Chapter LI: Appendix: to VOL. I (19)

‘Yet supposing there have been, or are such pious and
conscientious Gentiles, in whom Christ was and is as the seed
or principle of the second or new covenant, the light, the
word of faith, as is granted; and that such live uprightly and
faithfully to that light they have, or to what is made known
of God in them, and who therefore in that state cannot perish,
but shall be saved, as is also confessed; and supposing these
have not the outward advantage of preaching, scripture, or
thence the knowledge of Christ’s outward coming, being outwardly
crucified and risen from the dead; can such, thus considered,
be justly excluded Christianity, or the covenant of grace, as
to the virtue, life, and nature thereof, or truly deemed no
Christians, or void of any Christian faith in the life and power
of the Son of God within, or be only sons of the first covenant,
and bond-woman, like the literal outside Jews; or must all be
excluded any true knowledge or faith of Christ within them,
unless they have the knowledge of Christ as without them? No
sure! for that would imply insufficiency in Christ and his light,
as within them, and to frustrate God’s good end and promise of
Christ, and his free and universal love and grace to mankind,
in sending his Son. We charitably believe the contrary, that
they must have some true faith and interest in Christ and his
mediation, because of God’s free love in Christ to all mankind,
and Christ’s dying for all men,[100] and being given for a light
of the Gentiles, and for salvation to the ends of the earth;[101]
and because of their living up sincerely and faithfully to his
light in them--their being pious, conscientious, accepted and
saved, as is granted. We cannot reasonably think a sincere,
pious, or godly man, wholly void of Christianity, of what nation
soever he be, because none can come to God or godliness but
by Christ,[102] by his light and grace in them: yet we grant
if there be such pious, sincere men or women, as have not the
scripture or knowledge of Christ, as outwardly crucified, &c.
they are not perfect Christians in all perfections, as in all
knowledge and understanding, all points of doctrine, outward
profession of Christ; so that they are better than they profess
or pretend to be; they are more Jews inward, and Christians
inward, than in outward show or profession. These are Christians
sincere and perfect in kind or nature, in life and substance,
though not in knowledge and understanding. A man or woman having
the life and fruits of true Christianity, the fruits of the
Spirit of Christ in them, that can talk little thereof, or of
creeds, points, or articles of faith, yea many that cannot read
letters, yet may be true Christians in spirit and life; and some
could die for Christ, that could not dispute for him; and even
infants that die in innocency, are not excluded the grace of God,
or salvation in and by Christ Jesus, the image and nature of the
Son of God, being in some measure in them, and they under God’s
care and special Providence. See Matt. xviii. 2. 10.

[100] 2 Cor. v. 14, 15.

[101] Isa. xlix. 6. Luke ii. 32. Acts xiii. 47.

[102] John xiv. 6.

‘And though we had the holy Scriptures of the Old and New
Testament, and a belief of Christ crucified and risen, &c. we
never truly knew the mystery thereof, until we were turned to
the light of his grace and spirit within us: we knew not what it
was to be reconciled by his death, and saved by his life; or what
it was to know the fellowship of his sufferings, the power of his
resurrection, or to be made conformable unto his death, we knew
not, until he opened our eyes, and turned our minds from darkness
unto his own divine life and light within us.

‘Notwithstanding, we do sincerely and greatly value the holy
Scriptures, preaching and teaching of faithful, divinely
inspired, gifted, and qualified persons, and ministers of Jesus
Christ, as being great outward helps, and instrumental in his
hand, and by his spirit, for conversion, where God is pleased
to afford those outward helps and means; as that we neither
do nor may oppose the sufficiency of the light or Spirit of
Christ within, to such outward helps or means, so as to reject,
disesteem, or undervalue them; for they all proceed from the same
light and spirit, and tend to turn men’s minds thereunto, and all
centre therein.

‘Nor can the holy Scriptures or true preaching without, be justly
set in opposition to the light or Spirit of God or Christ within;
for his faithful messengers are ministers thereof, being sent to
turn people to the same light and spirit in them, Acts xxvi. 18.
Rom. xiii. 2. 2 Cor. iv. 6. 1 Pet. ii. 9. 1 John ii. 8.

