On William Penn's trial

Central Question:

We could just say, "Why was William Penn acquitted at his trial, when so many other Quakers were easily convicted under the Conventicle Act?"

My questions (Updating)

• Why the Recorder does not say under what law the indictment was based (the part when they talked about "common law"). Thomas Green said the indictment was based on the Conventicles Act, and the Recorder later did say Penn was charged for preaching to the people and drawing a tumultuous company after them,
• Why the challenge to select Bushell failed? In the original texts, it said one Lord challenged Bushell as a juror for failing to kiss the Bible, but apparently it didn't work. Why?

Reference

• William Penn's trial (I read it on a state trials collection, but here is an online version: https://www.constitution.org/trials/penn/penn-mead.htm)
• Thomas Green, Verdict According to Conscience
• Thomas Green, Lights Hidden Under Bushel's Case
• Craig Horle, The Quakers and the English Legal System 1660-1688
• Vincent Buranelli, The King & The Quaker, A Study of William Penn and James II
• Marry Dunn, William Penn, Politics and Conscience
• Mary Dunn * Richard Dunn, The Wolrd of William Penn
• A Complete collection of state trials and proceedings for high treason and other crimes and misdemeanors : from the earliest period to the year 1783, with notes and other illustrations / Compiled by T.B. Howell item
• Kelyng, John, Sir, A report of divers cases in pleas of the crown, adjudged and determined in the reign of the late King Charles II.
• The Reports and Arguments of that learned Judge Sir John Vaughn
• Joseph Besse, A Collection of the Sufferings of...Quakers, from ... [1650 to 1689].

(https://babel.hathitrust.org/cgi/pt?id=uc2.ark:/13960/t7fr05209&view=1up&seq=305&size=125)

• Alexnder Scherr, The Genesis of Bushell's Case: John Vaughan and Legal Change (Can't find it)
• Sir Samuel Starling, An Answer to the Seditious and Scandalous Pamphlet (Found online version)
• William Penn, Truth Rescued from Imposture (Found online version)
• William Penn, Joseph Besse edit., A collection of the works of William Penn (2 vols) (Read in Burke special collection)

William Penn's Trial

Clerk. Bring William Penn and William Mead to the bar.

Mayor. Sirrah, who bid you put off their hats? put on their hats again.

Obser. Whereupon one of the officers putting the prisoners hats upon their heads (pursuant to the order of the court) brought them to the bar.

Record. Do you know where you are?

Penn. Yes.

Record. Do not you know it is the king's court,

Penn. I know it to be a court, and I suppose it to be the king's court.

Record. Do you not know there is respect due to the court?

Penn. Yes.

Record. Why do you not pay it then?

Penn. I do so.

Record. Why do you not pull off your hat then?

Penn. Because I do not believe that to be any respect.

Record. Well, the court sets forty marks a piece upon your heads, as a fine for your contempt of the court.

Penn. I desire it might be observed, that, we came into the court with our hats off (that is, taken off,) and if they have been put on since, it was by order from the bench; and therefore not we, but the bench should be fined.

Mead. I have a question, to ask the Recorders am I fined also?

Record. Yes.

Mead. I desire the Jury, and all people to take notice of this injustice of the recorder: Who spake to me to pull off my hat? and yet hath he put a fine upon my head. O fear the Lord, and dread his power, and yield to the guidance of his holy spirit, for he is not far from every one of you."_

Introduction

I was led into the survey of William Penn's trial by this dramatic conversation about Penn's hat. For a US law student who just had a summer intern in a Federal District Court, such "saucy" conversation in a "high-crime" trial is unimaginable and definitely amusing, therefore I decided to dive deeper into it and here in this short article, I present some of my research results and thoughts. There is much to be said about this milestone trial. The central question this article wants to shed some light on is what contributed to the acquittal of William Penn, when most other trials of Quakers ended up with guilty verdict and imprisonment. I will start with a background section about why Quakers like William Penn are being persecuted and how they are facing the tyranny of Judges who dictate the jury's verdict. Then I will briefly describe Penn's trial and put in comparison some other trials from 1660-1670. In the analysis section, I will try to explain some reasons I found convincing, including the crown's attitude, the 1theoretical foundation laid by Quakers, and most importantly, the conscience of the jurors and the charisma of Penn. I think in the end, what I learned from this researching project is the importance of every individual juror; although we always focus on a jury as a whole, we should keep in mind that it is made of individual human beings, that each one's conscience matters.

