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The Christian Progress
of George Whitehead
Part VII Continued
The Great London Plague of 1665 - Black Death -
Whitehead fearlessly returns to London
to minister to the dying Quakers.
It was observable as well as memorable, that
as the rulers in those days were often
warned of the impending judgments of God,
if they would not stop their persecutions, as when they were making haste to have us
banished out of the land, and especially out
of the city of London and the suburbs, in the
years 1664 and 1665, and for that end the
jails were often crowded, resulting in many innocent persons dying. God was pleased
even then, in the year 1665, to hasten his heavy
judgment and sad calamity of the great plague
or raging pestilence upon the city, and some
other places in the land, by which many thousands of the inhabitants died; sometimes more than six thousand in a week, of all sorts, both
of good and evil men and women, besides
innocent children. The calamity was common, the righteous and the good were taken
away from the evil to come, though it went
ill with the wicked, who for all this would not
return to the Lord; neither would the cruel
persecutors repent of their abominable cruelties; but persisted disturbing our meetings and imprisoning, until
they were frightened with the plague. Even
during its prevalence, many of our innocent
friends were confined in jails; which seemed
no small piece of barbarity and inhumanity,
especially when the contagion so greatly prevailed in the city. I have told some persons
in authority of this cruelty, to show what
mercy their church had showed us, and that
men of moderation or any compassion would
be ashamed.
From Britain Express regarding the London Plague of 1665:
The Black Death. In the year 1665 death came calling on the city of London. Death in the form of plague. People called it the Black Death, black for the color of the tell-tale lumps that foretold its presence in a victim's body, and death for the inevitable result. The plague germs were carried by fleas which lived as parasites on rats. Although it had first appeared in Britain in 1348, the islands were never totally free of plague, but it was like an unpleasant possibility that people just learned to live with while they got on with their business. This time it was different.
In 1663 plague ravaged Holland. Charles II forbade any trade with the Dutch, partly out of wise concern, and partly because his realm was engaged in a fierce trade war with Holland which eventually erupted into armed conflict. Despite the precautions, the early spring of 1665 brought a sudden rise in the death rate in the poorer sections of London. The authorities ignored it. As spring turned into one of the hottest summers in memory, the number of deaths escalated and panic set in.
The rich flee. The nobility left the city for their estates in the country. They were followed by the merchants, and the lawyers. The Inns of Court were deserted. Most of the clergy suddenly decided they could best minister to their flocks from far, far away. The College of Surgeons fled to the country, which did not stop several of its members from writing learned papers about the disease they had been at such pains to avoid. The court moved to Hampton Court Palace.
The gates are closed. By June the roads were clogged with people desperate to escape London. The Lord Mayor responded by closing the gates to anyone who did not have a certificate of health. These certificates became a currency more valuable than gold, and a thriving market in forged certificates grew up.
Desperate Measures. By mid July over 1,000 deaths per week were reported in the city. It was rumored that dogs and cats spread the disease, so the Lord Mayor ordered all the dogs and cats destroyed. Author Daniel Defoe in his Journal of the Plague Years estimated that 40,000 dogs and 200,000 cats were killed. The real effect of this was that there were fewer natural enemies of the rats who carried the plague fleas, so the germs spread more rapidly.
Anyone in constant contact with plague victims, such as doctors, nurses, inspectors, were compelled to carry colored staffs outdoors so that they could be easily seen and avoided. When one person in a house caught the plague the house was sealed until 40 days after the victim either recovered or died (usually the latter). Guards were posted at the door to see that no one got out. The guard had to be bribed to allow any food to be passed to the inmates. It was not unknown for families to break through the walls of the house to escape, and in several cases they carefully lowered a noose over the guard's head from an attic window and hung him so they could get away.
Lethal letters? Londoners were shunned when they managed to escape the city. Even letters from the capital were treated as if they were poisonous. Letters were variously scraped, heated, soaked, aired, and pressed flat to eliminate "pestilential matter."
The Plague peaks. Throughout the summer the death rate escalated, reaching a high of over 6,000 per week in August. From there the disease slowly, oh so painfully slowly, receded until winter, though it was not until February of 1666 that King Charles thought it safe to return to the city. How many died? It is hard to say, for the official records of that time were patchy at best. The best guess is that over 100,000 people perished in and around London, though the figure may have been much higher.
Heroism in the midst of horror. One footnote to this tale of horror. The plague broke out in the village of Eyam in Derbyshire, brought on a shipment of old clothes sent from London. The villagers, led by their courageous clergyman, realized that the only way to stop the spread of the plague to surrounding villages was to voluntarily quarantine the village, refusing to leave until the plague had run its course. This they did, though the cost was 259 dead out of a total of 292 inhabitants. Each year this heroic event is commemorated by the Plague Sunday Service in Eyam.
From Valiant for the Truth:
As the early months of the year passed, there came from city and hamlet a deep cry of terror, "The plague has broken out." Amid the festivities of the court there walked an unbidden guest, carrying fear and anguish into many hearts. Ruthlessly laying his hand alike on rich and poor, young and old, his path was strewn with his victims, which in five months were estimated at one hundred thousand.
Business in London was neglected, the merchant left his store and went home to die, the artisan ceased his work, the King and his courtiers fled to Oxford, and half the houses in the city were marked with the ominous tablet, "The Lord have mercy on us." Grass grew in the populous streets except on those which led to the grave-yards, and the busy hum of life and pleasure gave place to the mournful trappings of death and woe. At first the interments were only at night, but the number of deaths increased so rapidly, that the hoarse call was heard at all hours, "Bring out your dead."
"How sunk the inmost heart of all,
As rolled the dead-cart slowly by,
With creaking wheel, and harsh hoof fall,
The dying turned him to the wall
To hear it, and to die."
But notwithstanding this fearful visitation the persecution of the non-conformists proceeded with unrelenting vigor, and the Five Mile Act was introduced and passed at Oxford. In the preamble to this bill it was declared, that "the non-conformist ministers instilled principles of schism and rebellion into the people." The bill enacted that it should be penal for "any non-conformist minister to teach in a school, or come within five miles (except as a traveler in passing) of any city, borough, or corporate town, or any place whatever, in which he had preached or taught, since the passing of the Act of Uniformity, before he has subscribed to the aforementioned oath, before a magistrate, etc., under a penalty of £40." One third of this sum was to be paid to the informer. Though this law was ostensibly aimed at the clergy of the Presbyterians, Baptists, and Independents, it was nevertheless principally made use of in distressing Friends.
The committals to Newgate continued until the plague broke out within its walls, when the King,
urged by the physicians, ordered that no more persons should be sent there. Within those dreary walls there was much suffering endured, however, with a truly christian spirit. The following testimony is borne by George Whitehead, who remained in London during this terrible season to minister to the comfort of his imprisoned brethren: "When sorrow and sadness have seized upon my spirit, at their sad sufferings, this has refreshed me, that Christ their salvation and redemption was manifest to and in them. With such to live was Christ, even in this state, and to die was gain, it being through death, that the Lord had appointed the final deliverance of many from the cruelties and rod of their oppressors."
The King one day inquired whether, “any Quakers had died of the distemper?" An affirmative reply induced him to say, "Then they can't say that the plague is a punishment sent for their enemies, because of having imprisoned them, when they are dying of it themselves." But the Puritan idea of the national punishment for national sins was not extinct in England, and many besides Friends, mourning over the sins and corruption of the day, saw in this calamity the visitation of an offended God.
The widows and orphans whose homes were rendered desolate by the plague, now claimed the attention of the Society always ready to assist their suffering companions. A number of Friends, both men and women, devoted themselves to the work of administering relief, holding regular meetings once a week, and devising means of meeting the need of the cases presented. Those residing in the country contributed of their substance, and also gave their personal service.
I well remember, that having some times
of respite between my imprisonments before
the sickness in London, I traveled to visit
our friends in the country, and sometimes into
the northern counties, and near the beginning
of that summer of 1665, when the pestilence had begun in London, I was in the
county of Surrey, and having a meeting at
John Smith's house at Worplesdon, his brother
Stephen Smith and his wife came to the meeting. Stephen and his wife were convinced of the truth, which the Lord enabled
me to declare to demonstrate in the life at
that time, as at many others. And the Lord
having laid upon me to come to London, as I
signified to some friends present, after the
meeting, Stephen questioned how I could
venture to come to London, seeing the plague
had then broken out there. I gave account
of my submission to the will of God, and
of my faith and trust in him for preservation; upon which Stephen appeared more
satisfied and confirmed in the belief of the
truth, as he testified at that
meeting.
I soon come to London, and my lodging
was at the house of William Travers, a tobacconist in Watling street, who with his wife
Rebecca, kindly received and hosted me,
as did also her sister Mary Booth, who lived with her, and the whole family were loving
to me and friends. And the Lord preserved
that family, that none of them were infected
with the pestilence, though it greatly increased, with its death, so that in a
few weeks great numbers quickly died.
It was a time of great calamity, sorrow and
heaviness, to many thousands of all sorts;
and that which added to our friends' affliction,
was the hardness of our persecutors' hearts,
their cruelty and barbarity in imprisoning
and detaining many of them in prison, both
in Newgate, London, and the White Lion
prison in Southwark, after the plague had greatly broken out, and many people died.
