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POPULAR LIFE

GEORGE FOX.

POPTJLAE LIFE

GEOEGE FOX,

FIRST OF THE QUAKERS.

COMPILED FROM

HIS JOUENAL AND OTHER AUTHENTIC SOURCES ;

AND INTERSPERSED WITH

REMARKS UPON THE IMPERFECT REFORMATION OF THE ANGLICAN
CHURCH, AND THE CONSEQUENT SPREAD OF DISSENT.
BY JOSIAH MARSH.

" God hath chosen the foolish things of the world to confound the wise ; and
God hath chosen the weak things of the world to confound the things which are
mighty."—! Cob. i. 27.

L 0 1ST D 0 N :
CHARLES GILPIN, 5, BISHOPSGATE WITHOUT.
1847.

LONDON :
Richard Barrett, Printer,
13, Mark Lane.

7-^

Mss

PREFACE.

Sir James Mackintosh, speaking of " George Fox's Journal,"
says, " it is one of the most extraordinary and instructive narra
tives in the world, — which no reader of competent judgment can
peruse without revering the virtue of the writer." The com
piler's object in the present Memoir, has been to condense the
most important features and incidents of the life of so eminently
pious a character as George Fox, in order to produce a small
volume sufficiently interesting for the general reader, and more
especially for those unacquainted with the principles and history
of Quakers.
Christianity must possess some universally fundamental prin
ciple — some common ground upon which all communities of
christians meet, however the practices of their separate churches
may differ ; and as the investigation of this principle forms the
most important subject of their research, all are bound, in pro
secuting this inquiry, to divest themselves of prejudice, so far, as
to pursue it for the sake of Truth itself. Professor Playfair,
says, " It is too much forgotten by physiologists, that their duty
is really not to refute the experiments of others, nor to show that
they are erroneous, but to discover truth, and that alone. It is
startling," he continues, " when we reflect, that all the time and

VI PREFACE.
energy of a multitude of persons of genius, talent, and knowledge,
are expended in endeavours to demonstrate each other's errors.
A remark that applies with equal force to the pursuit of every
kind of knowledge, and more particularly where it relates to re
ligious opinions.
The great object of the Reformation was to draw people from
the authority of the church, so called, to the authority of
scripture : from obscure traditions, from the opinions of the
fathers, and from the decrees of councils, composed of fallible
men like ourselves, to the light of the gospel, the inspired foun
tain from which their opinions are all professed to be drawn.
The gospel, therefore, is the ostensible rule of all the reformed
churches — a rule, which as it is directly opposed to the pre
tensions of popery, places them all upon an equal footing, and
better would it have been had they strictly confined themselves
to it; for, "there is 'always' a propensity among 'all men,'
' everywhere,' to fall into a similar kind of external worship of
forms and dogmas — of observances apart from morals, and creeds
apart from conviction — to substitute the offices of a priesthood for
individual holiness — the consecration of times and places, of
temples and days, for the sanctification of the heart and life.
Into such forms human nature is ever prone to corrupt spiritual
service ; and quod semper, ubique, et ab omnibus, is the very
formula of the corrupt religion of human nature."-)-
The question now agitating the religious world, is, whether
this fundamental principle is to be carried out, or whether we
are once more to relapse into the superstitions of popery, by ad-
* " Chemistry of Agriculture and Physiology," p. 20.
t Edinburgh Review, clxix. p. 215.

PREFACE. VII
mitting vain traditions and the opinions of men, to be of equal
authority with the " voice of revelation."" It is impossible to
stand still in these inquiring times, and the Reformation, so far
as it has been happily begun, must either be carried forward, in
the great power of God, towards, perfection, or, if left to the
guidance of human wisdom, must again recede into the thick
darkness, from which it has been in part rescued. Should, there
fore, this little work contribute, in the slightest degree, to the
advancement of religious knowledge, the author's object will be
accomplished. He makes little pretension to originality ; for,
whenever he could express his own sentiments by introducing the
words of other writers, he has preferred to do so ; and by com
paring some of the more striking Quaker opinions, with the great
principle of the Reformation avowed by other churches, he has
endeavoured to show how closely religious liberty is connected
with our civil rights. Had Great Britain remained up to this
hour Roman Catholic — a fief of the see of Rome — what would
have been her rank among the nations of Europe ? Would her
moral and intellectual influence ever have exalted her to the
powerful station she now fills — at once the envy and glory of the
civilized world ?
The facts of the narrative stand upon their own indisputable
authenticity. The compiler's remarks are mostly put interroga
tively, thus inviting the reader to think and judge for himself,
holding up to him the gospel, as the christian standard for faith
and doctrine, which, being the written word of God, offers an
authority immeasureably surpassing all traditions and human
opinions. In so doing, he most expressly states, that it has been

V1U PREFACE.

far from his intention to wound the feelings of any one who may
differ from him in sentiments ; for, aware in his own case, how
strong are the influences of early prejudices, he yields the same
allowance to others, that he claims for himself ; asking only a
candid investigation of how far such prejudices are, or are not, in
accordance with the gospel.

Woodside, near Epping.

CONTENTS.

PAGE
Introductory chapter ....... l
CHAPTER I.
!624 — 1647. Early Life— Applies to several clergymen for spiritual
consolation under his religious exercises— Singularity of his dress
—First openings of christian truth in his mind— Commences his
ministerial duties ....... 25
CHAPTER II.
1647—1649. Falls into a trance— Religious exercises in the Vale of
Bevor, and farther spiritual openings, from whence arose his
peculiar views — Considerations upon some of these . . 37
CHAPTER III.
1649 — 1651. Imprisonment at Nottingham — Imprisoned in the House
of Correction at Derby on a charge of blasphemy, and afterwards
in the felon's gaol — Several of his letters while in confinement in
Derby ........ 51
CHAPTER IV.
1651, 1652. Remarkable occurrence at Lichfield — Travels into the
East Riding of Yorkshire — Falsely accused at Gainsborough —
Travels into the West Riding of Yorkshire — Religious impres
sions at Pendle Hill ...... 65
CHAPTER V.
1652. Continues his travels into "Westmoreland — Becomes acquainted
with the family of Judge Fell of Swarthmore — Controversy with
several clergymen there — His ill-usage at Ulverstone church and
in the Isle of Walney— Appears before the sessions at Lancaster
to answer a charge of blasphemy . . . .78
CHAPTER VI.
1653. Travels in the northern counties— His prophecy respecting
the Long Parliament — Imprisoned at Carlisle— Curious prediction
about the Quakers. ...... 92

X CONTENTS.
CHAPTER VII. „_„PAGE
1654. Departure from Swarthmore— Reproves a company of ranters
for swearing— Turbulent meetings near Halifax— Disputation with
the clergy at Drayton, his birth-place— Arrested by Colonel
Hacker and sent before Cromwell— His interview at the palace
and liberation— His picture of a fine lady and fine gentleman of
the Commonwealth ...-••
CHAPTER VIII.
1655, 1656. Is roughly used by the students at Cambridge— The oath
of abjuration, a cause of oppression to the Quakers— Travels into
Cornwall with Edward Pyott— Apprehended at St. Ives, and
sent to Launceston Castle under a military escort— Examination
before Chief Justice Glyme— His shameful treatment while in
confinement at Launceston ..... 119
CHAPTER IX.
1656—1658. His second interview with the Protector— Publishes a
defence of some of his tenets — Travels into Wales and Scotland
— His argument against the calvinistic doctrine of election and
reprobation— Quakers cursed and excommunicated by the Scotch
presbyterians — Summoned before the council at Edinburgh-
Returns to England . ... 136
CHAPTER X.
1658. Accepts the challenge of a Jesuit to dispute with the Quakers
— A fast proclaimed — Writes an address to parliament — His last
interview with Cromwell ..... 155
CHAPTER XI.
1659, 1660. Reproves the Cornish people for plundering of wrecks-
Curious sermon at Bristol in support of his doctrine of perfection
— Apprehended at Swarthmore, and imprisoned in Lancaster
Castle— Released by the king's warrant — Rising of the fifth mon
archy men, and the Quakers suspected in consequence thereof—
They put forth a declaration of their principles . . 173
CHAPTER XII.
1660—1663. Cruel persecution of the Quakers by the puritans, at
Boston in New England— Legitimacy of the Quakers' marriages —
Addresses the bishops — Addresses the king — Imprisoned at
Leicester — Remarkable instances of divine judgment upon several
of their persecutors — Intolerance of the church-party after the
Restoration . • ¦ . . . .193

CONTENTS. Xi
CHAPTER XIII. PAGE
1663—1665. His second imprisonment in Lancaster Castle— His trials
at the winter sessions and spring assizes— Retained in prison 219
CHAPTER XIV.
1665, 1666. His third trial at Lancaster before Judge Twisden— Pre-
munired and sent prisoner to Scarborough Castle— Visited there
by Lady Fairfax, Dr. Crowther, and others -Enlarged by an order
from Charles II. . 237
CHAPTER XV.
1666—1671. The great fire of London— Subterfuges of the presby-
terians— His interview with a papist at Justice Marsh's— His mar
riage with Margaret Fell at Bristol— His wife again imprisoned
upon her old sentence of premunire, and discharged by the king 259
CHAPTER XVI.
1671 — 1673. Sails to Barbadoes— Publishes a declaration there —
Sails- to Jamaica, and from thence to North America— His travels
upon that continent— Arrives in Bristol . . . 280
CHAPTER XVII.
1673, 1674. Reproves some of his own followers — Apprehended at
Tredington and committed to Worcester Gaol — His trials at the
Worcester Sessions and Assizes— Sentenced to a premunire —
Offered pardon by the king, but refuses his liberty upon this con
dition — Is acquitted by Sir Matthew Hale . . . 296
CHAPTER XVIII.
1675 — 1677- Publishes a, declaration — Writes to the king — Retires
to Swarthmore — Travels into Holland — His letter to the Princess
Elizabeth of Herwerden in Suabia — His letter to the King of
Polland on religious persecution .... 317
CHAPTER XIX.
1678 — 1685. His prosecution for the small tithe of Swarthmore—
Fresh troubles befall the Quakers — Writes a cautionary letter to
them— His second trip to Holland and letter to the Duke of
Holstein in defence of women's preaching — His second letter to
the King of Poland ...... S37
CHAPTER XX.
1685—1690. Death of Charles IL— Petition of the Quakers to
James II. — The king's proclamation and general liberation of
the Quakers— Several of G. Fox's papers— Death and character 355

Xll CONTENTS.

SUPPLEMENTARY SUMMARY.
PART I.— DOCTRINES. PAGE
Section 1. The teachings of the Spirit of Truth . . .379
2. Of God  382
3 Of Christ  385
" 4. Of Worship  386
5. Of the Ministry  388
6. Of Baptism  388
7. Ofthe Lord's Supper . . . . .390
PART IL— TENETS.
Section 1. On Religious Liberty ..... 394
" 2. On Oaths ...... 394
" 3. On War  397
" 4. On the Maintenance of the Ministry . . 398
PART III.
Peculiarities or Sectarian distinctions .... 403
PART IV.
On Discipline or Church Government. .... 407

A POPULAR
LIFE OF GEOEGE FOX.

INTRODUCTORY CHAPTER.
The imperfect reformation from popery, so happily begun by
Edward VI., and which may date its firm establishment in this
kingdom, from the accession of Queen Elizabeth to the throne ;
together with all the train of remarkable and important events
which ensued upon this great change, up to the period when the
sceptre was placed in the hands of William III., are so inti
mately connected with the rise and progress of dissent from the
national church, that it will not be irrelative to our subject, to
take a cursory glance at them, prior to entering upon the life of
George Fox.
By the vigour and policy of Queen Elizabeth's measures, the
great cause of the Reformation was not only established in Eng
land, but was also much promoted throughout Europe; although,
unfortunately for this country, its progress at home was, at the
same time, checked by her arbitrary interference in the settle
ment of the church ; for, influenced in part by her affectionate
regard to the memory of her deceased brother, and partly by her
own inclinations, she determined that it should vary, in no
material point, from- those innovations, introduced during his
short minority; although the opinions and views ofthe reformers,
respecting the gross errors of papacy, had made rapid progress
B

2 A POPULAR LIFE OF GEORGE FOX.
since his death. The few changes introduced, by her command
into the Book of Common Prayer, were in fact all in favour of
Romish practices. She revised the 42 articles of Edward VI.,
and after bringing them as near to popery as possible, reduced
them to 39 as they now stand ; and numbers of the clergy were
expelled by her, for refusing to conform to her canons.
The Queen, inheriting a great share of her father's imperious
temper, and ill brooking any control to her royal will, regulated
all ecclesiastical matters by her assumed infallibility, particu
larly in the latter part of her reign.* Being herself inclined to
the pomp and magnificence of the Romish ritual, and, at the
same time, too regardless of the religious sentiments, both of a
large portion of her lay subjects, and of many of her most
eminent divines ; she retained some of the superstitious cere
monies and habiliments of that church, which the latter would
gladly have purged out of the reformed establishment, had the
Queen's mind been sufficiently enlightened to have permitted so
desirable a change ; and who succeeded only by the most firm
remonstrances, in obtaining her consent to abolish the use of
images and crucifixes in the service of the church, in favour of
which practices she was herself strongly prepossessed.
Most of the early reformers were men of unaffected piety and
exemplary lives, and were sincere and zealous advocates for a
more complete return to the primitive usages of the gospel times.
Upon their recall from exile they entertained many scruples
against the ecclesiastical canons then established by the Queen,
and yielded at length a reluctant compliance to them, more for
the sake of peace, than from any conviction of their correctness
or utility. They were influenced also by a dread, that, if they
refused to undertake the responsible duties of the pastoral office
upon the prescribed forms, these important situations might fall
into the hands of men of a different cast, who, being secretly
inimical to the glorious cause, might not only retard its progress
still farther, but also ultimately pave the way for the re-establish
ment of papacy, should a favourable opportunity ever occur.
In support of this opinion, we shall produce a few extracts
* See her speech at the close of .parliament, 1584. — Hume, chap. xii.

A POPULAR LIFE OF GEORGE FOX. 3
from the correspondence of some of these early champions of the
Reformation, recorded in Burnet's History of the Reformation.
In the year 1559, Gaulter, a Swiss reformer, in writing to Dr.
Masters, the Queen's physician, said, " He congratulates with
him on the change ; he wishes they would not hearken to those,
who seeing that popery could not be honestly defended or entirely
retained, would use all artifices to keep as much as they could of
the outward face of it, that the return to it may be more easy.
They had had experience enough in Germany of the seeming
modesty of those counsels, which pretended to maintain an uni
versal agreement."
Bishop Jewel wrote to Peter Martyr, " that he found debates
raised concerning the vestments, which he calls the habits of the
stage, and wishes to be freed from them. He says, they were
not wanting to so good a cause ; but others seemed to love those
things, hoping to strike the eyes of the people with those ridicu
lous trifles. He calls them the relics of the Amorites. He
complains of a feebleness in their councils. Some, he says, were
so set upon the habits, as if the christian religion consisted in
garments. He says, they (the reformers) were not called to the
consultations about the scenical apparel. He could set no value
upon these fopperies." Upon another occasion, he wrote to the
same person, "that the doctrine was purely preached, but too
much folly concerning ceremonies and masks remained. The
crucifix was still in the Queen's chapel. He disliked the worldly
policy that appeared in this."
Again, in the following year, 1560, he informed his corre
spondent, " that he heard they resolved to set up crucifixes again
in the churches where they had been pulled down, if they did,
he would no longer be a bishop."
In the same year, Sandys, Bishop of Worcester, complained in
a letter, that, "he found his bishoprick more of a burden than of
an honour. The doctrine of the sacrament was pure ; but there
was a question about images. The Queen thought it not con
trary to the word of God, and it seemed convenient to keep the
crucifix in her chapel. They saw that superstitious people
worshipped this idol. He had spoken freely to the Queen about
it, and she had threatened to deprive him. But since then she
b2

4 A POPULAR LIFE OF GEORGE FOX.
was more softened, and the images were removed. The popish
vestments were yet used, but he hoped that would not be so,
much longer ; and he adds, that it was the pretence of imity
and conformity that gave occasion to the greatest divisions.
Thus it was owing to the positive refusal of these men to
comply with the Queen's desire, that the church was rescued from
the pollutions and superstitions of crucifixes and images.
By the same historian, we are again informed that Sampson,
Dean of Christ Church, and Humphreys, Professor of Divinity at
Magdalen College, strongly opposed the Queen's orders respecting
the vestments of the clergy, and several other points, which they
considered to savour too much of popery. These men " desired
a, free synod to settle the matter, where things should not be
earned according to the minds of one or two persons. For they
who condemned the popish pride, could not support a like tyranny
in a free church."
Also that, Bullinger and Gaulter, eminent reformers of Zurich,
wrote to the Earl of Bedford, informing him, " that when they
first heard of the contention about vestments, they freely gave
their opinions that the clergy ought not to desert their stations
for things of so little importance, and leave them to be filled,
perhaps by wolves and deceivers. But they heard now, that not
only the vestments are complained of, but many other things
that plainly savour of popery." Such as, the use of figured
music and organs, the forms of sponsors, and the use of the
cross in baptism, kneeling at the sacrament, baptizing of infants,
bowing at the name of Jesus, &c. &c. It was a sensible grief
to them, to see the Church of England, scarcely got out of the
hands of their bloody enemies, now liked to be pulled down by
their own intestine broils. So having a confidence in his affec
tion to the gospel, they pray him to intercede with the Queen,
and the nobility in the parliament, that was soon to meet, for
their brethren who were suffering, and who deserved great regard
for the sincere zeal they had shown for religion, since the only
thing that they were solicitous about was, that religion should
be purged from the dregs of popery. They beg him to employ his
interest, that the Reformation so happily began, to the admira
tion of the world, may not be defiled with any of the remnants

A POPULAR LIFE OF GEORGE FOX. 5
of popery; but that he should press the Queen and nobility to go
on and complete what they had so gloriously began."
In 1654 was passed the " Act of Conformity," which has
been well styled, the bane of Christianity, and which was a great
cause of producing all the succeeding religious troubles, and upon
which Burnet observes, " that this matter being settled, there
followed a great diversity of p*ictice : many conforming them
selves to , the law in all points, while others refused to wear the
surplice, or square caps and hoods. This made two parties in
the church. Many forsook their churches on both sides : some
because those habits were used, and some because they were not
used. The Queen wrote to the Archbishop of Canterbury (Parker)
reflecting, -.not without some acrimony, on these diversities, as
if they were the effect of remissness in him, or the other bishops ;
requiring him, with the other bishops, commissioned by her for
causes ecclesiastical, to reform and repress all such diversities,
both in clergy and people."
It is intended to show from these extracts, that the early
fathers of the Reformation, cherished an idea of a church ap
proaching much nearer the primitive times of the first century,
than it was convenient to the policy of Elizabeth to admit ; — and
that although the Reformation was ostensibly established by her
authority, it was to a certain extent nipt, as it were, in the bud,
by the almost papal power with which she exercised her pre
rogative of supremacy in church affairs, and that owing to her
interference the church was left encumbered with superstitious and
ceremonial observances, at variance with its own professions, with
the feelings of many religious people, and with the sentiments of
her own leading reformed clergy, whose views of the Reformation
were beyond the scope of those of a great bulk of the people, still
retaining many prejudices in favour of their old popish practices.
Had these offending matters been left to the settlement of a free
synod of such divines, the offices of the church would, in all pro
bability, have come down to us divested of many of the popish
superstitions, to which a party of the modern prelacy cling with
So much zeal : and it is a subject of regret, that such a course
was not adopted by the Queen ; for had the pure sentiments of
these men been carried out by an equally pure practice in the

6 A POPULAR LIFE OF GEORGE FOX.
church service, those violent religious dissensions, might never
have been called into existence, which ended at last in embroil
ing the whole nation in the political and polemical controversies,
that, for a time, subverted the constitution itself. And, farther,
we see, that the reluctant compliance of these divines with the
prescribed rules and orders of the Queen, was yielded for the
sake of present peace, based upfn the hope, that a more perfect
reformation would ensue ; and also, upon a fear, lest ,the great
and good cause should suffer through an obstinate refusal, on
their part, to conform to these seemingly indifferent matters.
Let us then hope, that the present religious movement, may, in
the end, advance that more perfect reformation which our early
reformers so ardently desired ; and that the only means em
ployed to effect this great object, may be a sincere desire on the
part of all denominations of christians, to establish truth itself,
rather than their own prejudiced views of it.
It is but justice to state, that the Queen's power was also
equally employed to check all popish encroachments, on their first
appearance. And if the Catholic escaped persecution, (a fact
highly creditable to the reformed divines, and one of the strongest
proofs of the sincerity of their christian principles,) they were
at any rate forbidden, under penalties, to propagate their doc
trines, and were obliged to conform in public to the established
ritual, in common with all other subjects.
It is also clearly evident that, upon her accession, the bias of
the great bulk of the nation was in favour of the change ; for
the eyes of all men had been effectually opened to the iniquity of
the intolerant Catholic church, by the cruel persecutions of the
preceding reign. Out of 9400 beneficed clergy, only 172 re
tained their allegiance to the Papal chair, and refused to con
form to the new doctrines, preferring the resignation of their
benefices to the renunciation of the Pope's supremacy. Of these,
fourteen were bishops, twelve archdeacons, fifteen heads of col
leges, and the rest, canons and parochial clergy ; * and it is re
markable, that the most unbending among them, were those men
who had apostatized from the cause of the Reformation in the
former reign of Mary. * Burnet's Reformation.

A POPULAR LIFE OF GEORGE FOX, 7
•
It is by no means impossible that, in so sudden a change,
many of the conforming priests were actuated in some measure
by interested motives, and were secretly attached to the old
church ; yet, their general acquiescence in the popular feeling,
proves that its influence was fax too predominating to have been
prudently withstood.
As before stated, the Queen's extreme jealousy to maintain
her absolute authority over all ecclesiastical matters, laid the
foundation of those disturbances, that broke out and unsettled
the kingdom in the reign of Charles I.
The historical facts of this period, prove how ineffectual all
state interferences are in restraining the free operations of mind,
which can never be made to submit to religious forms, ceremonies,
or creeds, at variance with its convictions, however strongly they
may be enforced by law ; more especially in a religion, the
essence and spirit of which, is a worship of the heart in spirit
and in truth ; because the salvation it holds out cannot be pur
chased by the observance of any outward ceremony, but only
through the merits of our Saviour, by yielding a faithful obe
dience, inwardly, to the divine law of the gospel, the light of
Christ in the heart. For this is a divine and invincible principle
which goes on expanding its blessings, and will go on, requiring
no aid or protection from state authority and earthly govern
ments. In 1593, the Commons, at the Queen's instigation, passed a
law against recusants, by which it was enacted, that penalties,
increasing from imprisonment up to capital punishment, should
be enforced against all parties, puritans as well as papists, above
the age of sixteen years, who should refuse to conform to the
established usages of the church.
Henry Barrow and John Greenwood, two zealous Brownists,
but devout and sincere men, were among those who suffered the
extreme penalty of the law under this persecuting act, and chose
to forfeit their lives, rather than deny what they held to be the
truth. It appears, however, that the Queen had some mis
givings of conscience concerning their untimely doom, and in
quiring, some time afterwards of Dr. Reynolds, what his opinion
was of those men, he endeavoured to divert the subject, saying,

o A POPULAR LIFE OF GEORGE FOX.
" That it would not avail any thing to show his judgment con
cerning them, seeing they were put to death." But Elizabeth
pressing him further, he admitted, " that he was persuaded if
they had lived, they would have been two as worthy instruments
for the church of God, as had been raised up in that age." At
which account the Queen sighed but made no reply. The Earl
of Cumberland also, who was present at their execution, had
informed her, "that they made a godly end, and had prayed
for her Majesty and the state."*
The puritanical sentiments were at this time so generally
diffused, notwithstanding all the measures taken to suppress
them, that a book containing articles of dissent from the
established canons, had been secretly subscribed by more than
five hundred clergymen, ¦(• a proof that the opinions of this party
which formed the basis of all the future dissent from the national
church, existed to a great extent among both laity and clergy.
These sentiments spread rapidly in the succeeding reigns, till in
the time of Charles I., the greater part of the kingdom became
so tinctured with them, as to give rise to many different sects of
dissenters, all of whom united in denying the divine right of
bishops. At first, the Puritans struggled with the bishops only
for the purpose of religious liberty, but as soon as they assumed
the form of a separate church as Presbyterians, they contended
for ecclesiastical power. At the same time, the Republicans and
Independents strove for political liberty ; and all the three parties
concurred to overthrow the absolute power of the church and
crown, and to obtain their common end — liberty — an object no
sooner gained by them, than it was perverted into a tyranny
more insupportable than that which it had replaced, since it was
the tyranny of a religious party spirit.J
The early christian church appears, from historical record, to
have retained its apostolic and simple purity during the period of
the first three centuries ; but in the fourth century schisms made
their appearance, and it began to degenerate. After its adoption
by Constantine the Great as the state religion of the empire its
* Sewell's History of Friends, vol i. p. 9.
t Hume's History of England, (note R. to Chap, xii.)
{ See "History of Civilization," by M. Guizot, Lecture xiii.

A POPULAR LIFE OF GEORGE FOX. 9
accession to power and riches was so rapid, that it soon became
an object of worldly interest ; which every succeeding reign
tended to increase, by loading it with temporalities, dignities,
and ecclesiastical power ; till in the plenitude of Papal dominion,
its apostacy assumed that heterogeneous commixture, in which
the pure precepts of the gospel were obscured in Jewish rites and
Pagan superstitions.
Thus, we are forcibly reminded of the poly theisrr* and house
hold divinities of the Pagan world, by the numerous shrines of
the different virgins and saints, called into being during the dark
ages that succeeded the overthrow of the empire, and which a
designing and crafty priesthood fostered by every artifice it could
invent to bewilder the human mind, and restrain it under a
slavish subjection to their own wills. Again, in the gloomy
churches and theatrical effect of their blazing altars, we recall the
mysterious cells of the heathen temples.
In the altar, the daily mass, the incense, and the rites of the.
priests, we find something approaching to the priesthood and daily
sacrifice under the Levitical Law ; and in the baptism of infants,
(a popish invention) a substitute for the circumcision. And
thus the pure precepts of the gospel and the simple practices of
the early church, were corrupted by imitations of Jewish rites,
and obscured by heathen superstitions.
From the slavish influence of this dark system of priestcraft,
and of these " cunningly devised fables," the glorious light of
the Reformation, rescued a great portion of the human race ;
yet did not so entirely dispel those mists, in which the super
stitions and errors of popery had long enveloped the under
standings of men, but that there still remained a great darkness
upon spiritual matters. But as the holy writings became better
known, (being now accessible to all by their translation into the
vulgar tongue,) so also, all men became more or less inquisitive
upon these most important subjects, and began to feel dissatisfied
with their former system of worship ; anxious for the confirmation
of their future hopes, now made clearer to their understandings-
by a more intimate acquaintance with the Scriptures, which
exposed the gross delusions, and unmasked the hypocritical prac
tices of their old teachers.

10 A POPULAR LIFE OF GEORGE FOX.
Such, moreover, was the power of long-continued habit trained
to place important considerations upon external forms and
ceremonies, that no one reformer, prior to George Fox, had
altogether rejected ceremonies in the performance of public
worship, or the observance of any religious rite upon admittance
into a community of membership. But he regarding worship
alone in the light of a spiritual act, between the heart of man
and his Maker, instituted a worship of silent waiting, and more
particularly called upon his followers to rely upon that measure
of divine light or grace, which it has pleased God to place in
the hearts of all men for their edification, guidance and right
understanding of his revealed law, provided they are willing to
submit to its silent teachings. He considered that it is only
by the free operation of this divine principle, that the heart
becomes sanctified, and that, by it alone, men can become
spiritually baptized into the church of Christ, or can become
spiritual partakers of the body and blood of our Saviour. Which
inward and spiritual participation, is the only true essential of
these ceremonies, as practised by*most of the christian churches.
Neither had any one, before this, called the attention of man
kind so particularly to the marked distinction between the old
law of Moses and the new law of the Gospel, pointing out, that
the former with its ceremonies and ordinances, was expressly
given to the Jews and to them only : and as St. Paul says, is to
be looked upon by us as a schoolmaster, to prepare us for the
better and more spiritual dispensation which ended the old law,*
and in whose glad tidings, the whole Gentile world are made
participators, as well as the Jews. Nor had any one before,
endeavoured to establish a system of public worship, of a nature
so entirely spiritual, allowing of no prescribed act, either of
prayer or of exhortation. His object was to lead people back to
the primitive simplicity and purity of the gospel precepts, to
which the superstitious ceremonies of the Romish church were
so glaringly opposed ; to call them off from all dependence upon
outward ceremonies, to that inward and spiritual religion by
which alone they can know Christ to be their God, and their
* Gal. iii. 24, 25.

A POPULAR LIFE OF GEORGE FOX, 11
Saviour ; and to convince them, that the mere knowledge and
belief of what Christ had done and suffered for them, when per
sonally upon earth, was not of itself sufficient to obtain this,
without a further knowledge, through the Holy Spirit, of his
righteous government in their hearts.
A modern American historian, says, " The rise of the people
called Quakers, is one ofthe most remarkable events in the history
of man. It marks the moment when intellectual freedom was
claimed unconditionally by the people as an inalienable birth
right."* " It was the consequence of the moral warfare against
corruption ; the aspiration of the human mind, after a perfect
emancipation from the long reign of bigotry and superstition, f
Thus did the mind of G. Fox arrive at the conclusion, that
Truth is to be sought by listening to the voice of God in the
soul.j This principle contained a moral revolution. It esta
blished absolute freedom of mind, treading idolatry under foot,
and entered the strongest protest against the forms of a hier
archy. It was the principle for which Socrates died, and Plato
suffered ; and now that Fox went forth to proclaim it among the
people, he was everywhere resisted with vehemence ; and priests
and professors, magistrates and people, 'swelled against him
like the raging waves of the sea.' "§
These new doctrines being incomprehensible to the bulk of
the people and to many of their spiritual pastors, who at this
time were still in a state of great mental darkness, was one reason
of the ill-will and malevolence with which they were received by
those who hated any doctrine, however true, that interfered with
their own selfish views.
The same author again says, " G. Fox proclaimed an insur
rection against every form of authority over conscience; he
resisted every attempt at the slavish subjection of the under
standing." || " But he circumscribed this freedom by obedience
to Truth. To the Quakers Christianity is freedom."1T
After the restoration of Charles IL, so general was the flood
of riotous dissipation spread over the land, that Bishop Burnet
* Bancroft's " History of the United States," vol. ii. p. 337-
f Ibid, vol. i. p. 451. § Ibid, vol. ii. p. 335. f Ibid, vol. ii. p. 342.
J Ibid, vol. ii. p. 333. II Ibid, vol. ii. p. 339.

