The case and trial of Capt. Robert Norwood, now prisoner in New-gate, truely and impartially stated, and published for satisfaction of my allied friends, and very many others desirous thereof. Together with some observations upon the law and its professors, very worthy a most serious consideration. Both which, (with a brief answer, by way of postscript, to a secret calumny charged upon me) are here presented to the view and judgement of the whole nation: which, if duly considered, with the shrot [sic] discourse annexed, will clearly discover where England's death and life lies.

The case and trial of Capt. Robert Norwood, now prisoner in New-gate, truely and impartially stated, and published for satisfaction of my allied friends, and very many others desirous thereof. Together with some observations upon the law and its professors, very worthy a most serious consideration. Both which, (with a brief answer, by way of postscript, to a secret calumny charged upon me) are here presented to the view and judgement of the whole nation: which, if duly considered, with the shrot [sic] discourse annexed, will clearly discover where England's death and life lies.

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The CASE and TRIAL of Capt. ROBERT NORWOOD, now priſoner in New-gate, truely and impartially ſtated, and publiſhed for ſatisfaction of my allied friends, and very many others deſirous thereof.

Together with ſome Obſervations upon the Law and its Profeſſors, very worthy a moſt ſerious conſideration.

Both which, (with a brief Anſwer, by way of Poſtſcript, to a ſecret Calumny charged upon me) are here preſented to the view and judgement of the whole Nation: Which, if duly conſidered, with the ſhrot Diſcourſe annexed, will clearly diſcover where England's Death and Life lies.

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IN March laſt, ſome Gentlemen with whom I had formerly held ſociety, coming to my houſe to ſpeak with me, did declare that they heard or underſtood of ſome erroneous Opinions which I ſhould hold, and ſpeak forth to the people; at which they ſeemed to be offended. Whereupon, I told them I was not aſhamed, but ſhould be ready to give an account, not onely of my Faith, but of my Life and Converſation alſo, in Weſtminſter-Hall, or at Pauls Croſs, to themſelvs, or any other Gentlemen who ſhould reaſonably, upon a fair and juſt account, deſire the ſame. Some time after that, I was deſired to give [Page] them a meeting at Ab-Church London; which (as to ſo many pri [...]e and particular Gentlemen) I promiſed I would; and accordingly did. And leſt there ſhould be any miſtakes misapprehenſions, or miſconſtructions of words, but that it might ſtand to be tried and examined by all men; I put it in writing read it publikely to the whole Aſſembly, and then gave it them, with my Hand ſubſcribed thereto: unto which was annexed ſome Queries, whereunto I deſired an Anſwer in writing from M. Shidrack Simpſon their called-Paſtor, on that day ſeven-night; or elſe that ſome other might in love, peace, and quietneſs, have liberty to give anſwer thereunto, as my printed Papers teſtifie. Which requeſt would not be received, neither hath himſelf, or any other of the Clergie given anſwer thereunto, to this day: but in ſtead of anſwering the Queſtions, he (my ſelf being not there preſent) excommunicates me. Whereupon, within four or five days after, I ſent him a Letter, in which was incloſed another Paper, ſignifying my deſire to have him prove thoſe things which he calls Errour and Blaſphemy, to be ſo, and that from Scripture or Reaſon; wherein I alſo promiſed Repentance, and publike Recantation thereof, in caſe he ſhould ſo prove them; as alſo, my earneſt deſire of anſwer to thoſe and the former Queries propoſed, in reference not onely to my own, but many others ſatisfaction: one whereof was this, verbatim, What the true and very hell is ſpoken of in Scripture, and you from God or Chriſt (as you ſay) ſo much promiſe to, and threaten the people with: the very right and true knowledge whereof, is of the greateſt and higheſt concernment to be clearly made known and diſcovered to the people, of all other things; all other things being but as it were acceſſaries thereunto; therefore muſt certainly be made known to you, of you be what you ſay you are: yet it's very much to be feared, that very few of you have the true knowledge either of the one or the other; but that moſt fancie both the one and the other as the Papiſts their Purgatory, and the Poets their Elizian fields, is abundantly manifeſt: both God and the Devil, both Death and Life, both Heaven and Hell, being very much nearer to us then we are aware of. Whether this be the denial of the things or no, I commit to the judgement of all men. As alſo in the 20 and 21 pages of my Book intituled Parſon Simpſon's Excommunication excommunicated, where ſpeaking of the Clergie, you [Page] ſhall finde it thus: Let me tell them this of a truth, and that which they ſhall aſſuredly finde one day, that except they break off their ſins by true and unfeigned repentance their lying, their hypocriſie, their covetouſneſs their railing and perſecuting, they ſhall to hell, and be tormented day and night with the devils, yea and remain there until they have paid the utmoſt farthing. You have alſo in ſeveral other places of the ſaid book, both heaven and hell according to the Scripture fully aſſerted by me. In my Letter before ſpoken of, I wrote to him that if he would promiſe me anſwer within ſome certain days therein prefixed (the number whereof I do not now remember) I ſhould forbear to publiſh my ſecond Paper: which he not doing I then made publication thereof to the world, with this Aſſertion, That if I proved not him and the reſt of the Clergie of England generally, who cry out of others for hereſie and blaſphemy the greateſt deceivers or falſifiers of the truth, and blaſphemers (as themſelves call it) in the Nation, let me die the death. I am the ſame ſtill, and ſhall be ready upon my life to prove and make good the ſame againſt them, whenever I ſhall in a fair and juſt way be called to it. Which I ſpeak onely out of the love I have unto this Nation, and the deſire of its peace; which cannot be, whilſt they have any power or influence in, upon, and over the ſame: they have been, they are the chief occaſioners of all the bloodſhed that hath been, and is yet likely to be, in England, nay in all Nations.

Some few weeks after this, I obtained a Copie of the Form of his Excommunication, with his Arguments againſt my Poſitions; to which I very ſhortly after gave anſwer in Print: which Diſcourſe I dedicated to the Parliament. Which ſaid Book and Papers, any who deſires further ſatisfaction in the things diſcourſed may have them at M. Giles Calvert's Bookſeller, at the ſigne of the black Spread-Eagle at the Weſt-end of Pauls.

