ANNE AUDLAND.’

By this letter it appears, that there was an endeared mutual love

between this virtuous couple. He was a man of great knowledge, but when

his understanding came to be opened by the preaching of G. Fox, he

would say, sometimes, ‘Ah, what have we been doing! Or what availeth

our great profession? All our building tumbles down; our profession

is high as the wind; the day of the Lord is upon it, and his word,

as a fire, consumes it as dry stubble; and puts an end to all empty

professions and high notions, without life or substance; to all the

wisdom of fallen man. We must forsake the world, and all its glory; it

is all but vanity and vexation of spirit: it is a Saviour that I long

for; it is him that my soul pants after. O that I may be gathered into

his life, and overshadowed with his glory, sanctified throughout by

his word, and raised up by his eternal power!’ He continuing in this

state of daily supplication and inward travail of soul, it pleased the

Lord at length to furnish him with an extraordinary qualification to

proclaim his word, which he did some years faithfully, and with great

zeal. And though his wife loved him dearly, and preferred his company

above what the world could give; yet in regard of his gospel service,

she gave him up freely to be much from home; whereby during a great

part of the time of their marriage, she had not his desirable company.

In the meanwhile he laboured diligently in the Lord’s harvest, till

his bodily strength failing, and meeting with hard imprisonments, he

was seized with a most violent cough, which was followed by a fever,

so that his sleep was taken from him, which made him grow very weak;

but he bore his sickness with great patience, and said once, that

in those great meetings in the orchard at Bristol, he often forgot

himself, not considering the inability of his body, from a desire to

be heard by all: but that his reward was with him, and he content to

be with the Lord, which his soul valued above all things. Not long

before his departure, being visited by some of his friends, he spoke so

comfortably, and with such power, as one that was beyond the feeling

of his weakness. To his wife, who was big with child, and nigh her

delivery, well knowing how tenderly she loved him, he said, ‘My will is

in true subjection, submitting to the will of the Lord, whether life or

death; and therefore give me up freely to his disposing.’ And she, how

dear soever he was to her, did so; which gave him some ease, seeing her

sincere resignedness; and being sometimes overcome with joy, he praised

God in his sickness; nay so ardent was his zeal, that once, though

very weak, he desired to be helped up in bed upon his knees; and thus

he fervently supplicated the Lord in the behalf of his churches, that

they might be preserved in the truth, out of the evil of the world,

and that his gospel might spread, and be published to the gathering

of all that pertain to Israel. His strength now diminishing daily, he

sweetly departed at the age of thirty-four years, about three weeks

after the fever first seized him. And his widow, who ten days after

his decease was delivered of a son, behaved herself discreetly, and

said afterwards in a paper concerning him: ‘The eternal God, who by his

providence, joined us together in marriage, in our young days, in his

blessed counsel also caused his day to spring from on high upon us: in

the marvellous light, and bright shining whereof, he revealed his Son

Christ in us, and gave us faith to believe in him, the eternal word of

life, by which our souls came to be quickened, and made alive in him:

and also in and by the quickening of his holy power, were made one in

a spiritual and heavenly relation, our hearts being knit together in

the unspeakable love of truth, which was our life, joy, and delight,

and made our days together exceeding comfortable: as being that whereby

all our temporal enjoyments were sanctified, and made a blessing to

us. How hard it was, and how great a loss, to part with so dear and

tender an husband as he was to me, is far beyond what I can express:

the dolour of my heart, my tongue or pen is not able to declare. Yet

in this I contented myself, that it was the will of the Lord that he

was taken from the evil; and that my loss, though great, was not to

be compared to his eternal gain.’ This widow, in process of time, was

married to Thomas Camm, son of John Camm, her former husband’s bosom

friend. She was indeed a woman of great virtue, but now I part with

her, with intention to say more of her when I shall come to the time of

her decease.

I return to Francis Howgill, whom we left in prison, and who now

appeared again at the assizes, which were holden at Appleby, in the

month called August. And he having got liberty to speak with the clerk

of the assizes, who told him, that he must prepare himself to come to

a trial, answered, he was prepared, but thought that all he could say,

would little avail, believing they purposed to prosecute him with all

severity: which proved so, as will appear by what follows; for the

county justices had incensed the judges against him beforehand. Yet

Howgill endeavoured all he could to convince them of his innocency; and

to that end drew up the substance of the oath into several heads which

he could subscribe to; to this he joined another paper to judge Turner,

showing the cause of his first commitment and the former proceedings

against him: and how unequal it was to prosecute him upon a statute

made against popish recusants. He also signified in that paper, that he

was a man of a tender spirit, and feared the Lord from a child, and he

had never taken any oath but once in his life, which was twenty years

ago; and that his refusing to take the oath of allegiance, was not in

any evil intent to the king’s person or government, but merely upon a

conscientious account, and that he could not swear, being otherwise

persuaded of the Lord, seeing it was against the command of Christ,

and the apostle James’s doctrine. Besides, that he was able to make

it evident to be against the example of the primitive Christians for

divers hundred years, and so no new opinion. That he did neither in

wilfulness nor obstinacy refuse it, being sensible of the damage that

would come thereby, if they did prosecute him upon that statute, he

having a wife and children, and some small estate, which he knew lay at

stake in the matter; but that though it were his life also, he could

not revolt from, or deny that which he had most certainly believed in;

but if any could convince him either by scripture or reason, he had

an ear to hear. And therefore all those things considered, he desired

he might he dismissed from his bonds, and from their persecution of

him upon that account. These papers were delivered to the judges and

justices before he appeared in court, and were read by them. He then

being called to the bar at the assizes holden at Appleby, judge Turner

said to him, ‘Here is an indictment against you for refusing to take

the oath of allegiance; so you must plead to it, either guilty or not

guilty.’

F. H. with a heart girded up with strength and courage, said,

‘Judge Turner, may I have liberty to speak, and make my defence,

for I have none to plead my cause but the Lord?’

Judge. You may.

F. H. I will lay the true state of my case before thee, and of

the proceedings against me from the first, seeing judge Twisden

is not here, who had knowledge of all the proceedings hitherto. I

am a countryman, born and brought up in this country; my carriage

and conversation is known, how I have walked peaceably towards

all men, as I hope my countrymen can testify. About a year ago

being at my neighbouring market-town about my reasonable and

lawful occasions, I was sent for by an high constable out of the

market to the justices of peace, before whom I went; and when

I came there, they had nothing to lay to my charge, but fell

to ask me questions to ensnare me about our meetings; and when

they could find no occasion, they seemed to tender the oath of

allegiance to me, though they never read it to me, neither did

I positively deny it, yet they committed me to prison; and so

I was brought hither to this assize, and then the mittimus by

which I was committed, was called for, and the judge read it,

and said to the justices it was insufficient: nevertheless judge

Twisden tendered the oath of allegiance to me; many things I

did allege then, and many more I have to say now, if time will

permit: from that time I was under an engagement to appear at

the next assizes, and so was called, and did appear at the last

jail-delivery, and a further obligation was required of me for

good behaviour, which I could not give, lest I should be brought

into a further snare; and since that time I have been committed

prisoner these five months, of which time I have been kept

under great restraint, my friends not permitted to speak to me:

and thus briefly I have given thee an account hitherto. As to

the oath, the substance thereof, with the representation of my

case, is presented to the court already, unto which I have set

my hand, and also shall in those words testify the same in open

court, if required; and seeing it is the very substance the law

doth require I desire it may be accepted, and I cleared from my

imprisonment.

Judge. I am come to execute the law, and the law requires an

oath, and I cannot alter it; do you think the law must be

changed for you, or only for a few; if this be suffered, the

administration of justice is hindered, no action can be tried,

nor evidence given for the king, nor other particular cases

tried; and your principles are altogether inconsistent with

the law and government; I pray you show me which way we shall

proceed, show me some reason, and give me some ground.

F. H. I shall: in the mouth of two or three witnesses every truth

is confirmed; and we never denied to give, and still are ready

to give evidence for the king wherein we are concerned, and in

any other matter for the ending of strife between man and man in

truth and righteousness, and this answers the substance of the

law.

Judge. Is this a good answer, think you? whether to be given with

or without oath: the law requires an oath.

F. H. Still evidence is and may be given in truth, according

to the substance of the law, so that no detriment cometh unto

any party, seeing that true testimony may be borne without an

oath; and I did not speak of changing the law: yet seeing we

never refused giving testimony, which answereth the intent and

substance of the law, I judged it was reasonable to receive our

testimony, and not to expose us to such sufferings, seeing we

scrupled an oath only upon a conscientious account, in tenderness

of conscience, for fear of breaking the command of Christ, the

Saviour of the world, which if we do, there is none of you able

to plead our cause for us with him.

Judge. But why do not you go to church, but meet in houses and

private conventicles, which the law forbids.

F. H. We meet together only for the worship of the true God

in Spirit and Truth, having the primitive Christians for our

example, and to no other end, but that we may be edified, and God

glorified; and when two or three are met together in the name of

Christ, and he in the midst of them, there is a church.

Judge. That is true: but how long is it since you have been at

church? Or will you go to the church the law doth allow of? Give

me some reasons why you do not go.

F. H. I have many to give thee, if thou hast patience to hear me:

first, God dwells not in temples made with men’s hands. Secondly,

the parish house hath been a temple for idols, to wit, for the

mass and the rood; and I dare have no fellowship with idols, nor

worship in idols’ temples; for what have we to do with idols,

their temples and worship?

Judge. Were there not houses called the houses of God, and

temples?

F. H. Yes, under the law; but the Christians, who believed in

Christ, separated from these, (and the temple was made and left

desolate,) and from the Gentiles’ temples too, and met together

in houses, and broke bread from house to house; and the church

was not confined then to one particular place, neither is it now;

many more things I have to say: the judge interrupted.

