‘Dear brethren,
‘My heart is broken this day for the offence that I have occasioned to God’s truth and people, and especially to you, who in dear love followed me, seeking me in faithfulness to God, which I rejected; being bound wherein I could not come forth, till God’s hand brought me, to whose love I now confess: and I beseech you, forgive wherein I evilly requited your love in that day. God knows my sorrow for it, since I see it, that ever I should offend that of God in any, or reject his counsel; and how that paper you have seen lies much upon me, and I greatly fear further to offend, or do amiss, whereby the innocent Truth, or people of God should suffer, or that I should disobey therein.
‘Unless the Lord himself keep you from me, I beseech you let nothing else hinder your coming to me, that I might have your help in the Lord: in the mercies of Christ Jesus this I beg of you, as if it was your own case, let me not be forgotten of you.
‘And I entreat you, speak to Henry Clarke, or whoever else I have most offended; and by the power of God, and in the spirit of Christ Jesus, I am willing to confess the offence, that God’s love may arise in all hearts, as before, if it be his will, who only can remove what stands in the way; and nothing thereof do I intend to cover: God is witness herein.’
He also writ several other confessions of his faults about this time, in one of which, amongst others, I find these words:
‘And concerning you, the tender plants of my Father, who have suffered through me, or with me, in what the Lord hath suffered to be done with me, in this time of great trial and temptation; the Almighty God of love, who hath numbered every sigh, and put every tear in his bottle, reward it a thousand fold into your bosoms, in the day of your need, when you shall come to be tried and tempted; and in the meantime fulfil your joy with his love, which you seek after. The Lord knows, it was never in my heart to cause you to mourn, whose suffering is my greatest sorrow that ever yet came upon me, for you are innocent herein.’
When he had finished that letter, and set his name, he wrote as follows:
‘I beseech you, (all that can,) to receive it, even as you would be received of the Lord; and for the rest, the Lord give me patience to suffer, till he make up the breach.’
While he was in Bridewell, he writ to the parliament, who had punished him as a blasphemer, to let them know what his true opinion concerning Jesus Christ was.
‘Christ Jesus, (the Immanuel, of whose sufferings the Scriptures declare,) him alone I confess before men; for whose sake I have denied whatever was dear to me in this world, that I might win him, and be found in him, and not in myself; whose life and virtue I find daily manifest in my mortal body, (which is my eternal joy and hope of glory;) whom alone I seek to serve in spirit, soul and body, night and day, (according to the measure of grace working in me,) that in me he may be glorified, whether by life or death; and for his sake I suffer all things, that he alone may have the glory of my change, whose work alone it is in me: even to that eternal Spirit be glory, and to the Lamb for ever.
‘But to ascribe this name, power, and virtue, to James Nayler, (or to that which had a beginning, and must return to dust,) or for that to be exalted, or worshipped, to me is great idolatry, and with the Spirit of Christ Jesus in me it is condemned; which Spirit leads to lowliness, meekness, and long-suffering.
‘So having an opportunity given, (with readiness,) I am willing, in the fear of God the Father, (in honour to Christ Jesus, and to take off all offences from every simple heart,) this to declare to all the world, as the truth of Christ is in me, without guile or deceit, daily finding it to be my work to seek peace in truth with all men in that spirit.
JAMES NAYLER.’
