This letter was delivered to O. Cromwell, in the Fourth month, and in the month following E. Burrough wrote again to him, that the good name PROTECTOR, by the great oppression, acted in his name, was abused and subverted; and that instead of protection by it, great injustice was acted under it, and covered with it. Besides, that several justices of the peace, and other officers, in trust under him, when they had owned the people called Quakers, had been cast out of their places; though they had not denied to serve him and the commonwealth, neither had unfaithfulness to their trust been proved against them.
In September, E. Burrough wrote another letter to Cromwell, wherein he signified to him, that he had many enemies, some of which endeavoured to destroy him by any means, without regarding the danger that might be in the attempt. And that he going on in oppressing through tyranny, or suffering it, perhaps the Lord might raise up the wicked to be a plague to wickedness, and suffer the oppressors to overthrow oppressions. That there were others, viz. the Fifth Monarchy men, who, though not so bad as the former, yet secretly murmured against him, and envied him, not being friends to his government, some of them being cast out and rejected, without just cause, as they supposed. ‘And as to us, how can we, (said he,) mention thee in our prayers to God, except it be to be delivered from thee, who are daily unjustly sufferers by thee, or because of thee? Or how can we be friends to that government, under which we daily suffer such hard and cruel things, as the loss of our liberty and estates, and are in danger of life also?’
It was about the beginning of this year, that Christopher Birkhead came to Zealand, having been before at Rochelle, in France, where, having spoken and written against the popish religion, he was imprisoned and examined by the bishop: and some would have had him burnt, but the criminal judge absolved him. It was in the latter end of the month called February, when he came to Middleburgh, in Zealand; and going to the English congregation there, after the preacher, William Spanke, had preached about three quarters of an hour, he said, ‘Friends, the apostle saith, that we may all prophesy, one by one; that two or three prophets may speak, and the others judge; and if any thing be revealed to another that sitteth by, let the first hold his peace.’ This speaking caused a great stir in the congregation, and the rather, because he stood in the place where the women used to sit: so he was apprehended by order of the magistrates, and examined in the presence of some of the public preachers. When he was asked what his name was? He answered, that his name, according to the flesh, was Christopher Birkhead. Then it was asked him, whether he had yet another name? And his answer was, ‘Yes, written in the Lamb’s book of life.’ Being inquired what that name was, he made answer, ‘None knows it but he that hath it.’ To which was said, ‘Why, if you have it, tell it us.’ ‘No,’ replied he, ‘read it, if ye have seen the book of the Lamb opened: it is forbidden me to tell it.’ Then the English teacher, Spanke, asked whether he had seen the book of the Lamb opened? And he answered, ‘Yea.’ The next question was, whether he had opened it? ‘No,’ said Birkhead, ‘it was the Lamb that did it.’ Then Spanke asked, whether his name in the book of the Lamb was not Jesus. ‘No,’ quoth Birkhead, ‘that is the name of the Lamb.’ More other questions to ensnare him, Spanke put to him; and being examined by the magistrates concerning the place of his abode, his calling or trade, &c. Spanke was asked, what he had to say against him? Who then related what had happened in the congregation. Concerning this, several questions were asked of Birkhead, but since he understood not Dutch, and the French tongue but imperfectly, he complained that he could not fully answer for himself so as he wished. He was asked also, whether any body else came along with him? And he was charged to speak the truth. To which he said, that God did not permit him to lie. One of the preachers then said that all men were liars. To this Birkhead replied, that though all men were liars, yet he knew a deliverance from lying. Then Spanke bid him, not to add to the Scriptures: for Birkhead had accused him a little before, that he had added his meaning to the Scriptures. And it being strongly asserted, that all men were liars, Birkhead took occasion from thence, to ask Spanke whether he was a liar? Who, without hesitation, answering, ‘Yes,’ Birkhead bluntly told him, ‘Then thou art of thy father the devil.’ Now the matter of J. Nayler having caused strange reports of the Quakers every where, and Birkhead, for want of the language, not being able to answer so plainly every objection, his offence, without question, was aggravated the more; and the conclusion was, that he was sentenced to be confined in the house of correction. But after some time he was released, at the intercession of the Heer Newport, ambassador of the States General in England.
In this year it was, I think, that one George Baily coming into France, was taken into custody, and died in prison there; he having zealously testified against popery, and spoken boldly against worshipping of images.
William Ames returning this year to Amsterdam, and one Humble Thatcher, (whom I could never learn to have been truly in communion with the Quakers,) coming with him, it caused some jealousy: for Ames, who formerly had been in military employment, was an extraordinary bold man; and about this time it seems, a paper was put on the door of the English meeting-house, though Ames declared he knew nothing of it, or who was the author. About this time also, the strange business of J. Nayler being noised abroad, by a book that was published in print at Amsterdam, and some other pamphlets, stuffed with several untruths, and abominable lies; it was not to be wondered at, that the magistrates fearing some mischief, sent for Ames and Thatcher to appear before them, and commanded them to depart the town within twenty four hours: but they being persuaded of their own innocency, did not obey this command. The next day appearing again before the magistrates, and not putting off their hats, it seems they were looked upon as such as did not own magistrates; (for this the Quakers stood charged with in public print, and were compared to the tumultuous crew of Anabaptists, or Fifth Monarchy men, at Munster, in the foregoing age:) and so they were kept in custody for some days, and then at night were led through the Regulars gate, and so banished out of the town. But W. Ames judging that he had committed no evil, came again the next day into the city, and passed the great market-place, called the dam. It is reported, that some of the magistrates seeing him out of the windows of the town-house, walking along the street, said, ‘Lo, there’s the Quaker; if we had a mind now to make martyrs, here would be an opportunity for it.’ But it seems not without reason, that it was looked upon to be most safe to wink at this; for though strange reports were spread up and down of the Quakers, yet there was no proof of their evil carriage here. Meanwhile Ames staid some time in town, and the doctrine he preached found a little entrance, even with some of the collegians.
