The History of the Christian People Called Quakers

1686

Therefore leaving England, I will take a turn to Embden, in East Friesland, where a small company of those called Quakers had been under a severe persecution for several years, as I have hinted before. But the magistrates having persecuted by the instigation of their preachers, the citizens began to be displeased with it. And since the Protestants in France were now persecuted violently, and the Popish prince had mounted the English throne, those at Embden grew more inclined to moderation. Probably the decay of trade also contributed a little to this change; for it appeared that the magistrates were for getting more inhabitants into their town, though they should be Quakers: and this was counted a matter of such moment, that the common council deliberated on the subject; and two of the members of that board, viz. Polman and Bonhuyren, were sent to Magdalena van Loar, an inhabitant of Embden, desiring her to write to England and Holland, that the magistrates of the city had resolved to give liberty to the people called Quakers, to live, trade, and traffic there; which grant they proffered to confirm by the city seal. According to their desire notice was given to those of that persuasion at Amsterdam, from whence an answer being returned to the said Magdalena van Loar, she gave it to the counsellor Polman, and he delivered it to the senate. After some deliberation, the magistrates with the council of forty, and the ecclesiastical court met together, and came to a resolution, of which a copy was sent to Amsterdam. In this writing were mentioned some conditions on which the magistrates at Embden were willing to grant liberty to the Quakers, to live in their city. But those of that society at Amsterdam, having weighed and duly considered the thing, found that the proposal contained some expressions, which by others, who afterwards might come to the helm, and not be so moderate as these at present, might be used as snares against the Quakers, if they now should enter upon such terms as were prescribed. Therefore it was thought more safe not to enter into any engagement, whereby great inconvenience might afterwards attend their friends, when the magistracy came to be in other hands. Yet the conclusion was, to acknowledge the good intention of the magistrates of Embden, by drawing up the following letter, and sending it to them.

To the Lords, Burgomasters, Counsellors, and Rulers of the city of Embden.

‘These are to acquaint you with due respect, that a scheme or plan of yours, dated the 16/26 of February, 1686, is come to our hands, which having been perused by us, we have thought it convenient in the fear of the Lord, to send you the following answer.

‘First, we thank God Almighty for the ease and liberty which our friends at present enjoy under your government, and are like to enjoy in the future. And, secondly, we cannot but acknowledge very acceptably your clemency and meekness, which ye show by taking notice of the state of a despised and oppressed people, who because of their way and worship, differing from the many ways in the world, are gainsayed every where. And therefore it is that we are the more stirred up in our minds to pray fervently to the Lord God for your peace and prosperity, and the continuance of your good resolution; that so all those who serve the Lord in uprightness of heart may lead a peaceable and godly life among you, by showing forth the fruits of true Christianity in truth, sincerity, and righteousness. Now as to what ye have been pleased to declare, that ye were willing to confirm the aforesaid your good resolution by a public act, we let you know, that we are so well satisfied with your word and oral declaration concerning the aforementioned thing, that this is more to us than any thing we could further desire, as knowing that good men think themselves bound by their good words to perform what is good. And since ye are sensible on what ground ye came to the aforesaid resolution, and declared yourselves thus, we doubt not but the same persuasion and reason continuing with you, will prove a more strong engagement to you to perform the same, than any outward seal can be. And in that engagement we were willing to acquiesce, and should not have mentioned any other, unless some among you, as we have been informed, first had made mention thereof. And as to what ye demand of us, we declare in the nakedness and simplicity of our hearts, that in regard of our temporal conversation and deportment, we desire no further protection, than when we deal righteously to all, and walk according to that golden rule, that we do unto all men, what we desire should be done to us. And concerning our religion and worship, which we believe we owe to Almighty God, it is thus: That since it differs from other persuasions, it makes us obnoxious not only to the mockings and revilings of ignorant people, but exposeth us also to the malice and envy of many, who hate us without a just cause; and therefore it is that we stand in need of your favourable interpretation, and your best construction of what we do, and what we leave undone. And if we should err in those matters, we shall be the greatest losers by it; and if truth be on our side, then our adversaries shall not be able to prevail; for truth is the strongest, and it is not good for any to fight against it. Howsoever then it may be with us in this matter, yet we hope that ye will be pleased, if we behave ourselves peaceably and honest towards you and all men, to let us be partakers with our peaceable neighbours, of your general protection. And though ye might please to give us a public act of your aforesaid resolution, yet we clearly foresee, that it would be hardly possible to use such expressions, that our enemies, by some wresting or other of the words, or a wrong interpretation of the expressions contained therein, should not be able to make us esteemed guilty of transgression, and so find matter against us. And therefore we think it very safe, to rely on your word and good resolution, in which it hath pleased you to declare, that we shall enjoy liberty to live and trade in your city, provided we pay custom and taxes, which other citizens are subject to; and that then we shall be at liberty to meet together to worship God in such a way as he hath convinced us we ought to do, and to call upon him, and to exhort one another to love and good works, and a Christian conversation. And on your behalf it will tend to the praise of the magistrates, that ye favour us in this. And it will also be to the promoting of God’s glory: and will oblige us to pray for you, that the Lord God may be pleased to preserve you, and to make you continue in such a good, wholesome, and well-grounded resolution. We are, and rest,