Not many days after this, Tho. Andrews, the Cities Lord Maior, and one of the ſaid Simpſons Society, who by his Place and Office is more eſpecially bound to keep, defend, and preſerve the Laws of the Nation, the Liberties and Freedoms of the people inviolate; yet he, contrary thereunto, ſignes and ſends a Warrant to bring me before the Bench at the Seſſions-houſe in the Old Bayly; no fault, crime, or miſdemeanour being ſpecified in the ſaid Warrant: the illegality [Page] whereof was then and there declared by the Lord Chief Juſtice Rolls and Baron Thorp: by which act he is perjur'd, and ought of right to give an account to the Common-wealth for his mal-adminiſtration of Juſtice in this and ſeveral other particulars of far higher weight and concernment, which I now forbear to inſtance in.

At my being brought thither, there were onely theſe two Articles found and read againſt me, viz. That the ſoul of man is of the eſſence of God, and, That there is neither heaven nor hell but what is here. The Lord Chief Juſtice Rolls asked me what I ſaid to it and whether I ſpake thoſe words or no. My anſwer was, That there had been divers and ſeveral Diſputes at my houſe about thoſe things; and what my own opinion or judgement was therein, I had made it publike in Print, and preſented ſeveral Members of the Parliament and Council of State therewith. And I farther ſaid, that if I had ſaid them very words as they were there laid down, yet was it not contrary unto, or againſt any act of Parliament. To which neither the Lord Chief Juſtice, nor any other of the Bench, gave anſwer; but there I ſtood ſome ſpace of time, whilſt they fell upon other buſineſs. At length, I asked the Lord Chief Juſtice what I ſhould do in the caſe, being thus like a Rogue, Murderer, or Felon forcibly and violently taken out of my houſe, and that, now I was brought thither, no breach of any Law whatſoever was found againſt me. The Lord Chief Juſtice fell again upon other buſineſs. Whereupon, I asked him again what I muſt do in the caſe; and deſired that he, as he was Lord Chief Juſtice of England, would adviſe me. He anſwered, You muſt (I think) put in ſecurity to anſwer it the next Seſſions. To which I replied, I was forcibly, ſuddenly, and violently taken out of my houſe, and brought hither; and I have no friend here. Whereupon, M. Recorder Steel very civilly replied, that I was very well known, and my own word was ſufficient. Whereupon, my own word was taken to appear the next Seſſions; which I accordingly did. Then I found an Indictment drawn againſt me, with much addition of words, and them laid down in another form then before, and much different from my true ſence and meaning. Then I was compelled to put in ſecurity to appear the Seſſions following, to anſwer to that Indictment. Accordingly I did appear: where, that morning they had appointed for my hearing, appeared alſo Judge Nicols, who, as he came not all the Seſſions before that [Page] morning, ſo he went away again aſſoon as he had given me my diſpatch. Before I came to anſwer, I demanded to have my proſecutors bound over, according to Law, to make good the ſeveral Charges laid down in the Indictment againſt me. Which by him was refuſed. I told him, I ſhould then make no anſwer at all, except that he would there declare that the Bench, upon my requiring, were not bound thereunto by Law. He anſwered, No. Whereupon I replied, and told him, How then, or of whom ſhould I expect to receive ſatisfaction, for my moleſtation, injury, and charge, in caſe the Crimes ſhould not be proved againſt me? His anſwer was, that it was now in this caſe, as it was formerly in the Kings time: he that then proſecuted for the King, was not bound over; neither is it neceſſary that he who proſecutes for the State ſhould; for there was but onely the change of the name: before, it was in the name of the King; and now, in the name of the State. Here (Gentlemen) you have the judgement and opinion of a learned and reverend Judge given upon the Bench at the Seſſions what the Nation hath run ſo many hazards, ſpent ſo much treaſure, loſt ſo many precious lives for, made ſo many fatherleſs and widows, ſo many poor diſmembred creatures the Land over, onely for the change of a name. And verily, as yet we have very little, if any thing at all more; neither indeed ſhall or can we have, until thoſe ſquare-headed Benchers be diſmounted; and their long-tail'd retinue thrown over the Bars, and turned out of their ſeveral Cloyſters and Meeting-places; amongſt whom is little to be found, except corruption, deceit, and confuſion; their very Formalities, which they ſo much glory in, ſpeaks no leſs: Square-heads nor Longtails neither will nor can perfect and ſettle the Peoples or Nations Rights; no, it muſt be Round-heads: for nothing is or can be perfect, or bring forth perfection, but that which is round, perfectly round: Square-heads are fit ſubjects to receive, & treaſures to retain in their Quadrangle-points, the ſeveral forms, dictates, ſubtil, diabolical, ſophiſtical Reaſons and Arguments of the corrupteſt times, perſons, and intereſts; accordingly are their critical, uncertain, irrational, corrupt, falſe, contradictory Judgements, Motions and Arguments. Let not themſelves, or any other, be offended at theſe expreſſions, in diſcovery of truth, ſince the Pleaders at the ſeveral Bars, and thoſe alſo upon the Benches, are notoriouſly known to be converſant in ſuch quibbles or expreſſions, upon moſt weighty occaſions, to hide [Page] and obſcure the truth. Are their ſtudies ſo much to ſtudy the Law for defence of truth, or to contract the Law into one perfect undivided and undividable being ſpeaking one and the ſame thing always alike to all? But contrarily, their care and ſtudy is, how to make the Law ſpeak multiplicities of Riddles, whereby to confound the entire union-meaning thereof, and ſo to ſerve their own, their Lords and Maſters turn, what the Prince, State, or Clients deſires occaſions and intereſts call for, or have occaſion to uſe it in, though never ſo contrary to, or againſt it ſelf, as it is or ſhould be one pure ſimple act in Reaſon neither looking backward nor forward but ever, & always, and in all times the ſame. How came the Law in the late King's time ſo loudly, ſo ſtrongly, ſo certainly and undeniably to ſpeak his deſignes and intereſts ſo legal, ſo juſtifiable, that, in the grand Caſe of Ship-money, but two (as I remember) of all the Judges diſſented? And alſo, how many went away with him, owned his proceedings to be according to Law and ſate at Oxford in Judicatory executing all things in a formality of Law? Thoſe who remained here, and joyned with the Parliament, they declare and judge their proceedings warrantable, and juſtifiable alſo; and both theſe by one and the ſame Law. Some, upon putting to death the late King, deſert the Parliament in that particular: Others juſtifie that alſo to be legal and warrantable. Some of the Parliaments party, by thoſe with the King, are adjudged and condemned for Traitors: others, that were for the King againſt the Parliament, are by thoſe here adjudged and condemned for Traitors alſo; and this ſtill by one and the ſame Law. I would ask them all this one ſingle queſtion. Whence, from what, or from whom your ſelves, or any other at this time, hold and derive your Rights, Power, and Authority? in, from, and by the Law; or in, from, and by the Sword? If in, by, and from the Law; then he or they who ſhall offer violation to any ſo holding and deriving, offers violation to the Law, and ought to ſuffer for the breach and violation thereof according to the Law. If in, from, and by the Sword onely; then are you, and all others ſo holding and deriving, accountable onely thereunto. In, from, and by both, you cannot hold and derive. To ſay, Partly from one, and partly from the other, is inconſiſtent. The Sword, indeed, as ſervant to the Law, may execute its commands; and ſo protect the Law, which is its proper work: but then you muſt firſt finde a [Page] command in and from the Law for the Swords actings: if not, know, you are compleatly under the power, dictates and commands of the Sword. What uſe or need then is there of any of your ſittings, of any of your Judgements or Judicatories? Whilſt the Sword is in its Regencie, there is no room for, nay all other Laws, Commands, and Actings whatſoever, which are not ſubſervient unto it, ceaſe, as being altogether inconſiſtent; and muſt be and remain ſo, until it have ended its conqueſt, and the people re-united into one free and entire body, for the ſetling and eſtabliſhing themſelves in peace, ſecurity, and reſt, by ſuch Laws as themſelves ſhall chuſe: then is the Sword again given up into the Peoples power and command; having effected its right end, is tranſmitted unto its right place. Its true original was from the people, for their defence in their Rights and Liberties: and when it hath attained that, then muſt it to them be reſigned; and this is the right end and nature of all true Conqueſts, and truely noble Conquerors, or rather, of all true and noble Saviours, Redeemers, or Deliverers. And truely, for any man or men to conquer, that him or themſelves may reign and rule, ſit in and enjoy their Seats and Places conquered, his or their private and particular intereſts and accommodations, is not thank-worthy; but this, To make or give enjoyments to others: and this, at leaſt in form and ſhew, hath been the practice of all Conquerors; of which this Nation hath had manifeſt experience: No ſooner hath any conqueſt been made by any, but the Conqueror calls a Parliament, ſummons the people to chuſe themſelves Laws; though their ends have been to ſettle themſelves.

