had in this world, yet she was
not too dear to him to give up to serve the truth of God. ‘I was made,’
said she ‘a blessing to him, more comfortable every day than other: he
would often express it; and truly so was he to me every day, every
way, and in every respect. No tongue nor pen can relate the full of
that comfort and joy we had in God and one in another. Yet we find such
hath been the pleasure of God concerning them he hath loved, to try
them in the most near and dear enjoyments, that it might be manifest he
was loved above all; that no gifts may be preferred above the giver;
but that he may be all in all, who is, and is to come, God blessed for
ever. And truly there hath been great care and watchfulness one over
another, and over our own spirits, to see that our love, though great,
was bounded and kept within its compass, the truth being its original,
the Alpha and Omega also. Although it hath been the pleasure of God
to try me, in the removal of so great a blessing from me, sure it is,
that I may be the more inward to him, and have his love always in my
remembrance, who gives and takes away, and in all bless his name. My
soul travails that I may always follow his foot-steps of self-denial
in all things, that I may finish my course in this world to the glory
of God, as he did, and have my part in that mansion of glory with him
eternal in the heavens; though it may be my lot to stay for a time in
this world of troubles, yet I have hope in immortality and eternal
blessedness, when time in this world shall be no more.’ Thus she wrote:
but to shun prolixity, I break off. She then giving some account of
his life and ministry, mentions, that being gone from home, she was
not present at his death; but that they having taken leave of each
other before, had parted in great love, with mutual breathings to
God, for one another’s welfare; and she concludes with these words:
‘Though I saw not his going away, yet I have seen in what he went, and
that it was full of zeal and fervency in the love of God, and life of
righteousness. So in pure submission to the will of God, I conclude
this short and true relation of my worthy dear husband, whose name
and memory is blessed, and will live, and be of a sweet savour in
the hearts of the righteous through ages.’ With such a testimony it
was, that Eleanor transmitted the memorial of her beloved consort to
posterity.
1697.
Meeting in this year with no more remarkable occurrences, I pass over
to 1697, in which a treaty of peace was concluded between England,
France, and Holland, and though many thought it would be lasting, yet
among the popish clergy there were those that had another opinion of
it: of which this artificial distich, sent over by a clergyman from
Ghent in Flanders to Holland, so that it fell first into my hands, was
an evidence:
_Prospicimus modó quod durabunt Fœdera longo
Tempore, nec nobis pax citô diffugiet:_
which may be turned into English thus, ‘We foresee now that the
confederacy shall last a long time, and that peace will not quickly fly
away from us.’ But if one reads this distich, backward, it runs thus:
_Diffugiet citô pax nobis, nec tempore longo
Fœdera durabunt, quod modó prospicimus:_
and it makes out a quite contrary sense, viz. ‘Peace will soon fly from
us, and the covenant shall not last long; which we foresee already.’
This peace being concluded, the inhabitants of England vied with
one another to congratulate their king on that account, who was now
acknowledged as king of Great Britain, by the French king Lewis XIV.
And since the magistrates of cities, the heads and fellows of the
universities, and people of all societies and persuasions addressed
the king, the Quakers were not wanting in this respect, and therefore
drew up also an address, which they presented to the king, and was as
followeth:
TO KING WILLIAM III. OVER ENGLAND, &c.
_The grateful acknowledgment of the people commonly called
Quakers, humbly presented:_
‘May it please the King,
‘Seeing the most high God, who ruleth in the kingdoms of men, and
appointeth over them whomsoever he will, hath, by his overruling
power and providence, placed thee in dominion and dignity over
these realms; and by his divine favour hath signally preserved
and delivered thee from many great and eminent dangers, and
graciously turned the calamity of war into the desired mercy of
peace; we heartily wish that we and all others concerned may be
truly sensible and humbly thankful to Almighty God for the same,
that the peace may be a lasting and perpetual blessing.
