vi>*-. 
 
 ■S .y 
 
THE PIONEER QUAKERS. 
 
 RICHARD P. HALLOWELL. 
 
 AUTHOR OP "the QUAKER INVASION OF MASSACHDSBTTS." 
 
 SECOND EDITIOK. 
 
 BOSTON AND NEW YORK: 
 HOUGHTON, MIFFLIN AND COMPANY. 
 
 1887. 
 
Copyright, 1886, 
 Bt RICHARD P. HALLOWELL, 
 
 All rights reserved. 
 
 
 The Riverside Press, Cambridge: 
 Printed by H. 0. Houghton & Co. 
 
PREFATORY NOTE. 
 
 r I iHE following lecture was written at 
 -^ the request of the Saturday Morn- 
 ing Club of Boston, and as much of it 
 as time would allow was read to the 
 club in March of the current year. In 
 its preparation I naturally made liberal 
 use of " The Quaker Invasion of Massa- 
 chusetts," a book published by me in 1883. 
 Nevertheless, I feel justified in saying that 
 the reader will find not only a fresh pres- 
 entation of the subject, but new and in- 
 teresting matter of value to the student 
 of American history. 
 
 The period of history to which "The 
 
 Invasion " is limited ends with the year 
 
 1677, when brutality in the treatment of 
 
 Quakers ceased to be a prominent factor 
 
 ; 3 
 
 I88ijiy 
 
4 PREFATORY NOTE. 
 
 in the orthodox religion of Massachu- 
 setts. In the present work, after giving 
 an account of the rise of Quakerism in 
 England, I have presented in a con- 
 densed, but I trust a concise, essay, a 
 review of its progress in the Massachu- 
 setts Colonies, from its advent down to 
 1724, when the Friends secured exemp- 
 tion from the iniquitous and oppressive 
 tax levied for the support of the ortho- 
 dox clergy. 
 
 Some of the more flagrant errors of 
 modern writers are indicated, and the 
 essay closes with a brief consideration 
 of the relations that existed between the 
 New-England and the Pennsylvania Qua- 
 kers and the native Indians. 
 
 References to authorities, not already 
 designated in " The Invasion," will be 
 found in the foot-notes. 
 
 R. P. H. 
 
 Boston, Mass., December, 1886. 
 
THE PIONEER QUAKEES. 
 
 /^N one occasion when Charles II. 
 ^-^ granted an audience to William Penn, 
 the courtly Quaker, in accordance with the 
 habit of the Quakers, entered the royal 
 presence with his hat upon his head. The 
 king, without comment, quietly laid aside 
 his own hat, whereupon Penn said, " Friend 
 Charles, why dost thou remove thy hat ? " 
 Charles, whose love of humor was one 
 of his few redeeming characteristics, re- 
 sponded promptly, " It is the custom of 
 this place for one person only to remain 
 covered." 
 
 When I began to prepare the following 
 paper, it occurred to me that you would 
 find it less prosaic if the severe sobriety 
 of the subject was relieved by this and 
 
6 THE PIONEER QUAKERS. 
 
 other anecdotes, especially if they served 
 to illustrate some of the unique features 
 of Quakerism ; but as our time is limited, 
 and condensation is imperative, I soon 
 found that to adopt this plan I must sac- 
 rifice information to entertainment. I de- 
 cided, therefore, to tax your patience 
 rather than appeal to your love of amuse- 
 ment, by confining myself to an entirely 
 sober and serious account of the rise, the 
 mission, and the reception of the Society 
 of Friends in Old and New England. 
 
 The term Quaker was first applied to 
 these people in derision. George Fox 
 once bade a persecuting magistrate to 
 " tremble at the word of the Lord," 
 whereupon the godless ofiicial jeeringly 
 called him a Quaker.^ The epithet thus 
 fastened upon Fox and his followers has 
 remained to this day, but it long since 
 ceased to be a term of reproach. The 
 Quakers, however, have always called 
 
 1 Fox's Journal, p. 85. 
 
THE PIONEER QUAKERS. 7 
 
 themselves Friends, thus emphasizing the 
 fraternal bond by which they believe all 
 men should be united. For convenience, 
 I shall use the two words — Friends and 
 Quakers — in this lecture, as synony- 
 mous terms; and I must ask you to re- 
 member, that, when I speak of Friends, I 
 do not mean to indicate the social relations 
 usually suggested by the term, but simply 
 refer to the members of a religious sect. 
 
 George Fox, the founder of the Society 
 of Friends, was a remarkable man, of 
 what was perhaps the most remarkable 
 age in the history of England. He was 
 born in 1624, the year in which Charles I. 
 became king. He was a young cobbler, 
 deeply absorbed in religious meditation, 
 when Charles was executed; an active 
 religious zealot and martyr during the 
 rSgime of the most distinguished parlia- 
 ment that ever sat in England ; the most 
 uncompromising of the motley group of 
 innovators and reformers who defied the 
 
8 THE PIONEER qUAKEBS. 
 
 despotism of Cromwell; a leading cham- 
 pion of morality during the reign of 
 Charles II., when indecency was the pass- 
 word to good society, and, during the 
 same reign, the successful defender of 
 religious freedom when even the stout- 
 est hearts quailed before the diabolical 
 efforts of the Anglican Church to suppress 
 it. Charles dying, his brother succeeded 
 to the throne ; and in spite of the bigotry 
 and mean spirit usually ascribed to James, 
 Eox and his associates, though they were 
 as relentless and as inflexible as ever in 
 their resistance to ecclesiastical tyranny, 
 obtained from him a substantial recogni- 
 tion of their demands. William and 
 Mary followed the deposition of James ; 
 and under them, in 1689, Fox lived to 
 read the great Act of Toleration, — an act 
 which marks the decline, though by no 
 means the entire abatement, of religious 
 persecution in Great Britain. Having 
 spent a great part of his mortal life in 
 
 (G^f^) 
 
THE PIONEER QUAKERS. 9 
 
 the jails of England, and the rest of it in 
 sturdy conflict with ecclesiastical despot- 
 ism and social immorality, he passed on 
 to immortality in the year 1690, at the 
 age of sixty-seven, — not ripe in years, as 
 they are counted, at least by old men, 
 but if his life is to be measured by the 
 broader test of deeds and the rich legacy 
 he bequeathed to succeeding generations, 
 no one of us can compute his age. 
 
 To understand the significance of Fox's 
 mission, and of the peculiarities, as they 
 are termed, of the early Quakers, I must 
 ask you to recall the history of England 
 during the period in which he played so 
 conspicuous a part, and to forget for a 
 moment that we are in the free city of 
 Boston in the year 1886, where civil lib- 
 erty is regulated by enlightened law, and 
 our political and social conditions, though 
 they may involve the political degrada- 
 tion of women, and sanction the snob- 
 bery of wealth and the tyranny of absurd 
 
10 THE PIONEER QUAKERS. 
 
 customs, nevertheless do give the fran- 
 chise to all men who deserve it, and do 
 discountenance not only the grosser immor- 
 alities, but all social indecency, — at least 
 outside of the theatre and fashionable 
 evening parties. I must ask you to forget 
 also that we are living at a time when, 
 and in a city where, thanks to the courage 
 and fidelity of the Quaker martyrs whose 
 ashes now rest under the green turf of 
 Boston Common, we can express our 
 own religious convictions and theological 
 opinions, if we have any, attend the 
 church of our preference, if there is one, 
 or, by our absence from all churches, sig- 
 nify our objection to the priestly office, 
 without fear of fines, imprisonment, or 
 public whipping. To understand the 
 early Friends, we must revert to the 
 stormy years in which they lived, when 
 England was rent by political and reli- 
 gious factions; when Puritanism grap- 
 pled with kingcraft, and overthrew it; 
 
THE PIONEER QUAKERS. 11 
 
 when presbyter proved to be, as Mil- 
 ton finely said, only " old priest writ 
 large ; " when fanaticism marked the rise 
 of scores of religious sects ; when intol- 
 erance inspired almost every Christian 
 pulpit, and courts of justice were swift 
 to punish the violation of cruel laws by 
 barbarous penalties. 
 
 George Fox was known to his neighbors, 
 in Leicestershire, as a youth of gentle but 
 serious deportment, thoroughly honest and 
 upright, unflinching in the performance of 
 duty, but too much absorbed in mental 
 introspection to take an active interest in 
 public affairs. He himself, apparently, 
 had no suspicion as to the life that was 
 before him. His parents were members 
 of the Established Church, and according- 
 ly he was less under the influence of the 
 prevailing religious excitement than ad- 
 herents of the dissenting faiths ; but his 
 nature was profoundly religious, and his 
 boyhood was spent in continuous effort 
 
12 THE PIONEER QUAKERS. 
 
 to solve the relation between himself and 
 God. Satisfied with a limited secular edu- 
 cation, he tended a flock of sheep, or 
 walked alone in the fields and meadows, 
 where, without fear of interruption, he 
 could indulge in the study of his Bible 
 and in spiritual meditation. He soon mas- 
 tered the outward contents, the letter of 
 the Scripture, but it was only through 
 divine answers to constant prayer that he 
 found their hidden treasures. This life of 
 solitude, and devotion to spiritual matters, 
 to the exclusion of social interests, induced 
 a degree of morbidness that at one period 
 threatened to destroy him. He became 
 very wretched, both in mind and body, 
 and, in despair, sought the advice of doc- 
 tors of medicine and doctors of divinity. 
 The medical physicians, instead of advis- 
 ing him to quicken the circulation of his 
 blood by returning to active life and social 
 intercourse, applied a lancet to his arms 
 and head, and, in their wisdom, would 
 
THE PIONEER QUAKERS. 13 
 
 have drawn from him the little blood 
 there was left in him, but it would not 
 flow. " His body," says one of his biog- 
 raphers, "seemed to be dried up with 
 grief and trouble." The clergymen, in 
 place of telling him to pray less and play 
 more, only aggravated his troubles by dis- 
 cussing theology with him. He found 
 them, he says, " all miserable comforters." 
 Subsequently he consulted dissenting 
 preachers, and occasionally some of them 
 were of service through their religious 
 sympathy ; but this was poor medicine for 
 a morbid mind. This utter dejection of 
 spirit culminated in a serious illness, dur- 
 ing which, for fourteen days, he looked 
 so much like a corpse that many of his 
 friends supposed him to be dead. Fortu- 
 nately he recovered, and, with the return 
 of bodily health, regained his normal men- 
 tal condition. His public ministrations 
 began at about this time (1647). The 
 preparation for service in the cause of 
 
14 THE PIONEER QUAKERS. 
 
 his Divine Master, as has been noticed, 
 differed essentially from the prescribed 
 method. Ecclesiastical training in the 
 theological schools was then, as it is now, 
 believed to be necessary to fit men for 
 the ministry ; but one result of Fox's soli- 
 tary meditation was the conviction " that 
 being bred at Oxford or Cambridge was 
 not enough to fit and qualify men to be 
 ministers of Christ." He discovered also 
 that the sacredness popularly ascribed to 
 churches was a superstitious delusion. 
 He recognized the truth of the Scripture 
 text, " God, who made the world, dwelleth 
 not in temples made with hands ; " and he 
 realized that the soul of man is the temple 
 of the Lord, which should be dedicated to 
 his service. He learned that the Divine 
 law is written in the hearts of men, and 
 that to read it aright we must listen to 
 the voice of God in our own souls. This 
 voice of God, or divine revelation, if faith- 
 fully heeded, is, he believed, an all-suffi- 
 
THE PIONEER QUAKERS. 15 
 
 cient guide in spiritual matters. He called 
 it the "Inward Light," and, referring to 
 his public mission, says, "I was commis- 
 sioned to turn people to that 'Inward 
 Light,' even that Divine Spirit which 
 would lead men to all truth." Herein he 
 announces the fundamental principle of 
 Quakerism, — the Inward Light of the 
 Quaker. Do you ask us to explain it? 
 We may do so when we are able to ex- 
 plain the Universe, the existence of God. 
 Until then it will remain inexplicable. 
 Do you ask us if we are conscious of its 
 power over our own souls ? We alBQrm it 
 as we affirm our own existence, and you 
 affirm it as often as you affirm a con- 
 sciousness of that part of your nature 
 which is spiritual. What does prayer — 
 not beggary, but devout, silent prayer to 
 God — import, if not reverential commu- 
 nion? I appeal to each one of you to 
 search your own heart devoutly, and re- 
 port, if you can, that though in the exter- 
 
16 THE PIONEER QUAKERS. 
 
 nal world you find constantly renewing 
 manifestations of Divine Intelligence, 
 your own soul has never been penetrated 
 and illumined by it. 
 