‘It is certain, that great is the mystery of godliness in itself,
in its own being and excellency: namely, that God should be and
was manifest in the flesh, justified in the spirit, seen of
angels, preached unto the Gentiles, believed on in the world, and
received up into glory.

‘And it is a great and precious mystery of godliness and
Christianity also, that Christ should be spiritually and
effectually in men’s hearts, to save and deliver them from sin,
Satan, and bondage of corruption, Christ being thus revealed in
true believers, and dwelling in their hearts by faith, Christ
within the hope of glory, our light and life, who of God is made
unto wisdom, righteousness, sanctification, and redemption, 1
Cor. i. 30. And therefore this mystery of godliness, but as in
its own being and glory, and also as in men, (in many hid, and in
some revealed,) hath been and must be testified, preached, and
believed; where God is pleased to give commission, and prepare
people’s hearts for the same, and not in man’s wills.

‘Concerning the resurrection of the dead, and the great day of
judgment yet to come, beyond the grave, or after death, and
Christ’s coming without us, to judge the quick and the dead, (as
divers questions are put in such terms,) what the holy Scriptures
plainly declare and testify in these matters, we have great
reason to credit, and not to question, and have been always ready
to embrace, with respect to Christ and his apostles own testimony
and prophecies.

‘1. For the doctrine of the resurrection; if in this life
only we have hope in Christ, we are of all men the most
miserable, 1 Cor. xv. 19. We sincerely believe, not only a
resurrection in Christ from the fallen sinful state here, but
a rising and ascending into glory with him hereafter; that
when he at last appears, we may appear with him in glory,
Col. iii. 4. 1 John iii. 2.

‘But that all the wicked who live in rebellion against the
light of grace, and die finally impenitent, shall come forth
to the resurrection of condemnation.

‘And that the soul or spirit of every man and woman shall be
reserved in its own distinct and proper being, (so as there
shall be as many souls in the world to come as in this,)
and every seed, yea every soul, shall have its proper body,
as God is pleased to give it, 1 Cor. xv. A natural body is
sown, a spiritual body is raised; that being first which is
natural, and afterward that which is spiritual. And though it
is said, this corruptible shall put on incorruption, and this
mortal shall put on immortality; the change shall be such as
flesh and blood cannot inherit the kingdom of God, neither
doth corruption inherit incorruption, 1 Cor. xv. We shall be
raised out of all corruption and corruptibility, out of all
mortality; and the children of God and of the resurrection,
shall be equal to the angels of God in heaven.[103]

[103] Matt. xxii. 30. Mark xii. 25. Luke xx. 36.

‘And as the celestial bodies do far excel terrestrial, so
we expect our spiritual bodies in the resurrection, shall
far excel what our bodies now are; and we hope that none can
justly blame us for thus expecting better bodies than now
they are. Howbeit, we esteem it very unnecessary to dispute
or question how the dead are raised, or with what body they
come: but rather submit that to the wisdom and pleasure of
the Almighty God.

‘2. For the doctrine of eternal judgment;

‘God hath committed all judgment unto his Son Jesus Christ;
and he is both judge of quick and dead, and of the states and
ends of all mankind, John v. 22. 27. Acts x. 42. 2 Tim. iv.
1. 1 Pet. iv. 5.

‘That there shall be hereafter a great harvest, which is the
end of the world, a great day of judgment, and the judgment
of that great day, the holy Scripture is clear, Mat. xiii.
39, 40, 41, ch. x. 15, and xi. 24. Jude 6. “When the Son of
Man cometh in his glory, and all the holy angels with him,
then shall he sit upon the throne of his glory, and before
him shall be gathered all nations, &c.” Matt. xxv. 31, 32,
to the end, compared with ch. xxii. 31. Mark viii. 38. Luke
ix. 26, and 1 Cor. xv. 52. 2 Thes. i. 7, 8, to the end, and 1
Thes. iv. 16. Rev. xx. 12, 13, 14, 15.