Background

It shouldn't be too surprising that Quakers as Nonconformists are not so popular in the eyes of legal enforcement. However, I think it will be helpful to start this article with some additional background knowledge about why, more specifically, were Quakers prosecuted so often. The first reason, as shown in the excerpt, is that Quakers are unwilling to take off their hats in the court. Trivial it may appear now, such behavior could be intolerable in 17th century England. It was a social customary at that time that people would doff their hats to acknowledge others passing by, and not wearing the hat in a church or court, particularly not in the presence of superiors. Quakers, due to their religious beliefs that I will not explain more here, did not follow those customs; they use dress simply, use words like "thou" and "thee" casually, and refuse to take off their hats in front of any judge or magistrate. While Charles II may tolerate William Penn's hat by taking off his own and tease that only one person may wear a hat in the palace, most authorities did not such behaviors lightly. To authorities, such actions were not simply innocent eccentricity, as they have historically stand for a social protest. The feeling of being disrespected and the concern of potential social disturbances as Quakers group grew was therefore a big reason why Quakers were so unpopular among Judges and other law enforcement.

However, Quakers were certainly not being widely persecuted because of their eccentric behaviors alone. Quakers' belief in the inner light led to some other actions that are more directly against law, including refusal to take an oath and preaching on the streets. The most trouble-causing action is Quakers' insistence in holding their own meetings. For Quakers, meetings for their worship are essential for spreading the words of the Light and for providing the support each Quaker needs. They also insist these meetings be public so that they serve both as a means to encourage new converts and as a witness to their faith. Such public meeting and preaching of the idea that each one has his own connection to God is certainly beyond unwelcome. The persecution of Quakers began with the 1662 Quaker Act and reached its height in 1664 when Parliament passed the Conventicle Act, the legal basis on which most indictments to Quakers were based. The Act was designed to prevent and suppress seditious conventicles under the pretense of religion, making most nonconformists' meeting unlawful.

Now we know why Quakers are being prosecuted, another background point I want to make is the tyranny of law Quakers were facing at that time. Whether Quakers' meetings were really against the Conventicle Act was actually a controversial question. The Act's preamble by the Parliament declared that the act was designed to prevent "seditious" conventicles, but the texts of the Act proscribed meetings "under pretense or colour of religion", which does not include the word "seditious". The bench took the Act literally; instructions given by Judges state that a conviction does not require proof of a seditious purpose, which is presumed by the law. Jury should be able to give a verdict with the evidence that defendants were at an assembly unless they can prove such meeting was not under the color of religion or not nonconformist. We can see this from Judge Orlando Bridgeman's instruction in 1664 Hertford summer assizes:"[You] are not to expect a plain, punctual evidence against them for anything they said or did at their meeting... [I]f you find, or believe in your hearts that they were in the meeting, under colour of religion in their way, though they sat still only, and looked upon each other, seeing they cannot say what they did there, it was an unlawful meeting...And you must find the bill, for you must have respect to the meaning and intent of the law..." Friends, as you can imagine, plead the jury to consider the true intent of the Act. In a tract named Jury-man charged, Quakers gave their legal defense. "The intention of the Parliament is manifest from the title and preface of the Act: the title, an Act to prevent and suppress seditious conventicles: but what sedition in worshiping God?" Quakers urged the jury against the instruction that verdict can be given with proof of religious meeting alone, as that will in effect give the Judge the power to decide whether the meeting was seditious. "But will this satisfy you sir? Can you take a passionate and testy judge's word as your infalliable director in so many most difficult controversies as must in this cas be decided? Will you pin your faith upon the judge's sleeve in matters of religion (of which perhaps he knows no more than he can find in the statute book)?"