I did not have the freedom, satisfaction, or
peace to leave the city or friends in and
about London in that time of great and
general calamity; no, not even when the mortality
was at its height. I was concerned and
given up in spirit to stay among them to
attend friends' meetings; to visit friends in
prison, and at their houses; even when many
of them lay sick of the contagion, both in
prison, and their homes. And in all
that time the Lord preserved me by his power,
through faith, from the infectious disease;
whose mercy I esteemed great and wonderful,
and hope ever thankfully to remember, in a living
sense of the divine hand which upheld
and preserved me.
Although it was judged the prisons were
then infected and poisoned with the contagion,
I was freely given up to suffer imprisonment;
and on first-days took my sleeping cap in my
pocket when I went to meeting, not knowing
but I might be apprehended at some meeting,
and committed to prison. The Lord gave me
faith to be resigned to his will, either to live or
to die for his name and truth sake; and
through all those dangers and difficulties, to bear
my testimony in faithfulness to his blessed power and life of righteousness, and
thereby sustained and wonderfully preserved
my life, when the cry and sound of mortality
was round about us, from one end and side of
the city to another.
As the contagion and sickness increased,
many of our persecutors were so terrified, that their
hands were for sometime weakened. Still
many of them were so hardened, that they were
resolved to proceed against us to banishment,
as when Pharaoh saw there was respite, he
hardened his heart. So did our persecutors,
when the calamity did not come upon themselves, though they saw how it was abroad,
greatly destroying the inhabitants; for it was
observed in the weekly newspaper, that when the
plague was most hot and violent in and about
London, seven thousand one hundred and sixty-five died in one week; and in that year of 1665, over one hundred thousand died.
One evening after I had been visiting Friends in some places in the city, I was
taken sick in my stomach and head, and concerned, lest any of the family with I lodged would be frightened, to think that
sickness had taken hold upon me, and I
said to my friend Rebecca Travers, to desire her
sister, Mary Booth, not to be afraid on
my account; for said I to her, I shall be well tomorrow, wishing her to tell her sister the same.
And through the Lord's mercy I was well next morning, though I had been sick all night.
I was then deeply concerned to visit
friends who were sick in prison, and out of prison, even when some of them were very
near death, being often in great suffering and travail of spirit, with earnest prayer and fervent supplications to God for them who were suffering by imprisonment. My visit was to pray for God to appear for them, and plead their innocent cause, and afford them speedy help and deliverance. I was then a witness of the "love which casts out all fear," through the mercy and love of my heavenly Father, as shown in his dear Son. I was not afraid to visit my friends when sick and in an infected prison. The Lord bore up my spirit in living faith, above the fear of death, or the contagious Black Death. My life was resigned in the will of him who gave it, for my friends and brethren, for whose sake true Christian love would engage us to lay down our lives to save theirs, if required of the Lord so to show out unfeigned love one for another. For it is not
only in words and outward appearance that true love is really manifest, but in deed and
in truth. But many who profess Christian love and charity, light and truth, in these days
of liberty, have not had their love tried, as the
love of our friends and brethren was in those
days of severe persecution and great calamity;
wherein the Lord, notwithstanding, gave us
great consolation, comfort and courage - having received certain testimony and evidence in our hearts of the love of God, which we did partake of in Christ Jesus, from which we believed no wrath of man, no persecutions, calamities or
distresses, should separate us. In those times
of severe trial, the questions and answers given by the apostle, were often remembered; Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
As it is written, For thy sake we are killed
all the day long; we are accounted as sheep
for the slaughter. Nay, in all these things, we are more than conquerors, through him
who loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate
from the love of God, which is in Christ
our Lord:
Further to show my exercise and concern
our friends in that time, the two following
letters are next inserted.
A few appropriate words to all the tender hearted,
whose spirits are saddened and cast down a the trials of the present time.
O Dear Friends,
You that have received the testimony of
God's love and salvation, and have tasted of
the power of an endless life, look not out, nor be discouraged at the deep suffering and trials of the present time, though many have a deep sense upon their spirits, and the hearts
of many are saddened to see how universal
this calamity and overflowing scourge is, in
this day of sweeping, sifting and trying;
in which the faith of many must be thoroughly tried, and their patience proved, to the resignation of life and all to the will of the father,
in whose hands we are, who knows
what is best for his children. His ways are not to be measured nor found out by the wisdom of man; for his works and proceedings are in a cross to all carnal reason and expectation, and to the confounding of them. But, those, who in the faith and patience of the elect of God, give up in his will, as those that live by faith in him, and whose hope and refuge are the Lord, will never be confounded or afraid, though the earth be removed; or yet discouraged or unsettled, because of the wicked, who make a great flourish like a green tree, when he is in great power; for he
passes away and shall not be found. And
he that enters into the sanctuary of the Lord,
and there abides, shall see the end of his enemies and persecutors, who stand in slippery
places, though for a time they have seemed to
prosper in the world.
And dear friends and tender hearts, who
have a sense of the sufferings of the righteous Seed, which bears the afflictions, sorrows
and sufferings of God's people through all,
and has been bruised and wounded under the weight and burden of people's iniquities, though He has been deemed as one plagued or smitten of God; all of you keep in the sense
of the power, by which you all may feel your preservation through faith in Him, that is given
for a covenant of life and light. All
retire to Him that is manifest for a sure hiding
place to the upright, in the day of calamity and hour of temptation; and in Him you
will witness plenteous redemption and refreshments of his life, over all the troubles and
sufferings of the present time, and over all
fears and doubts, which would beset any
of you, to weaken you either inwardly or
outwardly. And none are to let in unbelief,
or hard thoughts, or to be shaken in mind,
because of the deep sufferings of many of the
dear servants of the Lord at this day, who
are as killed and crucified, and all the day
long accounted as sheep for the slaughter;
nor at the great calamity and mortality in
this fading city, which extends to the upright
and innocent, in many places, as well as to
the unrighteous, to both infants and others;
and to many of the sufferers for truth in their
confinements, who have not contributed to the
cause of God's displeasure herein, but are
taken away in mercy, as to them, and from
the evil to come. They are delivered and set
in safety, from the future cruelties and wicked
designs of their oppressors and cruel minded
persecutors, who have hunted for the blood of
the innocent; and may not only be charged
with not visiting Christ when he was sick and
in prison, but also with killing and murdering him in prison; inasmuch as it is done
to any of his little ones, by their cruel confinement in pestilential or poisonous places.
But we know that for the faithful, there assuredly remains victory, triumph, and everlasting safety, though it is through death to many of
them, who know that it is neither tribulation
nor distress, nor persecution, nor famine,
nor death, nor life, that shall be able to separate them from the love of Christ. And
in this we have a sure evidence and living
confidence, in the name and power of the
Lord our God, to whom be glory and praises
forever.
So dear and tender hearts, think not the
trials strange that attend us at this day, nor
be discouraged by these, as if the Lord had
either forsaken his heritage, or left his people
desolate; for his love and fatherly care are
known to his own, both in giving and taking
away, as he pleases; and he is not to be
limited, nor the creature to point him out his
way or manner of taking away, or removing
any of his own. But he is in freeness of
spirit to be submitted unto in all things, that
no flesh may glory or boast before him, seeing all flesh is grass, and the glory of man aa
the flower that fades. Nor are any to retain
self-confidence, but live in the pure fear of
his name, and wait upon the Lord in singleness or mind, even in the light in which God dwells, and wherein the secret place of the
Most High, and shadow of the Almighty are
known; where his own seed, his offspring dwells with him, in whom our safety and
dwelling place is, above that which is elementary,
earthly, corruptible, or fading, and
above the fears and terrors which are in the
darkness, and deeply seize upon the children
of the night, whose habitation is not in the
light. They know not whither to go or run
for a habitation, the terror and fear of death
does so surprise them, because of the plague
in their own hearts; and the pestilence that
walks in darkness lies nearer than that of the
outward sickness or bodily distemper. For
it is the guilt of sin and fear of death, which
make that the more dreadful to those who
are in bondage therein; but which is not the effect
has upon the innocent and blessed of the
Lord, whom he will strengthen upon the bed
of languishing, and whose bed he will make
or turn in sickness.
Thus they whose eyes are towards God, do
see what contrary effects the same common
calamities, outward afflictions, or distresses,
have on the minds and spirits of persons, as
they differ in nature and spirit. Though the
trials of the innocent this day are a stumbling
block to them who have shut their eyes
against the light; and some whose minds are
out of the patience, stumble at the outward
afflictions and deep sufferings of such as are
innocent, as they did who, instead of comforting
Job in his affliction, upbraided him
because of it, as one not upright or innocent.