Judge. Will you answer to your indictment?

F. H. I know not what it is, I never heard it, though I have

often desired a copy.

Judge. Clerk, read it.

So he read it: how that F. H. had wilfully, obstinately, and

contemptuously denied to swear when the oath was tendered.

F. H. I deny it.

Judge. What do you deny?

F. H. The indictment.

Judge. Did you not deny to swear? And the indictment convicts you

that you did not swear.

F. H. I gave unto the court the substance of the oath, as you all

know. Secondly, I told you I did not deny it out of obstinacy or

wilfulness, neither in contempt of the king’s law or government;

for my will would rather choose my liberty, than bonds; and I am

sensible it is like to be a great damage to me; I have a wife

and children, and some estate, which we might subsist upon, and

do good to others, and I know all this lies at stake; but if it

were my life also, I durst not but do as I do, lest I should

incur the displeasure of God; and do you judge I would lose my

liberty wilfully, and suffer the spoiling of my estate, and the

ruining of my wife and children in obstinacy and wilfulness?

Surely nay.

Judge. Jury, you see he denies the oath, and he will not plead to

the indictment, only excepts against it because of the form of

words, but you see he will not swear, and yet he says he denies

the indictment, and you see upon what ground.

And then they called the jailer to witness and swear that at the last

assizes F. H. did refuse, &c. which he did; and the jury, without going

from the bar, gave in their verdict, guilty, and then the court broke

up that night.

The next day towards evening, when they had tried all the prisoners,

Francis was brought to the bar to receive his sentence.

Judge stood up and said, ‘Come, the indictment is proved against

you, what have you to say why sentence shall not be given?’

F. H. I have many things to say, if you will hear them. First, as

I have said, I denied not out of obstinacy or wilfulness, but was

willing to testify the truth in this matter of obedience, or any

other matter wherein I was concerned. Secondly, because swearing

was directly against the command of Christ. Thirdly, against the

doctrine of the apostle. Fourthly, even some of your principal

pillars of the church of England; as bishop Usher, some time

primate of Ireland, he said in his works, the Waldenses did deny

all swearing in their age, from that command of Christ and the

apostle James, and it was a sufficient ground; and Dr. Gauden,

late bishop of Exeter, in a book of his I lately read, he cited

very many ancient fathers, to show, that the first three hundred

years Christians did not swear, so that it is no new doctrine.

To which the court seemed to give a little ear, and said nothing,

but talked one to another, and Francis stood silent, and then the

judge said,

Judge. Sure you mistake.

F. H. I have not the books here.

Judge. Will you say upon your honest word they denied all

swearing?

F. H. What I have said is true.

Judge. Why do you not come to church, and hear service, and be

subject to the law, and to every ordinance of man for the Lord’s

sake?

F. H. We are subject, and for that cause we do pay taxes,

tribute, and custom, and give unto Cæsar the things that are his,

and unto God the things that are his, to wit, worship, honour,

and obedience; and if thou mean the parish assembly, I tell thee

faithfully, I am persuaded, and upon good ground, their teachers

are not the ministers of Christ, neither their worship the

worship of God.

Judge. Why; it may be for some small things in the service, you

reject it all.

F. H. First, it is manifest they are time-servers, one while

preaching up that for divine service to people, that another

while they cry down, as popish, superstitious and idolatrous;

and that which they have preached up twenty years together, made

shipwreck of all in a day; and now again call it divine, and

would have all compelled to that themselves once made void.

Judge. Why; never since the king came in?

F. H. Yes, the same men that preached it down once, now cry it

up; for they are so unstable and wavering, that we cannot believe

they are the ministers of Christ. Secondly, they teach for hire,

and live by forced maintenance, and would force a faith upon

men, contrary to Christ and his apostle’s rule, who would have

every one persuaded in their own minds, and said, whatsoever is

not of faith is sin; and yet they say, faith is the gift of God;

and we have no such faith given; but yet they would force theirs

upon us, and because we cannot receive it, they cry, you are not

subject to authority and the laws, and nothing but confiscations,

imprisonment and banishment is threatened, and this is their

greatest plea; I could mention more particulars; then the judge

interrupted.

Judge. Well, I see you will not swear, nor conform, nor be

subject, and you think we deal severely with you, but if you will

be subject, we should not need.

F. H. I do so judge indeed, that you deal severely with us for

obedience to the commands of Christ; I pray thee canst thou show

me how any of those people, for whom the act was made, have been

proceeded against by this statute, though I envy no man’s liberty.

Judge. Oh yes, I can instance you many up and down the country

that are premunired, I have done it myself, pronounced sentence

against divers.

F. H. What, against Papists?

Judge. No.

F. H. What, against the Quakers? So I have heard indeed; though

then that statute was made against Papists, thou lettest them

alone, and executest it against the Quakers.

Judge. Well, you will meet in great numbers, and do increase, but

there is a new statute will make you fewer.

F. H. Well, if we must suffer, it is for Christ’s sake, and for

well doing.

Francis then being silent, the judge pronounced the sentence, but

spake so low, that the prisoner, though near to him, could scarce

hear it.

The sentence was, You are put out of the king’s protection, and

the benefit of the law, your lands are confiscated to the king

during your life; and your goods and chattels for ever, and you

to be prisoner during your life.

F. H. A hard sentence for my obedience to the commands of Christ;

the Lord forgive you all.

So he turned from the bar; but the judge speaking, he turned

again, and many more words passed to the same purpose, as before:

at last, the judge rose up and said.

Judge. Well, if you will yet be subject to the laws, the king

will show you mercy.

F. H. The Lord hath showed mercy unto me, and I have done nothing

against the king, nor government, nor any man, and blessed be

the Lord, and therein stands my peace; for it is for Christ’s

sake I suffer, and not for evil doing. And so the court broke up.

The people were generally moderate, and many were sorry to see

what was done against him; but Francis signified how contented

and glad he was, that he had any thing to loose for the Lord’s

precious Truth, of which he had publicly borne testimony, and

that he was now counted worthy to suffer for it.

This he did cheerfully, and died in bonds, after above four years

imprisonment, as may be related in its due time. He was a man of

learning, and a great writer among his fellow believers; insomuch, that

during his confinement he wrote not only several edifying epistles to

exhort them to constancy and steadfastness, in the doctrine of Truth,

but also some books to refute the opposers of it.

We have here seen how the judge said, there is a new statute which

will make you fewer. This statute bore the title of an act to prevent

and suppress seditious conventicles. And though the act made two years

before did extend to banishment, yet that punishment was renewed, and

expressed more at large in this, which was as followeth:

Whereas an act made in the five and thirtieth year of the reign

of our late sovereign lady queen Elizabeth, intitled an act to

retain the queen’s majesty’s subjects in their due obedience,

hath not been put in due execution by reason of some doubt of

late made, whether the said act be still in force; although it be

very clear and evident, and it is hereby declared, that the said

act is still in force, and ought to be put in due execution:

II. For providing therefore of further and more speedy remedies

against the growing and dangerous practices of seditious

sectaries, and other disloyal persons, who under pretence of

tender consciences, do at their meetings contrive insurrections,

as late experience hath showed;

III. Be it enacted by the king’s most excellent majesty, by and

with the advice and consent of the lords spiritual and temporal,

and commons in this present parliament assembled, and by the

authority of the same, that if any person of the age of sixteen

years or upwards, being a subject of this realm, at any time

after the 1st day of July, which shall be in the year of our

Lord, one thousand six hundred sixty and four, shall be present

at any assembly, conventicle or meeting, under colour or pretence

of any exercise of religion, in other manner than is allowed by

the liturgy or practice of the church of England in any place

within the kingdom of England, dominion of Wales, and town of

Berwick-upon-Tweed; at which conventicle, meeting, or assembly,

there shall be five persons or more assembled together, over

and above those of the same household; then it shall and may be

lawful to and for any two justices of the peace of the county,

limit, division or liberty wherein the offence aforesaid shall

be committed, or for the chief magistrate of the place where

such offence aforesaid shall be committed, (if it be within a

corporation where there are not two justices of the peace,) (2)

and they are hereby required and enjoined upon proof to them or

him respectively made of such offence, either by confession of

the party, or oath of witness, or notorious evidence of the fact,

(which oath the said justices of the peace, and chief magistrate

respectively, are hereby empowered and required to administer,)

to make a record of every such offence and offences under their

hands and seals respectively; (3) which record so made, as

aforesaid, shall to all intents and purposes be in law taken

and adjudged to be a full and perfect conviction of every such

offender for such offence: and thereupon the said justices and

chief magistrate respectively shall commit every such offender

so convicted, as aforesaid, to the jail or house of correction,

there to remain without bail or mainprize, for any time not

exceeding the space of three months, unless such offender shall

pay down to the said justices or chief magistrate such sum of

money not exceeding five pounds, as the said justices or chief

magistrate, (who are hereby thereunto authorized and required,)

shall fine the said offender at, for his or her said offence;

which money shall be paid to the church wardens for the relief of

the poor of the parish where such offender did last inhabit.

IV. And be it further enacted by the authority aforesaid, that if

such offender so convicted, as aforesaid, shall at any time again

commit the like offence contrary to this act, and be thereof in

manner aforesaid convicted, then such offender so convicted of

such second offence, shall incur the penalty of imprisonment in

the jail or house of correction, for any time not exceeding six

months, without bail or mainprize, unless such offender shall

pay down to the said justices or chief magistrate, such sum of

money, not exceeding ten pounds, as the said justices or chief

magistrate, (who are thereunto authorized and required, as

aforesaid,) shall fine the said offender at, for his or her said

second offence, the said fine to be disposed in manner aforesaid.

