In treating of these people in a historical manner, we are obliged to have recourse to much tenderness. That they differ from the generality of protestants in some of the capital points of religion cannot be denied, and yet, as protestant dissenters2, they are included under the description of the toleration act. It is not our business to inquire whether people of similar sentiments had any existence in the primitive3 ages of Christianity: perhaps, in some respects, they had not, but we are to write of them not as what they were, but what they now are. That they have been treated by several writers in a very contemptuous manner, is certain; that they did not deserve such treatment, is equally certain.
The appellation5 Quakers, was bestowed6 upon them as a term of reproach, in consequence of their apparent convulsions which they laboured under when they delivered their discourses7, because they imagined they were the effect of divine inspiration.
It is not our business, at present, to inquire whether the sentiments of these people are agreeable to the gospel, but this much is certain, that the first leader of them, as a separate body, was a man of obscure birth, who had his first existence in Leicestershire, about the year 1624. In speaking of this man we shall deliver our own sentiments in a historical manner, and joining these to what have been said by the Friends themselves, we shall endeavour to furnish out a complete narrative8.
He was descended9 of honest and respected parents, who brought him up in the national religion: but from a child he appeared religious, still, solid, and observing, beyond his years, and uncommonly10 knowing in divine things. He was brought up to husbandry, and other country business, and was particularly inclined to the solitary11 occupation of a shepherd; "an employment," says our author, "that very well suited his mind in several respects, both for its innocency12 and solitude13; and was a just emblem14 of his after ministry15 and service." In the year 1646, he entirely16 forsook17 the national church, in whose tenets he had been brought up, as before observed; and in 1647, he travelled into Derbyshire and Nottinghamshire, without any set purpose of visiting particular places, but in a solitary manner he walked through several towns and villages, which way soever his mind turned. "He fasted much," said Sewell, "and walked often in retired18 places, with no other companion than his Bible." "He visited the most retired and religious people in those parts," says Penn, "and some there were, short of few, if any, in this nation, who waited for the consolation19 of Israel night and day; as Zacharias,[333] Anna, and Simeon, did of old time." To these he was sent, and these he sought out in the neighbouring counties, and among them he sojourned till his more ample ministry came upon him. At this time he taught, and was an example of silence, endeavouring to bring them from self-performances; testifying of, and turning them to the light of Christ within them, and encouraging them to wait in patience, and to feel the power of it to stir in their hearts, that their knowledge and worship of God might stand in the power of an endless life which was to be found in the light, as it was obeyed in the manifestation20 of it in man: for in the word was life, and that life is the light of men. Life in the word, light in men; and life in men too, as the light is obeyed; the children of the light living by the life of the word, by which the word begets21 them again to God, which is the generation and new birth, without which there is no coming into the kingdom of God, and to which whoever comes is greater than John: that is, than John's dispensation, which was not that of the kingdom, but the consummation of the legal, and forerunning of the gospel times, the time of the kingdom. Accordingly several meetings were gathering22 in those parts; and thus his time was employed for some years.
In the year 1652, "he had a visitation of the great work of God in the earth, and of the way that he was to go forth23, in a public ministry, to begin it." He directed his course northward24, "and in every place where he came, if not before he came to it, he had his particular exercise and service shown to him, so that the Lord was his leader indeed." He made great numbers of converts to his opinions, and many pious25 and good men joined him in his ministry. These were drawn26 forth especially to visit the public assemblies to reprove, reform, and exhort27 them; sometimes in markets, fairs, streets, and by the highway-side, "calling people to repentance28, and to return to the Lord, with their hearts as well as their mouths; directing them to the light of Christ within them, to see, examine, and to consider their ways by, and to eschew29 the evil, and to do the good and acceptable will of God."
They were not without opposition30 in the work they imagined themselves called to, being often set in the stocks, stoned, beaten, whipped and imprisoned31, though, as our author observes, honest men of good report, that had left wives, children, houses, and lands, to visit them with a living call to repentance. But these coercive methods rather forwarded than abated32 their zeal33, and in those parts they brought over many proselytes, and amongst them several magistrates35, and others of the better sort. They apprehended36 the Lord had forbidden them to pull off their hats to any one, high or low, and required them to speak to the people, without distinction, in the language of thou and thee. They scrupled37 bidding people good-morrow, or good-night, nor might they bend the knee to any one, even in supreme38 authority. Both men and woman went in a plain and simple dress, different from the fashion of the times. They neither gave nor accepted any[334] titles of respect or honour, nor would they call any man master on earth. Several texts of scripture39 they quoted in defence of these singularities; such as, Swear not at all. How can ye believe who receive honour one of another, and seek not the honour which comes from God only? &c. &c. They placed the basis of religion in an inward light, and an extraordinary impulse of the Holy Spirit.
In 1654, their first separate meeting in London was held in the house of Robert Dring, in Watling-street, for by that time they spread themselves into all parts of the kingdom, and had in many places set up meetings or assemblies, particularly in Lancashire, and the adjacent parts, but they were still exposed to great persecutions and trials of every kind. One of them in a letter to the protector, Oliver Cromwell, represents, though there are no penal40 laws in force obliging men to comply with the established religion, yet the Quakers are exposed upon other accounts; they are fined and imprisoned for refusing to take an oath; for not paying their tithes41; for disturbing the public assemblies, and meeting in the streets, and places of public resort; some of them have been whipped for vagabonds, and for their plain speeches to the magistrate34.
