NOTES.

NOTES.1Vide infra, Note 6.2George Fox,Journal. It is well to notice that of the ministers mentioned by Fox by name or parish, Nath. Stevens, the rector of Fenny Drayton, was a Presbyterian of some eminence, and was ejected for non-conformity in 1662. So also was Matthew Cradock, the “priest of Coventry,” who was a distinguished non-conformist divine. The priest at Mansetter, who advised tobacco and psalm-singing, kept his living during the whole period of the Commonwealth, and so may be presumed not to have been a “Churchman” in the commonly received sense of the term. “One Macham,” of whom Fox speaks, and who seems to have treated him with more sympathetic kindness than any of the others, was a loyal Churchman and was sequestered in 1645, as a penalty for his adherence to the bishop and the king to whom he had sworn allegiance. It is rather surprising to find historians in general, even those who should be better informed, assuming that, because these men were filling the parishes of the Church of England, they were, therefore, Church of England clergymen.3Bishop, George,New England Judged, London, 1661, pp. 14–25.4Geo. E. Ellis,Memorial History of Boston, vol. i. p. 181.5Hubbard’sHistory of New England, p. 553.6Massachusetts Records, iv. (1), 276.7Bishop, 5–13.8Hazard,Historical Collections, ii. 349.Rhode Island Records, i. 374.9Mass. Records, iv. (1), 277.10Bishop, 38, 39.11Bishop, 40, 42.12Mass. Records, iv. (1), 308. Bishop, 50.13Mass. Records, iv. (1), 325.14Bishop, 72, 73.15Mass. Records, iv. (1), 345, 346.16Mass. Archives, vol. x. p. 246.17Mass. Records, iv. (1), 348. (In payment for this work Norton received five hundred acres of land, a good price for a sermon.Ibid., p. 397.)18The Heart of New England Rent at the Blasphemies of the Present Generation.Printed bySamuel Green,Cambridge in New England, 1659. The arguments used in this declaration are so characteristic of the spirit of the times that the following extract may be useful. The author has been demonstrating that the Quakers were heretical on various points of the faith, and that the Scriptures authorize the punishment of false believers. He continues:“But other Scriptures omitted, I shall here transcribe only two more, both of which are eminently pregnant with this truth: wherein also are cases put between the cause of God and our near relations, on purpose to provide against obstructions in this great business of religion.The first we haveDeut.xiii.per totum.Relating to all times succeeding that constitution; ‘If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; Thou shalt not consent unto him, nor hearken unto him; neither shalt thine eyes pity him, neither shalt thou spare, neither shalt thou conceal him.’ vers. 6, 8. The second we haveZech.xiii. 1, 3.Expressly relating unto the times of the Gospel. In that day, viz.: after the Coming of the Messiah in the time of the Gospelwhen the families of the tribes shall mourne Chapt.xii. 11.The familie of the house of David apart, & the familie of the house of Nathan apart, etc. There shall be a fountain opened,i. e.the doctrine of Christ under Moses’ dispensation is compared toa fountain vailed, 2 Cor. iii. 13, etc. Under the Gospel dispensation to afountain opened. The vail of the Temple & the ceremonial law being taken away.And it shall come to pass that when any shall yet Prophecie, then his father & his mother that begat him, shall thrust him through, when he prophecieth.These words [thrust him through] may be understood either of a Capital punishment judicially dispensed, or of any other smart punishment piercing though not Capital.* * * * *“Wee through grace abhorre prejudicing the liberty of conscience the least measure, and account such report of us to be a slander. And through the same grace; Wee both dread, and beare witness against, liberty of heresy, liberty to Blaspheme the Blessed Trinity, the Person and Office of Christ, the holy-Scripture, the tabernacle of God, and those that dwell in heaven. Howsoever fallaciously transformed into, and misrepresented under the plausible vizard of liberty of conscience falsely so called. We say Religion is to be perswaded with Scripture-reasons, not Civil weapons: with Arguments, not with punishments. But blasphemies immediate and heresies carried on with an high hand, and persisted in are to be suppressed with weapons and punishments; where reasons, and arguments cannot prevail.We distinguish between Heresie (Quiet and alone, Turbulent, i. e. incorrigible) accompanied with soliciting the people to apostacy from the Faith of Christ to defection from the churches, to Sedition in the Commonwealth. And that after due meanes of conviction, and Authoritative prohibition.We subject not any to Civil or Corporal punishment for heresie, ifquiet and alone. We do not inflict any Church-censure in case of heresie, without doctrinal conviction on the Churche’s part, and contumacy on the delinquent’s part foregoing.In case ofHeresie incorrigible, in conjunction with endeavours to seduce others thereunto, and tending to the disturbing of Publick-order, we acknowledge it to be the pious Wisdom of the Magistrate to proceed gradually, and where gentler meanes may rationally be looked at as effectual, there to abstain from the use of any severer remedie.And according to this method, hath been the gradual proceeding of the Magistrate here, with those (hitherto incorrigible)Quakers, who from England have unreasonably and insolently obtruded themselves upon us. 1. Instructing them. 2. Restraining them untill an opportunity for their returne. 