 The radical difference between Quakers 
 and other Christian sects in regard to in- 
 spiration lies in the fact, that, while others 
 limit Divine revelation to the writers of 
 the Old and New Testaments, the Quakers 
 claim that it is the gift of Jehovah to all 
 men who will accept it; that the soul of 
 man always was, and continues to be, ac- 
 cessible to his Creator. When Friends 
 apply the term Father to the Supreme 
 Intelligence, they do not use it as a mere 
 form of language convenient for the ex- 
 pression of an abstract thought or theo- 
 logical doctrine : with them. Fatherhood 
 implies childhood; and the relation be- 
 tween Father and child is an active, liv- 
 ing, loving, intense reality. With this 
 conception of our spiritual relations in 
 our minds, it may be less difficult for us 
 
THE PIONEER QUAKERS. 17 
 
 to appreciate the Quaker protest against 
 an ordained ministry composed of hired 
 officials. Professors of science and litera- 
 ture, and doctors of human law, Quakers 
 believe, have their legitimate place in the 
 social compact; but dealers in religion, 
 Aoctors of the higher law, usurp the pre- 
 rogatives of the Divine Teacher and Law- 
 giver. Intellectual training alone cannot 
 fit men to become religious teachers. The 
 Spirit of God must illuminate their souls, 
 and sanctify their lives. Ordination by 
 pope, bishop, or presbyter may make popes, 
 bishops, and clergymen; but only the 
 Great Head ot the Church universal can 
 commission men to preach his word. 
 
 The principle of the Inward Light is the 
 theological basis of Quakerism ; and, in 
 fact, it is the only theological doctrine 
 necessarily involved in Quaker religion. 
 Fox learned the Christian dogmas at his 
 pious mother's knee ; and his adherents, 
 who were recruited from the dissenting 
 
18 THE PIONEER QUAKERS. 
 
 sects, brought with them the prevailing 
 orthodox belief in the divinity of Jesus 
 and his infallible authority. Though not 
 anchored by a creed, they, unlike some of 
 us who have inherited their love of liberty, 
 accepted the Christian yoke without ques- 
 tion; but, with great unanimity, they re- 
 jected the church dogmas of original sin, 
 the resurrection of the body, water bap- 
 tism, and the holy sabbath day. They 
 believed in the inspiration of the Bible, 
 but held that "the letter killeth ; the 
 Spirit giveth life ; " and that, to interpret 
 the written word, men must be inspired 
 by the Spirit that guided the hands of 
 those who wrote it. This is an all-impor- 
 tant reservation, for it involves the right 
 of private interpretation. Under God, 
 Jesus was their Lord and Master; and, 
 with unparalleled fidelity and superb self- 
 sacrifice, the Quakers regulated their rela- 
 tions to their fellow-men by his precepts 
 and commands. 
 
THE PIONEER QUAKERS. 19 
 
 If Jesus taught any thing, he taught 
 the lesson of peace ; if he was positive 
 and definite in any one command, it was 
 where he said, " I say unto you, Swear not 
 at all : " and yet by the verdict of Chris- 
 tian civilization, his authority is discred- 
 ited, and his injunctions are set at naught. 
 I am aware that Christian pulpits have 
 always been eloquent in praise of his gos- 
 pel, and fervent in exhortation to rigid 
 obedience to his laws ; but, to say nothing 
 of aggressive warfare, even in the most 
 enlightened nations, when the liberties of 
 the people are threatened, or an invasion 
 is to be resisted, this lip-service is stulti- 
 fied by an appeal to arms. Ploughshares 
 and pruning-hooks are manufactured into 
 instruments of death; and, as if to com- 
 plete the satire, the name of Jesus is 
 invoked to bless the swords of military 
 heroes. 
 
 In the matter of oaths, the repudiation 
 of Jesus by professing Christians is, if 
 
20 THE PIONEER QUAKERS. 
 
 possible, still more emphatic. They open 
 their Bibles, and read, "Swear not at all; " 
 and again, " My brethren, above all things, 
 swear not, neither by heaven, nor by earth, 
 nor by any other oath : " and, notwith- 
 standing these commands, they take an 
 oath as often as they sit on juries, appear 
 on the witness-stand, or assume the duties 
 of public office. I know the distinction 
 that is made between profanity and the 
 judicial oath, but I have yet to read 
 the scriptural warrant for one more than 
 for the other. Aside from scriptural con- 
 demnation of it, the Quakers' objections 
 to the judicial oath commend themselves 
 to our intelligence. They say, "It is ir- 
 reverent, for it is presumptuous to sum- 
 mon the Most High on trivial occasions; 
 and a proper sense of his omnipresence 
 should deter us from invoking his holy 
 name on any occasion, except in acts of 
 devotion." It is unnecessary ; for, if the 
 same penalties that are attached to per- 
 
THE PIONEER QUAKERS. 21 
 
 jury were attached to falsehood, affirma- 
 tion would be sufficient. 
 
 *'ril take thy word for faith, not ask thine oath : 
 Who shuns not to break one, will sure crack both." 
 
 Fox and his friends, in their simplicity, 
 believed that when their Master pro- 
 claimed peace and good will, he meant 
 that his followers should not fight ; when 
 he commanded them not to swear, he 
 meant they should not take an oath ; and 
 when he sent forth his disciples without 
 purse or scrip, saying, "Freely ye have 
 received, freely give," he did not mean 
 that they should make merchandise of the 
 gospel. They read his command, " Be ye 
 not called Rabbi, for one is your master, 
 even Christ, and all ye are brethren," and 
 innocently supposed that Rabbi, Holy 
 Father, and Right Reverend are inter- 
 changeable terms. Such being their inter- 
 pretation of the Divine commands, they 
 would not fight, would not take the oath 
 
22 THE PIONEER QUAKERS. 
 
 of allegiance, or any other oath, would 
 not pay church-tithes, would not call any 
 man master, and would not recognize any 
 distinction between the clergy and the 
 laity. Their unswerving fidelity to their 
 conception of Christian duty was not con- 
 fined to "weightier matters of the law," 
 but extended to matters which, to super- 
 ficial observers, may seem trivial and unim- 
 portant. They used the pronouns " thee '' 
 and "thou," or, rather, they refused to use 
 the plural number, in speaking to one per- 
 son, because it is contrary to the common 
 dialect of the whole Scripture, and because 
 the custom originated in pride and vanity. 
 "It was," says William Penn, "first as- 
 cribed in way of flattery to proud popes 
 and emperors, imitating the heathens' vain 
 homage to their gods ; thereby ascribing a 
 plural honor to a single person, as if one 
 pope had been made up of many gods, or 
 one emperor of many men." Barclay 
 urges with force that " Men commonly use 
 
THE PIONEER QUAKERS. 23 
 
 the singular number to beggars and to 
 their servants; yea, and in their prayers 
 to God. Thus the superior will speak to 
 his inferior, who yet will not bear that the 
 inferior so speak to him, as judging it a 
 kind of reproach unto him. So hath the 
 pride of men placed God and the beggar 
 in the same category. . . . Seeing, there- 
 fore, it is manifest to us that this form of 
 speaking to men in the plural number 
 doth proceed from pride, as well as that it 
 is in itself a lie, we . . . testify against 
 it by using the singular equally unto all." 
 For much the same reasons, they declared 
 that it was not lawful for Christians either 
 to give or to receive titles of honor, or to 
 remove the hat in deference to social or 
 official rank. 
 
 Barclay remarks, "These titles are no 
 part of that obedience which is due to 
 magistrates or superiors, neither doth the 
 giving them add or diminish from that 
 subjection we owe to them, which consists 
 
24 THE PIONEER QUAKERS. 
 
 in obeying their just and lawful commands. 
 ... It lays a necessity upon Christians 
 most frequently to lie, because the persons 
 obtaining these titles, either by election or 
 hereditarily, may frequently be found to 
 have nothing really in them deserving 
 them, or answering to them, — as some, to 
 whom it is said, Your Excellency, having 
 nothing of excellency in them ; and he 
 who is called Your Grace, appears to be 
 an enemy to grace ; and he who is called 
 Your Honor, is known to be base and 
 ignoble. I wonder what law of man or 
 what patent ought to oblige me to make a 
 lie, in calling good evil, and evil good. I 
 wonder what law of man can secure me, 
 in so doing, from the just judgment of 
 God, that will make me account for every 
 idle word." 
 
 To illustrate the importance attached to 
 titles in those days, I need only to remind 
 you that even the term Master, or, as we 
 use it, Mister, was applied only to men of 
 
THE PIONEER QUAKERS. 25 
 
 certain rank ; and, in at least one instance, 
 a citizen of Massachusetts Colony was 
 deprived of this title by the Court in 
 punishment for crime. 
 
 Referring to the Friends' refusal to bow 
 the knee, or remove the hat, in the pres- 
 ence of human authority or rank, Barclay 
 explains, "Now, kneeling, bowing, and 
 uncovering the head, is the alone outward 
 signification of our adoration towards God ; 
 and therefore it is not lawful to give it 
 unto man. He that kneeleth or prostrates 
 himself to man, what doth he more to God? 
 He that boweth and uncovereth the head 
 to the creature, what hath he reserved to 
 the Creator? . . . They accuse us herein 
 of rudeness and pride : though the testi- 
 mony of our consciences, in the sight of 
 God, be a sufficient guard against such 
 calumnies, yet there are of us known to 
 be men of such education as forbear not 
 these things for what they call the want 
 of good-breeding ; and we should be very 
 
26 THE PIONEER QUAKERS. 
 
 void of reason to purchase that pride at 
 so dear a rate. . . . Many of us have been 
 sorely beaten and buffeted, yea, and sev- 
 eral months imprisoned, for no other rea- 
 son but because we could not so satisfy 
 the proud, unreasonable humors of proud 
 men as to uncover our heads, and bow 
 our bodies/' 
 
 Many other testimonies of Friends re- 
 main to be spoken of. They asserted the 
 right of women to preach ; they were 
 opposed to capital punishment, and de- 
 manded humane treatment of prisoners; 
 they discountenanced the theatre, which, 
 at the time, was a corrupting social influ- 
 ence; they objected to music, especially 
 when it involved a lifetime of study ; and 
 they plead for temperance, simplicity, 
 sobriety, and moderation in all things. 
 " Vanity and superfluity of apparel " ex- 
 cited their contempt when it did not enlist 
 their pity. In support of this testimony, 
 Barclay quotes the apostle Paul ; " I will 
 
THE PIONEER QUAKERS. 27 
 
 therefore ... in like manner also, that 
 women adorn themselves in modest appar- 
 el, with shamefacedness and sobriety ; not 
 with broidered hair, or gold, or pearls, or 
 costly array ; but (which becometh women 
 professing godliness) with good works." 
 To the same purpose saith Peter, " Whose 
 adorning let it not be that outward adorn- 
 ing of plaiting the hair, and of wearing of 
 gold, or of putting on of apparel." Com- 
 menting upon these texts, Barclay says, 
 "The adorning of Christian women (of 
 whom it is particularly spoken, I judge, be- 
 cause this sex is most naturally inclined to 
 vanity . . .) ought not to be outward, nor 
 consist in the apparel. Is it not strange 
 that such as make the Scripture their rule, 
 and pretend they are guided by it, should 
 not only be so general in the use of these 
 things which Scripture so plainly con- 
 demns, but also should attempt to justify 
 themselves in so doing? We see how 
 easily men are puffed up with their gar- 
 
28 THE PIONEER QUAKERS. 
 
 ments, and how proud and vain they are 
 when adorned to their mind. Now, how 
 far these things are below a true Christian, 
 and how unsuitable, needs very little 
 proof. Hereby those who love to be 
 gaudy and superfluous in their clothes 
 show they concern themselves little with 
 mortification and self-denial, and that they 
 study to beautify their bodies more than 
 their souls, which proves they think little 
 upon mortality, and so certainly are more 
 nominal than real Christians." 
 