Under favour of the then toleration, they opened their meetings at the Bull and Mouth, in Aldersgate-street, where women, as well as men, were moved to speak. Their zeal transported them to some extravagancies, which laid them still more open to the lash42 of their enemies, who exercised various severities upon them throughout the next reign43. Upon the suppression of Venner's mad insurrection, the government, having published a proclamation, forbidding the Anabaptists, Quakers, and Fifth Monarchy45 Men, to assemble or meet together under pretence46 of worshipping God, except it be in some parochial church, chapel47, or in private houses, by consent of the persons there inhabiting, all meetings in other places being declared to be unlawful and riotous48, &c. &c. the Quakers thought it expedient49 to address the king thereon, which they did in the following words:
"O king Charles!
"Our desire is, that thou mayest live for ever in the fear of God, and thy council. We beseech50 thee and thy council, to read these following lines in tender bowels51, and compassion52 for our souls, and for your good.
"And this consider, we are about four hundred imprisoned, in and about this city, of men and women from their families, besides, in the county jails, about ten hundred; we desire that our meetings may not be broken up, but that all may come to a fair trial, that our innocency may be cleared up.
"London, 16th day, eleventh month, 1660."
On the 28th of the same month, they published the declaration referred to in their address, entitled, "A declaration from the harmless and innocent people of God, called Quakers, against all sedition53, plotters,[335] and fighters in the world, for removing the ground of jealousy54 and suspicion, from both magistrates and people in the kingdom, concerning wars and fightings." It was presented to the king the 21st day of the eleventh month, 1660, and he promised them upon his royal word, that they should not suffer for their opinions, as long as they lived peaceably; but his promises were very little regarded afterward55.
In 1661, they assumed courage to petition the house of Lords for a toleration of their religion, and for a dispensation from taking the oaths, which they held unlawful, not from any disaffection to the government, or a belief that they were less obliged by an affirmation, but from a persuasion56 that all oaths were unlawful; and that swearing upon the most solemn occasions was forbidden in the New Testament57. Their petition was rejected, and instead of granting them relief, an act was passed against them, the preamble58 to which set forth, "That whereas several persons have taken up an opinion that an oath, even before a magistrate, is unlawful, and contrary to the word of God: and whereas, under pretence of religious worship, the said persons do assemble in great numbers in several parts of the kingdom, separating themselves from the rest of his majesty59's subjects, and the public congregations and usual places of divine worship; be it therefore enacted60, that if any such persons, after the 24th of March, 1661-2, shall refuse to take an oath when lawfully62 tendered, or persuade others to do it, or maintain in writing or otherwise, the unlawfulness of taking an oath; or if they shall assemble for religious worship, to the number of five or more, of the age of fifteen, they shall for the first offence forfeit64 five pounds; for the second, ten pounds; and for the third shall abjure65 the realm, or be transported to the plantations66: and the justices of peace at their open sessions may hear and finally determine in the affair."
This act had a most dreadful effect upon the Quakers, though it was well known and notorious that these conscientious67 persons were far from sedition or disaffection to the government. George Fox, in his address to the king, acquaints him, that three thousand and sixty-eight of their friends had been imprisoned since his majesty's restoration; that their meetings were daily broken up by men with clubs and arms, and their friends thrown into the water, and trampled68 under foot till the blood gushed69 out, which gave rise to their meeting in the open streets. A relation was printed, signed by twelve witnesses, which says, that more than four thousand two hundred Quakers were imprisoned; and of them five hundred were in and about London, and the suburbs; several of whom were dead in the jails.
However, they even gloried in their sufferings, which increased every day; so that in 1665, and the intermediate years, they were harassed70 without example. As they persisted resolutely71 to assemble, openly, at the Bull and Mouth, before mentioned, the soldiers, and other officers, dragged them from thence to prison, till Newgate was[336] filled with them, and multitudes died of close confinement72, in that and other jails.
Six hundred of them, says an account published at this time, were in prison, merely for religion's sake, of whom several were banished73 to the plantations. In short, says Mr. Neale, the Quakers gave such full employment to the informers, that they had less leisure to attend the meetings of other dissenters.
Yet, under all these calamities74, they behaved with patience and modesty75 towards the government, and upon occasion of the Rye-house plot in 1682, thought proper to declare their innocence76 of that sham77 plot, in an address to the king, wherein, appealing to the Searcher of all hearts, they say, their principles do not allow them to take up defensive78 arms, much less to avenge79 themselves for the injuries they received from others: that they continually pray for the king's safety and preservation80; and therefore take this occasion humbly81 to beseech his majesty to compassionate82 their suffering friends, with whom the jails are so filled, that they want air, to the apparent hazard of their lives, and to the endangering an infection in divers83 places. Besides, many houses, shops, barns, and fields are ransacked84, and the goods, corn, and cattle swept away, to the discouraging trade and husbandry, and impoverishing85 great numbers of quiet and industrious86 people; and this, for no other cause, but for the exercise of a tender conscience in the worship of Almighty87 God, who is sovereign Lord and King of men's consciences.