Here, Gentlemen, you may ſee who or what hath been, next to the Clergie, the greateſt cauſe of England's miſeries. The Clergie hath preached us into blood, and hath brought Goſpel for juſtification of each party; and the other Long-Rob'd Gentlemen, they have pleaded and argued us into blood, and adjudged each parties actions and proceedings legal: and by them of each party, hath the people been condemned by one and the ſame Law. Thus both Clergie and Lawyer can make their Cameleon ſhew any colour. How then we the People can expect peace and ſettlement whilſt either of theſe two generations remain amongſt us, is to me a Paradox.

I would not here be taken to charge or condemn every particular Gentleman of either Calling or Profeſſion; for I know of both [Page] that are truely honourable, for the ſincerity of their affections to the Nations Rights and Priviledges, its peace and proſperity; in reſpect to which they are willing not onely to ſacrifice their Places, Callings, and Profeſſions, but their Lives alſo: But I ſpeak as to that Principle which reigns in and guides the moſt or generality of them, who have ever been found to tranſgreſs for a morſel of bread; and whom if I prove not to be the greateſt traitors and enemies to this Commonwealth in the Nation (if to ſubvert and pervert the Laws of the Nation be the greateſt Treaſon, as it in many Parliaments hath been adjudged; or that (according to that undeniably-true and generally-received Maxime) it be granted, that Salus populi ſuprema Lex, that the higheſt, ſupremeſt Law of Laws and ſo end of all Law, is the Peoples ſafety) or if thoſe two Judges died juſtly, whoſe fact and execution, for their brethren the Judges ſakes, are ſtill kept in remembrance, in that place at Weſtminſter where the King and Lords uſed to ſit in the time of Parliaments by the Wool-ſacks, the Judges ſeats, when called in for their counſel, as a continual Monitor unto them, and all that ſucceed them for ever: I ſay, if I prove it not, then let me die the death, as I juſtly deſerve, ſhould I not make good this my Charge againſt them, which I am and ſhall be ready to do, at any time, before a competent Judge & Jury. And, to ſay the truth, the higheſt treaſon muſt needs ariſe from the breach of the higheſt truſt. Now then, he or they to whom the Law, with the adminiſtration thereof, is intruſted, have undoubtedly the higheſt and greateſt truſt: for it, namely the Law, is of the higheſt and greateſt concernment to all and every particular perſon in the Nation, of any or all other things: there is a ſacredneſs in it, and it ought to be kept ſacred and inviolate by every one of us, upon the higheſt penalties; it being that, and that onely, which without and in ſtead of Caſtles, Bulworks, Forts, and Towers, keeps, preſerves, and maintains the whole Nation or People, not onely in a joynt union and communion one with another, but alſo all and every one in their ſeveral and particular Rights and Liberties in peace and ſecurity. And this, Gentlemen, my brethren of this Nation, is our Law; which had our Judges and their dependencies kept pure and inviolate; had they fully, plainly, and ſtoutly cleared and maintained, according to their Oathes, Places, and Truſts repoſed in them, theſe Wars muſt of neceſſity have been prevented. And if we yet could by any means obtain [Page] this thing, namely, the clearing and vindicating of our Laws in the particulars mentioned, we might preſently turn our ſwords into plow-ſhares, and our ſpears into pruning-hooks; which cannot be done, until theſe men, with their appendixes, be undone.

I ſhall now, after this long digreſſion made for the Nations ſake and cauſe, (which I hope pleads me juſtly excuſed) return to the proſecution of my Relation.