‘And now, O king, the God of peace having returned thee in
safety, it is cause of joy to them that fear him, to hear
thy good and reasonable resolution effectually to discourage
profaneness and immorality, righteousness being that which
exalteth a nation: and as the king has been tenderly inclined to
give ease and liberty of conscience to his subjects of different
persuasions, (of whose favours we have largely partaken,) so we
esteem it our duty gratefully to commemorate and acknowledge the
same: earnestly beseeching Almighty God to assist the king to
prosecute all these his just and good inclinations, that his days
here may be happy and peaceable, and hereafter he may partake of
a lasting crown that will never fade away.’
London, the 7th of the 11th Month,
called January, 1697.
This address being signed, and presented to the king by George
Whitehead, Thomas Lower, Daniel Quare, John Vaughton, John Edge, and
Gilbert Latey, was favourably received and accepted by that prince;
who gave signal proofs that he bore no ill will to any for difference
of opinion in religion, if they were honest people; of which this may
serve for an evidence, that both his watchmaker, and the nurse of the
young duke of Gloucester, were of the Quakers’ persuasion.
1698.
I think it was about the beginning of the year 1698, that a bill was
brought into parliament, for restraining the licentiousness of the
press. Those called Quakers, perceiving that this might be pernicious,
drew up the following remarks, which they delivered to the members of
parliament:
_Some considerations humbly offered by the people called Quakers,
relating to the bill for restraining the licentiousness
of the press._
‘This bill is, they conceive, of the like nature with the expired
act, 13 and 14 Car. II. ch. 33, and many inconveniences did
attend the subjects by it whilst in force, by which the said
people were sufferers.
‘To prevent the printing and publishing of seditious or
treasonable books against the government, and scandalous
pamphlets tending to vice and immorality, is the wisdom of all
good governments, and must be the desire of all good men.
‘But to limit religious books to a license, where the tolerated
persuasions are many, they conceive, seems altogether unsafe to
all, but that whose opinion the licenser is of, who by this bill
hath power to allow what he shall judge sound and orthodox, or
reject what he shall construe to be either heretical, seditious,
or offensive.
‘History and experience have taught how the obscure term of
heresy hath been turned and stretched against primitive Christian
martyrs, and famous reformers: nor is it forgotten for what
reason the writ _De Hæretico Comburendo_ was abolished.
‘It is no strange thing to have learned men of the same church
interfere in their opinions concerning several texts of holy
scripture; and it is uncertain when their opinions come to the
licenser, whether the world shall have the best or no.
‘The different apprehensions men have of divers parts of
Scripture, gives birth to different persuasions, who yet all make
the Scripture the test thereof; which by the kindness of the
government being tolerated, they conceive they ought to be left
free to defend them from the misrepresentations, prejudice, or
mistake of others, without being subjected to the censure of a
licenser of a different persuasion.
‘They therefore humbly hope that nothing may be
enacted that will lessen the toleration, which
they thankfully enjoy under the favour of this,
as well as the late government.’
These considerations, with what others were offered, were of such
effect, that the bill dropped.
About this time the writings of Antonia Bourignon were not only
translated into English, but also published in print at London. This
displeased many of the clergy, and an author was employed to write
against them, but chiefly against the Quakers. He called his book,
‘The Snake in the Grass;’ but his own name he concealed; though it was
discovered afterwards that he was a suppressed parson, who had refused
the oath of allegiance to king William. This man, to render the Quakers
odious, had picked up and collected many things from their writings;
but he had so mutilated their expressions, by omitting several words
that went before, or followed, and by skipping over some in the midst
of the period, that they made out quite another sense than the authors
had given. To this he added relations of several things that happened,
as he said, among the Quakers. Whereas, some of these were fictitious,
and mere untruths; he also raked up things that never had been approved
by the Quakers, as the case of James Nayler, described here before in
its due place; notwithstanding the said James Nayler had publicly given
eminent tokens of true repentance.