On the accession of James II. they addressed that monarch44 honestly and plainly, telling him, "We are come to testify our sorrow for the death of our good friend Charles, and our joy for thy being made our governor. We are told thou art not of the persuasion of the church of England, no more than we; therefore we hope thou wilt88 grant us the same liberty which thou allowest thyself, which doing, we wish thee all manner of happiness."
When James, by his dispensing89 power, granted liberty to the dissenters, they began to enjoy some rest from their troubles; and indeed it was high time, for they were swelled90 to an enormous amount. They, the year before this, to them one of glad release, in a petition to James for a cessation of their sufferings, set forth, "that of late above one thousand five hundred of their friends, both men and women, and that now there remain one thousand three hundred and eighty-three; of which two hundred are women, many under sentence of pr?munire; and more than three hundred near it, for refusing the oath of allegiance, because they could not swear. Three hundred and fifty have died in prison since the year 1680; in London, the jail of Newgate has been crowded, within these two years sometimes with near 20 in a room, whereby several have been suffocated91, and others, who have been taken out sick, have died of malignant92 fevers within a few days. Great violences, outrageous93 distresses94, and woful havock and spoil, have been made upon people's goods and estates, by a company of idle, extravagant95, and merciless informers,[337] by persecutions on the conventicle-act, and others, also on qui tam writs96, and on other processes, for twenty pounds a month, and two-thirds of their estates seized for the king. Some had not a bed to rest on, others had no cattle to till the ground, nor corn for feed or bread, nor tools to work with, the said informers and bailiffs in some places breaking into houses, and making great waste and spoil, under pretence of serving the king and the church. Our religious assemblies have been charged at common law with being rioters and disturbers of the public peace, whereby great numbers have been confined in prison without regard to age, and many confined in holes and dungeons97. The seizing for ￡20 a month has amounted to many thousands, and several who have employed some hundreds of poor people in manufactures, are disabled to do so any more, by reason of long imprisonment98. They spare neither widow nor fatherless, nor have they so much as a bed to lie on. The informers are both witnesses and prosecutors99, to the ruin of great numbers of sober families; and justices of the peace have been threatened with the forfeiture100 of one hundred pounds, if they do not issue out warrants upon their informations." With this petition they presented a list of their friends in prison, in the several counties, amounting to four hundred and sixty.
During the reign of king James II. these people were, through the intercession of their friend Mr. Penn, treated with greater indulgence than ever they had been before. They were now become extremely numerous in many parts of the country, and the settlement of Pennsylvania taking place soon after, many of them went over to America. There they enjoyed the blessings101 of a peaceful government, and cultivated the arts of honest industry.
As the whole colony was the property of Mr. Penn, so he invited people of all denominations102 to come and settle with him. A universal liberty of conscience took place; and in this new colony the natural rights of mankind were, for the first time, established.
These Friends are, in the present age, a very harmless, inoffensive body of people; but of that we shall take more notice hereafter. By their wise regulations, they not only do honour to themselves, but they are of vast service to the community.
It may be necessary here to observe, that as the Friends, commonly called Quakers, will not take an oath in a court of justice, so their affirmation is permitted in all civil affairs; but they cannot prosecute104 a criminal, because, in the English courts of justice, all evidence must be upon oath.
An account of the persecution1 of Friends, commonly called Quakers in the United States.
About the middle of the seventeenth century, much persecution and suffering were inflicted105 on a sect106 of protestant dissenters, commonly called Quakers: a people which arose at that time in England some of whom sealed their testimony107 with their blood.[338]
For an account of the above people, see Sewell's, or Gough's history of them.
The principal points upon which their conscientious nonconformity rendered them obnoxious108 to the penalties of the law, were,
1. The Christian4 resolution of assembling publicly for the worship of God, in a manner most agreeable to their consciences.
2. Their refusal to pay tithes, which they esteemed109 a Jewish ceremony, abrogated110 by the coming of Christ.
3. Their testimony against wars and fighting, the practice of which they judged inconsistent with the command of Christ: "Love your enemies," &c. Matt. v. 44.
5. Their refusal to pay rates or assessments112 for building and repairing houses for a worship which they did not approve.
6. Their use of the proper and Scriptural language, "thou," and "thee," to a single person: and their disuse of the custom of uncovering their heads, or pulling off their hats, by way of homage114 to man.
7. The necessity many found themselves under, of publishing what they believed to be the doctrine115 of truth; and sometimes even in the places appointed for the public national worship.
Their conscientious noncompliance in the preceding particulars, exposed them to much persecution and suffering, which consisted in prosecutions116, fines, cruel beatings, whippings, and other corporeal117 punishments; imprisonment, banishment118, and even death.
To relate a particular account of their persecutions and sufferings, would extend beyond the limits of this work: we shall therefore refer, for that information, to the histories already mentioned, and more particularly to Besse's Collection of their sufferings; and shall confine our account here, mostly to those who sacrificed their lives, and evinced, by their disposition119 of mind, constancy, patience, and faithful perseverance120, that they were influenced by a sense of religious duty.