It was about this time, that my parents, viz. Jacob Williamson Sewel, of Utrecht, free citizen and Surgeon at Amsterdam, and his wife, Judith Zinspenning, born in this town, both members of the Flemish Baptists church there, were convinced of the Truth preached by W. Ames; she having before had immediate openings, that if ever she would become a child of God, she must give heed to this light, which reproved for sin. They, with two or three more, were the first orthodox Quakers in Amsterdam; orthodox I say, because I very well remember what a strange and odd sort of people about that time, did flock to the Quakers in this country. But these whimsical people not being sincere in heart: but more inclined to novelties, than to true godliness; perceived in time that they were not regarded by them: and they were also contradicted by Ames and others; so that at length after many exorbitancies, they left the Quakers.
In the forepart of this year, William Caton came also to Amsterdam. Before he left England, he had had a meeting at the east side of Sussex, on the day called Shrove Tuesday, where there had never been any of his friends before. But the people being on that day more rude than ordinary, came up to the house with a drum, in such a desperate manner, as if they would have pulled the house down. Caton stepping out, asked what they wanted; they answered, Quakers; at which he told them he was one. And he spoke so plainly to them, and with so much power, that fear falling upon them, they withdrew with shame and confusion.
Not long after he went to London, and from thence to Holland; and being safely arrived at Rotterdam, he repaired to Amsterdam; where he came in due time to stop the unruliness of some froward spirits, among which one Anne Garghil, an English woman, was not one of the least: whose rudeness grew in time to that degree, that she would not suffer W. Ames to preach peaceably in the meeting, but laid violent hands on him; so that at length to be rid of her, he bade an English seaman that was present, to take her away, which was done accordingly: and how haughty she was, and continued, I well remember still. W. Caton procured also some books to be printed at Amsterdam, to prevent evil and malicious reports concerning the Quakers; and he went with W. Ames to Zutphen in Guelderland; where meeting with nothing but opposition, he returned to Amsterdam, and from thence by Leyden and the Hague, to Rotterdam; from which place he went to Zealand, where he wrote the book called ‘The Moderate Enquirer Resolved,’ both in Latin and English, which was afterwards translated indifferently into Dutch. After some stay, Caton returned again to England, and came to London, where the society of his friends was in a thriving condition, and many were added to the church.
In this city we left G. Fox: he wrote there several papers for the opening of the understandings of people, and for the edification of his friends. From thence he travelled into Kent, Sussex, and Surry; and coming to Basingstoke, though the people were rude there, yet he had a quiet meeting in the place: in the inn he had some trouble with the innkeeper, who was a drunkard. Afterwards he came to Portsmouth, Exeter, Bristol, and into Wales, where many came to him. At Brecknock, (where he was accompanied by Thomas Holmes, who, first of the Quakers in Wales, had preached the doctrine of the inward light; and by John-ap-John, who three years before had been sent by a priest out of Wales into the North, to inquire what kind of people the Quakers were;) he had a great meeting in the steeple-house yard, where was a priest, and one Walter Jenkin who had been a justice, and another justice. Here he preached so effectually, that many were convinced: and after the meeting, he went with Jenkin to the other justice’s house, who said to him, ‘You have this day given great satisfaction to the people, and answered all the objections that were in their minds.’ At Leominster he had a great meeting, where priest Tombs made some opposition, by saying, that the light G. Fox spoke of, was but a natural light; but G. Fox asserted the contrary, and said, that he had spoken of no other light than John bore witness to, viz. “The word which was in the beginning with God, and which word was God; and that was the true light which enlighteneth every man that cometh into the world.”
G. Fox coming from this place to Tenby, as he rode in the street, a justice of peace came out and desired him to alight, and to stay at his house, which he did; and on the First-day of the week had a meeting there, whither the mayor and his wife, and several others of the chief of the town came. John-ap-John, who was then with G. Fox, left the meeting, and went to the steeple-house, and was by the Governor cast into prison. The next morning the governor sent one of his officers to the justice’s house, to fetch G. Fox; which grieved the mayor and the justice, and so they went up to the Governor, and a while after G. Fox went with the officer, and coming in, said ‘Peace be unto this house;’ and before the Governor could examine him, he asked, why he had cast his friend into prison? and the governor answered, ‘For standing with his hat on in the church.’ ‘Why,’ resumed G. Fox, ‘had not the priest two caps on his head, a black one and a white one? And if the brim of the hat, which was but to defend from the weather, had been cut off, then my friend would have had but one cap,’ ‘These are frivolous things,’ said the governor: ‘Why then,’ said G. Fox, ‘dost thou cast my friend into prison for such frivolous things?’ Then the governor asked him, whether he owned election and reprobation? ‘Yes,’ said he, ‘and thou art in the reprobation.’ This so incensed the governor, that he told G. Fox, he would send him to prison, till he proved it. G. Fox not at all at a loss, said, ‘I will prove that quickly, if thou wilt but confess truth:’ and then he asked him, whether wrath, fury, and rage, and persecution, were not marks of reprobation? For he that was born of the flesh, persecuted him that was born of the spirit; and Christ and his apostles never persecuted nor imprisoned any. This speech of his so struck the governor, that he fairly confessed, that he had too much wrath, haste, and passion in him: which made G. Fox say, that Esau the first birth was up in him, not Jacob the second birth. By this the man was so reached, that he confessed to Truth, and inviting G. Fox to dinner with him, he set his friend at liberty. It was with great satisfaction that G. Fox departed the town; and in several other places of Wales he had some singular occurrences; and though the people were rude, yet some were convinced.