Among the author’s untruths, this was one, that the Quakers in their
schools did not suffer the children to read the holy Scriptures. The
falseness of which was made to appear very evidently by a certificate
of the French usher of one of their schools at Wandsworth, near London,
who himself was no Quaker; as also by the testimonies of some of the
neighbours that were people of note; and declared that the bible
was daily read by the scholars in the said school, beginning with
Genesis, and going on to the end of the Revelations: and then from
Genesis again. The false citations of the aforesaid author, were also
clearly set forth: for if any would be so malicious, it might by his
method be insinuated from Psal. xiv. 1. and Psal. liii. 1. that in
the holy Scriptures was said, ‘There is no God;’ because these words
are indeed found there. But who would be so desperate as to draw such
a conclusion from thence, unless he were an atheist, who openly made
a mock of what is sacred. The answerers of this poisonous book, ‘The
Snake in the Grass,’ were George Whitehead and Joseph Wyeth; this being
a work which required more toil and labour than art, to review all
those manifold citations from many authors, and to show the unfairness
and disingenuity of the Snake. Now since many were very ready to take
for true the falsities in that book, and also in the pamphlets of the
apostate Francis Bugg, who was gone over to the church of England, at
the request of John Crook, who was still alive, though above eighty
years of age, a book of his was reprinted, first published in the year
1663, and so five and thirty years before, the title of which was,
‘Truth’s Principles concerning the Man Christ, his Suffering, Death,
Resurrection, Faith in his Blood, the Imputation of his Righteousness,’
&c. By this it appeared that the sentiments of the Quakers concerning
these points were not only orthodox now, but that they had been so in
those early days.
1699.
Having thus again made mention of John Crook, of whom I have spoken
several times in this history, I proceed now to mention somewhat
concerning his decease, since he departed this life in the year 1699.
He left behind in writing an exhortation or advice to his children and
grand-children, written scarce two months before his death, and of this
tenor:
‘_Dear Children_,
‘I must leave you in a wicked age, but commend you to the measure
of the grace of God in your inward parts, which you have received
by Jesus Christ; and as you love it, and mind the teachings of
it, you will find it a counsellor to instruct you in the way
everlasting, and preserve you out of the ways of the ungodly.
‘I have seen much in my days, and I always observed that the
fear of the Lord God proved the best portion: and those that
walked in it were the only happy people, both in this life, while
they continued faithful, and when they come to die, though they
meet with many hardships in their passage. By experience I can
speak it, that the ways of holiness afford more true comfort
and peace to the upright soul than the greatest pleasures this
world can afford; the former reaches the heart and soul, while
the delights of this world are but a show, and appearance only,
vanishing like a dream; and whoever believes otherwise of them,
will certainly find them to be but lying vanities; therefore
the apostle, Rom. vi. 21, might boldly put the question to the
converted Romans, viz. “What fruit had you then in those things
whereof you are now ashamed? For the end of those things is
death.”
‘Therefore, dear children, be in love with holiness; make it your
companion, and those that walk in it; you may find buddings of it
from an holy seed in your hearts; as you mind the inner man, the
light will manifest the stirrings of it after God, which I felt
from my tender years; although I understood them not so plainly
till I heard the truth declared.
‘I advise you to keep a pure conscience, both towards God and
man: for if that be defiled, hypocrisy and formality will deprive
you of all comfortable feeling of God’s presence; and then
deadness and dryness will be your miserable portion.
‘Be careful how you spend your precious time, for an account
must be given of every idle word, though but few regard it; but
foolish jesting and vain talking are said to grieve the spirit of
God; read Eph. iv. 29, 30. But improve your time in prayer and
religious exercises, &c. and be diligent in your lawful callings;
for, “The desire of the slothful man killeth him.” Prov. xxi. 25.
‘Be careful what company you frequent; for a man is commonly
known by the company he keeps, as much as by any one outward
thing: and of your behaviour in company; for I have found that a
wise and sober deportment, adds much to a man’s reputation and
credit in the world.
‘Watch to the light, and its discoveries of good and evil, that
you may not be ignorant of Satan’s devices; so the net will be
spread in vain in the sight of the bird, for watchfulness will
make you in love with a retired estate; and the more truly and
perfectly any man knows and understands himself, the better
discerning will such have of other men; as in the beginning,
when deep silence of all flesh was more in use, the spirit of
discerning was more common and quicker, than since it hath been
neglected; therefore be sure you spend some time, at convenient
seasons, in waiting upon God in silence, though it be displeasing
to flesh; for I have had more comfort and confirmation in the
truth, in my inward retiring in silence, than from all words I
have heard from others, though I have often been refreshed by
them also.