Numerous and repeated were the persecutions against them; and sometimes for transgressions121 or offences which the law did not contemplate122 or embrace.
Many of the fines and penalties exacted of them, were not only unreasonable123 and exorbitant124, but as they could not consistently pay them, were sometimes distrained to several times the value of the demand; whereby many poor families were greatly distressed125, and obliged to depend on the assistance of their friends.
Numbers were not only cruelly beaten and whipped in a public manner, like criminals, but some were branded and others had their ears cut off.
Great numbers were long confined in loathsome126 prisons; in which some ended their days in consequence thereof.
Many were sentenced to banishment; and a considerable number[339] were transported. Some were banished on pain of death; and four were actually executed by the hands of the hangman, as we shall here relate, after inserting copies of some of the laws of the country where they suffered.
"At a General Court held at Boston, the 14th of October, 1656.
"Whereas, there is a cursed sect of heretics, lately risen up in the world, which are commonly called Quakers, who take upon them to be immediately sent from God, and infallibly assisted by the Spirit, to speak and write blasphemous127 opinions, despising government, and the order of God, in the church and commonwealth128, speaking evil of dignities, reproaching and reviling129 magistrates and ministers, seeking to turn the people from the faith, and gain proselytes to their pernicious ways: this court taking into consideration the premises130, and to prevent the like mischief131, as by their means is wrought132 in our land, doth hereby order, and by authority of this court, be it ordered and enacted, that what master or commander of any ship, bark, pink, or ketch, shall henceforth bring into any harbour, creek133, or cove113, within this jurisdiction134, any Quaker or Quakers, or other blasphemous heretics, shall pay, or cause to be paid, the fine of one hundred pounds to the treasurer135 of the country, except it appear he want true knowledge or information of their being such; and, in that case, he hath liberty to clear himself by his oath, when sufficient proof to the contrary is wanting: and, for default of good payment, or good security for it, shall be cast into prison, and there to continue till the said sum be satisfied to the treasurer as aforesaid. And the commander of any ketch, ship, or vessel136, being legally convicted, shall give in sufficient security to the governor, or any one or more of the magistrates, who have power to determine the same, to carry them back to the place whence he brought them; and, on his refusal so to do, the governor or one or more of the magistrates, are hereby empowered to issue out his or their warrants to commit such master or commander to prison, there to continue, till he give in sufficient security to the content of the governor, or any of the magistrates, as aforesaid. And it is hereby further ordered and enacted, that what Quaker soever shall arrive in this country from foreign parts, or shall come into this jurisdiction from any parts adjacent, shall be forthwith committed to the house of correction; and, at their entrance, to be severely137 whipped, and by the master thereof be kept constantly to work, and none suffered to converse138 or speak with them, during the time of their imprisonment, which shall be no longer than necessity requires. And it is ordered, if any person shall knowingly import into any harbour of this jurisdiction, any Quakers' books or writings, concerning their devilish opinions, shall pay for such book or writing, being legally proved against him or them the sum of five pounds; and whosoever shall disperse139 or conceal140 any such book or writing, and it be found with him or her, or in his or her house and shall not immediately deliver[340] the same to the next magistrate; shall forfeit or pay five pounds, for the dispersing141 or concealing142 of any such book or writing. And it is hereby further enacted, that if any person within this colony, shall take upon them to defend the heretical opinions of the Quakers, or any of their books or papers, shall be fined for the first time forty shillings; if they shall persist in the same, and shall again defend it the second time, four pounds; if notwithstanding they again defend and maintain the said Quakers' heretical opinions, they shall be committed to the house of correction till there be convenient passage to send them out of the land, being sentenced by the court of Assistants to banishment. Lastly, it is hereby ordered, that what person or persons soever, shall revile143 the persons of the magistrates or ministers, as is usual with the Quakers, such person or persons shall be severely whipped or pay the sum of five pounds.
"Edward Rawson, Sec."
"At a General Court held at Boston, the 14th of October, 1657.
"As an addition to the late order, in reference to the coming or bringing of any of the cursed sect of the Quakers into this jurisdiction, it is ordered, that whosoever shall from henceforth bring, or cause to be brought, directly or indirectly145, any known Quaker or Quakers, or other blasphemous heretics, into this jurisdiction, every such person shall forfeit the sum of one hundred pounds to the country, and shall by warrant from any magistrate be committed to prison, there to remain till the penalty be satisfied and paid; and if any person or persons within this jurisdiction, shall henceforth entertain and conceal any such Quaker or Quakers, or other blasphemous heretics, knowing them so to be, every such person shall forfeit to the country forty shillings for every hours' entertainment and concealment146 of any Quaker or Quakers, &c. as aforesaid, and shall be committed to prison as aforesaid, till the forfeiture be fully63 satisfied and paid. And it is further ordered, that if any Quaker or Quakers shall presume, after they have once suffered what the law requires, to come into this jurisdiction, every such male Quaker shall, for the first offence, have one of his ears cut off, and be kept at work in the house of correction, till he can be sent away at his own charge; and for the second offence, shall have his other ear cut off; and every woman Quaker, that has suffered the law here, that shall presume to come into this jurisdiction, shall be severely whipped, and kept at the house of correction at work, till she be sent away at her own charge, and so also for her coming again, she shall be alike used as aforesaid. And for every Quaker, he or she, that shall a third time herein again offend, they shall have their tongues bored through with a hot iron, and be kept at the house of correction close to work, till they be sent away at their own charge. And it is further ordered, that all and every Quaker arising from[341] among ourselves, shall be dealt with, and suffer the like punishment as the law provides against foreign Quakers.