‘That this blessed heavenly man, this Son of Man, who hath
so deeply suffered and endured so many great indignities
and persecutions from his adversaries, both to himself and
his members and brethren, should at last, even in the last
and great day, signally and manifestly appear in glory and
triumph, attended with all his glorious heavenly host and
retinue before all nations, before all his enemies, and those
that have denied him; this will be to their great terror and
amazement, that this most glorious heavenly man, and his
brethren, that have been so much contemned and set at naught,
should be thus exalted over their enemies and persecutors,
in glory and triumph, is a righteous thing with God; and
that they that suffer with him, should appear with him in
glory and dignity when he thus appears at last. Christ was
judge of the world, and the prince thereof, when on earth,
John ix. 39. and xii. 31. He is still judge of the world,
the wickedness, and prince thereof, by his light, spirit,
and gospel in men’s hearts and consciences, John xvi. 8. 11.
Matt. xii. 20. Isa. xlii. 1. Rom. ii. 16. 1 Pet. iv. 6. And
he will be the judge and final determiner thereof in that
great day appointed; God having appointed a day wherein he
will judge the world in righteousness by that man whom he
hath ordained. Christ foretold it shall be more tolerable
for them of the land of Sodom and Gomorrah in the day of
judgment, than for that city or people that would not receive
his messengers or ministers, &c. Matt. x. 15. and see chap.
xi. 24. and Mark vi. 11. Luke x. 12. 14. It is certain that
God knows how to deliver the godly out of all their trials
and afflictions, and at last to bring them forth, and raise
them up into glory with Christ; so he knoweth also how to
reserve the unjust and finally impenitent unto the day of
judgment to be punished, 2 Pet. ii. 9. He will bring them
forth unto the day of destruction, Job xxi. 30. The Lord can
and will reserve such impenitent, presumptuous and rebellious
criminals, as bound under chains of darkness, as were the
fallen angels, unto the judgment of the great day, Jude 6.
Matt. xxv. 30. It is not for us to determine or dispute the
manner how they shall be so reserved; but leave it to God; he
knows how.’

_A Postscript relating to the doctrine of the Resurrection
and eternal Judgment._

‘At the last trump of God, and the voice of the archangel, the
dead shall be raised incorruptible, the dead in Christ shall rise
first, 1 Cor. xv. 52. 1 Thes. iv. 16. compared with Matt. xxiv.
31.

‘Many are often alarmed in conscience here by the word and voice
of God, who stop their ears and slight those warnings, but the
great and final alarm of the last trumpet, they cannot stop their
ears against, nor escape, it will unavoidably seize upon, and
further awaken them finally to judgment. They that will not be
alarmed in their consciences, unto repentance, nor out of their
sins here, must certainly be alarmed to judgment hereafter.

‘Whosoever do now wilfully shut their eyes, hate, contemn, or
shun the light of Christ, or his appearance within, shall at last
be made to see, and not be able to shun or hide themselves from
his glorious and dreadful appearance from heaven with his mighty
angels, as with lightning and flaming fire, to render vengeance
on all them that know not God, and obey not the gospel of our
Lord Jesus Christ, 1 Thes. iv. 16. Matt. xxiv. 27. Luke xvii. 24.
Dan. x. 6. Job xxxvii. 3.

‘And though many now evade and reject the inward convictions and
judgment of the light, and shut up the records or books thereof
in their own consciences, they shall be at last opened, and every
one judged of these things recorded therein, according to their
works, Rev. xx. 12, 13, 14, 15.

‘Signed in behalf of our Christian profession
and people aforesaid,

_George Whitehead_,
_Ambrose Rigge_,
_William Fallowfield_,
_James Parke_,
_Charles Marshall_,
_John Bowater_,
_John Vaughton_,
_William Bingley_.’

