But before I say more of this, I cannot but mention something of the design of the unhappy duke of Monmouth, who at the death of his father king Charles the Second, was gone to Brussels, and being come from thence into Holland, he was spurred on so vigorously by some hot-headed Englishmen, that having got money and assistance of malcontents, he went over to England with three men of war and some forces, having given forth a declaration against king James, which vented a fiery passion toward that prince, and was written, as I have been credibly told, by the violent Robert Ferguson. Monmouth being landed with his forces in the West of England, near Lime, and afterwards routed by the king’s troops, was taken prisoner by the perfidiousness of a certain lord, who thereby obtained pardon for himself; but Ferguson escaped by a cunning artifice, crying along the road where he came galloping on horseback, ‘The rebels are routed, the rebels are routed!’ Just as if he had been a courier sent on purpose to court and elsewhere. But thus he escaped, and come again into Holland, he told this crafty trick to his acquaintance. Monmouth having been declared guilty of high treason by a bill of attainder, as soon as the news came of his design, was but two or three days after his arrival at London, beheaded. I count it not unworthy to be mentioned, that he undauntedly received the news of the death-warrant being come; and on the scaffold on Tower-Hill, he told the bishops that accompanied him, ‘If I had no true repentance, I should not be so free from the fear of death.’ And when it was objected, that he ought not to rely too much on that, since that might be the effect of natural courage, he said, ‘No; I do not ascribe this to my nature; for naturally I am more fearful than others; but now I am freed from fear; because I feel something in me, which gives me assurance that I shall go to God.’ The executioner gave him several strokes with the axe, before the head was severed from the body; and some ecclesiastics afterwards said, he died an enthusiast: for not showing himself very ready to comply with their service, and his saying that something within him assured him that he should go to God, seemed to them an enthusiastical tenet. But whatever it was, yet it seems very probable to me, that he was a true penitent, and so he died in peace; for though I cannot but disapprove his design, yet by true repentance he might not only have obtained forgiveness of God, but also have had a full assurance of it.
The earl of Argyle, who rebelled in Scotland against king James, had no better lot; but I will not detain my reader therewith, neither with a relation of the dismal execution of many, who having been found guilty of high treason, either for actual rebellion, or having been abetters of Monmouth, were sentenced to death by the infamous Jeffries, who then was lord chief justice, and afterwards chancellor; the fierceness of cruelty of this judge being such, that some lost their lives only for having given some hay or victuals to Monmouth’s soldiers. But this not being within my circuit, I will pass it by, and go over to the year 1686.
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.