However, the righteous shall go on in
his way, and the upright shall grow strong in
the Lord, by whose love and mercy all their
trials are sanctified to them; and all you who
trust in him shall be in safety, and it shall go
well with you. Therefore be not dismayed,
nor any of you disconsolate, whose hearts
are tender towards God, nor let your souls be
cast down by the enemy, but live in the innocent
life of Christ Jesus, the incorruptible
seed, in whom redemption, out of the world's
corruptions, stands. For though this is a day
of deep trial and desolation to many, the
Lord will yet show forth a signal manifestation
of his power and love for his own seed's
sake, and in the prosperity of that righteous
testimony, for which many have suffered and
given up liberty and life, as we have done,
whose generation and testimony shall never
be extinguished or abolished. So that as
the chosen and faithful who dwell with the
Lord, and inherit his blessing, you may be
preserved in the faith and patience of his own
seed, as constant followers of the Lamb, to
whom the victory and everlasting dominion belong, is the travail and desire of our souls,
who are your dear friends.
George Whitehead
Alexander Parker
London, the 19th of the
Sixth month, 1665
In the year 1665, that very summer in
which the plague and mortality were so great,
the persecutors in London were busy sending
away our friends whom they had sentenced
for banishment, and closely detained in prison
for that purpose; they accordingly began early in the year to force our friends on ship-board.
The first Friends they shipped were Edward
Brush, Robert Hayes, and James Barding:*
who, on the 24th day of the first month,
1665, early in the morning, without any timely
warning given them, were hurried down
from Newgate to Black Friars' stairs, by some
of Newgate turnkeys, and from there to
Gravesend, and there forced on ship-board.
Edward Brush, a very aged man, and a citizen
of good repute among his neighbors and many persons of quality, was thus sent away
and banished from his dear wife and child.
But a more lamentable instance of the persecutors' cruelty in this undertaking was that Robert Hayes had been fasting and was weak in body, having been under a
course of medicines. He was taken from prison and was carried forth upon the
water to Gravesend; the season was very cold, and having no outward refreshment or
relief afforded him by the way of the water,
within a very short time after he was put on
board ship he died there, and his body was
brought up to London and buried in our
friends' burying place.
*Edward Brush and James Harding were sent to Jamaica,
where they were prosperous and lived in good circumstances,
Edward Brush was an aged man at the time of his banishment,
and left behind him a beloved wife and only child; but aged as
he was, he survived the term of his exile, returned to his country, and died at home in peace.
I knew this Robert Hayes; he was a very
innocent, loving man, a goodly person, with a fresh, comely countenance; he seemed healthy, and was in his prime and strength when first imprisoned. I was very sorrowfully affected when I heard how quickly he was dispatched out
of the world, by that shameful cruelty and
inhuman usage inflicted upon him by those
merciless persecutors.
On the 18th of the second month, 1666,
seven more of our friends were taken out of
Newgate, and carried to Gravesend, and there
put on ship-board for banishment, as the others
were before.
It was remarkable, that not many days
after those Friends were embarked, Judge
Hyde, one of the great persecutors, was suddenly
cut off by death; and who, it is said,
was seen well at Westminster in the morning,
and died in his closet about noon.
About this time the plague began to increase
more and more, and the first person to die thereof in the city, was within
doors of Edward Brush's house, who was one of the first that was sent away, and banished, as before related. The plague increased until eight thousand had died in one week of it and other distempers in the city of London. Oh! the hard-heartedness,
cruelty, and presumption of our persecutors, who in that time of the great
calamity and mortality, in the fifth month, 1656 took fifty-five, men and women, of our
Friend out of Newgate, and forced them on board the ship called the Black Eagle, which spent some time at Buggby's Hole. The sickness had been at Newgate before they were forced on the ship. On the ship they were so crowed that the distemper broke out among them, so that most of them were infected. About twenty-seven
of them died on ship-board, some at Buggby's Hole, and the rest beyond Gravesend.
I visited these Friends, and had a meeting with them when on ship-board; and the Lord
God preserved me both from the distemper and from banishment, for which I do humbly praise his power and special providence, to His own praise and glory alone.
The second epistle, printed in the year 1665, after the heat of the contagion was past, was entitled:
An epistle for the remnant
Friends and chosen of God, whom he has preserved to bear their testimony, in and around the city of London. To whom this testimony of the dear love and tender care which flows forth, and is extended toward you and all tender hearts who are concerned for the like sufferings, temptations and trials. From their faithful friend and servant in the
Lord, GEORGE WHITEHEAD
My dearly beloved friends, brethren and sufferers, among whom my soul has travailed, and suffered for the afflicted's sake, whose burdens and trials are still with me in spirit,
and also the love, tenderness, care and freeness of spirit that has appeared among you towards the afflicted and harmless sufferers, who have been led and driven as sheep to the slaughter, for the witness of Jesus and good conscience.
Dear hearts, I feel towards you all, in the spirit and unity of true love in the elect of God, in which life and dominion are felt by all who wait patiently upon the Lord, in true
submission to his eternal power and counsel, and in the exercises, trials and hardships, that righteous seed is beset withal; that being
thoroughly tried, so that you may come forth as gold
thoroughly refined, and the righteous through
all these things may go on in their way, and
the innocent and clean in heart may grow
stronger and stronger in the Lord, that truth
and righteousness may forever shine forth
among you, and all his elect, to the praise of
his name. He beholds, feels and bears the
sufferings of his people, in his long suffering
and patience, wherein the spirits of his chosen
ones are exercised, and by which they shall
overcome, and be more than conquerors,
where neither calamities, distresses, life nor
death, shall ever be able to separate from
that love, virtue, life and glory, revealed in
the faithful in Christ.
My dear hearts, the glory and weight of
God's righteous testimony of life and salvation,
being in his light truly and evidently
manifested in and among you, you have great
cause forever to prize his love and glorify
his name, and stick close to him,
whatever perils, trials, oppositions, sufferings
or temptations, you ever meet. Be of a
constant spirit and upright mind, in the unchangeable
truth to the Lord God of life, in
whom your preservation and safety stand;
knowing that no weight of affliction or suffering
here, is comparable to the weight of eternal
life and salvation in Christ Jesus, which
you are called unto, through the glorious appearance of God's power and gospel of peace
and salvation; for the true sense and enjoyment thereof, does certainly out-balance and
far exceed, all the sufferings and trials of the
present time, though they are very many and
deep.
Let none of you be discouraged or shaken
in mind at things of this nature, for because
of the seeming advantage or occasion, that
the wicked and rebellious and envious spirits,
or such as are in prejudice, do take against
us, because of that common calamity and
late mortality, which has befallen many of
the righteous, as well as the unrighteous, as
to the outward man, in the city of London.
For God's testimony and glory shine, and
will shine and break through all these clouds
of afflictions, sufferings and reproaches, with
which the habitation of the righteous have
been, and is encompassed. Yet the faithfulness and uprightness of many innocent lambs
of Christ, in and about that city, are never to
be forgotten, which so greatly did appear and
shine forth in standing to their testimony, and
keeping to the truth in tenderness of conscience and sincerity towards God; who has
called us to meet together in his fear, and in
his everlasting name and power, with a real
respect to his glory and righteous cause,
which is concerned in the obedience of his
people, both in that and all other duties and
acts required by him. Their obedience in spiritual worship, many have not denied or declined, neither under the trials which have proceeded from men, nor under those which came from God; but whether they have been liable to fall into the hands of God or men, for the proof of their faith, they have not departed from Him who makes up his jewels through trials and tribulations. In all of these, his fatherly care is felt, and his tender mercy and compassion is seen towards his own, as to his peculiar offspring, tender babes, sons, and faithful servants, whom he loves, and therefore chastises and tries, not in anger and fury, but in love, fatherly care and pity; so that those whose eyes are open in the true light, and in a right mind and spirit, have thoroughly weighted the state of the suffering seed among us, which is in the faith of Abraham, brought forth by the immortal power of an endless life; considering the faithfulness
and godly sincerity of a remnant, whose life
has testified for God herein, both in doing
good, and suffering for well-doing. Such who
have thus weighed this suffering state, do
plainly see, that neither Satan nor his instruments, have any real advantage against any
of the remnant of this seed, through any
of these trials or sufferings, either from the hands
of God or men. Many have kept their integrity to the last, and have embraced their trials
and afflictions in God's tender love, and have
had such unity therewith, that they have been
far from either blaspheming or cursing God,
as the wicked many times have done and will
do, when plagues, woes, torments and pains
seize upon them. Neither Satan nor his instruments have had their evil designs answered, as the devil would have had against
Job under his affliction, when he sought to
make him curse God to his face. The truth
of our God, and the innocence of his people, who
know the redemption of the soul, which
is precious, shall stand over both men and devils, so that as the truth is over the devil himself - who has the power of death and darkness - even to the confounding and stopping their mouths, who are actuated by the
power and spirit of enmity and darkness, may be convicted, confounded, and left without excuse before the Lord our God, who will be known to be clear when he judges.
Yes, blessed forever be the name of our God, who has given us strength and courage to stand in an evil day, over hell and death and the devil, with all his fiery darts and fierce assaults against the righteous. The Lord has spared and will spare a remnant, to bear his mark and name on the earth, and to hold forth a living testimony for his glory and praise among the sons of men, for which many have not loved their lives unto death, but have offered up their lives, as many manifestly did last summer in London in the plague. Many offered up their lives and all for truth and their afflicted brethren and sisters; for whose sake my soul has been greatly bowed down and afflicted, and my bowels have yearned for them, and I was so moved by compassion and brokenness of spirit, that neither life itself, nor any outward privilege, seemed so dear to me to resign for their sakes.