After this, hearing that some had wronged him about that which he had spoken to the committee of the parliament, and understanding how men had perverted his words, he wrote a paper, declaring himself further concerning his belief of Christ, and his sufferings, and death, &c. Also he complained of things that some had published, under the title of James Nayler’s recantation, wherein they had much perverted him; and he declared:
‘And as touching the printing of that paper, (called J. N.’s recantation,) it was not done by me, nor with my knowledge in the least, nor do I yet at all know the man that hath done it; but out of the Truth, and against the Truth he hath done it, and for evil towards me, whoever it was; the Lord God of my life, who hath kept me alive in all distress, turn it for good, and forgive the evil: and though he that hath done it, hath not done it in Truth, nor love to it, yet what of truth there is in the paper, I shall own, as stands on Truth’s behalf: for thus it was, that after I was put into the hole at Bridewell, I heard of many wild actions done by a sort of people who pretended that they owned me; and these were earnestly stirred up at that day, with much violence, and many unseemly actions, to go into the meetings of the people of the Lord called Quakers, on purpose to hinder their peaceable meetings; and yet would take that holy and pure name of God and Christ frequently in their mouths, whereby the name of the Lord was much dishonoured, and his pure Spirit grieved, and much disorder they caused in many places of the nation, to the dishonour of Christ Jesus, for which I felt wrath from God; which when I understood that they had any strength through me, I used all means I could to declare against that evil spirit, which under the name of God and Christ, was against God and Christ, his Truth and people; and something I did give forth about a year and a half since, in denial of these spirits, which it seems to me, he that hath done this, hath got a sight of, and hath added to it the thoughts of his own heart, and so hath brought out this darkness, that people know not what to make of it.
‘Therefore, so far as it testifies against those unclean ranting spirits, and all the actions wherein the holy name of God hath been dishonoured, and his Spirit grieved, so far I own it; but in that it is turned as though I denied the Lord Jesus Christ, and his Truth, which hath called me out of the world, or his people, whom he hath called into light, in that I own it not; for in the patience and tribulation of Christ Jesus, and with those who have the power this day to testify therein, against all the evils of this present world, I am one in heart and soul to the utmost of my strength, till the coming of the Lord Jesus over all; and the throne of meekness and truth, be set on the top of enmity and deceit; in which faith and power I am given up to live or die, suffer or rejoice, as God will, even so be it, without murmuring.
JAMES NAYLER.’
This is certain, that James Nayler came to very great sorrow, and deep humiliation of mind; and therefore, because God forgives the transgressions of the penitent, and blotteth them out, and remembereth them no more, so could James Nayler’s friends do no other than forgive his crime, and thus take back the lost sheep into their society. He having afterwards obtained his liberty, behaved himself as became a Christian, honest and blameless in conversation; and patiently bore the reproach of his former crimes.
When king Charles the Second had ascended the throne, one Richard Blome published a book, entitled, The Fanatic History, which was said to be published with the approbation of orthodox divines, (so called,) and dedicated by him to the king. This book struck chiefly against the Quakers, and was stuffed with a multitude of lying stories, and the fall of J. Nayler was not concealed in it. He being then alive, took up the pen, and answered the falsities contained in it, relating to himself: and because R. Blome, in his dedication, said, ‘That if his majesty put not forth his royal hand of power suddenly, to restrain us, we are so numerous, and seducing, that we will, (in a little time,) diffuse our poison over the better part of his kingdom, which none but a regal authority can stifle.’
‘I say then, what is become of your spiritual weapons? Have not your teachers told people of the strength of truth, and the power of godliness? Have you lost both, (may wisdom say,) and run you now to the arm of flesh, to get errors stifled, (as you call them,) or else your hope is lost, and your faith fails you? Did ever any of Christ’s ministers leave their spiritual weapons, to run to the arm of flesh, or a carnal weapon to stop seducers? I say, no. This they never did; but with spiritual weapons they wrestled, and overcame spiritual wickedness, and with them cut down heresies, blasphemies, and false worships, and cleared the churches of Christ of them, and drove them down before them in the world: for none could resist the spirit by which they spoke, of all the false priests, and false worshippers; but being put to the worst, they cried, (as you do,) to rulers and people, Help us, or all will be overrun: for they that turn the world upside down are come hither, (mind your cry.) And then the rude multitude ran on heaps upon them, and made tumults often, and fell upon them with staves and fists, and assaulted the houses that entertained them, as you do, and so hauled them before rulers, who took their parts herein, and put them in prison, and often whipped them; unless it were some that were so noble, as not to heed the cry of the multitude; but would hear their cause, and give them leave to speak, before they would sentence them that were accused. And this was the nobility of heathen kings and rulers; and do not you seek to make England’s rulers worse than them? Beware lest heathens rise up in the day of judgment against them who are called Christians, and condemn them.