This paper generally gave satisfaction, and was well received also in Holland, where having translated it into Dutch, I got it published in print. Now since Francis Bugg, an envious apostate, charged the Quakers with some Socinian notions; and being set on by some churchmen, endeavoured also to render them odious with the government, the following confession of faith, signed by one and thirty persons, of which G. Whitehead was one, was in December presented to the parliament:

_Be it known to all, that we sincerely believe and confess,_

‘I. That Jesus of Nazareth, who was born of the Virgin Mary, is
the true Messiah, the very Christ, the Son of the living God,
to whom all the prophets gave witness: and that we do highly
value his death, sufferings, works, offices, and merits for the
redemption of mankind, together with his laws, doctrine, and
ministry.

‘II. That this very Christ of God, who is the Lamb of God that
takes away the sins of the world, was slain, was dead, and is
alive, and lives for ever in his divine, eternal glory, dominion,
and power with the Father.

‘III. That the holy Scriptures of the Old and New Testament, are
of divine authority, as being given by the inspiration of God.

‘IV. And that magistracy or civil government, is God’s ordinance,
the good ends thereof being for the punishment of evil-doers, and
praise of them that do well.’

By this and the like writings, the eyes of many that were at the helm began to be more opened; and even among the bishops were some that inclined to moderation; for the king endeavoured as much as he could to promote the most moderate among the churchmen to those high dignities; and prejudice, which had blinded many in respect to the Quakers, began to abate more and more. But yet there was one thing that continually caused them much hardship, viz. their refusing to swear; for by reason of this they were not only deprived of their rights as freemen, but also of giving evidence in courts of judicature. They did not therefore omit from time to time, to petition the parliament, wherein they desired to be relieved of this heavy burden, though hitherto they had not been able to obtain this favour: wherefore on the 26th of November, they delivered a petition to the parliament, setting forth their great sufferings, for want of their solemn declaration being taken instead of an oath; and that not in their own cases only, but in evidence wherein others were concerned. This petition concluded thus:

‘We therefore earnestly and humbly request, that you will
favourably please to give leave to bring in a bill to admit, that
our solemn answer, affirmation or denial, may be accepted instead
of an oath, to relieve us in the cases aforesaid, or in such of
them as you in your wisdom shall see meet: we freely submitting,
that if any reputed a Quaker, shall falsify the truth, and be
duly convicted thereof, that every such person shall undergo
the like pains and penalties, as are provided against perjured
persons. And your petitioners shall, as in duty bound, pray, &c.

_William Mead_,
_George Whitehead_,
_William Crouch_,
_Walter Bental_,
_Thomas Hart_,
_Michael Russel_,
_William Bingley_,
_Samuel Waldenfield_,
_John Staploe_,
_William Macker_,
_Joseph Wright, junr._
_Theodore Ecclestone_.’

The petition being read in the House of Commons, they came to the following resolution:

‘A petition of the people called Quakers was read. Resolved, that
the consideration thereof be referred to a committee; and that
they report their opinions therein to the house.’

A committee being ordered accordingly, sat thereupon, and gave their judgment as followeth:

‘Upon the whole it is the opinion of this committee, that the
Quakers ought to be relieved according to the prayer of their
petition.’

1694.

But nothing was obtained that session; for their enemies were yet so powerful in parliament, that they found means to retard this beneficial work, and to stay the progress of it: for so long as the Quakers were not relieved in the case of oaths, they, who now were not liable to persecution on account of their public worship, might yet for all that be otherwise molested and vexed. Wherefore on the 22d of December, in the year 1694, a representation of their case of not swearing, being signed in their behalf by Theodore Ecclestone, was delivered to the members of parliament, and was as followeth:

_A brief representation of the Quakers’ case of not swearing;
and why they might have been, and yet may be relieved
therein by Parliament._

‘It is a certain truth, that among Christians, and Protestants
especially, there are divers particular things about religion,
conscientiously scrupled by some as unlawful, that others esteem
orthodox: and therefore it is not to be wondered, that the
Quakers differ from many others, though not from all, in this
case of oaths; they believing they are absolutely forbidden to
swear in any case, by that positive command of Christ, Matt. v.
12. And that this is undeniably their Christian persuasion, is
evidenced by their sufferings these many years for not swearing.