V. And be it further enacted by the authority aforesaid, that if

any such offender so convicted of a second offence contrary to

this act in manner aforesaid, shall at any time again commit the

like offence contrary to this act, then any two justices of the

peace, and chief magistrate, as aforesaid, respectively, shall

commit every such offender to the jail, or house of correction,

there to remain without bail or mainprize until the next general

quarter sessions, assizes, jail-delivery, great sessions, or

sitting of any commission of Oyer and Terminer in the respective

county, limit, division or liberty which shall first happen; (2)

when and where every such offender shall be proceeded against by

indictment for such offence, and shall forthwith be arraigned

upon such indictment, and shall then plead the general issue of

not guilty, and give any special matter in evidence, or confess

the indictment: (3) and if such offender proceeded against, shall

be lawfully convicted of such offence, either by confession or

verdict, or if such offender shall refuse to plead the general

issue, or to confess the indictment, then the respective

justices of the peace at their general quarter sessions, judges

of assize and jail-delivery, justices of the great sessions at

the great sessions, and commissioners of Oyer and Terminer at

their sitting, are hereby enabled and required to cause judgment

to be entered against such offender, that such offender shall

be transported beyond the seas to any of his majesty’s foreign

plantations, (Virginia and New England only excepted,) there to

remain seven years: (4) and shall forthwith under their hands

and seals make out warrants to the sheriff or sheriffs of the

same county where such conviction or refusal to plead or to

confess, as aforesaid, shall be, safely to convey such offender

to some port or haven nearest or most commodious to be appointed

by them respectively; and from thence to embark such offender

to be safely transported to any of his majesty’s plantations

beyond the seas, as shall be also by them respectively appointed,

(Virginia and New England only excepted:) (5) whereupon the said

sheriff shall safely convey and embark, or cause to be embarked

such offender, to be transported, as aforesaid, under pain of

forfeiting for default of so transporting every such offender,

the sum of forty pounds of lawful money, the one moiety thereof

to the king, and the other moiety to him or them that shall

sue for the same in any of the king’s courts of record, by

bill, plaint, action of debt, or information; in any of which

no wager of law, essoign or protection shall be admitted: (6)

and the said respective court shall then also make out warrants

to the several constables, headboroughs, or tithingmen of the

respective places where the estate real or personal of such

offender so to be transported shall happen to be, commanding

them thereby to sequester into their hands the profits of the

lands, and to distrain and sell the goods of the offender so to

be transported, for the reimbursing of the said sheriff all such

reasonable charges as he shall be at, and shall be allowed him

by the said respective court for such conveying, or embarking of

such offender so to be transported, rendering to the party, or

his or her assigns, the overplus of the same, if any be, unless

such offender, or some other on the behalf of such offender so to

be transported, shall give the sheriff such security as he shall

approve of, for the paying all the said charges unto him.

VI. And be it further enacted by the authority aforesaid, that

in default of defraying such charges by the parties to be

transported, or some other in their behalf; or in default of

security given to the sheriff, as aforesaid, it shall and may

be lawful for every such sheriff to contract with any master of

a ship, merchant, or other person, for the transporting of such

offender at the best rate he can: (2) and that in every such

case it shall and may be lawful for such persons so contracting

with any sheriff for transporting such offender, as aforesaid,

to detain and employ every such offender so by them transported,

as a labourer to them or their assigns, for the space of five

years, to all intents and purposes, as if he or she were bound

by indentures to such person for that purpose: (3) and that the

respective sheriffs shall be allowed or paid from the king, upon

their respective accompt in the exchequer, all such charges by

them expended, for conveying, embarking and transporting of such

persons, which shall be allowed by the said respective courts

from whence they received their respective warrants, and which

shall not have been by any of the ways aforementioned paid,

secured, or reimbursed unto them, as aforesaid.

VII. Provided always, and be it further enacted, that in case the

offender so indicted and convicted for the said third offence,

shall pay into the hands of the register or clerk of the court

or sessions where he shall be convicted, (before the said court

or sessions shall be ended,) the sum of one hundred pounds, that

then the said offender shall be discharged from imprisonment and

transportation, and the judgment for the same.

VIII. And be it further enacted, that the like imprisonment,

indictment, arraignment and proceedings shall be against every

such offender, as often as he shall again offend after such

third offence; nevertheless is dischargeable and discharged, by

the payment of the like sum as was paid by such offender for

his or her said offence next before committed, together with

the additional and increased sum of one hundred pounds more

upon every new offence committed; (2) the said respective sums

to be paid as aforesaid, and to be disposed as followeth, viz.

the one moiety for the repair of the parish church or churches,

chapel or chapels of such parish within which such conventicle,

assembly, or meeting shall be held; and the other moiety to the

repair of the highways of the said parish or parishes, (if need

require,) or otherwise for the amendment of such highways as the

justices of peace at their respective quarter sessions shall

direct and appoint. (3) And if any constable, headborough or

tithingman, shall neglect to execute any the said warrants made

unto them for sequestering, distraining, and selling any of the

goods and chattels of any offender against this act, for the

levying such sums of money as shall be imposed for the first or

second offence, he shall forfeit for every such neglect, the sum

of five pounds of lawful money of England, the one moiety thereof

to the king, and the other moiety to him that shall sue for the

same in any of the king’s courts of record, as is aforesaid. (4)

And if any person be at any time sued for putting in execution

any of the powers contained in this act, such person shall and

may plead the general issue, and give the special matter in

evidence; (5) And if the plaintiff be nonsuited, or a verdict

pass for the defendant thereupon, or if the plaintiff discontinue

his action, or if upon demurrer, judgment be given for the

defendant, every such defendant shall have his or their treble

costs.

IX. And be it further enacted, that if any person against whom

judgment of transportation shall be given in manner aforesaid,

shall make escape before transportation, or being transported

as aforesaid, shall return unto this realm of England, dominion

of Wales, and town of Berwick-upon-Tweed, without the special

license of his majesty, his heirs and successors, in that behalf

first had and obtained, that the party so escaping or returning,

shall be adjudged a felon, and shall suffer death as in case of

felony, without benefit of clergy, (2) and shall forfeit and lose

to his majesty all his or her goods and chattels forever; and

shall further lose to his majesty all his or her lands, tenements

and hereditaments for and during the life only of such offender,

and no longer: and that the wife of any such offender by force of

this act, shall not lose her dower, nor shall any corruption of

blood grow, or be by reason of any such offence mentioned in this

act; but that the heir of every such offender by force of this

act, shall and may after the death of such offender, have and

enjoy the lands, tenements and hereditaments of such offenders,

as if this act had not been made.

X. And for better preventing of the mischiefs which may grow

by such seditious and tumultuous meetings, under pretence of

religious worship, (2) Be it further enacted by the authority

aforesaid, that the lieutenants or deputy-lieutenants, or any

commissioned officers of the militia, or any other of his

majesty’s forces, with such troops or companies of horse or

foot; and also the sheriffs and justices of peace, and other

magistrates and ministers of justice, or any of them-jointly or

severally, within any the counties or places within this kingdom

of England, dominion of Wales, or town of Berwick-upon-Tweed,

with such other assistance as they shall think meet, or can

get in readiness with the soonest, on certificate made to

them respectively under the hand and seal of any one justice

of the peace, or chief magistrate, as aforesaid, of his

particular information or knowledge of such unlawful meetings

or conventicles held or to be held in their respective counties

or places, and that he, (with such assistance as he can get

together, is not able to suppress or dissolve the same,) shall

and may, and are hereby required and enjoined to repair unto the

place where they are so held, or to be held, and by the best

means they can to dissolve and dissipate, or prevent all such

unlawful meetings, and take into their custody such of those

persons so unlawfully assembled as they shall judge to be the

leaders and seducers of the rest, and such others as they shall

think fit to be proceeded against according to law for such their

offences.

XI. And be it further enacted by the authority aforesaid, that

every person who shall wittingly and willingly suffer any such

conventicle, unlawful assembly, or meeting aforesaid, to be held

in his or her house, outhouse, barn or room, yard or backside,

woods or grounds, shall incur the same penalties and forfeitures

as any other offender against this act ought to incur, and be

proceeded against in all points, in such manner as any other

offender against this act ought to be proceeded against.

XII. Provided also, and be it enacted by the authority aforesaid,

that if any keeper of any jail or house of correction, shall

suffer any person committed to his custody for any offence

against this act, to go at large, contrary to the warrant of his

commitment according to this act, or shall permit any person who

is at large, to join with any person committed to his custody by

virtue of this act, in the exercise of religion, differing from

the rites of the church of England, then every such keeper of a

jail or house of correction, shall for every such offence forfeit

the sum of ten pounds, to be levied, raised, and disposed by such

persons and in such manner as the penalties for the first and

second offences against this act are to be levied, raised, and

disposed.

XIII. Provided always, that no person shall be punished for any

offence against this act, unless such offender be prosecuted for

the same within three months after the offence committed: (2) and

that no person who shall be punished for any offence by virtue of

this act, shall be punished for the same offence by virtue of any

other act or law whatsoever.

XIV. Provided also, and be it enacted, that judgment of

transportation shall not be given against any feme covert, unless

her husband be at the same time under the like judgment, and

not discharged by the payment of money as aforesaid; but that

instead thereof, she shall by the respective court be committed

to the jail or house of correction, there to remain without bail

or mainprize, for any time not exceeding twelve months, unless

her husband shall pay down such sum, not exceeding forty pounds,

to redeem her from imprisonment, as shall be imposed by the said

court, the said sum to be disposed by such persons, and in such

manner, as the penalties for the first and second offence against

this act are to be disposed.