"Edward Rawson, Sec."
"An Act made at a General Court, held at Boston, the 20th of October, 1658.
"Whereas, there is a pernicious sect, commonly called Quakers, lately risen, who by word and writing have published and maintained many dangerous and horrid147 tenets, and do take upon them to change and alter the received laudable customs of our nation, in giving civil respect to equals, or reverence148 to superiors; whose actions tend to undermine the civil government, and also to destroy the order of the churches, by denying all established forms of worship, and by withdrawing from orderly church fellowship, allowed and approved by all orthodox professors of truth, and instead thereof, and in opposition thereunto, frequently meeting by themselves, insinuating149 themselves into the minds of the simple, or such as are at least affected150 to the order and government of church and commonwealth, whereby divers of our inhabitants have been infected, notwithstanding all former laws, made upon the experience of their arrogant151 and bold obtrusions, to disseminate152 their principles amongst us, prohibiting their coming into this jurisdiction, they have not been deterred153 from their impious attempts to undermine our peace, and hazard our ruin.
"For prevention thereof, this court doth order and enact61, that any person or persons, of the cursed sect of the Quakers, who is not an inhabitant of, but is found within this jurisdiction, shall be apprehended without warrant, where no magistrate is hand, by any constable154 commissioner155, or select-man, and conveyed from constable to constable, to the next magistrate, who shall commit the said person to close prison, there to remain (without bail) until the next court of Assistants, where they shall have legal trial. And being convicted to be of the sect of the Quakers, shall be sentenced to banishment, on pain of death. And that every inhabitant of this jurisdiction, being convicted to be of the aforesaid sect, either by taking up, publishing, or defending the horrid opinions of the Quakers, or the stirring up mutiny, sedition, or rebellion against the government, or by taking up their abusive and destructive practices, viz. denying civil respect to equals and superiors, and withdrawing from the church assemblies; and instead thereof, frequenting meetings of their own, in opposition to our church order; adhering to, or approving of any known Quaker, and the tenets and practices of Quakers, that are opposite to the orthodox received opinions of the godly; and endeaving to disaffect others to civil government and church order, or condemning157 the practice and proceedings158 of this court against the Quakers, manifesting thereby159 their complying with those, whose design is to overthrow160 the order established in church and state: every such person, upon conviction before the said court of Assistants, in manner aforesaid, shall be committed[342] to close prison for one month, and then, unless they choose voluntarily to depart this jurisdiction, shall give bond for their good behaviour and appear at the next court, where, continuing obstinate161, and refusing to retract162 and reform the aforesaid opinions, they shall be sentenced to banishment, upon pain of death. And any one magistrate, upon information given him of any such person, shall cause him to be apprehended, and shall commit any such person to prison, according to his discretion163, until he come to trial as aforesaid."
It appears there were also laws passed in both of the then colonies of New-Plymouth and New-Haven, and in the Dutch settlement at New-Amsterdam, now New-York, prohibiting the people called Quakers, from coming into those places, under severe penalties; in consequence of which, some underwent considerable suffering.
The two first who were executed were William Robinson, merchant, of London, and Marmaduke Stevenson, a countryman, of Yorkshire. These coming to Boston, in the beginning of September, were sent for by the court of Assistants, and there sentenced to banishment, on pain of death. This sentence was passed also on Mary Dyar, mentioned hereafter, and Nicholas Davis, who were both at Boston. But William Robinson, being looked upon as a teacher, was also condemned164 to be whipped severely; and the constable was commanded to get an able man to do it. Then Robinson was brought into the street, and there stripped; and having his hands put through the holes of the carriage of a great gun, where the jailer held him, the executioner gave him twenty stripes, with a three-fold cord-whip. Then he and the other prisoners were shortly after released, and banished, as appears from the following warrant:
"You are required by these, presently to set at liberty William Robinson, Marmaduke Stevenson, Mary Dyar, and Nicholas Davis, who, by an order of the court and council, had been imprisoned, because it appeared by their own confession165, words, and actions, that they are Quakers: wherefore, a sentence was pronounced against them, to depart this jurisdiction, on pain of death; and that they must answer it at their peril166, if they, or any of them, after the 14th of this present month, September, are found within this jurisdiction, or any part thereof.
"Edward Rawson"
"Boston, September 12, 1659."