 Some, though by no means all, of these 
 Quaker testimonies, if urged to-day, might 
 fairly be deemed trivial ; but to realize 
 their aptitude to the superstition, vice, 
 and follies of the seventeenth century, we 
 have only to mark the effect they had 
 upon the clergy, who prospered upon the 
 superstitious reverence of the people for 
 their office ; upon Cromwell's grim troop- 
 ers, who rushed upon the swords of Prince 
 Rupert's cavaliers, shouting hosannas to 
 
THE PIONEER QUAKERS. 29 
 
 the Lord of hosts ; upon judges and other 
 civil officials, who piously insisted upon 
 the necessity and sanctity of oaths, but, 
 to retain office, would perjure themselves 
 upon the advent of every new adminis- 
 tration; and, finally, upon the dissolute, 
 licentious, and godless panderers to the 
 vices of the court of King Charles II. 
 
 The Society of Friends was not organ- 
 ized until many years after Fox began to 
 preach, and not until his converts were 
 counted by thousands. When they did 
 organize, it was not in the interest of a 
 creed, but for a philanthropic purpose, — 
 the aid of Friends who were in prison, — 
 and, as Fox writes, "for the promotion of 
 purity and virtue." An habitual attend- 
 ance at religious meetings was the only 
 test of membership. If a stranger ap- 
 peared in their business meetings, he was 
 required to show a certificate from other 
 Friends who knew him, indorsing, not his 
 soundness in doctrine, but simply his per- 
 
30 THE PIONEER QUAKERS. 
 
 sonal character. " This precaution," says 
 Fox, " was to prevent any bad spirit that 
 may scandalize honest men from bringing 
 reproach upon them." Silent meditation 
 and solemn waiting upon the Lord was 
 the only form of worship in their religious 
 meetings ; and, unless some one was moved 
 by the Divine Spirit to speak or to pray, 
 the silence was unbroken until two of the 
 elders shook each other by the hand as a 
 signal for adjournment. 
 
 Fox gained adherents very rapidly, — 
 some of them eager, restless spirits, ready 
 to follow any new light, but most of them 
 men and women of strong and sterling 
 character. He preached in open barns, in 
 the fields, and in the dissenting churches, 
 where, according to the custom of the time, 
 men were wont to address the congrega- 
 tion at the close of the regular service. 
 On very rare occasions he interrupted 
 the minister, but on many others he was 
 invited to occupy the pulpit. Multi- 
 
THE PIONEER QUAKERS. 31 
 
 tudes flocked to hear him, and were con- 
 verted. The clergy and Government be- 
 came alarmed. Such daring advocacy of 
 principles that strike at the root of eccle- 
 siastic, aristocratic, and despotic power 
 must be crushed out. Fear and hatred 
 of such bold innovators caused them to 
 forget their own quarrels, and to unite 
 for the common purpose of suppressing 
 Quakers. Persecution was the weapon of 
 both Church and State, and they wielded 
 it with relentless vigor. The Friends 
 were anathematized in the pulpits, dragged 
 from their meeting-houses, arraigned in 
 the courts, whipped in the public streets, 
 distrained of their property, and confined 
 in loathsome dungeons, where many of 
 them died. 
 
 Denunciation, mob violence, physical 
 torture, legalized robbery, and prolonged 
 imprisonment were wasted upon these de- 
 voted people. Members of other perse- 
 cuted sects held their religious meetings 
 
32 TUE PIONEER QUAKERS. 
 
 secretly, and either temporized with, or 
 plotted against, the Government. The 
 Quakers scorned plots, compromise, and 
 concealment, and always met openly. 
 Even the children among them assembled, 
 and kept up their meetings, when their 
 parents were taken to prison. They were 
 irrepressible and unconquerable. Crom- 
 well paid a fine tribute to their integrity 
 and fidelity when he said, "Now I see 
 there is a people risen that I cannot win 
 either with gifts, honors, offices, or places ; 
 but all other sects and people I can." 
 Baxter, an inveterate opponent of the 
 Quakers, acknowledges their great service 
 to the nation. He says, referring to their 
 constancy under the cruel operation of the 
 Conventicle Act, " Here the Quakers did 
 greatly relieve the sober people for a time ; 
 for they were so resolute, and so gloried 
 in their constancy and sufferings, that 
 they assembled openly, and were dragged 
 away to the common jail, and yet desisted 
 
THE PIOXEER QUAKERS. 33 
 
 not: but the rest came next day. Abun- 
 dance of them died in prison, and yet they 
 continued their assemblies still." Orme, 
 the biographer of Baxter, seconds this 
 tribute. He declares, " Had there been 
 more of the same determined spirit among 
 others, which the Friends displayed, the 
 sufferings of all parties would sooner have 
 come to an end. The Government must 
 have given way, as the spirit of the coun- 
 try would have been effectually aroused. 
 The conduct of the Quakers was infinitely 
 to their honor ; " and he further remarks, 
 "The heroic and persevering conduct of 
 the Quakers, in withstanding the interfer- 
 ence of Government with the rights of 
 conscience, by which they finally secured 
 those peculiar privileges they so richly 
 deserve to enjoy, entitles them to the 
 veneration of all friends of civil and reli- 
 gious freedom." 
 
 The fanaticism of many of the English 
 Puritans led them into frightful excesses. 
 
34 THE PIONEER QUAKERS. 
 
 St. Paul's Cathedral and Westminster 
 Abbey were used as stables for horses 
 and as shambles for butchers. Churches 
 were despoiled, pictures mutilated, painted 
 glass destroyed, and swine baptized in 
 fonts, according to the established ritual. 
 Quaker fanaticism — for these people did 
 not escape the national contagion — mani- 
 fested itself chiefly in unique methods of 
 bearing testimony against a hireling min- 
 istry and barbarous laws. For example, 
 a Friend would sometimes appear at 
 church or on the street^ clothed in sack- 
 cloth and ashes, and startle the people 
 by his impetuous denunciation and ex- 
 hortation. "Richard Sale [I quote from 
 Fox's " Journal "] on a lecture day was 
 moved to go to the steeple-house in the 
 time of their worship, and to carry those 
 persecuting priests and people a lanthorn 
 and candle, as a figure of their darkness, 
 but they cruelly abused him, and like 
 dark professors as they were, put him 
 
THE PIONEER QUAKERS. 35 
 
 into their prison called Little Ease, and 
 so squeezed his body therein that not 
 long after, he died." 
 
 Fox seldom committed any extrava- 
 gance ; but he refers approvingly to those 
 who did, and defends them by maintain- 
 ing that if they acted, not in their own 
 wills, but in the will of the Lord, they 
 were justified. When Roger Williams 
 denounced the Quakers because two 
 women, impelled by religious enthusiasm, 
 and crazed by barbarous persecution, had 
 appeared in public in a condition better 
 adapted to the Garden of Eden than to a 
 New-England village. Fox not only re- 
 torted by denouncing "New-England pro- 
 fessors " of religion for " their immodest 
 stripping of women and maidens at the 
 whipping-post," but said further, " We 
 own no such practice unless the Lord 
 upon an occasion should call for it ; . . . 
 some in New England have done the 
 same, and have gone as a sign, . . . yet 
 
36 TUB PIONEER QUAKERS. 
 
 in the innocency of God's Holy Spirit; 
 which they rather had chosen death in 
 their own wills than to have gone as they 
 have done ; . . . there is nothing of bar- 
 barity or immodesty in the case ; . . . and 
 God Almighty will judge Roger Williams 
 for his hard speeches against them.*' ^ 
 Erratic and misguided as a few of the 
 Quakers undoubtedly were, their offences 
 against social order were exceptionally 
 rare. It may safely be asserted that 
 there is not on record a single instance 
 where any one of them attempted to de- 
 stroy property, or to injure a human being 
 in life or limb ; and whatever else may be 
 said to their discredit, their most bitter 
 detractors will acknowledge that they 
 were pre-eminently an honest and a se- 
 verely moral people. 
 
 Quakerism was an outgrowth, and, as 
 I read history, the consummate flower, 
 
 1 A Neio England Fire Brand Quenched, pp. 32, 184, 
 196, 197, 224. 
 
THE PIONEER QUAKERS. 37 
 
 of Puritanism. Other dissenting sects 
 lopped off the dead branches of ecclesias- 
 ticism, and essayed to make the Christian 
 pulpit wholesome and respectable. The 
 Quakers digged down to its very roots, 
 and exposed their rottenness. Grim-vis- 
 aged war stalked over England, rousing 
 and exciting the brutal passions of men, 
 and carrying death and desolation into 
 every hamlet. Amid scenes of blood and 
 carnage the Quakers bore aloft the ban- 
 ner of the Prince of peace. Priests, re- 
 ligious sects. Parliament, Lord Protector, 
 and kings dallied and toyed and spec- 
 ulated with the principle of liberty, to 
 extend their own power, and advance 
 their own interests. What they claimed 
 for themselves they denied to others. 
 The Quaker defended liberty, not as an 
 intellectual theory, not as a matter of 
 policy, but as his natural, inalienable 
 right. He demanded, not toleration and 
 privilege, but justice. He scorned to 
 
38 TUE PIONEER QUAKERS. 
 
 claim for himself any right that he did 
 not freely accord to others. No man ex- 
 celled him in his praise of righteous gov- 
 ernment and enlightened law, and none 
 equalled him in denunciation and defiance 
 of governments and laws that robbed men 
 of their birthright. Deference to worldly 
 rank, to his mind, was more than form 
 and courtesy, it involved a recognition of 
 class distinction; it implied the superior- 
 ity of such as claimed it; and therefore, 
 while he was honest and courteous to- 
 ward all men, it was a matter of conscience 
 with him to defer to none. Every man 
 was his brother and his peer: no man 
 could be his master. Other reformers 
 were innovators: he was both innovator 
 and revolutionist. He was the democrat 
 of democrats. Let me not be misunder- 
 stood. In calling the Quakers, democrats, 
 I use the term in its conservative, and 
 not at all in its destructive, sense. 
 Quakerism and anarchism were antipodal. 
 
THE PIONEER QUAKERS. 39 
 
 There were Levellers in those days as at 
 present, but they were ochlocrats, not 
 democrats ; and the Quakers were careful 
 to repudiate them. Quaker democracy 
 was of a far different type. It insisted 
 upon the equality of all men before the 
 law, but emphasized still more the respon- 
 sibility of all men under the law — ruler 
 no less than subject. With the Quakers 
 every right implied a corresponding obli- 
 gation and duty. Value was tested by 
 quality rather than by quantity. When 
 questions involving difference of opinion 
 were raised in their business meetings, the 
 issue depended less upon numerical ma- 
 jorities than upon personal character, or 
 what Friends still call the weight of the 
 meeting. Arbitrary or artificial distinc- 
 tions in society, as we have seen, found 
 no favor with these radical reformers; 
 but natural distinctions, or, to use Robert 
 Barclay's own phrase, "natural rela- 
 tions," resulting from a diversity of gifts, 
 
40 TUE PIONEER QUAKERS. 
 
 education and opportunity, were not only 
 recognized, but were an essential part of 
 the Quaker polity. 
 
 Any lecture, of mine at least, on the 
 early Friends, addressed to a Boston audi- 
 ence, would be incomplete if it did not 
 recognize our deep and permanent obliga- 
 tion to the Quakers of the Massachusetts 
 and Plymouth Colonies, and include a 
 word in vindication of their character 
 from the aspersions of popular writers. 
 
 They were the most active, if not the 
 only, defenders of religious liberty in the 
 earlier days of these colonies who did not 
 yield to, or temporize with, the intolerance, 
 bigotry, and tyranny of Endicott, Belling- 
 ham, Norton, and other colonial rulers and 
 clergymen, whose names, nevertheless, we 
 are taught to venerate. For reasons which 
 I need not now consider, most historians 
 find it convenient to cover the cruel deeds 
 of Massachusetts Puritans with the mantle 
 of charity ; and American history resounds 
 
THE PIONEER QUAKERS. 41 
 
 with praise of their intelligence, exaltation 
 of their piety, and apology for their cruelty, 
 instead of with deserved condemnation of 
 their pious stupidity, and horror for their 
 crimes. 
 