‘Love the Holy Scriptures, preferring them to all other books
whatsoever; and be careful to read them with an holy awe upon
your spirits, lest your imaginations put constructions upon them
to your hurt; but exercise faith in the promise of Christ, who
hath said, “My spirit shall take of mine, and show them unto you.”
‘Keep constantly to religious meetings amongst friends; but look
to your affections, that you respect not persons, but the power
and life of truth from whomsoever it comes; not minding the
tickling of your affections, but the demonstration of the truth
to your understandings and consciences; for that will abide, when
flashes of affections will fade and come to nothing, after the
words are ended.
‘Love one another truly, manifesting your love by good counsel,
and being helpful to each other upon all occasions; being good
examples to all you converse with, especially to your children,
and those of your own families; that pride and vanity may not
be countenanced by you, but rather reproved; remembering while
they are under your government, you must give an account of the
discharge of your duty to God towards them.
‘Lastly, Be always mindful of your latter end, and live as you
would die, not knowing how soon your days may be finished in this
world: and while you do live in it despise not the chastenings
of the Lord, whatever they be he is pleased to visit you withal.
I have been afflicted from my youth up, both inwardly and
outwardly, but the God whom I served provided for me, when all
my outward relations forsook me, none of them giving me any
portion to begin the world withal. This I speak, to let you know,
I shall leave more outwardly, even to the least of you than was
left me by all my relations, &c. I need not mention this sharp
affliction, beyond expression, in my old age, because, in some
measure, you know it; but I could not have been without it, as
the Lord hath showed me, or I have seen his wonders in the deeps;
therefore I say again, despise not afflictions, but embrace them
as messengers of peace to your souls, though displeasing to the
flesh.
‘These things I commend unto you, out of true love to your souls,
knowing how the vain mind of man little regards such advice as
this I leave behind me; but by this advice I show my true love to
you all, desiring God’s blessing upon it; to whom I commit you
all, my dear children, and end my days
Your loving father and grandfather,
JOHN CROOK.’
Hertford, the first of the First
month, 1698-99.
The sharp affliction he speaks of in this writing was more than one
distemper, for the stone, gout, and cholic, attacked him sometimes
sorely; and though this had been for a long time, yet he always behaved
himself patiently, though his pain was sometimes so violent, that he
was often heard to say, that did he not feel and witness inward power
from the Lord, he could not subsist under his great pains. That of the
stone was the greatest, which continued with him to his end; and yet he
was not heard to utter any unsavoury word, or to cry out impatiently;
but when the extremity of his fits were over, then he expressed his
inward joy and peace, and so praised the Lord. He had an excellent gift
in opening the mysteries of the holy Scriptures, so that he was like
Apollos, of whom we find upon record, that he was an eloquent man, and
mighty in the Scriptures. And by his zealous and effectual preaching,
when he was in his strength of life, many were convinced of the truth.
In his latter days he said sometimes that the furnace of affliction
was of good use to purge away the dross and earthly part in us. And
under the sorrow and grief he had concerning some of his offspring,
he would sometimes comfort himself with the words of David, “Although
my house be not so with God, yet he hath made with me an everlasting
covenant, ordered in all things, and sure.” In his old age he was
many times heard to say, ‘Many of the ancients are gone to their long
home, and we are making haste after them: they step away before me,
and I, that would go, cannot. Well, it will be my turn soon also.’ And
then he seemed to rejoice in the consideration, that the time of his
dissolution, to be freed from his sore distempers, approached apace.
Yet in the latter part of his life he often appeared so strong in the
spiritual warfare, that some judged that in some respect he might have
said with Caleb, “As yet I am as strong this day, as I was in the day
that Moses sent me; as my strength was then, even so is my strength
now, for war, both to go out, and to come in.” About three weeks before
his death, though he was weak in body, yet he said powerfully, and
after a prophetical manner, ‘Truth must prosper, truth shall prosper,
but a trying time must first come, and afterwards the glory of the
Lord shall more and more appear.’ He continued in a sedate and truly
Christian frame of mind to the last period of his life, and departed
the 26th of the month called April, in the eighty-second year of his
age, in his house at Hertford, where he had lived many years. I knew
him in England, and he hath also been in Holland, so that I do not
speak of one that was unknown to me.