My next reply to Judge Nicols was that in caſe he would there in open Court declare that it was a legal and juſt proceeding, not (as is before expreſſed) to have my proſecutors bound over to make good the Indictment againſt me, I would then proceed to anſwer the Charge. He anſwered, It was legal. Then I did proceed, and ſpake to the Indictment it ſelf, which runs thus: That Robert Norwood being one moſt monſtrous in his opinions looſe wicked, and abominable in his practices, not onely to the notorious corrupting and diſordering, but even to the diſſolution of all humane ſociety, rejecting the uſe of any Goſpel-Ordinances, Doth deny the neceſſity of civil and moral righteouſneſs amongſt men. To which things when I came to ſpeak, and declare in open Court to the people, that if any man or men could prove theſe things againſt me, I was willing not onely to ſuffer impriſonment, but death alſo; I was anſwered from the Bench, That that was no part of my Charge, but it was onely as a Preamble. Then I am ſure it was a moſt ſcandalous Indictment, or an Indictment drawn moſt ſcandalouſly; which is contrary to our Law, and for which, he who drew the ſame is accountable to the Law: and for what end it was, except to make me odious to the people, or to pick mens pockets, or both I know not.

When I came to the ſeveral things in the Indictment, which were a number of words put together, to what end or purpoſe I know not, except to make me (as I ſaid before) more odious to the people; there being but One thing in the whole Indictment, conſiſting of Thirteen ſheets and a half, colourably coming within the compaſs of the Act or Law by which I was tried, called, An Act againſt ſeveral atheiſtical blaſphemous and execrable Opinions; which is, that I ſhould ſay, as it is laid down in one part of the Indictment, that there is not any ſuch thing as the people call hell and damnation: and in another place, that I ſhould ſay, There is [Page] neither hell nor damnation. Neither of which, were my opinion ſuch as condemned by that Act, which condemns ſuch onely who deny both heaven and hell, both ſalvation and damnation; and this muſt be teſtified to be avowedly done, and that by two witneſſes, as is expreſly laid down in that Act. Now my Charge in the Indictment at moſt is onely for ſaying there is neither hell nor damnation, or ſuch a hell and damnation as the people imagine; and this is teſtified but by one witneſs; which alſo was ſpoken in Diſcourſe, or Diſpute, therefore could not, upon a rational and juſt account, be ſaid to be avowedly; eſpecially my Book and Papers, atteſted with my own hand fully ſpeaking my owning and acknowledging both heaven and hell, both ſalvation and damnation; which I offered to give as evidence, but it would not be received. And the Law always ought to be interpreted in the beſt ſence, to the moſt advantage; and not in the worſt ſence, or to the moſt and greateſt diſadvantage to the party accuſed. So that you may here ſee what ground there was for either Judge or Jury to finde me guilty. Let all men take, and lay my Charge in the Indictment to their own Rule, without ſhewing me the leaſt favour, or being in the leaſt tittle partial, and ſee and judge what agreement there is between them; how or wherein any thing charged upon me in that Indictment, is condemned or adjudged by that Act or Rule. Yet ſee the cloſe combination between the Clergie and the other Gentlemen of the Long-Robe, together with the chief Judge at the Seſſions, the preſent Lord Maior Andrews. Sidrack Simpſon his called-Paſtor excommunicates me; but as yet hath not, either to the world, or my ſelf, given an account of that action, nor proved the things aſſerted by me ſuch as he condemns them for; no, he dares not that his doings ſhould betried and examined; neither himſelf, nor the reſt of his brethren, dare come unto the light; why? becauſe their deeds and doctrines are evil: Truth never ſhuns the light, but readily comes to the Teſt and trial. He having excommunicated me, Andrews gets me to the Seſſions-houſe, being (as I ſaid before) chief Judge there. The Clergie ply it hard, to get me turned out of the High Court of Juſtice, that I might not have any ſhadow of honour, eſteem, or protection from the State. Parſon Caryl by name, to whom I ſent one of my Papers for anſwer, in reſpect of what paſſed between him, his brother Owen, and my ſelf, before [Page] his Excellencie the Lord General Cromwel; but from none of them ever did I receive any anſwer: onely Caryl meeting of me, told me he wondered the Parliament would continue me in that Court. To which I anſwered I never was a diſhonour to the Nation, nor ever did any thing unworthy a Gentleman. And I would have him and all men know, that it's neither Names nor Places will make me or any man the leſs or the more honourable; no, it is the inward power or ſpirit acting it ſelf forth in truely honourable and noble actings, that makes or gives thoſe denominations: it's not Names that makes or gives the Things; but it's Things that gives or makes the Names.

Upon my being indicted at the Seſſions, Alderman Eſtwick moved that I might be turned out of the Court, though yet no crime was found or proved againſt me. If not Juſtice, yet Wiſdom and Diſcretion would have led him to have forborn ſuch a motion, until ſome crime worthy thereof had been proved againſt me: He knows very well, that many times an innocent and guiltleſs perſon is indicted yea, and condemned too, when the nocent and guilty goes free: He needed go no further for a preſident or example, then himſelf and the Lord Maior; which in due time ſhall be made appear to the world; both of them deſerving to be indicted upon a far higher account then an errour in judgement, which yet alſo remains to be proved ſuch.

Upon this motion, and perhaps the inſtigation of one or two more, without the conſent, vote, order, or deſire of the Court, the Attorney-General makes a motion in the Houſe for my diſcharge from that Place. What juſt ground or cauſe he had for it, I leave the world to judge; as alſo, if he had not juſt ground and cauſe ſo to do, whether he did not therein notoriouſly abuſe the Houſe. The Attorney-General, and ſome other of the Long-Robe-Benchers, taking themſelves (as ſome of themſelves were pleaſed to ſpeak) to be often affronted by me, eſpecially in the caſe of Sir John Stowel; firſt, in that I told the Atturney-General it was not fit for him publikely to threaten that Court, to which, in that capacity, he was but a ſervant: and then, when the Court was in argument concerning the buſineſs of the ſaid Sir John Stowel, the aforeſaid Judge Nicols, contrary to the Orders of the Court, took me up very angerly, becauſe I ſaid I loved the Nation ſo well, and [Page] ſo much reſpected its reputation and honour, that rather then the Faith thereof, ſo ſolemnly given by the Army, and confirmed by both Houſes of Parliament, ſhould be violated, and ſo his blood brought upon the Nation; I had rather go to the Gallows, and be hanged my ſelf: or words to this purpoſe. But, in ſtead of looking into the true ſtate of the matter, and weight of ſo blunt an Argument, he told me expreſly, he would endure no ſuch words: yet was not he Preſident of the Court, neither had he in the leaſt more priviledge of vote or ſpeech there then my ſelf. Some other words paſſed, which I ſhall forbear to report.

This Judge Nicols, as I ſaid before, comes now down on purpoſe to be my Judge.