 The plea that the Quakers were invaders 
 was set up by the colonial officials in de- 
 fence of their barbarous treatment of them, 
 and is often renewed by modern apologists. 
 Having already published ^ a refutation of 
 this popular but specious plea, I will not 
 
 1 The Quaker Invasion of Massachusetts. From the 
 title of this book, one writer argues that the author 
 concedes that the Quakers "were, in a sense, in- 
 vaders." (Vide Higginson's Larger History of the 
 United States, p. 204.) Until my attention was called 
 to this novel construction of ray use of the term " In- 
 vasion," I supposed that the irony implied by it was 
 sufficiently apparent. The futility of the plea, that, 
 by the terms of the colonial charter, the authorities 
 were empowered to exclude any religious nonconform- 
 ist whom they chose to call an invader, is thoroughly 
 exposed by Mr. Brooks Adams in his forthcoming 
 volume entitled The Emancipation of Massachusetts. 
 Mr. Adams's book is a masterly review of the rise and 
 fall of ecclesiastical tyranny in Massachusetts. What 
 I have attempted to do for the pioneer Quakers, he has 
 accomplished not only for them, but for all other reli- 
 gious dissentients who figure in the colonial period of 
 our history. 
 
42 THE PIONEER QUAKERS. 
 
 examine it here. Let me observe, how- 
 ever, ill passing, that, to realize its inade- 
 quacy, we have only to remember that 
 four-fifths of the Friends with whom the 
 authorities had to deal were residents 
 of the colonies, and many of them were 
 owners of their habitations. 
 
 Ann Austin and Mary Fisher came here 
 in a sailing-vessel, in July, 1656. They 
 were the first of the Quakers who hon- 
 ored Massachusetts with their presence. 
 By the laws of the colony, applicable to 
 strangers, they were entitled to the pro- 
 tection of the authorities; they received 
 such protection as the wolf gives to his 
 helpless prey. Guiltless of offence, and 
 without even the form of a trial, they 
 were thrust into jail, where they remained 
 for five weeks, when they were shipped to 
 the Barbadoes. During their imprison- 
 ment, they were not only starved, but 
 were subject to outrage and brutality too 
 inhuman and indecent for recital. A few 
 
THE PIONEER QUAKERS. 43 
 
 days after their enforced departure, an- 
 other vessel anchored in Boston Harbor, 
 with nine Quakers on her deck. These 
 Friends were arrested, and, the court 
 being in session, were duly arraigned. A 
 long and frivolous examination, mostly 
 upon religious doctrine, followed, at the, 
 close of which, sentence of banishment 
 was pronounced; and instructions were 
 issued for their close confinement until 
 the ship in which they came should be 
 ready for sea. The master of the ship 
 was required to give bonds in the sum of 
 five hundred pounds for conveying them 
 to England at his own charge. He re- 
 fused, but an arbitrary imprisonment soon 
 brought him to submission. These Friends 
 were in jail for about eleven weeks, during 
 which time they were treated as dangerous 
 criminals. Thus far the action of the 
 rulers had not even a shadow of legal 
 sanction, but hereafter the Quakers were 
 to be deprived of such an unanswerable 
 
44 THE PIONEER (QUAKERS. 
 
 defence. The first law for their suppres- 
 sion and the better security of religion 
 was passed in October, while the nine 
 Friends were still prisoners. It begins 
 thus : " Whereas, there is a cursed sect of 
 heretics lately risen up in the world, which 
 are commonly called Quakers," etc. This 
 vituperation is followed by monstrous cal- 
 umny. It provides heavy penalties for 
 ship-masters and others who may be con- 
 victed of bringing Quakers or "Quaker 
 books or writings concerning their devilish 
 opinions " into the colony ; and it orders 
 that Quakers coming within the jurisdic- 
 tion " shall be forthwith committed to the 
 house of correction, and at their entrance 
 shall be severely whipped." Such was 
 the reception of the Quakers upon their 
 advent here. An eminent scholar and 
 clergyman of this city, in his contribution 
 to a work entitled "Massachusetts and 
 its Early History," calls it a "comedy." 
 Some of us may be pardoned for thinking 
 
THE PIONEER QUAKERS. 45 
 
 that tears of shame and sorrow and sym- 
 pathy are more fitting than peals of laugh- 
 ter when religion is defamed, law satirized, 
 and womanhood insulted. In a more 
 recent newspaper article,^ this writer, in 
 reply to a critic, briefly, but with apparent 
 sincerity, acknowledges the inappropriate- 
 ness of his ghastly levity, which, however, 
 the Historical Society preserves for the 
 edification of future generations. 
 
 Nicholas Upsall, a church member and 
 freeman as far back as 1631, lacking a 
 proper sense of humor, had endeavored 
 to relieve the distress of Ann Austin and 
 Mary Fisher, and finally, when the law 
 was proclaimed in the streets of Boston 
 and in front of the Red Lyon Inn, of 
 which he was proprietor, remarked " that 
 he did look at it as a sad forerunner of 
 some heavy judgment to fall on the coun- 
 try." He was immediately summoned 
 before the court, where, making further 
 
 1 Boston Daily Advertiser, May 4, 1883. 
 
46 TUE PIONEER QUAKERS. 
 
 protest against the iniquity, he was heavily 
 fined, and ordered to leave the colony 
 within thirty days. This brave old man 
 was the first Boston convert to Quakerism. 
 Whether converted by the Quakers, who 
 had not been allowed to converse with 
 any one outside of the jail, or by the zeal- 
 ous and pious governor and Christian 
 ministers who were responsible for the 
 law, let each one judge. At the age of 
 sixty, and at the beginning of the winter 
 season, he was driven from his home into 
 the wilderness; and from that day for- 
 ward until his death in 1666, he was a 
 constant victim to the malignant piety of 
 Massachusetts saints. The story is too 
 long to be inserted here, but it ought to 
 be as familiar to all of us as the story 
 of the " Mayflower." His gravestone and 
 that of his wife Dorothy still stand in 
 Copp's - hill Burying - ground, — humble 
 monuments to the memory of two of Bos- 
 ton's noblest heroes. Near by, one may 
 
THE PIONEER QUAKERS. 47 
 
 see the grave of Cotton Mather, the great 
 calumniator of the Quakers, and the cham- 
 pion of Salem Witchcraft. Let us trust 
 that the tender, forgiving, and enlightened 
 spirit of the Quaker has overcome the 
 hard, hating, superstitious spirit of the 
 churchman, and that the proximity of 
 their graves, undisturbed for more than 
 two centuries, may symbolize the fraternity 
 of their immortal souls. 
 
 Social ostracism, the whipping - post, 
 fines, imprisonment, and banishment were 
 resorted to in vain. They proved to be 
 productive fertilizers of the Puritan soil, 
 into which the Quakers who still dared to 
 beard the Puritan wolf dropped the fruc- 
 tifying seed. Quakerism was soon em- 
 braced by many of the colonists, and 
 could count in its ranks leading citizens, 
 and former members of the church. Mem- 
 bers of some of the most prominent and 
 influential families eventually became iden- 
 tified with the despised sect. Isaac Rob- 
 
48 THE PIONEER QUAKERS. 
 
 iiison, son of the illustrious pastor of the 
 Plymouth Pilgrims, espoused their cause 
 so earnestly that the court, by a special 
 act, disfranchised him.^ Samuel Winthrop, 
 son of the first resident governor, John 
 Winthrop, was a distiuguished Quaker; 
 but unfortunately he removed to Antigua.^ 
 William Coddington, who accompanied 
 Gov. Winthrop when he brought over the 
 charter, and who was afterwards governor 
 of Rhode Island, was a leading member 
 of the society of Friends and an able 
 defender of the faith. 
 
 In October, 1657, and again in May, 
 1658, the law was supplemented by pro- 
 visions for increased penalties. In Octo- 
 ber, 1658, the death penalty was added; 
 and in May, 1661, it was further ordered 
 that Quakers, both men and women, 
 
 1 Phjmouth Colony Records, vol. iii. p. 189; also Felt's 
 Ecclesiastical History, pp.241, 243; and Sprague's Annals 
 vf the American Pulpit, vol. i. p. 5. 
 
 2 Besse, vol. ii. chap. ix. p. 171; also William 
 Edmundson's Journal, p. 61. 
 
THE PIONEER QUAKERS. 49 
 
 should "be branded with the letter R 
 on their left shoulder, . . . stripped naked 
 from the middle upwards, and tied to a 
 cart's tail, and whipped through the 
 town ; " and the constables of the several 
 towns were empowered ... "to impress 
 carts and oxen for the execution of this 
 order." In November, 1661, owing to the 
 interference of King Charles, these laws 
 were partially suspended ; but in October, 
 1662, they were, with the omission of the 
 death penalty, substantially renewed. 
 
 These infamous laws were sternly exe- 
 cuted. Four Quakers were hanged on 
 Boston Common, three had their right 
 ears cut off, and scores of public whip- 
 pings were inflicted. One man's body 
 was literally beaten to a jelly ; and, when 
 an indignant populace demanded punish- 
 ment of the inhuman jailer who committed 
 the crime, John Norton, the leading Chris- 
 tian minister, defended him. Innocent 
 women were tied to carts, and flogged 
 
50 THE PIONEER QUAKEBS. 
 
 upon their bare backs until the blood 
 streamed to their feet. On one of these 
 occasions, the Rev. Mr. Rayner, whose 
 appetite for mirth had probably been 
 whetted by pious prayers and fasting, 
 could not restrain his laughter. 
 
 After the year 1665 the lash and other 
 instruments of physical torture fell into 
 comparative disuse ; but in 1677 the whip- 
 ping-post recovered its prestige, and for a 
 brief period was once more the favorite 
 argument for the conversion of the Quaker 
 heretic. Public sentiment, however, com- 
 pelled the authorities to abandon it ; and, 
 so far as I know, it was never again re- 
 vived. It must not be inferred, however, 
 that the Quakers obtained immunity from 
 other modes of persecution. On the con- 
 trary, they were constantly impoverished 
 by the confiscation of their property to 
 satisfy the demands of Christian ministers. 
 They were ready and willing to pay their 
 share towards the support of civil govern- 
 
THE PIONEER QUAKERS. 51 
 
 ment ; ^ but no power, human or satanic, 
 could compel them to pay church-tithes. 
 In 1678 the Quakers presented the follow- 
 ing remonstrance to the General Court at 
 Plymouth : — 
 
 " We whose names are hereunder writ- 
 ten, called Quakers in your said jurisdic- 
 tion, conscientiously and in all tenderness 
 show why we cannot give maintenance to 
 your present established preachers. 
 
 "We suppose it's well enough known 
 we have never been backward to contrib- 
 ute our assistance in our estates and per- 
 sons, where we could act without scruple 
 of conscience, nor in the particular case 
 of the country rate, according to our just 
 proportion and abilities, until this late con- 
 trivance of mixing your preachers' main- 
 tenance therewith, by the which we are 
 made incapable to bear any part of what 
 
 1 Some writers assert the contrary; e.g., T. W. 
 Higginson in his Young Folks' History of the United 
 States, p. 80. 
 
52 THE PIONEER QUAKERS. 
 
 just charge may necessarily be disbursed 
 for the maintenance of the civil govern- 
 ment, — a thing we could always readily 
 do until now. And why we cannot in 
 conscience, directly or indirectly, pay any 
 thing to your said preachers as such, we, 
 in true love and tenderness (not through 
 contention or covetousness, the Lord is 
 our witness), offer as folio we th: — 
 
 " 1. The ground of a settled maintenance 
 upon preachers, either must arise from the 
 ceremonial law of the Jews paying tithes 
 to their priests, the Levites, or from the 
 Pope, who first instituted the same (as we 
 find in history) in the Christian Church, 
 so called, in the year 786, in the time of 
 Offa, King of Mercia, where there was a 
 council held by two legates sent from 
 Pope Adrian to that purpose (see Selden's 
 'History of Tithes'). Now, the first, 
 your preachers say, as well as we, is 
 ended, and therefore will not have their 
 maintenance called tithes. The second 
 
THE PIONEER QUAKERS. 53 
 
 (viz., the Pope's institution), we suppose 
 they will also disclaim as any precedent 
 or ground for their practice. We must, 
 therefore, necessarily conclude they have 
 no ground at all, which we further demon- 
 strate as follows : — 
 
 "2. The gospel ought to be preached 
 freely, according to the injunction of our 
 Lord Jesus to his disciples when he sent 
 them forth to preach, — 'Freely ye have 
 received, freely give ' (Matt. x. 8). This 
 is far from bargaining for so much a year, 
 and, if it be not paid, take away food, 
 clothes, bedding, and what not, rather 
 than go unpaid. Doubtless those are no 
 true shepherds who mind the fleece more 
 than the flock. The apostles would rather 
 work with their own hands than make the 
 gospel burthensome or chargeable to any 
 (1 Thess. ii. 9 ; Acts xx. 34 ; 1 Cor. iv. 
 (12); 2 Thess. iii. 8). Now, they are 
 otherwise minded than the apostles who 
 would rather make their gospel burthen- 
 
54 THE PIONEER QUAKERS. 
 
 some than work. The apostle coveted no 
 man's gold or silver or apparel (Acts xx. 
 23). What thought will true charity 
 allow us of those who not only covet, but 
 forcibly take away, either gold, silver, or 
 apparel, and that where it can (not be) 
 well spared, from families and children? 
 The gospel is the power of God, and 
 therefore neither to be bought nor sold. 
 Christ Jesus invites people freely. His 
 ministers ought not to make people pay. 
 