‘And therefore their case may be worth the charitable notice of
the government, by law to relieve them therein; and not, for
their religious persuasion, to continue them and their families
exposed to ruin; who among their neighbours cheerfully pay to
the support of the government; and by their trades and industry,
according to their capacities, advance the national stock.

‘It may therefore, be humbly offered, that it is not the interest
of the government to refuse them relief.

‘Their industry in trade both at sea and land, bringing profit to
the government as well as others; the station they stand in as
merchants, farmers, manufacturers, improvers of lands and stocks,
is advantageous to their neighbours as truly as others. And as
it seems not the interest of the government in general that they
should be any ways discouraged in their honest industry, so
neither is it the interest of any eminent part of the government,
that they should not be relieved, viz. the judges.

‘For the frequent suits that are brought against the Quakers,
before the chancery and exchequer judges, are no doubt very
troublesome and burdensome, by the difficulty of getting at a
just issue, for want of swearing, whereby justice is delayed, and
their causes often held very long; and no doubt when just judges
see the Quakers wronged and abused, and cannot relieve them, it
is irksome to them: so that, it is humbly conceived, it would be
a great ease to those courts, to have the Quakers relieved in
this case of oaths.

‘Neither is it without advantage to the king’s other courts, to
be able to use the evidence of one who is now a Quaker, that
perhaps was not so some years ago; when he was witness to a bill,
bond, book-debt, or deed of indenture; or when he was steward or
trustee, or servant, either to persons of quality, or to others
of trade or estate.

‘Nor may their testimony be unuseful to coroners, in cases of
unnatural deaths; nor inconvenient in cases of trespass or
felony, &c.

‘And it is further proposed, that it is not the interest of the
subjects to continue them unrelieved; for it is not the interest
of those the Quakers are indebted to; because though such may sue
and harass the Quakers in person and estate, yet they may long
want a decision of their debt or claim, as to the right of it,
for want of an answer upon oath.

‘It is not the interest of those they are concerned with in any
doubtful case, because of the difficulty to come to trial.

‘And for those that owe money to the Quakers, to be allowed to
fly into chancery for a refuge, to obstruct paying just debts,
is such an injury as it is hoped no one that is rational will
countenance, or desire should be continued upon them. And may
it not then be asserted, that it is no honest man’s true and
just interest to have the Quakers denied relief; no, not the
gown-men of Westminster-hall, whose few fees from the Quakers
as plaintiffs, might suggest, though unduly, that they have no
long-tailed debts to sue for, nor titles to recover; but if they
so suppose, it is a mistake, for it is rather their despair of
relief, and their well-known inability to pursue a cause, that is
their common determent to begin.

‘So that of all causes that crowd these courts, few are brought
by the Quakers, though they may need it as much as others, to the
great loss of the learned in the law, as well as the poor injured
Quaker.

‘And one might think it were great pity an industrious people
should be kept liable to all injurious suits, and so much barred
from suing for their rights, be their cause never so reasonable,
just, or necessary.

‘Seeing their relief is to them so needful, so harmless to all,
and so useful to the government and their neighbours; let us a
little consider the common objections; which may be summed up in
short thus:

First objection, ‘How shall we then be at a certainty?
Secondly, ‘Why should the laws be altered for them? For,
Thirdly, ‘It would be to rase old foundations:
Fourthly, ‘And let them into the government.’

‘Which it is hoped will not be difficult to answer one by one,
and that to reasonable satisfaction.

‘And to the first, viz. the doubt of certainty. It may be
rationally affirmed, that whosoever is bound to tell the truth,
especially against men’s own interest, where the temptation, if
any, mainly lies, such are either so bound by the law of God, or
the law of men, or both.

‘Now the obligations by the law of God are binding on good men,
whether they give answers on oath, or on their solemn affirmation
in the fear of God; and knaves are only bound by the penal
laws of men; which if made equally severe to those that give
fallacious answers, as well without oath as by oath, would be
equally effectual and binding, both to them that give answers
without swearing, and to them that swear.