12 A POPULAR LIFE OF GEORGE FOX.
complains of the unworthy fives of many of the clergy; and
states that in Scotland more particularly, their conduct was so
flagrantly bad, that they were even despised by the drunken and
licentious troopers, who, under their orders, spread rapine and
distress throughout the western provinces of that country. One
of their commanders, Sir John Turner, " confessed it often went
against the grain with him to serve such a debauched and worth
less company, as the clergy generally were."* " And Dalziels,
(another of them, who in a drunken fit had hanged a man for
refusing to disclose the place of his father's concealment) as well
as his officers, were so disgusted with the clergy, on aecount of
their excesses and want of compassion, that they spread all
manner of evil reports of them."-f-
The most notorious character among this class of Scotch
churchmen was Sharpe, Archbishop of St. Andrews, a renegade
presbyterian, and a man of dissimulation, treachery, and intrigue,
without one redeeming good quality. He had been one of the
' principal leaders among the Presbyterians, and was delegated by
them to Breda, to make terms with Charles II. prior to his em
barkation for England ; to whom he basely sold his party, and
obtained as the price of his treachery the Archepiscopal chair of
St. Andrews ; and, as might be expected, proved a disgrace to
the church, and a dishonour to Christianity. He was murdered
by John Burley of Balfour, and a party of misled fanatics, May
3rd, 1674. As much as every one must deplore the tragical ter
mination of his career, as well as the lawless violence which
hurried him into eternity, and which, although cloaked under the
mistaken name of religious zeal, was in fact an ebullition of those
bad feelings, which it is one of the chief objects of true religion
to correct and subdue ; still, we can hardly regard this sad event
in any other light than as an awful visitation of retributive
justice from the Great Disposer of all things.
Burnet-speaking of the affairs of Scotland at this period, says,**
" I observed the deportment of our Scotch Bishops was'in all
points so different to what became their function that I had
more than ordinary zeal kindled within me upon it. They were
* Burnet's Own Times, Anno 1665. f Ibid, Anno 1667.

A POPULAR LIFE OF GEORGE FOX. 13
not only furious against all that stood out against them, but
were very remiss in all the parts of their duty. Some did not
live within their diocese ; and those who did, seemed to take no
care of them. They showed no zeal against vice ; the most
eminently wicked in the country were their particular confidents ;
they took no pains to keep their clergy strictly to rules, and to
their duty ; on the contrary, there was a levity and carnal way
of living about them, that very much scandalized me."* There
were, however, some bright exceptions to this general bad conduct,
and their number was dignified by a few men eminent for their
great piety and christian virtue. Suclrwere Robert Leighton, at
that time Bishop of Dunblane, and afterwards pised to the
Archbishopric of Glasgow; Nairn and Chatteris, ministers; each
of whom not only possessed a deep sense of their important
duties, but were regulated in all their actions by the christian
virtues of humility, meekness, love, and charity. Burnet testi
fies of the latter person, " that he often lamented that in disputes
about the government of the church, much pains were taken to
seek out all those passages that showed their own opinions ; but
that due care was not taken to set out the notions that they had
of the sacred function, of the preparation of the mind, and
inward vocations, with which men ought to come to holy orders,
or of the strictness of life, the deadness to the world, the heavenly
temper, and the constant application to the doing of good that
becomes them."-f- -.
By the same writer we are informed that the aspect of ecclesi
astical, affairs in England was not much better, and that the
church' was there regarded too much in the light of a state engine,
wielded by most of her leading men, for the furtherance of party
interests or political purposes. Also, that the church leases,
during the Commonwealth, had mostly fallen in, and the fines
raised upon their renewal, amounted to one million and a half
sterling ; which had been shamefully misapplied. " What the
bishops did with these great fines was a pattern to all the lower
dignitaries, who generally took more care of themselves than of
the church." " With this great accession of wealth, there broke
* Burnet's Own Times. t Ibid-

14 A POPULAR LIFE OF GEORGE FOX.
in upon the church a great deal of luxury and high living, on
pretences of hospitality ; while others made purchases and left
great estates, most of which we have seen melt away. And with
this overset of wealth and pomp, that came on men in the decline
of their parts and age, they, who were now growing into old
age, became lazy and negligent in all the true concerns of the
church ; they left preaching and writing to others, while they
gave themselves up to ease and sloth. In all of which sad repre
sentation, some few exceptions are to be made ; but so few, that
if a new set of men had not appeared of another stamp, the
church had quite lost her esteem over the nation."*
These men were Cudworth, Wilkins, Tillotson, Stillingfleet,
Tenison, and others, who by their combined endeavours, intro
duced an improved style of preaching ; for the sermons of this
period were so encumbered with subtilties of school-divinity, and
dry discussions of verbal criticisms, that they were but httle
adapted for the edification of their hearers in spiritual matters,
or in the practical duties of a christian. These men, advocating
the broad principle of toleration, were stigmatized by the intolerant
party as Latitudinarians.
Charles II. although he led a vicious course of life himself,
was not blind to the greediness and unchristian deportment of
many of the clergy. At a council board in 1667, he said, "the
clergy were chiefly to blame for these disorders (alluding to some
complaints then before the board), for if they had lived well, and
gone about their parishes, and taken pains to convince the non
conformists, the nation might have been by that time well
settled. But they thought of nothing, but to get good benefices,
and to keep a good table."f
The same author in his advice to the clergy, has the following
excellent remarks : "Let them five and [labour well, and they
will feel that so much authority will follow this line of conduct,
as they will know how to manage well. When I say, five well,
I mean, not only to live without scandal, which I have found
the greatest part of them to do, but to lead exemplary lives ; to
be eminent in humility, meekness, sobriety, contempt of the
* Burnet's Own Times, Anno 1661. f Ibid, Anno 1667.

A POPULAR LIFE OF GEORGE FOX. 15
world, an unfeigned love of the brethren ; abstracted from the
vain conversation ofthe world ; retired, and at home," &c.
To the bishops, he writes, " If they abandon themselves to
sloth, and idleness ; if they neglect their proper function, and
follow a secular, a vain, a covetous, or a luxurious course of fife ;
if they, not content with educating their children well, and with
such competency as may set them afloat in the world, think of
building up their own houses, and raising up great estates, they
will put the world upon many unacceptable inquiries : Wherefore
is this waste made ? Why are these revenues continued to men,
who make such an ill use of them ? And why is an order kept
up, that does the church so little good, and gives it so much
scandal ? The violence of Archbishop Laud, and his promoting
arbitrary power ruined both himself and the church. A return
of like practices will bring with it like dreadful consequences.
The labour and learning, the moderation and good lives of the
bishops of the age, have changed the nation much with relation
to them, and have possessed them with general esteem ; some
fiery spirits only excepted, who hate and revile them for what is
their true glory. I hope another age may carry this yet much
farther, that so they may be universally looked on as the true
and tender-hearted fathers of the church."*
Religious conformity was another of the erroneous ideas of
these times, it was a relict of the old popish leaven, which the
mind was not then prepared to shake off. It is not an uniformity
in practices and outward observances- that can constitute the one
Catholic Church, but the inward and spiritual acquiescence to
the gospel doctrines. Acts of conformity, and all similar unjust
laws, may punish the bodies and waste the estates of men, but
can never convince their minds. " Man revolts against the op
pressions of superstition, the exactions of ecclesiastical tyranny,
but never against refigion itself. Religious conformity, enforced
by penalties, is an oppression of conscience, and bigotry, striving
to control the mind by the terrors of the law instead of con
vincing arguments, commits the same error." f
* Burnet's Reformation.
t Bancroft's History of America, vol. i. 447.

16 A POPULAR LIFE OF GEORGE FOX.
Another modern writer justly observes, that, " Truth is as
the light of the sun. Light descends from heaven one, and
always the same ; and yet it sheds different colours on the earth,
according to the bodies on which it falls. In like manner,
slightly differing formulas may sometimes express the same chris
tian idea, beheld under different points of view." *
This measure, founded upon narrow policy, originated as we
have shown with Elizabeth ; and its evil tendency was protested
against by the heads of her reformed church, who foretold that it
would prove the bane of religion, which it certainly became in
the three succeeding reigns ; and as an ingenious writer observes,
showed itself as the " Moloch of Christendom, to which many of
her choicest sons have been wantonly sacrificed, "f Each sepa
rate church, in its turn, became a persecuting one, and as it
obtained the power, assumed also a spiritual authority over con
science, and would tolerate no system or tenets but its own.
The erroneous policy of this measure was displayed in another
evil effect ; for the imperious temper of Elizabeth, refusing any
concession to the reformed divines upon those matters which
they deemed objectionable, (the settlement of which, we have
already stated, they requested she would refer to a synod, and
not unalterably decide these questions upon political motives,)
not only drove out of the pale of the church many sincere
and truly pious men, who might have become, but for these ob
noxious points, some of its most eminent ministers and its
greatest ornaments ; but also opened the door for the admission
into its sacred offices, of others less scrupulous in their prin
ciples, and more lax in their morals.
This influx of unsuitable characters, in a short time wrought
so great a degeneracy in the clerical character, that in the reign
of Charles I., many of the clergy were men addicted to sen
suality, and unfitted, either by example or precept, to be
preachers of repentance unto righteousness. The Sunday was
then openly profaned, and the people encouraged, even from the
pulpit, in the indulgence on that day of all sorts of festivity and
* D'Aubigne's Reformation, vol. iii. bookxi. ch.i. p. 333. Whittaker's
edition. t Evan's Memoir of Fox. Introduction, p. xiv.

A POPULAR LIFE OF GEORGE FOX. 17
pastimes, which mostly ended in drunken excesses, and often in
scenes of abandoned profligacy.* The abolition of these irre
gularities, so much desired by all serious people, was vehemently
opposed by Archbishop Laud, who, by his violent and impolitic
measures, greatly hastened the overthrow of the church, and
paved the way for the advance of the Presbyterians.
The church, under his violent measures, assumed political
power, and pretended to divine right. He restored the pomp of
the Catholic worship, changed the communion tables into altars,
and consecrated them with great parade. " Laud was fond of
prescribing minutely the details of new ceremonies — sometimes
borrowed from Rome, sometimes the product of his own imagina
tion, at once ostentatious and austere. He altered the interior
arrangement of the churches, the forms of worship, imperiously
prescribed practices, till then, unknown, even altered the liturgy
which parliaments had sanctioned ; and all these changes had,
if not the aim, at all events the result of rendering the Anglican
church more and more like that of-Rome."-|- The same writer
tells us, " the bishops were not satisfied with permitting profane
pastimes on the sabbath : they recommended — nay, almost com
manded them, lest the people should acquire a taste for more
holy pleasures. |
Bishop Burnet, when at Geneva, " employed all the eloquence
he was master of, and all the credit he had acquired with their
leading men, to obtain an alteration in their practice of requiring
subscription to their ' articles' from all who were admitted into
orders. He represented to them the folly and ill consequence of
such subscriptions ; whereby the worthiest men were frequently
reduced to the necessity of quitting their native country, and
seeking a subsistence elsewhere ; whilst others of less virtue
were induced to submit, and comply against their conscience,
and even begin their ministry with mental equivocations." He
farther adds, " The requiring subscription to the 39 articles of
our church is a great imposition. The greater part subscribe
without ever examining them ; and others do it because they
must do it, though they can hardly satisfy their conscience about
* Neal, vol. ii. p. 212. Rushworth, vol. i. book ii. p. 191.
f Guizot's History of the English Revolution, book ii. p. 53. J Ibid. 59.
C

18 A POPULAR LIFE OF GEORGE FOX.
some things in them." The very circumstance of these articles
admitting of a mental doubt, is a proof that they are not all
fundamentally scriptural, because no sincere christian, however
scrupulous, would hesitate to subscribe to any scriptural precept
or injunction.
Creeds, rites, ceremonies, and external observances have
hitherto been the instruments, employed by priestcraft, to en
slave the free powers of the mind, and subjugate it to its own
designing purposes. We see the same weapons wielded by a
modern party in our church, and for the same end — the re-
establishment of priestcraft, and the revivals of the mummeries
and superstitions of Rome. The christian requires no creed be
yond the New Testament. " The gospel is the power of God
unto salvation to every one that believeth."* This was the
great rule of the Reformation, and by its light and power alone
were the errors of Rome overthrown, and held up to desecration.
Its plain truths contain everything necessary for his information.
All articles of belief, therefore, ought to be essentially scriptural,
and as far as can be done, should be confined even to the words
of scripture ; for we have no other visible test of faith and doc
trine. " How is it possible," said the early French reformers,
" to distinguish between what is human in traditions from what
is of God, except by the scriptures of God ? The dogmas of the
fathers, or the decretals of the popes, cannot be the rule of our
faith. They show us what were the opinions of those ancient
teachers ; but the Word alone teaches us what is the mind of
God. Everything must be submitted to the scriptures."f Luther
declared, that the great object of his writings was to " lead souls to
the Bible, after coming to which, they may forsake my writings
one and all. Great God !" he exclaims, " had we but the know
ledge of scripture, what need would there be for my books." J
Reason will examine the pretensions of all human composition,
however high its authority. God has endowed man with intelli
gence, has transmitted to him his revealed will in the holy
writings, and has superadded his divine grace, for his spiritual
guidance in the right understanding of them. Every article of
* Romans i. 16.
t D'Aubigne's Reformation, vol. iii. book xii. chap. xii. p. 402.
J Ibid. vol. ii. book vi. chap. ix. p. 173.

A POPULAR LIFE OF GEORGE FOXi 19
belief therefore, which accords not with scripture in its plainest
sense, and with right reason, is repugnant to conviction. The
celebrated M. Guizot, in his History of Civilisation, says, " A
conviction does not penetrate the human intellect, unless the
intellect be itself accessory to its admission ; it must be made
acceptable to reason. There is always, under whatever form it
may be veiled, an action of individual reason upon the ideas
which are pretended to be imposed upon it. It is true, never
theless, that reason may be perverted ; it may to a certain
extent nullify or emasculate itself ; it may be induced to make a
bad use of its faculties, or not to make such use of them as it
has a right to do."* " The pretension of forcing to believe, if
we can put these two words together, or of physically punishing
belief, as the persecution of heresy, is a contempt for the legiti
mate liberty of the human thought."*
After the abdication of James II., and the final discomfiture
of all popish machinations, we find dissensions springing up
among the Episcopalians themselves, who were divided into two
parties ; the one composed of moderate and good men, who re
joiced in the toleration now afforded to all dissenters, and in
their emancipation from all ecclesiastical persecutions. These
men would have hailed with joy any concessions that could have
been made of those ceremonies upon indifferent matters, that
might have induced the great body of the dissenters to unite
themselves under her communion. This party, although much
the smallest, included nearly all the bishops, and all the most
exemplary and most pious among the inferior clergy. The other
party consisted of violent men who abhorred toleration, affected
jacobitism, leaned towards popish ceremonies, and were disposed
to drive all religious differences to extremes. Burnet says of
them, " They showed great resentments against the dissenters,
and were enemies to toleration, and seemed resolved never to
consent to any alteration in their favour. The bulk of the
clergy ran this way, so the moderate party was outnumbered.
Profane minds had too great advantages from this, in reflecting
severely upon a body of men that took oaths, and performed

* History of Civilisation, by M. Guizot. Lecture v.
c2

20 A POPULAR LIFE OF GEORGE FOX.
public devotions, when the rest of their lives was too public and
too visible a contradiction of such oaths and prayers.
This disunion in the church continued to widen annually,
till in the year 1702, in the reign of Queen Anne, the parties
were distinguished by the names of High-church and Low-church.
All those who treated the dissenters with christian charity, who
resided constantly at their cures and laboured diligently in them,
and who expressed a zeal for the revolution of 1688, were repre
sented as ill-affected towards the church, as favourers of presby
tery, and were stigmatized as Low-churchmen.
In the following year, 1703, the High-church party again
attempted to bring in a fresh act against conventicles ; which,
although it was rejected in the Upper House, showed the temper
of the party and how greatly deficient they were in true christian
feeling. The same author informs us, that at the close of the
session of parliament in 1704, "The Queen, as she thanked
them for the supplies, again recommended union and moderation
to them. These words which had hitherto carried so good a
sound, that all sides pretended to them, were now become so
odious to violent men, that even in sermons (chiefly at Oxford)
they were arraigned as importing somewhat that was unkind to
the church, and favoured dissenters." " It hath ever been the
game of the church," says Selden, "when the King would let
the church have no power, to cry down the King and cry up the
church ; but when the church can make use of the King's power,
then to bring all under the King's prerogative."
From Burnet we find that, "the Convocation of 1704, drew
up a representation of some abuses in the ecclesiastical discipline,
and in the Consistorial Courts ; but took care to mention none of
those greater ones, of which many, among themselves were emi
nently guilty ; such as' pluralities, non-residence, the neglect of
cures ; and the irregularities in the lives of the clergy, which
were too visible."
These opinions are confirmed by Lord Shaftesbury, who, about
this period, addressing a young clerical student, says, " You have
lately received orders from the good-bishop, my Lord of Salisbury ;
who, as he has done more than any man living for the good and
* Burnet's Own Times, Anno 1689.

A POPULAR LIFE OF GEORGE FOX. 21
honour of the Church of England and the reformed religion, so he
now suffers more than any man from the tongues and slander of
those ungrateful church-men ; who may call themselves by that
single term of distinction, having no claim to that of Christianity or
protestant, since they have thrown off all the temper nf the former,
and all concern or interest with the latter." And again, " You
have been brought into the world, and come into orders, in the
worst times for insolence, riot, pride, and presumption of clergymen
that I ever knew, or have read of, though I have searched far into
the characters of High-churchmen from the first centuries."*
The object of these extracts is, to show that the reformation
of our national church, was not considered by many of her worthy
divines and other writers upon this subject, to be perfect ; but
only as a stepping-stone to farther improvements : that they
deplored the great stress laid upon a conformity in unimportant
matters, by the impolicy of which measure they saw that num
bers of worthy people were excluded from her community : and
that one of the principal causes of the great spread and influence
of dissension and separation in this country, arose from the
bigotry, intolerance, and want of religious zeal in the bulk of the
clergy ; and that had different men and wiser measures fallen to
the lot of the earlier periods of the Reformation, the church
might, in all probability, have gathered under her wings the
majority of those who now follow a separate communion.
The very existence of such divisions as High and Low Church,
Evangelicals, Latitudinarians, Puseyites, and other such invidious
distinctions among her clergy, prove, as much as any things can
do, the futility of any pretension to perfection or infallibility,
and the necessity for a still farther reformation, which sooner or
later will come, as religious knowledge becomes more generally
diffused among the people. Should these unhappy differences of
opinion still increase and spread, the result may be a separation,
wherein one party will carry forward the Reformation some steps
in advance, while the other, stickling too much about forms and
observances, " about trifles and toys — nosegays, curtsies, and
candlesticks,"t will relapse into farther superstitions.
* Elegant Extracts, vol. ii. Epistles.
+ Quarterly Review, May, 1845, Art. viii. p. 275.

22 A POPULAR LIFE OF GEORGE FOX.
" If convocation were to be restored to the actual existence of
its theoretic powers, we should inevitably have a constant agitation
in the church — -a never-intermitting fever of feud and faction,
more intense, more uncontrollable, and more passionate than
that which parliamentary elections and debates create in the
political world ; and a development, we fear of individual vanity,
paradox and ambition, which could not fail to multiply sects,
schisms, and contentions, and, within no long period, to scatter
the church and religion itself, to the winds — not of heaven !"*
If this statement be true, it certainly substantiates our argument,
and proves that something must be very wrong somewhere, when
the clergy of the Established Church could not be called in con
vocation without such results.
Burnet concludes his History of the Reformation with this
remark :¦ — " There was one thing yet wanting to complete the
reformation of the church, which was the restoring a primitive
discipline against scandalous persons, the establishing the govern
ment of the church in ecclesiastical hands, and the taking it out
of lay hands, who have so long profaned it : and have exposed
the authority of the church and the censures of it, chiefly ex
communication, to the contempt of the nation ; by which the
reverence due to holy things, is in so great a measure lost, and
the most dreadful of all censures is now become the most scorned
and despised." When no consideration of dread or shame is
attached to this censure, it clearly shows the discipline of the
church to be either imperfect or mal-administered ; and that the
visitations of its pains and penalties, have not been dealt out
equally and impartially upon the heads of all offenders, both lay and
clerical, to the exception of no grade. Had a contrary practice
prevailed, its censures would have been attended with a certain
wholesome degradation of character, beneficial to the church.
The greatest, noblest boon of the Reformation, is that she
came to us with the Book of Truth wide open in her hand,
inviting all to read and judge for themselves ; " Come ye, buy,
and eat ; yea, come, buy wine and milk without money, and
without price. Incline your ear, and come to me : hear and
* Quarterly Review for May, 1845, Art. viii. p. 241.

A POPULAR LIFE OF GEORGE FOX. 23
your soul shall live :" — Isa. Iv. 1 — 3. For by the simple precepts
of this sacred volume, the plainest understanding of a willing
and humble believer, may, by God's grace, be sufficiently in
structed in his christian duties. And let us hope that the day
is not far off, when all christians will lay aside learned traditions
and polemical disputes, and consent to make this Book the only
test of their faith and practice ; for ever discarding all authorities
drawn from popish councils and popish error.
Numerous as are the different sects diffused throughout this
realm, the Episcopal Church must be considered as the national
religion ; and in the religious movement of the day, it is to be
wished that we may see her foremost in the promotion of pure
religion ; and that all her innovations may be to " purge herself"
of the relicts of popish error, and thus advance the Reformation,
rather than by a revival of obsolete practices to alarm her
children by the dread of a relapse into superstitions and priest
craft, from which the Reformation, as it now stands, has in
a great measure rescued them. Her establishment is also so
intimately connected with our constitution and laws, that every
well-wisher to his country will rejoice to see her, when the change
comes, more firmly established in the good will and veneration of
the people.
At the period when George Fox first entered upon his mission
as a preacher of righteousness and repentance, (1643) the Refor
mation had so recently taken place, and the advantages of the
plainest education were so sparingly diffused among the people,
that great numbers still existed who were in a state of woful
ignorance upon religious duties and obligations, numbers also
existed who were neither attached to the communion of the
Established Church, nor to that of any of the different sects, that
a way was thus opened for a " cordial reception" of his doctrines.
In George Fox we have a striking illustration of his own tenet,
that a learned education was not of itself, either necessary or
sufficient to make men ministers of the gospel ; for, unaided by
any advantages of this sort, his reading was confined almost ex
clusively to the sacred volume, studying it with a fervent desire
to be guided by the same Spirit that gave it forth, to the full
comprehension of its meaning ; and not daring to draw any con^
elusions founded upon his own judgment, he waited with deep

24 A POPULAR LIFE OF GEORGE FOX.
humility and earnest prayer for what he considered to be the
openings of divine grace in his heart, respecting the duties it
inculcates. And thus, we shall see, that his mind arrived by degrees at
the conclusions which formed the basis of his future doctrines ;
and of the peculiar tenets, which distinguish the Quakers so
much from all other bodies of professing christians. And
although many of his views were only a revival of the doctrine
and practice of the early christian church before the corruption
of the apostacy ; yet, as far as regarded the then state of religious
knowledge, they may be considered original, from having proceeded
from intuitive impressions of his own mind, resulting from#prayer
and meditation.
He exhibits, in his own example, that the attainment of
sincere and spiritual piety, is far more profitable, than the learn
ing and knowledge required to maintain the controverted points
of religious practices ; and proves, in his own case, that the
study of the holy writings, assisted by divine grace, is of itself,
sufficient to produce newness of heart, without any reliance upon
the observances of outward forms and ceremonies. And since
nothing short of this divine grace can effect in us a saving re
generation, its inward guidance therefore is the most important
principle of the gospel dispensation, and is the surest rule for
our faith and practice, since it cannot lead into error ; and
furthermore, is that for which all christians ought most zealously
and watchfully to strive after.*
* A few years prior to G. Fox, similar opinions upon religious freedom
had been promulgated in New England, North America, by Roger
Williams, who, in 1630, announced to the world, the doctrine of the
" Sanctity of Conscience." That the civil magistrate should restrain
crime, but never control opinion, should punish guilt, but never violate
the freedom of the soul." — " That, the doctrine of persecution for the
cause of conscience is most evidently and lamentably contrary to the
doctrine of Christ Jesus." — " That to compel men to unite with those of a
different creed, he regarded as an open violation of their natural rights." 
" That the power of the civil magistrate extends only to the bodies and
goods, and outward estates of men."—" He denied the right of a com
pulsory imposition of an oath." For which opinions, he was cited before
the general court at Boston and banished the colony. He afterwards
founded the free colony of Rhode Island, of which Providence was the
capital. "He would permit persecution of no opinion, of no religion
leaving heresy unharmed by law, and orthodoxy unprotected by the terrors
of penal statutes."— Bancroft's United States, voli. p. 367  376.

A POPULAR LIFE OF GEORGE FOX. 25

CHAPTER I.
1624 — 1647. Early life— Applies to several clergymen for spiritual con
solation under his religious exercises— Singularity of his dress— First
openings of christian truth in his mind— Commences his ministerial
duties.

" Remember now thy Creator in the days of thy youth, while the evil days come
not, nor the years draw nigh, when thou shalt say, I have no pleasure in them."
— Eccl. xii. 1.
" For as the sufferings of Christ abound in us ; so our consolation also
aboundeth by Christ." — 2 Cor. i. 5.
" But the anointing which ye have received of him abideth in you, and ye need
not that any man teach you : but, as the same anointing teacheth you all things,
and is truth, and is no lie : and even as it hath taught you, ye shall abide in him." —
1 John ii. 27.

The religious denomination of christians, commonly called
Quakers, or as they designate themselves, " The Society of
Friends," had its beginning with George Fox, the subject of
these memoirs. With him originated their religious doctrines,
their peculiar tenets, and the bye laws for the government
of their Society, and for the discipline of their church; the
fundamental principles of which Society, he lived to see esta
blished nearly upon the same basis as that upon which it now
exists. From the time of their first rise, in the latter end of the
reign of Charles I., to the accession of William III., (with a
few exceptions of royal protection from Charles II.) we shall
find them to have been held up as fair objects for the cruel shafts
of persecution, by all denominations of christians. And after
the full restoration of Episcopacy, under Charles IL, they were,
in common with other dissenters, deprived of their civil and
national rights, by a series of the most unchristian and perse-

26 A POPULAR LIFE OF GEORGE FOX.
curing edicts ; and were not only denied the protection of the
law, but that law was frequently perverted in order to work
their destruction.
It is true, that although these persecuting enactments of the
church party, were framed against all non-conformists, and were
at first levelled chiefly against the Presbyterians and Inde
pendents ; yet, in the end, they fell more severely upon the
Quakers, because the latter, on account of their many marked
peculiarities, stood forth conspicuous, by boldly and firmly acting
up to their religious tenets, and by faithfully maintaining their
principles, without compromising them on the smallest point.
In these severe trials, we shall find them trusting alone in God
for support and redress, and submitting with christian resig
nation to persecutions which they believed themselves called
upon to bear for some wise end. For during the unrelenting
sway of the High Church polity, all other sects had been
driven into obscurity, or had, by mean subterfuges, attempted
to cover their religious meetings, by pretexts of hospitality or
conviviality. Assertions which the facts of our history fully
corroborate. With the Prince of Orange came in religious toleration, and
the strong prejudices against this religious body, began gradually
to give way ; the legislature showing a disposition, in several
instances, to alter some of the existing laws in order to meet
their scrupulous feelings ; which disposition has increasingly
gained ground with the nation, till at the present time, no law
affecting any of their scruples would be passed without containing
an exempting clause in their favour. This shows how unjust
and ill-formed were the prejudices formerly entertained against
them ; since the experience of nearly two centuries, has confirmed
their character, as a highly respectable, moral, and peaceable
people. George Fox, the founder of this religious Society, begins the
journal of his life with these expressive words : " That all may
know the dealings of the Lord with me, and the various exercises,
trials, and troubles, through which he led me, in order to prepare
and fit me for the work unto which he had appointed me, and
may thereby be drawn to admire and glorify his infinite wis-

A POPULAR LIFE OF GEORGE FOX. 27
dom and goodness ; I think fit, before I proceed to set forth
my public travels in the service of Truth, briefly to mention
how it was with me in my youth, and how the work of the
Lord was begun, and gradually carried on in me, even from
my childhood."
He then commences his narration, from which we learn that
he was born at Drayton in the Clay, now called Fenny Drayton,
in Leicestershire, in the month of July, 1624. His parents,
Christopher and Mary Fox, were respectable tradespeople of that
town, his father following the occupation of a weaver, a man of
such integrity and virtue, that his neighbours called him for
distinction, " Righteous Christie." George, the subject of the
following pages, reaped considerable benefit from the advantages
of a guarded and religious education, and from the watchful
anxiety of a mother eminent for her piety, some of whose ances
tors had been numbered among the early martyrs. He was
trained up by his parents in the regular attendance upon the
religious duties of the Church of England, of which they were
members. His childhood was remarkable for a sweetness of
disposition, an unusual gravity of deportment, and a serious turn
of mind ; his observations and inquiries were "beyond his years,"
and were mostly directed to religious subjects. These points of
character, in which he differed so much from the generality of
children of his own tender age, did not escape the notice of an
affectionate mother, who regarded this uncommon sedateness, and
the turn it gave to all his actions, as the forerunner of his future
serious life. He thus continued until his eleventh year, receiv
ing the plain education suitable to his parents' circumstances, and
which never extended beyond the rudiments of reading and writ
ing in his own language. At this time his chief pleasure was de
rived from the perusal ofthe holy writings, in which occupation his
time was almost exclusively employed, the diligent study of their
divine truths appearing to him, even at this early age, the most
important of all considerations, while the earnest propagation of
his own peculiar views of the precepts they enforce, formed the
absorbing occupation of his after life. He thus became deeply
impressed with religious considerations, and endeavoured to lead
a pure and righteous life, and to be faithful in all things, " in-

28 A POPULAR LIFE OF GEORGE FOX.
wardly towards God, and outwardly towards men." Growing up
in the constant practice of virtue and piety, some of his relations
advised that he should be educated for the church ; but, whether
from any objections to this proposal on his own part or not, the
plan was ultimately abandoned, and he was placed with a shoe
maker, who was also a dealer in sheep and wool. His serious
manners and religious impressions however, unfitted him for
trading pursuits, and the short time he remained in this employ
ment, he was chiefly engaged in the attendance of his master's
sheep, an occupation well suited to his quiet and contemplative
habits, and in which he soon became so skilful, and acquitted
himself with such diligence and veracity, that he became a
general favourite with all his master's connexions ; and the con
stant use of the word " verily," in his dealings, caused those who
knew him to say, "if George says verily there is no moving him."
William Penn observes, " that his thus being a shepherd, was a
just emblem of his after ministry and service in the christian
church." An observation justified by the sequel of his life,
although the circumstance in itself had nothing to do with the
formation of his character.
Possessing some little property sufficient for the supply of his
moderate wants, he entirely relinquished the pursuit of trade,
that he might unreservedly give himself up to his religious im
pressions ; and as he advanced in years, he became more serious
and thoughtful. Instead of joining the feastings and merry
makings at Christmas, and on other similar occasions, he used to
search out and visit those who were in distress, administering to
their necessities as far as his slender means would allow, and
from being a general favourite on account of his benevolent dis
position, he was often invited to the weddings of his neighbours,
and although he always declined their marks of attention, he
never failed to call upon the newly married people a short time
afterwards ; if the parties were in easy circumstances, he gave
them his good advice and good wishes, to which he usually added
some useful present when they were poor. He was never seen to
mingle in childish or youthful sports, and his tender mind was
often grieved when he witnessed the light and rude deportment
of irreligious people, and the inconsistent carriage of those who

A POPULAR LIFE OF GEORGE FOX. 29
were professors, calling forth this reflection, " if ever I come to
be a man, surely I shall not do so, nor be so wanton."
At this period of his life, he frequently visited the clergyman
of his native place, Nathaniel Stevens, proposing questions and
discussing religious subjects with him. This person having
asked him, " Why Christ cried out upon the cross, ' My God,
my God, why hast thou forsaken me?"' and also, "why he said,
' If it be possible, let this cup pass from me ; yet not my will,
but thine be done ;'" replied, "At that time the sins of all man
kind were upon Christ, and their iniquities and transgressions
with which he was wounded, and which he 'was to bear and be
an offering for, as he was man ; but that he died not, as he was
God. And so, in that he died for all men, and tasted death for
every man, he was an offering for the sins of the whole world."
Stevens was greatly pleased with this reply, and confessed that
it was a full and good answer, and such as he had never heard
before. It shows G. Fox's early perception and deep sense of
this fundamental principle of Christianity — the sacrifice of Christ
as the only propitiation, the only atonement for the sins of man
kind. At this time, Stevens thought very highly of G. Fox,
considering him to be an extraordinarily gifted young man ; but
disagreeing with him soon after upon some of his opinions, he
gave out that he was mad, and from that time became, and ever
continued his inveterate enemy.
When about the age of twenty, being one night engaged in
prayer and meditation, it seemed to him that his supplications
were answered by these words, " Thou seest how young people
go together into vanity, and old people into the earth ; therefore
thou must forsake all, both young and old, and be as a stranger
to them." This he considered to be a divine injunction ; and it
made so powerful an impression on his mind, that he resolved
to break off all familiar intercourse and conversation with both
young and old, and even, to leave his relations and lead a solitary
life. For this purpose, he left his native place in September,
1643, and resided for some time at Lutterworth, afterwards at
Newport-Pagnel, Northampton, and Barnet, at all of which
places he remained for some months, returning home to his
friends in the month of June of the following year, 1644.