 " 3. Preachers are to receive mainten- 
 ance but as other men; viz., when they 
 afe poor, and want it. And here we are 
 not backward, according to our abilities, 
 to minister to the necessities of any men. 
 Only this ought not to be forced or com- 
 pelled from any, but ought to be left to 
 the giver's freedom. 
 
 "4. The true ministers of Christ never 
 received any thing (if they stood in need) 
 but from such who had been benefited by 
 them; and, in that case, they thought it 
 
THE PIONEEH QUAKERS. 55 
 
 but reasonable (as, indeed, we do, if there 
 be occasion) that those who from them 
 had received spirituals should (if they 
 stood in need) communicate to them their 
 temporals (1 Cor. ix. 11; Rom. xv. 27). 
 Now, therefore, have we been benefited 
 by your preachers? Do we receive of 
 their spirituals ? Say they not of us, we 
 are heretics? Let them, therefore, first 
 convict us, and put us into a capacity of 
 receiving some advantage from them (if 
 they can) before they receive maintenance 
 from us. It is related (in the book called 
 ' Clark's Lives ') of one Rothwell, a man 
 famous in England, in his day, that a col- 
 lection having been made for him in his 
 absence, and understanding, at his return, 
 some had given that he was persuaded 
 had not been profited by his preaching, he 
 returned their money again. It were well 
 if there were more so honestly minded. 
 
 " 5. We do really believe your preach- 
 ers are none of the true ministers of Christ. 
 
56 THE PIONEER QUAKERS. 
 
 Now, how can it reasonably be expected 
 from us we should maintain or contribute 
 towards the maintenance of such a minis- 
 try as we judge not true, without guilty 
 consciences and manifest contradiction of 
 ourselves and principles? 
 
 "We request, for conclusion, you will 
 please to consider whether you may not 
 prejudice yourselves in your public interest 
 with the king (you yourselves having your 
 liberty but upon sufferance), if you should 
 compel any to conform in any respect, 
 either by giving maintenance or otherwise, 
 to such a church government or ministry 
 as is repugnant to the Church of Eng- 
 land. 
 
 " We leave the whole to your serious 
 consideration, desiring (if it may be) we 
 may be eased in the fore-mentioned case ; 
 viz., that you will please to distinguish 
 between the country rate and your preach- 
 ers' maintenance, and that we may not be 
 imposed upon against our consciences; 
 
THE PIONEER QUAKERS. 57 
 
 that so, under you, we may live a peace- 
 able and quiet life, in all godliness and 
 honesty; that so, the end for which you 
 are placed in government being truly an- 
 swered, in the promotion and propagation 
 of the common benefit, we therein may 
 have our share. 
 
 "Who are your true friends, 
 
 *' EDWARD WANTON. 
 "JOSEPH COLMAN. 
 "NATHAEL FITSRANDAL. 
 ''WILLIAM ALLEN." 1 
 
 This conflict between an intolerant and 
 despotic Christian Church and these un- 
 yielding champions of religious liberty 
 continued until the year 1724, when it 
 ended in a most welcome triumph for the 
 Quakers. In October of the previous 
 year, some Quaker assessors of Dartmouth 
 and Tiverton, who had been imprisoned 
 for refusing to collect taxes for the sup- 
 
 1 The Hinckley Papers, pp. 18-20. 
 
58 THE PIONEER QUAKERS. 
 
 port of clergymen, appealed to the English 
 Government. Their case was argued be- 
 fore the King's Privy Council ; and it was 
 decreed that the taxes in question must 
 be remitted, and the delinquent officials 
 released. This important event has not 
 yet received the attention it merits from 
 any historian of whom I have knowledge.^ 
 It not only marks the termination of the 
 unmerited and barbarous persecution suf- 
 fered by the Quakers for nearly three- 
 quarters of a century, but it marks, also, 
 the collapse of the effort made by the 
 Puritans to establish a theocracy in Massa- 
 chusetts. The petition to the King is 
 well worth the careful attention of any 
 one who cares to know the true character 
 of the Quakers, and to understand the 
 spirit by which they were animated. It 
 reads as follows: — 
 
 " A petition to the King in the cause of 
 
 1 I take pleasure in qualifying this statement by 
 excepting Mr. Brooks Adams. His history was not 
 written when this lecture was first delivered. 
 
THE PIONEER QUAKERS. 59 
 
 some Friends under sufferings in New 
 England. 
 
 " To George, King of Great Britain, &c. 
 
 " The humble petition of Thomas Rich- 
 ardson and Richard Partridge, on behalf 
 of Joseph Anthony, John Sisson, John 
 Akin, and Philip Tabor, prisoners in the 
 common jail at New Bristol in the king's 
 Province of Massachusetts Bay in New 
 England, as also of their friends (called 
 Quakers) in general, who are frequently 
 under great sufferings for conscience' sake 
 in that government. 
 
 " Sheweth, 
 
 " That William and Mary, late King and 
 Queen of England, by their royal charter 
 bearing date the 7th day of October in 
 the third year of their reign, did for . the 
 greater ease and encouragement of their 
 loving subjects inhabiting said province, 
 and of such as should come to inhabit 
 there, grant, establish and ordain that for- 
 ever thereafter there should be a liberty 
 
60 THE PIONEER QUAKERS. 
 
 of conscience allowed in the worship of 
 God to all Christians (except Papists) in- 
 habiting, or which should inhabit or be 
 resident within, the said province, with 
 power also to make laws for the govern- 
 ment of the said province, and support of 
 the same, and to impose taxes for the 
 king's service in the defence and support 
 of the said government, and protection 
 and preservation of the inhabitants, and 
 to dispose of matters and things whereby 
 the king's subjects there might be reli- 
 giously, peaceably and civilly governed, 
 protected and defended. 
 
 " And for the better securing and main- 
 taining the liberty of conscience thereby 
 granted, commanded that all such laws 
 made and published by virtue of said 
 charter, should be made and published 
 under the seal of said province, and should 
 be carefully and duly observed, kept, per- 
 formed and put in execution, according to 
 the true intent and meaning of the said 
 charter. 
 
THE PIONEER QUAKERS. 61 
 
 " That those sects of Protestants called 
 Presbyterians and Independents bemg 
 more numerous in the said country than 
 others (to whom the said charter gives equal 
 rights), they became makers of the laws by 
 their superior numbers and votes, and min- 
 isters of the privileges of the said charter, 
 so as in great measure to elude the same, 
 and disappoint all others of the king's 
 Protestant subjects of the good and just 
 ends of their transporting themselves and 
 families at so great hazard and charge ; 
 one great encouragement and inducement 
 thereto being liberty of conscience, and 
 ease from priestly impositions and bur- 
 thens. 
 
 "That in the year 1692 they made a law 
 in the said province, entitled ' An Act for 
 the Settlement and Support of Ministers 
 and School-masters,' wherein it is ordained 
 that the inhabitants of each town within 
 the said province shall take due care from 
 time to time to be constantly provided of 
 
62 THE PIONEER QUAKERS. 
 
 an able, learned and orthodox minister or 
 ministers of good conversation, to dispense 
 the word of God to them, which minister 
 or ministers shall be suitably encouraged 
 and sufficiently suj)ported and maintained 
 by the inhabitants of such towns. 
 
 " That the said law was farther enforced 
 by another made in the year 1695, reciting 
 the like aforesaid, as also by another made 
 in the year 1715, entitled 'An Act for Main- 
 taining and Propagating Religion,' in which 
 said last act the prevention of the growth 
 of atheism, irreligion and profaneness is 
 suggested as one great reason of its being 
 enacted; and the power of determining 
 who shall be ministers under the afore- 
 said qualifications is by the said law as- 
 sumed by the general court of assembly, 
 with the recommendation of any three of 
 the ministers of the same sect, already in 
 orders, and settled and supported by virtue 
 of the said laws ; though it was not deter- 
 mined (as the said petitioners humbly 
 
THE PIONEEU QUAKEBS. 63 
 
 presume) either by the said charter, or by 
 any act of parliament in Great Britain, or 
 by any express law of the said province, 
 who are orthodox or who are not, or who 
 shall judge of such qualifications in such 
 ministers. 
 
 " And in all which said several laws no 
 care is had or taken of religion (even in 
 their own sense) than only to appoint 
 ministers of their own way, and impose 
 their maintenance upon the king's sub- 
 jects, conscientiously dissenting from them, 
 by force of which said laws, or some of 
 them, several of the townships within the 
 said province have had Presbyterian and 
 Independent preachers obtruded and im- 
 posed upon them for maintenance without 
 their consent, and which they have not 
 deemed able, learned and orthodox, and 
 which as such they could not hear or 
 receive. 
 
 " That by other laws made in the year 
 1722 and 1723, it is ordained that the 
 
64 THE PIONEER QUAKERS. 
 
 town of Dartmouth and the town of Tiver- 
 ton in the said province shall be assessed 
 for the said j^ears the respective sums of 
 £100 and £72, lis. over and besides the 
 common taxes for support of the govern- 
 ment, which sums are for maintenance of 
 such ministers. 
 
 "That the said Joseph Anthony and 
 John Sisson were appointed assessors of 
 the taxes for the said town of Tiverton, 
 and the said John Akin and said Philip 
 Tabor for the town of Dartmouth ; but 
 some of the said assessors being of the 
 people called Quakers, and others of them 
 also dissenting from the Presbyterians and 
 Independents, and greatest part of the in- 
 habitants of the said towns being also 
 Quakers or Anabaptists, or of different 
 sentiment in religion from Independents 
 and Presbyterians, the said assessors duly 
 assessed the other taxes upon the people 
 there, relating to the support of govern- 
 ment, to the best of their knowledge, yet 
 
THE PIONEER QUAKERS. 65 
 
 they could not in conscience assess any of 
 the inhabitants of the said towns any thing 
 for or towards the maintenance of any 
 ministers. 
 
 "That the said Joseph Anthony, John 
 Sisson, John Akin and Philip Tabor (on 
 pretence of their non-compliance with the 
 said law) were on the 25th of the month 
 called May, 1723, committed to the jail 
 aforesaid, where they still continue prison- 
 ers under great sufferings and hardships 
 both to themselves and families, and 
 where they must remain and die, if not 
 relieved by the king's royal clemency and 
 favor. 
 
 " That the said people called Quakers in 
 the said province are, and generally have 
 been, great sufferers by the said laws, in 
 their cattle, horses, sheep, corn and house- 
 hold goods, which from time to time have 
 been taken from them by violence of the 
 said laws for maintenance of the said min- 
 isters, who call themselves able, learned 
 
66 THE PIONEER QUAKERS. 
 
 and orthodox; which said laws, and the 
 execution and consequences thereof, are 
 not only (as the petitioners humbly con- 
 ceive) contrary to the liberty of conscience 
 and security of religion, civil liberty, prop- 
 erty ; and the rights and privileges granted 
 in the said charter to all the king's Protes- 
 tant subjects there, eluded and made null 
 and precarious ; but opposite to the king's 
 royal and gracious declaration, at thy 
 happy accession to the throne, promising 
 protection and liberty of conscience to all 
 thy dissenting subjects, without exception 
 to those of the said plantations. 
 
 " That after repeated applications made 
 to the government there, for redress in the 
 premises, and no relief hitherto obtained 
 (the assembly always opposing whatever 
 the governor and council were at any time 
 disposed to do on that behalf), the king's 
 loyal suffering and distressed subjects do 
 now throw themselves prostrate at the 
 steps of the throne, humbly imploring thy 
 
THE PIONEER QUAKERS. 67 
 
 royal commiseration, that it may please 
 the king to denounce his negative upon 
 the said laws, or such part or parts of 
 them, or any of them, as directly or con- 
 sequentially affect the lives, liberties, 
 properties, religion or consciences of the 
 Protestant subjects in the said province, 
 and their families, and the privileges 
 granted and intended in the said charter, 
 or such other relief as thy royal wisdom 
 and goodness may please to provide ; and 
 in the mean time that directions may be 
 given that the said Joseph Anthony, John 
 Sisson, John Akin and Philip Tabor be 
 immediately released from their imprison- 
 ment, on their giving such security in such 
 sums as shall be thought proper, for their 
 being at any time or times hereafter forth- 
 coming when required, until their case be 
 brought to an issue. 
 