In the city and prisons, some of the persecutors of that time appeared cruel and wicked to the innocent, to destroy them in the pestilential places of confinement, in which many also died on ship-board – where so many were confined for banishment – many laid down their lives for the witness of a good conscience. Although the wicked for a time may be lifted up in their wickedness, and insult us because of our deep trials and the many deaths of so many innocent people, yet their hate being so increased and hardened against us – who are the people of the Lord – only makes for their worse destruction and misery. Their torment, which slumbers not, is more than that of many who have died of the pestilence, by which many, both of good and bad have been removed. To those that remain alive and remain in their sins, without regard to the warning of the plague, it will prove the greatest plague and judgment, who are the least considerate, being insensible of the hand of the Lord in it, or of their states and conditions. As to this particular calamity or sickness, it is in itself not the worst of judgments, that God has in store for a sinful, provoking, rebellious people or nation. And God’s controversy is not yet over for this nation, nor the vials of his displeasure have been emptied upon the enemies and persecutors of his seed. What a sure and heavy judgment it is, and what misery it does predict to many in this land, that so many innocent and righteous persons of it should be taken away, as those of the world are not worthy; but such are taken away from the evil to come, and from future calamities, as set in safety forever, from those that have puffed at them, and made a prey of them in their lifetime.
And as for those that yet remain, who fear the Lord and stick close to him always, eyeing and setting him before us, in the greatest of our perils and sufferings, we know his goodness endures forever, though the mighty and exalted of the earth boast and insult us for a time; but the more suffering is, the greater will be the consolation and glory to those who continue faithful to the end.
And whatever conclusions are brought forth against us, either by wicked men, or any who in prejudice turn against us, and take occasion from the mortality which has come upon so many Friends in the time of this great calamity, as if it were in God's wrath, indignation, or fury against the body of Friends, or any of us who have come to the communion of the body of Christ, which we are members of; or if any that profess the name of the Lord be so clouded, biased and prejudiced in their minds, as to conclude this is a fulfilling of some such prophecies of wrath and indignation against Friends; such spirits and evil things are plainly seen, and that they are seen as presumptuous, and not prophets sent of the Lord; and therefore cannot make us afraid. So confide
in the name of our God, and in that living faith in which our unity and victory
stand. Our innocent life stands over them in true judgment, against all that, which among some have crept in at unaware, to create divisions and enmity against the faithful servants or people of God, where it is received in any unstable or brittle spirits; and therefore my soul says, “the Lord rebuke thee Satan,” who envies the heritage of God. Why did you subtlety present yourself among the sons of God, to trouble the innocent, endeavoring with your fiery darts and temptations of this nature to turn them against their maker? Why do you subtlety make use of instruments in this your wicked work, to effect
your treachery? The Lord will rebuke you by his mighty power; for we are
sure that where God's faithful witness in
conscience is owned, which ought to be the
gauge in the case, and must decide the controversy, it does bear witness with us and for us, and to the justification of all the faithful among us, who are really of us, and belong to
the seed of election; and therefore will not come out from us, who abide in the truth of God, which changes not, being of the seed of Jacob, forever spirit, which is beyond revolting counsel after the flesh. For herein are we heirs of promise, and then who shall condemn or prophesy wrath, where God justifies, and
bring condemnation on themselves? For God’s love was felt by many under that trial
and visitation, of which they died about that day, and many were sensible of God's love
and favor to the very last.
And the life, peace, satisfaction and comfort that many innocent Friends felt, and that
some expressed and signified on their death beds, I am a living witness of, for them;
dying sometimes, as the Lord has drawn me in his love, been present with many of them
when they were very low in the outward man, and with many when upon their death beds, in that destructive prison of Newgate, and some other places. Yes, when
sorrow and sadness have seized upon my
spirit, and my heart and soul have been
pierced and wounded when I have seen the
sad sufferings of so many harmless lambs,
on their sick beds in these noisome holes and
prisons; yet at the same time having a deep
sense and knowledge of the Lord's love and
care to them in that condition, and truly felt
his life and power stirring among them; this,
on the other hand, has refreshed and revived
my spirit, knowing that Christ their salvation
and redemption was manifest to and in them,
though in that suffering slate, as they have
followed and obeyed him through sufferings
and tribulations. With such, to live, was
Christ in that state, and to die was gain; it
being through death that the Lord had appointed the final deliverance of many, from
the cruelties and rod of their oppressors, and
from the miseries and evils to come.
The faithfulness, uprightness, and innocence
of many of those that were taken away, their
constance of spirit to the Lord and his living
truth, their unfeigned love to the brethren - by
which it was evident they had passed from
death to life, - and that living and faithful
testimony they bore for the Lord in their lifetime, being well known and manifest among
us; their memorial is truly precious to us,
and never to be forgotten; and we are satisfied that they were counted worthy for the
Lord, and the world was not worthy of them.
And besides some whom God has restored
and raised up again, who yet remain alive
with us, who were under the same trial and
sickness, can testify to God's tender love to
them; how freely they were by faith
given up to the Lord, under it in his love and
favor, which they partook of, either to die
or live, as he should be pleased to dispose of them, knowing that some that were very dear to the Lord, even some of his choice jewels and peculiar treasure were removed by it.
So that I must say what I have seen and
felt, that as to the state of faithful Friends in
this case, some by faith according to the will
of God were given up, and desirous rather to
die than live; and therein freely embraced
the outward affliction, which was but for a
moment, in comparison; knowing that to die
would be a great advantage and gain to them,
that thereby they should be freed from future
sufferings and evils, and their spirits should
rest in everlasting peace, joy and triumph.
Others by faith were singly given up in the
will of God to die, if he should so dispose of
them, not in themselves expecting life or recovery, and yet in so being given up, have
been restored, to bear their testimony among
us, having known and felt that in patience
resign to the will of God in self-denial,
abasement and humility in their affliction,
was most consistent with their peace. And
some others of us by faith according to the
will of God, have been kept over the distemper,
and till now preserved alive; not for
any respect that we may assume to ourselves
in the matter, nor for any reason, as I know,
that can be shown for us more than for some
innocent persons that were taken away, but
that the Lord had a respect to his own glory
and further service for himself, which he had
for us to do and be employed in; and that he
will preserve a remnant as he has determined,
to bear his name and hold forth his
testimony among men, in their innocent
lives and holy conversations. The glory and
praise we give to the Lord, desiring all of us may faithfully serve him in godly fear and
true humility, the days we have to sojourn
here, that we all may ever be to his praise, in
whose hand we are, whether we live or die. For he makes all things work together for
good, to those who love Him, who are not
offended in Him in any of their tribulations
or temptations, when the hour of temptation is
upon all flesh, to try those who dwell upon
the face of the earth. He has committed
unto us the word of his patience, who is Israel's
keeper, is our preserver, support and
refuge through all these things. He has
made us co-workers together in one and the
same spirit of faith and life, wherein he
obeyed and submitted to, by his faithful people
and servants in their several states, trials
and exercises; and among whom the various
effects and fruits of the same faith are seen
and brought forth, according to his will, who
gives life and preservation.
And now, if such as take advantage against
us, whether they are open or secret smiters or
enemies, did either rightly or seriously weigh
their conditions, and let God's witness judge
the case, they have no cause to boast or
insult over us, for they are not their own
keepers, nor is their life continued by their
own power; and how soon their time may
expire, and their judgment overtake them,
they know not, nor how soon their days may
be cut asunder. Their condemnation slumbers
not, who in the pride of their hearts and
presumption of their spirits, turn against the
suffering seed of God, under whatever profession
and pretence, though under pretence
of the name of the Lord, or profession of the
truth itself; and knowing also, that many
who were of their own spirit and principle,
have also been taken away under the same
calamity - for it has extended to all sorts,
both holy and profane - they have cause to dread and fear before the Lord, and ought not to be high minded or presumptuous. For the
mouth of the boaster and exalted must be
stopped, and all flesh and carnal reason is to
be silent in this matter, for God's power is
over it all, and over that which has threatened or brought evil tidings against his Israel. We know the same spirit that turns against us, and watches for occasions, and prophesies our destruction, would have it come to pass, so as to be recognized a true prophet; and that the murderer that kills the poor, the same that is in our open enemies, and the same
that was in Cain against his brother; and he
that is in this spirit, or principle or enmity or
prejudice, has no eternal life abiding in him. Oh let this thing be published in the ears of
God's people, and let friends feel my innocent
intention and end; having written the more of this nature for prevention of the
enemy's subtlety and temptations of this kind,
that the tender and weak may not be ensnared thereby; and having seen how Satan attacks
such with temptations upon these deep trials,
to undermine their hope, and to create unbelief
and despair in the mind, to turn them from the
truth, and how he makes use of his instruments in the same way, to effect his evil end
against us; but the Lord will rebuke him, and
bruise him under the feet of his own anointed
seed and faithful people.