Your true friends and well-wishers,
Barent van Tongeren,
William Sewel,
Jacob Claus,
Stephen Crisp,
John Roelofs,
John Claus,
Peter Hendriksz.’

Amsterdam, the 9/19 of the Third month, alias March, 1686.

In answer to this, the senate sent the following resolution to the subscribers of the aforesaid letter, being, as appears by the contents, the decree of the senate, so as it was entered into their records, of which the authentic copy, signed by the city’s secretary, is in my custody.

Lunæ 15/25 Marti, 1686.

‘Received a letter on the 12/22 instant, written at Amsterdam the 9/19 of the same month, and signed by Barent van Tongeren, William Sewel, Jacob Claus, Stephen Crisp, John Roelofs, John Claus, Peter Hendriksz, in answer to our resolution of the 16/26 of February last, with thanks for the promised admission and protection of this city, in their free trade, and the exercise of their religion, without offending any; signifying thereby also, that they will be content without an act under our seal, and willing to rely on our words. This having been under deliberation, it was thought meet, and resolved, that our word shall effectually be kept to the rescribers, and all others of their persuasion, and that the promised protection shall be really performed.

Ad mandatum senatus speciale,
O. HILLINGS, Sec.’

Thus it pleased the senate of Embden to give to those called Quakers, liberty to dwell among them, with the free exercise of their religion. Sometime after it happened, that the burgomaster Andrews, coming to the house of Magdalena van Loar, and the preacher Alardyn, to the house of her daughter Magdalena Haasbaant, desired both that they would cause what the senate had resolved, to be written to England, that so it might be known there, that if any of the Quakers’ persuasion would come over, and settle at Embden, they should be well received there.

Hereby we see how God hath the hearts of all men in his hands, and that he turneth them whithersoever he will: for the magistrates of Embden, had some years before from a blind zeal, kindled by those who ought to have stopped it, given forth very severe edicts against the Quakers, and persecuted them fiercely; but now they allowed them an entire liberty.

But leaving Embden, I turn again to England, where persecution by this time also came to a stand, insomuch that the king ordered that all such imprisoned Quakers as it was in his power to release, should be set at liberty; for those that were in prison, for not paying tithes, &c. were under the ecclesiastical jurisdiction, which was out of the king’s reach. But many others who had been in custody several years, appeared now at London in the annual meeting of their friends, to the great joy of their brethren; and when some of these went to thank the king for his favour, they were kindly admitted; and thereby he drew their inclination towards him; for his endeavours were now, as he said, to bring about a complete liberty of conscience. What his aim was, I am not to investigate, for he never attained to it. In the meanwhile he made persecution generally to cease, not only in England, but also in other places of his dominions: for having heard that the Quakers in the isle of Barbadoes, in the West Indies, were very much molested, because for conscience-sake they could not hear arms, he ordered some of the members of his council to write the following letter:

‘After our hearty commendations, his majesty having been pleased to refer unto us the petition of the Quakers inhabiting in the Barbadoes, we have thought fit hereby to pray and require you to examine the allegations of the said petitions and papers hereunto annexed. And in as much as his majesty, having lately extended his favour to those people here, may be inclined to continue the same towards them in this particular, we desire you to report unto us what ease may be given them in reference to the militia act, and the penalties thereby imposed, as far as it may consist with the safety of the island, and the preserving of the militia, according to the intention of the said act. And so we bid you heartily farewell.