 " And the petitioners shall pray." 
 The report of the action of the Privy 
 Council is as follows : — 
 
68 TUE PIONEER QUAKERS. 
 
 " At a court at St. James', the 2d day of 
 June, 1724. 
 
 " PRESENT, 
 
 ' The King's Most Excellent Majesty. 
 "His Royal Highness the Prince of 
 Wales. 
 
 "Archbishop of Canterbury. 
 
 "Lord Chancellor. 
 
 " Lord President. 
 
 " Lord Privy Seal. 
 
 "Lord Carteret. 
 
 " Mr. Vice Chamberlain. 
 
 " William Pultney, Esq. 
 
 " Lord Chamberlain. 
 
 " Duke of Roxburgh. 
 
 "Duke of Newcastle. 
 
 " Earl of Westmoreland. 
 
 " Lord Viscount Townsend. 
 
 " Lord Viscount Torrington. 
 
 " Mr. Speaker of the House of Commons. 
 
 " Upon reading this day at the board a 
 report from the Right Honorable the Lords 
 
THE PIONEER QUAEEIiS. 69 
 
 of the committee of council, upon the 
 petition of Thomas Richardson and Rich- 
 ard Partridge, on behalf of Joseph An- 
 thony, John Sisson, John Akin and Philip 
 Tabor, prisoners in the common jail at 
 New Bristol, in his majesty's province of 
 Massachusetts Bay in New England, for 
 not assessing the inhabitants of the towns 
 of Dartmouth and Tiverton the additional 
 taxes of XlOO and £72, lis. imposed upon 
 them by an act passed there in the year 
 1722, by which they appear to be for the 
 maintenance of Presbyterian ministers, 
 who are not of their persuasion, and also 
 in behalf of their friends called Quakers 
 in general, who are frequently under suf- 
 ferings for conscience' sake in that govern- 
 ment. By which report it appears, their 
 Lordships are of opinion that it may be 
 advisable for his majesty to remit the 
 said additional taxes, so imposed on the 
 said two towns, and to discharge the said 
 persons from jail. 
 
TO THE PIONEER QUAKERS. 
 
 " His majesty in council taking the said 
 report into consideration, is graciously 
 pleased to approve thereof, and hereby to 
 remit the said additional taxes of £100 
 and £12, lis. which were, by the said act, 
 to have been assessed on the said towns of 
 Dartmouth and Tiverton. And his ma- 
 jesty is hereby further pleased to order, 
 that the said Joseph Anthony, John Sis- 
 son, John Akin and Philip Tabor be 
 immediately released from their imprison- 
 ment, on account thereof, which the gov- 
 ernor, lieutenant-governor, or commander 
 in chief for the time being of his majesty's 
 said province of Massachusetts Bay, and 
 all others whom it may concern, are to 
 take notice of, and yield obedience there- 
 unto. 
 
 ''TEMPLE STANYAN."! 
 
 " Vera Co^^ia^ 
 
 1 Gough's History of the Quakers, vol. iv. pp. 219- 
 226. 
 
THE PIONEER QUAKERS. 71 
 
 History, as it is generally written, in- 
 forms us, that through their wild excesses, 
 and contempt for civil law and social or- 
 der, the Quakers goaded the Puritan au- 
 thorities into enacting and executing their 
 inhuman laws. Dr. George E. Ellis, who 
 is almost a voluminous writer on the sub- 
 ject, neutralizes his praise of them when 
 he assures us that " they were all of them 
 of low rank, of mean breeding, and illiter- 
 ate." He says they were " intrusive, pes- 
 tering, indecent, and railing disturbers," 
 who "persisted in outrages which drove 
 the authorities almost to frenzy," and that 
 the " legislators were beyond measure pro- 
 voked and goaded to the course which they 
 pursued." Mary Dyer, who was hanged, is 
 described by him as one " of the most in- 
 sufferable tormentors " of Boston. 
 
 James Russell Lowell tells us, in lines 
 inspired by reverence for martyrs, that — 
 
 " History's pages but record 
 One death-grapple in the darkness, 
 
72 THE PIONEER QUAKERS. 
 
 'Twixt old systems and the Word ; 
 Truth forever on the scaffold, 
 Wrong forever on the throne ; 
 Yet that scaffold sways the future, 
 And behind the dim unknown 
 Standeth God within the shadow, 
 Keeping watch above his own." 
 
 History's pages record the erection of a 
 scaffold on Boston Common, upon which 
 the Quakers sealed their devotion to reli- 
 gious liberty with their blood, but Pro- 
 fessor Lowell, remembering this scaffold, is 
 unable or unwilling to free himself from 
 the environment of Puritan tradition, and 
 strikes the names of its victims from his 
 list of " Earth's chosen heroes," with the 
 contemptuous remark, that they "were 
 martyrs to the bee in their bonnets." His 
 scorn for the Quakers is born of his igno- 
 rance of their faith ; for ignorance alone 
 could lead such an intelligent writer and 
 distinguished champion of liberty, to speak 
 of Quakerism as a " gadfly " and a " mag- 
 
THE PIONEER QUAKERS. 73 
 
 got," and to pillory some of its noblest and 
 most heroic devotees with his witty and 
 withering censure, all of which he does in 
 his essay on " New England Two Centuries 
 Ago." 
 
 Hildreth wrote in fair spirit, but, in the 
 very limited space he devotes to the sub- 
 ject, finds room for an occasional error. 
 " Honest but one-eyed Mr. Palfrey " ^ relied 
 
 1 Whether Dr. Palfrey wrote as a blind partisan or 
 an impartial historian may be judged from his remark 
 that "they [the Quakers] should not have been put to 
 death. Sooner than put them to death, it were devoutly 
 to be wished that the annoyed dwellers in Massachu- 
 setts had opened their hospitable drawing-rooms to 
 naked women, and suffered their ministers to ascend 
 the pulpits by steps paved with fragments of glass 
 bottles." — ///sf or?/ of Neio England, ii: 485. For evi- 
 dence of Dr. Palfrey's indebtedness to Dr. Ellis, see 
 p. 7 of his Preface to the same volume. 
 
 I avail myself of this mention of broken bottles to 
 make what appears to me to be an important correction 
 of an error that crept into The Invasion. When I wrote 
 that book, I was more than willing to give the apolo- 
 gists for Puritan cruelties the benefit of every indeco- 
 rous act charged to the Quakers, stipulating only that 
 the citation should be authentic. In Massachusetts and 
 its Early History, p. 114, and again in TJie Memorial 
 History of Boston, vol. i. p. 184, I found it stated by 
 Dr. Ellis that in 1658 two Quaker women entered a 
 church in Boston, and broke bottles in the minister's 
 
74 THE PIONEER QUAKERS. 
 
 too much upon Dr. Ellis for his informa- 
 tion, and is therefore himself untrustwor- 
 thy. Bancroft repeats the blunders of 
 
 presence, " as a sign of his emptiness." Dr. Ellis says 
 he obtained his information from Xeto Englands Eii- 
 sicjne, a Quaker tract, which he found in the British 
 Museum. This tract contains an account of the suffer- 
 ings of Quakers in New England in 1G57 and 1658, and 
 was published in London in 1659. In it Humphrey- 
 Norton and other victims of the persecution tell their 
 own pitiable story. Wishing to consult original author- 
 ities wherever possible, I made diligent search, by 
 advertising and otherwise, for the Ensir/ne. My search 
 was unsuccessful. The bottle incident is not men- 
 tioned by any other authority known to me; but, as 
 Dr. Ellis states that he "copied" his report of the 
 event from the British Museum volume, I admitted it 
 into my book without even a question, and I did this 
 the more readily because he gives such excellent 
 Quaker authority for it. Recently, having learned 
 that there is a copy of the Ensigne in the Carter Brown 
 Library at Providence, I made a careful examination 
 of it. I found a very full report of the visit of the 
 two women at the church on a lecture-day. They 
 waited quietly until the minister had done speaking, 
 and then, upon attempting to address the audience, 
 were " pulled down," and carried to prison. The 
 report makes no mention whatever of the bottle scene 
 alleged to have been copied from it, and so graphically 
 described by Dr. Ellis, nor is there any mention of, or 
 reference to, it on any other page of the tract. Dr. 
 Ellis, when he wrote, probably trusted to his memory 
 instead of referring to his notes, and, having in mind 
 the act of Thomas Newhouse in 1663, inadvertently 
 
THE PIONEER QUAKERS. 75 
 
 his predecessors.^ Less ambitious writers, 
 such as Mr. John Fiske, Mr. H. E. Scudder, 
 and Charles C. Coffin, do not take the 
 trouble to acquaint themselves with the 
 record, or, knowing it, prefer treading in 
 the well-worn path, to combating false 
 historical conceptions with the simple 
 truth. I have referred elsewhere ^ to the 
 mistakes of Messrs. Fiske and Scudder, 
 but hitherto have not alluded to those of 
 Mr. Coffin. The one of which I shall now 
 speak, is at least worthy of correction. 
 
 ascribed it to these two women. Until proper evidence 
 to the contrary is produced, I shall hold to the belief 
 that the bottle act was performed but once in New 
 England by a Quaker; and it should be added that 
 he (Newhouse) was subsequently disowned by the 
 Friends. 
 
 1 "They [the Quakers] would be entitled to per- 
 petual honor, were it not that their own extravagances 
 occasioned the foul enactment (the death penalty), to 
 repeal which they laid down their lives. Far from 
 introducing religious charity, their conduct irritated 
 the government to pass the laws of which they were 
 the victims. But for them, the country would have 
 been guiltless of blood." — Bancroft's History of the 
 United States, vol. i. p. 458. 
 
 2 The Quaker Invasion of Massachusetts. 
 
76 THE PIONEER QUAKERS. 
 
 During the year 1764, in the town of 
 New London, Conn., some Rogerines,^ who, 
 though they repudiated the Friends, were 
 sometimes called Rogerine Quakers and 
 Quaker Baptists, entered a church and en- 
 gaged in the quiet occupation of knitting, 
 to the annoyance of the minister, while 
 he was preaching. This event is referred 
 to in a sketch of the early settlement of 
 New London that appeared in Harper's 
 Magazine for December, 1879. The mag- 
 azine-writer, as I have good reason to 
 believe, inadvertently substituted a spin- 
 ning-wheel for the knitting-needle, and 
 erroneously speaks of the performers as 
 Quakers. Mr. Coffin, not satisfied with copy- 
 ing the mistakes of this writer, to whom he 
 is indebted for the story, apparently with- 
 
 ^ For an accoiint of the Rogerines, consult Caulkin's 
 History of New London, chaps, xiv., xxviii. John Rog- 
 ers, founder of the sect, was a Seventh-day Baptist. 
 For an account of his controversies with the Quakers, 
 see William Edmundson's Journal, pp. 95, 103, and Life 
 and Travels of Samuel Bownas, pp. 135-149, 240-242. 
 
THE PIONEER QUAKERS. 77 
 
 out malice, but certainly with a culpable 
 disregard for historical veracity, anticipates 
 the scene hy a full century^ and places it 
 in the list of disorderly acts chargeable to 
 the pioneer Quakers of Massachusetts.^ 
 
 Apparently Mr. Coffin seldom, if ever, 
 consults early authorities; but no such 
 excuse can be offered for the author of 
 " As to Roger Williams." A brief notice 
 of one charge brought against the Quakers 
 in this work will reveal the character of 
 the whole book. In the year 1702 John 
 Whiting, a Quaker writer, published his 
 book entitled " Truth and Innocency De- 
 fended against Falsehood and Envy . . . 
 in answer to Cotton Mather, a Priest of 
 Boston, his calumnies. Lyes and Abuses 
 of the People called Quakers in his laste 
 Church History of England." After refut- 
 ing a particularly obscene calumny first 
 circulated by Increase Mather, and subse- 
 quently renewed by his son Cotton, with 
 
 1 Old Times in the Colonies, chap. xv. 
 
78 THE PIONEER QUAKERS. 
 
 qualifying comments, Whiting adds, " Our 
 adversaries . . . rake up such dirty stories 
 to throw at us." 
 