30 A POPULAR LIFE OF GEORGE FOX\
During this voluntary banishment from society, his time was
spent in fasting, prayer, and a diligent perusal of the scriptures.
At Barnet, he frequently, shut himself up in his chamber for days
together, and at other times he strolled about in the solitary
chase, waiting upon the Lord in meditation and prayer, and at
times suffering greatly from " strong temptations almost to de
spair." When in this state of mental trial and anguish, he says,
" It was opened to his understanding how it was that Christ had
been tempted," yet when he contemplated his own condition, he
was filled with astonishment, and exclaimed, " Was I ever so
before?" He remained for a considerable time under the in
fluence of these depressing feelings, fluctuating between doubt
and despair, and at times almost driven to the perpetration of
sin ; but, " God who knew the integrity of his heart, both sup
ported and preserved him." His serious deportment, at various
times, attracted the notice of different religious professors and
teachers, who sought his acquaintance ; but he perceiving that
they neither acted, nor lived up to the principles they professed
and taught, soon grew afraid of them and shunned their com
pany. He applied, however, to several of the surrounding clergy
for spiritual consolation under his afflictions, but without any
success, for these men being incompetent to judge of his state of
mind, could afford no relief to his sorrows.
Some of these interviews were of a droll character, and show
the low state of religious experience amongst those, whose profes
sion it was to enlighten others. At Mansetta, in Worcestershire,
he made application to an elderly clergyman of " some repute,"
to whom he unburdened his troubles : communicating to him his
temptations and feelings of despair, and hoping to gain some sure
and solid grounds of comfort. But alas ! the only advice he got from
him was to take tobacco and sing psalms. G. Fox replied, that he
was no lover of tobacco, and as for psalms, he was in no condition
to sing. The priest then desired him to come again another day,
and he would inform him of many things. But upon this second
application, he received him uncourteously, and set the " milk
lasses and other domestics" to jeer him. He then applied to
another clergyman at Tamworth, but with no better success.
Hearing afterwards of Dr. Cradock of Coventry, he was in-

A POPULAR LIFE OF GEORGE FOX. 31
duced to seek his assistance. He requested him to explain the
origin of temptations and despair, and how troubles came to be
wrought in man. The doctor, instead of answering these queries,
put one to him, and asked him, " Who were Christ's father and
mother 1" G. Fox replied, " Mary was his mother, and that he
was supposed to be the son of Joseph, but he was the Son of God."
This interview took place in the doctor's garden ; and as they
walked to and fro, G. Fox chanced to set his foot upon one
of the flower borders, which accident so put out the doctor,
that losing all temper, he abruptly broke off the discourse, and
G. Fox left him, much distressed that a professor of christian
meekness should lose his temper for so trifling a matter ; and
also, that he could find no one to speak comfort to the afflicted
state of his mind.
Not dismayed by these three failures, he once more applied to
a clergyman of the name of Machan, a man also of high reputa
tion, but who proved no more skilful than the others ; for he so
mistook his case, as to recommend physic and bleeding for the
cure of a " mind diseased," and that, at a time when his bodily
frame was so wasted and exhausted by continual grief and fast
ings, that upon trial, no blood could be obtained either from his
head or his arms. " So great now," he says, " were his sorrows
and mental depressions, that he often wished he had never been
born to behold the vanity and wickedness of men ; or that he
had been born blind, so that he might never have seen it ; and
deaf, that he might never have heard vain or wicked words, or
the Lord's name blasphemed."
At this wandering and uncertain period of his life, he-adopted
a striking peculiarity of dress, which he continued to wear for
some years afterwards ; and it is as well to state, that the
leathern garments, which gave him so singular an appearance,
were chosen by him solely for their simplicity and durability ;
and although they often subjected their wearer to the ridicule
and abuse of the ill-bred, yet he had no motive beyond the above
mentioned for affecting such a garb.
His unsettled habits and dejected turn of mind, were sources of
much uneasiness to his parents and friends, who, from the best
motives, urged him at this time either to marry, or to enter him-

32 A POPULAR LIFE OF GEORGE FOX.
self in the parliamentary forces, or to follow some other active
pursuit. Being averse to all these proposals, he again quitted his
native place and resumed his unsettled life. Shunning all inter
course with the neighbourhood where he resided, and changing
his abode as soon as he became an object of attention.
In the year 1646, as he was travelling towards Coventry, the
following considerations arose in his mind, " how it was said that
all christians are believers, both protestants and papists," and it
was opened to bis understanding, " that if all were believers, they
were all born of God, and had all passed from death to life and
that none were true believers but these ; also, that the mere pro
fession of their faith did not make them so in reality." This
impression convinced his mind of the insufficiency of .all outward
professions and observances ; and that nothing less than a re
generation begun and carried on in the heart, was sufficient to
make a true believer. Hence, originated the rejection of all out
ward religious ceremonies from the order of public worship which
he instituted. At another time, while meditating in the fields
one Sunday morning, it was clearly " opened" to him, " that to
be trained up in the Universities, and to be instructed in lan
guages, and the liberal arts and sciences, was not sufficient of
itself to make any one a minister of the gospel ;" the novelty of
this position was then a source of astonishment to him, because
in common with other people, he had always believed that such
a training was an essential preparation for this holy office. But
he now saw, " that the wisdom of this world is foolishness with
God." For it is written, " he taketh the wise in their own
craftiness:" 1 Cor. iii. 19. And, that all the learning of the
schools could not bestow the gift of the Holy Ghost, without
which he saw that no man could be truly called to the preaching
of the gospel. Hence arose the .fundamental principle of the
Quaker ministry. About this time it was also manifested to
him, that God who created the world, does not dwell in temples
made with hands. This principle also at first startled him,
because both priests and people called their churches, " dreadful
places," " holy ground and temples of God :" " yet," he says,
" it was immediately shown to me, that the most Hio-h dwelleth
not in temples made with hands ;" Acts vii. 48, but, that He

A POPULAR LIFE OF GEORGE FOX. 33
dwelleth in the hearts of his obedient people." From this he
perceived that the Church of Christ was a living Church, and
therefore he would never after apply this name to a building, but
always called the churches steeple-houses ; a term generally used
by the early Quakers. He now relinquished his regular attend
ance at his parish-church, believing that something more was
required of him, and that he should be more profited by a secret
waiting upon God, "who seeth in secret;" for this purpose he
retired into orchards or fields, taking with him his bible, and thus
seeking to be edified in solitude. This fresh instance of his
singularity, again gave uneasiness to his friends ; but in reply
to their remonstrances, he said, " Did not John the apostle say
to the believers, that they needed no man to teach them, but as
the anointing teacheth them." Although they assented to the
truth of this, they were grieved because he separated himself
from their way of worship ; for he now saw that to be a true
believer was another thing, than what they looked upon it to be.
From this time he withdrew himself from fellowship with any of
the existing christian churches, becoming a stranger to all, and
" relying wholly upon the Lord Jesus Christ."
In the course of his various perambulations, he fell in with a
set of people who maintained the odd notion, "that women have
no souls." These he reproved by showing that the scriptures
every where refute such opinions, instancing the song of the'
blessed virgin, which says, " My soul doth magnify the Lord,
and my spirit hath rejoiced in God my Saviour." Upon another
occasion, meeting with a people who professed a superstitious
reliance upon dreams, he told them, that unless they could dis
tinguish between the different kinds of dreams, their observations
would only amount to confusion : " for a multiplicity of business
sometimes caused dreams, and there were also whisperings of Satan
as well as speakings of God to man in dreams." These being a
people more in want of clear discernment, than of good- will, were
convinced by bis reasons, relinquished their imaginations, and
shortly afterwards united with him in profession.
He passed the early part of the year, 1647, in a similar man
ner to the preceding one, wandering about through various
counties, a stranger upon earth : secluding himself in solitary

34 A POPULAR LIFE OF GEORGE FOX.
places, fasting often, and often sitting in hollow trees with his
bible until night came ; and not unfrequently passing whole
nights mournfully in these retired places. Although his dejec
tion of spirit was at times very great, he was not without inter
vals of comfort and hope, sometimes experiencing such heavenly
joy, that admiring the great love and mercy of God, he would
break forth with these words of the Psalmist, " Thou Lord
makest a fruitful field a barren wilderness, and a barren wilder-
a fruitful field."
As before stated, he had not hitherto been able to find any
preacher capable of speaking to his particular condition ; or of
affording any comfort to him in his distressed frame of mind ;
and now both from his own experience of their incapacity, and
from his newly-formed opinion upon the essential qualification
for this office, having lost all hope of relief from this quarter, he
relates, that he heard a voice distinctly perceptible to his inward
man, which spoke to him, and said, " There is one, even Christ
Jesus that can speak to thy condition." Whereupon, he says,
" his heart leaped for joy," and he now perceived why he should
not rely upon man for aid, " because his whole trust ought to be
in the Lord alone, who is alone able to save, and to whom be
longs all glory for evermore." He further adds, " for all men
are concluded under sin, and shut up in unbelief, as I had been,
that Jesus Christ might have the pre-eminence, who enlightens,
and gives grace, faith, and power. Thus, when God doth work
who shall let it? This I know experimentally. My desires
after the Lord, and zeal in the pure knowledge of God and of
Christ alone, grew stronger ; without the help of any man, book,
or writing. For though I read the scriptures that spake of
Christ and God, yet I knew them not but by revelation, as He
who hath the key did open, and as the Father of life drew me
to his Son by his Spirit. Then the Lord gently led me along,
and let me see his love, which was endless and eternal, surpassing
all knowledge that men have in the natural state, or can obtain
by history or books."
Notwithstanding the edification and inward support of such
experiences as the above, his mental distresses once more over
whelmed him almost to despair, under the impression that he

A POPULAR LIFE OF GEORGE FOX. 35
had sinned against the Holy Ghost. " One day," he says,
" when I had been walking solitarily abroad, and was come home,
I was taken up in the love of God, so that I could not but ad
mire the greatness of his love, and while I was in that condition,
it was opened unto me by the Eternal Light and Power, and I
therein clearly saw that all was done, and is to be done, in
and by Christ ; and how he conquers and destroys this tempter,
the devil, and all his works, and is above him ; and that all
these troubles and temptations were good for me for the trial of
my faith, which Christ had given me. The Lord opened me
that I saw through all these troubles and temptations. My
living faith was raised, that I saw all was done by Christ the
Life, and my belief was in Him." He now endeavoured to keep
fellowship with Christ only ; for in his greatest temptations,
when he almost despaired, it was shown him, " that Christ had
been tempted by the same devil, and that Pie had overcome him,
and bruised his head, and that, therefore, through the power,
light, grace, and Spirit of God, he himself might also overcome."
Thus, " he found the Lord to assist him in his deepest sorrows,
and that his grace was all-sufficient." And whatever lingering
desires after the assistance of men yet remained, still his chief
reliance " was upon God, the Creator of all, and his Son Jesus
Christ; because nothing could give him any comfort but the
Lord by his power."
In this improved frame of mind, his understanding came to
be more and more opened respecting divine subjects, so that,
" he saw how death in Adam had passed upon all men ; but
that by Christ, who tasted death for all men, a deliverance from
it, and an entrance into God's kingdom might be obtained."
This belief and hope was to him now, "as an anchor in all the
tempests of his troubles." He also perceived, " that the appear
ance of Christ in the heart was as a refiner's fire, and as fuller's
soap ; and that a spiritual discerning was given him, by which
he saw what it was that veiled his mind, and what it was that
did open it : and that, that which could not abide in patience,
and could not give up to the will of God, nor yield up itself to
die upon the cross, he found to be of the flesh." " On the other
hand," he says, " he perceived it was the groans of the spirit
d 2

36 A POPULAR LIFE OF GEORGE FOX.
which opened his understanding, and that in this spirit there
must be a waiting upon God to obtain redemption."
It was some time in this year that he first went forth, as a
preacher of repentance and good works, to the world. Some
meetings were held at Dunkenfield and Manchester, besides at
several places, both in Derbyshire and Nottinghamshire. In this
early stage of his career as a preacher, his addresses were short,
and delivered in a few but powerful words, carrying conviction
into the hearts of his hearers. Numbers were soon convinced by
the force of his address and the energy of his manner and meet
ings, consisting of those who fully united with his religious views,
began to be established at different places. The new association
'called themselves by the simple appellation of " Friends ;" a
name importing both christian and brotherly love.
A woman, named Elizabeth Hooton, appears to have been one
of his first open converts, and she was the first female preacher of
the new sect, and began her ministry in 1651, a few years after
her conversion.
Some time during this unsettled period of his life, a conflict of
mind occurred to him one morning, while sitting by the fire-side
in a public-room. His faith was beset by a temptation that
suggested to him, " that all things came by nature," and his
mind remained for a time depressed and clouded under this im
pression. But continuing to sit quite still, " a living hope at
length arose in him, and also a voice, that said, ' there is a
living God, who made all things.' Immediately ' the cloud and
temptation vanished,' so that in spirit he praised the Lord with
gladness of heart ; and the people in the room were unconscious
of what had been passing in his mind." Soon after this occur
rence, he met with a people, that held the pernicious doctrine,
" that there was no God, but that all things came by nature."
And he then saw that it was good for him to have been tried
under such a cloud ; for it enabled him to confute their errors
and to reclaim some of them.

A POPULAR WEE OF GEORGE FOX. 37

CHAPTER II.
1647 — 1649. Falls into a trance — Religious exercises in the Vale of Bevor,
and farther spiritual openings from whence arose his peculiar yiews — '
Considerations upon some of these.

" And it shall come to pass in the last days, saith God, I will pour out my Spirit
upon all flesh : and your sons and your daughters shall prophecy, and your young
men shall see visions, and your old men shall dream dreams." — Acts ii. 17.
" Blessed are the pure in heart : for they shall see God." — Matt. v. 8.
The singularity of the character of Fox, and the novelty of
many of his doctrines having now spread far about, and having
attracted the attention of great numbers, often led him into
religious discussions with teachers and professors of all denomi
nations. And as he was accounted, " a young man of a dis
cerning spirit," he was heard with much attention by many,
who afterwards still more spread his fame. Some of these pro
fessors however were greatly enraged as soon as they perceived
that many of their followers were led over to his principles ; they
more particularly attacked his doctrine of perfection, in which he
maintained that the redeeming power of Christ is over all sin,
and enables us, by faith in him, to overcome it and to be freed
from its yoke, the sense of which freedom and perfection in the
heart, is unto us a witness of redemption. This doctrine they
could not endure, nor would they admit that a holy and sinless life
was attainable in this world ; and, on the contrary, they taught
in their discourses that it was useless for men to strive after it.
It was about this period of his life that he laid, in a kind of
trance, for the space of fourteen days ; and many who came to
see him during that time, " wondered" to see his countenance so
much changed ; for he not only had the appearance of a dead
man, but seemed to them to be really dead. His journal gives
us no particulars of this uncommon attack, and although the
account does not positively call it a trance, still from the follow
ing passages, it seems to infer as much. After his recovery, he

38 A POPULAR LIFE OF GEORGE FOX.
says, his mind was greatly relieved of its load of sorrows, " so
that he could have wept night and day with tears of joy, in broken-
ness of heart."
The exercise of his mind during this interval of bodily inani
tion, he describes as follows, " I saw into that which was without
end, and things which cannot be uttered ; and of the greatness and
infiniteness and love of God, which cannot be expressed by words,
for I had been brought through the very ocean of darkness and
death, and through and over the power of Satan ; by the eternal,
glorious power of Christ : even through all that darkness was I
brought which covered all the world, and which chained down all
and shut up all in death. And the same eternal power of God,
which brought me through those things, was that which afterwards
shook nation, priests, professors, and people. Then could I say,
I had been in spiritual Babylon, Sodom, Egypt, and the grave ;
but by the eternal power of God, I was come out of it, and was
brought over it, and the power of it, into the power of Christ.
And I saw the harvest white, and the seed of God lying thick in
the ground, as ever wheat did, that was sown outwardly, and
none to gather it : and for that I mourned with tears."
1648.— We are now come to the most important passage of
his life, for taking up his abode for some weeks, in this year, in
the vale of Bevor in Nottinghamshire, (where he had already
found many people in unity with his own sentiments) his mind
was brought into deep religious exercise. Here, at the time of
his retirement in the fields and solitary haunts, for the purpose
of religious contemplation and worship, the mission which he was
sent forth to preach to all men, was inwardly and clearly revealed
to him ; and feeling himself to be especially called to this labour,
from henceforth he devoted his whole life to the fulfilment of a
duty that he regarded in the light of a divine command ; sending
him forth into the world, that appeared to his mind "like a
briery, thorny, wilderness."
The propagation of the peculiar vjews of the gospel precepts
as unfolded to him by this mission, formed the sole absorbing
object of his future life ; we shall therefore give his own account
of it at large.
"It was opened to me," he begins, "how people read the
scriptures without a right sense of them, and without duly apply -

A POPULAR LIFE OF GEORGE FOX. 39
ing them to their own states. For when they read, that death
reigned from Adam to Moses ; that the law and the prophets
were until John ; and that the least in the kingdom is greater
than John ; they read these things outwardly, and apply them
to others, (and the things are true of others) but they did not
turn inwards to find the truth of these things in themselves. — I
saw plainly that none could read Moses aright without Moses's
spirit, by which he saw how man was in the image of God, in
paradise, how he fell, how death came over him, and how all
men have been under this death. I saw that none could read
John's words aright, and with a true understanding of them, but
in and with the same Divine Spirit by which John spake them,
and by his burning shining light which is sent from God. For
by that Spirit their crooked nature might be made straight, their
rough natures smooth, and the extortioner and violent doer in
them might be cast out ; and those that had been hypocrites,
might come to bring forth fruits meet for repentance, and their
mountain of sin and earthliness might be laid low, and their
valley exalted in them, and that there might be a way prepared
for the Lord in them ; then the least in the kingdom is greater
than John. I saw they could not know the spiritual meaning of
Moses, the prophets, and John's words, unless they had the
Spirit and light of Jesus ; nor could they know the words of
Christ and the apostles without his Spirit to guide them.
" Moreover, the Lord let me see, when I was brought up
into his image in righteousness and holiness, and into the para
dise of God, the state how Adam was made a living soul ; and
also the stature of Christ, the mystery, that had been hid from
ages and generations, which things are hard to be uttered, and
cannot be borne by many.
For of all the sects of Christendom, with whom I discoursed,
I found none that could bear to be told, that they should come
to Adam's perfection, into that image of God, that righteousness
and holiness that Adam was in before he fell. Therefore, how
should they be able to bear being told, that any should grow
up to the measure of the stature of the fulness of Christ, when
they cannot bear to hear that any shall come, whilst upon earth,
into the same power and spirit that the prophets and apostles

40 A POPULAR LIFE OF GEORGE FOX.
were in ? Though it be a certain truth, that none can under
stand these writings aright, without the aid of the same Spirit
by which they were written.
" The Lord God opened to me by his invisible power, how
'every man was enlightened by the divine light of Christ.' I
saw it shine through all, and that they who believed in it came
out of condemnation to the light of life, and became the chil
dren of it ; but they that hated it and did not believe in it, were
condemned by it, though they made profession of Christ." " This
I saw in the pure openings of the light, without the help of any
man ; neither did I then know where to find it in the scrip:
tures, though afterwards searching the scriptures, I found it..
For I saw in the Light and Spirit, which was before the scrip
tures were given forth, and which led the holy men of God to
give them forth, that all must come to that Spirit if they would
know God, or Christ, or the scriptures aright, which Spirit they
that gave them forth were led and taught by.
" I was sent to turn people from darkness to the light, that
they might receive Christ Jesus ; for to as many as should
receive Him in his light, I saw He would give power to become
the sons of God, which I had obtained by receiving Christ. I
was to direct people to the Spirit that gave forth the scriptures,
by which they might be led unto all truth, and up to Christ
and God, as those had been who gave them forth. I was to
turn them to the grace of God, and to the truth in the heart,
which came by Jesus ; that by this grace they might be taught
what would bring them salvation, that their hearts might be
established by it, their words might be seasoned, and all might
come to know their salvation nigh. I saw Christ died for all
men, was a propitiation for all, and enlightened all men and
women by his divine and saving light, and that none could be
true believers, but those that believed therein. I saw that
the grace of God which brings salvation, had appeared to all
men, and that the manifestation of the Spirit of God, was given
to every man, to profit withal. These things I did not see by
the help of man, nor by the letter, though they are written in
the letter ; but I saw them in the light of the Lord Jesus
Christ, and by his immediate Spirit and power, as did the holy

A POPULAR LIFE OF GEORGE FOX. 41
men of God, by whom the Scriptures were written. Yet I had
no slight esteem of the holy scriptures, they were very precious
to me, for I was in that Spirit by which they had been given
forth, and what the Lord opened in me, I afterwards found was
agreeable to them. I could . speak much of those things, and
many volumes might be written, but all would prove too short
to set forth the infinite love, wisdom, and power of God, in
preparing, fitting, and furnishing me for. the service he had
appointed me to ; letting me see the depths of Satan on one
hand, and opening to me on the other hand, the divine mysteries
of his own everlasting kingdom.
" When the Lord God and his Son Jesus Christ sent me forth
into the world, to preach his everlasting gospel and kingdom, I
was glad that I was commanded to turn people to that inward
light, spirit, and grace, by which all might know their salvation
and their way to God ; even that divine Spirit, which would lead
them into all truth, and which I infallibly knew would, never
deceive any."
From these impressions originated one of the most striking
features of the Quaker tenets — That the christian religion is
wholly and solely a spiritual religion — an affair between the soul
of man and his Maker, who has declared that He will not be
mocked by forms and ceremonies, but will be worshipped " in
spirit and in truth," and thus they abolished all ceremonies, and
nearly all forms from their system of worship, and made it to
consist simply of an humble and patient waiting in silence, for
the assistance and guidance of God's Holy Spirit in their hearts ;
even their preachers never presuming to break in upon this
solemn silence, unless they feel empowered by that Spirit to
address the congregation. G. Fox further tells us, " But with
and by this divine power, and Spirit of God, and the Light of
Jesus, I was to bring people off from all their own ways, to
Christ the new and living way ; from their churches which men
had made and gathered to the Church of God, the general
assembly written in heaven, which Christ is the head of ; and
off from the world's teachers made by men, to learn of Christ,
who is the way, the Truth, and the life, of whom the Father
said, " This is my beloved Son, hear ye him ; " and off from

42 A POPULAR LIFE OF GEORGE FOX.
all the world's worships, to know the Spirit of truth in the
inward parts ; and to be led thereby, that in it they might
worship the Father of spirits, who seeks such to worship Him,
which spirit they that worshipped not in, knew not what they
worshipped. I was to bring people off from all the world's
religions, which are in vain ; that they might know the pure
religion, might visit the fatherless, the widows, and the strangers,
and keep themselves spotless from the world, then there would
not be so many beggars ; the sight of whom often grieved my
heart, as it denoted so much hard-heartedness.
" I was to bring them off from all the world's fellowships,
prayings, and singings, which stood in forms without power ; that
their fellowship might be in the Holy Ghost, the eternal Spirit
of God ; that they might pray in the Holy Ghost, sing in the
Spirit, and with the grace that comes by Jesus ; making mek%
in their hearts to the Lord, who hath sent his beloved Son to be
their Saviour, caused his heavenly sun to shine upon all the
world, and through them all ; and his heavenly rain to fall upon
the just and the unjust, (as his outward rain doth fall, and his
outward sun doth shine upon all,) which is God's unspeakable
love to the world.
" I was to bring people off from Jewish ceremonies, from
heathenish fables, from man's inventions and windy doctrines, j
by which they blow the people about, this way and the other way,
from sect to sect, and from all their beggarly rudiments, with their
schools and colleges for making ministers of Christ ; who are
indeed only ministers of their own making, but not of Christ s ;
and from all their images, crosses, and sprinkling of infants, with
their holy days, (so called) and all their vain traditions, which
they had got up since the apostles' days, which the Lord's power
was against. In the dread and authority thereof, I was moved to
declare against them all, and against all that preached and not
freely, as such who had not received freely from Christ.
" Moreover, when the Lord sent me into the world, he forbad
me to put off my hat to any, high or low ; and I was required to
thee and thou all men and women, without any respect to rich or
poor, great or small. And as I travelled up and down, I was not
to bid good-morrow, or good-evening, neither might I bow or

A POPULAR LIFE OF GEORGE FOX. 43
scrape with my leg to any one ; this made the sects and profes
sions rage."
At this part of his narrative, he breaks out into an exclamation
at the " great rage, blows, punchings, beatings, and imprison
ments," which these two innovations upon the established usages
of society, brought down upon the early Quakers from all classes
of people, both clerical and laical. " Although," he says, " it
was but a little matter, it caused a wonderful confusion amongst
all professors and priests." We must consider that at the time
of their introduction by G. Fox, they were looked upon as marks
of personal disrespect, and a clownish behaviour that wounded the
pride and self-love of those who attached any importance to their
rank or station ; need we then wonder, that so little a matter
should have called into action so much bad temper, at a time too,
when the minds of men were soured and heated by strong reli
gious and political party feeling ? Had the same men lived in
these times, when the peculiarities and principles of this Society
are better understood, they would have ascribed no more con
tumely to their practices than we do. He further continues, " I
was sorely exercised in going to the courts, to cry for justice, in
speaking and writing to judges and justices to do justly ; in
warning such as kept public-houses of entertainment, that they
should not let people have more drink than would do them good ;
in testifying against wakes, feasts, may-games, sports, plays, and
shows, which trained people up to vanity and looseness, and led
them from the fear of God, and the days set forth for holy-days
were usually times wherein they most dishonoured God by these
things." These pastimes were by a royal proclamation of James I., in
1618, (issued for the county of Lancashire) made lawful Sunday
recreations, provided they did not interfere with the time of divine
service.* This proclamation was called forth by the practice of
an extreme and mistaken rigour, introduced by the puritanical
party in the county of Lancashire, " who held it to be unlawful
to dress meat, sweep the house, kindle a fire, or the like," on the
Sunday ; and were thus reviving the old Mosaic law of the Jewish
* Fuller's Church History, Book x. page 74.

44 A POPULAR LIFE OF GEORGE FOX.
sabbath, from which law we are now freed by the sacrifice of our
Saviour, who is its fulfilment and end. The proclamation was
at first received with so much horror, that many divines in the
county flatly refused to promulgate it, although by so doing, they
acted contrary to their canonical obedience, and laid themselves
open to penalties.
In the seventh year of Charles I., this proclamation, at the
instigation of Archbishop Laud, was revived and extended to
the whole nation, and was enjoined to be published by all mini
sters, so that the mischievous practice of such revels upon this
day, was advocated from the pulpit, to the disgrace of the re
formed church, and to the no small horror of the Puritans, who,
during the reigns of Elizabeth and James I., had been com
pelled by penalties to conform to the established public worship.
By the revival of this offensive proclamation, these disorderly1 '
revels had arrived to such a height of licentious depravity, that
some well-disposed justices in the county of Somerset, petitioned
the judges on the western circuit, Sir Thomas Richardson, Lord
Chief Justice, and Baron Denham, to suppress them. For so
doing, they were summoned before the King and Council, by
the Primate Archbishop Laud, for illegally interfering with the
ecclesiastical jurisdiction, and the Council rescinded the pro
hibitions and cashiered the judges.* Without questioning the
sincerity of the Primate's religious feelings, the intemperate
zeal of his persecuting measures clearly prove how bigoted he
was to his own opinions, and how much the zeal, which ends in
violence and persecution, is devoid of love, and is therefore
incompatible with the mild spirit of Christianity ; for if other- '
wise, how could this prelate have expressed his thankfulness
that " Mr. Pryne spoke many words against him, but left his
ears behind him in the pillory ; " yet this man is now regarded
by the high-church party, in the light of a martyr to the
humble and self-denying religion of Jesus Christ, whereas he
was only a victim to his own erroneous policy in the government
of the church. The word faction, with the sole exception of the '
Quakers, is applicable to all the religious denominations of that <
* Fuller's Church History, Book xi. page 147.