A common calamity or distemper, as this,
which has brought such great mortality, as it
has been appointed and permitted of the
Lord, has extended and operated according to the spreading and contagious nature and
property of it, to the bodies of both old and young, good and bad, innocent and guilty;
yes, to many that know not their right hand
from the left. But the iniquities and abominations of the wicked were the cause of God's
anger and displeasure in this, and the original
cause of this calamity; the creation being
oppressed under their wickedness, and the
earth defiled under the inhabitants, which
cause Heaven to frown upon the world,
and the curse to go forth, and blessing to be
withheld from them. The taking away of
good and merciful men, and many innocent persons, though it is in love to themselves,
yet it is in judgment against the other, who
have brought innocent blood upon their own
heads, by their cruelties and persecutions, and
whose hearts are hardened and become implacable
against truth and righteousness, and
all those who walk in it, whose souls have
been daily vexed and oppressed, through the
ungodly and unchristian conversation of the
wicked.
God, who did not spare his own Son Christ
Jesus, but delivered him to suffer, and to be numbered among the transgressors, both in life death, and his soul to be an offering for
offences of many; has also given many of
his dear children, not only to believe on,
but also to suffer with, his own Son. He has
borne our griefs and sorrows, and with him
has allowed them to be reckoned and
numbered among transgressors, both in their life
and death, that his followers might bear the
reproaches and partake of his sufferings,
who made his grave with the wicked, and with the rich in his death. And they were
esteemed as smitten or plagued of God, though
as to their own conditions it is, and will be all with the righteous forever, having obtained
witness thereof, and their justification from the Lord God, by whose righteous
witness it is known and manifest in secret in men’s consciences, where he visits in wrath,
and distributes sorrows in his anger, and where he visits, tries, or chastises in love, favor,
and tender mercy. This witness discovers where the guilt of sin and disobedience is, where deceit, treachery and revolting from faith are, which occasion terrors and fear of
wrath, and which incur the anger and wrath of
God upon the guilty therein, and also
bring suffering upon the tender and innocent.
These knowing the guilt taken away, every
affliction and trial that they meet with is
sanctified to them, through the tender love
and favor of God, in which their cup is mixed; the dregs of which their implacable
enemies and persecutors shall drink without mixture. Now the difference of the two
states is felt and discerned in the invisible spirit, by that which judges not by the sight
of the eye, or hearing of the ear, nor barely
from the outward appearance of common
afflictions - which sometimes come alike upon
all - but in righteousness and truth that judges.
As it has been said of old, concerning
the righteous, whose souls are in the hand of
God, that in the sight of the unwise their departure is taken for misery, and their going
from us to be utter destruction, but they are in peace; for though they are punished in the
sight of men, yet is their hope full of immortality; and having been a little chastised, they shall be greatly rewarded; for God proved them, and found them worthy for himself; as
gold in the furnace has he tried them, and received them as a burnt offering. Yes, such
are they who shall judge the nations and have dominion over the people, whose Lord,
that takes care for his elect, shall reign forever.
Now my dear friends and tender hearts, commit your way to the Lord, and cast your
burden upon him, and he will bear you up, and sustain you by his own right hand of
power. Live in the immortal seed and spiritual
communion, where life and peace are
daily received, and your mutual refreshment
and consolation stand, and wherein the spirits
of just men are seen and felt, and the life of
God's faithful servants and martyrs, and such
as have finished their testimony with joy and
peace, is enjoyed, even in this spiritual communion,
which reaches beyond all visible things,
and is above all mortal and fading objects or
things. So in the dear and tender love of
God, which dwells and lives in my heart towards
you, and all the faithful everywhere,
commit you to Him, in whom our help and
deliverance are; and in the kingdom of
Christ's patience, I am your dear and faithful
friend and brother,
George Whitehead
Let this be read distinctly, in the life and
authority of God - from where it came - among Friends in and about the city of London
and elsewhere as any Friends are moved
in the life.
The Great Fire of London
The next year after the city and suburbs
of London were so greatly depopulated by
the plague, the dreadful fire began, and broke
out in Pudding-lane, over against the place
where the Monument stands. In a few days
time, a very great part of the city within the
walls, was burnt down and the habitations
consumed, except a few streets and parts of
streets; to the great amazement, terror and
distraction of the inhabitants, who were forced
to flee for their lives, with what goods they
could save, into Moor-fields, and the outer parts,
and there to lie abroad with their goods for
several nights and days; the country bringing
in bread for their relief, my soul greatly
pitied the inhabitants, when I saw them lie in
the fields, in that poor, mournful condition, as
they did.
One morning as my friend and brother,
Josiah Cole and I were at Gerard Roberts',
in Thomas Apostles, London, and going up
toward the top of the house, observed how
violently the fire went on toward Thames
street and those parts of the city - and hearing what rattling and crackling the fire made
in the houses, Josiah said, “This looks like a
Popish plot or work;” and we were both in
the same mind. I observed afterward the fire
broke out in several places, distinct one from
another, so that it was very probable several
wicked agents were at work in carrying on
and putting it forward.
One passage I may not omit by the way,
because it has been misrepresented, and false
reports spread about it. One Thomas Ibbott,
or Ibbit, a Huntingtonshire man, had been convinced of the truth at a large meeting
which I had at Thomas Parnell's, in his barn, at King-Rippon, in Hunts, a considerable time before the fire came to London. Two days before the fire, in great haste, being on a sixth-day of the week, he dismounted from his horse, with
his clothes loose, and was appeared by some
to be a person under distraction or discomposure of mind, as I understood by several. He
hastened very much or ran through the city, toward
Whitehall, in such a posture as to imitate then, how later the many
of the inhabitants were forced to flee from the
fire when they had scarcely time to put on or
fasten their wearing clothes about them.
Such a sign he appeared to be, and foretold
his vision he had before, that the city would
be laid waste by fire, as I was informed; for
I did not see him until that morning when
the fire broke out. But the evening after
Thomas Ibbott had passed through the city, I
met with some of our women Friends at the
Bull and Mouth, near Aldersgate, who gave
me a pretty full account of him. He had
been with them that day, and told them his
vision of the fire, and message to London;
and to them he appeared very zealous and
hot in his spirit, when he told them thereof;
and they were afraid he was under some discomposure of mind, which made them somewhat question or doubt of what he told them.
When they related the same to me, I had
a fear and caution upon my spirit, so that I
dared not oppose or question his vision or
message, but told them, I knew the man; he
was convinced by me at a meeting at King-Rippon, in Huntingtonshire, and is a sort of
a manly person, zealous and somewhat of a
hot spirit, or to this effect I said. So that his
spirit is nearer to those destroying angels, or
fiery spirits, that are ministers of wrath and
severe judgments, than those Friends are,
who have attained to a further growth in the
spirit of the Lamb, Christ Jesus. And he
might sooner have a discovery or such an
evil or judgment, or mischief permitted to
come upon the city, than they whose spirits
are more meek and gentle, and more settled
in quietness and peace. I very well remember
this was the import of my answer to
them, who gave me an account of the man,
and his vision and message, as he told them;
so far was I from opposing the same, as has
been falsely reported concerning some of us,
who then were in London, and concerned in
public testimony for the blessed truth of our
God, and Lord Jesus Christ; Josiah Cole and
I being then in the city. Yet I was not at
that time without a secret fear concerning this
Friend, Thomas Ibbott, for fear that he might run out, or
be exalted by the enemy, into some conceit,* or imagination, especially when he saw his vision coming to pass the next morning,
when the fire broke out as before said, from
place where it began, and early in the morning was got down to the bridge and Thames
street, the wind being easterly, and so high, that it drove the fire violently and irresistibly
before it, blowing great flakes over houses,
and from one to another.
*Whitehead's premonitions were totally correct, evidently without his knowledge of how they turned out to be true. Per Sewel in his A History of the Rise, Increase, and Progress of a People Called Quakers:
Thomas Ibbit of Huntingtonshire came to London a few days
before the burning of that city, and, as has
been related by eye-witnesses, did upon his coming after alighting
from his horse, and unbuttoning his clothes in such a loose a manner as
if they had been put on in haste, just out of bed. In this manner
he went about the city on the sixth, being the day he came there,
and also the seventh day of the week pronouncing a judgment
by fire, which should lay waste the city. On the evening of
those days, some of his friends had meetings with him, to inquire
concerning his message and call to pronounce that impending judgment; in his account of it he was not more particular clear than that he said, he had had for some time the vision
thereof, but had delayed to come and declare it as commanded,
until he felt, as he expressed it, the fire in his own bosom;
which message or vision was very suddenly proved to be sadly
true. The fire began on the 2nd of September, 1666, on the
first-day of the week; which immediately followed those two
days that Thomas Ibbit had gone about the city declaring
that judgment.
Having gone up and down the city as has been said, when
afterwards he saw the fire break out, and beheld the fulfilling of
his prediction, a spiritual pride seized on him, which if others
had not been wiser than he, might have tended to his utter destruction;
for the fire being come as far as the east end of Cheapside,
he placed himself before the flames, and spread his arms
forth, as if to stay the progress of it; and if Thomas Matthews,
with others, had not pulled him, seeming now altogether distracted,
from there, it was likely he would have perished by the fire.
Yet in process of time, as I have been told, he came to some
recovery, and confessed this error.
