time in deliberation, informed the Court that one of them entertained doubts. Those doubts were removed by the arguments of Treby and Powell; and a verdict of Guilty was found.
The fate of the prisoner remained during sometime in suspense. The Ministers hoped that he might be induced to save his own neck at the expense of the necks of the pamphleteers who had employed him. But his natural courage was kept up by spiritual stimulants which the nonjuring divines well understood how to administer. He suffered death with fortitude, and continued to revile the government to the last. The Jacobites clamoured loudly against the cruelty of the judges who had tried him and of the Queen who had left him for execution, and, not very consistently, represented him at once as a poor ignorant artisan who was not aware of the nature and tendency of the act for which he suffered, and as a martyr who had heroically laid down his life for the banished King and the persecuted Church.
The Ministers were much mistaken if they flattered themselves that the fate of Anderton would deter others from imitating his example. His execution produced several pamphlets scarcely less virulent than those for which he had suffered. Collier, in what he called Remarks on the London Gazette, exulted with cruel joy over the carnage of Landen, and the vast destruction of English property on the coast of Spain. Other writers did their best to raise riots among the labouring people. For the doctrine of the Jacobites was that disorder, in whatever place or in whatever way it might begin, was likely to end in a Restoration. A phrase which, without a commentary, may seem to be mere nonsense, but which was really full of meaning, was often in their mouths at this time, and was indeed a password by which the members of the party recognised each other: "Box it about; it will come to my father." The hidden sense of this gibberish was, "Throw the country into confusion; it will be necessary at last to have recourse to King James."