While Quakers could defend themselves with the pen and make all the legal arguments against the bench, in trials they could only bear the tyranny of the judges. At a time when there was no appeal procedure and no fine or other punishment for Judge's misconduct, Judges' enjoyed a dictating power. We can already get a taste of how tyrannical a Judge can be from the excerpt, when the Judge literally ordered the hat to be put on Penn's head and then fined him for contempt of the court. Such a trick was actually a common practice; in a more outrageous case, Judge Hyde did the same thing to a Quaker who was simply standing by and hearing the trial; after perceiving him to be a Quaker, Judge Hide ordered to bring the man to the bar with the hat off, ordered the hat to be put on, then fined the man for contempt of the court for not taking off his hat. What really needs to be stressed is judges' dictation over the jury. Although the instruction given by a judge can be questioned as we see above, although some jurors may entertain serious doubt about whether the defendant Quakers' meeting was against the Conventicle Act, in most if not all Quakers trials Judge will dictate jurors to give a guilty verdict with the threat to starve them or fine them. In the next section I will present Penn's and some other tirals in a fuller picture, but it is important to know as background knowledge that in most Quaker trials, Judges would force the jury to give a guilty verdict.

Trials

Now with the background knowledge about how unpopular Quakers were and how tyrannical Judges were in Quakers' trial, we should get back to our central question: why was William Penn acquitted at his trial, when so many other Quakers were easily convicted under the Conventicle Act? To analyze this question, I think it is necessary to give a fuller picture or Penn's trial and put two more Quaker trials from 1664 in comparison.

Penn's Trial

On August 14th 1670, William Penn and William Mead were addressing a large crowd at Gracehurch Street. They were soon arrested under the warrants signed by the Lord Mayor, Sir Samuel Starling. According to the warrant, Penn and Mead were arrested for "preaching seditiously and causing a great tumult of people ... to be gathered riotously and routously." (pg. 222, fn 91). They were charged under the Conventicles Act; both demanded a jury trial. In September 1670, they were tried in London, the Old Bailey. The ludicrous hat show was the beginning of the trial, which escalated into a drama out of control. The Recorder(Howel) called three witnesses, who all basically testified that they saw Penn and Mead and a large group of people at Gracehurch Street at that time, but did not hear what they said. Penn did not really question or object those witnesses; they actually both admitted with pride that they assembled to preach and pray. Penn believed that the Crown's evidence, even factually true, did not make their acts unlawful:

Penn. I affirm I have broken no law, nor am I Guilty of the indictment that is laid to my charge; and to the end the bench, the jury, and myself, with these that hear us, may have a more direct understanding of this procedure, I desire you would let me know by what law it is you prosecute me, and upon what law you ground my indictment.

Rec. Upon the common-law.

Penn. Where is that common-law?

Rec. You must not think that I am able to run up so many years, and over so many adjudged cases, which we call common-law, to answer your curiosity.

Penn. This answer I am sure is very short of my question, for if it be common, it should not be so hard to produce.

Rec. Sir, will you plead to your indictment?

Penn. Shall I plead to an Indictment that hath no foundation in law? If it contain that law you say I have broken, why should you decline to produce that law, since it will be impossible for the jury to determine, or agree to bring in their verdict, who have not the law produced, by which they should measure the truth of this indictment, and the guilt, or contrary of my fact?

Rec. You are a saucy fellow, speak to the Indictment.

Penn. I say, it is my place to speak to matter of law; I am arraigned a prisoner; my liberty, which is next to life itself, is now concerned: you are many mouths and ears against me, and if I must not be allowed to make the best of my case, it is hard, I say again, unless you shew me, and the people, the law you ground your indictment upon, I shall take it for granted your proceedings are merely arbitrary.

Potentially useful citations

1. Thomas Green, Verdict

--"Restoration persecution of the Quakers began with the 1662 Quaker Act and reached its height in 1664, the year in which Parliament passed Conventicle Act, which made most nonconformist religious meetings unlawful."