1700.
George Keith, by vilifying the doctrine of the Quakers, was now so much
in favour with the episcopal clergy, that he began to serve them as
a vicar; having been ordained by the bishop of London about the year
1700. And since this seemed strange and wonderful to many, somebody,
of what persuasion I do not know, made a collection of his sentiments
concerning a national church, and its clergy, and what account he gave
of their rites and ceremonies, from books and papers he had published
many years before; to which the author gave this title, ‘Mr. George
Keith’s Account of a National Church and Clergy, humbly presented to
the bishop of London.’ To this were added some queries he once wrote
concerning what is called the sacrament of the Lord’s supper. This
account was now published in print, and presented to the bishop of
London, ending with these words of the apostle, “If I build again the
things which I destroyed, I make myself a transgressor.”
1701.
In the next year, viz. 1701, the late king James died in France. I
mentioned before how that unhappy prince, after having ascended the
throne, fell suddenly by his hasty conduct, and ardent desire to
introduce popery in England, and all his endeavours to regain his lost
kingdoms proved ineffectual. In September, being at mass, he was seized
with a qualm, and the distemper increasing, within a day or two he
vomited blood, and all remedies made use of were unprofitable. If what
was written about that time from Paris be true, he declared that he
forgave all men what they had done amiss to him: and on the 16th of the
said month he died at St. Germain’s, in France, where he kept his court.
* * * * *
King William was returned from Holland, where he had been, because of
new troubles drawing on from France. And since the succession of the
crown of England was now settled in the Protestant line, and for want
of nearer Protestant heirs, then to the house of Hanover, the king was
congratulated on that account with many addresses from his subjects:
and therefore those called Quakers thought it also their duty to
address him, against whose life a horrible plot was discovered, with a
thankful acknowledgment of his favours. This they did as followeth, it
being presented to the king in December, by George Whitehead, Wm. Mead,
and Francis Camfield.
TO KING WILLIAM III. OVER ENGLAND, &c.
_An Address from the people commonly called Quakers humbly
presented:_
‘May it please the King,
‘We, thy dutiful subjects, sincerely express our joy for thy safe
return to thy people; having great cause to love, honour, and
pray for thee, as a prince whom we believe God hath promoted and
principled for the good ends of government, under whose reign we
enjoy great mercies and favours; and particularly that of liberty
to tender consciences in religious worship, as a proper expedient
to unite thy Protestant subjects in interest and affection.
‘For which great mercy we cannot but be humbly thankful to God;
and renew our grateful acknowledgment to the king, whom God by
his almighty power hath eminently preserved, and made exemplary
in prudence, as well as goodness, to other kings and princes,
whereby thy memorial will be renowned to posterity.
‘We are also engaged to bless the Lord for that he hath
manifestly frustrated the mischievous and treacherous designs
of thine and the nation’s adversaries, both against the lawful
establishment of thy throne, and the true interest of thy
Protestant subjects.
‘And we beseech Almighty God to bless the good designs and just
undertakings of the king, and his great council, for the good of
his people, and for obtaining to Europe a firm and lasting peace;
and continue thee, O king, a blessing to these nations, establish
thy throne in mercy and truth, give to thee a long and prosperous
reign over us, and hereafter a glorious immortality, is, and
shall be the fervent prayer of us, thy true and faithful subjects.
‘Signed in behalf and by appointment
of the aforesaid people, at a
meeting in London, the 8th month,
1701.’
This address being read to the king, was favourably received, and he
thanked those that presented it. George Whitehead and the others saying
what they thought material to the case, the king returned, ‘I have
protected you, and shall protect you:’ and repairing with the address
to his closet, he read it over again, as was understood afterwards,
and spoke in its commendation. But he keeping the paper some days by
him, without giving it to be made public by the Gazetteer, some French
news-writers, at London, forged a very ridiculous address, and sent it
beyond sea; and the French Gazetteers in Holland were very ready to
divulge in their prints such fictitious stuff, though the expressions
therein were so exceeding blunt and unmannerly, that they could not be
spoken to a king, but by such who were impudent enough publicly to make
a mock of crowned heads, which the Quakers never have been guilty of.