 In the year 1876, Henry M. Dexter, 
 another " Priest of Boston," and a natural 
 successor to Cotton Mather, rakes up the 
 same dirty story, and, with Whiting's ref- 
 utation in one hand, with the other copies 
 it with all its disgusting details, and, with 
 a misleading comment of his own, pub- 
 lishes it as a piece of authentic Quaker 
 history.^ I shall not apply epithets to 
 Mr. Dexter or to his book, but I do recom- 
 mend to this Christian clergyman a care- 
 ful study of John Whiting's titlepage 
 when he again essays to write a history of 
 the early colonists. 
 
 Sir Robert Walpole once exclaimed, 
 " Read me any thing but history, for his- 
 tory must be false ! " The history of the 
 Massachusetts Colonies, as it is usually 
 written, goes far to sustain his indict- 
 1 As to Roger Williams, p. 135. 
 
THE PIONEER QUAKERS. 79 
 
 ment.i I protest that in their eagerness 
 to shield, and to apologize for, the founders 
 of the State, historians confuse facts, ig- 
 nore dates, and sacrifice the truth ; and the 
 protest is fully justified by the evidence 
 already given, but one more notable illus- 
 tration may serve to enforce it. One of 
 the acts of Quaker fanaticism frequently 
 quoted in apology for the fiendish laws 
 that were enacted and executed from 
 1656 to 1662, was performed by Margaret 
 Brewster in the year 1677. That is, Mar- 
 garet Brewster, appearing upon the scene 
 for the first time, seventeen years after 
 Mary Dyer was hanged, is held responsi- 
 ble for that judicial murder. Her fanati- 
 cism in 1677 goaded John Endicott to his 
 murderous course in 1660. This confu- 
 sion of dates is sufficiently culpable, but 
 it is made still worse by misrepresenta- 
 tion of the act performed by her.^ 
 
 1 Bryant and Gay's Popular History of the United 
 States is a notable exception. Mr. Gay is not only ac- 
 curate in statement, but impartial in his judgments. 
 
 2 Dr. Ellis in Massachusetts and its Early History, p. 113. 
 
80 THE PIONEER QUAKERS. 
 
 The poet may without blame — 
 
 " Perchance ijiisdate the day or year, 
 And group events together by his art, 
 That in the chronicles lie far apart ; " 
 
 but of the historian we have the right to 
 demand not only accuracy in his state- 
 ment of events, but scrupulous fidelity to 
 the chronological order of their occurrence. 
 Any one who chooses to consult the record 
 will find not only that the excesses justly 
 chargeable to the Quakers are few in num- 
 ber, but also conclusive chronological evi- 
 dence to prove that they were the direct 
 result, not the cause, of persecution ; that 
 the barbarous legislation of the Puritan 
 authorities was due to their own religious 
 bigotry and intolerance ; that the majority 
 of the Quakers were peaceful citizens, 
 quite as well educated as the average col- 
 onist, and, as a class, more enlightened 
 than their neighbors. In New England as 
 in Old England, they were the leaders of 
 a forlorn hope and almost forsaken cause. 
 
THE PIONEER QUAKERS. 81 
 
 When history is written by an impar- 
 tial hand, Endicott, Bellingham, Norton, 
 and their associates will still be honored 
 as the founders of a State; but Upsall, 
 Southwick, Wharton, and other Friends, 
 whose names are rarely mentioned by the 
 modern historian, will be revered as the 
 patient, noble, self-sacrificing conservators 
 of liberty, without which the State is a 
 mockery and a crime. 
 
 I have devoted the time allotted me 
 mainly to a consideration of the religious 
 aspect of Quakerism, for it was pre-emi- 
 nently a religious movement; but an ade- 
 quate treatment of the subject would in- 
 clude much more than the mere reference 
 to its influence upon civil and political in- 
 stitutions, to which I must limit myself at 
 present. 
 
 No one can appreciate fully the entire 
 significance of Quakerism until he has 
 studied the history of Rhode Island, New 
 Jersey, Pennsylvania, and the biography 
 
82 TUE PIONEER QUAKERS. 
 
 of William Penn. These histories furnish 
 a complete vindication of the Quakers 
 from the aspersions and calumnies of par- 
 tisan and ignorant writers. Men and wo- 
 men for whom England could find no 
 room outside of her jails, a people who 
 in Massachusetts were only ignorant, law- 
 less disturbers of the peace, and advocates 
 of principles destructive to social order, 
 are found to be, a few years later, on the 
 banks of the Delaware, useful citizens, 
 peaceful neighbors, and enlightened legis- 
 lators. Rejecting the warnings of tradi- 
 tion, they trusted the American Indians, 
 and their philosophy was justified. They 
 made a treaty with the Indians which Vol- 
 taire alleges is the only league between 
 them and the Christians which was never 
 sealed by an oath, and never broken. 
 
 It was reserved for Mr. Francis Park- 
 man to attempt to tarnish the lustre of 
 this splendid vindication of Christ's Ser- 
 mon on the Mount, by assuming that, 
 
THE PIONEER QUAKEES. 83 
 
 because the tribe with whom the Quakers 
 had to deal continuously, had been sub- 
 jected by their more powerful neighbors, 
 the Iroquois, they were, of necessity, 
 peaceful and inoffensive in their relations 
 with white settlers, and were incapable 
 of inflicting injury, or seeking revenge 
 for wrongs, and he assures us that " had 
 the Quakers planted their colony on the 
 banks of the St. Lawrence, or among the 
 warlike tribes of New England, their 
 shaking of hands, and assurances of ten- 
 der regard, would not long have availed 
 to save them from the visitations of the 
 scalping-knife." ^ This view of the sub- 
 ject is not sustained by any facts yet 
 brought forward by the historian, but, on 
 the contrary, he himself furnishes ample 
 evidence to discredit it. Curiously enough, 
 he overlooks the fact, that the successful 
 issue of the Quaker experiment in Penn- 
 sylvania depended upon the ability of 
 
 1 The Conspiracy of Pontiac, rol. i. p. 81. 
 
84 THE PIONEER QUAKERS. 
 
 the colonists to maintain amicable rela- 
 tions with the fierce Iroquois as well as 
 with the more placable Delawares. For 
 over seventy years, the colony, owing to 
 the pacific and just policy of the Quakers, 
 was exempt from Indian troubles; but 
 when it was no longer controlled by 
 Quaker influence, the frontiersmen were 
 involved in Indian wars; and this same 
 tribe of inoffensive Delawares, located on 
 the Susquehanna and in the Ohio Valley, 
 proved themselves to be, by Mr. Park- 
 man's own confession, "exasperated sav- 
 ages," 1 who resisted the encroachments 
 of the whites with almost unparalleled 
 courage and ferocity. • 
 
 After my first public reading of this 
 lecture, Mr. Parkman's attention was 
 called to this part of it ; and in reply, he 
 urged that " if the Iroquois were friendly 
 to the Quakers, they were still more so to 
 the Dutch and English of New York, who 
 
 1 ConspiracAj of Pontiac, vol. i. p. 143. 
 
THE PIONEER QUAKERS. 85 
 
 had nothing of the Quaker spirit. Policy 
 and self-interest made them friends, not 
 only of Pennsylvania, but of all the Eng- 
 lish colonies." ^ Policy and self-interest, 
 it is true, inspired their friendship for the 
 New- York colony. The English were 
 contending with the French for suprem- 
 acy in America, and the Iroquois were 
 the bitter enemies of the French. An 
 alliance with the settlers of New York 
 was, therefore, natural and politic. Com- 
 mon hatred for a common foe was largely 
 the basis of that alliance, but no such 
 motive influenced their relations with the 
 followers of Penn. The Quakers were 
 not contending with the French, or with 
 rival tribes of Indians: they were not 
 contending with any one, and the Iroquois 
 could not hope for military aid from them 
 under any circumstances. Their friend- 
 ship for Pennsylvania was not founded 
 upon any selfish hope or fear, but was 
 
 1 Boston Daily Advertiser, May 4, 1886. 
 
86 TUE PIONEER QUAKERS. 
 
 based upon the confidence inspired by 
 the fidelity of the Quakers to Christian 
 principles, in their dealings with them and 
 with all other men. 
 
 Mr. Parkman is high authority for all 
 questions involving the American Indian, 
 and I differ from him with hesitation and 
 reluctance. I have had no occasion to 
 question his statement of events, but can- 
 not always accept his inferences and judg- 
 ments. The fact that the Iroquois, on the 
 lower plane of policy and self-interest, 
 were induced to form alliances, and to 
 maintain amicable relations with some 
 colonies not Quaker in spirit, is not, to 
 my mind, sufficient reason for qualifying 
 our tribute to the Quakers, who by purely 
 Christian and humane methods secured 
 the good will of ever^ Indian tribe, near 
 and remote, with which they had dealing 
 or intercourse. 
 
 The scepticism of Mr. Parkman as to 
 the efficacy of Quaker methods in dealing 
 
THE PIONEER QUAKERS. 87 
 
 with Indians, when applied to " the wax- 
 like tribes of New England," is equally 
 unwarranted. These methods were se- 
 verely and successfully tested on the occa- 
 sion of King Philip's War (1675-76), when 
 at a sacrifice involving the ruin of many 
 towns, the destruction of a large amount 
 of property in the sparsely inhabited set- 
 tlements, and the loss of one-eleventh of 
 her militia in battle, New England sealed 
 the doom of her native Indian. The 
 causes that led to the war are still matters 
 of dispute, but no one doubts that it might 
 have been averted by the United Colonies 
 had they, in their Indian policy, emulated 
 the example of Rhode Island, where the 
 Quakers were numerous, and partially 
 controlled the government. 
 
 The New-England Quakers and Indians 
 were fast friends, and the Quaker books of 
 our colonial period abound in tributes to 
 the natives. The tribes in Massachusetts 
 befriended the banished Quakers by receiv- 
 
88 THE PIONEER QUAKERS. 
 
 ing them into their wigwams, furnishing 
 them with provisions, guiding them through 
 the woods, and by many other acts of kind- 
 ness and sympathy. When Nicholas Up- 
 sall was driven from his home by the white 
 savages of Boston, and their brothers of 
 Plymouth hunted him out of that colony, 
 he found shelter with the less barbarous 
 red men of the forest; and one of them 
 exclaimed, " What a God have the English 
 who deal so with one another about the 
 worship of their God I " ^ 
 
 It is commonly, but very erroneously, 
 assumed, even by some modern Friends, 
 that the early Quakers were uniformly 
 extreme non-resistants, and that, relying 
 solely upon the power of moral suasion, 
 they condemned the application of the 
 principle of coercion to any and all human 
 relations. On the contrary, they admitted 
 both the propriety and the necessity of a 
 limited resort to physical force for the 
 
 1 New England Judged, p. 40. 
 
THE PIONEER QUAKERS. 89 
 
 maintenance of civil government. It is 
 even alleged that in Rhode Island, in one 
 or two instances, they yielded to outside 
 pressure so far as to exercise military 
 authority in a mild degree ; but, however 
 this may be, it is certain that in every 
 colony where they had control, the laws 
 were enforced, offenders were arrested, and 
 criminals were punished. 
 
 In Pennsylvania, having won the friend- 
 ship of the Indians with practical assur- 
 ances of their just intentions, they founded 
 a colony in which all men were allowed 
 liberty of conscience, and full liberty, in the 
 words of their law, " to frequent or main- 
 tain any religious worship, place or ministry 
 ... without interruption or molestation." 
 The right of suffrage was extended to all 
 who paid their fair share of taxes, and 
 taxes could not be levied except by the 
 representatives of the people. The indus- 
 trial schools of the present day were antici- 
 pated by a provision for the practical 
 
90 THE PIONEER QUAKERS. 
 
 education of children. Nearly two hun- 
 dred offences were blotted from the list of 
 crimes subject to the death-penalty by 
 English law. Prisons were converted into 
 reformatory schools and workhouses. The 
 law of Primogeniture was discarded. 
 Affirmation was substituted for the judi- 
 cial oath, and false accusers were made 
 liable to double damages. 
 
 These illustrations indicate sufficiently 
 the enlightened and humane character of 
 their aims and purposes. It is no exag- 
 geration to say that they anticipated the 
 wisest statesmanship and political sagacity 
 of two centuries ; for since the close of the 
 seventeenth century, the only real, sub- 
 stantial progress made in the science of 
 government consists in the development 
 and application of principles formulated 
 and carried out by the Pennsylvania 
 Quakers. 
 