XV. Provided also, and be it enacted by the authority aforesaid,

that the justices of the peace, and the chief magistrate

respectively empowered as aforesaid to put this act in execution,

shall and may, with what aid, force, and assistance they shall

think fit, for the better execution of this act, after refusal or

denial, enter into any house, or other place, where they shall be

informed any such conventicle as aforesaid, is or shall be held.

XVI. Provided, that no dwelling-house of any peer of this realm,

whilst he or his wife shall be there resident, shall be searched

by virtue of this act, but by immediate warrant from his majesty

under his sign manual, or in the presence of the lieutenant, or

one of the deputy lieutenants, or two justices of the peace,

whereof one to be of the quorum of the same county or riding: (2)

nor shall any other dwelling-house of any peer or other person

whatsoever, be entered into with force by virtue of this act, but

in the presence of one justice of the peace, or chief magistrate

respectively, except within the city of London, where it shall

be lawful for any such other dwelling-house to be entered into

as aforesaid, in presence of one justice of the peace, alderman,

deputy alderman, or any one commissioner for the lieutenancy for

the city of London.

XVII. Provided also, and be it enacted by the authority

aforesaid, that no person shall by virtue of this act be

committed to the house of correction, that shall satisfy the said

justices of the peace, or chief magistrate respectively, that he

or she, (and in case of a feme covert, that her husband,) hath an

estate of freehold, or copyhold, to the value of five pounds per

annum, or personal estate to the value of fifty pounds; any thing

in this act to the contrary notwithstanding.

XVIII. And in regard a certain sect called Quakers, and other

sectaries, are found not only to offend in the matters provided

against by this act, but also obstruct the proceedings of justice

by their obstinate refusal to take oaths lawfully tendered unto

them in the ordinary course of law; (2) Therefore be it further

enacted by the authority aforesaid, that if any person or persons

being duly and legally served with process, or other summons, to

appear in any court of record, except courtleets, as a witness,

or returned to serve of any jury, or ordered to be examined

upon interrogatories, or being present in court, shall refuse

to take any judicial oath legally tendered to him by the judge

or judges of the same court, having no legal plea to justify

or excuse the refusal of the same oath; (3) Or if any person

or persons being duly served with process, to answer any bill

exhibited against him or them in any court of equity, or any suit

in any court ecclesiastical, shall refuse to answer such bill

or suit upon his or their corporal oath, in cases where the law

requires such answer to be put in upon oath; or being summoned to

be a witness in any such court, or ordered to be examined upon

interrogatories, shall for any cause or reason, not allowed by

law, refuse to take such oath, as in such cases is required by

law; (4) that then, and in such case, the several and respective

courts wherein such refusal shall be made, shall be, and are

hereby enabled to record, enter, or register such refusal, which

record or entry shall be, and is hereby made a conviction of such

offence; (5) and all and every person and persons so as aforesaid

offending, shall for every such offence incur the judgment and

punishment of transportation in such manner as is appointed by

this act for other offences.

XIX. Provided always, that if any the person or persons aforesaid

shall come into such court, and take his or their oath in these

words:

I do swear that I do not hold the taking of an oath to be

unlawful, nor refuse to take an oath on that account.

XX. Which oath the respective court or courts aforesaid, are

hereby authorized and required forthwith to tender, administer,

and register before the entry of the conviction aforesaid, (2)

or shall take such oath before some justice of the peace, who

is hereby authorized and required to administer the same, to be

returned into such court, (3) such oath so made shall acquit him

or them from such punishment; any thing herein to the contrary

notwithstanding.

XXI. Provided always, that every person convicted as aforesaid

in any courts aforesaid, (other than his majesty’s court of

king’s bench, or before the justices of assize, or general

jail-delivery,) shall by warrant containing a certificate of

such conviction under the hand and seal of the respective judge

or judges before whom such conviction shall be had, be sent to

some one of his majesty’s jails in the same county where such

conviction was had, there to remain without bail or mainprize

until the next assizes, or general jail-delivery, (2) where, if

such person so convicted shall refuse to take the oath aforesaid,

being tendered unto him by the justice or justices of assize or

jail-delivery, then such justice or justices shall cause judgment

of transportation to be executed in such manner as judgment of

transportation by this act is to be executed: but in case such

person shall take the said oath, then he shall thereupon be

discharged.

XXII. Provided always, and be it enacted by the authority

aforesaid, that if any peer of this realm shall offend against

this act, he shall pay ten pounds for the first offence, and

twenty pounds for the second offence, to be levied upon his goods

and chattels by warrant from any two justices of the peace, or

chief magistrate of the place or division where such peer shall

dwell: (2) and that every peer for the third, and every further

offence against the tenour of this act, shall be tried by his

peers, and not otherwise.

XXIII. Provided also, and be it further enacted by the authority

aforesaid, that this act shall continue in force for three years

after the end of this present session of parliament; and from

thence forward to the end of the next session of parliament after

the said three years, and no longer.

A learned man at London, of what persuasion I know not, published a

little book in relation to this act, wherein he showed from the laws

of England, the absurdity of it: since all religious acts, exercised

by six persons, not according to the formality of the church of

England, were forbidden; and that at this rate it might be reckoned a

transgression, if a woman being in travail, and in danger of life, one

of the company said a prayer; or if any one spoke something to comfort

the near relations of a deceased person; or prayed for the health or

happiness of a young married couple, &c. by which it might happen, that

some by the malice of their enemies, might not only incur imprisonment

for three months, but also by virtue of the act of banishment, might

be condemned to transportation. That this was not without danger, did

appear sufficiently by what judge Orlando Bridgman said at Hertford

to the jury, viz. ‘You are not to expect a plain punctual evidence

against them for any thing they said or did at their meeting; for they

may speak to one another, though not with or by articular sound, but

by a cast of the eye, or a motion of the head or foot, or gesture of

the body. So that if you find or believe in your hearts that they were

in the meeting under colour of religion in their way, though they sat

still only and looked upon each other, it was an unlawful meeting.’ At

this rate the jurymen, who ought to be impartial judges, or mediators,

were swayed, so that without fear they might find the Quakers that were

met together guilty of transgressing the law.

Now, since at that time they were resolved to banish the Quakers, so

called, George Whitehead published a little book, in which he showed

the unreasonableness of the persecutors, and also strengthened his

friends with solid arguments against the charge of stiffneckedness,

answering some specious objections; amongst the rest, that the Quakers

might keep small meetings, and so not fall under the lash of the law;

for if they did not meet above five in number, they kept without

the reach of the law; and by keeping private meetings they might

also acquit their consciences before God. But to this G. Whitehead

answered, that it might have been objected to the prophet Daniel,

that he might have prayed secretly, and not with open windows and

thrice a day, after king Darius had signed the decree, that whosoever

should ask a petition of any god or man for thirty days, save of

the king, he should be cast into the den of lions; but that Daniel,

notwithstanding this decree, had continued to pray to God as before.

‘Since then,’ said G. Whitehead, ‘our meetings are kept in obedience

to the Lord God, and according to the freedom he hath given us, we

may not leave off our testimony for God in that case; but we must be

faithful to him, whatever we suffer on that account. For neither the

threatenings of men, nor their severity or cruelty acted against us,

how far soever it may be extended, can make us to forsake the Lord in

not keeping our assemblies, or to be ashamed of Christ before men, lest

hereafter he be ashamed of us before his Father which is in heaven.’

Besides, he showed how unreasonable it was to incite the jury on an

ill-grounded suspicion, without leaving them the liberty of their own

judgment: and the judges he showed their duty from the law, and Magna

Charta. He also showed how unequal it was, that soldiers, who abused

his friends in their meetings, should be called as witnesses against

them; and that they should be locked up with thieves and felons, since

this was contrary to the right of a free-born Englishman. But this

representation of G. Whitehead was slighted, since they were resolved

to go on with banishing of the Quakers, and to transport them to the

West Indies; which however, according to the ancient laws, might not

be done to a free-born Englishman against his mind. Josiah Coale about

this time gave forth also a paper, being a warning to the king and both

houses of parliament, to dissuade them from persecution. But this did

not avail, for persecution went on.

In the month called August, eight of those called Quakers, viz. Francis

Prior, Nicholas Lucas, Henry Feast, Henry Marshal, Jeremiah Hern,

Thomas Wood, John Blendale, and Samuel Trahern, were tried at Hertford

before judge Orlando Bridgman, already mentioned. The indictment

contained, that they had been at an unlawful meeting under colour and

pretence of religion; and the witnesses declared, that they had met

together above the number of five, and were taken at such times, and

such places; for they must have transgressed thrice before they could

be condemned to banishment: but the witnesses declared also, that

they neither heard them speak any words, nor saw them do any thing at

their meeting, but sit still. The indictment having been delivered to

the grand jury, they could not agree in their verdict; for there were

some amongst them whose consciences would not give them leave to be

accessary to this work of persecution; and therefore they brought in

their verdict _ignoramus_. Now, though such a verdict as this ought

not to be rejected, yet judge Bridgman standing up, and seeming to be

angry, spoke to the jury after this manner: ‘My masters, what do you

mean to do? Will you make a nose-of-wax of the law, and suffer the

law to be baffled? Those that think to deceive the law, the law will

deceive them. Why do not ye find the bill?’ To which one of the jury

said, that it concerned them to be wary, and well satisfied in what

they did, for they were upon men’s lives for ought they knew. ‘No,’

said the judge, ‘I desire not their lives, but their reformation:’ and

then he gave the jury some directions, and he so coloured the matter,

that they going out again soon returned, and found the bill.