3. Publishing a law to warne and prohibite both them and all others of that sect, from Coming into this jurisdiction: otherwise to expect the house of Correction. And in case they returned yet again, then to loose one of their eares, etc.At last upon experience of their bold contempt of these inferior restraints, and that after their being sent away again and again, they continue to return yet again and again; to the seducing of diverse, the disturbance, vexation and hazard of the whole Colonie. The Court finding the Law passed, to be an insufficient fence against these persons, proceeded to a Sentence of Banishment.Their restraint before the Law published, was but restraint in the Prison, until an opportunity of shipping them away. They who after the Law was published, would that notwithstanding, break in upon us from England, or other forraign parts, by Rode-Island, after their correction received, and discharging their dues, might return again to the Island, if they pleased. The wolfe which ventures over the wild Sea, out of a ravening desire to prey upon the sheep, when landed, discovered and taken, hath no cause to complain, though for the security of the flock, he be penned up, with the door opening unto the fold fast shut; but having another door purposely left open, whereby he may depart at his pleasure either returning from whence he came, or otherwise quitting the place.TheirSentence of Banishmentas Circumstanced, by an Impartial and equal eye, may be looked upon as an Act which the court was forced untose defendendo, in defence of Religion, themselves, the Churches, and this poore State and People from Ruine: which the principles of confusion, daylie and studiously disseminated by them, threatened to bring all unto, if not seasonably prevented.Exile from a wilderness, from a place of exile; though voluntarie, from a place; confinement whereunto would indeed justly be called exile, is aneasie exile.” (Pages 48, 49, 53, 54.)19Rhode Island Records, i. 376–378. See also the letter of the General Assembly, 378–380.20Bishop, 95.21Mass. Records, iv. (1), 383.22The Sufferings of the People called Quakers, by Jos. Besse, London, 1753, ii. p. 177.23Bishop, 89–95, 109.24Hubbard’sHistory of New England, p. 173. See also anAddress to the King(Charles II.), Dec. 19, 1660, in which the colonial authorities argue as follows: “Concerning the Quakers, open and capitall blasphemers, open seducers from the glorious Trinity, the Lord’s Christ, our Lord Jesus Christ, etc. the blessed gospell, and from the Holy Scriptures as the rule of life, open enemies to government itself as established in the hands of any but men of their oune principles, malignant and assiduous promoters of doctrines directly tending to subvert both our churches and state, after all other meanes for a long time used in vajne, wee were at last constrejned, for our oune safety, to pass a sentence of banishment against them, vpon pajne of death. Such was theire daingerous, impetuous, & desperat turbulency, both to religion & the state civil & ecclesiastical, as that how vnwillingly soever, could it have binn avoyded, the magistrate at last, in conscience both to God and Man, judged himself called for the defense of all, to keep the passage with the point of the sword held towards them. This could do no harm to him that would be warned thereby: theire wittingly rushing themselves therevpon was theire oune act, & wee, wthall humility, conceive a cryme bringing theire blood on theire oune head. The Quakers died, not because of theire other crymes, how capitall soever, but vpon theire superadded presumptuous & incorrigible contempt of authority; breaking in vpon vs notwthstanding theire sentence of banishment made knoune to them. Had they not binn restreigned, so farr as appeared, there was too much cause to feare that wee ourselves must quickly haue dyed, or worse; and such was theire insolency, that they would not be restreined but by death; nay, had they at last but promised to depart the jurisdiction, and not to returne wthout leaue from authority, wee should haue binn glad of such an opportunity to haue sayd they should not dye.”Mass. Records, iv. (1), 450–453. Bishop, 113.25Mass. Records, iv. (1), 419.26Mass. Records, iv. (1), 366. Bishop, 90, 91.27Bishop, 44–48, 52–54.28Mass. Records, iv. (1), 391.29Bishop, 111.Mass. Records, iv. (1), 411.30Bishop, Second Part, 14, 26, 30–35.31Mass. Records, iv. (2), 2–4, May, 1661.32Bishop, Second Part, 38, 39. The Declaration presented to the King by the Quakers may be found in the Preface to Besse’sSufferings of the People called Quakers, I. xxx., xxxii.33Mass. Records, iv. (2), 24.34Bishop, Second Part, 52.35Ibid., 58, 65.36Ibid., 112.37Ibid., 90–105.38Ibid., 74.39Ibid., 68, 69.40Besse, ii. 259.41Besse, ii. 260–264.42Bishop, 154, 155.43Bishop, Second Part, 105–108.44Bishop, Second Part, 46, 120.45Besse, ii. 387.46“And you shewed your Spirit, who ran away from England, and could not abide the sufferings of your purse, and a Prison, and when you were got beyond Sea, then you could Hang, and Burn, and Whip, God’s Creatures, and the true Subjects ofEngland; yet you would have the name of Christians who have cast away all Humanity and Christianity, by your fury, rage, andNebuchadnezzar’sspirit; who are worse than the veryIndians, whose name stinks both amongIndiansandChristians, which is become a proverb and a common Cry, The bloody Crimes ofNew England, a company of rotten Hypocrites which fled fromOld Englandto save their purses and themselves from Imprisonment, and then can Hang, and Burn, and Whip, and spoil the Goods of such as come out of England to inhabit among them, only for being called Quakers.... Are these the men that fled for Religion all people may say, that now Hang, Burn, Imprison, Cut, Fine, and spoil the Goods, and drink the blood of the innocent. God will give you a Cup of trembling, that you shall be a by-word, and a hissing to all your neighbours.” Bishop, Second Part, 146, 147.47SeeNote 83, on the next Essay.48Bishop, 67.49Bishop, Second Part, 139. Besse, ii. 270.50Hutchinson,History of Massachusets-Bay, i. 223.

1Vide infra, Note 6.

2George Fox,Journal. It is well to notice that of the ministers mentioned by Fox by name or parish, Nath. Stevens, the rector of Fenny Drayton, was a Presbyterian of some eminence, and was ejected for non-conformity in 1662. So also was Matthew Cradock, the “priest of Coventry,” who was a distinguished non-conformist divine. The priest at Mansetter, who advised tobacco and psalm-singing, kept his living during the whole period of the Commonwealth, and so may be presumed not to have been a “Churchman” in the commonly received sense of the term. “One Macham,” of whom Fox speaks, and who seems to have treated him with more sympathetic kindness than any of the others, was a loyal Churchman and was sequestered in 1645, as a penalty for his adherence to the bishop and the king to whom he had sworn allegiance. It is rather surprising to find historians in general, even those who should be better informed, assuming that, because these men were filling the parishes of the Church of England, they were, therefore, Church of England clergymen.

3Bishop, George,New England Judged, London, 1661, pp. 14–25.

4Geo. E. Ellis,Memorial History of Boston, vol. i. p. 181.

5Hubbard’sHistory of New England, p. 553.

6Massachusetts Records, iv. (1), 276.

7Bishop, 5–13.

8Hazard,Historical Collections, ii. 349.Rhode Island Records, i. 374.

9Mass. Records, iv. (1), 277.

10Bishop, 38, 39.

11Bishop, 40, 42.

12Mass. Records, iv. (1), 308. Bishop, 50.

13Mass. Records, iv. (1), 325.

14Bishop, 72, 73.

15Mass. Records, iv. (1), 345, 346.

16Mass. Archives, vol. x. p. 246.

17Mass. Records, iv. (1), 348. (In payment for this work Norton received five hundred acres of land, a good price for a sermon.Ibid., p. 397.)

18The Heart of New England Rent at the Blasphemies of the Present Generation.Printed bySamuel Green,Cambridge in New England, 1659. The arguments used in this declaration are so characteristic of the spirit of the times that the following extract may be useful. The author has been demonstrating that the Quakers were heretical on various points of the faith, and that the Scriptures authorize the punishment of false believers. He continues:“But other Scriptures omitted, I shall here transcribe only two more, both of which are eminently pregnant with this truth: wherein also are cases put between the cause of God and our near relations, on purpose to provide against obstructions in this great business of religion.The first we haveDeut.xiii.per totum.Relating to all times succeeding that constitution; ‘If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; Thou shalt not consent unto him, nor hearken unto him; neither shalt thine eyes pity him, neither shalt thou spare, neither shalt thou conceal him.’ vers. 6, 8. The second we haveZech.xiii. 1, 3.Expressly relating unto the times of the Gospel. In that day, viz.: after the Coming of the Messiah in the time of the Gospelwhen the families of the tribes shall mourne Chapt.xii. 11.The familie of the house of David apart, & the familie of the house of Nathan apart, etc. There shall be a fountain opened,i. e.the doctrine of Christ under Moses’ dispensation is compared toa fountain vailed, 2 Cor. iii. 13, etc. Under the Gospel dispensation to afountain opened. The vail of the Temple & the ceremonial law being taken away.And it shall come to pass that when any shall yet Prophecie, then his father & his mother that begat him, shall thrust him through, when he prophecieth.These words [thrust him through] may be understood either of a Capital punishment judicially dispensed, or of any other smart punishment piercing though not Capital.* * * * *“Wee through grace abhorre prejudicing the liberty of conscience the least measure, and account such report of us to be a slander. And through the same grace; Wee both dread, and beare witness against, liberty of heresy, liberty to Blaspheme the Blessed Trinity, the Person and Office of Christ, the holy-Scripture, the tabernacle of God, and those that dwell in heaven. Howsoever fallaciously transformed into, and misrepresented under the plausible vizard of liberty of conscience falsely so called. We say Religion is to be perswaded with Scripture-reasons, not Civil weapons: with Arguments, not with punishments. But blasphemies immediate and heresies carried on with an high hand, and persisted in are to be suppressed with weapons and punishments; where reasons, and arguments cannot prevail.We distinguish between Heresie (Quiet and alone, Turbulent, i. e. incorrigible) accompanied with soliciting the people to apostacy from the Faith of Christ to defection from the churches, to Sedition in the Commonwealth. And that after due meanes of conviction, and Authoritative prohibition.We subject not any to Civil or Corporal punishment for heresie, ifquiet and alone. We do not inflict any Church-censure in case of heresie, without doctrinal conviction on the Churche’s part, and contumacy on the delinquent’s part foregoing.In case ofHeresie incorrigible, in conjunction with endeavours to seduce others thereunto, and tending to the disturbing of Publick-order, we acknowledge it to be the pious Wisdom of the Magistrate to proceed gradually, and where gentler meanes may rationally be looked at as effectual, there to abstain from the use of any severer remedie.And according to this method, hath been the gradual proceeding of the Magistrate here, with those (hitherto incorrigible)Quakers, who from England have unreasonably and insolently obtruded themselves upon us. 1. Instructing them. 2. Restraining them untill an opportunity for their returne. 3. Publishing a law to warne and prohibite both them and all others of that sect, from Coming into this jurisdiction: otherwise to expect the house of Correction. And in case they returned yet again, then to loose one of their eares, etc.At last upon experience of their bold contempt of these inferior restraints, and that after their being sent away again and again, they continue to return yet again and again; to the seducing of diverse, the disturbance, vexation and hazard of the whole Colonie. The Court finding the Law passed, to be an insufficient fence against these persons, proceeded to a Sentence of Banishment.Their restraint before the Law published, was but restraint in the Prison, until an opportunity of shipping them away. They who after the Law was published, would that notwithstanding, break in upon us from England, or other forraign parts, by Rode-Island, after their correction received, and discharging their dues, might return again to the Island, if they pleased. The wolfe which ventures over the wild Sea, out of a ravening desire to prey upon the sheep, when landed, discovered and taken, hath no cause to complain, though for the security of the flock, he be penned up, with the door opening unto the fold fast shut; but having another door purposely left open, whereby he may depart at his pleasure either returning from whence he came, or otherwise quitting the place.TheirSentence of Banishmentas Circumstanced, by an Impartial and equal eye, may be looked upon as an Act which the court was forced untose defendendo, in defence of Religion, themselves, the Churches, and this poore State and People from Ruine: which the principles of confusion, daylie and studiously disseminated by them, threatened to bring all unto, if not seasonably prevented.Exile from a wilderness, from a place of exile; though voluntarie, from a place; confinement whereunto would indeed justly be called exile, is aneasie exile.” (Pages 48, 49, 53, 54.)

“But other Scriptures omitted, I shall here transcribe only two more, both of which are eminently pregnant with this truth: wherein also are cases put between the cause of God and our near relations, on purpose to provide against obstructions in this great business of religion.

The first we haveDeut.xiii.per totum.

Relating to all times succeeding that constitution; ‘If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; Thou shalt not consent unto him, nor hearken unto him; neither shalt thine eyes pity him, neither shalt thou spare, neither shalt thou conceal him.’ vers. 6, 8. The second we haveZech.xiii. 1, 3.Expressly relating unto the times of the Gospel. In that day, viz.: after the Coming of the Messiah in the time of the Gospelwhen the families of the tribes shall mourne Chapt.xii. 11.The familie of the house of David apart, & the familie of the house of Nathan apart, etc. There shall be a fountain opened,i. e.the doctrine of Christ under Moses’ dispensation is compared toa fountain vailed, 2 Cor. iii. 13, etc. Under the Gospel dispensation to afountain opened. The vail of the Temple & the ceremonial law being taken away.And it shall come to pass that when any shall yet Prophecie, then his father & his mother that begat him, shall thrust him through, when he prophecieth.These words [thrust him through] may be understood either of a Capital punishment judicially dispensed, or of any other smart punishment piercing though not Capital.

* * * * *

“Wee through grace abhorre prejudicing the liberty of conscience the least measure, and account such report of us to be a slander. And through the same grace; Wee both dread, and beare witness against, liberty of heresy, liberty to Blaspheme the Blessed Trinity, the Person and Office of Christ, the holy-Scripture, the tabernacle of God, and those that dwell in heaven. Howsoever fallaciously transformed into, and misrepresented under the plausible vizard of liberty of conscience falsely so called. We say Religion is to be perswaded with Scripture-reasons, not Civil weapons: with Arguments, not with punishments. But blasphemies immediate and heresies carried on with an high hand, and persisted in are to be suppressed with weapons and punishments; where reasons, and arguments cannot prevail.

We distinguish between Heresie (Quiet and alone, Turbulent, i. e. incorrigible) accompanied with soliciting the people to apostacy from the Faith of Christ to defection from the churches, to Sedition in the Commonwealth. And that after due meanes of conviction, and Authoritative prohibition.

We subject not any to Civil or Corporal punishment for heresie, ifquiet and alone. We do not inflict any Church-censure in case of heresie, without doctrinal conviction on the Churche’s part, and contumacy on the delinquent’s part foregoing.

In case ofHeresie incorrigible, in conjunction with endeavours to seduce others thereunto, and tending to the disturbing of Publick-order, we acknowledge it to be the pious Wisdom of the Magistrate to proceed gradually, and where gentler meanes may rationally be looked at as effectual, there to abstain from the use of any severer remedie.

And according to this method, hath been the gradual proceeding of the Magistrate here, with those (hitherto incorrigible)Quakers, who from England have unreasonably and insolently obtruded themselves upon us. 1. Instructing them. 2. Restraining them untill an opportunity for their returne. 3. Publishing a law to warne and prohibite both them and all others of that sect, from Coming into this jurisdiction: otherwise to expect the house of Correction. And in case they returned yet again, then to loose one of their eares, etc.

At last upon experience of their bold contempt of these inferior restraints, and that after their being sent away again and again, they continue to return yet again and again; to the seducing of diverse, the disturbance, vexation and hazard of the whole Colonie. The Court finding the Law passed, to be an insufficient fence against these persons, proceeded to a Sentence of Banishment.

Their restraint before the Law published, was but restraint in the Prison, until an opportunity of shipping them away. They who after the Law was published, would that notwithstanding, break in upon us from England, or other forraign parts, by Rode-Island, after their correction received, and discharging their dues, might return again to the Island, if they pleased. The wolfe which ventures over the wild Sea, out of a ravening desire to prey upon the sheep, when landed, discovered and taken, hath no cause to complain, though for the security of the flock, he be penned up, with the door opening unto the fold fast shut; but having another door purposely left open, whereby he may depart at his pleasure either returning from whence he came, or otherwise quitting the place.

TheirSentence of Banishmentas Circumstanced, by an Impartial and equal eye, may be looked upon as an Act which the court was forced untose defendendo, in defence of Religion, themselves, the Churches, and this poore State and People from Ruine: which the principles of confusion, daylie and studiously disseminated by them, threatened to bring all unto, if not seasonably prevented.Exile from a wilderness, from a place of exile; though voluntarie, from a place; confinement whereunto would indeed justly be called exile, is aneasie exile.” (Pages 48, 49, 53, 54.)

19Rhode Island Records, i. 376–378. See also the letter of the General Assembly, 378–380.

20Bishop, 95.

21Mass. Records, iv. (1), 383.

22The Sufferings of the People called Quakers, by Jos. Besse, London, 1753, ii. p. 177.

23Bishop, 89–95, 109.

24Hubbard’sHistory of New England, p. 173. See also anAddress to the King(Charles II.), Dec. 19, 1660, in which the colonial authorities argue as follows: “Concerning the Quakers, open and capitall blasphemers, open seducers from the glorious Trinity, the Lord’s Christ, our Lord Jesus Christ, etc. the blessed gospell, and from the Holy Scriptures as the rule of life, open enemies to government itself as established in the hands of any but men of their oune principles, malignant and assiduous promoters of doctrines directly tending to subvert both our churches and state, after all other meanes for a long time used in vajne, wee were at last constrejned, for our oune safety, to pass a sentence of banishment against them, vpon pajne of death. Such was theire daingerous, impetuous, & desperat turbulency, both to religion & the state civil & ecclesiastical, as that how vnwillingly soever, could it have binn avoyded, the magistrate at last, in conscience both to God and Man, judged himself called for the defense of all, to keep the passage with the point of the sword held towards them. This could do no harm to him that would be warned thereby: theire wittingly rushing themselves therevpon was theire oune act, & wee, wthall humility, conceive a cryme bringing theire blood on theire oune head. The Quakers died, not because of theire other crymes, how capitall soever, but vpon theire superadded presumptuous & incorrigible contempt of authority; breaking in vpon vs notwthstanding theire sentence of banishment made knoune to them. Had they not binn restreigned, so farr as appeared, there was too much cause to feare that wee ourselves must quickly haue dyed, or worse; and such was theire insolency, that they would not be restreined but by death; nay, had they at last but promised to depart the jurisdiction, and not to returne wthout leaue from authority, wee should haue binn glad of such an opportunity to haue sayd they should not dye.”Mass. Records, iv. (1), 450–453. Bishop, 113.

25Mass. Records, iv. (1), 419.

26Mass. Records, iv. (1), 366. Bishop, 90, 91.

27Bishop, 44–48, 52–54.

28Mass. Records, iv. (1), 391.

29Bishop, 111.Mass. Records, iv. (1), 411.

30Bishop, Second Part, 14, 26, 30–35.

31Mass. Records, iv. (2), 2–4, May, 1661.

32Bishop, Second Part, 38, 39. The Declaration presented to the King by the Quakers may be found in the Preface to Besse’sSufferings of the People called Quakers, I. xxx., xxxii.

33Mass. Records, iv. (2), 24.

34Bishop, Second Part, 52.

35Ibid., 58, 65.

36Ibid., 112.

37Ibid., 90–105.

38Ibid., 74.

39Ibid., 68, 69.

40Besse, ii. 259.

41Besse, ii. 260–264.

42Bishop, 154, 155.

43Bishop, Second Part, 105–108.

44Bishop, Second Part, 46, 120.

45Besse, ii. 387.

46“And you shewed your Spirit, who ran away from England, and could not abide the sufferings of your purse, and a Prison, and when you were got beyond Sea, then you could Hang, and Burn, and Whip, God’s Creatures, and the true Subjects ofEngland; yet you would have the name of Christians who have cast away all Humanity and Christianity, by your fury, rage, andNebuchadnezzar’sspirit; who are worse than the veryIndians, whose name stinks both amongIndiansandChristians, which is become a proverb and a common Cry, The bloody Crimes ofNew England, a company of rotten Hypocrites which fled fromOld Englandto save their purses and themselves from Imprisonment, and then can Hang, and Burn, and Whip, and spoil the Goods of such as come out of England to inhabit among them, only for being called Quakers.... Are these the men that fled for Religion all people may say, that now Hang, Burn, Imprison, Cut, Fine, and spoil the Goods, and drink the blood of the innocent. God will give you a Cup of trembling, that you shall be a by-word, and a hissing to all your neighbours.” Bishop, Second Part, 146, 147.

47SeeNote 83, on the next Essay.

48Bishop, 67.

49Bishop, Second Part, 139. Besse, ii. 270.

50Hutchinson,History of Massachusets-Bay, i. 223.

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