Though Mary Dyar and Nicholas Davis left that jurisdiction for that time, yet Robinson and Stevenson, though they departed the town of Boston, could not yet resolve (not being free in mind) to depart that jurisdiction, though their lives were at stake. And so they went to Salem, and some places thereabout, to visit and build up their friends in the faith. But it was not long before they were taken, and put again into prison at Boston, and chains locked to their legs. In the next month, Mary Dyar returned also. And as she stood before[343] the prison, speaking with one Christopher Holden, who was come thither167 to inquire for a ship bound for England, whither he intended to go, she was also taken into custody168. Thus, they had now three persons, who, according to their law, had forfeited169 their lives. And, on the 20th of October, these three were brought into court, where John Endicot and others were assembled. And being called to the bar, Endicot commanded the keeper to pull off their hats; and then said, that they had made several laws to keep the Quakers from amongst them, and neither whipping, nor imprisoning170, nor cutting off ears, nor banishing171 upon pain of death, would keep them from amongst them. And further, he said, that he or they desired not the death of any of them. Yet, notwithstanding, his following words, without more ado, were, "Give ear, and hearken to your sentence of death." Sentence of death was also passed upon Marmaduke Stevenson, Mary Dyar, and William Edrid. Several others were imprisoned, whipped, and fined. We have no disposition to justify172 the Pilgrims for these proceedings, but we think, considering the circumstances of the age in which they lived, their conduct admits of much palliation. The following remarks of Mr. Hawes, in his tribute to the memory of the Pilgrims, are worthy173 of serious consideration.
"It is alleged174 that they enacted laws which were oppressive to other denominations, and, moreover, that they were actually guilty of persecution. This, indeed, is a serious charge, and to some extent must be admitted to be true. And yet whoever candidly175 examines the facts in the case, will find abundant evidence that our fathers, in this respect, were far from being sinners above all who have dwelt on the earth. Many of the laws that are complained of were enacted when there were few or none of any other denomination103 in the land. They were designed to protect and support their own ecclesiastical and civil order; and not to operate at all as persecuting176 or oppressive enactments177 against christians178 belonging to other sects179. It is also true that most of those persons who are said to have been persecuted180 and oppressed, suffered not so much for their religious opinions, as for their offences against the state. Some of them outraged181 all decency182 and order, and committed such acts as would unquestionably, at the present day, subject a man to imprisonment, if not to severer punishment.
"This, according to Winthrop, was the ground of the sentence of banishment, passed on Roger Williams. 'He broached183 and divulged184 divers new opinions against the authority of magistrates, as also wrote letters of defamation185 both of the magistrates and churches.'"—Winthrop's Hist. of N. E. edit. by Savage186, vol. 1, p. 167.
"For a particular account of the causes for which Mr. Williams was banished, see Hutchinson's History of Massachusetts, vol. 1, p. 41; Dwight's Travels, vol. 1, p. 142; Magnalia, vol. 2, p. 430. As for the laws subsequently enacted against the Baptists and Quakers, no one most certainly can justify them. They were oppressive and wrong. But let no one reproach, too severely, the memory of our fathers, in this[344] matter, till he is certain, that in similar circumstances, he would have shown a better temper.
"It is allowed that they were culpable187; but we do not concede, that in the present instance, they stood alone, or that they merited all the censure188 bestowed on them. 'Laws similar to those of Massachusetts were passed elsewhere against the Quakers and also against the Baptists, particularly in Virginia. If no execution took place here, it was not owing to the moderation of the church.'"—Jefferson Virg. Query189, XVIII.
"The prevalent opinion among most sects of christians, at that day, that toleration is sinful, ought to be remembered; nor should it be forgotten, that the first Quakers in New England, besides speaking and writing what was deemed blasphemous, reviled190 magistrates and ministers, and disturbed religious assemblies; and that the tendency of their opinions and practices was to the subversion191 of the commonwealth in the period of its infancy192."—Holmes' Am. Annals. Hutch. vol. 1, p. 180-9.
"It should be added, that in Massachusetts the law which enacted that all Quakers returning into the state after banishment, should be punished with death, and under which four persons were executed, met with great, and at first, successful opposition. The deputies, who constituted the popular branch of the legislature, at first rejected it; but afterwards, on reconsideration, concurred193 with the magistrates, (by whom it was originally proposed,) by a majority of only one."—Chr. Spect. 1830, p. 266.
"The fathers of New England, endured incredible hardships in providing for themselves a home in the wilderness194; and to protect themselves in the undisturbed enjoyment195 of rights, which they had purchased at so dear a rate, they sometimes adopted measures which, if tried by the more enlightened and liberal views of the present day, must at once be pronounced altogether unjustifiable. But shall they be condemned without mercy for not acting196 up to principles which were unacknowledged and unknown throughout the whole of christendom? Shall they alone be held responsible for opinions and conduct which had become sacred by antiquity197, and which were common to christians of all other denominations? Every government then in existence assumed to itself the right to legislate198 in matters of religion; and to restrain heresy199 by penal statutes200. This right was claimed by rulers, admitted by subjects, and is sanctioned by the names of Lord Bacon and Montesquieu, and many others equally famed for their talents and learning. It is unjust then, to 'press upon one poor persecuted sect, the sins of all christendom?' The fault of our fathers was the fault of the age; and though this cannot justify, it certainly furnishes an extenuation201 of their conduct. As well might you condemn156 them for not understanding the art of navigating202 by steam, as for not understanding and acting up to the principles of religious toleration. At the same time, it is but just to say, that imperfect as were their views of the rights of conscience, they were[345] nevertheless far in advance of the age to which they belonged; and it is to them more than to any other class of men on earth, the world is indebted for the more rational views that now prevail on the subject of civil and religious liberty."