A POPULAR LIFE OF GEORGE FOX. 45
period, who, while rejecting the erroneous doctrines of papacy,
still retained enough of its persecuting spirit, to render them all
equally intolerant of the differing opinions of one another ; and
the events upon record teach us, that each separate church had
it possessed the power, would have persecuted to the death all
opposing tenets as heresies.
G. Fox continues thus, " In fairs also, and in markets, I was
made to declare against their deceitful merchandize, cheating
and cozening, warning all to deal justly, to speak the truth, to
let their yea be yea, and their nay be nay, and to do unto others
as they would have others do unto them ; forewarning them of
the great and terrible day of the Lord, which would come upon
them all. I was moved also to cry against all sorts of music,
and against the mountebanks playing tricks upon their stages,
for they burdened the pure life, and stirred up people's minds to
vanity. I was much exercised too with schoolmasters and schooL
mistresses, warning them to teach children sobriety in the fear
of the Lord, that they might not be nursed and trained up in
lightness, vanity, and wantonness. I was made to warn masters
and mistresses, fathers and mothers, in private families, to take
care that their children and servants might be trained up in the
fear of the Lord, and that themselves should be therein ex
amples and patterns of sobriety and virtue to them. For I saw
that as the Jews were to teach their children the law of God,
the old covenant, and to train them up in it, and their servants,
yea, the very strangers were to keep the Sabbath amongst them,
and to be circumcised before they might eat of their sacrifices ;
so all that made a profession of Christianity, ought to train up
their children and servants in the new covenant of Light, Christ
Jesus, who is God's salvation to the ends of the earth, that all
may know their salvation. And they ought to train them up in
the law of life, the law of the Spirit, the law of love and of
faith, that they might be made free from the law of sin and
death ; and all christians ought to be circumcised by the Spirit,
which puts off the body of the sins of the flesh, that they may
come to eat of the heavenly sacrifice, Jesus Christ, that true
spiritual food, which none can rightly feed upon, but those that
are circumcised by the Spirit.

46 A POPULAR LIFE OF GEORGE FOX.
" But the black earthly spirit of the priest, wounded my life ;
and when I heard the bell toll to call people together in the
steeple-house, it struck at my life, for it was like a market-bell
to gather people together, that the priest might set forth Ms
wares for sale. Oh ! the vast sums of money that are got by
the trade they make of selling the scriptures, and by their
preaching, from the highest bishop to the lowest priest. What
one trade in the world is comparable to it ? Notwithstanding
the scriptures were given forth freely, Christ commanded his
ministers to preach freely, and the prophets and apostles de
nounced judgment against all covetous hirelings and diviners
for money. But in this free spirit of the Lord Jesus, was I
sent forth to declare the word of life and reconciliation freely,
that all might come to Christ, who gives freely, and renews up
into the image of God, which man and woman were in before
they fell."
Here we are presented with the origin of the Quaker tenet
against a paid clergy of any description, and from the doctrines
of their founder, they conceive themselves called upon to protest
openly against such a ministration of the Gospel, as being con
trary to the special injunctions of Jesus Christ, and the practices
of the apostles and early christian church. Thus, they refused
to pay all tithes or church demands, patiently submitting to the
legal penalties attached to such refusals, and to the rapacity of
their enemies, who in the early periods of the Society, carried
their plunder to so great an excess, as not only to involve
many in total ruin, but also to subject them to long and cruel
imprisonments, which, in many cases of particular hardship, ter
minated in death. Thus in 1662, twenty died in different
prisons at London, and seven more after their liberation, from
their ill-treatment. In 1664, twenty-five died, and in 1665,
fifty-two more. The number which perished in this way, through
out the whole kingdom, amounted to three hundred and sixty-
nine. It becomes a subject of interesting inquiry, whether the grand
features of this mission of George Fox, and the practice of his
early followers resulting from it, are not based upon more solid
principles of Christianity, and are not more closely allied to its

A POPULAR LIFE OF GEORGE FOX. 47
pure spirit than the world at large generally admit to be essential.
It is grounded upon this fundamental principle of the gospel,
" that the grace of God which brings salvation, had appeared to
all men, and that the manifestation of the Spirit of God was
given to every man to profit withal." And by this inward prin
ciple, the grace of God, the light of Christ operating in the
heart, he was to call all men off from all the " world's religions"
that have been set up by priestcraft since the apostolic times.
He maintained, that by a faithful obedience to the inward teach
ings of this Holy Spirit, we become God's people, and by its aid
alone acquire a clear understanding of the scriptures ; but which
inward monitor, if continually neglected, or after the example of
Felix, dismissed for a more convenient season, will in time be
withdrawn, leaving the heart reprobate, and abandoned to its
own wicked devices. For God has declared, " My Spirit shall
not always strive with man." — Gen. vii. 3. This inward princi
ple is the good seed, which being sown in all soils, flourishes in
some, pines away or is choked in others, and in some individuals
finds no root at all. Again, his testimony against all oaths, and
warfare, as being antichristian and in direct opposition to the
dictates of our Saviour and the practice of the apostles and early
church. And further, his emulation of the noble and disin
terested example of the early christian pastors, who ministered
the word of life without fee or reward ; and his rejection of all
outward ceremonies and forms of worship, because they had
degenerated into religious rites, and thus he considered them as
so many stumbling-blocks and impediments to that spiritual
devotion required of man by his Maker. Such again, his great
christian principle, that no system of policy whatever should be
founded upon expediency ; but that golden' precept of Christ's,
" of doing unto others as we would they should do unto us," — a
maxim, that if faithfully acted upon, would do away at once
with all grounds of contention and warfare. The Quakers there
fore as a body, may be considered universal philanthropists ; and
in their christian love and good will to all men, they are as much
opposed to every measure which is injurious to the free and just
rights of man, as they are the foremost supporters of all those
devised for his good.

48 A POPULAR LIFE OF GEORGE FOX.
In George Fox we find the same confiding trust in God's
power which supported the earlier champions of reform. " Let
not the wise of our day," says Luther, " look to me for so much
humility, or so much hypocrisy, as that I should ask their advice
before publishing what my duty calls upon me to say. What I
do shall not be done through man's prudence, but by the counsel
of God. If the work is of God who shall stop it ? Not my will,
nor theirs, nor ours, but thy will, 0 holy Father! who art in
heaven." " What courage, what noble enthusiasm, what coinv-
dence in God," exclaims our talented historian, " and, above all,
what truth, what truth for all time, in these words!"* An
exclamation which applies with equal justice to Fox.
The mission of G. Fox was no republican doctrine, " disguised
under the form of theology." It never interfered with the exist
ing powers, whether monarchical or republican, but taught obedi
ence to the magistrate by enforcing purity of morals. It was a
plain, honest, and zealous attempt to clear the gospel from the
mist of error and superstition which had long obscured it; to-
release the minds of the people from the shackles of school-wisdom,
and the subtleties of polemical divinity ; to hold out to them the
true nature of that redemption which it offers to all mankind, a
redemption depending upon faith in Christ, repentanee from sin,
and transformation from the world ; but not upon outward rites
and ordinances, or creeds drawn up by fallible men. He pleaded
alone for religious liberty, for a free toleration of all religious
opinions ; a principle which in itself involves emancipation of
mind, and lays the foundation for the universal and equal rights
of all men, the privileged classes as well as those below them ;
and effectually resists the encroachments of either party upon the
just rights of the other, by inculcating the great christian rule of
doing as we would be done by.-f-
In accordance with these views we shall instance the late Dr.
Arnold, master of Rugby, who says, " That the work of Chris
tianity itself was not accomplished so long as political and social
institutions were exempt from its influence — so long as the
highest power of human society professed to act on other princi-.
* D'Aubigne's Reformation, vol. i. book iii. chap. vi. p. 88.
f See Bancroft's History of the United States, vol. ii. p. 355.

A POPULAR LIFE OF GEORGE FOX. 49
pies than those declared in the gospel ; but whenever it should
come to pass that the strongest earthly bond should be identical
with the bond of christian fellowship — that the highest earthly
power should avowedly minister to the advancement of christian
holiness — that crimes should be regarded as sins — that Christianity
should be the acknowledged basis of citizenship — that the region of
political and national questions, war and peace, oaths and punish
ments, economy and education, so long considered by the good
and bad alike as worldly and profane, should be looked upon as
the very sphere to which christian principles are most applicable —
then, he felt that Christianity would at last have gained a position
where it would cope, for the first time, front to front, with the power
of evil ; that the unfulfilled promises of the older prophecies, so
long delayed, would have received their accomplishment, that the
kingdoms of this world would have indeed become the kingdoms
of the Lord and of his Christ." This passage is quoted from the
Quarterly Review, cxlviii. p. 501, to which is added the reviewer's
just remark upon it, referring him to the lives of the early
Quakers, who in practice carried out these very precepts, " We
look upon it, in short, as an ideal mode of expressing the grand
object of his life (Dr. Arnold's), to show that Christianity is at
once real and universal — that it does not belong to one set of
persons, but to all — not to one institution, but to all — not only
to religious, but equally to what is called secular occupation — and
ought to raise its voice not only in the pulpit, but in education,
in literature, in parliament — not only in questions between
churchmen and dissenters, but on every subject where there is a
right and a wrong, of war or peace, of suffering or injustice."
Converts to the new doctrine now began to spring up in all
places, where it had been declared, and when we consider, the
youthfulness of its promulgator, and the rapidity with which it
spread, it is evident that there must have been something powerfully
imposing, both in the boldness of his manner, and in the sim
plicity and energy of his address, which carried conviction into
the minds of his hearers of the truth of his mission ; for no
sooner was his arrival known at any town, than all classes flocked
to hear him. His proselytes were drawn from the rich and
educated, as well as from the poor and ignorant ; and very shortly
E

50 A POPULAR LIFE OF GEORGE FOX.
after his appearance as a preacher, many dissenting ministers,
and several clergymen openly embraced his principles, gave up
their church preferments, (in some instances amounting to a
considerable sum) and became zealous and eminent preachers
among the despised Quakers. On the other hand, those who,
either from trie natural bias of their prejudices, or from interested
motives, were opposed to the novel tenets, became naturally fierce
persecutors of them ; because they declared boldly and unspar
ingly against all sin and folly, against the pride and lust of life,
and against all evil doers. They laid the axe to the root of all
priestcraft ; and the open declaration alone against a hireling or
paid clergy, was sufficient of itself to have roused the spirit of
persecution in a large body of interested individuals, whose aim
it was to decry the new doctrine, and hold up its supporters to
the contempt of the world.

A POPULAR LIFE OF GEORGE FOX. 51

CHAPTER III.
1649—1651. Imprisonment at Nottingham — Imprisoned in the house of
correction at Derby on a charge of blasphemy, and afterwards in the
felons gaol— Several of his letters while in confinement in Derby.

" God hath chosen the foolish things of the world to confound the wise ; and God
hath chosen the weak things ofthe world to confound the things which are mighty." —
1 Cor. i.27.
1649. — Up to this period, G. Fox had passed along compari-
tively unmolested ; but from this year may be dated the com
mencement of his sufferings on behalf of his religious principles ;
for as his tenets now began to spread and excite much curiosity,
many in authority who were unfriendly to them, endeavoured
to suppress them by force.
It was by no means an uncommon practice in those days of
religious excitement, for the incumbents, or rather the occupiers,
of the different parochial livings, to invite religious professors of
all sorts to meet and canvass the floating doctrines of the day,
both at the churches and at other places ; and this practice had
already engaged G. Fox in many religious discussions, and also
accounts for the early Quakers having so often resorted to
churches, either to declare their doctrine, or to exhort men to
amend their lives, and act up to the spirit of that holy religion
they all professed to follow in some shape.
Nottingham was the first place of his imprisonment. He was
travelling towards this town, on a Sunday morning to attend the
meeting of "Friends," as they now called themselves, and
suddenly beholding the spire of the Great Church, he felt him
self " moved," he says, " to go and cry against yonder great idol
and the worshippers therein." Proceeding however to the meet
ing, and finding that this impression of duty still weighed upon
his mind, after sitting a short time, he left it and went to the
church, which he entered about the commencement of the sermon.
The minister took his text from the following words of the
e 2

52 A POPULAR LIFE OF GEORGE FOX.
apostle :— " We have also a more sure word of prophecy, where-
unto ye do well that ye take heed, as unto a light that shineth
in a dark place, until the day dawn, and the day-star arise in
your hearts." — 2 Peter i. 19.
This passage he explained, by saying that it was the scriptures,
by which they were to try all doctrines, religions, and opinions.
" Now the Lord's power," says G. Fox, " was mighty upon me,
and so strong in me, that I could not hold, but was made to cry
out and say, ' Oh no, it is not the scriptures :' and I told them
what it was, namely, the Holy Spirit, by which the holy men of
God gave forth the scriptures, whereby opinions, religions, and
judgments were to be tried ; for it led into all truth, and so gave
the knowledge of all truth. The Jews had the scriptures, and
yet resisted the Holy Ghost, and rejected Christ, the bright
morning-star. They persecuted Christ and his apostles, and took
upon them to try their doctrines by the scriptures, but erred in
judgment, and did not try them aright, because they tried with
out the Holy Ghost." With respect to the strict interpretation
of the text, G. Fox is right, because the apostle, by the words
" more sure," evidently alludes to something superior to that
word of prophecy which the Jews had long possessed. Now
nothing can be superior to the holy scriptures, but the Holy
Spirit which gave them forth, and by whose purifying assistance
alone, we can truly appreciate them and rightly understand their
meaning. To this divine grace, operating and dwelling in the
heart, the apostle undoubtedly refers, by comparing it to a
" light that shineth in a dark place." On the other side, as
it is quite impossible that the Hbly Ghost and the scriptures
should not be in the most perfect accordance, so it follows, that
the scriptures are our only outward rule, whereby to try all doc
trines, religions, and opinions ; and, in this light,' the clergyman
was perfectly correct. Again, G. Fox is not quite clear in his
statement, that the Jews took upon them to try our Saviour's
doctrines by the scriptures. Had they tried them by this sure
test,' they would not have rejected him. Our Saviour tells them,
" Search the scriptures, for in them ye think ye have eternal
life : and they are they which testify of me." — John v. 39. Now
the pharisees, having perverted the scriptures by their vain tra-

A POPULAR LIFE OF GEORGE FOX. 53
ditions, and having " resisted the Holy Ghost," which could
alone open them to their understandings, could not be said to
have tried our Saviour by them. They had fallen into that
state described by the prophet, as " hearing, ye shall hear, and
shall not understand ; and seeing, ye shall see, and not perceive.
— Acts xxviii. 26 ; and, therefore, they rejected " Christ, the
bright morning-star," not because of the scriptures, but on account
of the blindness of their own worldly hearts.
For thus interrupting the service, to the great astonishment of
the congregation, he was taken out of the church and cast into
prison. This appears to be the only instance of his having
broken in upon the service of any religious congregation ; for in
all his future attendance at churches, he either waited till in
vited to speak, or till the service was ended ; showing, as Clark-
son justly remarks, " that, in this instance, he disapproved of
his own conduct in having thus interrupted the service ; because
no punishment or danger ever deterred him from doing, or re
peating whatever he conceived to be his duty."
The same evening, he underwent an examination by the mayor
and sheriffs, and one of the latter entered so cordially into his
opinions, that he took him to his house, where he had an oppor
tunity of making several proselytes besides this sheriff After
some further discourse with him, on the following morning, the
sheriff embraced the new doctrines with so much earnestness, that
he went out into the market-place and preached repentance to
the people.
No sooner was he released from his confinement at Notting
ham, than he proceeded to Mansfield Woodhouse, where entering
the church and finding a few people assembled in the vestry, he
addressed them in his usual strain ; but who only repayed his
exhortation, by beating him with their hands, bibles, and sticks,
by putting him into the stocks, and at night-fall stoning him
out of the town. Notwithstanding this rude treatment, he tells
us, " that some people were convinced of the Lord's truth, and
turned to his teachings ; at which I rejoiced."
The remainder of this year was passed in travelling up and
down, and diffusing everywhere his religious opinions ; and,
although he often encountered discouragement from the ignorant

54 A POPULAR LIFE OF GEORGE FOX.
populace, yet from among the seriously disposed, he rarely failed
of obtaining willing listeners ; many of whom were brought over
to' acknowledge a unity with his principles, and to join with him
in the open profession of them.
1650.— The early part of this year, he travelled to Derby, in
company with John Fretwell, a husbandman. Derby was at that
time in the possession of the parliamentary forces ; and many of
the leading presbyterian preachers availing themselves of this
protection, had resorted thither for the purpose of enjoying a full
and uninterrupted opportunity of preaching and lecturing ; com
bining with the intended edification of their hearers, no small
share of self-gratification by the display of their own skill as
polemical divines. A great lecture of this description taking
place the day after their arrival, G. Fox and his companion
went to it ; where, having waited with great patience till the
different speakers had all exhausted themselves, and the assembly
was about to disperse, he arose and addressed them ; feeling it to
be his duty to tell them " plain and homely truths," not very
flattering, we may suppose, since both himself and companion
were hurried out and carried before the magistrates, Gervas Bennet
and Colonel Barton, who demanded of G. Fox, why he came
thither ? to which he replied, " that God had moved him to it."
In this examination, it seems that both parties were led into
many words upon religion, for G. Fox told them, " they were
not to dispute of God and Christ, but obey him." Many other
of his observations gave so much offence, that he and his com
panion were several times thrust out of the room, and then
hurried in again. At last, with a view to entrap him into some
answer, by which they might lay hold of him, they asked him,
" If he had no sin ?"
G. Fox. " Christ, my Saviour, has taken away my sin, and
in him there is no sin."
Justices. " How do you know that Christ does abide in
you ? "
G. Fox. " By his Spirit, that he has given us."
They were then asked, " If either of them was Christ ? "
G. Fox. " Nay, we are nothing, Christ is all."
Failing upon this point, they next endeavoured to stigmatize

A POPULAR LIFE OF GEORGE FOX. 55
them as Ranters, and asked him, " If a man steal, is it no sin ?"
which he answered with these words of scripture, " All unrigh
teousness is sin."
After a long examination, and not knowing what to convict
them of, they at last committed them to the house of correction,
for six months, as blasphemers, according to the late act, an
act which had been just passed against the Ranters, for dissemi
nating the dangerous opinions, " that moral evil is no sin," with
other equally extravagant notions.
We have no particulars of the substance of his address, at the
foregoing lecture, but from the following remark in his own
account of the transaction : " Now did the priests bestir them
selves in their pulpits, to preach up sin for a term of life. Much
of their work was to plead for it, so that people said, ' never
was the like heard : ' " we may conclude, that the offensive topic
was his doctrine of perfection, which, as before stated, at the
beginning of the second chapter, was so inadmissible by the
Presbyterians. This portion of his doctrine, together with that
which was levelled against a paid clergy, created the greatest
disturbance among all parties ; for the grand object both of
Presbyterians and Independents, in seeking the overthrow of the
Established Church, was not to secure a toleration for themselves
and others, but by a seizure of her power and temporalities, to esta
blish their own supremacy and the infallibility of their own creeds.
As a further confirmation of this conclusion, we find, that so
deeply had his words sunk into the hearts of these " high pro
fessors," that many of them came to him in prison, to plead for
" sin and imperfection." In one of these interviews, he asked
them, " If they were true believers, and had faith, and in whom ?
And that if they were true believers in Christ, they had passed
from death to life ; and if from death, then also from sin, which
bringeth death : and if their faith were true, it would give them
victory over sin and the devil, purify their hearts and consciences,
and bring them to please God, and give them access to him
again." But as they denied this doctrine, and maintained that
no one can be free from sin on this side of the grave, G. Fox
told them, to forbear talking of the scriptures, which were holy
men's words, whilst they pleaded for unholiness."

56 A POPULAR LIFE OF GEORGE FOX.
In the house of correction, he very soon lost his companion,
who, unlike his early converts, was unable to endure, when per
secution assailed, but recanted and got released. G. Fox, how
ever, would not compromise his principles upon the smallest
point, and in consequence, remained a prisoner for his full term of
six months ; after which, he was again consigned to durance for a
further term of six months, and upon this occasion, was shut up
with the felons in the common gaol. His pen, however, was
busily employed during this time, and he wrote many letters of
warning and exhortation, according as his sense of duty moved
him to do so, addressing, at different times, judges and magis
trates, clergy and people, besides several letters to his own
followers. Soon after his committment, some of his relations came over
from Drayton, expressly to procure his liberation. Upon this
occasion, he was again brought before the committing magistrates,
who now required, for his enlargement, that he should be bound
for his good behaviour. But he considering himself to be un
justly and illegally imprisoned, would neither be bound himself,
nor suffer his relatives to become sureties for him, because such
an act would amount to a tacit acknowledgment of delinquency.
Bennet behaved with so much ill-temper, during this exami
nation, that G. Fox fell down upon his knees in the court, and
prayed that his persecutors might be forgiven for their unjust
proceedings. This so exasperated him, that losing all bounds, he
fell upon the prisoner and beat him with both his hands, crying
out, " Away with him, gaoler !" " take him away, gaoler !"
In consequence of this ill-treatment, he wrote the following
lines to the magistrates : —
" Friends,
" See what it is in you that doth imprison. See who is head
in you. See if something do not accuse you. Consider, you
might be brought to judgment. Think upon Lazarus and Dives,
the one fared sumptuously every day, the other a beggar. Now
you have time, prize it while you have it. Would you have
me bound for my good behaviour ? I am bound for my good
behaviour, and cry for the good behaviour of all people, to turn

A POPULAR LIFE OF GEORGE FOX. 57
from the vanities, pleasures, oppressions, and deceits of the
world. There will come a time, that you shall know it. There
fore take heed of pleasures, deceits, and pride, and look not at
man, but at the Lord : for, ' Look unto me all ye ends of the
earth, and be saved,' saith the Lord. " George Fox."
He wrote also to the judges on the subject of our penal law,
which condemned men to death for small crimes. It is an appeal
that .reflects credit upon his benevolent feelings, and in all pro
bability is one of the earliest remonstrances we have on record
against the barbarity of our late criminal code. He had suffered
much because the penalty of death was so often enforced for
small offences, and that our laws instead of being based upon the
milder precepts of the gospel, were even more cruel than the old
law of Moses.
To his own followers, he wrote : —
" Friends,
" The Lord is King over all the earth ! therefore all people,
praise and glorify your King in the true obedience, in the up
rightness, and in the beauty of holiness. 0 ! consider, in the true
obedience the Lord is known, and an understanding from him is
received. Mark, 0 man ! and consider in silence, in lowliness
of mind, and thou wilt hear the Lord speak unto thee in thy
mind : his voice is sweet, and pleasant ; his sheep hear his
voice, and they will not hearken to another : and when they hear
his voice, they rejoice and are obedient ; they also sing for joy.
Oh, their hearts are filled with everlasting triumph ! they sing,
and praise the eternal God in Sion : their joy, shall never man
take from them. Glory be to the Lord God for evermore !
" George Fox."
To the Presbyterian ministers of Derby, he wrote as follows : —
" Friends,
" You do profess to be ministers of Jesus Christ in words, but
you show forth by your fruit, what your ministry is. Every tree
doth show forth its fruit : the ministry of Jesus is in mercy and
love, to unloose them that are bound, and to bring out of bondage,

58 A POPULAR LIFE OF GEORGE FOX.
and to let them that are imprisoned, go free. Now friends, where
is your example, (if the scriptures be your rule) to imprison for
religion ? Have you any command for it from Christ ? — But if
you do build upon the prophets and apostles in words, and pervert
their life, remember the woes which Jesus spake against such.
Where envy, pride, and hatred doth rule, the nature of the world
doth rule, and not the nature of Jesus Christ. I write with no
hatred to you, but that you may weigh yourselves, and see how
you pass on your time. " George Fox."
To the Mayor of Derby, who had been concerned in his im
prisonment, he sent these lines : —
" Friend,
" Thou art set in place to do justice : but in imprisoning my
body, thou hast done contrary to justice, according to your own
law. 0 ! take heed of pleasing men more than God, for that is
the way of the Scribes and Pharisees : they sought the praise of
men more than God. Remember who said, ' I was a stranger,
and ye took me not in ; I was in prison, and ye visited me not.'
0 friend ! thy envy is not against me, but against the power of
truth. I bore no envy to you, but only love. 0 friend ! if the
love of God were in thee, thou wouldest love the truth, and hear
the truth spoken, and not imprison unjustly. 0 remember
Lazarus and Dives ! one fared deliciously every day ; and the
other was a beggar. 0 friend ! mind these things ; for they are
near, and see whether thou be not the man that is in Dives's
state. " George Fox."
About the termination of his first term of six months' imprison
ment in the house of correction, the Parliament being desirous
of raising as many troops as possible against the King's forces,
induced the commissioners to send for George Fox and offer him
a captaincy over a newly levied force, to fight against Charles
Stuart, as the King was then called by the Presbyterians. For
singular as it may appear, these newly levied soldiers had de
clared that they would fight under no other leader, which proves
the general good esteem in which he was held, although at the

A POPULAR LIFE OF GEORGE FOX. 59
time a prisoner in the house of correction. The religious prin
ciples of G. Fox being altogether opposed to warfare, he positively
refused to take arms in any way, either for or against his King ;
and upon being much pressed and entreated to do so by the
magistrates, who now said, they offered him this employment in
love and kindness on account of his virtue (notwithstanding they
had ostensibly detained him in prison for six months on a charge
of blasphemy.) He told them in reply, " that if that were their
love and kindness to him, he trampled it under his feet." Where
upon their feigned love became most suddenly converted into
violent rage ; and he was condemned to a further term of six
months, with the felons in the common gaol. Upon this occasion,
he wrote again to the magistrates : —
" Friends,
" You, who are without Christ, and use the words which he
and his saints have spoken, consider, neither he nor his apostles
did ever imprison any ; but my Saviour is merciful even to the
unmerciful and rebellious. He doth bring out of prison and
bondage : but men, while the carnal mind doth rule, do oppress
and imprison. My Saviour saith, ' Love your enemies, and do
good to them that hate you, and pray for them that despitefolly
use you, and persecute you :' for the love of God doth not perse
cute any ; but loveth all, where it dwelleth : ' he that hateth his
brother,' is a murderer. You profess to be christians, and one of
you a minister of Jesus Christ,* yet you have imprisoned me who
am a servant of Jesus Christ. The apostles never imprisoned any,
but were imprisoned themselves : take heed of speaking of Christ
in words, and of denying him in life and power. 0 friends ! the
imprisoning of my body is to satisfy your wills ; but take heed of
giving way to your wills, for that will hurt you. If the love of
God had broken your hearts, ye would not have imprisoned me ;
but my love is to you, as to all my fellow-creatures : and that
you may weigh yourselves, and see how you stand, is this
written.
"George Fox."
* Nathaniel Barton— justice of the peace, colonel of the parliament, and
presbyterian preacher.

60 A POPULAR LIFE OF GEORGE FOX.
The following is an extract from a letter to his own followers,
cautioning them to beware of the world's policy, and the de
ceitful practices of priestcraft.
" Friends,
" Christ was ever hated ; and the righteous, for his sake.
Mind, who they were, that did ever hate them. He that was
born after the flesh, did persecute him that was born after the
Spirit ; and so it is now. And mind who were the chiefest against
Christ ; even the great learned men, the heads of the people,
rulers and teachers, that did profess the law and the prophets,
and looked for Christ ; they looked for an outwardly glorious
Christ, to hold up their outward glory : but Christ spake against
the works of the world ; and against the priests, and scribes, and
pharisees, and their hypocritical profession. He that is a stranger
to Christ is an hireling ; but the servants of Jesus Christ are
freemen. The false teachers always laid burdens upon the
people : and the true servants of the Lord did speak against
them. Jeremiah did speak against hirelings, for the people and
priests were given to covetousness. Paul did speak against such
as did make gain upon the people ; and exhorted the saints to
turn away from such as were covetous men and proud men, such
as did love pleasures more than God ; such as had the form of
godliness, but denied the power thereof. Paul did not preach
for wages ; but laboured with his hands, that he might be an
example to all them that follow him. 0 people, see who follow
Paul ! The prophet Jeremiah, said, ' The prophets prophecy
falsely, and the priests bear rule by their means ;' but now the
priests bear rule by the means they get from the people : take
away their means, and they will bear rule over you no longer.
They are such as the apostle said, intruded into those things
which they never saw, being vainly puffed up with a fleshy
mind, &c. &c. " George Fox."
During his confinement with the common felons, he represented
to the judges how very prejudicial it was, that prisoners should
lie so long in gaol before their trial ; because they learned

A POPULAR LIFE OF GEORGE FOX. 61
wickedness one of the other, and corrupted one another, by talk
ing of their evil deeds. He says, " that being a tender youth,
he was much distressed by their bad language, and often had
occasion to reprove them for their wicked words, and loose con
duct :" also that, " he was mercifully preserved in innocency, so
as not to have forgotten himself once, either in action or word
during his companionship with such reprobates ;" for as long as
he remained in this gaol, he was shut up among the worst of
thieves and vagabonds.
His benevolent exertions were also called forth on behalf of a
young woman, a fellow-prisoner, who was condemned to death for
robbing her master. He wrote separately, both to the judge, and
to the jury, pleading mercy for her. The awful sentence of death,
however, was passed, her grave was prepared, and' she was led
forth to execution ; but after ascending the fatal ladder, she was
reprieved and sent back to prison. This young woman, rescued
on the brink of the grave, became a sincere penitent, renounced
her evil life, and afterwards embraced the principles of G. Fox,
and died a Quaker. This term " Quaker " was first applied to
George Fox, in mark of derision, by the aforementioned Gervas
Bennet, who in one of his examinations bestowed the epithet,
because G. Fox bid him tremble and quake before the power of
the Lord.
The circumstance of this young person's condemnation, afforded
him one of those opportunities which he never neglected, of re
proving evil courses, and of admonishing all to repent and amend
their lives. He drew up a paper warning all to beware of the sin
of covetousness, which leads men into evil, and from God ; to
avoid all earthly lusts, and to prize the time while it was in their
power to benefit by its use. This paper, by his desire, was read
to the people who had assembled at the foot of the gallows in
expectation of seeing the execution alluded to.
Several curious incidents, indicating the temper of the times,
occurred during his imprisonment at Derby. The keeper of the
house of correction, Thomas Sharman, was a rigid presbyterian,
and at first was so enraged against G. Fox because he dared to
call in question some of their principles, that he not only abused
him to all men, but wilfully wronged him against the convictions

62' A POPULAR LIFE OF GEORGE FOX.
of his own conscience. This perverse conduct at last produced
so much distress of mind, that he could obtain no peace till he
had confessed and lamented his error to G. Fox, and he now be
came so convinced of the truth and integrity of his character,
that he went the next morning to plead for him to the justices,
telling them, " that he and his house had been plagued on account
of George Fox." The reply of Justice Bennet shows that the
magistrates had not much better reason to be satisfied with their
own proceedings, saying, "that the plagues were on them also for
keeping him." Under the hope of getting rid of their prisoner
without any further trouble, they gave orders that he might have
liberty to walk a mile, vainly supposing that he would avail him
self of this chance and take himself quietly away. But he seeing
through their design, told the gaoler, " that if he would point
out exactly how far a mile was, he might perhaps occasionally
avail himself of this privilege ; but, that he had no mind to gain
his liberty clandestinely." In the course of time, the gaoler him
self became a Quaker, and twelve years after this event, wrote
the following letter to G. Fox : —
" Dear Friend, —
" Having such a convenient messenger, I could do no less than
give thee an account of my present condition ; remembering, that
to the first awakening of me to a sense of life, and of the inward
principle, God was pleased to make use of thee as an instrument.
So that sometimes I am taken with admiration that it should
come by such a means as it did ; that is to say, that Providence
should order thee to be my prisoner, to give me my first real
sight of the truth. It makes me many times to think of the
gaoler's conversion by the apostles. Notwithstanding my out
ward losses are, since that time, such that I am become nothing
in the world, yet I hope that I shall find that all these light
afflictions, which are but for a moment, will work for me a far
more exceeding and eternal weight of glory. They have taken
all from me ; and now instead of keeping a prison, I am rather
waiting when I shall become a prisoner myself. Pray for me that
my faith fail not, and that I may hold out to the death, that
I may receive a crown of life. I earnestly desire- to hear from

A POPULAR LIFE OF GEORGE FOX. 63
thee, and of thy condition, which would very much rejoice me.
Not having else at present, but my kind love unto thee and all
christian friends with thee, in haste, I rest thine in Christ Jesus.
"Thomas Sharman."
"Derby, 22mcZ of Uh Month, 1662."
Upon one occasion, he was visited by a trooper of the parlia
mentary forces, who told him that having been in great trouble
of mind, he heard a voice, (which he took to be the Lord's) that
said to him, "Dost thou not know that my servant is in prison?
Go to him for direction." G. Fox then explained to him the
nature of his inward condition, and told him, "that which showed
him his sins, and troubled him for them, would also show him
his salvation ; because he that shows a man his sin, is the same
that takes it away." The trooper rejoiced at this intelligence^
and becoming sensible of God's mercies, he spoke boldly of this
principle among his fellow-soldiers, and declared that their colonel
(Colonel Barton) " was as blind as Nebuchadnezzar, to cast the
servant of the Lord into prison." The colonel was so much
incensed at this reflection upon his spiritual capacity, that at the
time of the Worcester fight, when the two armies were lying close
to each other, and two soldiers of the royalists sent a challenge to
fight with any two among the parliamentarians, he picked out
this man as one to answer the challenge. In the encounter, his
companion in arms was slain, but nothing dismayed at this dis
advantage, he drove both his antagonists within musket-shot of
the town without firing a pistol. After his victory, he dis
covered how unfairly he had been selected for this service by bis
colonel, and shortly afterwards, becoming convinced how opposed
all fighting is to christian precepts, he laid down his arms and
turned Quaker.
At another time, a Baptist soldier came to him and asserted,
" Your faith stands in a man that died at Jerusalem, and there
was never any such thing." G. Fox says, " Being exceedingly
grieved to hear him, I said, ' How ! did not Christ suffer without
the gates of Jerusalem, through the professing Jews, chief priests,
and Pilate ? ' He denied that Christ ever suffered there out
wardly. Then I asked him, ' whether there were not Jews, chief

64 A POPULAR LIFE OF GEORGE FOX.
priests, and Pilate outwardly?' Being unable to deny this, I
told him, ' as certainly as there was a chief priest, Jews, and
Pilate, so certainly Christ did suffer there outwardly under them.'
Yet from this man's words was a slander raised against us, that
the Quakers denied Christ that suffered and died at Jerusalem,
which was all utterly false, for the least thought of it never
entered our hearts."
The Derby magistrares at last becoming uneasy at their own
proceedings, and not a little puzzled how to act, or what to do
with him, seeing that they had not even a legal charge which
could justify them for his detention in prison, gave orders that
he should be released without either trial or further examination.
This took place about the beginning ofthe winter, 1651.