Here lies the ſum of the whole matter: Simpſon excommunicates me, but as yet hath proved nothing worthy of blame againſt me, much leſs of ſuch a Cenſure; gives no account either to me, or to the world, of this action. The Lord Maior Andrews gets me indicted at the Seſſions-houſe, ſends an illegal Warrant for me, declared ſo by Judge Rolls and Baron Thorp, upon the Bench at the Seſſions; executes the ſaid Warrant by a hired Conſtable, one of no worth, by whom I was forcibly taken out of my houſe, and carried to the Seſſions. Eſtwick (perhaps ſmelling that I was acquainted with and took notice of ſomething he muſt give an account of) moves my ejectment out of the High-Court of Juſtice. The Attorney-General glad thereof, receives the motion, though without order or direction from the Court, and moves the Houſe: the Houſe receives the motion, coming from one of their own Members, he being alſo in great truſt for the management of buſineſs for that Court, and gives me a diſcharge.

Now comes the laſt game to be plaid, and that is, by ſome means or other, if poſſible, to faſten ſomething upon me that ſhould render or make appear to the whole world, that I juſtly deſerved all theſe things; elſe it muſt lie as a blot upon them all for ever: Therefore muſt Judge Nicols be ſent down to do the work.

Now let all the Nation be judge in the caſe; I will be ſilent: if I have tranſgreſs'd the Law, let me not be ſpared, but let the Law be executed in its rigour; I beg no favour. But in caſe I had ſaid or held ſome ſuch thing in diſcourſe, or by way of diſputation, as [Page] that Act condemns, as the Witneſſes teſtified it was; ſhall that be taken and received for an avowed act, rather then that which I have atteſted under my Hand, dedicated and preſented to the higheſt Judicatory in the Nation, which, as I ſaid before, I offered as teſtimony, but it was refuſed? This is a ſtrange acting conſtruction, and interpretation of the Act, and an unheard-of Judgement upon a mans avowed Principles.

I further told the Court, that if Diſputations were not allowed, or if men muſt be called to account and judged for what in Diſputation is either affirmed or denied, the Univerſities and Schools of Learning muſt be ſhut up, and all mens mouthes ſtopped: for, in all Diſputes, there muſt be the Negative and the Affirmative; Diſputes being ſtill of Contraries. And verily, this is no other then to binde men up according to the Laws of the Biſhop of Rome, and our former Biſhops here, to their Faith and Belief; which is contrary to what the Parliament hath conſtantly held forth to the people in their ſeveral Votes and Declarations; that Act being intended principally, if not onely, againſt the carnal and fleſhly actings of corrupt and beſtial men. But, if I miſtake not, as I have formerly publiſhed, the true knowledge of God and of the Devil, of Hell and Heaven, of Salvation and Condemnation or Damnation, is of the higheſt concernment to be truely known, and rightly underſtood, of any other thing; theſe being, or at leaſtwiſe are made to be, the very end of all the Religion, Praying, Preaching, and all things elſe of that nature: therefore doubtleſs men may not reaſonably be debarred from ſearching for or after the knowledge of that upon which the All of man depends. Men have as little reaſon to truſt the Clergie now, as thoſe in Chriſt's time had to truſt the Scribes and Phariſees: as they were adviſed not to truſt them, ſo, ſay I, it's good not to truſt too much to theſe, leſt the blinde leading the blinde, both fall into the ditch. And verily, if they cannot tell us truely what either of them be, or wherein, whereby, or wherewith they conſiſt, ſubſiſt, and exſiſt; they may as well lead us to hell as to heaven, into condemnation or damnation, as well as into ſalvation; to the Devil, as well as to God. This I am ſure of, that moſt of their Preachings and Practices are from the devil, if the Scriptures ſpeak truth; and therefore muſt needs lead thither: what elſe means the bleating of thoſe [Page] many poor Ewes and Lambs left fatherleſs through your inſtigations and preachings? Have you not, amongſt you preached three Nations into blood? Can you, now you have kindled this fire from hell, which is like to devour and conſume all can you (I ſay) by your Preachings quench it again? You may ſee it's true what James ſaith, Behold, how great a thing a little fire kindleth! M. Simpſon you ſee your ſelf, and all men may ſee it, in this matter, what inconveniences you have put the State and many others upon; and you your ſelf know your ſelf to be the occaſioner of it: and ſhould not a ſpirit of more meekneſs and moderation appear in thoſe that are perſecuted, then in their perſecutors, a new fire, or freſh flame would preſently lay hold upon the Nation. I have done with you for this time.

Then I told the Court likewiſe, that it was an eaſie matter to be miſtaken, or to be traduced in a mans words, eſpecially in Argument or Diſputation; and it was a very eaſie matter to do it by any man in his Pulpit; he might take one part of his ſpeech, and not the other.

I told the Court alſo, that if I did ſpeak the words in the ſence they underſtood them, I did there unſay them again. Yet therein I deſired I might not be miſtaken: for as I accounted it my honour to deſert an Errour, ſo I did alſo account it my honour not to deſert the leaſt Truth; neither ſhould I, were I preſently to die in the place.

I further ſaid, I never did, neither do I now deny the things; but do here, in the preſence of the Court, and all the people, acknowledge both.

And I further told the Court, that if any man accuſed for Hereſie and an Heretick, even in the hotteſt of perſecutions in Queen Maries days; yet if at the Stake, or any time before, he made his Recantation, he was acquitted, diſcharged, and delivered. And I did there ſolemnly declare, that I held and owned both heaven and hell, both ſalvation and damnation: but all this would not ſerve turn; I muſt to New-gate, there to be kept priſoner for ſix months, without Bayl or Mainpriſe.

I have concluded my Relation, and give all the world to know, I am not at enmity with, nor bear I evil will unto or againſt any perſon [Page] in the Nation. I know every one is in his proper work, and that all and every one, yea all things (as it is written) ſhall work together for good; therefore am I not offended at any. And becauſe I love the Nation therefore would I that the Nation might be ſaved: it cannot be ſaved but in righteouſneſs: For as all things that are made and created, muſt be ſaved by him that made and created them; ſo alſo muſt they be ſaved in that way or word, in or by which they were made and created; and that is in righteouſneſs; which Way or Word is Chriſt the Righteouſneſs, or Chriſt the Wiſdom of the Father: for Wiſdoms works or goings forth are all in righteouſneſs; or what is done or brought forth in righteouſneſs, is the work of wiſdom, or wiſdoms workings, in which and by which the worlds were made, as is fully aſſerted and inſerted by and in the Scriptures. All and every unrighteouſneſs is ſin, as the Scriptures alſo teſtifie; and all ſin is weakneſs: and therefore, as it is written, ſin or weakneſs certainly bringeth forth death. Every departure from Light, is Darkneſs; every departure from Strength, is Weakneſs; every departure from Life, is Death: according to the ſeveral meaſures or degrees of their departure or ſeparation, ſo much are they wrapped, infolded, involved, or ſealed up in their contraries; though all theſe Names ſignifie but one and the ſame Thing. And verily, nothing is truely righteous, will or can work righteouſneſs perfectly, but Love, Love in truth: Names, and Shews, and Forms, will not do it; but Love in Life, Love in Power. The reaſon is, nothing is truely wiſe but it; and it's better then Wiſdom, or it's Wiſdoms excellencie; or the excellencie of Wiſdom is Love: and therefore ſaith Chriſt of himſelf, Behold a wiſer then Solomon is here: Hence Chriſt is ſaid to come out of the boſome of the Father, becauſe he is the Father's Love, or the love of, or rather in the Father: And hence is he ſaid to be the Saviour of the world becauſe nothing but love either will or can ſave it; becauſe nothing elſe can in truth work righteouſneſs but it; nothing elſe being truely righteous, or righteouſneſs in truth, but it. Brethren be not deceived; it's not the ſufferings, it's not the blood, it's not the death of Chriſt ſlain at Jeruſalem, will ſave you, as witneſſeth the Scriptures: this is the Saviour or Salvation, that great Salvation God ſent into the world: therefore when he comes, he brings this Command with him, namely, Love one another; [Page] and ſaith, as the truth is, that under that is comprehended all. And you muſt know God, or Chriſt; and his Commands are himſelf. Now I ſay, as before it hath been ſaid, that Light or Truth is come into the world, or hath received its reſurrection, though not as yet its aſcenſion in and over the world: but as men then did, ſo men now do, love darkneſs more then light; why? becauſe their deeds are evil; and this therefore is the condemnation. Brethren, it's undeniably true, that he which doth, or that which is Truth, willingly and readily comes unto the light, at leaſt, if it may have liberty ſo to do: And on the contrary, it is as certain, that he which doth, or that which is evil, as much a voids and ſhuns the light. Brethren, the days of your ignorance God hath hither to winked at, but now he willeth that all men ſhould come to the knowledge of the truth: Wherefore, Brethren, let me in love, in the bowels of love, of mercy and compaſſion, intreat and beſeech you. And I do earneſtly intreat you all of and in the Nation, of all ranks, qualities, ſtates, and conditions; you of the Clergie, you the profeſſors of the Law, I beſeech you again and again, to conſider, All unrighteouſneſs is ſin, all ſin is weakneſs, weakneſs bringeth forth death: Why, O why then will you die? Behold, death lies at the very door of this Nation. Conſider, is any thing called for but your unrighteouſneſs, which will certainly be your death? What is it you are to part with? is it any thing but that which will evidently and eminently be your deſtruction? Conſider, all things muſt die, muſt paſs away, but Love, but Charity; and they, or that, abides for ever; that is God, that is Chriſt; to whom or to which when the whole man is in the ſame Love ſubjected and united, then indeed is it properly ſaid to be ſaved, or to be in a condition of ſalvation, when that true light which is life, or life which is light, that wiſdom which is pure and unſpotted of the world, free from all fleſh and fleſhlineſs, yet living in fleſh, but not fleſh; that is, he or it which is not touched with Humanity, even the alone-wiſdom of the eternal Deity in himſelf; which when he or it ſhall ariſe in his or its own pure light, life, and ſtrength in us, and we in the ſight of the lovelineſs, beauty, and excellencie thereof, are in our ſelves, in our earthly, ſelfiſh, fleſhly, carnal, or worldlineſs, ſubjected and united in love thereunto; then, from thence, in the light, life, power, and ſtrength thereof, [Page] ſhall we act in the Righteouſneſs of, or rather, in Love unto All.

Verily, I cannot but abhor the Doctrine and Principles of moſt Chriſtians; and I profeſs before all the world, they are Principles and Doctrines of devils, and the very bane of or unto all Godlineſs and Honeſty, wholly deſtructive to the true Scripture, which hath and muſt have its union with, and ſo its life, ſubſiſtence, exiſtence, and conſiſtence in the light and truth it ſelf; the very form, ſhadow, or outſide of things, being ſet up, worſhipped, adored, received, truſted unto, and reſted in, in ſtead of the light, life, power, and truth it ſelf. I will give you a very late example or preſident, (juſt now brought to my hand by an honeſt Gentleman) which was of an Officer belonging to the Exciſe-Office London, who having wickedly forſworn himſelf, and being reproved for it, readily replied, that Chriſt died for perjured perſons. And, to ſay the very truth, it is that we all wipe our mouthes with: We ſin by oppreſſion, by injuſtice, by deceit, or by other carnal, fleſhly, ſenſual, and deviliſh actings: why Chriſt died for ſinners; we lay all upon the back of a poor weak man like our ſelves, dying at Jeruſalem: and this alſo the Clergie (when men are upon their deathbeds) ſtop into their mouthes, with ſome of their bread and wine perhaps alſo; and then all's well, they muſt to heaven without diſpute. O Rome, Rome, Rome!