‘And is this your cry for help, against so contemptible a people, (as you count them,) you, like silly women, do but discover your weakness and worthlessness; and if God open the eyes of King Charles, he will see it. What! have you preached and wrestled yourselves out of all hope and faith, that either you must have sudden help from him, or all is lost and overrun? Surely it may be said, you have been bad watchmen, and idle shepherds, who have lost all, if sudden help come not from another hand. Now if any had come against you with carnal weapons, then had you had some excuse in crying to the earthly powers; but in that nothing but spirit comes against spirit, and yet you have lost the day. This doth clearly manifest, that the power of God you have not in you, but have lost the kingdom of the Most High, and so are become unreasonable men, who would have two weapons against one, and another to do your work for you, and yet are unwilling to forego your wages; yea, this advantage you have had divers years, but have not prevailed therewith.
‘And whereas thou sayest thy book is of great consequence; and so thou presumest to make king Charles the patron of it: and then askest pardon for thy presumption, when thou hast done.
‘I say thou hast need: the substance of thy book being made up of false accusations, gathered up out of books formerly written against us, which have been disproved by answers several times over: and to these thou hast added some new accusations, as false as the old, and spied out the failings of some few, who have mourned before God, that ever they should sin, and give occasion to the enemy of God so to blaspheme. And many things which were done and spoken by others, who are not of us, nor ever were: and of this is thy book made up, as any may see who reads it, and our several answers to the charges therein, many of them of several years standing, against these false accusations, which have most of them been printed over and over, and presented to the former powers that have risen, and as often answered: so there needed no more to be said, than hath been, were it not for the sake of some who may yet be strangers to your way of dealing towards us, under every power that hath been. Now discretion will say, that to make another man the father of such a work, to which he is a stranger, (but especially a king,) is presumption indeed, rashness and folly, and needs a pardon.
‘And whereas you now say, that none but a regal authority can stifle; it is true, you have tried parliaments and protectors, (as you called them,) and parliaments again; and to make them then work for you, your priests used these arguments to them, to wit, That in the late wars they had exposed lives, liberties, estates, and relations, with all other personal advantages, in maintaining the just proceedings of parliaments, and from them you then claimed our stifling, as the price of your prayers, purses, hazards, losses, banishment, and blood, as may be read in the Westmoreland petition against us, which thou hast printed in page 197 and 198. And was not this power that which you then called the common enemy, in the same petition, page 200, which you now cry to, and would put him upon that work against us now, as defender of your faith, &c. Ah! a faithless generation have you been to God and man, may you not be ashamed of this work, to print it, and send it to king Charles, and call him to defend it, and patronize it: how hath envy bereaved you of your reasonableness? Shall he who defends this, defend either faith or truth? But this is, that you may cover yourselves with your shame and envy, that both king and people, and parliaments, may see what a generation you are, that will run under any power to get your bloody ends; but indeed true to none; for if it was true, that you were so faithful to that parliament, with your prayers, purses, and blood, as there you plead, then is your faith but new, which now you would have defended; but if not true, then how great deceivers, and how little to be trusted, or defended, in your cruel designs.
‘“The king that faithfully judges the poor, his throne shall be established for ever. But, if a ruler hearken to lies, all his servants are wicked.” Prov. xxix. 12, 14.
‘And to thee, who hast set forth this book of mischief, I say with the Scriptures, “Lay not wait, O wicked man, against the dwelling of the righteous, spoil not his resting place. For a just man falleth seven times, and riseth up again; but the wicked shall fall into mischief.” Prov. xxiv. 15, 16. See also Mich. vii. 8.
J. N.’
In answer to the book.