‘The second objection, That it would be an alteration of the law.
Not of the substance of the law, but of a circumstance; and if
that hath no detriment in it, but that the alteration be really
an amendment, and a conveniency to an honest industrious people,
pray why should it not be done? What sessions of parliament is
there that passes, but some law or other is made for the ease,
security, or relief of the subject?

‘If foreigners are too hard for our sea-faring people, out goes
an act of navigation to prevent it.

‘If our poor at home want silk to work with, how soon is it
granted, notwithstanding the same act, to come over land, and not
directly in shipping, from the places of its produce, as the said
act before did enjoin; and shall the ease of trade be so soon
granted against a positive statute; and the ease of conscience be
so long denied in this, as positive a command of Christ, at least
really so believed and accepted?

‘And for the third objection, That it is to rase old foundations.
Answer, No, as it was said it is rather to mend them; a proper
work for parliaments.

‘Did not parliaments abrogate popery, with all its claim to
antiquity? Did not a parliament make the act of _Habeas Corpus_
against the claim of prerogative? And was it more reasonable to
secure the subject from perpetual imprisonment by a king without
a trial, than it is to secure one subject from imprisoning
another till death, for not giving an answer in chancery or
exchequer upon oath? Does it belong to parliaments to secure
other subjects in their estates, liberties, and properties, and
is it unparliamentary to secure the Quakers from sequestrations
against their whole estates, because they dare not comply to
a circumstance of the law, when, as they understand it, it is
against an express command of Christ? Surely no: and therefore
their relief in parliament is a fitting case to be there tenderly
taken notice of, and provided for.

‘May it not then be well worth the while for the present
parliament to relieve these distressed people, and afford their
suffering case redress: that thereby their causes may the sooner
come to an issue, whether they sue for just debts, or are sued;
whereby many unjust and vexatious suits, by injurious and
litigious persons, may be prevented; which have often tended
rather to the Quakers’ ruin and others’ damage, than recovery of
their right?

‘As to the fourth objection, That it will tend to let them into
the government. For answer thereto, bar that as hard as you
please; only do not let the supposal of that, from which so
easily and so willingly they may be excluded, be a hindrance to
that ease and benefit the government may so easily afford them.

‘But now, while you have opportunity by the station Providence
hath placed you in, pray be you of such noble, generous
spirits as to relieve them; though they differ from you in the
construction of a text they esteem plain and positive on their
side, and from which they dare not swerve; having therein the
concurrence of many ancient fathers and martyrs, and since them
the Mennists, and of the late Francis Osbourne, esq. in his
Political Reflections, 7th edition, p. 319, who treating of
judicial cases, calls not swearing, a yielding a sincere and
faithful obedience to the precept of our Saviour, “Swear not at
all:” which, says he, the corrupt glosses of expositors labour
much, though all in vain, to elude.

‘And Swinderby, in his appeal to the king, complaining of the
errors of the Papists, says thus: ‘As Christ forbids swearing,
so,’ says he, ‘the pope justifieth swearing, and compels men to
swear.’

‘Which no man can rationally say is only spoken of swearing in
communication, for his complaint is against justifying swearing,
and compelling men to swear, which cannot be pretended to mean
other than solemn swearing; for no age that we read of, did ever
authorize profane swearing, much less compel to it.

‘Since therefore not only profane swearing, but also solemn
swearing was early complained of by Protestants, let it not seem
strange to any, that the Quakers now scruple swearing, and for
ease therein have often sought relief in parliament, the proper
place.

‘Seeing then they believe they have the authority of Christ’s
command, and the apostle’s exhortation, and the martyrs’ doctrine
on their side, though divers of you are not so persuaded:

‘Yet let the world behold your justice and willingness, according
to your power, to do good to all the honest and industrious
people you both represent and govern; by enacting that their
solemn affirmation shall be accepted in lieu of an oath, and all
that falsify therein, shall be punished equally with perjured
persons.