Then four of the prisoners were called to the bar, their indictment

read, and they asked, guilty, or not guilty; to which they answered,

‘Not guilty,’ and that they had transgressed no just law. ‘But,’ said

the judge, ‘ye have transgressed this law, (having the act in his

hand,) and ye have been twice convicted already upon record, and if

ye are found guilty by the jury this time, I must pass the sentence

of transportation upon you. Now, therefore ye shall see that we do

not desire to strain the law to the highest severity; neither do I

believe that it was the aim of the law-makers to be severe, but for

conforming. If ye will promise that ye will not go, or be at any more

such meetings, I will show you this favour, as to acquit you for what

is past: this favour ye may receive before the jury is charged with

you; but afterwards I cannot do it. And know also, if the jury for want

of punctual evidence, should not find you guilty, yet if ye are taken

again, ye will be in the same case ye now are in. What say you? Will ye

promise to meet no more?’ To this the prisoners answered, they could

promise no such thing. Then a jury was called, and the indictment read

a second time, containing, that the prisoners had been at an unlawful

meeting at such a time and place, the first, second, and third time.

The witnesses being called, gave the same evidence as before; and then

the judge said thus to the jury: ‘My masters, the jury, ye hear what

evidence the witnesses give; how they took them at such times, at such

places, which are places they use to meet in; and that they were above

the number of five, besides the persons of the family where they met;

and that they are twice convicted already upon record: and this is

the third offence, which incurs the sentence of transportation, if ye

find them guilty.’ Then he spoke these words which have been mentioned

already, viz. ‘Ye are not to expect a plain punctual evidence against

them for any thing they said or did at their meeting, &c. for dumb

men may speak to one another, so as they may understand each other by

signs: and they themselves say, that the worship of God is inward, in

the spirit, and that they can discern spirits, and know one another in

spirit. So that if ye find or believe in your hearts that they were in

the meeting, under colour of religion in their way, though they sat

still only, it was an unlawful meeting; and their use and practice not

according to the liturgy of the church of England; for it allows and

commands when people meet together in the church, that divine service

shall be read, &c. And ye must find the bill; for ye must have respect

to the meaning and intent of the law, which the king and parliament

have in wisdom and policy made, not only against conventicles, but the

words assembly and meeting were added; for we have had late experience

of the danger of such meetings under colour of religion: and it is

an easy matter at such meetings to conspire and consult mischief.

Therefore the wisdom and policy of the king and parliament, lest they

should be undermined, have made this law, which is not a law against

conscience, for it doth not touch conscience at all, as I confess some

other laws do, which enjoin coming to church, and some other things.’

This and more judge Bridgman spoke to the jury, to persuade them to

bring the prisoners in guilty. And the jury being gone out, within the

space of an hour returned, and their foreman said, that Nicholas Lucas,

and the other three, were guilty.

What the judge had said, that they had had late experience of the

danger of such meetings under colour of religion, was of no force at

all; for it never had appeared that the Quakers in religious meetings

did any thing else than the performing of their worship, though there

were other evidences concerning the Fifth monarchy-men; but it was

universally known that the Quakers had no part therein, nor joined

with them in the least degree. It was also a very absurd saying of the

judge, that this law did not touch conscience: for it was merely for

conscience-sake that the Quakers frequented not the public service

and liturgy of the church of England, and kept religious meetings by

themselves. But the jury seemed well satisfied with what the judge had

told them; and he having thus obtained his aim, read the prisoners’

names, and said to them, ‘What can ye say for yourselves, that judgment

of transportation should not pass, or be given against you?’ To which

they said, ‘We are innocent, and have transgressed no just law; if we

must have that sentence, we give up our bodies freely into the hands

of the Lord; the will of the Lord be done.’ ‘Have ye nothing more to

say?’ said the judge. ‘Nothing, but that we are innocent,’ replied the

prisoners, ‘we have wronged no man.’ ‘Then hearken to your sentence,’

said the judge. ‘Ye shall be transported beyond the seas, to the island

of Barbadoes, there to remain seven years.’

Then Jeremiah Hern and Thomas Wood were called to the bar, and their

indictment read, to which they pleaded, ‘Not guilty, but innocent;’

and Jeremiah said, he was no such person as the act mentioned, for

plotting and contriving insurrections. Then the judge interrupting him,

said, ‘You are a forward man, you have an estate;’ and so he caused

him to be set by: and to Thomas Wood he said, ‘I hear a good report of

you; consider what you do; I am sorry, seeing you have a good report

among your neighbours, that you should be found guilty, which I fear

you will if you put yourself upon trial: I am willing to show you

favour; and it may be one man may fare the better for another.’ This

reflected on Jeremiah, who, by the malice of one John King, had been

falsely represented to the judge. Yet Jeremiah having shown how he had

been wronged, the judge said, they should both partake of his favour,

if they would but desire it, and this favour consisted in this, as he

himself said, that he would wave the proceedings of the court, and give

them till the next assizes, to consider better with themselves. ‘What

say you, (thus he continued,) will ye have it deferred till the next

assizes? for if the jury find the bill, you will be sent to Jamaica;

ye must not all go to one place.’ To this the prisoners returned, ‘We

have transgressed no law of God, nor wronged any man: we leave it to

the court; we desire it not.’ ‘If you will not desire it,’ replied the

judge, ‘I cannot, nor will do it.’

Then three other prisoners were brought to the bar, among whom was one

John Reynolds, who, according to the deposition of the witnesses, had

been within a yard of the door of the meeting-place, with his face from

it. The judge then said, ‘God forbid that I should do any thing that

is not right and just against my conscience; there is that which is

written upon the wall before me, which puts me in mind, that I should

not judge for man, but for God.’ Then turning to the jury, he spoke to

them almost after the same manner, as he did concerning the other four

prisoners: and to induce them to declare Reynolds, (who was taken but

not in the meeting,) guilty, he spoke thus: ‘Suppose a man be killed in

a house, and nobody saw him killed, but a man is met coming out of the

house with a bloody knife in his hand, it is a very probable evidence

that he is guilty of the murder. So though the witnesses do not say

that they saw and took him in the meeting, yet they swore he was within

a yard of the door with his face from the place where they usually met;

and he hath been taken twice already, and convicted upon record. My

masters, I leave it to you, go forth.’ Then a bailiff was called, and

charged to provide the jury a room, and to let none speak with them,

nor to let them have either bread, drink, or candle, till they brought

in their verdict. The jury being gone out, soon agreed, and after they

were returned said, that four of the five prisoners were guilty, and

that the other who stood without the door was not guilty. So he was

acquitted; but the other four being brought to the bar, the judge asked

them, what they could say why judgment of transportation should not

be given against them. Their answer was, ‘We are innocent, and have

not offended any just law of God or man, to deserve that sentence; we

leave it to the witness of God in thy or your consciences.’ Then the

judge said, ‘Ye have offended against this law, (having the act before

him,) which is made by the king and parliament, and executed by us

their subordinate ministers: if it be not righteous and just, we must

answer for that.’ One of the prisoners had said before, ‘If I have

transgressed any just law, let me suffer; and if not, he that judgeth

for God will not condemn me.’ To which the judge returned, ‘You do well

to put me in mind of my duty; pray think of your own.’ And now he asked

the prisoners, ‘Have you any more to say?’ To which they answered,

‘Nothing, but that we are innocent.’ Then he said, ‘Hear your sentence:

you shall be transported beyond the seas, to the island of Jamaica,

being one of his majesty’s foreign plantations, there to remain seven

years. Now I have this one thing to acquaint you with, that if you, and

either of you, will pay down here into the court, an hundred pounds

before the court riseth, you and every one of you shall be discharged,

and clearly acquitted for what is past. And I will show you this

favour, not to discharge the court at this present, but shall adjourn

it till afternoon.’ This was done; and the court being met again, the

judge sent to the condemned prisoners to know if they would pay down

the hundred pounds; but they answering, ‘No,’ the court was then soon

discharged.

Seven of these prisoners not long after were carried on ship-board to

be transported to the West Indies; but (which was remarkable,) the

ship by contrary winds and stormy weather was hindered going to sea.

Not only the master, whose name was Thomas May, but also his men, grew

very uneasy at this: for they believed that Heaven was against them:

nay, the sailors threatened to leave the ship, if the master would

not set those prisoners ashore. And he himself, considering how after

having lain long in the Downs, and more than once set sail, they were

hindered to go on by contrary winds, resolved at length, after having

lingered about two months, to set the banished ashore; and so he did,

giving them a certificate, of which I have a copy in my custody, that

they were not run away, but freely put ashore by him, for which, among

others, he gave these reasons, that seeing the great adversities

they had met with, he concluded from thence, that the hand of God

was against him, and that therefore he durst not go off with these

prisoners, because he found them to be honest men, who had not deserved

banishment. And also that there was a law extant, that no Englishman

might be transported against his mind. And that his men refused to

proceed on the voyage if he would carry away these people. This

certificate he gave under his hand, and so let them go away free; and

not long after the ship set sail with a fair wind. I do not find that

the banished, who returned home again, were prosecuted on this account:

for the sentence against them was executed as far as it could at that

time, and they had made no opposition, but had been sufferers.

Persecution in the meanwhile did not cease: but this did not discourage

those called Quakers; they continued valiant, as I have seen in many

letters sent about that time to some of my acquaintance. One said in

the court of justice, ‘We are in the service of the Lord, and may not

leave it;’ another who was offered to be freed of banishment, if he

would pay down an hundred pounds, said, ‘Though I had an hundred lives

to lose, and could redeem them all for an hundred pence, yet I would

not do it.’ But this could not stop the violence of the persecutors;

till an heavier hand reached them, as may be related hereafter.