‘The day is come that the Scripture is fulfilled, which the Lord spoke by his prophet, Isa. xliv. 25. That he will make the diviners mad; and that the prophets shall be ashamed, every one of his vision, Zach. xiii. 4. The which doth now evidently appear, and their folly is made manifest unto all, that will see and behold it, according to 2 Tim. iii. 9. And is not this manifest madness and folly in them, called orthodox and divines, to present unto the king their packet of lies, which have been seven years told over, and so long since disproved and confuted, as may be seen in a book called, Saul’s Errand to Damascus, &c. printed in the year 1653, and in several other books since. It already hath been, and is now manifest unto all men of sober understandings, that these men, falsely called orthodox and divines, have had no defence, either to vindicate themselves, or disprove the people called Quakers, but this refuge of lies, which they first presented to the parliament sitting in 1652, and likewise to other parliaments which have been since that time, and to the two protectors, and which now to this present king is directed; and you presumptuously charge him to be the patron of it, requiring him to defend those lies which you falsely call the faith. But this we know, according as it is written, Prov. xxix. 12, 19. that “if a ruler hearken to lies, and his servants are wicked; but a wise king scattereth the wicked, and bringeth the wheel over them.” Chap. xx. 26.
‘These pretended divines are such as have bowed and crouched under every appearance of a power, and by flatteries seem to cleave unto them, that they might uphold, maintain, and satisfy their God, which is their bellies. These were of them which said, that Oliver Cromwell was the light of their eyes, and the breath of their nostrils: so that now with shame they might rather confess that they are blind, and dead, (from the light and life of God,) than to multiply lies in their accustomed manner as formerly. These also were of them that said, Oliver Cromwell was Moses, who had led them into a sight of the good land; and that Richard his son was Joshua, which should lead them into the possession. But we, with many more, do see that their hope is false, and their faith also proved vain, and that they are not yet in the land of promise, for there no liars come. And those former rulers hearkening to their lies, were deceived by them, which was the cause of God’s judgments, and utter destruction coming upon them; which while they put into the priests’ mouths they cried peace unto them, calling them Moses, Aaron, and Joshua; but when they ceased, and could not put into their mouths, then they cried out, that Moses and Joshua were tyrants and oppressors: and so will they do unto the king now, who are seeking to cleave unto him by flattery and deceit; and if he deny to be the patron and defender of their lies, will be apt to cry as much against him. So that he, or they, are blessed, whose ears are not open to their clamours, but whose hearts are joined to the Truth, and who are led by the Spirit of God as their instructor; for such shall discern hypocrites, and false-hearted men, under every pretence of flattery or dissimulation; for the folly of these begins to be manifest unto all men. 2 Tim. iii. 9.
‘Now in answer to the history concerning John Toldervey, asserted by a company of priests, as Brooks, Cocking, Goodwin, Jenkins, Jacomb, Alderry, Tombs, and Pool, who themselves say, that they have but perused a part, as page 99, and yet pretend to witness the whole; whose witness is disproved and denied by the said John Toldervey, both by his own book given forth from him, and by his life and conversation, being now, (since his return from his out-going,) a living witness, not against, but for the way, doctrine, principle, and practice, which the people called Quakers do live in, against those lies published abroad concerning him.
‘And as for thy charge thou hast against J. Nayler, through the everlasting mercy of my God, I have yet a being amongst the living, and breath to answer for myself, though against the intents of many cruel bloody spirits, who pursued my soul, unto death, (as much as in them lay,) in that day of my calamity, when my adversary was above, and wherein I was made a sign to a backsliding generation, who then would not see nor hear what now is coming upon them; but rejoiced against this piece of dust, and had little pity towards him that was fallen into their hands; wherein God was just in giving me up for my disobedience, for a little moment, as a father to correct; yet should not they have sought to aggravate things against me, as thou dost; for it was a day of deep distress, and lay sore upon my soul, and the merciful God saw it, who, though he was displeased for a time, yet his thoughts were not to cast off for ever, (but extend mercy,) as it is at this day; glory be to his name from my delivered soul, eternally.
‘And in that day there were many spirits flocked about me, and some whom, (while the candle of the Lord shone upon my head,) I ever judged and kept out from me, who then got up and acted, and spoke several things not in the light and Truth of God, by which they who sought occasion against me, were then strengthened to afflict this body, and he that watches for evil in thee and some others, makes use of still against God’s Truth and innocent people; whose mouths the God of my mercy stop, and so finish the trouble on my heart as to that thing; for my soul hath long dwelt among lions, even among them that are set on fire, whose teeth are spears and arrows, and their tongues a sharp sword, speaking mischievous things to shed blood.