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1
persecution
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| n. 迫害,烦扰 | |
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2
dissenters
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| n.持异议者，持不同意见者( dissenter的名词复数 ) | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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appellation
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| n.名称，称呼 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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uncommonly
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| adv. 稀罕(极，非常) | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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innocency
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| 无罪，洁白 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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emblem
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| n.象征，标志；徽章 | |
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ministry
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| n.(政府的)部；牧师 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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forsook
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| forsake的过去式 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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consolation
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| n.安慰，慰问 | |
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manifestation
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| n.表现形式；表明；现象 | |
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begets
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| v.为…之生父( beget的第三人称单数 )；产生，引起 | |
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gathering
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| n.集会，聚会，聚集 | |
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forth
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| adv.向前；向外，往外 | |
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northward
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| adv.向北；n.北方的地区 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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exhort
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| v.规劝，告诫 | |
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repentance
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| n.懊悔 | |
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eschew
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| v.避开，戒绝 | |
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opposition
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| n.反对，敌对 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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abated
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| 减少( abate的过去式和过去分词 )； 减去； 降价； 撤消（诉讼） | |
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33
zeal
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| n.热心，热情，热忱 | |
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magistrate
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| n.地方行政官，地方法官，治安官 | |
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magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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apprehended
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| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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scrupled
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| v.感到于心不安，有顾忌( scruple的过去式和过去分词 ) | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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40
penal
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| adj.刑罚的；刑法上的 | |
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tithes
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| n.（宗教捐税）什一税，什一的教区税，小部分( tithe的名词复数 ) | |
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42
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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43
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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44
monarch
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| n.帝王，君主，最高统治者 | |
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monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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46
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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47
chapel
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| n.小教堂，殡仪馆 | |
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48
riotous
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| adj.骚乱的；狂欢的 | |
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49
expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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50
beseech
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| v.祈求，恳求 | |
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51
bowels
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| n.肠，内脏，内部；肠( bowel的名词复数 )；内部，最深处 | |
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52
compassion
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| n.同情，怜悯 | |
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53
sedition
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| n.煽动叛乱 | |
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54
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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55
afterward
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| adv.后来；以后 | |
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56
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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57
testament
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| n.遗嘱；证明 | |
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preamble
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| n.前言；序文 | |
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59
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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60
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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enact
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| vt.制定(法律)；上演，扮演 | |
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62
lawfully
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| adv.守法地，合法地；合理地 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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64
forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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65
abjure
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| v.发誓放弃 | |
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plantations
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| n.种植园，大农场( plantation的名词复数 ) | |
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67
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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68
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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69
gushed
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| v.喷，涌( gush的过去式和过去分词 )；滔滔不绝地说话 | |
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70
harassed
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| adj. 疲倦的，厌烦的 动词harass的过去式和过去分词 | |
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resolutely
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| adj.坚决地，果断地 | |
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72
confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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73
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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74
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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75
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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innocence
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| n.无罪；天真；无害 | |
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sham
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| n./adj.假冒(的)，虚伪(的) | |
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defensive
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| adj.防御的；防卫的；防守的 | |
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avenge
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| v.为...复仇，为...报仇 | |
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80
preservation
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| n.保护，维护，保存，保留，保持 | |
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81
humbly
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| adv. 恭顺地，谦卑地 | |
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82
compassionate
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| adj.有同情心的，表示同情的 | |
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83
divers
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| adj.不同的；种种的 | |
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ransacked
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| v.彻底搜查( ransack的过去式和过去分词 )；抢劫，掠夺 | |
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85
impoverishing
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| v.使（某人）贫穷( impoverish的现在分词 )；使（某物）贫瘠或恶化 | |
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86
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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87
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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88
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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dispensing
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| v.分配( dispense的现在分词 )；施与；配（药） | |
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swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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suffocated
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| （使某人）窒息而死( suffocate的过去式和过去分词 )； （将某人）闷死； 让人感觉闷热； 憋气 | |
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malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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outrageous
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| adj.无理的，令人不能容忍的 | |
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distresses
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| n.悲痛( distress的名词复数 )；痛苦；贫困；危险 | |
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extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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writs
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| n.书面命令，令状( writ的名词复数 ) | |
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dungeons
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| n.地牢( dungeon的名词复数 ) | |
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imprisonment
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| n.关押，监禁，坐牢 | |
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prosecutors
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| 检举人( prosecutor的名词复数 )； 告发人； 起诉人； 公诉人 | |
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100
forfeiture
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| n.（名誉等）丧失 | |
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101
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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102
denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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103
denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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104
prosecute
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| vt.告发；进行；vi.告发，起诉，作检察官 | |
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inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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sect
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| n.派别，宗教，学派，派系 | |
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testimony
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| n.证词；见证，证明 | |