A POPULAR LIFE OF GEORGE FOX 65

CHAPTER IV.
1651, 1652. Remarkable occurrence at Lichfield— Travels into the East
Riding of Yorkshire — Falsely accused at Gainsboro' — Travels into the
West Riding of Yorkshire — Religious impressions at Pendle Hill.

" For my thoughts are not your thoughts, neither are your ways my ways, saith
the Lord. For as the heavens are higher than the earth, so are my ways higher
than your ways and my thoughts than your thoughts." — Isa. Iv. 8, 9.
George Fox having gained his liberty without having made
any concession of his principles, or having in any way com
promised the cause for which he had cheerfully suffered, set out
immediately for his native county of Leicestershire, holding
meetings at all convenient places on his way thither ; and after
a short stay, passing from thence into Staffordshire, he relates the
following extraordinary occurrence.
" As I was walking with several friends, I lifted up my head
and saw three steeple-house spires, and they struck at my life.
I asked them, what place that was ? They answered Lichfield.
Immediately the word of the Lord came to me, that I must go
thither. Being come to our journey's end, I requested my friends
to walk into the house, saying nothing to them whither I was to
go. And as soon as they were gone in, I slipt away, and went
by my eye over hedge and ditch till I arrived within a mile of
Lichfield ; where, in a great field, shepherds were keeping sheep.
There I was commanded of the Lord to pull off my shoes. I
stood still for it was winter ; and the word of the Lord was like
fire in me. So I put off my shoes and left them with the shep
herds ; and the poor shepherds trembled and were astonished.
Then I walked on about a mile, and as soon as I got within the
city, the word of the Lord came to me again, saying, cry ' Woe
to the bloody city of Lichfield.' So I went up and down the
streets, and into the market, crying with a loud voice, ' Woe to
the bloody city of Lichfield ! ' and no one laid hands on me. As

66 A POPULAR LIFE OF GEORGE FOX.
I went thus crying through the streets, there seemed to me a
channel of blood running down the streets, and the market-place
appeared a pool of blood. When I had declared what was upon
me, and felt myself clear,' I went out of the town in peace ; and
returning to the shepherds, gave them some money and took my
shoes of them again. But the fire of the Lord was so in my
feet, and all over me, that I did not matter to put on my shoes
again, and was at a stand whether I should or not, till I felt
freedom from the Lord to do so : then, after I had washed my
feet, I put on my shoes. After this, a deep concern came upon
me, for what reason I could be sent to cry against that city, and
call it a bloody city ! But afterwards I came to understand,
that in the Emperor Dioclesian's time a thousand christians were
martyred in Lichfield. So I was to go, without my shoes, through
the channel of their blood, and into the pool of their blood in the
market-place, that I might raise a memorial of the blood of those
martyrs, which had been shed about a thousand years before, and
lay cold in their streets."
This conclusion appears to have satisfied his own mind, and
here his narration finishes ; nor does it appear in what manner
this denounced woe ever took place, or that any visible effect
ever arose from this " memorial of the blood of the martyrs."
The account of the martyrdom is only founded upon a tradition,
which, like all others, is most probably grounded upon some facts,
now involved in so much obscurity, that, at this distant period,
we can arrive at no satisfactory decision, and must therefore
leave the narration as we find it.* It is evident, however, that
* Popular tradition states, that this blood was shed in a field about a
mile from the present site of the city, and now called the " Christian field."
If it happened during the reign of Dioclesian, it must have been about
a.d. 300, because his last cruel edict against the christians, which formed
the tenth persecution, was issued a.d. 304. At which time Britain was
peopled with its own aborigines, who, 'when abandoned by the Roman
legions in 447, called in the Saxons to their aid.
The two battles fought, during the siege of the Close, in the civil war
between Charles I. and the Parliament, took place, according to Clarendon,
in 1642 and 1643, eight years prior to G. Fox's visit, and the loss of life
resulting from these contests was confined to the belligerents alone.
In Fuller's Churoh History, these thousand christian martyrs are said
to have been inhabitants of the ancient city of Verulam, now St. Albans ;

A POPULAR LIFE OF GEORGE FOX. 67
G. Fox, like many of his contemporaries, partook largely of the
enthusiastic feelings of the age, and that his mind, at the time,
must have been under the influence of strong excitement ; but
as he was an extraordinary religious character, and conceived
himself to be especially called to fulfil an important mission ; the
safest conclusion is, that this act might have been required of
him as a test of his faith and obedience. An opinion which is
strongly confirmed by the simplicity and purity of his life, and
the clearness of his doctrines, contrasted with the general dark
ness of the age. It also affords a striking example of that un
daunted courage, he so boldly displayed upon all occasions,
where his sense of religious duty, called upon him to yield im
plicit obedience to its injunctions. His enthusiasm, though
tinged in some measure with the character of the times, partook
of that self-denying abstraction from worldly pursuits, that un
shaken reliance upon God's support, and energetic devotion to
his service, only to be met with in the prophets and apostles of
old, and in some few examples of extraordinary characters, since
the propagation of Christianity. How different to the modern
" lack-a-daisical enthusiasm of devotional experiences, the senti
mental enthusiasm of religious bazaars, the oratorical enthusiasm
of charitable platforms, and the tractarian enthusiasm of well-
beneficed ascetics."*

and were the early converts of Saint Alban. His account states, that upon
their setting out into Wales, they were pursued by their pagan townsmen,
and massacred not far from their own city, a.d. 303. And he treats with
great improbability the account given by another writer, who makes this
massacre to have taken place at a spot so far distant from St. Albans as
Lichfield. Mosheim, in his Ecclesiastical History, speaking of this tenth persecution,
says, "that immense numbers of persons, illustriously distinguished by
their piety and learning, became victims to this cruel edict, throughout the
whole of the Roman empire, Gaul excepted, which was under the mild and
equitable dominion of Constantine Chlorus." — Moshem, 4 century, chap. 7,
parti. This account involves the whole tradition in some doubt; for
as Britain formed a part of the province of Gaul, why should it have been
exempt from the benefit of the mild sway of Constantius Chlorus ? who
died at York, a.d. 306; and his son Constantine, afterwards called' the
great, was saluted by the legions with the title of Augustus, and by them
invested with the purple.
* Edinburgh Review, vol. xxxv. p. 335.
F 2

68 A POPULAR LIFE OF GEORGE FOX.
From Lichfield he went into Derbyshire and Yorkshire, boldly
declaring his doctrine at meetings and churches, preaching re
pentance, calling all men to their inward teacher, the grace of
God, and advancing one position which caused no small stir
everywhere, " that the church was the pillar and ground of truth,
made up of living stones, living members, a spiritual household,
of which Christ is the head : but that he was not the head of a
mixed multitude, or of an old house, made up of lime, stones,
and wood." This journey was confined principally to the East-
riding of the county, extended as far as Whitby and the Moors,
and finished at Hull, from whence he returned into Notting
hamshire. He was in general well received, and enjoyed the opportunity
of spreading his views among an extensive population ; and so
forcibly did he appeal to the understanding of his audience, and
so clearly did he expound his doctrine and the scripture upon
which it was founded, that great numbers cordially assented to
the truth he advanced, became Quakers, and many meetings of
this Society, were, in consequence, established at different places.
Some of the most remarkable events of this journey are strikingly
characteristic of the times.
At Crantsick, he found a sincere welcome at the houses of
Captain Parsloe and Justice Hotham, both of whom were men
of influence in their neighbourhood, from their station in life,
and from the respectability of their characters. Passing through
Beverley, on the Sunday previous to his arrival at Crantsick, he
went into the church, during the morning service, and in the
afternoon visited the church of the adjoining parish. At both
of which places, after the ministers had finished the service, he
spoke to them and the people, expounding to them the way of
life and truth, and the ground of election and reprobation.
Upon the commencement of his address, at the latter place, the
minister told him, " he would not dispute," (a remark, which
of itself, infers the common practice of the day.) G. Fox re
plied, " he did not come to dispute, but to hold forth the word
of truth, that they might all know the one seed — Christ, to which
the promise was, both in the male and in the female." This
congregation was so pleased with his exhortation, that they

A POPULAR LIFE OF GEORGE FOX. 69
of him to come again and preach to them ; but he,
directing them to their Teacher, Jesus Christ, went away. A
few days after this occurrence, and while he was staying at
Justice Hotham's, a lady of rank called there, who, in discourse
with the Justice, said, " The last Sabbath-day, there was an
angel or spirit, came into the church at Beverley, and spoke
wonderful things of God, to the astonishment of all that were
there ; and when it had done, it passed away, and they did not
know whence it came, or whither it went ; but it astonished all,
priests, professors, and magistrates."
It was also during his stay at this house, that he attended the
afternoon service at a neighbouring church, at which preached
"a great high-priest, called a Doctor." G. Fox says, " I went
into the steeple-house and stayed till the priest had done. The
words that he took for his text were these, ' Ho, every one
that thirsteth, come ye to the waters, and he that hath no
money ; come ye, buy, and eat ; yea, come, buy wine and milk
without money and without price.' — Isa. Iv. 1. Then was I moved
of the Lord to say to him, "Come down, thou deceiver; dost
thou bid people come freely, and take of the water of life freely,
and yet thou takest three hundred pounds a-year of them, for
preaching the scriptures to them. Mayst thou not blush for
shame ? Did Christ or the prophet Isaiah, who spake the words
and gave them forth freely, do so ? Did not Christ say to his
ministers, whom he sent to preach, ' Freely ye have received,
freely give ? ' The priest, like a man amazed, hastened away.
After he had left his flock, I had as much time as I could desire
to speak to the people, and directed them from darkness to light,
and to the grace of God, that would teach them, and bring them
to salvation ; to the Spirit of God in their inward parts, which
would be a free teacher to them."
Although in the above instance, he waited till the service was
ended, yet it somewhat resembles that which occurred at Not
tingham, and as it was never repeated, we may conclude, that
upon this occurrence also, his zeal overstept his own sense of
decorum. Without doubt, the " great high-priest" believed as
fully and as sincerely as G. Fox, that he offered " wine and
milk without money and without price ; " for the dark reign of

70 A POPULAR LIFE OF GEORGE FOX.
popery had long vanished from the land, penance was no longer
paid for, indulgences were not sold, and the duties and obli
gations of religion had ceased to become venal. The gospel was
preached, and its precepts were expounded to the people. The
parochial maintenance herein alluded to, it must be recollected,
arose from bona-fide property, set aside by our ancestors, ages
before, for the especial purpose of maintaining a national clergy,
and therefore could it ever possibly happen, that, by the universal
consent of the nation, this church should cease to exist, this
property would no more belong to the landlord and tenant, than
it would to any indifferent individual. And furthermore, there
fore, the parishioners could not be said to pay their pastor for
" preaching the scriptures to them."
The Quakers differ from nearly the whole christian world, as
much in refusing a maintenance for their ministers, as in their
ideas of the necessary qualifications for this important office.
And thus as the spiritual teachers and pastors of the different
existing churches, bear resemblance to the Jewish priesthood, in
this one particular, for here the analogy ends ; so those of the
early Quakers, by their lives of self-denial and renouncement of
the world, more especially resemble the prophets and men of God
of old. Like them, they were drawn from no particular class
— like them, their dependence and reliance was solely upon God,
and from the inward communications of his Holy Spirit alone,
their exhortations proceeded. Many of these early preachers,
like G. Fox, were very extraordinary characters. If possessing
estates, they sought not to enrich themselves by increase ; but
when without temporal resources, they deemed it incumbent on
themselves to labour with their own hands, after the example of
Paul, that they might not become burdensome to the church.
At Stath, near Whitby, among other of his converts, he
numbered a clergyman, named Philip Scafe. It was at a meet
ing, at this place, that a priest who came to dispute with him,
asserted that the " gospel was mortal." G. Fox replied, "that
the true minister said, the gospel was the power of God, and
would he make the power of God mortal?" Such were the
extravagant notions of the class of preachers, who had now found
their way into the pulpits of the established church, visionary

A POPULAR LIFE OF GEORGE FOX. 71
aspirants, carried away by each ebb and flow of the changing
opinions of the day. Another priest in this neighbourhood
challenged G. Fox to a disputation ; but upon his entering the
house, he fled and hid himself under a hedge. G. Fox then
went to an adjoining church, the minister of which had also
threatened to expose his doctrine, if he ever came there ; but no
sooner did he make his appearance, than this pastor fled and
abandoned his flock. G. Fox finding himself unexpectedly in
the quiet possession of the field, lost not this opportunity of
addressing the people, who were mostly eager to hear him, and to
whom he gave general satisfaction. He remarks, in his journal
upon these occurrences, " that it was a dreadful thing to the
priests, when it was told them, the man in the leathern breeches
is come." At Malton church, the Quakers were accused of being "the
false prophets, that were to come in the last times." G. Fox
stepping upon a high seat, and requesting all to be silent, declared
to them the marks of the false prophets ; and pointed out to
them that they had already been come a long time. He then
directed the people to their inward Teacher, Jesus Christ, who
would turn them from darkness to himself, the Light : and also
" to the Spirit of God in themselves," by which they might also
come to know who the false prophets were.
He settled a large meeting of his persuasion at Pickering,
where he met with great convincements, among whom were
Justice Robinson, the chairman of the Sessions, and Mr. Boyes,
a clergyman. The latter accompanied him for several days
through his own and several other parishes in the Moors, and
while they were journeying together, being requested by some of
his parishioners to receive what they owed him for tithes, he
threw up his hands and refused them, saying, " He would none
of it, thank God, he had enough without."
Stopping for the purpose of refreshment at a town in their
progress, the church bells were rung, and G. Fox was invited
by the people into the church, but on his approach finding them
all assembled in the church-yard, he chose to remain there. "It
was something strange to the people," he says, " that I would not
go into that which they called the house of God. But I declared

72 A POPULAR LIFE OF GEORGE FOX.
to them that I came not to hold up their idol-temples, and that
that piece of ground was no more holy than another piece of
ground. I showed them that all who preach Christ, the word
of life, ought to preach freely, as the apostles did, and as he had
commanded. So I was sent of the Lord God of heaven and
earth to preach freely, and to bring people off from their outward
temples made with hands, which God dwelleth not in, that they
might know their bodies to become the temples of God and of
Christ ; and to draw people off from all their superstitious cere
monies, traditions, and doctrines of men; and from all the world's
hireling teachers, that take tithes and great wages, preaching
for hire and divining for money, whom God and Christ never
sent, as themselves confess, when they say they never heard
God's voice, nor Christ's voice. Therefore I exhorted the people
to come off from all those things, and directed them to the Spirit
and grace of God in themselves, and to the light of Jesus in their
own hearts, that they might come to know Christ, their free
Teacher, to bring them salvation, and to open the scriptures to
them. Thus the Lord gave me a good opportunity amongst
them, to open things largely unto them. All was quiet, and
many were convinced ; blessed be the Lord."
At York, he was roughly driven out of the Minster ; and at
Patrington, near Hull, he met with some ill usage from a party
of idle young fellows, whom he chanced to find assembled in the
street, as he entered the place upon a Sunday evening, and to
whom he addressed a few words of reproof. In consequence of
their outrageous behaviour, hooting and pushing about, he was
refused either lodging or entertainment at all the inns, and was
obliged to leave the town although night had already set in.
Passing on for a short distance, he found some water, refreshed
himself with it, and then laid down among some furze bushes.
The next morning he was pursued by a party from the town,
apprehended as a vagrant, and carried before a justice nine miles
off. He was an elderly man, and questioning him on the purport
of his travels, ordered him to be searched, suspecting that he
might be concerned in some plot against the Commonwealth*;
but finding nothing on his person except his change of linen,
he discharged him, observing that no man, travelling at his

A POPULAR LIFE OF GEORGE FOX. 73
own charge and with such good linen, could be considered as a

This justice was so much addicted to drink that it was not
unusual for him to be intoxicated early in the morning ; and G.
Fox who never let an opportunity slip of reproving evil practices,
spoke impressively to him on the subject, and warned him to
attend to the inward convictions of that light with which Christ
had enlightened him, and which would discover to him all his
evil words and actions. " Aye," said he, " the light that is
spoken of in the third chapter of John." G. Fox then gently
laying his hand upon him, desired " that he would mind it and
obey it, and that while he had time he would prize it." He parted
with the justice very friendly, and returned to the town of
Patrington, where he held a meeting, and gave so much satisfac
tion by his preaching, that the people expressed their sorrow for
their former rude treatment, making all amends in their power
by civility and attention. Their esteem was, however, tinctured
with some degree of superstitious dread, for upon entering the
house where he had been invited to take up his abode, his host
requested that he would either go to bed, or lie down upon one,
because some notions of witchcraft were attached to his character,
from a report that he never slept upon a bed, which his friend
was anxious to contradict. He also held a great meeting here at
the house of Colonel Overton, to which came all the principal
people of the neighbourhood, who expressed themselves generally
much satisfied, and some of them joined the Quakers.
Entering the town of Gainsboro', about the beginning of 1652,
he found the place in an uproar, owing to a false report, which
some one had spread, and engaged to prove by witnesses, that G.
Fox had given himself out to be Christ. No sooner therefore was
his arrival known than a tumultuous assembly was brought to
gether, to whom he felt it his duty to clear himself of this im
putation ; and standing up upon a table in the midst, he declared
in explanation, " that Christ was in them unless they were repro
bates, and that it was Christ the eternal power of God, that
spoke in him at that time to them : not that he was Christ, &c.
The people being all satisfied with his explanation, with the
exception of his accuser and his witnesses ; G. Fox turned round

74 A POPULAR LIFE OF GEORGE FOX.
to him and speaking in a solemn voice, said, " that he was a
Judas, and that a similar end would befall him ; and that, this
was the word of the Lord through G. Fox to him."
The event shortly after proved the truth of the prophecy, for
he hanged himself, and a stake was driven through his body.
But, dead as well as living, this man was doomed to be a trouble
to the Quakers, for some envious Presbyterian clergy in the
neighbourhood, not only spread a report that a Quaker had
hanged himself, but also printed an account of it, hoping thereby
to scandalize the Society and prevent the growing diffusion of
their tenets.
At Warmsworth, in Yorkshire, he found the church door locked
against him, "at last," he says, "they opened the door, and as
soon as I was come into the priest's sight, he left preaching,
though I said nothing to him, and asked me, ' What have you
to say ?' and presently cried out, ' come, come, I will prove them
false prophets in Matthew ;' but he was so confounded, he could
not find the chapter. Then he fell on me, asking me many
questions, and I stood still all this while, not saying a word. At
last I said, ' Seeing here are so many questions asked, I may
answer them.' " But no sooner had he spoken these words than
the whole congregation, priest and all, violently drove him out
of the church, beat him with staves and threw clods and
stones at him. G. Fox warned them of the " terrible day of
the Lord," and exhorted them to repent, and turn to Christ."
" Being filled," he says, " with the Lord's refreshing power, I was
not sensible of much hurt I had received by their blows."
His journey into Yorkshire, was, upon this occasion, confined
to the West-riding. At this time a furious religious zeal raged
throughout the kingdom, all ranks were infested by it, ecclesias
tics and lawyers, soldiers and citizens, and as the system of G.
Fox admitted of no expediency of worldly policy ; all the con
tending factions showed themselves equally averse to it. He
diligently persevered however in his course of preaching, undaunted
by the misrepresentations of one party, or by the persecutions of
the other ; exciting every where great diversities of opinion, and
raising up many bitter opponents as well as gaining numbers of
warm supporters : and it is remarkable, that in several instances,

A POPULAR LIFE OF GEORGE FOX. 75
some of the most violent of his antagonists, were led to see the
errors of their counsel, and afterwards to unite themselves among
his followers.
He was sorely beaten with staves, and himself and friends
were stoned as they passed through the streets at Doncaster. At
Tickhill, upon entering the church and finding the minister and
the chief people assembled in the chancel, he addressed them in
his usual strain, which raised up so sudden a storm, that all
immediately fell upon him, crying out, " Let us have him out of
the church," adding blows and kicks to their threats ; and the
clerk struck him so violently over the face with his bible that
the floor was suffused with his blood. No sooner was he thrust
out, than he was dragged along the street and through the mire,
and beaten till he was covered with bruises. Finding himself
however able to get up, and nothing daunted by their cruel treat
ment, he began to preach repentance to them, showing them that
these malignant actions were not the fruits of christian precepts,
but on the contrary, a dishonour to Christianity, and a proof of the
hollowness of their pretensions. This minister and his congrega
tion shortly afterwards passing by the Quakers' meeting, G. Fox
and the Friends went out and remonstrated against their late
shameful behaviour, and so pointed and searching were his words,
that although they scoffed and called out " Quakers," they soon
stood still and listened, and the priest himself trembled so much,
that one of his party called out, " Look how the priest trembles
and shakes, he is turned Quaker also."
The following day, some friendly magistrates inquired into
this shameful affray, and would have punished the perpetrators,
especially the clerk, who was subject to a heavy penalty for
striking a man in the church. G. Fox would not appear against
them, forgiving all with a truly christian spirit.
At the house of Lieutenant Roper, near Wakefield, he was
invited to preach to a large assembly of the considerable people
of that part of the county, at which he says, " the scriptures were
wonderfully opened, and the parables and sayings of Christ ex
pounded. The truth had great dominion that day, so that the
great men present did generally confess to it, saying, they
believed this principle must go through the whole world."

76 A POPULAR LIFE OF GEORGE FOX.
This striking feature in the ministry of G. Fox, " the inward
light," although it is the fundamental principle of the gospel
dispensation, (see the first chapter of John), and is ostensibly
acknowledged by all communities of christians, yet it is neither
so clearly understood, nor so generally acted upon by any people
as by the Quakers. It is, in fact, the Quaker-rule— and if we
admit the scriptures to be the outward rule for faith and doc
trine, and that a right and clear comprehension of their meaning
is only to be obtained by and through this "inward light" and
" grace" — a position, I presume, no christian will dispute — then
it follows, of course, that this " inward saving light," is the
great and sure rule for all faith and doctrine ; since, not only are
the inspired writings made clear to our understandings by it, but,
also, through its inward operations, the heart of man is made
sensible of all sin, and can be led to a saving regeneration,
even without any previous knowledge of scripture ; an important
change, which no outward religious rite or ordinance can of
itself affect.
This gospel principle is so important and so universal, that it
interferes in no way with sectarian differences ; but belongs
equally to every christian of all denominations, however they
may differ in prescribed forms and external observances: and
instead of detracting from the importance of holy-writ, does, on
the contrary, very much enhance its value, and therefore, as it
becomes better known, and more generally understood, must
gradually and eventually " go through the whole world," over
throwing in its course the prejudices of error, and the machina
tions of priestcraft.
Coming to the foot of Pendle Hill, "he was moved of the
Lord to go up to the top of it, and from the top of this hill, the
Lord let him see in what places he had a great people gathered."
It was here that he was brought into great exercise of mind, and
that he conceived it to be more clearly pointed out to him, where
he was to turn his steps, and where he was next to proceed, and
spread those doctrines, which had been already so clearly re
vealed to him in the Vale of Bevor. Here he also had a vision
of a great people, in white raiment, coming to the Lord, which
proved afterwards to be near Ledburgh, at Justice Benson's, at

A POPULAR LIFE OF GEORGE FOX. 77
whose house he found a large assembly of serious and inquiring
christians, who, for some time previously, had been united together.
They received him joyfully, embraced his doctrines, and Justice
Benson, from that time, became his warm friend and zealous
supporter. He was now more particularly watchful over himself, that, in
all his actions, he might be solely guided by the Divine Spirit ;
keeping his mind retired to the Lord, and not daring to act upon
his own will or judgment in any thing, but in all patiently wait
ing to be led by this " inward principle."

78 A POPULAR LIFE OF GEORGE FOX.

CHAPTER V.
1652. Continues his travels into "Westmoreland— Becomes acquainted
with the family of Judge Fell of Swarthmore— Controversy with several
clergymen there — His ill usage at Ulverstone church and in the Isle
of Walney— Appears before the sessions at Lancaster to answer a charge
of blasphemy.