‘But, O man, or men, whoever you be, whose work it is to gather the failings of God’s people in the time of temptation, or night of their trial, and aggravate them, and add thereto the wickedness and mischievous lies of your own hearts, as thou hast done in thy book, and then come out with those, against God’s everlasting holy Truth, it to reproach; I say you are set on work by an evil spirit, and you do but show yourselves to be enemies to God and his children; and it is our sorrow, that any of us should give occasion to blaspheme; and it hath been trouble of soul to all the people of God, that have ever loved righteousness, when they have thus occasioned the joy of the wicked, or to feed the man that watches for iniquity, and feeds on mischief; yet know this, you that are of that brood, God will not cast off his people; though he be sometimes provoked to correct them, even before their adversaries, (which is a sign to them,) yet is his anger but for a moment, and his favour shall return as streams of life; then shall the food be taken out of the mouth of the viper, and the prey from between the teeth of the devourers; and God will feed them with their own vomit, and the poison that hath long lain under their tongues, shall be bitter in their own bowels. Thus will God certainly plead with Zion’s enemies, as he bends her sons for himself, and God will make up her breaches: and this hath my soul seen, Jacob’s captivity restored, and the diggers of the pit are fallen therein; neither hath he smitten him as he smote them that smote him, nor is he slain according to the slaughter of them that are slain by him, but this is all his fruit to purge away his sin.
‘So he that hath long watched for my faultering, then got advantage against me; yet had I then power to bear his utmost envy, through Christ Jesus, whom I then confessed before men, who then was my support in all, and under all, and who is over all, blessed for ever of all who have proved him in the depth.
‘But that which was, and is the sorrow of my heart, is the advantage the enemy then took against the name of Christ, his Truth, and his despised people, in that time of temptation, which is that which thou art now pursuing with hatred and lies, as that I was suspected to have a woman in bed with me, the night before I suffered at Bristol, when there were six or seven persons in the room that night, and a man, (to wit,) Robert Rich, in bed with me. But this, and several other false things, thou hast written in thy book, of which I am clear before the Lord, so they touch me not at all; nor shall I here mention them against thee in particular; but to God alone I look, in his time, to be cleared from all offences in his sight, who only knows my heart in this thing, in whose presence I can say, that nothing is more odious and burdensome to my soul, than that any of the glory or worship which belongs to God or to Christ, should be given to flesh and blood, in myself, or others: and how it was with me in that day many talk of, but few know; so the judgment of such I bear; desiring that none in judging me, might have condemned themselves in God’s sight; whose counsels are a great deep, and the end of his work past finding out, till he himself reveal them; but in the end he will be justified of all, and in all he doth, that all flesh may be silent before him.
‘And however myself, or any others, may be left to themselves, to be tried in the night, yea, should any utterly fall, or whatever may be acted by any man or woman, that is not justifiable in God’s sight, yet in vain dost thou, or you, gather up sin, or watch for iniquity, to cast upon the light, which condemns it in every enlightened conscience, and there will clear himself to be no author nor actor therein; and I know by the Spirit of Jesus, which I have received, and which worketh in me, that this is not his work, nor his seed; and in him that loves his enemies, thou art not; but the old accuser of the brethren it is that worketh strongly in thee; and in the light which thou reproachest, art thou seen to be the man that makes lies, and carries tales to shed blood.’ Ezek. xxii. 9. 12.