As George Fox has so clearly told us: whatever you are told by God to do, do that, nothing less, nothing more; and then return to your home to get back into the Light.
That morning the fire broke out, some
of us met at Gerard Roberts' house, where Thomas Ibbott met us, and told us he must go to
the king with a message, which was to warn
him to release our friends out of prisons,
else the decree or the Lord would be sealed
against him in three days time, to his destruction or overthrow. Upon which I was afraid
he would be too forward, and give occasion
against Friends, and cause others to reproach
truth and them. At which point I earnestly
charged him, if he went, not to limit a time,
if he had a warning to give the king to release our friends, there being many then in
prisons - that he would set no time of the king's death or end, or that might be so taken or construed as a prophesy thereof; for he might cause truth to suffer if he did. I was
indeed greatly concerned for truth and his own sake, poor man! for fear that he should be hurried into distraction; for I clearly saw where his danger was, though his vision of the
fire was apparently true, which I never opposed,
but rather granted that it might have been shown him by the Lord.
Ellis Hooks in a letter Margaret Fell, dated 2nd of 8th month, 1666, has a completely different account of what occurred with the King, regarding this prophecy:
There was a young man that came out of Huntingdonshire, to warn the King to set Friends at liberty ; or else, within two days, destruction would occur. He went to Whitehall the day before the fire; but they would not admit him to come to the King. The next morning he went again, and was admitted to speak to him in the presence-chamber. Here was last week another man Friend, who came out of Staffordshire to speak with the King, and to deliver a paper; and indeed a very plain and honest man he is, and he had a great weight upon him. Going towards Whitehall last sixth-day morning, he soon met the King in his coach, (as it was supposed) going hunting. And he stepped to the coach side, and laid his hand upon it, and said: "King Charles, my message this day is to you, in the behalf of God's poor, afflicted, suffering people ;" and gave him his paper, which indeed were weighty words, and pressed him on to read it. The King said, "How do you think I can read it now? So he told the King that his message was unto him,—"that the people of God might have their liberty from under the great bondage, that you and your laws have laid upon them." Then the King replied and said, that he and his Parliament were to consider of it. The Friend told him, "if they were to consider setting the afflicted people of the Lord at liberty, it might be a means to stop the judgments of the Lord; but if they did continued their bonds, the Lord God would multiply his judgments the more upon them." Then the Friend moved the sufferings of Friends at Reading, and told him that their sufferings cried very much in the ears of the Lord against him; and unless he set them at liberty from under the cruel law of premunire, their cries would not be stopped, but would be turned double upon his head. Then the King said, that they had not obeyed the law of the nation. Then the Friend told him, that if the laws he and Parliament made were compatible with the law of God, then he could fairly try whether they walked contrary to that; and so pressed him to set Friends at liberty, or else the Lord would bring worse judgments upon him. And he told him, that the Lord had pleaded with this city, with plagues, sword, and with fir ; and so left him.
When he came to the coach side, the footman took off his hat; but the King told him to give the man his hat again, and
was very mild and moderate.
Also I observed in a letter of his a
few days before the fire was over, that he mentioned the true number of days when the vision or fire should be accomplished; so that
he had a certain vision and discovery given him in that particular. And to show that there remained a sincerity in the man, after his mind came to be settled, he wrote a letter
to some Friends in London, in which after
he remembers his love to George Whitehead, Josiah Cole., and
S. H., he wrote the following:
I dared not much stir up or down anyway,
for people's looking at what was done, for fear that
the Lord should be offended, further than
own outward business lies. I have been much
tempted and exercised; yet through mercy
have found help in the needful time. Whatever slips or failings Friends saw in me, in
the time I was with them, I would have none
take notice of, for I was under great exercises,
and often ran too fast, which the Lord in his
due time, gave me a sight of:
In the Love of my Father, farewell.
Thomas Ibbot
When the city was burnt down and laid
in ashes, we had our meetings on the fourth
day, weekly, near Wheeler street; our usual
place, the Bull and Mouth, had then been destroyed the fire. This was the place our meetings had been most disturbed; and at other outer parts around the city, we kept our
meetings at the usual times and places, as at the Peel in St. John's street, Westminster;
Horsleydown on Southwark side; Ratcliff Devonshire house, Old Buildings; and then had some rest and ease from violent persecution and disturbance for a time, until the city came in a great measure to be rebuilt.
From Valiant for the Truth:
The city of London was visited by another calamity, scarcely less terrible than the dreaded plague. It had been a very hot summer, and the houses in London, being mostly built of timber filled in with plaster, were dry and combustible as firewood. In the middle of the night a fire broke out near London Bridge in a baker's shop, where a quantity of firewood was stored, and in a few moments the flames spread from house to house, baffling all attempts to check their progress. For three days the fire fiend sped on his way, devouring the richest warehouses, the finest churches, and the abodes of the nobility, as well as the humble dwellings of the poor. When at last he ceased his mad course, two thirds of that populous city lay a sightless mass of cinders and ashes. The scene is thus described by Evelyn in his "Diary:" "The sky was of a fiery aspect, like the top of a burning oven, the light being seen above forty miles around for many nights. The conflagration was so universal, and the people so astonished, that from the beginning they hardly stirred to quench it; so that there was nothing heard or seen but crying out and lamentation, and running about like distracted creatures."
Only the day but one before the fire broke out, there had been a strange sight in the crowded, busy streets of the city. A Friend from Huntingtonshire passed through them, with his doublet unbuttoned, rushing about frantically, scattering his money, and crying out that the people of that city should do so in a few days. No one believed his prediction, but it was fully verified at the time of the fire.
Yet still the persecuting spirit and design of persecution remained in our adversaries;
so many of them were not cut off by the plague who took no warning from it, nor warning by the
following consuming fire, which had laid waste the greatest part of the city.
Though the Lord our God was pleased to give our friends in London, faith and courage,
as well as resolution to build our meeting house in Whitehart court, by that called Gracechurch street; yet we were not then without expectation of further persecution and
suffering, for meeting in that, as well as other places in and about the city. And so it came to pass after the meeting-house was built; our meetings were frequently disturbed,
especially on the first-day of the week, by the trained bands and informers, and many of us by force drug out, and our meetings often held in the street, where sometimes we had
opportunities openly to declare the truth and preach the gospel, as well as publicly to pray
to Almighty God; yet not always allowed to do so, because we were often violently pulled away while in the exercise of the gospel ministry. Likewise when we have been in solemn prayer to Almighty God, we have been laid hold on
and violently arrested, and many of us taken to the Exchange, and there kept under a guard of soldiers until the afternoon; and then taken before the mayor, who would be ready to fine or imprison us, or to bind us over to appear at the sessions, or rather to take our words to appear, if he was a person of some moderation towards us. The latter obligation we chose; that was conditionally to promise we would appear if the Lord pleased, rather than be bound by recognizance or bond to appear,
because commonly in their recognizances, they would put the words, And in the mean time to be of good behavior. But we could
not agree to be so bound, because we knew they would interpret our religious, solemn
meetings as a breach of good behavior, which meetings we could never yield to decline.
But as for me, my share has been imprisonment,
more often than liberty upon parole or promise;
being more cautious of being anyway ensnared thereby, contrary to my Christian
liberty and testimony, than of imprisonment
of outward confinement; which was not only my own care, respecting my inward peace
and liberty in Christ Jesus, but it was also
the care of all faithful friends and brethren
in those days, to keep out of all such snares
as would infringe that liberty. We chose
rather to expose our persons to be trampled
on in the streets, by our persecuting adversaries,
if permitted, than to bow down our souls
at their command.
Although in those suffering times I was
much concerned to attend our disturbed meetings
in and about London, yet at times I had
a concern laid upon me to visit our friends
and their meetings in the county of Surrey,
particularly on that side where our dear
friend Stephen Smith and his family lived;
they having not long before that time, in
great love received the truth, through my testimony,
as before related. I visited and had many
good and blessed meetings, both at Stephen
Smith's house at Purbright, and other places
towards Guilford and those parts, where the
Lord was with me, and helped and comforted
me in his work and service, as at other times
and places.
I was committed to prison at the Marshalsea
in Southwark, with several other Friends,
for a meeting in the county of Surrey, on
the 22nd day of June, 1668.
After we were apprehended at the meeting,
being on the first-day of the week, by one of
the justices, George Vernon, we had liberty
to meet him and the other justice at Guilford the
next morning, where they consulted and made
a warrant, and sent us to the Marshalsea prison
in Southwark, for the time appointed, which
was short, and the imprisonment pretty
easy. The keepers were civil to us; but the
shortness of the imprisonment was usually to hasten our expected eventual banishment for the third offence; therefore the short sentence was not to be kind, so much as designed to get rid of us, out of the country; which the Lord frustrated.