" But )by the grace of God I am what I am : and his grace which was bestowed
upon me was not in vain ; but I laboured more abundantly than they all : yet not
I, but the grace of God which was with me." — 1 Cor. xv. 10.
Continuing his journey through the dales of Yorkshire, he
came into Westmoreland ; and at Firbank-chapel, near Winan-
dermere Lake, he appointed a meeting, to which a large concourse
of persons from all the surrounding neighbourhood assembled.
He requested the company to arrange themselves in the wild
scenery adjoining the chapel, sitting himself upon a rock that
commanded the whole assembly ; but some old people thinking it
a strange innovation to see a man preach upon a mountain rather
than in their chapel, went into the building, and gazed at him
through the windows. In the course of his sermon, which lasted
for three hours, and embraced his usual topics, he took the op
portunity of explaining to these old people, " that the steeple-
house and ground whereon it stood, were no more holy than that
mountain ; and that those temples, which they called houses of
God, were not set up by the command of God and Christ ; nor
their priests called, as Aaron's priesthood was ; nor their tithes
appointed by God, as those among the Jews were; but that
Christ was come, who ended both the temple and its worship, as
well as priests and tithes ; and all men should now hearken to
Chrisf; for he said, ' Learn of me,' and God said of him,
' This is my beloved Son, in whom I am well pleased ; hear ye
him.' " G. Fox further declared, " that the Lord God had sent
him to preach the everlasting gospel and word of life among

A POPULAR LIFE OF GEORGE FOX. 79
them ; and to bring them off from all those temples, tithes,
priests, and rudiments of the world, which had got up since
the apostles' days, and had been set up by such as had erred
from the spirit and power that the apostles were in," &c. &c.
This congregation consisted chiefly of Independents, a great
many of whom became Quakers, besides their two preachers,
Francis Howgill and John Auland, who afterwards became free
preachers amongst this Society. At Underbarrow, he had an in
terview with Edward Burrough, a religious and promising young
man. He had left the episcopal church, for which he had been
educated as minister, and had joined the Presbyterians, with
whom he was a preacher of great account. He was much struck
with the doctrine of G. Fox, the first time he heard him preach,
and after several discussions with him, at length adopted his
views, gave up his appointment with the Presbyterians, and
joined the Quakers, and by this step incurred the great displea
sure of his parents and friends. He afterwards became one
of their most active and zealous members, and by his labours
distinguished himself, both as a great writer, and as a powerful
and awakening preacher.
The labours of G. Fox in this part of the county of Westmore
land, and in the borders of Cumberland and Lancashire, were
most encouraging. His doctrine spread everywhere with sur
prising rapidity, and from his powerful preaching, each succeed
ing day saw an accumulation of eager listeners, drawn from the
sober and serious-minded of all ranks in society ; numbers of
whom cordially embraced his opinions, and united themselves to
the new persuasion of Friends, or Quakers, as they were now
universally called by the world at large, in derision. .
In Lancashire, he became acquainted with the family of Judge
Fell of Swarthmore, in the parish of Ulverstone. The inmates
of this place appear to have been a serious and inquiring people,
for their house was a great resort for religious people, who often
met there for the purpose of serious discussions. George Fox
upon his first arrival found both Judge Fell and his wife from
home. He was gone into Wales upon his professional duties,
and his wife was absent in the neighbourhood and did not return
till night. Before her return, he engaged in conversation with

80 A POPULAR LIFE OF GEORGE FOX.
Mr. Lampitt, the clergyman of Ulverstone, which soon fell into
a dispute, and ended in a mutual disagreement ; for G. Fox per
ceiving the insincerity of this priest's professions, boldly exposed
them. The children informing Margaret Fell of this disagreement,
upon her return, she was much disconcerted, because she greatly
esteemed Lampitt, who was a man of great professions, and of a
persuasive tongue ; and had been a constant and welcome guest
at Swarthmore. G. Fox then had a long discourse with her,
explaining his views ; and the next day being a public fast, she
invited him to accompany herself and family to church. He
replied, " I must do as I am ordered by the Lord," upon which
he left her, and walked into the fields ; and the word of the
Lord came to him there, saying, " Go to the steeple-house after
them." Upon entrance, he found the congregation engaged in
singing, and waiting till they had done, he stept up upon a form
and requested permission to speak, which being granted, he said,
" He is not a Jew that is one outwardly ; neither is that circum
cision which is outward : but he is a Jew that is one inwardly ;
and that circumcision which is of the heart." He then went on
to state his great principle, " that Christ was the light of the
world, and enlighteneth every man that cometh into the world,
and that by this light they might be gathered to God ;" inferring
that the mere outward profession of Christianity, without a corre
sponding reformation of the heart, was of no avail. Margaret
Fell was so astonished at this doctrine, that she stood up in her
pew, having never before heard advanced by any preacher, that
this " inward light," or grace of God, if attended to, would surely
reveal the will of God in the heart, and that by obedience to his
will alone, this spiritual circumcision could be effected in it. 6.
Fox went on, and said, " The scriptures are the prophets' words,
and Christ's and the apostles' words ; and what they spoke, they
enjoyed and possessed, and had it from the Lord. What have
any to do with the scriptures, if they come not to the Spirit that
gave them forth? You will say, Christ saith this, and the apostles
say this ; but what canst thou, 0 man, say thyself concerning
this ? Art thou a child of the light ; dost thou walk in it ; and
what thou speakest, is it inwardly from God ? God is come to

A POPULAR LIFE OF GEORGE FOX. 81
teach his people himself by his Spirit, and to bring them off from
their outward forms and ways of worship." Margaret Fell was
now so much affected that she reseated herself, and bursting into
a flood of tears, mentally cried out in her anguish, " We are all
thieves ! we are all thieves ! we have taken the scriptures in
words, and know nothing of them in ourselves." G. Fox then
began to denounce the false prophets in his usual strain, stating
that they preached the words of the scriptures, being themselves
out of the life and spirit which those were in who gave them
forth. At this juncture, Justice Sawrey, rose up and ordered the
constable to " take him away." Margaret Fell rising at the
same time, said to the officer, " Let him alone." " Why may he
not speak as well as any other?" The clergyman seeing how
much she was interested, and wishing to oblige her, also said,
" Let him speak." George Fox then continued his address for
some time ; but was at last taken out of church by the constable,
by order of Justice Sawrey, and many people following him out,
he continued to preach to them in the church-yard.
The same evening, he returned to Judge Fell's, and having
assembled the whole household, including servants, he so clearly
expounded his doctrine and views of the gospel, as to "work a full
" convincement " in their minds. Margaret Fell was brought
into great trouble, because so remarkable and important change
had taken place in the family during her husband's absence ; not
knowing in what light he might view it, or how far he would
approve of their doings.
Upon the Sunday afternoon after this occurrence, he went to
Ramside chapel, the Incumbent of which, Thomas Lawson, was a
clergyman of great reputation, who having received notice of his
intention to come, had given out at the morning service, that G.
Pox would preach there in the afternoon. In consequence of
which notice, the chapel was crowded ; and upon his arrival, seeing
no place more convenient for his purpose, he went into the chapel,
where the clergyman vacated his pulpit and dispensed with the
usual service, so great was the desire of all to hear him. His
address on this occasion made so deep an impression upon his
audience, that not only numbers united themselves to his
followers, but the clergyman himself, shortly after gave up his
G

82 A POPULAR LIFE OF GEORGE FOX.
living, and became a free preacher of the gospel among the
Quakers. Upon Judge Fell's return to Swarthmore, G. Fox had an inter
view with him, in which he so fully answered all the judge's objec
tions, and so clearly explained his doctrine, proving every thing from
the scriptures, that Judge Fell was quite satisfied ; and although
he never openly conformed to all the notions of the Quakers, yet
he was so fully convinced of the sincerity of their professions,
that he ever remained friendly to them, and the first meeting of
the new Society, established in this part of the country, was held,
by his permission, in the Hall, at Swarthmore, where it continued
to be regularly held for nearly forty years, until a meeting-house
was erected in 1690. His wife and children and the rest ofthe
household, however, all joined the Quakers.
Swarthmore thus became a sort of head-quarters for G. Fox
and the leading men of the newly-formed Society in that part of
the country, from which he often made excursions for the pur-*
pose of spreading his doctrine and establishing meetings. In
some few instances, he met with violent opposition, accompanied
with ill treatment ; but even where the greatest obstacles pre
sented themselves, some hearts were touched by his powerful
appeals to religion and virtue, and fresh converts were added, at
almost every spot, during the progress of these journeyings.
His fame spreading with his doctrines, and his company being
much sought after, caused so great an influx of visitors at Swarth
more, that the judge coming home one day with his servants, and
finding his shed filled with the horses of strange guests, (they
having been removed from the stables into this shed, by his wife's
orders, to make room for her husband's cattle) complained to her
of this great accession of comers, observing, that in this way they
would soon be eaten out, and have no provender left for their own
use. To this she pleasantly replied, that charity doth not im
poverish, and that notwithstanding all this extra consumption,
she fully believed that when the year was at an end, they would
have no cause to regret their hospitality. And so it proved, for
this same year, their stock of hay was so abundant, that they not
only had plenty for themselves, but a large surplus to sell.
He now found himself acting in conjunction with many power-

A POPULAR LIFE OF GEORGE FOX. 83
ful coadjutors, men of respectability and education, who proved
themselves eminent ministers of the new persuasion, giving in
fluence to it by their station in society, and by their known
integrity of life. Among them, were Leonard Fell of Becliff, a
brother of the judge ; Thomas Lawson of Ramside, clergyman ;
Thomas Taylor, clergyman, and his brother Christopher Taylor ;
John Camm of Camsgil, of an ancient family of Westmoreland ;
besides John Auland, Francis Howgil, Edward Burrough, Richard
Hubberthorn, and many others.
At Lancaster, he was moved to speak to a body of the Parlia
mentary forces in the open street, where he declared to them,
" that all the traditions they had lived in, all their worships and
religions, and the professions they made of the scriptures, were
good for nothing, while they lived out of the life and power,
which those men were in who gave forth the scriptures." He
directed them, "to the Light of Christ, the heavenly man, and
to the Spirit of God in their own hearts, that they might come
to be acquainted with God and Christ, to receive him for their
Teacher, and know his kingdom set up in them." He also, upon
this occasion, preached through the market, warning all to be
just and true in their dealings, and to repent of their evil ways :
and going from thence into one of the churches, he says, that
while he was there, " a doctor came in so full of envy that, he
said, ' he could find it in his heart to run him through with his
rapier, though he should be hanged for it the next day' " Yet
this man's fierceness was soon afterwards so softened by the
gentle demeanour of the " Friends," that he carried himself very
friendly towards them.
Returning from Lancaster to Swarthmore, he argued with four
or five priests who had come to Judge Fell's to dispute with him.
Here he maintained that the inward vocation of the Holy Spirit
was the only true qualification for a preacher of the gospel,
and that without this spiritual guidance, no human wisdom or
learning could be relied upon. He asked them, " whether any
one of them could say, that he had ever received the word of the
Lord to go and speak to such and such a people." None of them
could acknowledge that he ever had, but one of them answered
with some temper, " that he could speak of his experiences as
g2

84 A POPULAR LIFE OF GEORGE FOX.
well as George Fox." Whereupon he told him, " experience was
one thing ; but to receive and go with a message, and to have a
word from the Lord as the prophets and apostles had, and as he
had to them, was another thing." He therefore again put the
question, " Could any one of them say, he ever had a command
or word from the Lord immediately at any time? Because
the false prophets, false apostles, and antichrists, could use
the words of the true prophets, true apostles, and of Christ, and
could speak of other men's experiences, though themselves never
knew nor heard the voice of God and Christ."
Here it would be as well to remark upon another important
feature of the Quaker tenets, one which allows of no ministration
of the gospel that does not proceed from immediate inspiration,
that is, either from a direct call from God, or else, from a motion
arising from the immediate influence of the Holy Spirit : and
the preachers of this Society all profess to be actuated by this
principle alone.
They protest equally against a self-elected ministry, as against
a paid one. With them there is no such thing as a young man's
choosing the profession of a minister ; nor do they consider any
peculiar education necessary to qualify for it : and as their prin
ciples admit of no pecuniary recompense, the office holds out no
alluring baits of rich benefices or spiritual dignities, which are,
and always will be, powerful motives to the worldly-minded to
enter this sacred profession. Their ministers mostly arise among
the serious and pious young people of both sexes, who by leading
a holy life, by " transforming" themselves from the world and its
vanities, and by keeping their minds retired to their divine and
inward Teacher, prepare themselves to receive and nourish the
good seed, which in due time brings forth its fruit.
Thus we see, that this people differ from nearly the whole
christian world with respect to the office of minister, upon five
very striking points.
1st, The inexpediency and insufficiency of a learned educa
tion to qualify for the office. 2nd, The prohibition of any self-
election to it, as a profession. 3rd, The disallowance of any
pecuniary remuneration when elected. 4th, The sanction of
their women to participate in its duties equally with the men.

A POPULAR LIFE OE GEORGE FOX. 85
5th, That their addresses whether in form of prayer or sermon,
are never premeditated ; but profess to be spontaneously given
from the immediate influence of the Spirit. A principle, by
which no other class of ministers profess to be entirely regulated,
and the truth of which principle, if the deduction may be allowed,
is tacitly acknowledged by the world ; for upon notice being
given of the intention of any of their ministers to hold a public
meeting, to which the inhabitants are invited, it is a common
occurrence for it to be fully attended by those of other per
suasions. Luther says upon consecration, " All christians belong to the
spiritual estate, and the only difference among them is that of
the functions which they discharge. We have all one faith, one
baptism, and it is this that constitutes the spiritual man.
Unction, the tonsure, ordination, consecration by the pope or a
bishop, may make a hypocrite, but never can make a spiritual
man."* " The rise of the plebeian sects which swarmed in England,
was encouraged by the freedom of the popular government under
the Commonwealth."-f- And owing to this circumstance, the
sacred office of minister was often filled by the ignorant pre
tenders from the lower ranks of life, who, puffed up with conceit
and crude opinions, spread abroad the most extravagant notions,
and in many instances, advanced doctrines at variance with Chris
tianity and the gospel. As for instance, " that the gospel was
mortal," — that the Inward Light or Grace of God " was not a
spiritual light, but a made or created light," — " that moral evil
was no sin," — with many others equally presumptuous.
The early Quakers were preserved from all these errors by their
fundamental principle of the " Inner Light," although many of
their preachers were drawn from similar ranks. To this prin
ciple they referred every thing in this life, and dared to do
nothing in opposition to it. Under its influence alone they
studied the holy writings ; by it they preached to all people, that
by watchfulness in following its inward monitions, we are led from
sin to salvation through Christ, the converse of which, by with-
* D'Aubigne's Reformation, vol. ii. book vi. chap. iii. p. 159.
t Bancroft's United States, vol. ii. p. 190.

86 A POPULAR LIFE OF GEORGE FOX.
standing the day of our visitation, leads to reprobation. No
churchman can deny this to be the great principle of Christianity;
for its spirit breathes in purity throughout the whole liturgy.
Thus far the churchman and the Quaker accord ; but the former
insists upon something more — the importance of his outward rites
and observances, yet at the same time confesses, that these " out
ward and visible signs" are unavailing without the accompanying
"inward and spiritual grace."
The Quaker rejects the outward signs, and embraces the in
ward grace — to him the " Inward Light" is every thing. Even
the outward mark of water-baptism, thought to be so necessary
by all other christians, he rejects ; assured in his own mind that
the one baptism of Christ, so needful for all, is of a spiritual
nature, and is a baptism of fire and not of water, see Luke iii. 16.
That the mind once awakened to religious impressions, is soon
brought into trouble and anguish by those two conflicting prin
ciples, the love of God, and the love of the world ; and thus ex
perimentally proves what this spiritual baptism is.
" Every Protestant refused the rosary and censer ; the Quaker
rejects common prayer, and his adoration of God is the free
language of the soul."* An inconsiderate assertion — the Quaker
does not reject common prayer, 'tis true, he rejects all the forms
of common prayer adopted by other christians ; but he believes,
that in an assembly of pious people, meeting together in solemn
silence to worship God in spirit and in truth, and where they be
come as it were " of one heart and of one soul," (Acts iv. 32,)
that this, in its fullest sense, is common prayer.
No sooner were regular meetings established in this part of the
kingdom, than the Quakers were accused by their opponents of
forsaking the temple and going to " Jeroboam's Calves Houses."
G. Fox told them, " that these churches, even the old mass-
houses, were more like Jeroboam's Calves Houses, being set up
in the darkness of popery? which they who called themselves Pro
testants, and professed to be more enlightened than the Papists,
did still hold up, although God had never named them temples ;
whereas that the temple which God had commanded at Jeru-
* Bancroft's United States, vol. ii. p. 346.

A POPULAR LIFE OF GEORGE FOX. 87
salem, Christ came to end the service of ; and those who received
him and believed in him, their bodies came to be the temples of
God, of Christ, and of the Holy Ghost, to dwell in them, and walk
in them. Such were gathered into the name of Jesus, whose name
is above every name, and there is no salvation by any other name
under the whole heaven but by the name of Jesus. And they
that were thus gathered" in the apostles' days, "met together in
dweiling-houses, which were not called the temple nor the church ;
but their bodies were the temples of God, and the believers were
the Church, of which Christ was the head."
Swarthmore is in the parish of Ulverstone, and as we have
already stated, the clergyman, Lampitt, in conjunction with
Justice Sawrey became formidable opponents to G. Fox and his
followers, and in the end, cruel persecutors of them. Lampitt
was mortified, that G. Fox had entirely dispossessed him of the
family at Swarthmore, who, previously to his coming, had been
his most constant admirers. Lampitt appears to have been a man
of some talent, but vain and conceited, or as G. Fox says,
" a high notionist ;" the fallacy of whose notions, he had so
fully proved in their several theological disputes, that the more
serious and better part of his congregation left him to join the
Quakers. It was Lampitt who had called the Quakers, the followers of
Jeroboam, the Son of Nebat. And it was through the insti
gation of Lampitt and Sawrey, that G. Fox and many other
Friends were most cruelly abused at Ulverstone church, and by
them the rude rabble were set on to drive the Quakers out of
the church, haling them with great violence, and beating them
with stones, hedge-stakes, and holly bushes. G. Fox was so
stunned by his blows, that he laid for some time prostrate and
senseless. Recovering, and finding himself stretched upon a
wet common, with a mob of rude people standing around him,
he remained motionless for a few minutes, till " feeling the
power of the Lord to spring through him, he rose up again in
the strengthening power of the Eternal God ;" and stretching
out his arms, he called out with a loud voice, " strike again,
here are my arms, my head, and my cheek ! " upon these words,
a brutal mason struck him so violently over his hand with a

88 A POPULAR LIFE OF GEORGE FOX.
rule, while it was extended, that the whole arm was completely
stunned and powerless, and several of the bystanders exclaimed,
" he has spoilt his hand for life." " But standing still in love,
he felt the renewing power of the Lord to spring through him
again ;" so that his hand and arm were instantly strengthened,
and restored in the sight of all the people. Returning to Swarth
more, he found his friend's house converted into a temporary
hospital, <so general had been the assault, and all the inmates
busily employed in dressing the wounds and bruises of the suf
ferers. Five days after this, going with several others to the
island of Walney, he was set upon by the enraged inhabitants,
who attacked him while landing, with missiles, staves, and long
fishing poles. He was beaten so severely that he was driven
back to bis boat and obliged to lie down in it, while his com
panions got her off from this hostile shore. The cause of this
outrage was ascribed to the wife of one James Lancaster, who
having been converted by G. Fox, she became so incensed at this
conversion of her husband, that she would have gladly killed
G. Fox, and for this purpose stirred up her neighbours to assist
her. But very soon after this occurrence, she was herself con
verted, and lived and died a Quaker. But alas ! G. F. and
his companions soon discovered, that in avoiding Charybdis,
they had run upon Scylla: for upon their landing upon the
mainland, the whole party were beset by a fierce mob, who fell
upon them with pitch-forks and stones, and G. Fox suffered so
severely upon these two assaults, that his friends had much
difficulty to convey him safely to Swarthmore. All these affrays
happened during the absence of Judge Fell ; but as soon as he
returned home, he issued warrants for the apprehension of some
of the ringleaders, upon which they fled from their homes.
Nothing, however, would induce G. Fox either to prosecute, or
give any information against his assailants, saying, " they could
not do otherwise in the spirit they were in."
His enemies now tried a fresh scheme, Justice Sawrey and
Justice Thompson, issued a warrant for his apprehension on a
charge of blasphemy ; but in consequence of his being an inmate
at Judge Fell's, it was never served. Nevertheless, he volun
tarily went over to the Sessions and surrendered himself, in order

A POPULAR LIFE OF GEORGE FOX. 89
to confront his accusers, and clear himself from the charge. In
their way over to the Lancaster Sessions, Judge Fell expressed
himself quite at a loss how to act in his case, never having had
a similar matter brought under his consideration. G. Fox told
him, "When Paul was brought before the rulers, he stood still
all that while, till they had done ; and when they had done,
Felix, the governor, beckoned to him to speak for himself. And
thou mayst do so by me."
At the Sessions, he found forty clergyman arrayed against
him, who had chosen Marshall, one of their own body, to be
their speaker ; their witnesses were, a "young priest," and two
lads, the sons of a clergyman. Their charge was, that at a
certain meeting, he had asserted, " that God taught deceit, and
that the scriptures contained but a parcel of lies." Their wit
nesses, however, were so confused in their evidence, and con
tradicted one another and themselves so much upon a cross-
examination, that one of them being unwilling to give a direct
answer to a question put in point of evidence, said, "the other
could say it" — upon which the bench observed — " have you
sworn to it, and do you now say the other can say it ? It seems
you did not hear these words spoken yourself, although you
have given it upon oath." On the other side it was proved, that
one of these lads had declared, " that if he had power, he
would make G. Fox deny his profession, and that he would take
away his life." Their chief witness also, at last confessed that
he should not have appeared in this affair, had he not been
instigated thereto by another priest, who persuaded him to under
take it. Several men of reputation now deposed, that no such
words as those sworn against G. Fox, had been spoken by him at
the meeting : for most of the respectable and serious men of that
side of the county, who were also in court, had been there at the
time when the alleged blasphemy was said to have been uttered.
Colonel West then addressing G. Fox, told him, if he had any
thing to say to the people, he might freely declare it. As soon
as he began to speak; Marshall, the priests' orator, left the court ;
he then declared in explanation, " that the holy scriptures were
given forth by the Spirit of God ; and that all people must first
come to the Spirit of God in themselves, by which they might

90 A POPULAR LIFE OF GEORGE FOX.
know God and Christ, of whom the prophets and apostles learnt,
and also know the holy scriptures. For as the Spirit of God was
in them that gave forth the scriptures ; so the same Spirit of
God must also be in those that come to know and understand
the scriptures ; by which Spirit they might have fellowship with
the Father, and with the Son, and with one another : and that
without that Spirit, they could neither know God, nor Christ,
nor the scriptures, nor have right fellowship with one another."
No sooner had he finished these words, than six or seven of his
accusers cried out simultaneously, " that the Spirit and the letter
were inseparable." G. Fox replied, "then every one that hath
the letter, hath the Spirit ; and they might buy the Spirit with
the letter of the scripture." To which remark Judge Fell and
Colonel West added, that according to that position, they might
carry the Spirit in their pockets, as they did the scriptures. The
bench perceiving that the imputation had originated altogether
in envy, and that his accusers had entirely failed in estabfishing
a case, discharged him. Judge Fell then told the Justices,
Sawrey and Thompson, that by issuing this warrant against G.
Fox, they were tacitly sanctioning the disgraceful riots which
had so lately taken place in the isle of Walney and at other
places ; therefore he and Colonel West granted a supersedeas to
stop the execution of the said warrant.
So much disgust arose from the malice and bad feeling dis
played by some of the priests upon this matter, that many people
were led to investigate the doctrine and principles of the Quakers,
and were afterwards induced to adopt them.
The affair however did not rest here : for his adversaries re
newed their charge again at the assizes ; having first poisoned
the mind of Judge Windham by their false representations, both
of the principles and of their promulgator, that he, looking upon
him as an obnoxious character, made a speech upon opening of
the court against the whole sect, and ordered Colonel West, who
was clerk of the assize, to issue a warrant for his immediate ap
prehension ; and when the latter ventured a remonstrance in
behalf of the innocence of G. Fox, the judge said, " if he did not
choose to issue the warrant, he must give up his seat in that
court." Upon which Colonel West boldly declared, "that he

A POPULAR LIFE OF GEORGE FOX. 91
would not do any thing he considered so unjust, but that he would
rather offer up his whole estate, as well as his body, for him."
The judge most likely conceiving from this reply, that party
feeling ran very high, deemed it most prudent to let the matter
drop ; and thus ended this false accusation.
The remainder of this year was spent at Swarthmore and the
neighbourhood, and during his intervals of leisure, he wrote many
long epistles of exhortation to the clergy, to justices, and to
private individuals.

92 A POPULAR LIFE OF GEORGE FOX.

CHAPTER VI.
1653. Travels in the northern counties — His prophecy respecting the
Long Parliament — Imprisoned at Carlisle — Curious prediction about the
Quakers.

" For our rejoicing is this, the testimony of our conscience, that in simplicity and
godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our
conversation in the world." — 2 Cor. i. 12.
" Is any among you afflicted ? let him pray. Is any merry ? let him sing •
psalms." — James v. 13.
In the year 1653, G. Fox's attention was principally directed
to the northern counties of Westmoreland, Cumberland, Durham,
and Northumberland ; travelling about and embracing every
opportunity of holding religious meetings ; exhorting people at
markets and fairs, and at all places, and on all occasions where
he found them assembled ; calling all to repentance ; expounding
the parables of our Saviour and the doctrine of the Inward Light ;
and warning all against any reliance upon outward forms and
empty professions of religion, which of themselves can afford
neither solid comfort, nor peace of. mind.
In these journeys, he was thrown much among Baptists, Pres
byterians and Independents, all of whom were struggling with
one another for mastery, during the wild commotions of these
unsettled times ; and their preachers were more hostile and more
rancorous towards all opposing tenets, than the clergy of the
national church had ever been. The two most powerful sects,
the Presbyterians and Independents, had already begun to par
take of the good things belonging to the Establishment, and
naturally felt their appetites whetted for more, each party was
extremely tenacious of securing for itself as much of its powers
and emoluments as it could obtain, and was as jealous of all new
doctrines, as it was fierce and hot in the persecution of their sup
porters. Thus the Quakers, by their instigation, were over-

A POPULAR LIFE OF GEORGE FOX. 93
whelmed with buffetings, revilings, fines, and imprisonments ;
and yet in spite of all these persecutions, their opinions spread
rapidly, and every where gained supporters, and large meetings
of Friends were settled at various places, some of which remain
to this day.
It is a sad reflection, that religious controversies, beyond all
others, engender the greatest ill-will and bitterness of spirit.
Had all parties divested religion of her temporalities, the same
as we see the Quakers did, they would have no doubt destroyed
one powerful motive to this kind of disputation. For as every
church advanced dogmas, which its prelates were expected strenu
ously to support ; so it naturally followed, that they should be
prejudiced in favour of their own tenets, and shut up against the
convictions of truth ; because of the natural bias of the mind to
favour that system, upon which its livelihood and expectations
in a measure depend, besides its proneness to value, above all
others, the opinions in which it has been educated. On the
other hand, the same period affords many instances, where a
mistaken religious zeal upon some point of doctrine, was itself a
cause of great acrimony ; and bad feelings were thus engendered,
which might never have existed, had each christian pastor been
as sincerely zealous in elucidating the everlasting truth of the
gospel, as he had been in enforcing his own particular notions
of it.D'Aubigne says, " the passions, never more imperious than in
religious controversies, overleap all forms of justice ; and this not
only in the Roman church, but in those Protestant churches,
also, which have declined from the gospel, and in short, wherever
the truth has disappeared."*
The Quakers conceived themselves called upon to bear testi
mony against tithes and a paid clergy ; the first, as being ended
by our Saviour's personal appearance ; for the old Mosaic law,
of which they formed a part, was both fulfilled and ended by his
sacrifice. The second, as being contrary to his particular ^in
junctions, when he sent forth his disciples to preach the gospel.
From hence they were stigmatized by the clergy and other
* Reformation, vol. i. book iv. chap. ii. p. 110.

94 A POPULAR LIFE OF GEORGE FOX.
opponents, as the false prophets who were to come in the latter
days. Which charge, in their own defence, they retorted upon
their accusers ; proving out of the gospel, that those false prophets
were such as preached its glad tidings for hire ; and who spoke
of spiritual things, being themselves out of the spirit in which
the gospel was written : an imputation which many of the clergy
by their evil lives and unchristian conduct established.
G. Fox informs us, that he had "great openings from the
Lord," not only of spiritual, but also of temporal matters; and
in the beginning of this year, while he was yet at Swarthmore,
and was walking in the hall there, his friends, Judge Fell and
Justice Benson, chancing to be conversing upon the important
political events then in agitation, and also of the doings of the
Long Parliament, he says, " he was moved in spirit" to tell them,
"that before that day two weeks the Long Parliament would
be broken up, and the speaker plucked out of his chair." This
prediction was literally fulfilled ; for on that day two weeks, the
news arrived at Swarthmore, that Oliver Cromwell had broken
up the parliament, had dismissed the members, and had himself
assumed the absolute sway. And the speaker of the house being
unwilling to give up his authority, declared, he would not leave
the chair unless he were forced. Upon which General Harrison
said, " Sir I will lend you my hand ;" and thereupon taking him
by the hand, the speaker came down out of the chair.
" About this time," he says, " I was in a fast for about ten
days, my spirit being greatly exercised on Truth's behalf; for
James Milner and Richard Myer, went out into imaginations,
and a company followed them," but they were soon led to see
their error, and to condemn it, " and to come into the way of
truth again." Soon afterwards, he was at a meeting at Arn-side,
at which the same R. Myer was present, who had long been
lame of one arm. " He was moved of the Lord to say unto
him, amongst all the people, ' stand up upon thy legs :' and he
stood up, and stretched out his arm that had been lame a long
time, and said, ' Be it known unto you, all people, that this
day I am healed.' Yet his parents could hardly believe it ; but
after the meeting was done, they had him aside, took off his
doublet, and then saw that it was true. He came soon after to

A POPULAR LIFE OF GEORGE FOX. 95
Swarthmore meeting, and declared how that the Lord had healed
him. Yet after this, the Lord commanded him to go to York
with a message from him, but he disobeyed the Lord ; and the
Lord struck him again, so that he died about three-quarters of
a year after."
In the neighbourhood of Cockermouth, he held several meet
ings in various churches, where the clergymen were friendly
disposed ; but others denied him any accommodation in their
parishes, spoke against his tenets, and forbade their parishioners
to listen to him. Being much pressed by the clergyman at
Bingham, . to go into the church, for he generally preferred the
open air, or the spreading branches of some great tree, he fol
lowed the people in, and soon after they were settled in silence,
he stood up on a seat. " The Lord opened his mouth, and he
declared his everlasting truth, and the word of life to the people,
directing them to the Spirit of God in themselves, by which they
might know God and Christ. And if they came to walk in his
Light, they might therein see Christ to be the author of their
faith, and the finisher thereof ; their Shepherd to feed them,
their Priest to teach them, their Prophet to open divine mys
teries unto them, and to be always present with them. He
explained also to them, in the openings of the Lord, the first
Covenant, shewing them the figures, and the substance of those
figures, bringing them down to Christ the new covenant. He
also manifested to them, that there had been a night of apostacy
since the apostles' days ; but that now the everlasting gospel
was preached again, which brought life and immortality to light,
and the day of the Lord was come, and Christ was come to
teach his people himself by his light, grace, power, and Spirit."
" The Lord," he says, " had given him a spirit of discerning,
by which he could often see the inward states and conditions of
people, and could try their spirits." And thus, being seated in
a private dwelling, where he had been addressing a large assembly,
he suddenly perceived a woman there to be " under the influence
of an unclean spirit," and speaking " sharply to her," she got
up and left the company, all of whom expressed themselves
astonished, because he had discovered her character, although a
stranger to him. " Not long before, as he was going to a meet-

96 A POPULAR LIFE OF GEORGE FOX.
ing, he saw some women in a field, and discerned an evil spirit
in them ; and he was moved to go out of his way into the field
to them, to declare unto them their conditions." Upon another
occasion, casting his eyes upon a woman, he said to her, " thou
hast been an harlot," for he perfectly perceived the condition and
life of the woman. He then told her, " her heart was not right
before the Lord, and that from the inward came the outward.
This woman came afterwards to be convinced of God's truth, and
became a Friend."
At Carlisle, he held a large meeting in the Abbey, where the
pastor of the Baptists and his flock came to hear him. " After
the meeting, the pastor, a high notionist, and a flashy man, came
to him, and asked him, ' What must be damned ? ' He was
moved immediately to tell him, ' that which spoke in him was
to be damned.' This stopped the pastor's mouth, and the witness
of God was raised up in him. He also came afterwards to be
convinced." He then went up to the castle, was cordially received by the
soldiers, and the garrison was assembled by beat of drum to hear
him. After expounding his chief doctrines and directing them
to the light of Christ, "he warned them all, that they should do
no violence to any man, but should show forth a christian life ;
for he who was to be their Teacher, would be their condemner, if
they were disobedient to him."
His next concern was to preach at the Market Cross ; the
magistrates threatened to prevent him by their officers ; and their
wives declared, that they would tear the hair off his head, if he
dared to attempt it. Upon the market- day, he repaired to the
cross, attended by a great concourse, whither these women also
came, and abused him with much scurrility, because he was so
surrounded by the people and soldiers, that they could not carry
their threat into execution. G. Fox wore his hair long and
flowing over his shoulders ; and in one part of his journal, he
states, "he was not to cut it," intimating that in so doing he
was obeying some internal command. The Presbyterians and
Independents were all crops, and thought much of this badge of
sanctity ; and G. Fox by wearing his hair unshorn, was a sign
to them that true religion does not consist in a tonsure, or any

A POPULAR LIFE OF GEORGE FOX. 97
other outward mark. His long hair upon several other occasions,
proved a matter of grave offence to the rigid and high professing
round-heads, and in the above instance, no doubt, was the irri
tating cause that roused into action the republican feelings of the
magistrates' wives. After he had finished his address, many
flocked around him, " and some Baptists, that were bitter con
tenders ; among whom, one of their deacons, being an envious
man, and finding the Lord's power was over them cried out for
very anger." " Whereupon," he says, " I set my eyes upon him,
and spoke sharply to him in the power ofthe Lord ; and he cried,
' do not pierce me so with thy eyes; keep thy eyes off me.' "
The following Sunday, he was moved to attend the High
Church, and after the service was ended, he stood up and
preached to the people ; upon which the minister left the church,
and one of the magistrates ordered him to depart, he told him
in reply, " that he came to speak the word of life and salvation
from the Lord amongst them." He then continued to address
them in so powerful and impressive a manner "that the people
trembled and shook," many thought that the "church itself
shook," and some that it would have fallen down upon their
heads. The same magistrates' wives also conducted themselves
very violently, " and strove mightily to be at him," but were pre
vented by the press of people. A mob of rabble, incited thereto
by the priest and magistrates, now broke up the assembly by
creating a riot, and G. Fox retired under the escort ofthe
soldiers, who took him by the hand and led him away, protecting
him from the mob.
The next morning, he was summoned before the magistrates,
to whom he gave further offence by declaring to them that the
" fruits of their priest's preaching, were void of Christianity, and
that though they were great professors, they were without the
possession of that which they professed." He was upon this
committed to gaol as a " heretic, a blasphemer, and a seducer ;"
and by order of the magistrates, he was shut up among the lowest
class of felons, and the gaolers were encouraged to treat him with
the greatest brutality, declaring to him that he should never
come out again but to be hanged ; and so confident were his
enemies in accomplishing his ruin and death, that numbers
H

98 A POPULAR LIFE OF GEORGE FOX.
visited him in prison as a condemned person, who was shortly to
be executed.
The persecutions of the Quakers during the Commonwealth
arose from all the sects, but more especially from the self-denying,
over-righteous Presbyterians, who had themselves been sufferers
under the milder yoke of the Episcopalians ; but now being in
power, and striving with the Independents for a spiritual supre
macy, they were determined to tolerate no doctrine but their own,
and to silence all others by force.
At Carlisle, he suffered an illegal imprisonment for several
months, and at the approaching assizes his enemies made sure
of leading him to the gallows ; but not being able to substantiate
any legal charge against him, he was never brought up for trial.
The high sheriff and a company of " bitter Scotch priests" were
so misled by their rancorous feelings, that they had him guarded
by three musketeers to shoot him upon any pretence of escape.
For a time they would suffer no one to have access to him ex
cepting themselves : they sometimes came into his cell as late as
the tenth hour, and their deportment was " exceedingly rude and
devilish, they were not fit to speak of the things of God, they
were so foul-mouthed, and he grieved to think such people should
call themselves ministers of God ; but the Lord by his power
gave him dominion over them all, and let them see both their
fruits and their spirits." During this confinement, he was often
cruelly beaten with a large cudgel, at the caprice of the under
gaoler ; who entering his cell, one day, fell upon him, without
the shadow of an excuse for such abominable cruelty, and beat
him most furiously, calling out all the time, as a pretext, " Come
out of the window," although G Fox was on the opposite side of
the room to it. While he was so beaten, " he was moved of the
Lord, to sing psalms, being filled with joy ;" upon which the
exasperated gaoler brought in a fiddler to annoy him ; but while
he played, G. Fox so overpowered him by his singing, "being
moved by the everlasting power of the Lord God," that they
were "struck and confounded" and went away ; leaving him to
the unmolested enjoyment of his heartfelt hymns of praise, and
rejoicing that he was thus found worthy to suffer for the sake of
his great Lord and Master, whose precepts he had thus far boldly

A POPULAR LIFE OF GEORGE FOX. 99
and faithfully declared, without respect of persons. " Blessed
are ye when men shall revile you, and persecute you, and shall
say all manner of evil against you falsely, for my sake. Re
joice and be exceeding glad : for great is your reward in heaven."
—Matt. v. 11, 12.
In this prison, he became acquainted with James Parnell, a
youth of only sixteen years, but remarkable for his early piety
and religious life ; he had been so struck with G. Fox's preaching
and doctrine, that he frequently visited him while in bonds,
eagerly seeking instruction ; and " the Lord quickly made him
a powerful minister of the word of life, and many were turned
to Christ by him." Travelling soon afterwards into Essex as an
acknowledged minister of the Quakers, he was imprisoned with
many others, in Colchester Castle, and subjected to the cruelty
of a merciless gaoler, who was encouraged in his brutality by the
magistrates themselves. At this time, James Parnell was ex
tremely debilitated by severe indisposition, and was confined in a
place called the oven, a large hole in the wall, and so high from
the ground, that it was only accessible by a short ladder and a
rope, because the ladder was not sufficiently long. From this
place, he was constrained by the gaoler to come down every day
for his food, refusing him the advantage of any assistance which
his fellow-prisoners would gladly have rendered him. Climbing
up one day to this incommodious dormitory, with his day's pro
visions in one hand, he missed his hold of the rope through
weakness, and failing down was so much shaken, that he died
very soon afterwards in consequence of his fall. After his death,
his persecutors, "to cover their own cruelty, wrote a book,
stating, " that he fasted himself to death." Thus he died a
martyr to his religious convictions about two years after he had
joined the Quakers.
Notwithstanding the severity and closeness of George Fox's
imprisonment, he managed to send forth a strong remonstrance
against the proceedings of the magistrates ; and another paper,
challenging all those who had any objections to allege against
his doctrine, to a public refutation, and he would undertake to
defend it by scripture proof. He was not without active friends
also without the walls of the castle; for Justice Benson and
h 2

100 A POPULAR LIFE OF GEORGE FOX.
Justice Pearson, wrote to the judges in his defence, and made'
no small stir about the shameful manner in which he was treated.
The latter person, after much difficulty, succeeded in obtaining
permission to visit him, in company with the governor of the
castle, who upon seeing the filthy place in which he was confined
(shut up with mos-troopers, thieves, and felons) and upon hearing
of the ill-treatment of his keepers, cried, " shame upon the con
duct of the justices of Carlisle." He summoned all the gaolers
to appear, made them all enter into sureties for their future good
behaviour, and the one whose conduct had been so outrageous,
he ordered to be shut up in the same foul dungeon, and that
G. Fox should be better accommodated.
During his confinement with those unfortunate and depraved
characters, of both sexes, his sincere piety and kindly feeling,
united to his good example, had a great effect upon the minds
of his wretched companions ; they treated him with respect, and
Beveral of them became sincere and true penitents, so powerfully
and so feelingly had he laid open to them, the profligacy of their
evil courses.
The affair of his illegal imprisonment gaining publicity, created
so much sensation, that a report of the case was brought before
Cromwell's first parliament, which at this time sat for a brief
six months. The committing magistrates, therefore, apprehending
they might be called to account by the parliament, for their un
constitutional proceedings ; since it clearly appeared that they had
neither grounds for a trial, nor any charge for which they could
justly detain him, turned him out of prison without either form
or examination.
No sooner was he released from durance at Carlisle, than he
recommenced his usual labours of attending churches, markets,
fairs, and other concourses of men, losing no opportunity of
spreading his doctrine, or of occupying with his talent. And
passing in this way through the counties of Durham and North
umberland, he returned once more to Swarthmore, about the end
of the year. At several places, upon this northern journey, in
consequence of his maintaining that the holy scriptures were
the words, and not the word of God, as they are more generally
called, he was more than once mistakenly charged with having

A POPULAR LIFE OF GEORGE FOX. 101
denied the scriptures, and in consequence was led into many
disputes, with a variety of ministers, upon the propriety of a
term, he considered alone applicable to Christ or his power. In
this controversy, both parties unquestionably meant the same
thing, although they employed different expressions to designate
it : and notwithstanding that the nice distinction of the terms
made by G. Fox in these instances, is perfectly consonant with
the gospel of St. John, still the dispute seems to have partaken
more of the nature of a quibble about a distinction, than of any
more solid objection.
A report was at this time widely circulated, and which for
the moment seemed to gain credence with their enemies, "that
the Quakers would soon come to an end, because they would eat
up one another," and it was published by Lampitt and his party,
that this downfall would take place before the expiration of
another year. The report arose from the circumstance of their
always resorting to the houses of their own persuasion, upon all
occasions of their travelling ; a practice originating from a feeling
of christian hospitality, and afterwards generally adopted by them
on account of the abuse and insults, to which their singularities
subjected them, from the ill-bred frequenters of most houses of
public entertainment. Another circumstance also operated against
them at first, that as they would neither bow the knee, nor
" scrape the leg," nor pull off the hat to any one, nor use the
plural pronoun in addressing a single person, they gave so much
offence to their superiors and equals, that those who were in any
sort of trade, lost many of their profitable customers. In pro
cess of time, however, as their principles became better known,
and as people found that their honesty and integrity in all their
dealings, might be always relied upon, the case took an opposite
turn : and then every one was inquiring for a Quaker draper, or
shoemaker, &c, &c. ; so that the cry then began to be raised
against them, " that if we let these Quakers alone, they will
soon get all the trade into their own hands." Upon this G. Fox
observes, " this hath been the Lord's doing for his people, and
my desire is, that all who profess Ids holy truth, may be kept
sensible hereof, that all may be preserved in and by the power
of his Spirit, faithful to God, and faithful to man ; first to God,

102 A POPULAR LIFE OF GEORGE FOX.
in obeying Him in all things, and then in doing unto all men
that which is just and righteous in all things that they have to
do with them."
The following letter was addressed to the inhabitants of the
parish of Ulverstone, soon after his appearance in this part of
the kingdom.
" Consider, 0 people ! who are within the parish of Ulver
stone ; I was moved of the Lord to come into your public places
to speak among you, being sent of God to direct your minds to
Him, that you might know where you might find your Teacher ;
that your minds might be staid alone upon God, and you might
not gad abroad to seek an outward teacher ; for the Lord God
alone will teach his people ; and He is coming to teach them, and
to gather them from idols' temples, and from the customary
worships, in which all the world is trained up. God hath given
to every one of you a measure of his Spirit, according to your
capacities: liars, drunkards, adulterers, and thieves, and you
who follow filthy pleasures, you all have this measure in you.
This is the measure of the Spirit of God, that shows your sin,
and evil, and deceit ; which lets you see that lying is sin ; and
that theft, drunkenness, and uncleanness, are all the works of
darkness. Therefore, as nothing that is unclean shall enter into
the kingdom of God, mind your measure, and prize your time
while you have it, lest the time come that you say with sorrow ;
we had time but it is past. Oh ! why will ye die ? Why
will ye choose your own ways ? Why will ye follow the course
of the world ? and, Why will ye follow envy, malice, drunken
ness, and foolish pleasures ? Know ye not in your consciences
that all these are evil and sin ; and that such as act such
things, shall never enter into the kingdom of God ? Oh ! that
ye would consider, and see how you have spent your time, and
mind how ye do spend it, and observe whom ye do serve ; for
' the wages of sin is death.' Do not ye know that whatsoever is
more than yea and nay, cometh of evil ? Therefore love the
light, with which Christ hath enlightened you, who saith, ' I am
the Light of the world,' and who doth enlighten every one that
cometh into the world. One loves the light, and brings his

A POPULAR LIFE OF GEORGE FOX. 103
works to the light, and there is no occasion at all of stumbling ;
the other hates the light, because his deeds are evil, and the
light will reprove him. Thou that hatest this light, thou hast
it : thou knowest that lying is evil, drunkenness is evil, swearing
is evil, fornication, theft, and all ungodliness, and all unrigh
teousness, are evil. Christ Jesus hath given thee light enough
to see that all these are evil. This light if thou lovest it, will
teach thee holiness and righteousness, without which none shall
see God ; but if thou hatest this light, it is thy condemnation.
Thus are Christ's words found to be true, and fulfilled' among
you : you that hate this light, set up hirelings, and idols' temples,
and such priests as bear rule by their means ; such shepherds'
as hold up such things ; such as are called of men — masters, and
have the chiefest places in the assemblies, whom Christ cried
woe against ; (Matt, xxiii.) such as go in the way of Cain, in
envy, and after the error of Balaam for wages, gifts, and rewards ;
these have been your teachers, and these you have held up. But
they who love the light, are taught of God ; and the Lord i&
coming to teach his people himself, and to gather them from
hirelings, and from such as seek for gain from their quarter, and
from such as bear rule by their means.
" The Lord is opening the eyes of people, that they may see
such as bear rule over them. But all whose eyes are shut, are
such as the prophets spoke of, that ' have eyes and see not,' but
are foolish, upholding such things. Therefore, poor people, as
ye love your own souls, consider the love of God to your souls,
while ye have time, and do not turn the grace of God into wanton
ness. That which shows you ungodliness and worldly lusts,
should and would be your Teacher, if ye would hearken to it ; for
the saints of old witnessed the grace of God to be their Teacher,
which taught them to live soberly and godly in this present world.
Ye that are not sober, this grace of God hath appeared unto you,
but you turn it into wantonness, and so set up outward teachers,
who are not sober, not holy, not godly. Here you are left without
excuse, when the righteous judgment of God shall be revealed
upon all who live ungodly. Therefore to the light within you I
speak ; and when the book of conscience shall come to be opened,
then shall you witness what I say to be true, and you all shall

104 A POPULAR LIFE OF GEORGE FOX.
be judged out of it. God Almighty direct your minds, (such of
you especially who love honesty and sincerity) that you may
receive mercy in the time of need. Your Teacher is within you ;
lack not faith : it will teach you both lying in your beds, and in
going abroad, to shun all occasion of sin and evil. " George Fox."
The following extract is from a letter addressed to his own
followers in the northern counties : —
" To you all, Friends evert where scattered abroad.
" In the measure ofthe life of God, wait for wisdom from God,
even from Him, from whom it comes. And all ye, who are children
of God, wait for the living food from the living God, to be
nourished up to eternal life, from the one fountain, from whence
life comes ; that in order ye may all be guided and walk ; and
that every one in particular may see to, and take care of, the
ordering and ruling of his own family ; that in righteousness
and wisdom it may be governed, the fear and the dread of the
Lord being set in every one's heart ; that the secrets of the Lord
every one may come to receive ; that stewards of his grace you
may come to be, to dispense it to every one as they have need ;
so that nothing that is contrary to the pure life of God, may be
brought forth in you, or among you ; but all that is contrary to
it, may by it be judged ; so that in fight, in life, and love, ye
may all live, and all that is contrary to the light, the life, and
love, may be brought to judgment, and by that light be con
demned." It then goes on to state that all human wisdom, boast
ings, pride, strife, and lusts are contrary to this divine light, and
by it are condemned in the hearts of those who are watchful to
abide in its sure teachings.

A POPULAR LIFE OF GEORGE FOX. 105

CHAPTER VII.
1654 — Departure from Swarthmore — Reproves a company of Banters for
swearing — Turbulent meetings near Halifax — Disputation with the
clergy at Drayton, his birth-place — Arrested by Colonel Hacker, and
sent before Cromwell— His interview at the palace and liberation —
His picture of a fine lady and fine gentleman of the Commonwealth.

" But I say unto you, Swear not at all ; neither by heaven j for it is God's
throne : nor by the earth ; for it is his footstool : neither by Jerusalem ; for it is
the city of a great King. Neither shalt thou swear by thy head, because thou
canst not make one hair white or black : but let your communication be, yea, yea ;
nay, nay ; for whatsoever is more than these cometh of evil." — Matt. v. 34 — 37.
" But above all things, my brethren, swear not, neither by heaven, neither by
the earth, neither by any other oath j but let your yea be yea ; and your nay,
nay ; lest ye fall into condemnation." — James v. 12.
In the beginning of the year 1654, G. Fox turned his face
southwards, and taking leave of his kind friends at Swarthmore,
he proceeded to Lancaster, from whence he travelled through
part of Yorkshire, Lincolnshire, and Nottinghamshire, every
where unremitting in his spiritual labours, and in the duties of
his mission. Upon this journey he was often brought into con
tact with the Ranters, a captious sect, which had extended its
pernicious doctrines very widely at this time ; but, through the
extravagant notions, and profligate lives of its advocates, very
soon fell into universal discredit. Meeting with a large com
pany of these men in the Peake-country in Derbyshire, he
reproved them for swearing ; a vice to which they were much
addicted, alleging in defence of their practice, that the patriarchs,
Moses, and the angels swore, he replied ; " he confessed all these
did so, as the scripture records ; but Christ, who said, ' before
Abraham was I am,' commanded, ' swear not at all.' Christ
ends the prophets, the old priesthood, the dispensation of Moses,
and reigns over the house of Jacob and Joseph ; and he says,
' Swear not at all.' And God when he bringeth the first be
gotten into the world, saith, ' let all the angels of God worship

106 A POPULAR LIFE OF GEORGE FOX.
him,' to wit, Jesus Christ, who saith, ' Swear not at all.' As
for the plea that men make of swearing, to end their strife,
Christ, who says, ' Swear not at all,' destroys the devil and his
works, who is the author of strife ; for that is one of his works.
And God said, ' this is my beloved Son, in whom I am well
pleased, hear ye him.' So the Son is to be heard, who forbids
swearing. And the apostle James who did hear the Son of God,
followed him, and preached him, forbids all oaths."
It is upon this direct command of our Saviour, confirmed by
the testimony of the apostle James, and by the practice and
opinion of all christians of the three first centuries, that the
Quakers ground their refusal of all manner of oaths. No sooner
however, was their fidelity and firmness in resisting this un
christian practice known, than their noble testimony against it,
was converted into a pretext of severe persecution. And on this
account, whenever a Quaker was marked out for destruction, his
oppressors had only to bring him before a magistrate, and tender
him, either the oath of abjuration, under Cromwell, or those of
allegiance and supremacy, after the Restoration : his certain re
fusal to take either of them, or any other oath, invariably sent
him to prison ; sometimes followed by a confiscation of his pro
perty, and sometimes by a sentence premunire, that often ended
in the total ruin of his estate and family.
The argument urged by G. Fox on this point, is close and
unanswerable, if we keep strictly to the plain sense, and simple
grammatical meaning ofthe passage quoted from Matthew. For,
if the decisive and comprehensive nature of the pointed in
junction : " But I say unto you, Swear not at all," and the
closing declaration thereof; "Whatsoever is more than these,
cometh of evil," which extends it to every description of swearing,
without any exception whatever, and by which our Lord explains
and justifies his law ; be taken in conjunction with other pas
sages on the same subject, as, Matt, xxiii. 21, 22, and James v.,
we shall find, " that oaths of a secondary kind are forbidden by
our Lord, on the express principle, that they were nearly allied to
more solemn oaths, and that some of these forms, did in fact,
involve a real swearing by Jehovah."*
* See Gurney on Oaths, p. 334.

A POPULAR LIFE OF GEORGE FOX: 107
With this view of the subject, how can we reconcile the 39th
Article of the church on " a christian man's oath," with these
passages ? Is not that Article, in fact, a direct contradiction of
a universal gospel precept, and a violation of our Saviour's com
mand, " Swear not at all ?" which like all other tenets opposed
to the gospel, savours of its popish origin, and is founded in ex
pediency and upon worldly policy. The only arguments brought
forward, by churchmen, in defence of this Article, are drawn from
scholia or glosses, in which by perverting the simple meaning of
scripture, they endeavour to make it appear, that in these
passages, our Saviour only forbade swearing by the creatures, and
the use of secondary and profane oaths. Whereas his command
is, " Swear not at all," and is qualified by no kind of exception,
either stated or implied, and therefore is as fully binding upon
all christians, as any one command of the decalogue ever was
to the Jews: and in this light it was received by the early
fathers of the church, prior to the fourth century. Some of these
glosses even go so far as to assert, that both our Saviour himself
and St. Paul swore.
This subject suggests another important consideration. If the
holy gospel is our only outward rule of faith, then it follows, that
the articles of the church, wherein they contradict the gospel, or
are not in strict unison with it, must be wrong ; — but if the 39
Articles are to be our rule, then it follows by the same induction,
that the gospel itself is in error. One of these two positions must
be admitted, and it must be left to the good sense of the reader
to make his own election.
" ' Man cannot do any meritorious work ; the free grace of
God, which he receives through faith in Christ, alone saves him :'
such was the doctrine proclaimed in Christendom ; when Luther
gave forth his version of the New Testament, a doctrine which
could not fail to impel it towards scripture. In fact, if faith in
Christ is every thing in Christianity, if the practices and ordi
nances of the church are indifferent, it is not to the word of the
church, but to the word of Christ, that adhesion must be

given."*

* D'Aubigne's Reformation, vol. iii. book ix. ch. ix. p. 287-

108 A POPULAR LIFE OF GEORGE FOX.
Surely, this is a subject more worthy the mature consideration
of our highly professing christian church, than discussing the
innovations of surplices, and the mummery of "curtsies and
candlesticks;" for no argument drawn from the writings of
papists, or from the traditions of the Romish church, can ever
be allowed as a sufficient authority to set aside any one precept
of the gospel. The experience of nearly two centuries shows, in
the case of the Quakers, that the affirmation has been in all cases
as religiously observed, as ever was an oath in any age of the
world ; for during this period, scarcely an instance can be brought
forward of a false affirmation, whereas on the contrary, the crime
of perjury is of almost daily occurrence in our courts of law. At
this time, when the diffusion of knowledge is becoming every day
more general, and when a great mass of the people are inquiring
into these matters for themselves, they are becoming less and less
satisfied to overlook, either the mistakes, or the short-comings of
their predecessors, upon religious as well as upon political affairs.
Queen Elizabeth altered the 39 Articles to suit her own views, and
reduced them from 42 to 39, surely, they may again be altered to
bring them into closer accordance with the gospel.
During his travels into Yorkshire, he held a meeting, for want
of better accommodation, in a close belonging to Thomas Taylor,
about three miles from Halifax. Soon after the Friends had
assembled, the meeting was interrupted by the sudden inroad of a
boisterous crew, led on by several butchers who had sworn to kill
him, and they endeavoured to disperse the meeting by yelling and
pushing the Friends about. At last G. Fox was moved to stand
up in the midst, and say, " If they would discourse of the things
of God, let them come to him one by one ; and if they had any
thing to object, he would answer them all, one after another."
These few words impressively delivered caused a general silence,
and then, he says, " the Lord's power came so over them all and
answered the Divine Witness in them, that they were bound by
the power of God, and a glorious powerful meeting ensued ; and
the minds of many people were awakened by the Holy Spirit in
them, to God, and to Christ their Teacher." The evil spirit of
these butchers, and the unruly vulgarity of their companions,
was so suddenly subdued for the time, and so chained down by

A POPULAR LIFE OF GEORGE FOX. 109
s
some awful sense of a controlling power, that they were unable to
carry into effect their nefarious designs. Such was the power
and the authority with which he spoke. One of these butchers
was very shortly after comihitted to York gaol for killing a man,
and another of them who for a long time had been in the habit
of thrusting out his tongue, in derision, whenever he saw a
Quaker, had his tongue swollen out of his mouth, by disease,
to such an extent, that he could never again draw it back ; but
died with it in this miserable condition.
We next find him on a visit to his family at Drayton, his
native place, from which he had been absent about three years.
Here he was challenged to hold a disputation with his old parish
priest, Nathaniel Stephens, who had now turned Independent,
and was supported by many ministers of that persuasion, all of
whom made so sure of confuting G. Fox, and of overthrowing his
doctrine, that they had given notice of this meeting in their re
spective parishes, and many hundreds of people assembled upon
the occasion. G. Fox says, "that the priests thought. that day
to have trampled down Truth ; but the Truth came over them."
Like most other meetings of this kind, both parties accused one
another with being false prophets ; but G. Fox overwhelmed his
opponents with such pointed quotations, from the Old and the
New Testament, proving against the practice of tithes, and of
preaching for pay, that the meeting was at last broken up in a
very unruly manner : the disputants still remaining pretty much
of the same opinion as when they began ; "but great numbers
of hearers were convinced by G. Fox, and many who had been
before convinced, were that day confirmed in the truth."
In a prior dispute, Stephens had admitted before the people,
"that G. Fox had come to the light of the sun, and now he
wanted to put out his star-light." Upon which G. Fox replied,
" He would not quench the least measure of God in any one,
much less put out his star-light, if it were the true light from the
morning-star." And farther, " if he had any thing from Christ,
he ought to speak it freely, and not to take tithes from people
for preaching ; seeing Christ commanded his ministers to give
freely as they had received freely."
The argument respecting the free preaching of the gospel,

110 A POPULAR LIFE OF GEORGE FOX. »'
founded upon that injunction of our Saviour to the twelve, and
afterwards to the seventy disciples, whom he sent forth to heal
by miracles and to preach : " freely ye have received, freely give ;"
still remains a subject on which the bulk of the christian world
essentially differs from the Quakers, in how far this injunction
is to be considered in the light of a special charge to those dis
ciples, and applicable only to their particular circumstances, or
whether it is to be taken as the Quakers view it, in the more
general sense, and as a precept intended for the regulation of all
future ministers of the gospel, a construction however, that the
practice and precepts of the apostles seem to authorize. The
Quakers also essentially differ from all other christians, in the
purity of their standard for the necessary qualification of it, by
not admitting any one to the exercise of this important function,
who is not immediately called thereto by the Holy Spirit ; and
as we have before stated, without this inward vocation, they con
sider no outward preparation whatever, as a sufficient qualifi
cation for this sacred office.
Very soon after this great meeting at Drayton, he was arrested
by order of Colonel Hacker, and at night was brought before
him for examination ; the colonel was surrounded by many of
his officers, who questioned him as to the purport of the Quakers'
meetings, for a secret plot against the Protector, had just been
discovered His explanation was so far satisfactory, that Colonel
Hacker told him, he was at liberty to return home, provided he
would remain there, and refrain from attending meetings. With
this stipulation he refused to comply, because it would imply
that he had committed some offence for which the government
required him to stay at home ; he also alleged as a further reason,
that " he must have liberty to serve God, and go to meetings."
Colonel Hacker replied, as that was the case, he should send
him the next day, under the charge of Captain Drury, before the
Lord Protector. The next morning, at the point of day, being
brought up into the colonel's chamber, while he was yet in bed,
previously to his departure, he knelt down and prayed the Lord
to forgive him ; " for he like Pilate would wash his hands ; but
when the day of his misery and trial should come upon him, he
bid him then remember what he had said to him."

A POPULAR LIFE OF GEORGE FOX. Ill
After the Restoration, while Colonel Hacker was in prison,
and only a few days prior to his execution at Tyburn, he con
fessed to Margaret Fell, upon her reminding him of the circum
stance, " that he knew what she meant, and had a trouble upon
him for it."
The affair of his arrest was a concerted scheme between
Stephens' party and Colonel Hacker, in order to get rid of
G. Fox and stop the spread of his opinions, by preventing him
from holding any more meetings, at all of which their own tenets
had been refuted by him. This design was made apparent while
on their journey to London, from the circumstance of Captain
Drury several times offering him his liberty upon the terms pro
posed by Colonel Hacker : but as G. Fox remained firm to his
purpose, he was carried to town, and lodged at the Mermaid, at
Charing Cross. The following day, Captain Drury waited upon
Oliver Cromwell, who sent a message to G. Fox requiring him to
promise, " never to take up any carnal weapon against him or
the government, as it then stood, which declaration he might
write in what words he saw good, and put his hand to it."
Whereupon he wrote a paper, stating that, " He did in the
presence of the Lord God declare, that he did deny the wearing
or drawing of any carnal sword, or any other outward weapon,
against him or any other man. And that he was sent of God
to stand a witness against all violence and against the works of
darkness ; and to turn people from darkness to light ; to bring
them from the occasion of war and fighting to the peaceable
gospel ; and from being evil-doers, to which the magistrates'
sword would be a terror." To this paper he signed his name,
and sent it to the Protector ; and a few days after, he was sum
moned to an interview with him at Whitehall, which took place
early in the morning while he was dressing. As G. Fox entered
the apartment, he was moved to say: " Peace be unto this
house;" he also exhorted Cromwell "to keep in the fear of
God, that he might receive wisdom from Him ; that by it he
might be ordered, and with it he might order all things under
his hand unto God's glory." Cromwell had then a long discourse
with him about truth and religion, in which " he carried him
self very moderately." He however complained to G. Fox that

112 A POPULAR LIFE OF GEORGE FOX.
the Quakers quarrelled with his ministers ; who in reply told
Cromwell, that it was against their principle to quarrel with any
one, but that the clergy charged the Quakers with being false pro
phets, which they retorted by showing from the scriptures how
much the clergy themselves resembled the false prophets, both in
their doctrine and practice. He then entered at large upon his
own opinions and doctrine, producing his usual quotations against
tithes and hirelings, and exhibiting the marks by which the false
prophets were to be known. During this address, Cromwell
several times said, " It was very good and it was truth." G.
Fox resumed, "that all Christendom possessed the scriptures,
but they wanted the power and spirit that those had, who gave
forth the scriptures, and that was the reason they were not in
fellowship with the Son, nor with the Father, nor with the
scriptures, nor with one another."
The interview was now interrupted by the arrival of several
persons, and upon G. Fox retiring back a few paces, Oliver
Cromwell caught him by the hand, and with tears in his eyes
said, " Come again to my house ; for if thou and I were but for
an hour a day together, we should be nearer one to the other ; "
adding, " that he wished him no more harm, than he did to his
own soul." G. Fox replied, " If he did, he wronged his own
soul ; and admonished him to hearken to God's voice, that he
might stand in his counsel, and obey it ; and if he did so, that
voice would keep him from hardness of heart ; but if he did not
heed God's voice, his heart would be hardened" This injunc
tion Cromwell acknowledged to be true. Upon leaving the Pro
tector, Captain Drury came after him, and informed him that
his Lord Protector said, he was at liberty and might go whither
he pleased, and then conducted him into a great hall, where the
Protector's gentlemen were to dine. He asked them, " why
they brought him thither ? " and he was told, that it was the
Protector's desire that he should dine with them. " He then
bid them inform the Protector, that he would not eat of his
bread, nor drink of his drink." When Oliver Cromwell heard
this message, he exclaimed, " now I see there is a people arisen,
that I cannot win either with gifts, honours, offices, or places, but
all other sects and people I can."