In the months of October and December many were condemned to

transportation, and among these several women, whose trials I shall

but cursorily speak of: for if I should relate all particulars, the

description would far exceed my limits; and therefore I will but touch

upon some few things.

On the 13th of October, sixteen of those called Quakers were tried

at Hicks’s Hall, in Middlesex, for the third offence, as they called

it.--The grand jury consulting together about finding the bill of

indictment, could not well agree. And the justices giving them a

check, one of the jurymen desired to know, by what law they ought to

find a bill against any persons, without witnesses to testify the

fact committed. To which answer was made by the court, that their

records testified the crime or fact, and that such their record was a

sufficient witness without the testimony of any man. And for a proof

of this it was further said, ‘The records in Chancery serve as a

sufficient testimony; and if it be so in Chancery, why not here?’ The

jury having been twice upon this business, was sent up a third time;

and Edward Shelton, the clerk, said he would go up also to help them,

and so he did; it having been threatened, that if the jurymen did not

find a bill, they should be fined. Nevertheless, at their return they

answered, ‘No verdict.’ Whereupon the justices finding the jurymen

not to answer their ends, took them apart, and examined them one by

one, telling them that the only thing they were to look upon was,

that they did assemble together above the number of five in company;

which, according to what they said, their records showed. This made

some of the jury comply; but others stood it out, and signified that

in conscience they could not consent to what was required of them. But

the major part complying with the justices, upon their threatening

them, and the others being strongly pressed, the bill was, by a kind

of force, accepted at length. But how hard a case this was to some,

appeared by the mournful confession of one of the jury, who to ease

his conscience published in print a small book, with the title of ‘The

Wounded Heart, or The Juryman’s Offences,’ &c. in which he openly

disapproved the fact, to which he had been induced by human fear. The

pains had been so great to persuade the jury to bring in a verdict

according to the mind of the court, that the clerk, as was reported,

said, he had rather have given twenty pounds, than have been so

troubled.

The next day the prisoners were brought to the bar, and William

Proctor, of Gray’s Inn, sat as judge in the court. The questions and

answers I pass by for brevity sake. One Hannah Trigg pleading she was

innocent, was asked how old she was; to which she saying she was not

sixteen years old; one of the justices did not stick to say, she told

a lie; and that he thought the Quakers would not lie. In the meanwhile

it appeared, that he only said so by guess to baffle her; for by a

certificate of some that were present at her birth, (which was divulged

in print,) it was proved that she, being the daughter of Timothy Trigg,

was born at London on the 20th of the month called August, 1649; and

so was but fifteen years of age, and dealt with against the law; which

was the harder, because this maid falling sick, died in prison, after

the sentence of banishment had been past upon her: which sentence was

now pronounced against twelve persons, among whom were four maids; and

four married women were condemned to a confinement of eleven months in

Bridewell. The judge in the pronouncing the sentences was so disturbed

in his mind, that ordering some to be transported to Virginia, and

others to Barbadoes, he condemned some also to be sent to Hispaniola;

at which the people were not a little surprised, for he made it plainly

appear, that he did not consider what he said; since Hispaniola was

no place in the dominions of the king of England: but he was so

confounded, that he also accused the prisoners of having transgressed

the laws of the commonwealth, forgetting that England was no more a

commonwealth, as it was before the restoration of king Charles II.

On the 15th of October above forty of the prisoners called Quakers,

were tried before the judges Hide and Keeling. To mention all the

exhorbitances of this trial, which were not few, I count needless;

for as to the questions and answers, and the passing of sentence, the

reader may form to himself an idea of it from what hath been said

already of the trial at Hertford, &c. A maid being asked, guilty, or

not guilty, answered, ‘I never was taken at any seditious meeting or

conventicle in my life.’ To which the judge said, ‘But, woman, were

not you taken at the Bull and Mouth the 21st of August?’ She answered,

‘I am innocent in the sight of God and all good people.’ That this was

true the judge did not deny, but said, ‘I believe that, woman, but you

have transgressed a law.’ She replied, ‘As for the Bull and Mouth. I

believe I have been there an hundred times, and if the Lord permit me

life and liberty, I do not know but I may go there an hundred times

more.’ The judge then saying, ‘Woman, will you plead or no, guilty or

not guilty, or else I must pass sentence upon you.’ She answered, ‘The

will of the Lord be done, I am innocent.’ Yet this could not avail her,

though judge Hide had said a little before concerning the prisoners,

‘If they are innocent, then they are not guilty.’ But she was set by

as mute, or _pro confesso_, as to the fact charged against her in

the indictment. Others who complained of the unreasonableness of the

proceedings, were hectored as impudent: and the jury showing themselves

dissatisfied concerning the witnesses, judge Hide said to them, it was

no untruth if a man did mistake in the time, and that his evidence was

good, though he did not see one in the house: ‘For,’ said he, ‘if forty

men be in a room, and one is brought out of the room to me, standing at

the door, cannot I swear that he was in that room, if I see him come

out? You must not make such scruples.’

In the meanwhile there were some among the witnesses who did not know

the prisoners by face; so that there was reason enough to disprove

their testimony. But whatever was objected, the business must go on:

for though one of the witnesses declared that the meeting, from which

the prisoners had been taken was peaceable; and though one of the

prisoners said, that the law was made against seditious meetings,

and that nothing of sedition had been proved against them: yet judge

Keeling said, the act was made to prevent such meetings, because

under colour and pretence of religion, plots and conspiracies might

be carried on. And when a prisoner said, that he was at a peaceable

godly meeting, and received much comfort there; the judge returned,

‘That is as much as we desire. You confess you were there; and though

it was a peaceable meeting, yet it was an unlawful one.’ Another of

the prisoners who pleaded that the law the court acted by was contrary

to Magna Charta, and the ancient fundamental laws of the land, was

answered by judge Hide, ‘If the king and parliament should make a law

that two justices without a jury should adjudge a man to death for the

third offence as a felon, without benefit of clergy, it would be a

good law, and according to Magna Charta, and the law of the land; and

we should be bound to execute it.’ It seems this judge, (who not long

after was suddenly summoned hence to appear before the divine assizes,)

was of opinion, that since the legislative power resided in the king

and parliament, all that they resolved and enacted, must pass for good

law. But if I should mention all the absurdities I meet with in these

proceedings, when should I come to an end? True it is, that sometimes

a show was made of pity: for judge Keeling said to two maids, ‘We are

sorry that such young maids should be thus deluded.’ But because they

would not promise to go to the public church, though they declared

themselves ready to assist at divine service, they were deemed as

guilty. Another prisoner being asked by judge Hide, whether he would go

to church, answered, ‘If I have my liberty, I shall go to church.’ But

when it appeared that he did not mean the established or public church,

this promise could not save him. One Richard Poulton, a lad of fifteen

years of age, who by a certificate showed, that he was not yet sixteen

years old, and therefore no transgressor of the law, was asked, if he

would swear he was not sixteen, just as if he could have remembered the

time of his birth; to which he answered, that he was not brought up to

swearing: and being asked, whether he would promise to go to church, he

answered, he should promise no such thing. Then he was returned to the

rest that were to be sentenced.

This was on the 17th of the aforesaid month; when nineteen persons,

among which were some women, were condemned to banishment, and four

married women to twelve months imprisonment in Bridewell. None of the

judges it seems had a mind to pronounce sentence, and therefore they

left this business to the city recorder. He then bidding the prisoners

to hearken to the judgment of the court, spoke so softly, that he

could not well be heard, which made one of the prisoners say, that he

ought to speak louder, for they could not hear him. But he continuing

to speak softly as before, two or three others of the prisoners told

him, they could not tell what he said. To which he answered, he cared

not whether they did or no; and then said, ‘Hearken to your sentence,

You and every of you, shall be transported beyond the seas, the men

to Barbadoes, and the women to Jamaica, being two of his majesty’s

plantations, there to remain seven years.’ Thus the persecutors

endeavoured to be rid of the Quakers: but though persecution now

was very hot, yet they fainted not, neither were they in want of

such vigilant assistants, as both by example and words continually

encouraged them to faithfulness: who yet, (which was remarkable,) were

not condemned to banishment, as many others.

Among these was Josiah Coale also, who about this time, as I have

been told, was in prison at London; and both by writing, and by word

of mouth, did exhort his fellow-believers to constancy: for, (when

under confinement,) he betook himself to his pen, and recommended to

his friends, that they would not forsake their meetings, though they

were to undergo great sufferings, since it was God’s good pleasure to

let their patience be tried. ‘And,’ said he, ‘that these afflictions

come upon us is by God’s permission: who then shall gainsay him, or

endeavour to reason with him about matters of so great a concern, since

his way is hid from man.’ He also signified to them that this was done

to try their faith, and that therefore they ought to continue bold,

and persevere valiantly. ‘And though,’ said he, ‘great sufferings

and afflictions attend us, yet my heart, praised be the Lord, is not

troubled, neither hath fear seized me, because I see the intent of the

Lord in it.’ And in one letter he spoke thus: ‘Friends, this know: that

for the sake of the residue of the seed which is yet ungathered, is

my life freely sacrificed up into the hand of the Lord; and ready and

willing am I to lay it down for the testimony of God’s blessed truth,

which he hath given me to hear, if thereunto I am called: for bonds

and afflictions attend me daily, and I may say, we are in jeopardy of

our lives daily: so let your prayer to God be for me, that I may be

kept unto the end, to finish my testimony with joy, and in all things

to bring glory and honour to the name of the Lord, who is over all,

blessed for ever.’ This his Christian desire he obtained, as will be

said in due place. It was a time of suffering; and those to whose share

it fell, continued valiant: whilst others did not neglect to exhort the

king and parliament to leave off persecution. Among these was William

Bayly, who gave forth a very serious exhortation and warning against

the persecution to the king and parliament, &c. beginning thus:

‘_For the King and Parliament, &c._

‘FRIENDS,

‘The God of heaven hath put it into my heart to write a few

words unto you, in the fear and dread of his name, and in the

counsel of his own will, concerning the work which ye have

taken in hand against him and his people; this is not the end

and work for which the Lord God hath permitted you into the

places of government and rule, in this nation, (nor the way for

you to prosper, nor to prolong your days in the earth,) thus

to persecute and afflict an innocent and harmless people, who

are peaceable, and walk uprightly towards God and man; therein

endeavouring, in all things, to keep their consciences void of

offence, and who have no helper in the earth but the Lord alone;

neither is their kingdom of this world, but they are verily

the children and servants of the most high God, whom he hath

gathered from amongst men, and from the kindness of the earth, to

be the first fruits unto him, and to the Lamb in this age; and

we are his, and not our own, he hath brought us, and redeemed us

unto himself, and to him alone have we committed our innocent

cause, and he hath undertaken to plead it for us, with all our

adversaries; and no weapon formed against us shall ever prosper,

but be broken to pieces.