After a few days the king gave the address to be made public; and then
every body could see how shamefully the French newsmongers had exposed
their malice.
1702.
This year being come to an end, that of 1702 followed, and also the end
of king William’s life.
The French king, upon the death of the king of Spain, had not only
placed his grandson, the duke of Anjou, on the throne of that kingdom,
but had also acknowledged the pretended prince of Wales as king of
England; by which, in a manner, he attained king William’s crown; who
thereupon took occasion to make alliances for his security, with other
princes and potentates. Of this he gave notice to the parliament that
was then sitting, who promised to assist him to the utmost of their
power, and to maintain the succession of the crown in the Protestant
line. And an abjuration was also drawn up, wherein it was declared
that the aforesaid pretended prince, who now suffered himself to be
called James the Third, king of England, &c. had no right or claim to
the crown of that kingdom, or any dominions appertaining thereto. Now
though all this was intended for maintaining and assisting the rightful
king William, yet he lived not to see the effect of it; for his time
was near expired, and his glass run, as soon appeared.
About the beginning of the month called March, he went a hunting, and
riding a horse he never rode on before, the horse fell, and the king,
at the same time, broke his collar-bone: the fracture was soon set, and
all seemed like to do well; but the king having endured many fatigues
and hardships, had been weak in body some time before; insomuch that
this sore fall seemed to occasion his sickness, which soon followed,
and put a period to his life. But before his departure, he did yet one
good work more for the Quakers; for the term of seven years, granted
for their affirmation to be accepted instead of an oath, was near
expiring; and therefore they solicited the king and parliament that
this act might be continued, and confirmed by a new one, which was
obtained; for the king always showed himself willing to favour them as
his peaceable subjects; and in parliament many eminent members were
well affected towards them. Thereupon this renewed act, containing
a prolongation of the said grant for the space of eleven years,
passed at length, after mature consideration, the king having named
commissioners, who on the third of March, gave the royal assent to it
in the house of Lords, because, by reason of his illness, he could not
appear himself on the throne. He also sent a message to the parliament,
recommending the uniting of the two kingdoms of England and Scotland,
into one, commissioners being already appointed in Scotland, to treat
with the English concerning that affair: but time showed that he was
not to bring that work to an end, since the accomplishing thereof was
reserved for his successor, though some hopes appeared of his recovery;
for he had been walking a little in his garden to take the air, and
sitting down afterwards, he caught cold, which was followed by a fever;
and his sickness so increased, that on the next first-day of the week,
being the eighth of the month called March, he died at Kensington, to
the great grief of all his faithful subjects; nay, such was the sorrow
on the death of that excellent prince, that the news of it being come
to Holland, it caused a general dejection, and drew tears from many
eyes; for perhaps no king in these late ages hath been more beloved
than he was. The day before his demise, he had by commissioners given
the royal assent to the bill of abjuration of the pretended prince of
Wales; and the following night, feeling death approaching, he sent for
the princess Anne, sister of his deceased consort, queen Mary; and
having kept her sometime with him, after tender embracing, he wished
her the last farewell. Then he sent for the archbishop of Canterbury,
and his understanding continuing good to the last, with evident tokens
of piety, and a resignation to the will of his Creator, in the morning
about eight of the clock, he gave up the ghost to him from whom he had
received it, being entered into the fifty-second year of his age, and
having reigned as king above thirteen years.
In the afternoon the princess Anne was proclaimed queen of England,
Scotland, France, and Ireland, &c. and the parliament promised to
assist her, in maintaining those alliances that were already made, or
should yet be made, with foreign powers. This the queen accepted with
much satisfaction, and confirmed the ministers and high officers in
their respective stations. She also wrote to the States-general of the
United Netherlands, that she would keep to the alliances made with the
States by the deceased king, her brother.
The body of the king, which was lean, and much emaciated, was opened
after his death, and many of the inward parts appeared sound,
especially the brain; yet in general little blood was found in the
body; but in the lungs, which adhered much to the pleura, was more
than in all other parts; his heart was firm and strong; but some
inflammations, on the left side of the lungs, was thought to have
been the immediate cause of the king’s death, for he had long been
asthmatical.
