The History of the Rise, Increase, and Progress of the Christian People Called Quakers. William Sewel
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: