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an hatred in me towards them. But there it nothing more common, than when men are of a more severe life than ordinary, for loose persons to comfort themselves with the conceit, that these were once as they themselves are; and as if there were no collateral or oblique line of the compass or globe, from which men might be said to come to the arctic pole, but directly and immediately from the antarctic. Thy words shall be thy burthen, and I trample thy slander as dirt under my feet.” After this the conversation was renewed for some time, when Sir John Robinson informed him, that he must send him to Newgate for six months, and that, when these were expired, he might come out. To this William Penn immediately replied, “And is that all? Thou well knowest a larger imprisonment has not daunted me. I accept it at the hand of the Lord, and am contented to suffer his will. Alas! you mistake your interest! This is not the way to compass your ends. I would have thee and all men know, that I scorn that religion which is not worth suffering for and able to sustain those that are afflicted for it. Thy religion - persecutes,
persecutes, and mine forgives. I desire God to forgive you all that are concerned in my commitment, and I leave you all in perfect charity, wishing your everlasting salvation."
Directly after this he was escorted by a corporal and a file of musqueteers to Newgate, there to expiate by a six months imprisonment the crime of having refused to take the oath which had been offered him.
CHAP CHAPTER VII.
A. 1671_writes, while in Newgate, to The High Court
of Parliament to the Sheriffs of London to a Roman Catholic-publishes " A cautionary Postscript to Truth exalted"-". Truth rescued from Imposture"-"A serious Apology for the Principles and Practice of the Quakers”_The great Case of Liberty of Conscience debated and defended”--general contents of the latter -comes out of prison-travels into Holland and Gerтапу.
While he was in Newgate, he had ample employment for his pen. Understanding that Parliament was about to take measures to enforce the Conventicle Act with still greater severity, he addressed a paper to that body in behalf of himself and friends, in which he stated in substance, that though the Quakers could not comply with those laws which prohibited them from worshiping'. God according to their consciences, it being the prerogative of Him alone to preside in all matters of religious faith ; yet they owned civil government as God's ordinance, and were ready to yield obedience. to it in all temporal matters, and this for conscience sake ; that they renounced all plots
and conspiracies, as horrible impiety; and that, as they had conducted themselves patiently and peaceably under all the changes of the government that had taken place since their first appearance as a society, so it was their determination to continue in the same path. He concluded by expressing a hope, that Parliament, before it proceeded to extremities, would give them a free hearing, as it had done upon the first Act for uniformity, and that, upon a better knowledge of them as a people, it would remove their hard burthens.
He wrote two letters about the same time; one to the Sheriffs of London, calling their attention to the keeper of Newgate prison, who had been abusive to some of the society, then in confinement there, on account of their religion; and another to a Roman Catholic, who, having been offended with his “ Seasonable Caveat against Popery,” had replied to him with considerable warmth.
He wrote and published also during his confinement the four following works :"A cautionary Postscript to Truth exalted.”.
_" Truth rescued from Imposture; or, A Brief Reply to a mere Rhapsody of Lyes,
Folly, and Slander, but a pretended Answer to the Trial of William Penn and William Mead."-"A serious Apology for the Principles and Practices of the People called Quakers, against the malicious Aspersions, erroneous Doctrines, and horrid Blasphemies of Thomas Jenner and Timothy Tayler, two Presbyterian Preachers, in their Book entitled Quakerism Anatomized.”—“ The Great Case of Liberty of Conscience once more briefly debated and defended by the Authority of Reason, Scripture, and Antiquity;"-Of the first three I shall make no further mention ; but with respect to the fourth, considering the vast importance of the subject, I should feel myself culpable if I were not to say a few words concerning its contents.
In the first place I may observe of this book, that it was written upon the same ground as the paper which we have just seen him address to the Parliament; namely, because the said Parliament were then going to bring in a new bill, or one more severe than the former, against those who dissented from the Established Church. It began with an address to “ The Supreme Authority