He was of a middle stature; his face lean and oblong; his eyes were
exceeding good, quick, and piercing; his hands very fine and white; he
did not talk much, but was solid in thought; of a strong memory, quick
of apprehension, of a composed mind, and not given to voluptuousness,
but grave in his deportment; he often gave evidence of a devout
attention at the hearing of the name of God; and even in the midst of
dangers, put great trust in divine Providence. Thus he was valiant
and undaunted without temerity; for where he judged his presence to
be necessary, he repaired thither without fear. He was a great lover
of hunting, that being his most pleasant diversion, which made him
the more fit to endure the fatigues of war. He was easy of access,
and gave a favourable hearing to every body, and those that spoke to
him he treated discreetly; and such was his devotion, that he often
retired privately, when some thought he was about other business. Many
had conceived hopes that this great prince, in that critical juncture,
would have lived yet somewhat longer: but his work was done; and God
hath since that time showed very eminently, that he is not limited
to any instruments; and the queen who succeeded on the throne, gave
afterwards signal proofs of it to the world. His corpse was interred
the 12th of the month called April, about midnight, in the chapel of
king Henry the VIIth, in Westminster Abbey.
It was by the favour of this king, a Hollander by birth, that the
Quakers, so called, were tolerated a free people; so that now they
saw fulfilled the truth of what some of their deceased friends had
prophetically foretold, viz. That it should not be in the power of
their enemies to root them out, but that God, in his own time, should
work their deliverance.
Thus we have now seen from what weak beginnings they had their
rise, and how they increased and became a great people against all
opposition, of which at first there seemed little probability; as in
the beginning of this history may be seen: and to look a little back,
it may appear also, by a testimony of George Fox, published after his
death, in the collection of his epistles, viz.
‘When the Lord first sent me forth in the year 1643, I was sent
as an innocent lamb, and young in years, amongst men in the
nature of wolves, dogs, bears, lions, and tigers, into the world,
which the devil had made like a wilderness, no right way then
found out of it. And I was sent to turn people from darkness to
the light, which Christ, the second Adam, did enlighten them
withal; that so they might see Christ, their way to God, with
the Spirit of God, which he doth pour upon all flesh, that with
it they might have an understanding, to know the things of God,
and to know him, and his Son Jesus Christ, which is eternal life;
and so might worship and serve the living God, their Maker and
Creator, who takes care for all, who is Lord of all; and with the
light and Spirit of God they might know the Scriptures, which
were given forth from the spirit of God in the saints, and holy
men and women of God.
‘And when many began to be turned to the light, which is the
life in Christ, and the Spirit of God, which gave them an
understanding, and had found the path of the just, the shining
light; then did the wolves, dogs, dragons, bears, lions, tigers,
wild beasts, and birds of prey, make a roaring, and a screeching
noise against the lambs, sheep, doves, and children of Christ,
and were ready to devour them and me, and to tear us to pieces.
But the Lord’s arm and power did preserve me, though many times
I was in danger of my life, and very often cast into dungeons
and prisons, and hauled before magistrates. But all things did
work together for good: and the more I was cast into outward
prisons, the more people came out of their spiritual and inward
prison through the preaching of the gospel. But the priests and
professors were in such a great rage, and made the rude and
profane people in such fury, that I could hardly walk in the
streets, or go in the highways, but they were ready ofttimes to
do me a mischief. But Christ, who hath all power in heaven and in
the earth, did so restrain and limit them with his power, that my
life was preserved; though many times I was near killed.
‘Oh, the burdens and travails that I went under! Often my life
pressed down under the spirits of professors and teachers without
life, and the profane! And besides, the troubles afterwards with
backsliders, apostates, and false brethren, which were like so
many Judas’s in betraying the truth, and God’s faithful and
chosen seed, and causing the way of truth to be evil spoken of!
but the Lord blasted, wasted, and confounded them, so that none
did stand long; for the Lord did either destroy them, or bring
them to nought, and his truth did flourish, and his people in it,
to the praise of God, who is the revenger of his chosen.