‘Therefore friends, be awakened and open your eyes, and see

what a stir and ado here is in this nation; to haul and drag up

and down a company of tender, innocent, and harmless people,

men and women, and children, from their peaceable meetings, who

meet together in the fear and tender love of God, without any

evil or bad intent toward any; but have good-will and compassion

toward all men, even to the worst of our enemies, as the Lord

bears us witness; and these are they that are driven as sheep

to the slaughter, and thrown into your noisome jails, and

prisons, and houses of correction; by rude and brutish people,

your servants, whom you have set on work by your authority,

till many of them have (patiently) suffered till death, whose

innocent blood will assuredly be required at your hands, (though

they shall not go free of the guilt, who have had the least

hand in it, without speedy repentance.) And thus ye may see

and read, how the disciples of Christ Jesus, are as sheep and

Lambs in the midst of wolves in this age, and as a lily among

thorns, and all this is only for obeying his commands, and for

worshipping the everlasting invisible God, in the spirit, and in

the truth, according to the Scriptures, the which, if you knew

and understood, you would tremble to think what you have done

against them, to cause so many of the little ones, which believe

in Christ, so grievously to suffer, who said, it were better

a millstone were hanged about his neck, and be drowned in the

depth of the sea, that should offend one of these little ones,

that believe in me; and as true as Christ Jesus suffered, and

rose again, and as God liveth, who raised him from the dead, we

are some of those his little ones that believe in him, who, (in

derision and scorn in this age,) are called Quakers, as ye might

call Moses, the prophets and apostles, (in days past,) who did

quake and tremble at the presence of the Lord, who is the same

now as ever he was, though the ungodly know him not, nor his

power: and we are of that poor and afflicted people, mentioned

Zeph. iii. 12. 19. “Whose trust is in the name of the Lord, who

will undo all that afflict them.”

‘But what shall I say unto you; if ye will not, or cannot believe

our faithful testimony, (or the testimony of God through us,)

and the innocency of our cause and sufferings, neither will ye

believe, if one should rise from the dead and declare it unto

you; for many tender visitations, and timely warnings, and gentle

reprehensions have you had, from the pure spirit of the Lord

God, both from his witness in your own consciences, and from his

faithful servants, and messengers, who have written and declared

unto you in his name and power in this your day. And as for my

part, who am one of the least of the thousands of Israel, I could

willingly have been silent as toward you at this time, but the

Lord, whom I serve in my spirit, hath laid it upon me to warn

you once more, for whose sakes I have borne a burden, in the

true sight and sense of your sad estate, and of the day of thick

darkness, wrath, and distress, which is hastening upon you from

the Almighty.

‘Wherefore be not proud nor rebellious, but hear, and obey the

word of the Lord; for thus saith the Lord God that made heaven

and earth, let my innocent people alone, and touch them not any

more, as ye have done; for they are mine, and I have called them,

and chosen them, and redeemed them; they are my jewels, which

I am making up, they shall show forth my glory before men to

the whole world; I have anointed them, and I will preserve them

and deliver them, and crown them with an everlasting salvation.

I will rebuke kings and rulers for their sakes, and distress

nations, and dethrone the mighty from their seats that rise up

against them, as I have done; and let my everlasting gospel have

a free passage in these nations; and do not reproach and afflict

my servants and messengers so any more, whom I have chosen and

sent to preach and declare the way of life and salvation to the

ends of the earth, but bow your ear and your heart unto them and

their testimony, that it may be well with you, and prolong your

days; for he that blesseth them shall be blessed, and he that

curseth them shall be cursed, and every hand shall wither that

opposeth them, as hath been, and shall be, henceforth for ever: I

the Lord have spoken it.

‘But and if you will not hear, but will still persist, and go on,

as ye have done, to oppress my heritage, and harmless people,

and make war and opposition against my power and truth, and thus

set yourselves and your power against me, the living God, I will

bring you down suddenly, to the astonishment of nations, and I

will cut your day short, and turn your pleasures into howling and

lamentation, and shame and contempt shall cover your memorial

as a garment. Thus will I work for the deliverance of my seed,

and none shall let it; for the year of my redeemed is come, and

the day of vengeance is in my heart, to plead its cause with all

flesh.

‘Therefore, consider your ways, and see what ye are doing, and

what the effect of this your work will be; ye are but men, and

the children of men, who were but as yesterday; your breath also

is in your nostrils, and your life is but a vapour, which will

soon vanish away: you labour in the very fire, and bring forth

wind, which blows up the flame of that which will consume you,

and deprive you of all happiness for ever: O that ye had but

hearts to consider it! For the more you strive with the Lord,

and oppress his people, the more will they multiply, and grow

stronger and stronger: and you shall wax weaker and weaker, and

your works shall be your heavy burden; for life and immortality

is risen, and the power of God is stirring in the hearts of

thousands, and light and understanding, the excellent spirit

which was in Daniel, is breaking forth like the lightning, which

shines out of the east into the west, in the sight of many

people, whereby they know, it is the day of the coming of the

Son of Man, with power and great glory, that every eye may see

him, and they that have pierced him shall mourn bitterly: so,

your labour is in vain, and your works for the fire, and your

striving with your Maker to no purpose, as to effect your end and

aim. And of these things you have been often forewarned, and the

Lord hath been very long suffering towards you, in sparing you

thus long, and suffering you thus far to act against him and his

dear people; and his mercy and forbearance hath been evidently

showed in a large measure unto you, in deferring his heavy

judgments thus long, which must have been confessed to be just

upon you. And will you thus requite the Lord, by increasing your

tasks of oppression upon his tender innocent people? O unwise

and ungrateful generation! Hath not God yet showed you, that

you should do justly, and love mercy, and walk humbly? But are

these your fruits and practices, fruits of mercy or justice? Or

if there be any tincture or spark of love, or humility in them,

let God’s witness, the light in all your consciences, and in

people, answer. I tell you plainly, that such fruits and doings

among you, that profess yourselves Christians, have made the very

name of Christ and Christianity, a proverb of reproach through

nations, and have caused the God of heaven to be blasphemed;

and how could it be otherwise, seeing you who profess the most

knowledge of God, and have talked of converting the heathen, as

some of your leaders have done, are found the least in the life

and fruits thereof. But to what would they convert them? to pride

and swearing, and drunkenness, and oppression, and all manner

of excess, and to persecute people for their good conscience?

They have no need of that; for, some of them have said, they

did not use to swear and be drunk, &c. till they came among the

Christians, and learned of them; they did not do so in their own

country: ye are so far from converting them, being out of the

life of what ye profess and talk of yourselves, that the very

heathen or infidels, (as ye call them,) do judge and condemn

you, who are making inquiry, concerning these your proceedings

against this harmless people, among whom some of them have been

kindly entreated, who visited them at the Lord’s requiring,

though contrary in opinion and religion; and this doth rise up in

judgment against you.

‘But, friends, have you yourselves been under sufferings, and

some of you been driven into strange countries, or lands, for

your cause, as it was called? Nay, did not the king himself once

flee for refuge to a tree, to save himself from his enemies’

hands? If not, why are there such representations made of it,

in so many places in the nation? And was not this as great a

mercy and deliverance from God, so to obscure and preserve him,

from them who pursued him, and many of you also? And are these

things forgotten? Can mercy be loved, except it be remembered?

And do you remember and love his mercies, by doing justly, and

walking humbly with him, as he doth require? Or do you boast

in vain glory, as if your own arm had done it, or your own

strength or deserts had delivered you? If so, then God must

needs be forgotten, and his mercies trodden under foot, and his

visitations and counsels cast behind your back; and so, all that

forget God, shall be torn in pieces, and there shall be none to

deliver them, as it is written.

‘And were these your sufferings, which you sustained by them ye

opposed, unjust and unequal? And if you should say, they were:

then I say, it is much more unjust and very unequal in the

sight of God, and all sober people that fear him, for you, thus

to inflict such cruel sufferings as imprisoning, and stifling

up to death in your noisome jails and holes among thieves and

murderers, and to pronounce sentence of banishment upon an

innocent, harmless, peaceable people, that do not oppose you in

the least, with any outward force, neither do so much as the

thoughts of it lodge within our breasts, as the Lord God knoweth,

who hath called us to peace, but on the contrary have sought and

do seek your welfare and happiness, both in this world, and in

the world to come, which in time shall be manifest to the whole

earth.