My dear Country-men, you of this Nation, I ſpeak unto you all; for whom, and whoſe true and real peace and happineſs, I could (God is my witneſs, from my very ſoul I ſpeak it) with much more chearfulneſs and readineſs of ſpirit be offered up a ſacrifice in the fire, then to be freed and delivered from my preſent bonds and impriſonment: O that I could deliver you from the preſent, and thoſe future ſorer evils that are coming upon you, except repentance indeed prevents them! Brethren, you may eaſily ſee where your ſalvation lies, who or what your ſalvation is: There is no ſalvation but in union with Light and Life; no ſalvation but in Chriſt, the Righteouſneſs and Wiſdom of the Father; wherefore, in Iſaiah he is called the Wonderful Counſeller, and ſo the Prince of peace, whoſe Kingdom muſt be eſtabliſhed with judgement and juſtice: He is there alſo called The mighty God, and The everlaſting Father. In Iſai. 42. 6, I have (ſaith the text) called [Page] thee in righteouſneſs: So that you ſee there is no peace, no ſalvation, no reſt, but in Union; no Union, but in Righteouſneſs; no Righteouſneſs, but in Love: your inward or inmoſt ſalvation lieth here, and your outward, utmoſt or outmoſt ſalvation lieth here alſo. If the outmoſt figures ſtand and hold in Union & Communion each with other, according to, and in proportion with the inmoſt light and life, receiving their ſtrength and ſubſiſtence from thence; then are they ſafe or ſaved. Thus One operating into Three, and Three operating again into One, is the life of all and every one; which ſpeaks the wiſdom, love, and righteouſneſs of or in the Father, which is the onely and alone Saviour or Salvation, and that is Union. He who died at Jeruſalem, I ſay, my brethren, is not the Chriſt, is not the Saviour the Scriptures point you unto: I deny not but that he or that which is the life and light, and ſo the Saviour of the world, abode or dwelt in, and manifeſted it ſelf with, by, and thorow that veil of fleſh, the Anointing or Anointed of the Father; and that he was the anointed above his fellows: And it muſt be the very ſame Anointing that muſt ſave you: Know you not that Chriſt is in you, except you be reprobates? that is, as it in the firſt Epiſtle to the Corinthians, as he is of God made unto us his power and wiſdom, and his wiſdom and righteouſneſs. Chriſt in or after the fleſh, in his particular form, cannot be in any man: in and after the Spirit in the love, wiſdom and righteouſneſs of the Father, he is and may be: ſo that this muſt be your eye-ſalve, your meat and your drink which you muſt be made partakers of, have fellowſhip and communion with, even the pure Virgin-Spirit, which hath not, neither can it defile it ſelf with women, with fleſhly or earthly weakneſſes; and not his corporeal fleſh and blood: for conſider, That which you cannot participate of, that can you not be ſaved by: Can you eat his fleſh, and drink his blood? Could you, that could but feed and refreſh the fleſh and blood: for nothing can feed or refreſh that which is not of the ſame nature and eſſence with it ſelf. In all Unions, there is neceſſarily required oneneſs or ſameneſs: then needs muſt it be meant of a more neer inviſible nature and eſſence which we are to be made partakers of. And as that place cannot be taken in a literal ſence, according to the outward form of fleſh; for, as it's ſaid, his words are ſpirit and life: ſo of neceſſity muſt all the other texts in Scripture coherent to that, ſpeaking [Page] of his outward form and figure in all things relating thereunto, be taken in reference to an inward inviſible power, nature & eſſence.

And indeed, we all who will live in the life of the Spirit, muſt be ſlain in, to or after the fleſh, the life of the fleſh muſt be totally extinguiſhed, before we ſhall or can live the pure Virgin-life of or in the Spirit. Brethren, conſider and know, that the whole Scripture, yea the whole Creation, is but a dark Myſtery, Riddle, Parable, ar Sealed Book unto us, until the Spirit of light from God open, unfold unriddle, or unſeal the ſame.

I having much exceeded what I intended, in this laſt and ſome other diſcourſes occaſionally falling in with this Relation of the ſtate of my Caſe, muſt neceſſarily break off very abruptly, having onely leaſure to ſubſcribe my ſelf,

The Nations

Faithful and truely-real friend and ſervant, in and under the higheſt and ſupremeſt law of Love, unto death to be commanded, Robert Norwood.

POSTSCRIPT.