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obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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110
abrogated
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| 废除（法律等）( abrogate的过去式和过去分词 )； 取消； 去掉； 抛开 | |
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111
obedience
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| n.服从，顺从 | |
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assessments
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| n.评估( assessment的名词复数 )；评价；（应偿付金额的）估定；（为征税对财产所作的）估价 | |
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113
cove
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| n.小海湾，小峡谷 | |
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114
homage
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| n.尊敬，敬意，崇敬 | |
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115
doctrine
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| n.教义；主义；学说 | |
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prosecutions
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| 起诉( prosecution的名词复数 )； 原告； 实施； 从事 | |
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117
corporeal
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| adj.肉体的，身体的；物质的 | |
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118
banishment
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| n.放逐，驱逐 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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120
perseverance
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| n.坚持不懈，不屈不挠 | |
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121
transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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122
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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123
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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124
exorbitant
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| adj.过分的；过度的 | |
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125
distressed
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| 痛苦的 | |
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126
loathsome
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| adj.讨厌的，令人厌恶的 | |
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127
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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128
commonwealth
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| n.共和国，联邦，共同体 | |
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129
reviling
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| v.辱骂，痛斥( revile的现在分词 ) | |
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130
premises
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| n.建筑物，房屋 | |
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131
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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132
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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133
creek
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| n.小溪，小河，小湾 | |
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134
jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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135
treasurer
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| n.司库，财务主管 | |
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136
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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137
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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138
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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139
disperse
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| vi.使分散；使消失；vt.分散；驱散 | |
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140
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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141
dispersing
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| adj. 分散的 动词disperse的现在分词形式 | |
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142
concealing
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| v.隐藏，隐瞒，遮住( conceal的现在分词 ) | |
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143
revile
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| v.辱骂，谩骂 | |
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144
attests
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| v.证明( attest的第三人称单数 )；证实；声称…属实；使宣誓 | |
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145
indirectly
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| adv.间接地，不直接了当地 | |
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146
concealment
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| n.隐藏, 掩盖，隐瞒 | |
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147
horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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148
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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149
insinuating
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| adj.曲意巴结的，暗示的v.暗示( insinuate的现在分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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150
affected
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| adj.不自然的，假装的 | |
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151
arrogant
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| adj.傲慢的，自大的 | |
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152
disseminate
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| v.散布；传播 | |
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153
deterred
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| v.阻止，制止( deter的过去式和过去分词 ) | |
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154
constable
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| n.(英国)警察，警官 | |
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155
commissioner
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| n.（政府厅、局、处等部门）专员，长官，委员 | |
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156
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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157
condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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158
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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thereby
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| adv.因此，从而 | |
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160
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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161
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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162
retract
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| vt.缩回，撤回收回，取消 | |
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163
discretion
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| n.谨慎；随意处理 | |
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164
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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165
confession
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| n.自白，供认，承认 | |
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166
peril
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| n.(严重的)危险；危险的事物 | |
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167
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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168
custody
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| n.监护，照看，羁押，拘留 | |
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169
forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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170
imprisoning
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| v.下狱，监禁( imprison的现在分词 ) | |
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171
banishing
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| v.放逐，驱逐( banish的现在分词 ) | |
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172
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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173
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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174
alleged
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| a.被指控的，嫌疑的 | |
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175
candidly
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| adv.坦率地，直率而诚恳地 | |
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176
persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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177
enactments
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| n.演出( enactment的名词复数 )；展现；规定；通过 | |
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178
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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179
sects
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| n.宗派，教派( sect的名词复数 ) | |
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180
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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181
outraged
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| a.震惊的，义愤填膺的 | |
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182
decency
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| n.体面，得体，合宜，正派，庄重 | |
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183
broached
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| v.谈起( broach的过去式和过去分词 )；打开并开始用；用凿子扩大（或修光）；（在桶上）钻孔取液体 | |
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184
divulged
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| v.吐露，泄露( divulge的过去式和过去分词 ) | |
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185
defamation
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| n.诽谤；中伤 | |
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186
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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187
culpable
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| adj.有罪的，该受谴责的 | |
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188
censure
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| v./n.责备；非难；责难 | |
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189
query
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| n.疑问，问号，质问；vt.询问，表示怀疑 | |
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190
reviled
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| v.辱骂，痛斥( revile的过去式和过去分词 ) | |
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191
subversion
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| n.颠覆，破坏 | |
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192
infancy
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| n.婴儿期；幼年期；初期 | |
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193
concurred
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| 同意（concur的过去式与过去分词形式） | |
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194
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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195
enjoyment
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| n.乐趣；享有；享用 | |
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196
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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197
antiquity
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| n.古老；高龄；古物，古迹 | |
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198
legislate
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| vt.制定法律；n.法规，律例；立法 | |
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199
heresy
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| n.异端邪说；异教 | |
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200
statutes
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| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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201
extenuation
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| n.减轻罪孽的借口；酌情减轻；细 | |
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202
navigating
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| v.给（船舶、飞机等）引航，导航( navigate的现在分词 )；（从海上、空中等）横越；横渡；飞跃 | |
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