INDEX. 
 
 Act for Settlement of Ministers, 61, 62. 
 
 Act for Maintaining Religion, 62. 
 
 Act of Toleration, 8. 
 
 Adams, Brooks, 41, 58. 
 
 Adrian, Pope, 52. 
 
 Affirmation legalized, 90. 
 
 Aiken, John, 59-70. 
 
 Allen, William, signature, 57. 
 
 Anarchism, Quakerism antipodal, 38. 
 
 A New England Fire Brand Quenched, 36. 
 
 Anglican Church, 8. 
 
 Anthony, Joseph, 59-70. 
 
 Antigua, Island of, 48. 
 
 Apostolic preaching, 53, 54. 
 
 Archbishop of Canterbury, 68. 
 
 Assessors in Tiverton and Dartmouth, 57-70. 
 
 -4s to Roger Williams, unwarranted charges in, 77, 78. 
 
 Austin, Ann, arrival of, 42; persecution of, 45. 
 
 Atheism feared, 62. 
 
 Bancroft's mstor^j, errors, 74, 75. 
 
 Banishment, 43, 47. 
 
 Baptism rejected, 18; of swine, 34. 
 
 Barbadoes, exiles, 42. 
 
 Barclay, Robert, plural pronouns, 22; titles, 23; kneel- 
 ing, 25; quoting Paul, 26; dress, 27; natural rela- 
 tions, 39. 
 
 91 
 
92 INDEX, 
 
 Basis of Quakerism, 17. 
 
 Baxter, Richard, concessions, 32; biography, 33. 
 
 Bellingham, Richard, 40, 81. 
 
 Besse, Sufferings of the Quakers, 48. 
 
 Bishops, ordination of, 17. 
 
 Bible, 12, 18. 
 
 Boston Common, Quakers buried in, 10; scaffold, 49, 
 
 72. 
 Boston Daily Advertiser, 45, 85. 
 Bottles broken, as a sign, 73-75. 
 Bownas, Samuel, Life and Travels of, 76. 
 Branding of men and women, 49. 
 Brewster, Margaret, 79. 
 Bryant and Gay's History, 79. 
 
 CaULKIN'S History of New London, 76. 
 
 Charles I. crowned, 7. 
 
 Charles II., anecdote, 5; society under, 8; court vices, 
 
 29; legal interference, 49. 
 Charters, royal, 41, 48, 59, 61-63. 
 Christians, professing, 19; and Indians, 82. 
 Christ, ministers of, 14; master, 21. (See Jesus.) 
 Chronological order neglected, 77, 79, 80. 
 Churches, sacredness of, 14; weapons of persecution, 
 
 31; despoiled, 34. 
 Church Histoi-y of England, 77. 
 Civil government, 50, 89. 
 Clark's Lives quoted, 55. 
 Class distinctions, 38. 
 Clergy, 22, 28, 31. 
 Coddington, William, 48. 
 Coercion, principle of, 88, 89. 
 Coffin, Charles Carleton, errors, 75-77. 
 Colman, Joseph, signature, 57. 
 Conscience, rights of, 33, 52, 56-70. 
 Connecticut, Rogerines in, 76. 
 (Jonspiracy of Pontiac, 83, 84. 
 
INDEX. 93 
 
 Conventicle Act, 32. 
 
 Copp's Hill Burying-Ground, 46. 
 
 Cromwell, Oliver, 8, 28, 32. 
 
 Creator, 16, 25. (See God and Worship.) 
 
 Dartmouth case, 57-70. 
 
 Democracy, 38, 39. 
 
 Dexter, Henry M., 78. (Author of ^5 to Roger Wil- 
 liams.) 
 Divine revelation, 14, 16. (See Imoard Light.) 
 Dyer, Mary, 71, 79. 
 
 EdMUNDSON'S, WILLIAM, Journal, cited, 48, 76. 
 
 Ellis, George E., his judgment and accuracy as a histo- 
 rian questioned, 71, 73-75, 79. 
 
 Emancipation of Massachusetts, 41. 
 
 Endicott, John, tyranny, 40; alleged to be goaded by 
 Quakers, 79; an honored founder, 81. 
 
 England, remarkable age of, 7; jails, 9, 82; war, 37; 
 Friends conveyed to, 43. 
 
 English Colonies, Indian friendship for, 85. 
 
 Fanaticism in sects, ll; English Puritans, 33; 
 
 Quaker, 34. 
 Felt's Ecclesiastical History, 48. 
 Fighting forbidden, 21. 
 
 Fisher, Mary, arrived, 42; persecution of, 45. 
 Fiske, John, errors, 75. 
 Fitsrandal, Nathael, signature, 57. 
 Fox, George, ridiculed, 6; founder of sect, 7; Toleration 
 
 Act, 8; youth, 11; personal advice, 12, 13; meditation, 
 
 14; dogmas early learned, 17; belief, 21; ministry, 29; 
 
 adherents, 30; justification of excesses, 35. 
 Fox's Journal, anecdote, 6. 
 Friends, title, 7; determined spirit, 33; in colonies, 42. 
 
 (See Quakers.) 
 
94 INDEX. 
 
 GaY'S History, accurate, 79. 
 George the First petitioned to, 59-70. 
 God, 18, 24, 25, 88. 
 Gougli's History of the Quakers, 70. 
 
 Handshaking in meeting, 30; with the Indians, 
 
 83. 
 Harper's Maffazine, article in, 76. 
 Hats not removed, 5, 25. 
 Higginson, T. W., histories, 41, 51. 
 Hildreth's History of the United States, 73. 
 Hinckley Papers, 57. 
 Historical Society, paper preserved, 45. 
 Holy Spirit, 36. (See Divine and God.) 
 
 INDIANS, American, relations with Quakers, 82-89. 
 Inspiration, 18. (See Bible, God, and Holy Spirit.) 
 Invaders, Quakers as, 41. 
 Inward Light, 15, 17. 
 
 James II. favors the Quakers, 8. 
 
 Jehovah, gift of, 16. (See God.) 
 
 Jesus Christ, divinity, 18; teachings, 19; repudiated, 
 
 19. 
 Jews, law and tithes, 52. 
 
 Knitting in church, 76. 
 
 Law, enlightened, 38; responsibility under, 39. 
 Laws, 42, 44, 48, 61, 63, 89. 
 Lecture Day, church disturbance, 74. 
 Leicestershire, Fox's home, 11. 
 Levellers, 39. 
 
 Liberty, principle, 37; devotion to, 81; in Pennsylva- 
 nia, 89. 
 Liberty of consoienoe, 50-61, 80. 
 
INDEX. 95 
 
 Little Ease, a prison, 35. 
 
 Lowell, James Russell, historic errors, 71-73. 
 
 Massachusetts and Us Early History, 44, 73, 79. 
 
 Massachusetts, citizen of, loss of title, 25. 
 
 Mather, Cotton, 47, 77, 78. 
 
 Mather, Increase, 77. 
 
 Membership, test of, 29. 
 
 Memorial History of Boston, 73. 
 
 Mercia, Council at, 52. 
 
 Military authority by Quakers, 89. 
 
 Milton, John, quoted, 11. 
 
 Modern Friends, historic ecror, 88. 
 
 Moral suasion, 88. 
 
 Music objected to, 26. 
 
 New Bristol jail. 59, 69. 
 Neio England Judged, 88. 
 New Englands Ensigne, 74, 75. 
 Neio England Tioo Centuries Ago, 73. 
 Newhouse, Thomas, eccentric act, 74; disowned, 75. 
 New Jersey, history, 81. 
 New London, sketch of, 76. 
 New- York settlers, 84, 85. 
 Noblemen in Privy Council, 68. 
 Non-resistance, 88, 89. (See Fighting.) 
 Norton, Humphrey, 74. 
 
 Norton, John, tyranny, 40; defence of jailer, 49; 
 founder, 81. 
 
 Oaths objected to, 19-22; sanctity, 29; with Indians, 
 
 82; abolished, 90. 
 Offa, King, 52. 
 Ohio-valley Indians, 84. 
 Old Times in the Colonies, 77. 
 Ordained ministry, 17. 
 Original sin, 18. 
 
96 INDEX. 
 
 Orme, biographer of Baxter, 33. 
 Oxen impressed, 49. 
 
 Palfrey, JOHN GORHAM, History of New Eng- 
 land, 73, 74. 
 
 Papists not free, 60. 
 
 Parkman, Francis, 82-88. 
 
 Partridge, Richard, petition, 59-70. 
 
 Paul the apostle, 26. 
 
 Pennsylvania, 81-85, 89, 90. 
 
 Peun, William, 5, 22, 82. 
 
 Persecution, weapon, 31; immunity from, 50; ended, 58. 
 
 Peter the apostle, 27, 54. 
 
 Petition to the General Court at Plymouth, 51-57; to 
 the King, 58-70. 
 
 Philip, King, Indian war, 87. 
 
 Plymouth, court, 51; persecution, 88. 
 
 Plymouth Colony Records, 48, 
 
 Plymouth Pilgrims, pastor, 48 
 
 Preachers, maintenance of, 54-56. 
 
 Presbyterian clergy, 69. 
 
 Presbyterians numerous in colonies, 61; Tiverton, 64. 
 
 Priests, 11; persecuting, 34; speculating, 37. 
 
 Privy Coucicil, petition to and decision of, 58-70; mem- 
 bers present, 68. 
 
 Puritans, excesses, 33; aims, 58; rulers, 71; traditions, 
 72; cruelties apologized for, 73; bigotry, 80. 
 
 Pultney, William, 68. 
 
 Quaker Baptists, 76. 
 
 Quaker Invasion of Massachusetts, 3, 41, 73-75. 
 
 Quakerism, fundamental principle, 15; outgrowth of 
 Puritanism, 36; notable converts, 47; opprobrious 
 epithets, 72, 73. 
 
 Quakers, origin of name, 6; arrival in Massachusetts, 
 42; hanged, 49; remonstrance, 51; scafifold, 72; fanat- 
 icism, 79; excesses, 80; relations to Indians, 83, 86-88. 
 
INDEX. 97 
 
 RaYNER'S, rev., brutality, 50. 
 Red Lyon Inn, law proclaimed, 45. 
 Resurrection of tlie body, 18. 
 Rhode Island, 48, 81, 87. 
 Richardson, Thomas, petition, 59-70. 
 Robinson, Isaac, 47. 
 Rogerines, 76. 
 
 Rogers, John, founder of a sect, 76. 
 Roth well, anecdote, 55. 
 
 Saint LAWRENCE river, Indian question, 83. 
 
 Sale, Richard, 34. 
 Scudder, H. E., errors, 75. 
 Selden's History, 52. 
 Sisson, John, assessor, 58-70. 
 Southwick family, 81. 
 Spinning-wheel in church, 76. 
 Sprague's Annals, 48. 
 Stanyan, Temple, signature, 70. 
 
 Tabor, philip, 58-70. 
 
 Taxes, 4, 51, 57-70, 89. 
 
 Testimonies, 26-28. 
 
 Theocracy in Massachusetts, 58. 
 
 Thee, in Quaker usage, 22. 
 
 Tithes, church, 22, 51, 52. 
 
 Titles, 23, 24. 
 
 Tiverton case, 57-70. 
 
 Truth and Innocency Defended, 77. 
 
 United Colonies, Indian troubles, 87. 
 Upsall, Dorothy, grave, 46. 
 Upsall, Nicholas, 45, 46. 
 
 ^VOICE of God, 14. (See Inioard Light.) 
 Voltaire on Penn's treaty, 82. 
 
98 INDEX. 
 
 WaLPOLE, sir ROBERT, quoted, 78. 
 
 Wanton, Edward, signature, 57. 
 
 Weight of the meeting, 39. 
 
 Wharton family, influence for liberty, 81. 
 
 Whippings, public, 31, 44, 49, 50. 
 
 Whiting, John, book, 77, 78. 
 
 William and Mary, toleration, 8; charter, 59. 
 
 Williams, Roger, denounces the Quakers, 35, 36. (See 
 
 ^5 to Roger Williams.) 
 Winthrop, John, first resident governor, 48. 
 Winthrop, Samuel, Quaker, son of John, 48. 
 Women, right to preach, 26. 
 Worship, free, 60; Indian comment, 88. 
 
 YOUXG Folks' Histonj cited, 51. 
 Your Excellency, and similar titles, 24. 
 
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