‘And if you say, your sufferings were unjust and unequal, though

you did oppose them, and make war against them so long as you

could, because they deprived you of your rights and privileges,

and just liberties, and natural birthrights, &c. which were

your due to enjoy, as being free-born of the nation: then how

much more is it unjust, and unequal, and unrighteous, thus to

inflict sufferings upon your friends, and oppress your peaceable

neighbours, who are free-born people of the same nation, and

do not oppose you, but are tender towards you, as aforesaid,

and subject to all wholesome just laws, and tributary to you,

for which causes we ought to have our just liberty, and enjoy

the privilege of our birthright, which is our due so long as

we live peaceably and harmlessly, but if it be not a privilege

to be pleaded for, then are all your own grounds and reasons,

and cause, without a foundation, and you and the whole nation

may be swept away by any that are able to do it, without being

charged with injustice or oppression, which is contrary to the

just balance, the light of Christ in all people’s consciences.

And as we are the dearly beloved people of the most high God, who

doth bless us with his presence, and manifest his everlasting

love and good-will towards us daily, and overshadows us with his

power and tender mercies, whom he hath gathered out of the evil

ways and spirit of this world, and all the vanities thereof,

unto himself, to walk with him who is invisible, in the upright,

blameless, undefiled life, in the midst of a crooked and perverse

generation; I say, considering these things, how greatly and

unrighteously do our sufferings appear to all sober people, whose

eyes are open, and will be more open to discern and savour the

bitterness of that proud, envious, wrathful spirit, which thus

hath acted and deceived you: and its end is numbered by them that

have wisdom from above.

‘For friends, set aside the reproachful name of Quakers, and

the other titles of derision and scorn, which the envious and

blood-thirsty spirit hath invented to render the people of God

odious in all ages, and tell me what ye have justly to charge

against this people, whom you so furiously pursue to the dens and

caves of the earth, to the loss of the lives of so many of them;

by which children are made fatherless, and tender-hearted women,

mournful widows, and let it come forth to open view, and declare

it abroad, as your articles against them, to the whole world, and

speak the truth, and nothing but the truth, as you use to tell

one another, that all people may rightly know and understand the

very ground and most secret cause, who do inquire, of these your

present proceedings against them; for notice is taken by many,

and ere long it must be manifest to all men, as the folly and

madness of Jannes and Jambres were, that withstood Moses; for you

withstand no less than him of whom Moses wrote; who said, “I am

the light of the world,” against whom Saul was once exceedingly

mad, and had thoughts to do very much against that way, which was

then as well as now, called Heresy, till the light of Jesus, whom

he persecuted, met with him, with his letters, or warrants, to

haul men and women to prison, as your servants do, and smote him

to the ground, and made him tremble, who, from that time, became

such a Quaker, as you now persecute and imprison till death; but

the light of Jesus Christ, the Son of the living God, will meet

with all persecutors, and oppressors about religion, let them be

never so mad, or think they ought to do much against that way,

they call Heresy, as some of you have said, who have made a mock

at the light, even publicly, which many took notice of, and even

marvelled at such blasphemy in an open court, against the Saviour

of the world: and there is no other name under heaven by which

men shall be saved, but him who said, John, vii. 7. 12. and 16.

“I am the light of the world, who lighteth every man that cometh

into the world.”

‘And this is he, in whom we have believed, and of whom we have

declared, and must declare and hear testimony, as long as we have

a being; and the world shall know that our testimony is true;

and for his name and truth only, do we thus patiently suffer the

contradictions of sinners, as our brethren did by the zealous

Jews in ages past; but you are not so zealous for Christ’s law

and commandments, as they were of Moses and the prophets, which

Christ ends and fulfils, who thought it was not lawful to do good

on the Sabbath-day, as to heal the sick, for then would you “Do

to all men, as ye would they should do to you;” for his law runs

thus, “And be ye merciful,” &c. and “Love you your enemies; and

swear not at all,” &c. as ye may read.

‘But behold, how both Jews and Gentiles take notice, and are

ashamed and grieved, to hear and see what a deal of bad works you

do, even on your Sabbath-day, as some of you call it, and how you

profane the day of your worship, with your cattle, and servants,

which are within your gates, what riding and running, and

toiling, in rage and fury, like madmen, sweating, and swearing,

and cursing, and dragging, and hauling the innocent members of

Christ’s body out of their peaceable meetings, into your jails

and holes; on your day of worship. But are your sacrifices, ye

offer at that time, accepted? Have ye peace whilst these things

are acting in your name, and by your authority? If you have peace

and pleasure therein, let me tell you from the righteous God,

you are hardened in your sins against him, and he will break

your peace speedily, and turn your pleasure into bitterness and

lamentation: and his innocent people’s meetings shall stand,

and be increased; and their way shall prosper, and the truth

shall spread and prevail, and have dominion over all nations;

and their enemies shall fall and be confounded, let them strive

what they can against them; for they are of God, and not of man,

or the will of man, and they seek his glory and not their own;

and such as abide faithful to him, shall triumph over all the

principalities, and powers of the rulers of the darkness of this

world, and make a show openly of the victory over all that do

or may oppose them; for their life is immortal, and the Lord of

heaven and earth is their strength, who is with them as a mighty

terrible one; therefore shall their persecutors fall before them.

‘And let me tell you again, that by these your unreasonable, and

unjust dealings, the understandings of thousands are the more

opened; and the tender, sober part, or principle in them, doth

feel the weight and burden of this grievousness, which you have

prescribed, and do so eagerly pursue, to the imprisoning to death

so many innocent persons and free-born people of this nation,

besides hundreds are liable to the same, which yet remain in

your prisons. And your unnatural, cruel sentence of banishment,

to separate dear and tender husbands from their dear and tender

wives, and tender children, and little innocent babes: Oh! how

do you rend the bowels of the meek of the earth, whom God hath

blessed? What is become of all your promises of liberty for

tender consciences? God’s curse and vengeance will come upon you,

and his plagues will pursue you to destruction if ye proceed in

this work; and your wives shall be widows, and your children

fatherless; the Lord hath spoken it. If you had the hearts of

men, or of flesh, ye would be afraid, and blush at the very

thoughts hereof; my heart and soul melts within me, and I am

even bowed down, with cries to God, in my spirit, to think of the

hardness of your hearts.

* * * * *

‘God Almighty, cut short thy work in righteousness, and shorten

the days of oppression and cruelty for thine elect’s sake;

which cry night and day unto thee, and make known thy name and

power to the ends of the earth; and let the heathen hear, and

fear, and bow to thy righteous sceptre, and let the kings of

the earth lay down their crowns at the feet of the Lamb, that

through thy righteous judgments they may partake of thy tender

mercies, which endure for ever; that their eyes may be no longer

withholden, nor blinded by the god of this world, the power and

prince of darkness, but that they may come to see thee, who art

invisible, and enjoy the same precious life of pure unfeigned

love, which abounds in the hearts of thy hidden ones; and receive

thy peaceable wisdom, to be governed, and to govern therein;

then would they surely know, that we are thine, and confess to

thy glorious truth, and speak good of thy name, and magnify thy

power, and no longer count the blood of thy everlasting covenant,

(wherewith we are sanctified,) as an unholy thing.

‘But, O thou righteous, holy, pure, eternal God, art unknown

unto all them that sit in darkness, and dwell in the spirit of

enmity against thee and thy people; though thou art come near

to judgment, according to the promise, Mal. iii. 5. And thy way

of life and salvation is hid from them, therefore they hate us

without a cause, and thus evilly entreat us in the darkness of

their minds, and in the ignorance and hardness of their hearts;

for which my soul doth pity them, and even entreat thee for

them, that if possible their eyes may be yet opened, and their

hearts yet softened, and their spirit humbled, that they may

see what they are doing in the dark, and consider the effect of

their work, which will assuredly follow: and if thy warnings and

gentle visitations will not humble them, then let thy judgments

awaken them, and bring them down, and humble them, that they may

perceive something of what thou art doing, in these latter days,

and art resolved to do to the ends of the earth, though the whole

world should gather and band together to oppose thy work and

people; for thou hast begun, and thou wilt go through and perfect

thy work; thou wilt raise thy seed, and gather thine elect from

the four winds, and bring them from the ends of the earth, and

scatter the proud in the vain imaginations of their hearts; and

thou wilt break thy way through all that oppose thee in this the

day of thy mighty power, in which thou art arisen, as a giant to

run his race, to finish transgression, and make an end of sin,

and bring in and establish everlasting righteousness; that the

kingdom of this world may become thy kingdom, and of thy Christ,

as thou hast promised, and art now fulfilling; glory and honour,

and thanks, and everlasting praises be to thy glorious name,

world without end. Amen.

‘So friends, ye are and have been warned again and again by the

faithful messengers and servants of the Lord, in love to your

souls; and you are left without excuse, if never words more

should be mentioned unto you; by which ye might perceive, how the

Lord doth strive with you, that ye might repent, and be saved

from the wrath to come, though some of you feel little of it in

your own consciences; but his spirit will not always strive with

you: for if you will not believe them, but slight and reject

them, and neither make conscience of what hath proceeded out of

your own mouth, nor regard to perform your own words and public

engagements, in that which is just, which the Lord requireth

of you, nor remember his by-past and present mercies, and long

suffering towards you, but trample all under foot; I say, if it

be thus with you, and you are resolved to go on, you will wholly

be given up, and be exceedingly hardened, and grow desperate in

cruelty and oppression against God, and his truth and people,

till your whole earth is filled with violence; and then, (as

true as God liveth,) will the flood come upon you, and ye shall

fall after the manner of Egypt; and the weight of the dreadful

judgments, due for all your abominations and cruelties, shall

sink you down into the pit that is bottomless, and that suddenly,

as the Lord hath spoken.

By his servant, who is a lover of the

welfare of all your souls, and I am

thus far clear of all your blood,