The Lord showed me that my place and
service, as well as suffering for the testimony
of Jesus Christ, would be much in the city of
London, as it had been before, to the convincement
and conversion or many to God, by
the testimony he had committed unto me, and
attended with his blessing and presence,
though I had traveled much about in this
nation, and deeply suffered also. Seeing the
city of London then to be the principal place
of my stay, in which I was also freely given
up in service and suffering for the blessed
truth; the Lord was also pleased to show me
that it would be well for me to marry an
honest, approved Friend of London; and accordingly
that faithful servant of the Lord and
his people, Anne Greenwell, then a widow,
was presented to my mind, and after serious consideration and seeking the Lord for full satisfaction, having also the approbation and
encouragement of several ancient, faithful brethren,
I made known my mind to her, which,
upon due consideration, was by her accepted.
Though there was a disparity as to age
between us, she being several years above my
age; I looked beyond that, to what was most
excellent in her, and permanent; namely, her
virtue and piety, to which she had been very
early inclined from her youth; and being one
of the first receivers of the truth, in the spirit
and power thereof, after our friends first came
to London, she approved herself faithful and
very serviceable, and was accordingly greatly
approved by faithful Friends.
On these and other weighty considerations
we were well satisfied to proceed in the good
order or truth and Friends, to the publication
of our intention of marriage, if the Lord
pleased, to sundry public meetings of our
friends, both of the women and the men, having
a Christian care upon our spirits to be exemplary
for good order, love, unity and peace in
the church among Friends; and we proceeded
to accomplish our marriage, which was solemnized
at a meeting appointed for the same,
in our Friends' meeting room, at John Elson's,
at the Peel, in that called St. John's street,
where, on the 13th day of the third month,
1670, we solemnly, in the fear of the
Lord, took each other, and entered into the
covenant of marriage, in the presence of the
Lord our God and many faithful witnesses
then present, promising with God's assistance,
mutual love and faithfulness to each other. And the Lord blessed our marriage and meeting, and us toward each other therein.
As divine Providence led me in the choice
of a person, whom I believed would be a
suitable companion and help to me, and that
would be willing to sympathize and bear part
with me in my sufferings on truth's account,
so she proved not only a faithful wife, but as
a dear sister, and like a tender mother to me,
after our marriage, in all my sufferings, both
by imprisonments and spoil and loss of goods.
All this she bore patiently, being resigned
with me in the will of our God, who enabled
us by his power to stand faithful through all;
blessed be his glorious name forever, in
whose love we were preserved and continued
towards each other to the end of her days;
having lived in peace and comfort, and in
true, mutual, and constant love, until parted by
death. I cannot forget the tender care which
this my dear companion had over me, and for
my liberty, when I was many times confined
in prisons for my testimony on the Lord's account,
whose mercies in all respects I greatly
prize, and hope shall never forget. In a printed treatise, entitled, Piety Promoted, the
life, service, and death of my said wife are
largely related, and testimonies given thereof
by many faithful Friends.
My dear wife was married to me seventeen
years and nearly two months, and was faithful and loving until death, and ended
her days in great peace, the 27th day of the
fifth month, 1686, having by faith in, and
faithfulness to our Lord Jesus Christ, obtained a
good report in her place and services in his
church and people.
I remained a widower for one week less than two years, in which time, I was for awhile
in a quandary, whether or not I should ever marry
again, and earnestly sought the Lord to resolve and direct me, both in the matter and in
my choice, if I should marry. I found freedom and clearness in the fear of God, being
also encouraged by some loving friends and
brethren, to propose marriage to Anne Goddard, an honest and virtuously inclined maid. She then kept a shop in White chapel, London, and came of a good, honest, and reputable
family, being the daughter of captain Richard Goddard, clothier, and Anne his wife, of Reading, who were then deceased.
After our agreement, and due procedure
towards marriage, in the way of truth and
unity of Friends, our marriage was solemnized
in a large public assembly at our meeting-house near Devonshire square, London,
the 19th of the fifth month, 1688. She was an ingenuous and careful wife, and we were
mutually comforted together in true love, and tender affection, becoming so closely bound to each other. We had but one child, which the Lord took away, it dying in the birth.
However, the Lord so sanctified our disappointments
and afflictions to us in this world, that he gave
us faith and patience, with submission to his
providence, to enable us to bear them, and to
look beyond all external objects of delight and
afflictions here below, which are but momentary, unto an eternal inheritance in his heavenly kingdom; glory to his excellent name forever.
To return to the design of this history,
relating to my concern in sufferings, trials,
and exercises, with many others, for the
truth of God. Our persecutors did not take
warning, either by the plague and great mortality thereby, or by the devouring fire, which
destroyed and laid waste the greatest part or
the city of London, as before mentioned. They
did not desist from their inhuman work or
persecution, but when they could not prevail
to banish or destroy us by their two former
edicts or acts of Parliament, then a third act
was devised to impoverish us in our estates,
by mercenary as well as merciless informers. The title of the third act was: An Act to prevent and suppress seditious conventicles,
22 Car. 2, 1670.
The preamble stated: For providing further
and more speedy remedies against the growing and dangerous practices of seditious sectaries, and other disloyal persons, who, under
pretence of tender consciences, have, or may
at their meetings, contrive insurrections, as
late experience has show.
The matter of fact assigned therein:
Any subject of this realm, of the age of sixteen
years, or upward, being present at any assembly, conventicle, or meeting, under color or
pretence of any exercise of religion, in other manner than according to the liturgy of the Church of England. Five persons or more
being assembled together, in any house inhabited, or uninhabited, field or place.
The manner of conviction: Any one or more justices of the peace, or chief magistrate, required and enjoined, upon proof to him, or them, of such offence, either by confession of the party, or oath or two witnesses,
or by notorious evidence, and circumstance
of the fact, to make a record of every such
offence, under his, or their hands and seals;
which record so made, shall be taken and
adjudged to be a full conviction of every such
offender, for such offence. [At which point fines
were imposed, and heavy distresses made.]
The penalties, by fines, etc.: A fine of
five shillings for the first offence, and ten
shillings for the second: which fine and fines,
for the first and every other offence, to be
levied by distress and sale of the offender's
goods and chattels; or in case of the poverty or such offender, upon the goods and chattels or any other person convicted of the like
offence at the same conventicle - so as the sum
to be levied, amount not in the whole, to
above the sum of ten pounds for one meeting.
One third part of the monies levied, for the
use of the king.
Another third part thereof, for the use or
the poor of the parish.
And the other third part thereof, to the informer and informers, and to such person or
persons, as the justice, or justices, would
appoint, having regard to their diligence and
industry, in the discovery, dispersing, and
punishing of the said conventicles.
And that the preacher, or teacher in any
such meeting, assembly, or conventicle, must
for every such first offence, forfeit the sum of
twenty pounds. And if the preacher or teacher is a stranger, and his name and habitation not known, or shall be thought unable to pay the same, the justice, justices,
are empowered and required to levy the same by warrant, upon the goods and chattels of any such persons who shall be present at the same conventicle. And the money
so levied, to be disposed of in manner before stated. And if such offender shall at any time again commit the same offence, or offences, he
shall for every such offence, incur the penalty
of forty pounds, to be levied and disposed as before stated.
Every person convicted of knowingly and
willingly allowing any such meetings in his or her house, out-house,
barn, or yard, shall forfeit the sum of twenty
pounds, to be levied as before said: and in case
of his or her poverty, upon the goods and
chattels or such persons who shall be convicted of being present at the same conventicle; and the money so levied, to be disposed
of in manner before stated.
And it was provided, that no person by any
clause of this Act, should be liable to pay
above ten pounds, for any one meeting, in
regard of the poverty of any other person,
or persons.
It was also enacted, that justices, chief
magistrates, constables, headboroughs, and
tithing-men, by warrant, should, and might,
with such aid and force, as they thought fit,
break open, and enter into any house, or
other place, upon information or any such
conventicle, and take into their custody the
persons there assembled, to be proceeded
against.
And it was further enacted, that this Act,
and all clauses therein, be construed most
largely and beneficially, for the suppressing
or conventicles, and for the justification and
encouragement of all persons to be employed
in the execution thereof.
Thus I have recited so much of the contents of the said Act, as may show the nature
and tendency of it, and which in the execution thereof, did severely affect us as a people,
merely for our religious concern in serving
and worshipping Almighty God, according to
our religious persuasions and consciences, for
which end our meetings were held, both
peaceably and innocently, on our parts. And
it was observable that the design of this Act
was:
1. To force a general conformity to the
liturgy and practice of the Church of England.
2. The agents employed for that work,
were generally a company or idle, loose, profligate, and mercenary informers, by that law
let loose to seek honest people's ruin, and by
making great havoc and spoil or their goods.
3. Those informers were the more bold
and confident in their course or persecution,
eagerly pursuing peaceable subjects, and the ruin of their families, where they had some
proud persecuting justices to encourage them, ready
to grant them warrants, and to force
officers to assist them.
4. That which animated and emboldened
those informers in their prosecutions, was the
clandestine course of conviction, upon the
oath of two of them made before a justice or
two, having for their own interest and gain,
a third part of the fines; though such clandestine and partial prosecution, conviction and
punishment, against free-born subjects of England,
were expressly contrary to their
just liberties, the great charter, and to the
common law and justice of England; being
also destructive or their property and birthrights.
