Then he went to Rouen, but could get no rest there, being somewhat indisposed in body; and having from England gotten a great many books, treating of the doctrine of those called Quakers, he sent some of them to the judge criminal at Dieppe, and some to the Jesuits’ college there, and at Paris. Afterwards he spread some books also at Caen, where many Protestants lived. But since those books spoke against the Papists, and the Calvinists were in fear that thereby they might be brought to sufferings, they complained to the lieutenant-general of the town, of Dundas, as one that did not come to their meeting. By this he was forced to leave that place, and went to Alencon, where staying a while, the judge criminal sent for him; and after a long discourse, he and Dundas agreed so well, that he invited him to come and see him oftener, and that if he would, he might have an opportunity to discourse with some of the Jesuits. But Dundas told him, that he was not willing to dispute with any; yet he should not be afraid to maintain his principles, against all the Jesuits of the nation. This being told the Jesuits, it so exasperated them against him, that being once out of town, they caused his chamber-door to be broken up, to search his lodging. He complaining of this to the judge criminal, the judge told him, he knew nothing of it, and if there was any thing, it did proceed from the Jesuits, because of his confidence against them. This seemed not improbable, for he found his letters opened at the post-house several times, and when he challenged the post-master, he received for an answer, that they came so to him.
Some time after he returned to Caen, where he was not long; but his correspondent at Alencon sent him word, that the day after he went from thence, the governor of the town had been at his lodging to seek for him.
In the next year, when a war arose between England and France, he came again to Dieppe, in order to return to England; having got passage in company of the lord Hollis, ambassador from England; where being arrived, he frequented the meetings of those called Quakers, yet was not bold enough to own the name of Quaker, but continued in the common way of salutations, &c. Yet at length the truth they professed, had such power over him, that not being able to enjoy peace without yielding obedience to the inward convictions upon his mind, he at length gave up, and so entered into their society, and obtained a true peace with the Lord, which he had long reasoned himself out of. In process of time he published a book in print, from which I have drawn this relation, which he concluded with a poem, in which he thanked God for his singular dealings and mercies bestowed upon him, wishing that others might reap benefit by it.
Thus parting with William Dundas, I am now to say, that in this year, 1665, in December, William Caton died at Amsterdam. He was a man not only of literature, and zealous for religion, but of a courteous and affable temper and conversation, by which he was in good esteem among those he was acquainted with: and as to the respect he had there, this may serve as an instance. Holland at this time being in war with England, there were several English prisoners of war in the prison of the court of admiralty at Amsterdam, who now and then were visited by Caton, and supplied with some sustenance: but in this he was hindered by an officer of that court, who seemed offended because Caton did not give him hat honour. This gave occasion to Caton to complain of it to a burgomaster of the city, I think the lord Cornelius Van Vlooswyh, who at that time was one of the lords of the admiralty; he bid Caton come to his house at such a time as he was to go to the court; which he did, and went with the said burgomaster towards the court, where being come, and entrance denied him by the said officer, the burgomaster charged him not to hinder Caton from visiting the prisoners. About this time a law was made in England, called,
An Act for restraining Non-Conformists from inhabiting in Corporations.
Whereas divers persons, vicars, curates, lecturers, and other persons in holy orders, have not declared their unfeigned assent and consent in the use of all things contained and prescribed in the book of Common Prayer, and administration of the sacraments, and other rites and ceremonies of the church, according to the use of the church of England, or have not subscribed to the declaration or acknowledgment contained in a certain act of parliament, made in the fourteenth year of his majesty’s reign, and intitled, ‘An act for the uniformity of public prayers, and administration of sacraments, and other rites and ceremonies, and for the establishing the form of making, ordaining and consecrating of bishops, priests, and deacons in the church of England,’ according to the said act, or any other subsequent act. And whereas they, or some of them, and divers other person and persons not ordained according to the form of the church of England, and as they have, since the act of oblivion, taken upon them to preach in unlawful assemblies, conventicles, or meetings under colour or pretence of exercise of religion, contrary to the laws and statutes of this kingdom, and have settled themselves in divers corporations in England, sometimes three or more of them in a place, thereby taking an opportunity to distil the poisonous principles of schism and rebellion into the hearts of his majesty’s subjects, to the great danger of the church and kingdom.
II. Be it therefore enacted by the king’s most excellent majesty, by and with the advice and consent of the lords spiritual and temporal, and the commons in this present parliament assembled, and by the authority of the same, that the said parsons, vicars, curates, lecturers, and other persons in holy orders, or pretended holy orders, or pretending to holy orders, and all stipendiaries, and other persons who have been possessed of any ecclesiastical or spiritual promotion, and every of them, who have not declared their unfeigned assent and consent, as aforesaid, and subscribed the declaration as aforesaid, and shall not take and subscribe the oath following:
(2) ‘I, A. B. do swear, that it is not lawful upon any pretence whatsoever, to take arms against the king; and that I do abhor that traitorous position of taking arms by his authority against his person, or against those that are commissioned by him, in pursuance of such commission; and that I will not at anytime endeavour any alteration of government, either in church or state:’ shall not come within five miles of any city, &c. nor teach school, on pain to forfeit 40l.
And though this act was chiefly made against the Presbyterians and Independents, who formerly had been employed in the public church, yet they suffered but little by it; but it was cunningly made use of to vex the Quakers, who, because for conscience-sake they could not swear, were on this law prosecuted and imprisoned, &c.
Now since the pestilence had been so fierce this year at London, that about an hundred thousand people were swept away by it and otherwise, and also many of those called Quakers, there must be consequently many poor widows and fatherless children among those of that society. And because the men, who at times kept meetings to take care for the poor, found that this burden grew too heavy for them, they offered part of this service and care to the most grave and solid women of their church, who for this service met once a week at London, and this in time gave rise to the women’s monthly meetings in other places in England.