Thus much and more J. Nayler writ to answer the falsehoods whereof he was accused, and to apologize for the doctrine of which he had made profession, and to show that the fault of his crime must no ways be attributed to the same as many envious persons in those times asserted, to wit, that his fall was a consequence of the doctrine that men must take heed to the saving grace, the inward anointing, or the light wherewith every man coming into the world is enlightened from God.[18]
[18] J. Nayler was a man who had been highly favoured of God with a good degree of grace, which was sufficient for him, had he kept to its teachings; for while he did so, he was exemplary in godliness and great humility, was powerful in word and doctrine, and thereby instrumental in the hand of God, for turning many from darkness to light, and from the power of satan to the power of God. But he, poor man, became exalted above measure, through the abundance of revelation; and in that exaltation did depart from the grace and Holy Spirit of God, which had been his sufficient teacher. Then blindness came over him, and he did suffer himself to be accounted of above what he ought: here he slipped and fell, but not irrecoverably; for it did please God of his infinite mercy, in the day of his affliction, to give him a sight and sense of his outgoings and fall, and also a place of repentance. And he, with the prodigal, humbled himself for his transgression, and besought God with true contrition of soul, to pardon his offences through Jesus Christ. God, I firmly believe, forgave him, for he pardons the truly penitent. His people received him with great joy, for that he who had gone astray from God, was now returned to the Father’s house, and for that he who had separated himself from them through his iniquity, was now, through repentance and forsaking of it, returned into the unity of the faith, and their holy fellowship in the gospel of Christ. And I do hereby testify, that I do esteem it a particular mark of God’s owning his people, in bringing back into unity with them, a man who had so dangerously fallen, as did James Nayler. And here let none insult, but take heed lest they also, in the hour of their temptation, do fall away. Nor let any boastingly say, Where is your God? Or blasphemously suppose his grace is not sufficient for man in temptation, because the tempted may go from, and neglect the teaching of it. David and Peter, as their transgression came by their departing from this infallible guide, the Holy Spirit, so their recovery was only by it.—Jos. Wyeth’s Anguis Flagel.
Yet to proceed further with J. Nayler: he wrote, after his recovery, many papers and edifying letters: he also answered two letters, which, when the persecution in New England burnt so fierce, were sent over from thence in defence of that fact; one under the name of John Endicot, governor of Boston, and the other in that of Richard Bellingham. All the arguments for the persecution of the Quakers to be lawful and necessary, he answered at large, and showed how little agreement their crime of pursuing persecution had with the name wherewith they had called themselves, for a distinction from other persuasions, namely, Independents, by which they would have it known, that they were independent of all, except the Spirit of Jesus Christ, on whom they pretended alone to be dependent: and yet, nevertheless, it now appeared manifestly, that it was the fleshly arm whereby they supported themselves. He wrote also some papers to the parliament, and the rulers, to check the vanities that were publicly committed, and to mend their faults; to ease the oppressed, and to take care for the maintenance of liberty.
At length[19] he died at Huntingdonshire, in the latter end of the year 1660, about the 44th year of his age. About two hours before his death, he spoke, in the presence of several witnesses these words:
[19] He was a man of great self-denial, and very jealous of himself, ever after his fall and recovery.—At last, departing from the city of London, about the latter end of the Eighth month, 1660, towards the North, intending to go home to his wife and children, at Wakefield, in Yorkshire, he was seen by a friend of Hertford, (sitting by the way-side in a very awful weighty frame of mind,) who invited him to his house, but he refused, signifying his mind to pass forward, and so went on foot as far as Huntingdonshire, and was observed by a friend, as he passed through the town, in such an awful frame, as if he had been redeemed from the earth, and a stranger on it, seeking a better country and inheritance. But going some miles beyond Huntingdon, he was taken ill, (being, as it is said,) robbed by the way, and left bound: whether he received any personal injury, is not certainly known, but being found in a field by a countryman toward evening, was had, or went to a friend’s house at Holm, not far from King’s Rippon, where Thomas Parnel, a doctor of physic dwelt, who came to visit him; and being asked if any friends at London should be sent for to come and see him; he said ‘Nay,’ expressing his care and love to them. Being shifted, he said ‘You have refreshed my body, the Lord refresh your souls;’ and not long after departed this life, in peace with the Lord, about the Ninth month, 1660, and the 44th year of his age, and was buried in Thomas Parnel’s burying ground at King’s Rippon aforesaid.—J. W.’s account.