‘It having been made appear to a committee of this parliament,
Dec. 2, 1692, that they are exposed to great hardships as
aforesaid; and not themselves only, but others also; which was
the case of a member or two of this present parliament;

‘So that upon the whole matter, the said committee were of
opinion, and did report it to the house, that the Quakers ought
to be relieved according to the prayer of their petition, then
newly presented to the house.

‘Wherefore as liberty hath been given them to declare their
allegiance to the government without swearing, for which ease
they are sincerely thankful; so be pleased to add to that
kindness, their relief in the matter of oaths, between them and
other subjects, as well as between the government and them.

Signed in behalf of the said people,
THEODORE ECCLESTONE.’

London, Dec. 22, 1694.

Though after the delivering of the said representation, the parliament this year came not to a full resolution for their relief, yet several members showed themselves more inclined to it, and in the next year the matter was taken in hand again in good earnest.

Toward the conclusion of this year, Mary the 2d, queen of England, deceased. She was a princess eminent beyond many, being well versed in reading, and of great knowledge, of which I will mention only this passage, viz. that the ambassador of the king her father at the Hague, having tried by many arguments to bring her over to the papal religion, said afterwards in the presence of some great men, that he never before believed that a woman was to be found any where so well experienced in the doctrine of the Christian religion; that therefore he would not advise any to enter into discourse with her about that matter. On the 21st of December some symptoms of the small-pox appeared on the queen, who had been ill a day or two before; and her distemper suddenly increased to that degree, that the physicians began to despair of her recovery: but this was so far from frightening her, that she said, ‘God be thanked, I am prepared.’ And this quietness of mind did not leave her, even when she felt death approaching; for then she was heard to say, ‘I believe now that I shall die shortly; and I thank God, that from my youth I have learned this true doctrine, that repentance ought not to be deferred to a dying bed.’ In such a Christian disposition she continued to her dying hour, and so quietly gave up the ghost to her Creator, from whom she had received it, departing at Kensington not long after midnight, between the 26th and 27th of December, and left the king in unspeakable sorrow, who in all the time of her sickness, it is said, had not departed from her chamber. Many pens laboured to celebrate her praises, and bewail her death; and perhaps no queen in many ages hath been more beloved than she was. But I break off; others have given an account of her excellent qualities and character to the world, and it may be none better than Gilbert Burnet, bishop of Salisbury, in a treatise entitled, ‘An Essay on the Memory of the late Queen.’

Now I return again to the case and affairs of the Quakers.

1695.

And since those of Barbadoes in America were still about this time much molested, for not bearing arms, they sent over a list in the year 1695, of what had been taken from them under the government of the colonels Searle and Muddiford, the president Wallum, the lords Francis Willoughby, and William Willoughby, the knights Jonathan Atkins and Richard Dutton, and the colonels Edwin Stede and James Kendal, all which amounted to 1,423,164 lbs. Muscovado sugar, and 2,910_l._ 16_s._ in money. To this list was joined an account of the disasters which befel several of the persecutors in Barbadoes. In this account I find above thirty marshals, or the deputies, named, who, though they had enriched themselves with the spoil and havoc of the goods of honest people, yet they all died poor, and several either by an unnatural death, or with great pains; but I decline mentioning all the particulars. Among these was John Thurborn, marshal to colonel Tidcomb, who used scoffingly to call the Quakers his milch cows, saying, that George Gray, one of these people, was one of his best cows, and gave a brave mess of milk every exercising day. For he and other such birds of prey took always much more than the fine amounted to: but at length he died in poverty, being afflicted with a fistula in his fundament, that did admit of no cure.