Your loving friends,
Jefferies,
Craven,
Albemarle,
Middleton.’

From the Council chamber, Whitehall, the 23d July, 1686.

From this letter it appears plainly that the king endeavoured to relieve the Quakers from that burden of persecution they were under. The following letter is also a proof of it, written by the earl of Sunderland, then, as I think, president of the privy council, to the earl of Huntington, to stop the persecution in Leicestershire and Nottinghamshire, where one John Smith had acted most grievously:

‘Whitehall, Dec. 7, 1686.

‘My Lord,

‘The king being informed that one John Smith, a common informer, doth very vexatiously persecute the Quakers in the county of Leicester, and in the town and county of Nottingham; and his majesty being pleased to extend his favour to those of that persuasion, his majesty would have your grace direct the justices of peace to give no sort of countenance to the said John Smith, and his prosecution, against the Quakers.

‘My lord, I am for his grace the duke of Newcastle, one of his majesty’s most honourable privy council, &c.

Your grace’s most faithful and humble servant,
SUNDERLAND, P.’

‘To the right honourable the earl of Huntingdon, one of his majesty’s most honourable privy council, chief recorder of Leicester, custos, rotulorum of the county of Leicester.’

The king being thus inclined to give liberty to prisoners, those who were in custody for religion, neglected no opportunity to obtain it; of which the following petition is an evidence.

‘To chief Justice Herbert and judge Wright, assigned to hold assizes, and jail-delivery for the western circuit, at Wells for the county of Somerset, the thirtieth of the month called March, 1686.

‘Several of the people called Quakers, now prisoners in the jail at Ivelchester, in the county of Somerset, on behalf of themselves and many others of the same people, in humility show,

‘That since the wise Disposer of all things, hath ordered your employment in this honourable service, to relieve the oppressed, and deliver the captives; and since king James II. that now is, hath committed part of his clemency to your custody, to distribute the same according as the Lord hath inclined his heart; and having taken particular notice of our sufferings, and signified his will and pleasure, that we, the people commonly called Quakers, should receive the full benefit of his general pardon, with all possible ease; which grace and favour we with all thankfulness, acknowledge to God as the chief author, who hath the hearts of kings at his disposal; and to the king, as being ready herein to mind that which the Lord inclined his heart unto; and not without hope to find the like opportunity to render to you our hearty thanks, for the full accomplishment of that which our God allows, and the king so readily grants us; and also hearing the report of your nobility and moderation, in managing this weighty trust committed to you, we are emboldened thus to address ourselves, though in plainness of speech, yet in sincerity of heart, to lay before you, that we have for several years been prisoners in the jail aforesaid, not for any plotting against the king or government, or harm done to his subjects; our peaceable lives have manifested our fidelity to the king, and love to our neighbours, it being contrary to our principles to do otherwise; but only for conscience-sake, because in obedience to Christ Jesus we dare not swear at all, or forbear to worship God, as he hath ordained, nor conform to those worships which we have no faith in; which to omit the one, or practice the other, we should therein sin, and so wound our consciences, and break our peace with God: and what good then shall our lives do us, if we might enjoy never so much of the world’s favour and friendship.

‘Our humble request therefore to you is, to consider and compassionate our suffering condition, and improve the power and authority that God and the king hath entrusted you withal, for our relief and liberty; we still resolving, and hoping, through God’s assistance, for the future, to manifest our fear to God, honour to the king, and honesty to all his subjects, by our godly, humble, and peaceable conversation. The particular causes of our imprisonments are herewith attested, under our keeper’s hand. And we further pray, that mercenary informers, and envious prosecutors against us, only for conscience-sake, may, according to your wisdom and prudence, be discouraged from prosecuting such actions; by which many industrious and conscientious families and persons are in danger of being ruined; and we encouraged in our diligence in our respectable callings, and may enjoy the benefit of our industry; and so shall we be the better enabled to perform with cheerfulness the duties we owe to God, the king, and all men. The Lord guide you in judgment, and more and more incline your hearts to love mercy, and do justice, and grant you the reward thereof; which is truly our desire and prayer.’