‘There is a spirit which I feel, that delights to do no evil, nor to revenge any wrong, but delights to endure all things, in hope to enjoy its own in the end. Its hope is to outlive all wrath and contention, and to weary out all exaltation and cruelty, or whatever is of a nature contrary to itself. It sees to the end of all temptations. As it bears no evil in itself, so it conceives none in thought to any other: if it be betrayed, it bears it; for its ground and spring is the mercies and forgiveness of God. Its crown is meekness, its life is everlasting love unfeigned, and takes its kingdom with entreaty, and not with contention, and keeps it by lowliness of mind. In God alone it can rejoice, though none else regard it, or can own its life. It is conceived in sorrow, and brought forth without any to pity it; nor doth it murmur at grief and oppression. It never rejoiceth but through sufferings; for with the world’s joy it is murdered. I found it alone, being forsaken. I have fellowship therein with them who lived in dens, and desolate places of the earth, who through death obtained this resurrection, and eternal holy life.[20]
JAMES NAYLER.’
[20] N. B. There is a passage in the book called, The complete History of England, vol. iii. page 201, which says that J. Nayler died with no fruits, nor so much as signs of repentance. How the author came by such information, we cannot tell, but that it is a manifest mistake we doubt not but the impartial reader is by this time abundantly convinced.
This was J. Nayler’s last testimony, or dying words; and thus he gave proof, that though he had erred, yet with great confidence he hoped for a happy resurrection.
So I conclude the story of J. Nayler, and leaving him now, time calls me to New England.
It was in the month called July, of this present year, when Mary Fisher and Ann Austin arrived in the road before Boston, before ever a law was made there against the Quakers; and yet they were very ill treated; for before they came ashore, the deputy-governor, Richard Bellingham, (the governor himself being out of town,) sent officers aboard, who searched their trunks and chests, and took away the books they found there, which were about one hundred, and carried them ashore, after having commanded the said women to be kept prisoners aboard; and the said books were, by an order of the council, burnt in the market place by the hangman. Afterwards the deputy-governor had them brought on shore, and committed them by a mittimus to prison as Quakers, upon this proof only, that one of them speaking to him, had said thee, instead of you; whereupon he said, he needed no more, for now he saw they were Quakers. And then they were shut up close prisoners, and command was given that none should come to them without leave; a fine of five pounds being laid on any that should otherwise come at, or speak with them, though but at the window. Their pens, ink, and paper were taken from them, and they not suffered to have any candle-light in the night season; nay, what is more, they were stripped naked, under pretence to know whether they were witches, though in searching, no token was found upon them but of innocence: and in this search they were so barbarously misused, that modesty forbids to mention it: and that none might have communication with them, a board was nailed up before the window of the jail. And seeing they were not provided with victuals, Nicholas Upshal, one who had lived long in Boston, and was a member of the church there, was so concerned about it, liberty being denied to send them provision, that he purchased it of the jailer at the rate of five shillings a week, lest they should have starved. And after having been about five weeks prisoners, William Chichester, master of a vessel, was bound in one hundred pounds bond to carry them back, and not to suffer any to speak with them, after they were put on board; and the jailer kept their beds, which were brought out of the ship, and their bible, for his fees.
Such was the entertainment the Quakers first met with at Boston, and that from a people, who pretended, that for conscience-sake, they had chosen the wilderness of America, before the well-cultivated old England; though afterwards, when they took away the lives of those called Quakers, they, to excuse their cruel actions, did not stick to say, that at first they had used no punishment against the Quakers.
Scarce a month after the arrival of the aforesaid women at Boston, there came also Christopher Holder, Thomas Thirstone, William Brend, John Copeland, Mary Prince, Sarah Gibbens, Mary Whitehead, and Dorothy Waugh; they were locked up in the same manner as the former, and after about eleven weeks stay, sent back; Robert Lock, a master of a ship, being compelled to carry these eight persons back on his own charge, and to land them no where but in England; having been imprisoned till he undertook so to do.
