Act 1656 also enacted penalties against any one disturbing the service,

but apart from statute many Friends were imprisoned for open contempt of ministers and magistrates. At the Restoration 700 Friends, imprisoned for contempt and some minor offences, were set at liberty. After the Restoration there began a persecution of Friends and other Nonconformists _as such_, notwithstanding the king's Declaration of Breda which had proclaimed liberty for tender consciences as long as no disturbance of the peace was caused. Among the most common causes of imprisonment was the practice adopted by judges and magistrates of tendering to Friends (particularly when no other charge could be proved against them) the Oaths of Supremacy and Allegiance (5 Eliz. c. 1 & 7 Jac. I. c. 6). The refusal in any circumstance to take an oath led to much suffering. The Act 3 Jac. I. c. 4, passed in consequence of the Gunpowder Plot, against Roman Catholics for not attending church, was put in force against Friends, and under it enormous fines were levied. The Quaker Act 1662 and the Conventicle Acts of 1664 and 1670, designed to enforce attendance at church, and inflicting severe penalties on those attending other religious gatherings, were responsible for the most severe persecution of all. The act of 1670 gave to informers a pecuniary interest (they were to have one-third of the fine imposed) in hunting down Nonconformists who broke the law, and this and other statutes were unduly strained to secure convictions. A somewhat similar act of 35 Eliz. c. 1., enacting even more severe penalties, had never been repealed, and was sometimes put in force against Friends. The Militia Act 1663 (14 Car. II. c. 3), enacting fines against those who refused to find a man for the militia, was occasionally put in force. The refusal to pay tithes and other ecclesiastical demands led to continuous and heavy distraints, under the various laws made in that behalf. This state of things continued to some extent into the 19th century. For further information see "The Penal Laws affecting Early Friends in England" (from which the foregoing summary is taken) by Wm. Chas. Braithwaite in _The First Publishers of Truth_. On the 15th of March 1672 Charles II. issued his declaration suspending the penal laws in ecclesiastical matters, and shortly afterwards, by pardon under the great seal, he released nearly 500 Quakers from prison, remitted their fines and released such of their estates as were forfeited by _praemunire_. It is of interest to note that, although John Bunyan was bitterly opposed to Quakers, his friends, on hearing of the petition contemplated by them, requested them to insert his name on the list, and in this way he gained his freedom. The dissatisfaction which this exercise of the royal prerogative aroused induced the king, in the following year, to withdraw his proclamation, and, notwithstanding appeals to him, the persecution continued intermittently throughout his reign. On the accession of James II. the Quakers addressed him (see above) with some hope on account of his known friendship for William Penn, and the king not long afterwards directed a stay of proceedings in all matters pending in the exchequer against Quakers on the ground of non-attendance at the national worship. In 1687 came his declaration for liberty of conscience, and, after the Revolution of 1688, the Toleration