This petition was signed by sixteen persons, some of which had been imprisoned fifteen, others ten, and some fewer years; and to the time of their imprisonment was added, on what account, viz. on premunire, excommunication, and for tithes, &c. And it had such effect, that chief justice Herbert discharged these prisoners; but before this was done, several of those that had been imprisoned there, died. Many also were set at liberty by the king’s proclamation; and it was indeed an unusual thing to enjoy such a free liberty, that the malicious persecutors were restrained by the higher power.

George Fox was now mostly in and about London, endeavouring to bring all things among his friends into good order; and therefore he wrote several papers since he could not be every where in person, and discharge himself by word of mouth. And lest carelessness should creep in, by reason of the liberty that was now enjoyed, he wrote the following epistle to his friends:

‘Friends,

‘The Lord by his eternal power hath opened the heart of the king, to open the prison doors, by which about fifteen or sixteen hundred are set at liberty; and hath given a check to the informers: so that in many places our meetings are pretty quiet. So my desires are, that both liberty and sufferings, all may be sanctified to his people; and friends may prize the mercies of the Lord in all things, and to him be thankful, who stilleth the raging waves of the sea, and allayeth the storms and tempests, and maketh a calm. And therefore it is good to trust in the Lord, and cast your care upon him, who careth for you. For when ye were in your jails and prisons, then the Lord did by his eternal arm and power uphold you, and sanctified them to you, and unto some he had made them as a sanctuary; and tried his people, as in a furnace of affliction, both in prisons and spoiling of goods. And in all this the Lord was with his people, and taught them to know that the earth was the Lord’s, and the fulness thereof; and that he is in all places; who crowneth the year with his goodness, Psalm lxv. Therefore let all God’s people be diligent and careful to keep the camp of God holy, pure, and clean; and to serve God, and Christ, and one another, in the glorious peaceable gospel of life and salvation; which glory shines over God’s camp; and his great prophet, and bishop, and shepherd is among or in the midst of them, exercising his heavenly offices in them: so that you his people may rejoice in Christ Jesus, through whom you have peace with God. For he that destroyeth the devil and his work, and bruises the serpent’s head, is all God’s people’s heavenly foundation and rock to build upon; which was the holy prophets’ and apostles’ rock in days past, and is now a rock of our age; which rock and foundation of God standeth sure. And upon this the Lord God establish all his people. Amen.

GEORGE FOX.’

London, the 25th of the Seventh month, 1686.

