and so I leave him, that I may pass on to other

matters.

In this year E. Burrough wrote a paper to the king and his council, which he called, "A Just and Righteous Plea," in which he proposed at large, the reasons why the people called Quakers, refused to take the oath of allegiance, viz. That it was not because they would not be faithful to the king, but only for conscience-sake since Christ so expressly had commanded his followers, "Swear not at all," which command they durst not transgress. Yet to assure the government of their faithfulness, he said thus :

"We are now, and shall be faithful, innocent and peaceable, in our several stations and conditions, under this present government of King Charles the Second, whom we acknowledge supreme magistrate and governor over this kingdom; and for conscience-sake we are obedient and submissive to him, as such, in all his commands, either by doing and performing of what he justly requireth, or by patient suffering under whatsoever is inflicted upon us, in the matters for which we cannot be obedient for conscience-sake, when any thing is required of us different from the just law of God.

And to this subjection, to the king and his government, we are bound by the law of righteousness; and such hath ever been our principle and practice, and is unto this day, even to be quiet, and

peaceable, and patient, under every authority that is set over us; and not in unrighteousness, to plot, or contrive, or rebel, against any government, or governors, nor to seek our own deliverance from injustice and oppression in such a way. And we are persuaded to seek the preservation of the king's person and authority, by all just and lawful means, and not to rebel against him with carnal weapons; and so far as his government is in justice, mercy and righteousness, we declare true and faithful subjection and obedience thereunto; and wherein it is otherwise, we shall be subject by patient suffering to what is unequally imposed upon us, and yet not rebel in any turbulent way of conspiracies and insurrections for our principles are not for war, but for peace with all men so much as in us lies; neither may we render evil for evil to any, but are to be subject to the king and his gov ernment, actively or passively, upon the conditions aforementioned.

"And we renounce all foreign authority, power, and jurisdiction of the Pope, or any else, from having any supremacy whatsoever over the king, or any of the good subjects of England. And this we declare, acknowledge, and testify, in the fear and presence of God, (to whom we and all mankind must give an account) and that without secret equivocation, or any deceitful mental reservation."

Thus fully E. Burrough declared himself, and gave also a circumstantial relation of the practice of his friends meeting together, or their way of public worship, thereby to assure the government of their peaceable behaviour and fidelity. But all this proved in vain; for it being well known that the Quakers denied swearing, they were vexed and persecuted, under a pretence of not giving due satisfaction of their being faithful to the government, and so transgressing the laws.

Now the deputies of New England came to London, and endeavoured to clear themselves as much as possible, but especially priest Norton, who bowed no less reverently before the Archbishop, than before the king; and thus fawning upon the Episcopalians, they found means to keep in a condition to vex the Quakers, so called, though they were forbidden to put them to death: and that many of the bishops were great enemies to the said Quakers, appeared plainly from the cruel persecution which after the short calm arose in England.

But to return to the New-England deputies, they would fain have altogether excused themselves; and priest Norton thought it sufficient to say, that he did not assist in the bloody trial, nor had advised to it: but John Copeland, whose ear was cut off at Boston, charged the

contrary upon him: and G. Fox, the elder, got occasion to speak with them in the presence of some of his friends; and asked Simon Broadstreet, one of the New-England magistrates, whether he had not a hand in putting to death, those they nick-named Quakers? He not being able to deny this, confessed he had. Then G. Fox asked him and his associates that were present, whether they would acknowledge themselves to be subjects to the laws of England? and if they did, by what laws they put his friends to death? They answered, they were subjects to the laws of England; and they had put his friends to death by the same law, as the Jesuits were put to death in England. Hereupon G. Fox asked, whether they did believe that those his friends, whom they had put to death, were Jesuits, or jesuitically affected? They said Nay. Then replied G. Fox, "Ye have murdered them; for since ye put them to death by the law that the Jesuits are put to death here in England, it plainly appears, you have put them to death arbitrarily, without any law."

Thus

Broadstreet finding himself and his company ensnared by their own words, asked, "Are you come to catch us?" But he told them, they had caught themselves, and they might justly be questioned for their lives; and if the father of William Robinson, (one of those that were put to death) were in town, it was probable he

would question them, and bring their lives into jeopardy for he not being of the Quakers persuasion, would perhaps not have so much regard to the point of forbearance, as they had. Broad

street seeing himself thus in danger, began to flinch and to sku!k; for some of the old royalists were earnest with the Quakers to prosecute the New-England persecutors. But G. Fox and his friends said, they left them to the Lord, to whom vengeance belonged, and he would repay Broadstreet however, not thinking it safe to stay in England, left the city, and with his companions went back again to New-England.

it.

Not long before this time, G. Fox, with the help of John Stubbs and Benjamin Furly, published a book, called, “A Battledoor." In this book were set forth examples of about thirty languages, to shew that every language had its particular denomination for the singular and the plural number, in speaking to persons; and in every page where the description began, the shape of a battledoor was delineated. This work was exhibited to public view by G. Fox, to shew the learned (if possible to convince them) that the custom of those called Quakers, to say Thou to a single person, though it were to the king, and not You, was not irregular nor absurd, but had been used anciently; and that therefore they could not justly be charged with ill manners, because they followed not the cus