--"The Act to prevent and suppress seditious conventicles was literally interpreted by the Stuart bench. The Act's preamble declared that Parliament sought to suppress seditious conventicles, but the body of the Act proscribed meetings, "under pretense or color of religion" without repeating the adjective "seditious". The bench concluded that the jury must convict if there was manifest proof that the defendant had taken part in what appeared to be such a meeting, unless the defendant showed either that the meeting was not under pretense of religion or that it was not nonconformist. Conviction did not require proof of seditious purposes. That, the bench ruled, was presumed by law. (pg. 204)

--Description of what Penn did. pg 222

2. State Trial (Original text of Penn's trial) --Court fails to state a specific law on which the indictment is based (WHY?)

--Court then stated one (after pulling Penn and Mead down to the dock), that "You have heard what the Indictmet is, It is for preaching to the people, and drawing a tumultuous company after them

3. Horle --Why Quakers being persecuted, pg. 6-10. The reasons I see most related in Penn's case is Quaker's defiance against the authorities and customs, therefore the fun part about the hat in Penn's trial and why legal officials don't like Quakers.

--pg. 111

• Jury not cooperating, Judge threating, Jury cooperated. Court give reward to jury? Check if anything from Thomas Leader.

4. Besse, --Pg. 401:

• Indictment "...present at a certain unlawful assembly, under colour or pretense of exercise of religion, in other manner that is allowed by the practice of the church of England...in contempt of the law, and contrary to the peace of our lord of the King...."
• Jury fund them "guilty of meeting, but not of Fact". Jury said "there was evidence that they met, therefore we say guilty of meeting, but no evidence to prove what they did there, therefore we say not guilty of meeting contrary to the liturgy of the church of England."
• Jury said respect for those meeting worshiping the God. Judge unpleased but several jurors refused to change. "My lord, I am content, any wounding, but the wounding of my conscience."

--pg. 244

• indicted on Conventicle Act. Witness testified meeting at certain time and place, but heard none of them speak or do anything.
• Prisoners said they transgressed no law, Judge replied (holding Conventicle Act) that they transgressed this law, and instructed jury:" You are not to expect plain punctural evidence of antyhing; a bare proof of their being met is sufficient for their conviction. It is not your business to enter into the meaning of the law, but singly to determine the fact of the meeting."
• Jury found prisoners guilty.

--pg. 403

• I found in one trial Judge Hide, perceiving the prisoner to be a Quaker, who came in with hat off, ordered the hat to be put on, and then fined him for not taking hat off (So it is a common exercise huh, side note says "an offense on purpose to bu punished)

--pg. 425

• Right after Penn's trial, another grp of Quakers tried for the same facts. Court empaneled another jury (intentionally selected those who would like to listen to the court). Still lacking evidence of causing riot, but jury convicted the prisoners.

5. Mary Dunn, William Penn, Politics and Conscience --pg 5. Penn had legal training, which helped a lot in his later imprisonment and in trials.

--pg. 6 "This in 1666 was William Penn. He was educated, traveled, and perhaps excitable. He was reported handsome and personable, and was winning friendly attention from his father's aristocratic and influential friends...

--pg. 7. Charles II, crown's tolerance to nonconformists. However such indulgence was opposed by Parliament; wasn't really helpful "Vengeful for the past, fearful for the future, righteous in the service of the Lord, and jelous of its prerogatives, Parliament responded to every rising and rumor with more legislation designed to suppress dissent. "

--pg. 10. Penn because of his status, became a famous advocate for Quakers

--pg. 12. Meeting of sufferings providing legal counsel and support to Quakers

--pg. 19. Pennn was not only carrying on his religious exercises despite the law and according to conscience ... he was also anxious to test the laws under which they were persecuted; ensuing trials, it was hoped, would bring redress and, given sufficiecnt friendly verdicts, overturn persecution itself.

-- DaihuiMeng - 04 Nov 2019

These are all the necessary parts, loose in a bag. Now it is time for a draft that writes the history, as narrative combined with analysis. This is the literary exercise: story-telling for engaged readers eager to grasp both details and larger meanings. Excelsior.