In this year David Barclay died at Ury in Scotland. Before his departure he uttered many excellent expressions indeed. I may not omit to mention some particulars. In the latter end of September, being past the 76th year of his age, he was taken with a fever, which continued two weeks; and being much troubled with the gravel, his sickness was accompanied with pain in making water. Two days before his death, feeling his weakness, and being in an agony, he said to his son Robert, who was with him, ‘I shall now go to the Lord, and be gathered to many of my brethren who are gone before me.’ On the 11th of October, very early in the morning, he growing weaker, the said Robert Barclay signified to him, that his travail was, that He that loved him might be near him to the end. To which he answered, ‘The Lord is nigh;’ and said further to those about him, ‘Ye are my witnesses in the presence of God, that the Lord is nigh.’ And a little after he said, ‘The perfect discovery of the day-spring from on high, how great a blessing it hath been to me and my family!’ Robert Barclay’s wife asking if he would have something to refresh him, he said it needed not; and laying his hand upon his breast, he said, ‘he had that inwardly that refreshed him.’ A little while after, he was heard several times to say, ‘The truth is over all:’ and taking his eldest son to him, he blessed him, and said, ‘he prayed God he might never depart from the truth.’ Then his son’s eldest daughter coming near, he said, ‘Is this Patience?’ (for that was her name,) ‘Let patience have its perfect work in thee.’ And after kissing the other four of his son’s children, he laid his hands upon them, and blessed them. His apothecary that attended him coming also near, he took him by the hand, and said, ‘Thou wilt hear me witness, that in all this exercise I have not been curious to tamper nor to pamper the flesh.’ To which the apothecary said, ‘Sir, I can hear witness that you have always minded the better and more substantial part; and I rejoice to see the blessed end the Lord is bringing you to.’ To this the sick man replied, ‘Bear a faithful and true witness: yet it is the life of righteousness, the life of righteousness it is, that we bear testimony to, and not to an empty profession.’ Then he called several times, ‘Come, Lord Jesus, come, come!’ And said also, ‘My hope is in the Lord.’ Afterwards he slept now and then for some hours; and seeing a carpenter coming into the room, he said to his son, ‘See thou charge him to make no manner of superfluity upon the coffin.’ In the afternoon several of his friends came to see him, which he having observed, said they were come in a seasonable time: and after some words were spoken, and that Patrick Livingston had prayed, which ended in praises, the sick old man held up his hands, and said, ‘Amen, amen, for ever!’ And after those that were present stood up, he said, ‘How precious is the love of God among his children, and their love to one another! thereby shall all men know that ye are Christ’s disciples, if ye love one another. How precious a thing it is to see brethren dwell together in love! my love is with you; I leave it among you.’ Several of his friends, pretty late at night, standing about the bed, and perceiving some of them to weep, he said, ‘Dear friends, all mind the inward man, heed not the outward. There is one that doth reward, the Lord of Hosts is his name.’ Next morning, after he had heard the clock strike three, he said, ‘Now the time comes.’ And a little after he was heard to say, ‘Praises, praises, praises to the Lord! Let now thy servant depart in peace. Into thy hands, O Father, I commit my soul, spirit and body. Thy will, O Lord, be done in earth as it is in heaven.’ These sentences he spoke by little intervals, one after another; and soon after five in the morning, the 12th of October, he slept in peace and quiet, there being present at his end above twenty persons, who were witnesses to what hath been here related. His corpse was attended to the grave by numerous followers; and though he had ordered not many to be called to his burial, yet a great number of the gentry came uninvited, from an esteem they bore to his memory.

In this year also Anne Downer departed this life, one of the first of those called Quakers at London: she had been married first to Benjamin Greenwell, and was afterwards wife to George Whitehead. Being taken ill, she removed to a place out of London, and her sickness increasing, she perceived it was like to take her away. Her ancient friend Mary Stout visiting her, asked her, if she knew her, she said, ‘Yes, very well, it is Mary Stout. I have my memory very well, and my understanding is clear, though I am very weak; but I am given up unto the will of the Lord, whether to die, or to live; for I have been faithful to him in what I knew, both in life and death.’ Perceiving some to be troubled concerning her, she said, ‘There is no cause for you to be troubled or concerned; for I am well, and in peace.’ Many Christian exhortations she gave on her dying bed, and said to some of her friends who came to visit her, ‘What, do you come on purpose to see me? I take it as an effect of the love of God, and I pray God bless your children.’ To another she was heard to say, ‘If I never see thy face more, it is well with me; God doth know my integrity, and how I have been, and walked before him.’ The evening before she died, she said to her husband, George Whitehead, &c. ‘The Lord is with me, I bless his name. I am well; it may be you are afraid I shall be taken away; and if it be, the will of the Lord be done. Do not trouble yourselves, nor make any great ado about me; but, my dear, go to bed; go to rest; and if I should speak no more words to thee, thou knowest the everlasting love of God.’ She was heard also to say, that she had done with all things in this life, and she had nothing to trouble her, but was at true peace and easy every way. And a few hours before she departed, she said, ‘Though I am in a dying condition, yet it is a living death; for though weakness seizes the body, yet my understanding is as clear as when in health.’ Thus she departed this life quietly, about the age of sixty-three years, having been a woman well gifted, and very serviceable to the church, not only with wholesome exhortations, but also by her Christian care for the sick and poor, and for widows, and orphans, who by her decease lost an eminent mother.