It was not only for not bearing arms that the Quakers suffered thus; but frequent occasions were sought to vex them. For when they, to bring their negroes, if possible, to some knowledge of the true God, caused them to meet together for an hour or two once a week, to instruct them according to their capacity, by reading to them some part of the Holy Scriptures, and speaking something to this purpose; a law was made, forbidding the Quakers to let their negroes come into their meetings, though kept in their own houses, on pain of forfeiting every such negro as was found there, or ten pounds instead thereof. And by one Thomas Cobham, an action was brought against Ralph Fretwell, for eighty negroes of his own at a meeting in his own family. But though the justice, John Merrick, did what he could to countenance the said Cobham, yet after several sessions of the court, at which the said justice was an assistant, judgment was given in favour of the defendant; and it was remarkable that the abovesaid Cobham, though a lusty likely young man, became dejected, and generally slighted; and soon after was taken with a fever and an inflammation in his neck and throat, which so increased, that towards his latter end he cried out, ‘Fire, fire; I am all on fire;’ and to his mother he said, she needed not provide a coffin for him; for he should be burnt up before it was made: crying out, ‘Neither heaven nor hell, but all fire, fire;’ to which he added, ‘Now the Quakers will say it is a judgment fallen on me.’ After this manner he miserably ended his days. And justice Merrick’s exit was also dismal: for riding to his house, after having drank too much, he was thrown from his horse, whereby his brain was so hurt, that he lay some days in a violent raving condition, to the terror of his friends, and so died. In like manner William Sharp, a judge of the court, who had been a great opposer to the Quakers instructing their negroes, riding from his house to Bridgetown, fell from his horse, and was so hurt, that he was not heard to speak any thing else afterwards, but ‘O my head;’ and three or four days after his fall, he died.

Sir Timothy Thornhill, major-general, had often threatened to take away the Quakers’ lives, and was such an abominable blasphemer, that I feel myself seized with horror in reading the most detestable and direful blasphemies which this monstrous wretch belched out: for being at a feast, and drinking so excessively, that some of the company refused to drink so hard, he wished, (shall I say it, or be silent,) _Seipsum esse Deum Omnipotentem, quò posset damnare animas eorum qui cum ipso bibere nollent_. At another time, being in company where a woman, by way of discourse, spoke of the power and omnipotency of Almighty God, he returned this accursed language, worse than that of the devil himself, Matt. iv. ‘God damn ye, go to the top of yonder tree, and see if God Almighty can save you from breaking your neck before you come to the bottom.’ Other devilish language he spoke, I pass by with silence. When once a person was brought before him for not appearing in arms, and told him, he could not do so for conscience-sake, he returned, ‘God damn your conscience; if I cannot make your conscience bow, I will make your stubborn dog’s back bend,’ and so tied him neck and heels with his own hands so violently that he almost deprived the man of life. He also once, when a declaration of war was published in the island, said, that the first time any enemy appeared, he would hang up the Quakers, binding his words with abominable oaths, to which he was so accustomed, that he seldom spoke without them. But now at length the time came that he must remove from this to the other world. He had been sick, and being pretty well recovered, he boasted among his companions of his conquest over death, and daringly said that he had taken a new lease of his life from God Almighty for thirty years longer. But within a few months after, the thread of his life was cut, and his pretended lease was taken from him by the Sovereign of the universe. Thus he died unlamented by moderate people, and cursed by others, who lost considerably by him, notwithstanding a great estate left him by his father.

But more happy was his marshal, John Batt, who had taken much goods from the Quakers; yet on his dying bed, some years before, viz. 1679, was so sensibly touched with repentance, that he caused the following paper to be written, and signed it.

‘Whereas, I John Batt the younger, of the island of Barbadoes,
was lately by commission from Colonel Thornhill, marshal to his
regiment of foot soldiers; and by that power did distrain upon
the estates of several of the people called Quakers, and took and
carried away many parcels of their sugar, and other goods, for
their defaults in not appearing in arms to the said regiment;
which they refused out of tenderness of conscience, to which I
had not regard; but now the Lord having laid his hand sorely on
me, by afflicting me with a hard and grievous sickness, those
things done to the aforesaid people come fresh in my mind to my
very great grief and terror; and I do declare that all the sins
that I have been guilty of besides, which are very many, do not
trouble or lie so heavy upon my conscience, as those my doings
to that people; and do believe that no man will ever be blessed
or prosper, that practises such things against that people. In
witness whereof I have hereunto set my hand, this tenth day of
May, 1679.

JOHN BATT, JUN.’

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: