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Such is the strain of this piece: the importance of the subject, the force of the argument, and the liberality of the spirit, entitle it to particular notice; and will, it is presumed, make this review of it acceptable.* The authors of it, whose names are subscribed to the prefatory epistle, were Thomas Monck, Joseph Wright, George Hammon, William Jeffery, Francis Stanley, William Reynolds, and Francis Smith. While they earnestly recommend their treatise to deliberate and serious perusal, our design, they say, in what we beg may be perused, is general good, in setting at liberty that which God made free, even the conscience."

The only particulars I can find concerning these able advocates for liberty are, that Mr. Wright, born in 1623, was a physician: he was educated at the university, and was a man of great learning and piety; a serious and diligent preacher, and greatly promoted the cause of the baptists. He was confined twenty years in the gaol at Maidstone; in this town he died, aged eighty, in 1703.† Mr. George Hammon, eminent for the ardor and freedom with which he vindicated what he judged to be truth, on all occasions, and very much persecuted on that account, was pastor of a congregation at Biddendon in Kent; and died at Haseldens-wood, in the parish of Cranbrook.‡ Mr. William Jeffery, born in 1616, of pious parents, in the parish of Penshurst, lived at Bradbourn, in Sevenoaks, Kent; where he and his brother were the great supporters, if not the founders of a meeting. By his diligence, and that of several others, more than twenty congregations were formed in that county, on the principles laid down in Heb. vi. 1; 2, without entering on speculative and controverted points. As he was vigorous, unwearied and successful in his labors, so with great patience and pleasure he suffered much for his principles; these he also often defended in public disputations. He was much valued for his steady piety and universal virtue, and died in a good old age. His son succeeded him in his church. Mr. Francis Stanley was a man noted for his zeal and piety, and was imprisoned for preaching in the gaol of *Mr. Crosby has preserved it entire in his History, vol. ii. p. 100-144. ↑ Crosby, vol. iii. p. 116. Ibid. p. 103. S Ibid. p. 97, s.

*

Northampton. He bore his sufferings like a christian, and died about the year 1696. He was a native of Northamtonshire, and was buried at East-Haddon, in that county.* Of the other persons Mr. Crosby gives no particular account. In the same year, in which appeared the piece on Toleration, there were published a small piece, entitled "A Complaint of the Oppressed against Oppressors; or, the unjust and arbitrary proceedings of some soldiers and justices, against some sober, godly persons, in and near London, who now lie in stinking gaols, for the testimony of a good conscience; with some reasons why they cannot swear allegiance to obtain their liberty:" and a tract, entitled "A Plea for Toleration of Opinions and Persuasions in matters of Religion, differing from the Church of England; humbly presented to the King's most excellent majesty. By Mr. JOHN STURGEON, a baptist." The former was written by Dr. John Griffith, a worthy man, who suffered a long imprisonment in Newgate for non-conformity. Each piece was an affecting remonstrance on the unjust proceedings, by which many pious and innocent persons, of unblemished characters, in London, and in almost all the counties of England, were suffering; being taken out of their beds at midnight by soldiers, acting without warrant, and with drawn swords, to the great terror of their wives and children; and being thrust into prisons, in such crouds that the jailors complained they had too many guests; and detained there to the ruin of their families.†

Mr. James Atkins, one of those who were harassed by the magistrates of Dover, on his own behalf, and in the cause of his fellow-sufferers, addressed a letter to the mayor and justices of that town, under the name of "a poor subject;" acknowledging a submission to the civil magis, trate, except in what concerned the worship of God, and intreating in the bowels of love a consideration of the evil of restraining their liberty.‡

In the year 1662, there came from the press a small pamphlet, entitled "Behold a Cry; or, a true relation of the inhuman and violent outrages of divers soldiers, constables, † Ibid. vol. ii. p. 144-48, and vol. iii. p. 120. Crosby, vol. ii. p. 151-52.

Crosby, p. 127.

and others, practised upon many of the Lord's people, commonly, though falsely, called Anabaptists, at their several meetings in and about London."

An incident, which took place in Lincolnshire in 1670, called forth a vindication of their principles from this denomination in a different form from the preceding publications. Mr. Robert Wright, who had been a preacher amongst them, but was on account of his irregular life and conversation excluded their society, having spent his estate, applied to Dr. William Fuller, the bishop of that diocese, for orders and a benefice; promising to renounce his sentiments concerning baptism, and to preach against the Baptists. The bishop accepted his offer, he was admitted in the ministry of the church of England, and preached in support of the baptism of infants, in opposition to that of believers, with great ardor and confidence. This excited great attention, the minds of many were much impressed by it, and it was supposed that most, if not all the ministers of the baptist churches would be easily confuted. They, in their own vindication, at the assizes, posted up, in different parts of the city of Lincoln, four papers, addressed to the citizens and inhabitants, inviting Mr. Wright to a friendly conference, and offering to maintain the doctrine and baptism of repentance to be from heaven, and the sprinkling and crossing of infants to be man's tradition. They were dated the 11th day of the first month, (vulg.) March, 1670. Two of them were taken down in the morning, and were, it was supposed, carried to the bishop and the judge. The other two were permitted to remain till the afternoon, and were read by many, till they were removed by the clergy, who threatened the writers of them should answer for it before the council-table. But though the bishop, it was well known, was not a little moved by these proceedings of the baptists, no other step was taken on the occasion, than sending to them an angry paper, drawn up by Mr. William Silverton, the bishop's chaplain, who called them erroneous antic baptists. To this paper Mr. Grantham replied, promising Mr. Silverton either to hear and discuss his arguments in a free audience, if he would fix a convenient time and place for the purpose; or to reply to him, if he would defend his sentiments from the

Here the matter ended, as Mr. Silverton saw fit

press.
to be silent.*

The only publication, which remains to be noticed in this period, was, "A narrative of the late proceedings of some justices and others, pretending to put in execution the late act against conventicles; against several peaceable people in and about the town of Lewes in Sussex, only for their being quietly met to worship God: together with a brief account of the like proceedings against some at Brighthelmstone, and others at Chillington, in the same county.". This professed to be a faithful Narrative, published with a view to encourage others to suffer the spoiling of their goods by the example of many, who endured it with patience and joyfulness; and with the hope, that by it the harsh proceedings against a peaceable people, might come to the knowledge of some in authority, who, out of pity to the distressed, and justice to their righteous cause, would redress their grievances.† Such narratives were, indeed, well adapted to each purpose, and were an affecting appeal to the sense of humanity and equity.

Crosby, vol. ii. p. 241-244.

+ Ibid. vol. ii. p. 245, 6.

518

SECT. II.

The History of the Quakers.

THE society of those called QUAKERS considered the restoration of Charles II. as a signal instance of the interposition of Providence, to restore peace and order to a distracted nation: and soon after he was placed on the throne, Mr. Richard Huberthorne obtained access to the king, and stated the excessive sufferings which his friends had sustained, and under which they were still smarting. The king entered into free conversation with him on the prin ciples of the Quakers, and promised them his protection: saying, "Of this you may be assured, that you shall none of you suffer for your opinions or religion, so long as you live peaceably, and you have the word of a king for it; and I have also given forth a declaration to the same purpose, that none shall wrong you or abuse you."*

This assurance raised in their minds the encouraging expectation of not being molested in their religious worship and profession. Better times than they had hitherto experienced appeared to be opening upon them. Their meetings were large and quiet. Numbers, drawn by curiosity, or better motives, flocked to them, and embraced their sentiments but this calm was of no long duration and they soon found, that the word of a king could be a delusive ground of dependence. Venner's insurrection brought on them new and severe persecution; though they were, by the dying testimony of the sufferers at their execution, exculpated from all knowledge of the design. Their meetings were broken up by soldiers. Their persons were abused by the populace. Their houses were ransacked. They were forced from their employments, and cast into

Gough's History of the Quakers, vol. i. p. 440.

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