The Governor, John Endicot, whose blood-thirstiness will appear in the sequel, being now come home, bid them ‘Take heed ye break not our ecclesiastical laws, for then ye are sure to stretch by a halter.’ And when they desired a copy of those laws it was denied them; which made some of the people say, ‘How shall they know then when they transgress?’ But Endicot remained stiff, having said before, when at Salem he heard how Ann Austin and Mary Fisher had been dealt with at Boston, ‘If I had been there, I would have had them well whipped.’ Then a law was made, prohibiting all masters of ships from bringing any Quakers into that jurisdiction, and themselves from coming in, on penalty of the house of correction. When this law was published, Nicholas Upshal, already mentioned, could not forbear to show the persecutors the unreasonableness of their proceedings: warning them to take heed that they were not found fighting against God, and so draw down a judgment upon the land. But this was taken so ill, that though he was a member of their church, and of good repute, as a man of unblameable conversation, yet he was fined in twenty-three pounds, and imprisoned also for not coming to church, and next they banished him out of their jurisdiction. This fine was exacted so severely that Endicot said, ‘I will not bate him one groat.’ And though a weakly old man, yet they allowed him but one month’s space for his removal, so that he was forced to depart in the winter.
Coming at length to Rhode Island, he met an Indian prince, who having understood how he had been dealt with, behaved himself very kindly, and told him, if he would live with him, he would make him a warm house. And further said, ‘What a God have the English, who deal so with one another about their God!’ For it seems Upshal was already looked upon as one that was departing from his church-membership. But this was but a beginning of the New England persecution, which in time grew so hot, that some of the Quakers were put to death on the gallows, as will be related in its due time.
Now I return to Old England, where we left G. Fox at Exeter, from whence he went to Bristol. Here he had a great meeting in an orchard; and since some thousands of people were come thither, and many very eager to see him, he stepped upon a great stone that stood there, and having put off his hat, stood a pretty while silent, to let people look at him. A Baptist was there named Paul Gwyn, who began to find fault with G. Fox’s hair, and at last said to the people, ‘Ye wise men of Bristol, I strange at you, that ye will stand here, and hear a man speak, and affirm that which he cannot make good.’ Hereupon G. Fox asked the people whether they ever heard him speak before, or ever saw him before? And he bid them take notice what kind of man this Gwyn was, who so impudently said, that he spake and affirmed that which he could not make good; and yet neither Gwyn nor they ever heard him, or saw him before; and that therefore it was a lying, envious, and malicious spirit that spoke in him. Then G. Fox charging Gwyn to be silent, began to preach, which lasted some hours, without being disturbed.
After this meeting, G. Fox departed from Bristol, and passing through Wiltshire, Marlborough, and other places, he returned to London; and when he came near Hyde Park, he saw the Protector coming in his coach; whereupon he rode up to the coach side, and some of his life-guard would have put him away; but the protector forbade them. Then riding by his coach side, he spoke to him about the sufferings of his friends in the nation, and showed him how contrary this persecution was to Christ and his apostles, and to Christianity. And when they were come to the gate of St. James’s Park, G. Fox left Cromwell, who at parting desired him to come to his house. The next day Mary Sanders, afterwards Stout, one of Cromwell’s wife’s maids, came to G. Fox’s lodging, and told him, that her master coming home, said he would tell her some good news; and when she asked him what it was, he told her G. Fox was come to town; to which she replied, that was good news indeed. Not long after, G. Fox and Edward Pyot went to Whitehall, and there spoke to Cromwell concerning the sufferings of their friends, and directed him to the light of Christ, who had enlightened every man that cometh into the world. To which Cromwell said, This was a natural light; but they showed him the contrary, saying that it was divine and spiritual, proceeding from Christ, the spiritual and heavenly man. Moreover G. Fox bid the protector lay down his crown at the feet of Jesus. And as he was standing by the table, Cromwell came and sat upon the table’s side by him, and said he would be as high as G. Fox was. But though he continued to speak in a light manner, yet afterward was so serious that when he came to his wife and other company, he said that he never parted so from the Quakers before.
G. Fox having visited the meetings of his friends in and about London, departed thence, and travelled almost through all England, not without many occurrences, which for brevity’s sake I pass by. At length he returned to London again, this year being now come to an end.