UNderſtanding that it is by divers reported that I ſhould carry on ſome private or particular deſigne, I thought it convenient, both in reſpect to my ſelf, and all others, to make this my ſolemn Proteſtation, in the ſight of God, and all men, That I am, and ever have been, ſo far [Page] from deſigning, or joyning with deſigners, that I have conſtantly declined all converſe with, and temptations from men in or of that way. Yet, according to that little ſpark of wiſdom and light in me, have I been made willing and ready to embrace and receive every Truth made known to me, in and from whomſoever it hath appeared, without reſpect to perſons, or minding my particular outward advantage or diſadvantages therein, or thereby: which muſt and will be acknowledged and ſubſcribed to by all that know me; and this in peace and love: My voice hath not been lifted up, nor my cry ever heard in the ſtreets. In the late King's time, my temptations were not little, nor ſollicitations few, with offers ſutable, and far exceeding what upon any account could be thought of by me, would I but have complied with, or but ſate ſilent in reference to the intereſts then on foot. All that know me, know me to be very free, plain, and open, almoſt to all men: I was plain in the King's time, plain with him and his Council at the then-Council-Board; by whom, and for my non-compliance with his illegal, unjuſt, deſtructive proceedings to Himſelf and the Nation or Commonwealth, my ſufferings were not ſmall nor inconſiderable. In the late Earl of Eſſex his time, I had the like ſollicitations for a compliance with them then in their plottings, complottings, and counterplottings: I was then by them threatned alſo for oppoſing the Scotiſh intereſt then on foot; though then I did nothing but in the publike view of all men: I dealt plainly with thoſe deſigners: I uſually, as in other things, ſo in this, declared my ſelf, that I would not be guilty of ſo great an abſurdity and ridiculouſneſs, as to ſay, when I fought againſt the King's Army, I fought not againſt the King, when he was in the head of it, and they Commiſsioned by him. I have not, from the beginning of theſe times, wanted the counſel of many, and they no ſlender or weak Statiſts or Polititians [Page] in account of the world, as to the carriage and ordering of my ſelf and affairs according to the Maximes and Principles thereof: I have ever anſwered, Honeſty ſlights Policy; and that I ever accounted plain honeſty the beſt of policies. Neither ever could I, or ſhall I, by all the Polititians in the world, be beaten out of that Maxime. To me it's moſt ſafe and ſure: for what is attained by Policie, muſt be kept by Policie, Force, or both; in both which (beſides the various perplexing courſes, countercourſes the ſpirit of man muſt run, act or be acted in, the continual cares and fears that poſſeſs, and ſo diſpoſſeſs, not onely themſelves, but others, of all true and real enjoyments; and to the ſecuring whereof, nothing, no relations, no conditions may or must be ſpared) there is, neither can there be any thing but uncertainty of and in the end: and this truely and properly is the Devil, or that Deceiver in Man. Politicks and Deſigners ever run in a retrograde motion unto God or Truth: therefore can there be no rest or peace, no certainty or ſtability. Where there is not a true and certain Foundation, there cannot be a firm, ſtable, and laſting ſtructure. It hath been often told me by a Gentleman known to and coverſant with most of the actors and plotters of theſe times, and is pretty well read in Politicks, That I had always luck to riſe of the right ſide. My anſwer ſtill was, Would he be honeſt, he would do ſo too. I never did, neither will I ever do any thing that relates to the Publike, but what I care not who ſees and knows. So far am I from a Deſigner, that I could willingly carry all my actings, deſignings, and plottings, upon my forehead, plain, open, and evident, to be ſeen and read by all men, of all ſorts, ſides, or parties whatſoever. Nay, I do, and ever did account it much belowe a truely worthy, noble, and ingenuous ſpirit, to act, or be acted in, with, or by any deſignes or deſigners whatſoever. It's ſaid, That every wiſe man hath [Page] his end: I ſay too, If his end be true, and that his end and way be one and the ſame, elſe he is no: a wiſe man, or acts not in wiſdom. If that I would have, deſire or ſeek, be juſt and right, I neither care nor fear who ſees or knows it. I muſt and will ſay, Whatſoever man or men judge me a Plotter or Deſigner, they are themſelves deeply guilty, and from that guilt iſes that his ſuſpicion. He who ſtands firm in himſelf, whoſe deeds and actings have been and are in truth, fears not the greateſt or ſuddeneſt approaches of the higheſt light. I will give them and all men theſe two Reaſons, which may ſtrongly induce them to believe the contrary. Firſt, I never did, neither do I deſire Greatneſs in the world. Secondly, I never did, nor do I deſire Popularity. For I well know them both, and what their natural tendencies are. Though many things of high, if not of higheſt concernment to this Nation, have come thorow my hands, as is known to many; yet have I ſeldom or never appeared in them. Verily, I have had as many opportunities and advantages caſt upon me for my particular advancement, as moſt men; and many have judged me of as anſwerable parts. It's true, I had once, and but once (in all theſe Troubles) thoughts of enjoying my ſelf quietly in peace and reſt, without any more medling or looking upon the preſent ſtate and courſe of things; and ſo of building unto my ſelf a neſt here: and to that end, did my heart and hand exceed perhaps its due bounds: But God met me, and fell upon me with blowe upon blowe. I ever did, and do ſtill deſire a private life above all, and have again endeavoured it, though in a very mean condition comparatively: but I muſt not be my own carver. I have, I do, and that upon the dueſt, moſt ſerious, and moſt deliberate advices, thoughts, and conſultations in and with my ſelf, judge and determine, neither poverty nor riches to be the beſt, the ſureſt and ſafeſt condition; [Page] therefore the moſt deſirable. The Lord, who knows my heart, knows it was unfeigned love to the Nation, its common good, common weal, or weal common, not to my private or particular ſelf, hath drawn me forth in and unto all my publike actings. Had I ſought advantages to and for my ſelf, I could not have miſſed them: but, in ſtead thereof, I have ſpent my ſelf, my time, and eſtate, without any ſatisfaction. What I was at firſt, I am the ſame ſtill. There ſeemed to me, in the beginning of theſe times, to be a very free, upright, ingenuous, innocent conjunction of hearts and ſpirits for a real common good, for Liberty and Freedom in truth, for Reformation in all things according to the Rule of Truth, real, and not verbal, formal, or notional onely; and this indeed was the end of all our Covenants and Engagements; which ſhall yet be brought to paſs and accompliſhed, which ſhall yet ſtand for and againſt: And this continued, until the corrupt, private, and particular intereſts of ſome in Authority, (with the Clergie, and by their inſtigations) rent and tore in pieces, making that which in a true, rational, grammatical ſence is one entire union in it ſelf, looking onely one way, to look as many ſeveral ways as their ſeveral intereſts & fooliſh fancies led them to imagine; even as they do the Scriptures, and all things elſe; Union ſpeaking death to them, their ſubſiſtences being in and by dividings and diviſions. I muſt deal plainly with the Actors and Officers of and in this State, as I have formerly with thoſe in the late King's time: Your actings, your ways, and workings, are not ſutable to, nor agreeable with Principles of honour and honesty, peace and ſafety, either in reference to your ſelves, or the Commonwealth, but directly deſtructive to both. Have you brought Salvation, Liberty, and Freedom to your ſelves? Know, you cannot enjoy theſe without them; your All lies wrapped up in them, though not theirs in you. Look to it, I intreat you. Should I [Page] ſay otherwiſe, I ſhould be found a Flatterer, Lyer, and Diſſembler, and for ever unworthy to have reſpect from, or be admitted to the meaneſt Trust or Service in or to any Prince or State whatſoever.

ROBERT NORWOOD.

FINIS.

§

Reader, in ſtead of Judge Nicols, read Judge Warberton.

[Page]

Information about this book

Title statement

The case and trial of Capt. Robert Norwood, now prisoner in New-gate, truely and impartially stated, and published for satisfaction of my allied friends, and very many others desirous thereof. Together with some observations upon the law and its professors, very worthy a most serious consideration. Both which, (with a brief answer, by way of postscript, to a secret calumny charged upon me) are here presented to the view and judgement of the whole nation: which, if duly considered, with the shrot [sic] discourse annexed, will clearly discover where England's death and life lies.

Norwood, Robert, Captain.

Edition statement

1652

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A70679

ID [STC]

Wing N1380A

ID [STC]

ESTC R25970

ID [EEBO-CITATION]

99834852

ID [PROQUEST]

99834852

ID [VID]

39446

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A70679)

Transcribed from: (Early English Books Online ; image set 39446)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1304:15, 1766:13)

Source

— The case and trial of Capt. Robert Norwood, now prisoner in New-gate, truely and impartially stated, and published for satisfaction of my allied friends, and very many others desirous thereof. Together with some observations upon the law and its professors, very worthy a most serious consideration. Both which, (with a brief answer, by way of postscript, to a secret calumny charged upon me) are here presented to the view and judgement of the whole nation: which, if duly considered, with the shrot [sic] discourse annexed, will clearly discover where England's death and life lies., Norwood, Robert, Captain..

Extent

24 p.

s.n.,. [London :: 1652]. (Signed at end: Robert Norwood.) (Caption title.) (Imprint from Wing.) (Item at 1304:15 identified as Wing C851; number cancelled in Wing (2nd ed.).) (Reproductions of the originals in the Harvard University Library and the Henry E. Huntington Library and Art Gallery.)

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