5. Many of those mercenary informers not
only very ignorantly gave information upon
oath, but also many times swore falsely in
fact; and many of them upon trial afterward,
were proved guilty, and legally convicted of perjury,
and stood in the pillory for the same,
being prosecuted by other dissenters, not
Quakers. Though we afterward proved many
of the informers forsworn in several
points of information given upon oath, wherein they
swore notoriously false in fact; yet this prosecution and proof was made, and took effect
against them to weaken and discourage their
proceedings after the heat of persecution was
much over; of which I intend a further relation hereafter.
It was observable, that many of these informers came to beggary, and some of them
to miserable ends, when their trade of informing against religious meetings was ended.
And what they got by their trade in making
spoil upon others, did not prosper, nor turn
to the king's profit, nor to that of the poor, no
more than their work of persecution did preach to
the honor of the king or church, which
they pretended and boasted they were servants to. They in effect told us, Hey! We are servants to the king, and to the church; we will make you fanatics leave your conventicles and conform; and such like language we have often met with from them.
Upon the 5th day of the fourth month,
1670, our friends being met as usual, in a
peaceable manner, at their meeting-house in
Whitehart court, in Gracechurch-street, (so
called,) London, where George Whitehead
was moved publicly to pray to God. While praying some soldiers pulled him away and haled out of the
meeting, as they did John Bolton also, an
ancient citizen, for declaring the truth to the
people, and advising them, who were rude, to be
sober. They were both taken to the Exchange,
and there kept six hours, after which, according to order, they appeared at Guild-hall,
before Sir Joseph Sheldon; George Whitehead called for their accusers, to have them
face to face.
Some of the soldiers were called to give evidence, and George Whitehead warned them to take heed what they swore; and he also warned Joseph Sheldon, and the rest with him,
to do nothing but what they would answer before the great God, who would judge righteously. For, said he, we apprehend that we were taken contrary to law, even to the present Act, by soldiers, where there was no resistance made by any of us: we desire to
be heard.
Joseph Sheldon said: If you are illegally convicted, you may make your appeal; endeavoring to stop George Whitehead from pleading.
George Whitehead: I desire to be heard. But being interrupted several times, he said, I
require you in point of justice to hear me, being a free-born Englishman; at which point they
did a little permit him. We would not have you that are our judges, in the meantime to prejudice your own consciences, by an illegal
conviction; nor to do anything but as you
will answer the great God; for we have a tenderness to your consciences.
Joseph Sheldon: Well , we must answer
for what we do: take you no care for that.
The witnesses being upon their oaths, one
affirmed, that George Whitehead was preaching, or teaching, when they took him.
Joseph Sheldon commanded the witnesses
to be gone, or depart.
George Whitehead: I desire the witnesses
may stay till I have answered: but Joseph
Sheldon urged them still to depart.
George Whitehead: they have absolutely forsworn themselves; for I was not preaching, nor teaching, when they took me.
Another that stood by the justice, said, “You were praying when they took you.”
George Whitehead: Take notice, this man
has spoken truth. But the witness has forsworn himself, in saying that I was preaching.
Nevertheless, the clerk wrote down, George
Whitehead an offender; but what judgment
was given by the justices against him or John
Bolton, they did not hear, either of fine or
imprisonment, at that time. The Lord was pleased sometimes to touch the consciences,
even of some of the magistrates and our adversaries, by which they were stopped in their
proceedings, and prevented from running us
to the extreme severity and penalties or the
persecuting laws.
Upon the 26th day of the fourth month,
1670, being the first-day of the week, our
friends being again assembled in their meeting place before stated, in Whitehart court, Sir
Samuel Starling, then lord mayor, and some
others, having ordered a priest to be there,
read common-prayer and preached a sermon in the gallery, seeming to preach up and
excite to love, according to these Scriptures
Paul, Eph 5:2, and 4:2-15; the commendation of love being the priest's chief
subject. But contrary thereto in the time of his preaching, the soldiers being present to
guard him and disturb us, were rude and abusive to many of our friends, for speaking
a few words to the priest, to show him how
contrary their actions were to his preaching;
though the priest did not rebuke, or stop the soldiers from
their rudeness and violence to our friends, women, as well as men.
A great concourse of people came and were
present at the meeting, many to attend the
priest; and many out of curiosity and novelty, to
hear and see what work the priest and his
company would make. For it seemed a very
strange thing to see a minister or priest of
the Church or England, stand up and read
common-prayer, say or sing their service,
and preach in a Quakers' meeting, deemed
an unlawful conventicle, and therein to preach
of love and charity, and at the same time to
be attended and guarded with a company of soldiers, to apprehend and persecute the Quakers for an unlawful meeting or conventicle.
These proceedings appeared as strange as they were inconsistent.
After the sermon had ended, George Whitehead
stood up, and preached the gospel of
peace and love, to show how contrary thereto persecution was. The people were quiet and
still, and gave audience, and the meeting was in a peaceable posture for a little time, until
two rude fellows, with the soldiers following them, violently pulled George Whitehead down, and by their force pushed down some
women, and carried him to the mayor's, and
kept him awhile in his yard. His name,
and some false information against him, being
carried to the mayor, he quickly sent out a
warrant to commit him to the compter, then in the Gate-house at Bishopsgate, for making
a disturbance, until he should find sureties,
or was delivered by law; and thus far without first calling in, or admitting George
Whitehead to be heard in his own defense.
But George Whitehead coming to have a
sight of the warrant of his commitment, desired to speak with the lord mayor himself,
which some of his officers made way for;
when George Whitehead told the mayor, that
there was a mistake in the warrant, which
was that charge against him for making a disturbance, for there was no such thing; he
made no disturbance, but contrariwise quieted the people by seasonable advice and counsel.
To which the mayor said, he would examine
further into it after evening prayer; but in
the meantime sent George Whitehead to the compter, and in the evening sent for him
again, and then said to George Whitehead,
“Your women have disturbed the minister;” asking him further, “Do they not disturb you?”
George Whitehead answered, that there was
a concourse of people of all sorts, many not
being our friends, who made a noise; but for
our women, some did speak something as
they might judge it their duty; and probably
thought they might, seeing the priest's listeners spoke; the priest one sentence, and
they another, and when they cried, “Lord have mercy upon us,” some of the women did cry, “Woe to you hypocrites.”
After other discourse between George
Whitehead and the mayor, the constable and
another with him, were sworn; and all that
they could testify was, that he stood up and
preached after their minister had ended;
but what he preached they could not tell.
The mayor said, If the minister had done all,
it was a conventicle, and I must fine you
twenty pounds. And then after he said, forty
pounds.
George Whitehead said, “If I had preached
sedition, or discord, against either the government, or peace or the nation, if that could be
made appear against me, I might justly suffer
by this law, being entitled, An Act to prevent
and suppress seditious conventicles. But seeing the witnesses cannot tell what I did preach,
may signify the substance and tendency
thereof: A necessity being laid upon me,
woe had been unto me, if I had not preached
the gospel; and it was no other, but the gospel of peace and salvation by Christ Jesus
that I preached, to exalt the power of godliness, directing people thereunto, in Christ,
that they might not remain under empty and
lifeless forms of profession.”
The mayor said, I believe both you and
others do good, or have done good with your
acting.
George Whitehead then said, “See then how evident it is, that what we
suffer is for doing good, and not for any sedition or injury.”
The mayor said, Well, I must fine you
forty pounds, this being the second offence;
you were convicted before Sir Joseph Sheldon
once before.
George Whitehead: Must I suffer for
preaching the gospel of peace, as if I had been
preaching sedition? This is strange. Does the
law make no difference? Besides, I was not
convicted according to this law or Act, before
Justice Sheldon; for it was there made appear, that the witness forswore himself against
me, as some there that stood by testified; for
he swore that he took me preaching, when
many could testify, as some there did affirm,
that I was praying, and not at that time
preaching.
Mayor. But were you on your knees with
your hat off when they took you?
George Whitehead. Yes, I was, and the
meeting was in a reverend posture of prayer;
the men with their hats off and the soldiers
pulled me down where I was praying.
Mayor. However, you were in a religious
exercise.
George Whitehead. If praying to God
must be accounted a religious exercise not
allowed by the liturgy; yet I do not understand
that praying is included in that clause
that mentions preaching or teaching. As
where it is said, "That every person who
shall take upon him to preach or teach in any
such meeting, assembly, or conventicle, and
shall thereof be convicted as before stated, shall
for every such first offence the sum of twenty
pounds forfeit." Now here is no praying
mentioned, therefore I desire your judgment,
whether by preaching or teaching can be
meant praying.
Mayor. No, praying is not mentioned;
however, your conviction is recorded; you
may make your appeal.
George Whitehead. To whom shall I make
my appeal, but to those that wrong me?
Mayor. I must do according to law; I
must fine you forty pounds.
George Whitehead. Then I must be fined
for preaching the gospel of peace, as if I had
been preaching sedition. By this it is all one
case to preach sedition or the gospel of peace.
But such a law makes no difference between
preaching sedition, and preaching the gospel
of peace. I must deny the law, as being both against
reason and against God. And God who
judges righteously, and by whom actions are
weighed, will judge between you and us in
this thing.
I do not remember that the fine threatened
upon this pretended conviction was ever levied
upon my goods, though several others were to
great excess.
<Continued>>>>>
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