So ends the sacerdotal list of Quaker outrages, for, after Margaret Brewster had expiated her crime of protesting against the repression of free thought, there came a toleration, and with toleration a deep tranquillity, so that the very name of Quaker has become synonymous with quietude. The issue between them and the Congregationalists must be left to be decided upon the legal question of their right as English subjects to inhabit Ma.s.sachusetts; and secondarily upon the opinion which shall be formed of their conduct as citizens, upon the testimony of those witnesses whom the church herself has called. But regarding the great fundamental struggle for liberty of individual opinion, no presentation of the evidence could be historically correct which did not include at least one example of the fate that awaited peaceful families, under this ecclesiastical government, who roused the ire of the priests.

Lawrence and Ca.s.sandra Southwick were an aged couple, members of the Salem church, and Lawrence was a freeman. Josiah, their eldest son, was a man; but they had beside a younger boy and girl named Daniel and Provided.

The father and mother were first arrested in 1657 for harboring two Quakers; Lawrence was soon released, but a Quaker tract was found upon Ca.s.sandra. [Footnote: Besse, ii. 183.] Although no attempt seems to have been made to prove heresy to bring the case within the letter of the law, the paper was treated as a heretical writing, and she was imprisoned for seven weeks and fined forty shillings.

Persecution made converts fast, and in Salem particularly a number withdrew from the church and began to worship by themselves. All were soon arrested, and the three Southwicks were again sent to Boston, this time to serve as an example. They arrived on the 3d of February, 1657; without form of trial they were whipped in the extreme cold weather and imprisoned eleven days. Their cattle were also seized and sold to pay a fine of 4 13s. for six weeks' absence from worship on the Lord's day.

The next summer, Leddra, who was afterwards hanged, and William Brend went to Salem, and several persons were seized for meeting with them, among whom were the Southwicks. A room was prepared for the criminals in the Boston prison by boarding up the windows and stopping ventilation.

[Footnote: _New England Judged_, ed. 1703, p. 64.] They were refused food unless they worked to pay for it; but to work when wrongfully confined was against the Quaker's conscience, so they did not eat for five days. On the second day of fasting they were flogged, and then, with wounds undressed, the men and women together were once more locked in the dark, close room, to lie upon the bare boards, in the stifling July heat; for they were not given beds. On the fourth day they were told they might go if they would pay the jail fees and the constables; but they refused, and so were kept in prison. On the morrow the jailer, thinking to bring them to terms, put Brend in irons, neck and heels, and he lay without food for sixteen hours upon his back lacerated with flogging.

The next day the miserable man was ordered to work, but he lacked the strength, had he been willing, for he was weak from starvation and pain, and stiffened by the irons. And now the climax came. The jailer seized a tarred rope and beat him till it broke; then, foaming with fury, he dragged the old man down stairs, and, with a new rope, gave him ninety-seven blows, when his strength failed; and Brend, his flesh black and beaten to jelly, and his bruised skin hanging in bags full of clotted blood, was thrust into his cell. There, upon the floor of that dark and fetid den, the victim fainted. But help was at hand; an outcry was raised, the people could bear no more, the doors were opened, and he was rescued. [Footnote: _New England Judged_, ed. 1703, p. 66.]

The indignation was deep, and the government was afraid. Endicott sent his own doctor, but the surgeon said that Brend's flesh would "rot from off his bones," and he must die. And now the mob grew fierce and demanded justice on the ruffian who had done this deed, and the magistrates nailed a paper on the church door promising to bring him to trial.

Then it was that the true spirit of his order blazed forth in Norton, for the jailer was fashioned in his own image, and he threw over him the mantle of the holy church. He made the magistrates take the paper down, rebuking them for their faintness of heart, saying to them:--

William "Brend endeavoured to beat our gospel ordinances black and blue, if he then be beaten black and blue, it is but just upon him, and I will appear in his behalf that did so." [Footnote: Besse, ii. 186.] And the man was justified, and commanded to whip "the Quakers in prison ...

twice a week, if they refused to work, and the first time to add five stripes to the former ten, and each time to add three to them.... Which order ye sent to the jaylor, to strengthen his hands to do yet more cruelly; being somewhat weakened by the fright of his former doings."

[Footnote: _New England Judged_, ed. 1703, p. 67.]

After this the Southwicks, being still unable to obtain their freedom, sent the following letter to the magistrates, which is a good example of the writings of these "coa.r.s.e, bl.u.s.tering, ... impudent fanatics:"--[Footnote: _As to Roger Williams_, p. 138.]

_This to the Magistrates at Court in Salem._

FRIENDS,

Whereas it was your pleasures to commit us, whose names are under-written, to the house of correction in Boston, altho' the Lord, the righteous Judge of heaven and earth, is our witness, that we had done nothing worthy of stripes or of bonds; and we being committed by your court, to be dealt withal as the law provides for foreign Quakers, as ye please to term us; and having some of us, suffered your law and pleasures, now that which we do expect, is, that whereas we have suffered your law, so now to be set free by the same law, as your manner is with strangers, and not to put us in upon the account of one law, and execute another law upon us, of which, according to your own manner, we were never convicted as the law expresses. If you had sent us upon the account of your new law, we should have expected the jaylor's order to have been on that account, which that it was not, appears by the warrant which we have, and the punishment which we bare, as four of us were whipp'd, among whom was one that had formerly been whipp'd, so now also according to your former law. Friends, let it not be a small thing in your eyes, the exposing as much as in you lies, our families to ruine.

It's not unknown to you the season, and the time of the year, for those that live of husbandry, and what their cattle and families may be exposed unto; and also such as live on trade; we know if the spirit of Christ did dwell and rule in you, these things would take impression on your spirits. What our lives and conversations have been in that place, is well known; and what we now suffer for, is much for false reports, and ungrounded jealousies of heresie and sedition. These thing lie upon us to lay before you. As for our parts, we have true peace and rest in the Lord in all our sufferings, and are made willing in the power and strength of G.o.d, freely to offer up our lives in this cause of G.o.d, for which we suffer; Yea and we do find (through grace) the enlargements of G.o.d in our imprisoned state, to whom alone we commit ourselves and families, for the disposing of us according to his infinite wisdom and pleasure, in whose love is our rest and life.

From the House of Bondage in Boston wherein we are made captives by the wills of men, although made free by the Son, John 8, 36. In which we quietly rest, this 16th of the 5th month, 1658.

LAWRENCE | Ca.s.sANDRA | SOUTHWICK JOSIAH | SAMUEL SHATTOCK JOSHUA BUFFUM.

[Footnote: _New England Judged_, ed. 1703, p. 74.]

What the prisoners apprehended was being kept in prison and punished under an _ex post facto_ law, and this was precisely what was done. When brought into court they demanded to be told the crime wherewith they were charged. They were answered: "It was 'Entertaining the Quakers who were their enemies; not coming to their meetings; and meeting by themselves.' They adjoyned, 'That as to those things they had already fastned their law upon them.' ... So ye had nothing left but the hat, for which (then) ye had no law. They answered--that they intended no offence to ye in coming thither ... for it was not their manner to have to do with courts. And as for withdrawing from their meetings, or keeping on their hats, or doing anything in contempt of them, or their laws, they said, the Lord was their witness ... that they did it not. So ye rose up, and bid the jaylor take them away." [Footnote: _New England Judged,_ ed. 1703, p. 85.]

An acquittal seemed certain; yet it was intolerable to the clergy that these accursed blasphemers should elude them when they held them in their grasp; wherefore, the next day, the Rev. Charles Chauncy, preaching at Thursday lecture, thus taught Christ's love for men: "Suppose ye should catch six wolves in a trap ... [there were six Salem Quakers] and ye cannot prove that they killed either sheep or lambs; and now ye have them they will neither bark nor bite: yet they have the plain marks of wolves. Now I leave it to your consideration whether ye will let them go alive, yea or nay." [Footnote: _Idem_, pp. 85, 86.]

Then the divines had a consultation, "and your priests were put to it, how to prove them as your law had said: and ye had them before you again, and your priests were with you, every one by his side (so came ye to your court) and John Norton must ask them questions, on purpose to ensnare them, that by your standing law for hereticks, ye might condemn them (as your priests before consulted) and when this would not do (for the Lord was with them, and made them wiser than your teachers) ye made a law to banish them, upon pain of death...." [Footnote: _Idem_, p. 87.]

After a violent struggle, the ministers, under Norton's lead, succeeded, on the 19th of October, 1658, in forcing the capital act through the legislature, which contained a clause making the denial of reverence to superiors, or in other words, the wearing the hat, evidence of Quakerism. [Footnote: _New England Judged_, ed. 1703, pp. 100, 101; _Ma.s.s. Rec._ vol. iv. pt. 1, p. 346.]

On that very day the bench ordered the prisoners at Ipswich to be brought to the bar, and the Southwicks were bidden to depart before the spring elections. [Footnote: _Ma.s.s. Rec._ vol. iv. pt. 1, p. 349.] They did not go, and in May were once more in the felon's dock. They asked what wrong they had done. The judges told them they were rebellious for not going as they had been commanded. The old man and woman piteously pleaded "that they had no otherwhere to go," nor had they done anything to deserve banishment or death, though 100 (all they had in the world) had been taken from them for meeting together. [Footnote: _New England Judged_, ed. 1703, p. 106.]

"Major-General Dennison replied, that 'they stood against the authority of the country, in not submitting to their laws: that he should not go about to speak much concerning the error of their judgments: but,' added he, 'you and we are not able well to live together, and at present the power is in our hand, and therefore the stronger must send off.'"

[Footnote: Besse, ii. 198.]

The father, mother, and son were banished under pain of death. The aged couple were sent to Shelter Island, but their misery was well-nigh done; they perished within a few days of each other, tortured to death by flogging and starvation.

Josiah was shipped to England, but afterward returned, was seized, and in the "seventh month, 1661, you had him before you, and at which according to your former law, he should have been tried for his life."

"But the great occasion you took against him, was his hat, which you commanded him to pull off: 'He told your governour he could not.' You said, 'He would not.' He told you, 'It was a cross to his will to keep it on; ... and that he could not do it for conscience sake.' ... But your governour told him, 'That he was to have been tryed for his life, but that you had made your late law to save his life, which, you said, was mercy to him.' Then he asked you, 'Whether you were not as good to take his life now, as to whip him after your manner, twelve or fourteen times at the cart's tail, through your towns, and then put him to death afterward?'" He was condemned to be flogged through Boston, Roxbury, and Dedham; but he, when he heard the judgment, "with arms stretched out, and hands spread before you, said, 'Here is my body, if you want a further testimony of the truth I profess, take it and tear it in pieces ... it is freely given up, and as for your sentence I matter it not.'"

[Footnote: _New England Judged_, ed. 1703, pp. 354-356.]

This coa.r.s.e, bl.u.s.tering, impudent fanatic had, indeed, "with a dogged pertinacity" persisted in outrages which "had driven" the authorities almost to frenzy; "therefore they tied him to a cart and lashed him for fifteen miles, and while he "sang to the praise of G.o.d," his tormentor swung with all his might a tremendous two-handed whip, whose knotted thongs were made of twisted cat-gut; [Footnote: _New England Judged_, ed. 1703, p. 357, note.] thence he was carried fifteen miles from any town into the wilderness." [Footnote: Besse, ii. 225.]

An end had been made of the grown members of the family, but the two children were still left. To reach them, the device was conceived of enforcing the penalty for not attending church, since "it was well known they had no estate, their parents being already brought to poverty by their rapacious persecutors." [Footnote: Sewel, p. 223.]

Accordingly, they were summoned and asked to account for their absence from worship. Daniel answered "that if they had not so persecuted his father and mother perhaps he might have come." [Footnote: _New England Judged_, ed. 1703, p. 381.] They were fined; and on the day on which they lost their parents forever, the sale as slaves of this helpless boy and girl was authorized to satisfy the debt. [Footnote: _Ma.s.s. Rec._ vol. iv. pt. 1, p. 366.]

Edmund Batter, treasurer of Salem, brought the children to the town, and went to a shipmaster who was about to sail, to engage a pa.s.sage to Barbadoes. The captain made the excuse that they would corrupt his ship's company. "Oh, no," said Batter, "you need not fear that, for they are poor harmless creatures, and will not hurt any body." ... "Will they not so?" broke out the sailor, "and will ye offer to make slaves of so harmless creatures?" [Footnote: _New England Judged_, ed. 1703, p. 112.]

Thus were free-born English subjects and citizens of Ma.s.sachusetts dealt with by the priesthood that ruled the Puritan Commonwealth.

None but ecclesiastical partisans can doubt the bearing of such evidence. It was the mortal struggle between conservatism and liberality, between repression and free thought. The elders felt it in the marrow of their bones, and so declared it in their laws, denouncing banishment under pain of death against those "adhering to or approoving of any knoune Quaker, or the tenetts & practices of the Quakers, ...

manifesting thereby theire compliance with those whose designe it is to ouerthrow the order established in church and commonwealth." [Footnote: _Ma.s.s. Rec._ vol. iv. pt. 1, p. 346.]

Dennison spoke with an unerring instinct when he said they could not live together, for the faith of the Friends was subversive of a theocracy. Their belief that G.o.d revealed himself directly to man led with logical certainty to the subst.i.tution of individual judgment for the rules of conduct dictated by a sacred cla.s.s, whether they claimed to derive their authority from their skill in interpreting the Scriptures, or from traditions preserved by Apostolic Succession. Each man, therefore, became, as it were, a priest unto himself, and they repudiated an ordained ministry. Hence, their crime resembled that of Jeroboam, the son of Nebat, who "made priests of the lowest of the people, which were not of the sons of Levi;" [Footnote: Jeroboam's sin is discussed in _Ne Sutor_, p. 25; _Divine Right of Infant Baptism_, p. 26.] and it was for this reason that John Norton and John Endicott resolved upon their extermination, even as Elisha and Jehu conspired to exterminate the house of Ahab.

That they failed was due to no mercy for their victims, nor remorse for the blood they made to flow, but to their inability to control the people. Nothing is plainer upon the evidence, than that popular sympathy was never with the ecclesiastics in their ferocious policy; and nowhere does the contrast of feeling shine out more clearly than in the story of the hanging of Robinson and Stevenson.

The figure of Norton towers above his contemporaries. He held the administration in the hollow of his hand, for Endicott was his mouthpiece; yet even he, backed by the whole power of the clergy, barely succeeded in forcing through the Chamber of Deputies the statute inflicting death.

"The priests and rulers were all for blood, and they pursued it.... This the deputies withstood, and it could not pa.s.s, and the opposition grew strong, for the thing came near. Deacon Wozel was a man much affected therewith; and being not well at that time that he supposed the vote might pa.s.s, he earnestly desired the speaker ... to send for him when it was to be, lest by his absence it might miscarry. The deputies that were against the ... law, thinking themselves strong enough to cast it out, forbore to send for him. The vote was put and carried in the affirmative,--the speaker and eleven being in the negative and thirteen in the affirmative: so one vote carried it; which troubled Wozel so ...

that he got to the court, ... and wept for grief, ... and said 'If he had not been able to go, he would have crept upon his hands and knees, rather than it should have been.'" [Footnote: _New England Judged_, ed.

1703, pp. 101, 102.]

After the accused had been condemned, the people, being strongly moved, flocked about the prison, so that the magistrates feared a rescue, and a guard was set.

As the day approached the murmurs grew, and on the morning of the execution the troops were under arms and the streets patrolled.

Stevenson and Robinson were loosed from their fetters, and Mary Dyer, who also was to die, walked between them; and so they went bravely hand in hand to the scaffold. The prisoners were put behind the drums, and their voices drowned when they tried to speak; for a great mult.i.tude was about them, and at a word, in their deep excitement, would have risen.

[Footnote: _Idem_, pp. 122, 123.]

As the solemn procession moved along, they came to where the Reverend John Wilson, the Boston pastor, stood with others of the clergy. Then Wilson "fell a taunting at Robinson, and, shaking his hand in a light, scoffing manner, said, 'Shall such Jacks as you come in before authority with your hats on?' with many other taunting words." Then Robinson replied, "Mind you, mind you, it is for the not putting off the hat we are put to death." [Footnote: _New England Judged_, ed. 1703, p. 124.]

When they reached the gallows, Robinson calmly climbed the ladder and spoke a few words. He told the people they did not suffer as evil-doers, but as those who manifested the truth. He besought them to mind the light of Christ within them, of which he testified and was to seal with his blood.

He had said so much when Wilson broke in upon him: "Hold thy tongue, be silent; thou art going to dye with a lye in thy mouth." [Footnote: _Idem_, p. 125.] Then they seized him and bound him, and so he died; and his body was "cast into a hole of the earth," where it lay uncovered.

Even the voters, the picked retainers of the church, were almost equally divided, and beyond that narrow circle the tide of sympathy ran strong.

The Rev. John Rayner stood laughing with joy to see Mary Tomkins and Alice Ambrose flogged through Dover, on that bitter winter day; but the men of Salisbury cut those naked, bleeding women from the cart, and saved them from their awful death.

The Rev. John Norton sneered at the tortures of Brend, and brazenly defended his tormentor; but the Boston mob succored the victim as lie lay fainting on the boards of his dark cell.