A POPULAR LIFE OF GEORGE FOX. 113
This narrative divulges the crafty policy of Cromwell, and at
the same time exposes the hollow principle and want of integrity
which ruled the different parties of the day. His message to
G. Fox shows that he perfectly understood his character, and also
that he was well aware how little he had to fear from the opi
nions and general conduct of the Quakers ; and that till he had
tried them, he could not tell, but that they were to be bought at
a price the same as all other people. The courtesy held out to
G. Fox as a bait, and which most men under similar circum
stances would have esteemed an honour, was upon this occasion
rejected ; and Cromwell's exclamation upon his refusal, unfolds
a volume of his character and policy.
The interest excited by the novelty of G. Fox's opinions, had
now become so general, that during his abode at the Mermaid, at
Charing Cross, he was visited by a variety of people ; many
coming from curiosity, and many from a desire of conversing and
disputing with a man who had advanced doctrines so different to
the opinions, and in some instances so at variance with the
practices of all other denominations of christians. This period
of our national history, was in fact the era of religious dispu
tations ; they formed the leading topics of conversation, excited
great interest with all classes, and formed the ground- work of all
the political changes of this eventful period ; for even the sol
diers of the Commonwealth were pre-eminently affected with
polemical controversy. To this circumstance, we may in a great
measure attribute the very striking features of this remarkable
revolution, which differed so widely in all its circumstances and
results, from that at the close of the eighteenth century, which
overwhelmed France with the grossest infidelity, and widely
spread its pernicious seeds over a large portion of the European
continent ; clearly manifesting, that even the horrors and crimes
of a civil war, are greatly mitigated where Christianity is honoured
as a divine principle, and acknowledged as the ostensible rule
of life.
An opposite view of the case is however taken by an able
modern writer, who says, " there is a close analogy between the
popular revolutions of France and England. In France, the
same symbols and principles re-appeared ; but more rapidly and

114 A POPULAR LIFE OF GEORGE FOX.
on a wider theatre. The elements of humanity are always the
same ; the Inner Light dawns upon every nation, and is the
same in every age ; and the French Revolution was a result of
the same principles as those of G. Fox, gaining dominion over
the mind of Europe."* The only analogy however between the
two events is, that both resulted from the progress of knowledge
emancipating the mind from the superstitious veneration for
ancient institutions, which only secured to the privileged classes,
wealth and honours, at the expense of the mass of the people.
In both, we see the same contest for political liberty, the same
struggle of mind to free itself from the thraldrom of superstition ;
in the former, carried on by endeavouring to rid Christianity of
its popery; and in the latter, by condemning as a farrago of non
sense every fact and principle, that was ever held as sacred and
holy by the christian world. But the " Inner Light" of G. Fox
is the grand principle of Christianity— the purifying operation of
the divine grace in the heart — a principle, the very reverse of
which was the great feature ofthe French Revolution : in which
man denied the living God, blasphemed his Holy Name, and fell
prostrate before the idol of human reason. He blindly gave
himself up to the unrestrained reign of the passions, stained
with the foulest crimes against morality, the grossest infidelity,
and the most infamous blasphemy. While in the English
struggle, although he was sometimes misled by enthusiastic
feelings and the fanatical character of the times, still by admit
ting the broad principles of Christianity as his rule, he was saved
from the gross crimes which polluted the latter convulsion.
Some of his interviews, while at the " Mermaid," afford a
striking picture ofthe times. " Once," he says, "a company of
officers being with me, desired me to pray with them. I sat still,
with my mind retired to the Lord. At last I felt the power and
spirit of God to move me, and the Lord's power did so shake
and shatter them, that they considered, although they did not
live in it." Upon another occasion, a Colonel Packer, with
several of his officers, called upon him, and while they were in
the room, came in a large company of Ranters. The latter upon
entering his apartment ordered beer and tobacco for themselves,
* Bancroft's " History of America," vol. i, p. 343.

A POPULAR LIFE OF GEORGE FOX. 115
G. Fox however objected to their taking such a liberty in his
room, and told them, that if they wished to smoke and drink,
they must retire to another room in the inn. Upon which one
of them cried out, " all is ours," and another exclaimed, " all
is well." G. Fox reproved the latter, replying, " how can all
be well, when thou art so peevish, and envious, and crabbed ;
for he perceived he was of a peevish nature." He then spoke
to all their several conditions individually, in so pointed a
manner, that they looked at one another and wondered." He
also reproved the colonel for his " light and chafly" words upon
serious subjects. The colonel and his officers were Baptists, and
the Ranters were extremely complaisant to them ; they both
bowed and scraped to each other " over much," and G Fox told
them, " they were fit to go together, for they were both of one
spirit." After his liberation, he took up his abode in the city, where he
held many "great and powerful" meetings; so thronged were
they by people of all persuasions, " that he could hardly get to
and from them for the crowds of people." Numbers were con
verted daily, and large meetings were established in several parts
of the city, to the no small annoyance of the preachers among
the prevailing sects, who were "greatly disturbed" by this favour
able reception of his tenets. During his stay in the city, " he
was moved" upon several occasions to go up to Whitehall, and
personally to exhort and reprove the officers of Cromwell's gentle
men of the guard ; and in the course of these visits to the palace,
he was brought into contact with one of the Protector's priests,
retained by him as a " news-monger," of which he had many
employed in this capacity. This important personage, who super
intended the publication of the Gazette, took so much offence at
G. Fox's freedom of address, especially as he had presumed to
reprove a man of his consequence, published in his paper many
falsities about G. Fox and the Quakers ; but he was afterwards
so closely called to account for them, that he was obliged to with
draw his attack and leave them unmolested. "These priests,
the news-mongers, were of the Independent sect, like those in
Leicestershire ; but the Lord's power came over all their lies,
and swept them away. A great convincement there was in Lon-
i2

116 A POPULAR LIFE OF GEORGE FOX.
don, and some in the Protector's house and family : I went to
see him again," he says, "but could not get to him, the officers
were grown so rude."
About this time, he wrote an address to all " professors of Chris
tianity," warning them to beware, that as the high-priest and
Jews denied Christ when on earth, so also they, by their un
christian conduct, and acrimonious spirit, were not only equally
denying Him, but were also crucifying Him daily by their pride
and uncharitable feeling towards other professors. He wrote also
to the Pope, and to all Catholic kings and rulers in Europe,
calling upon them to amend their ways, and renounce their
idolatrous practices. And another long address he wrote to the
commissioners appointed by the Parliament for the trying and
approving of ministers, giving them very good and christian
advice upon the important duties of their office ; but as this com
mission was issued in too much of a political and party spirit,
and was intended more for the elevation of the ruling party at
the expense of their opponents, than for the reformation of abuses,
it is to be feared that his advice was as much lost upon them, as
it was upon the Pope and the Catholic rulers of Europe. The
following, as it draws a vivid picture of a fine lady and gentle
man of the Commonwealth, in which their habiliments, vanities,
and pastimes are minutely depicted, we shall insert at full : —
" To SUCH AS FOLLOW THE WORLD'S FASHIONS.
" What a world is this ! How doth the devil garnish him
self! how obedient are people to do his will and mind! They
are altogether carried away with fooleries and vanities, both men
and women. They have lost the hidden man of the heart, the
meek and quiet spirit ; which with the Lord is of great price.
They have lost the adorning of Sarah ; they are putting on gold
and gay apparel; women plaiting the hair, men and women
powdering it ; making their backs look like bags of meal. They
look so strange, that they can scarcely look at one another ; they
are so lifted up in pride. Pride hath puffed up every one of
them. They are out of the fear of God ; man and woman.
Young and old ; one puffs up another. They must be in the
fashion of the world, else they are not in esteem ; nay, they are

A POPULAR LIFE OF GEORGE FOX. 117
not respected if they have not gold or silver upon their backs, or
if their hair be not powdered. But if one have a store of ribbons
hanging about his waist, at his knees, and in his hat of divers
colours, red, white, black, or yellow, and his hair powdered, then
he is a brave man, then he is accepted, then he is no Quaker,
because he hath ribbons on his back, belly, and knees, and his
hair is powdered. This is the way of the world. But is not this
from the lust of the eye, the lust of the flesh, or the pride of life ?
Likewise the women having their gold, their patches on their faces,
noses, cheeks, and foreheads, their rings of gold on their fingers,
their cuffs double under and above, like a butcher with his white
sleeves ; their ribbons tied about their hands, and three or four
gold laces about their clothes ; this is no Quaker, they say. This
attire pleaseth the world ; and if they cannot get these things
they are discontented. But this is not the attire of Sarah, whose
adorning was the hidden man of the heart, of a quiet and meek
spirit. This is the adorning of the heathen, not of the apostle,
nor of the saints, whose adorning was not wearing of gold, nor
plaiting of hair, but that of a meek and quiet spirit, which is of
great price with the Lord. Here was the sobriety and good orna
ment which was accepted of the Lord. This was Paul's exhorta
tion and preaching ; but we see the talkers of Paul's words live out
of Paul's command, and out of the example of Sarah, and are
found in the steps of the great heathen, who comes to examine
the apostle in his gorgeous apparel. Are not these that have got
ribbons hanging about their arms, hands, waists, backs, knees,
and hats, like fiddlers' boys ? This shows that they are got into
the basest and most contemptible life, who are in the fashion of
fiddlers' boys and stage players, quite out of the paths and steps
of solid men ; and in the very steps and paths of the wild heads,
who give themselves up to every invention and vanity of the
world that appears, and are inventing how to get it upon their
backs, heads, legs, and feet, and say, if it be out of the fashion,
it is nothing worth. And further, if one get a pair of breeches
like a coat, and hang them about with points, and up almost to
the middle, a pair of double cuffs upon his hands, and a feather
in his cap, here is a gentleman; bow before him, put off your
s, get a company of fiddlers, a set of music, and women to

118 A POPULAR LIFE OF GEORGE FOX.
dance. This is a brave fellow. Are these your fine christians ?
yea, say they, they are christians ; but, say the serious people,
they are out of Christ's life, out of the apostle's command, and
out of the saint's ornament. To see such as these, a company
of them playing at bowls, or at tables, or at shovel-board, or
each taking his horse, with as many bunches of ribbons on his
head as the rider hath on his own, perhaps a ring in his ear too,
and so go to horse-racing to spoil the creatures. Oh ! these are
gentlemen indeed, these are bred up gentlemen, these are brave
fellows, they must take their recreation ; for pleasures are lawful.
These in their sports set up their shouts like wild asses. Here is
evil breeding of youth and young women, who are carried away
with the vanities of the mind in their own inventions, pride,
arrogance, lust, gluttony, uncleanness. These be they that five
in pleasures upon earth ; these be they who are dead while they
live ; who glory not in the Lord, but in the flesh : these be they
that are out of the life that the scriptures were given forth from,
who live in the fashions and vanities of the world, out of the
truth's adorning, in the devil's adorning (who is out of the truth) ;
and not in the adorning of the Lord, which is a meek and quiet
spirit, and is with the Lord of great price. But this inward
adorning is not put on by them that adorn themselves, and have
the ornament of him that is out of the truth. That is not ac
cepted with the Lord, which is accepted in their eye. " G. Fox."

A POPULAR LIFE OF GEORGE FOX. 119

CHAPTER VIII.
1655, 1656. Is roughly used by the Students at Cambridge — The oath
of abjuration, a cause of oppression to the Quakers— Travels into
Cornwall with Edward Pyott— Apprehended at St. Ives and sent to
Launceston Castle under a military escort — Examination before Chief
Justice Glynne— His shameful treatment while in confinement at
Launceston.

" If ye be reproached for the name of Christ, happy are ye : for the spirit of
glory and of God resteth upon you. If any man suffer as a christian, let him not
be ashamed ; but let him glorify God on this behalf." — 1 Peter iv. 14, 16.
1655. This year his travels were extended over a great sur
face of England. In the early part of it, in company with
Amor Stoddart, once a captain in the parliamentary forces, he
passed through the counties of Kent, Sussex, Berkshire, Buck
inghamshire, Essex, Suffolk, Norfolk, Cambridgeshire, returning
to London. With some few exceptions of rough and uncour-
teous treatment, they were on the whole favourably received,
and their invitations were generally attended by great concourses
of all ranks, from which ensued great " convincements," and the
establishment of meetings at a variety of places throughout these
counties. Between Yarmouth and Lynn, they were apprehended by
hue and cry, as housebreakers, which malicious charge was in
vented by some Independent Justices, who had taken great
offence at G. Fox, in an interview they had previously had with
him during the time he remained in custody at the Mermaid, at
Charing Cross.
This unfounded charge, (for it was proved by Captain Law
rence, that upon the night of the alleged robbery, they had
both been under his roof), caused them some trouble and delay
from the evil disposition of the examining magistrate, who
althouo-h he was obliged to admit, that upon the evidence they

120 A POPULAR LIFE OF GEORGE FOX.
were not the men, still he showed a great inclination to send
them back to Norwich Gaol, being incited to this unjust course
by the constable, who observed that they both had good horses,
and that he would take them over to Norwich. At Cambridge,
they were also roughly handled by the students, who were all on
the alert to play off their tricks upon the Quakers, as they rode
through the city to their inn. George Fox being a tall and
bulky man reached his quarters in safety ; but his companion,
Amor Stoddart, they managed to unhorse before he arrived there.
The remark that occurs in his journal upon this behaviour of the
students, does not reflect much credit upon them, either for
courtesy of manners, or for good breeding ; it shows how little
their deportment was polished by polite acquirements, or their
feelings humanized by christian precepts ; and how ungenial a
republican atmosphere is to the development of the suavities
of life.The second city of the kingdom, celebrated for its theological
and classical lore, ought to have been one of the last places
where new doctrines and strange tenets should have been opposed
only by practical jokes. He says of them, " a ruder set I never
encountered even amongst the miners and colliers ; " and he
accounts for their conduct in these words, " they knew I was
so against the trade of preaching, which they were there as
apprentices to learn, that they raged as bad as ever did Diana's
craftsmen against Paul."
Soon after his return to London, he wrote an address, " To
those who made a scorn of quaking and trembling," proving that
from Moses downwards, most of the holy men of old did continually
fear and tremble in the presence of the Lord. And another,
" To those who hold the Quakers in contempt for their plain
ness." He wrote also to the Protector about the oath of abjura
tion, stating to him the great handle of oppression this oath was
made, to persecute his peaceable people the Friends, who could
not conscientiously take this, nor any other oath; for fear of
offending their Lord and Master, Christ, who had commanded
all men not to swear.
Persecutions of all kinds began thickly to assail the defenceless
Quakers, from their bitter enemies, the preachers of the rigid

A POPULAR LIFE OF GEORGE FOX. 121
sectarians, whose hypocrisy and unchristian practices they un
sparingly laid open. Men whose heads were stuffed with notions,
while their hearts were devoid of the spirit of religion. It was ¦
now well known, that the Quakers' principles did not allow them
to retaliate, however illegal were the proceedings against them,
and in .consequence they became an easy prey to the base and
cowardly, who in many cases were countenanced in their op
pressions by the civil magistrate, whose duty it was to have
protected the innocent from the lawless encroachments of the
wicked. To such an extent were men's minds soured, and their
feelings irritated by the religious disputes of the day. G. Fox
says, " Great rage was amongst the professors, for they wickedly
reported, that Jhe Quakers carried bottles about with them, of
which they gave the people to drink, to make them follow them.
But the Power, Spirit, and Truth of God, kept Friends over
the rage of the people. Great spoiling also there was made of
Friends' goods for tithes by the Independent, Presbyterian, and
Baptist priests, who now had got into the steeple-houses."
G. Fox throughout his journal uses the term priests as applied
to the holders of benefices and cures ; but by this term, he does
not mean, that they were all regular members of the church of.
England. Episcopacy had now been long abolished, and the
Presbyterian directory established in its stead, and in consequence,
many of the more conscientious clergy, who refused compliance
with these innovations, had been displaced by adventurers of the
ruling factions of the day, all of whom were as eager to partici
pate in the church's temporalities, as they had been fierce in
declaring against her doctrines and practices.*
* " During the whole reign of James I., and the first fifteen years of
Charles I., the Presbyterians were oppressed, or at least may be said, not
to have been treated by the Church of England as christian charity seemed
to require. Prom the beginning of the Long Parliament in 1640, the
church was persecuted in her turn, and Episcopacy itself at last entirely
abolished. " When the Independents were become masters of the army and the
parliament, the Episcopalians still continued under oppression, and though
the Presbyterian church government was outwardly preserved, there was
a liberty for all protestant sects, which the Presbyterians considered as
a violent persecution."— TindaFs Bapin, vol. ii. p. 624.
1641. " And they (the Long Parliament) particularly forbade bowing

122 A POPULAR LIFE OF GEORGE FOX.
Of all the numerous sects to which this unsettled period gave
rise, the Quakers alone were purely disinterested, they were in
fluenced by no worldly motives, they preached without remuner
ation, and bore a faithful testimony to their principles, through
the most cruel persecutions. The same christian principle which
led them to refuse the payment of tithes and church rates, taught
them also to submit patiently to the legal proceedings to which
this conduct subjected them, and which through the malice of
their enemies were often converted into ruinous losses. The
scheme of pulling down one set of men in order to establish them
selves in their places, formed no part of their design. Their
object was simply to enlighten the minds of their fellow-creatures,
by calling their attention from external observances to the more
important " Inward Teacher," the Grace of God in their hearts,
by which the plain truths of the gospel would be clearly under
stood ; and to show by their own example, how far superior was
a life ruled by this holy principle, to that of one regulated by
worldly policy.
About this time, he travelled in company with Edward Pyot of
Bristol, through the western counties as far as the Land's-end in
-Cornwall. In their progress through Dorchester, they requested
of the Baptists the use of their meeting-house, and upon being
at the name of Jesus ; a practice which gave them the highest scandal,
and which was one of the principal objections against the established re
ligion."— Hume, Charles I.
1642. " The bishops were impeached, sequestered from Parliament and
given into custody." — Ibid.
1646. " The Presbyterians and Independents, even before their victory
over the church was fully established, fell into contest about the division
of the spoil ; and their religious as well as civil disputes agitated the whole
kingdom. In this year, the Parliament first established the Presbyterian
directory, having abolished, long before, Episcopacy. They refused how
ever to assent to the divine right of presbytery, at the same time voting
toleration to all Protestant sectaries, and allowing of an appeal to them
selves from decisions of the ecclesiastical courts." — Ibid.
1647. " The severities now exercised against the Episcopal divines by
the Presbyterian party, were so great, that one-half of the established
clergy were turned out to beggary and want, for refusing to renounce the
liturgy and subscribe to the covenant." — Ibid.
1648. "The bill for the abolishment of Episcopacy and the whole
Hierarchy was passed this year." — Ibid.

A POPULAR LIFE OF GEORGE FOX. 123
refused, a concourse of people resorted to the inn "to hear them,
to which place also came the Baptist preachers, for the purpose
of interrupting the meeting ; they conducted themselves very
disgracefully, with great rage, " slapping their Bibles on the
tables." G. Fox asked them, " if they were angry with the
Bible ? " and, " if they could say, they were sent by God with
a special command to baptize people, as John was ; and whether
they professed the same spirit and power that the apostles had ?"
To this, they replied, " they had not ; " he then asked them
"whether they acknowledged more than two powers, one the
power of God, and the other the power of the devil." They
said, " they did not." Then, replied G. Fox, " if you acknow
ledge that you do not act in the power and Spirit of God, you
must act by the power of the devil." Being unexpectedly caught
in this syllogism, their clamours were stopped, and they withdrew
from the meeting, and the next day had the additional mortifi
cation of learning, that many of their followers had joined the
Quakers. While he was at Plymouth, Elizabeth Trelawney, the daughter
of a Baronet in that neighbourhood, came to one of his large
meetings, and as she was very deaf she placed herself next to
G. Fox, holding her ear close to him that she might catch the
substance of his discourse, and was so thoroughly convinced by
his preaching that she became a Quaker, in which persuasion
she remained stedfast until her death, although she met with
great opposition from her family and connexions, who tried every
means of dissuading her from her newly-adopted opinions.
The most remarkable incident in this journey, is the long
imprisonment and hard usage, which he and his companions
underwent in Launceston Gaol.
In Cornwall, the two above-mentioned travellers were joined
by another preacher of their persuasion, William Salt of Lon
don, who came down to participate in their labours. G. Fox
having drawn up a short paper addressed to some of the parishes
at Land's-end, simply exhorting them, " to repent and turn to
God, and do works meet for repentance ; " referring them to
Christ, who says, " Learn of me ; I am the way, the truth, and
the life ; ." who lighteth every man that cometh into the world ;

124 A POPULAR LIFE OF GEORGE FOX.
but if you hate this light, it will be your condemnation. Every
one of you hath a light from Christ, which lets you see you
should not lie, nor do any wrong, nor swear, nor curse, nor
take God's name in vain, nor steal," &c. Passing on the road
a servant of Major Ceely of St. Ives, they gave him one of these
papers ; and his master being a magistrate, caused them to be
apprehended as soon as they arrived at St. Ives. After a rough
and ludicrous examination, he committed them to Launceston
Gaol, the principal cause of offence, lying in the unusual length
of G. Fox's hair, which offered a suspicious appearance to the
jealous eyes of a staunch republican, and which, as before stated,
from some sense of religious duty he had suffered to go uncut,
for a length of time. Both the Major and the Presbyterian
minister of St. Ives, " a silly young priest," were very minute
and circumstantial in their inquiries into this important subject,
being no doubt apprehensive, as the sequel shows, that potent
mischief might lie concealed under his flowing locks. Upon this
suspicion alone, and without the least evidence of any breach of
the law, he consigned three respectable men to the custody of a
Captain Keat, who was to escort them to prison with a party of
his armed troopers. On the road to gaol, they exhibited the
same resolute perseverance in the line of their religious duty,
preaching the gospel, and explaining their principles upon every
opportunity. While resting at Redruth on the Sunday morning,
a party of the town's-folk collected round them, and G. Fox
engaged the soldiers in discourse, whilst Edward Pyot preached
to the people ; and in turn Edward Pyot did the same while
G. Fox preached. At the same time, William Salt getting away
unperceived, went into the church and addressed the congre
gation, who only repaid him with abuse ; the soldiers also as soon
as they discovered how he had given them the slip, were much
incensed. At Falmouth, at that time called Smethick, and
a very insignificant place, they were so shamefully treated by
Captain Keat, that upon application to the chief constable, he
took the warrant away from the soldiers, and said, he would
convey the prisoners himself at his own charge, rather than
they should be so abused. The circumstance was, that Keat
brought to the inn a rude blustering kinsman, whom he thrust

A POPULAR LIFE OF GEORGE FOX. 125
into G. Fox's room, and who immediately began, without any pro
vocation, to abuse him, elbowing and pushing him about, striking
him and trying to throw him down on the floor ; during the
whole of the time, Keat stood at the door, silently looking on.
G. Fox called out to him, " Keat, is this manly or civil to have
us under guard and put a man to abuse and beat us ? Is this
manly, civil, or christian-like ? " G. Fox then sent for the con
stables, who being considerate and respectable men, acted as
aforesaid. The soldiers being now partly ashamed of their con
duct, and partly fearing they might get into trouble, should the
constable refuse to return the warrant, and persist in taking
the prisoners under his own custody, began to grow very sub
missive, promising to be civil and attentive for the future, upon
which they were suffered to proceed. On the road, before they
arrived at Bodmin, they met Major-General Desborough travelling
with some of his forces. The captain of this troop, who was
riding in front, recognised G. Fox, exclaimed with some astonish
ment, "Oh! Mr. Fox, what do you do here?" Upon his
informing him that he was a prisoner, he again asked, " Alack
for what ? " and on being told " that he was taken up for travel
ling," " Then," said he, " I will speak to my Lord, and he will
set you at liberty." His Lord however did not feel inclined to
do any such office for the prisoners, being much more concerned
about his own horses, lest by this short detention they might
take cold ; and refusing to interfere, left them to their fate and
to the conduct of Captain Keat.
This slighting treatment from one of Cromwell's confidential
officers, shows that whatever he might openly profess to the
Quakers, he was not in truth much disposed to protect them ;
and no doubt he rather feared a people he could not win either
by rewards or hypocritical professions, and therefore tacitly
acquiesced in their persecution. Which opinion is rather con
firmed by the renewed bad conduct of their guard ; for the same
night they lodged at Bodmin, where Keat forgot his fair promises
of amendment, and also all his sorrow on account of his late ill-
treatment. At this place, another ruffian intruded himself into
their room, instigated thereto by Keat, who abused them shame
fully and threatened them with his drawn sword ; the soldiers also

126 A POPULAR LIFE OF GEORGE FOX.
behaved very ill and sat up carousing all the night. After their
arrival at Launceston Castle, the singularity of their commit
ment, and the respectability of their characters, attracted great
attention and excited many inquiries in the neighbourhood, so
that great numbers of people came to see them at different times,'
to all of whom George Fox preached and expounded his doctrine
in a manner to gain many converts. This unexpected favour
able reception of the Quaker tenets, caused a great ferment
among the Presbyterian faction ; the mayor of Bodmin, and the
preachers of this sect were extremely irritated during their in
terviews with the prisoners, because they used thou and thee in
their address to them, as well as indiscriminately to all other
people ; and because they would neither pull off the hat, nor bow
the knee before them. " We shall see," said they, " how these
unbending Quakers will come off at the assizes," fully expecting,
that, at least, the judge would hang them.
The assizes not coming on till the beginning of the year 1656,
they laid in prison nine weeks, at a considerable charge for their
accommodation ; and were then brought up before Chief Justice
Glynne, a Welchman. Besides the sheriff's pikemen, they
were escorted to the court by a troop of soldiers, as closely
guarded as if they had been notorious rebels or some desperate
malefactors. Upon entering the court they stood for some time with their
hats on, and the court remaining silent, George Fox was moved
to say, " Peace be amongst you."
The judge then asked the gaoler who they were, and on being
informed they were prisoners, he said, " Why do you not pull off
your hats ?"
The Quakers stood silent.
Judge. " Put off your hats," Still they remained silent.
Judge. " The court commands you to put off your hats."
G. Fox. " Where did ever any magistrate, king, or judge,
from Moses to Daniel, command any to put off their hats, when
they came before them in their courts, either among the Jews,
(the people of God) or among the heathens ? And if the law
of England doth command any such thing, show me that law
either written or printed."

A POPULAR LIFE OF GEORGE FOX. 127
Judge, angrily. " I do not carry my law-books upon my back."
G. Fox. " Tell me then, where it is printed in any statute
book that I may read it."
Judge. " Take him away, prevaricator,— I'll ferk him !"
They were then removed out of court, and put among the
thieves ; but presently afterwards were ordered back.
Judge. " Come ! where had they any hats from Moses to
Daniel ? Come, answer me, I have you now fast."
G. Fox. " Thou mayst read in the third chapter of Daniel,
that the three children were cast into the fiery furnace by Nebu
chadnezzar's command, with their coats, their hose, and their
hats on."
This ready and pointed answer silenced the judge, and they
were once more ordered away and re-conducted to prison with the
same parade of guards with which they came.
These trivial circumstances depict the sour acrimonious spirit
of the age, and show how deeply every thing was tinged with this
saturnine hue ; for neither the ready answer of G. Fox, nor the
respectability of his character, nor his known innocence, could
move the judge in his favour, so imbued was his mind with the
gloomy spirit of the times. The offence, however, was not the
outrage of any law ; but that these unbending Quakers would
neither flatter the spiritual pride, nor bow down before the rigid
Presbyterians. In this instance, the Quaker peculiarity about " hat- worship,"
as G. Fox terms the custom, seems to have been carried rather
to an extreme. The farther civilization recedes from savage life,
the more necessity there appears for the adoption of certain forms
of etiquette in civil institutions, without which confusion and
disrespect would prevail ; nor does there appear any good reason
why these forms are only to be drawn from scripture precedents,
which present us with habits entirely differing from our own and
unadapted to our climate. And if they offer no instance of the
hat being removed in the presence of a superior, they abound
with examples of veneration shown by the prostration of the
whole body.
There seems to be a wide difference between the compliance with
the established etiquette of our public institutions, and the ob-

128 A POPULAR LIFE OF GEORGE FOX.
jection urged by the Quakers against the common practice of
bowing and uncovering the head, accompanied with the flatter
ing and complimentary style of address at that time so much in
use : as, " Sir, your most obedient and devoted servant." — " Sir,
your slave to command," &c, which from being of themselves
unmeaning phrases, are objectionable ; but when more seriously
considered, are, to say the least of them, absurd and degrading,
and altogether unworthy the imitation of a christian. The
Society of Friends, by their present conduct, seem to justify our
remarks ; for many upon entering a court of law, or other public
place, permit or allow the nearest officer to remove the offending
beaver. In the afternoon, they were again brought into court, and while
waiting there, G. Fox was so much concerned at witnessing the
repeated swearing of jurymen, officers, and witnesses, that he
began to distribute a paper he had written against swearing, in
which he warned people of its unchristian nature, and entered at
length into all his usual arguments and scripture proof against it,
which have been already noticed. This paper circulating by
degrees through the court, at last found its way up to the bench
and into the judge's hand, who ordered the clerk of the court to
hand it to George Fox, and ask him if that seditious paper were
his writing.
G. Fox. " If they would read it up in open court that he
might hear it, if it were his, he would own it and stand by it."
The court pressed him to look at it, and say, yes, or no, to the
question. G. Fox. " Let it be read, that all the country may hear it,
and judge whether there were any sedition in it or no ; for if
there were, he was willing to suffer for it."
The paper was then read out by the clerk of assize, and after
wards G. Fox told the judge, " it was his paper." " He would
own it, and so might they too, except they would deny the scrip
ture : for was not this scripture language, the words of Christ
and the apostles, which all true christians ought to obey.
The reading up of this paper was the very thing he wished for,
his grand object, at all times and under all circumstances, being
to spread his views and to enlighten the minds of his fellow-

A POPULAR LIFE OF GEORGE FOX. 129
beings upon religious truths. After the reading of his paper the
court dropped the subject of its seditious import, and again
attacked them about their hats, which it appears they had
retained upon their heads all this time, and the gaoler was now
ordered to take them off, which he did, giving them into the
prisoners' hands. They then put them on again and asked the
judge and justices, "wherefore they had lain in prison nine
weeks, seeing they had nothing to accuse them of beyond wearing
their hats ?"
Their indictment was now produced, charging them with a
string of false accusations, purporting- to be treasonable plottings
to overthrow the state by force of arms, &c. Major Ceely, who
was the prime mover in this charge, appears to have been a con
ceited busy-body, who was not over scrupulous in his assertions
or evidence to injure the prisoners, or to mis-represent their
actions or words.
George Fox, prior to entering upon his defence, repeatedly de
manded that their mittimus might be read up in court, which was
opposed by the bench, the judge declaring that it should not be
read, and G. Fox as strenuously urging that it ought to be ; " for
if I have done anything," said he, " worthy of death or of bonds,
let all the country know it ; seeing it concerns my liberty and
my life." After many more words between himself and the
judge, it was at last, with some difficulty, accomplished by one of
his friends, who read a copy of it, the court preserving profound
silence ; for all the people were as anxious to hear it, as the judge
had been to suppress it. The mittimus charged them with being
vagabonds, persons who could give no account of themselves, or
of their motive for coming thither, and who were sent to gaol
because they refused to give sureties for their appearance, ccc. &c.
George Fox then began his defence, " Thou that sayest thou
art the Chief Justice of England, and you justices, know, that
according to this mittimus, if I had put in sureties, I might have
gone whither I pleased ; and have carried on the design (if I
had had one) with which Major Ceely hath charged me. And if
I had spoken those words to him which he hath here declared."
alluding to the charge of conspiracy, "judge ye whether bail or
mainprize could have been taken in that case." Then turning

130 A POPULAR LIFE OF GEORGE FOX.
towards Major Ceely, he said, "when and where did I take thee
aside ? — If thou art my accuser why sittest thou on the bench ?
It is not the place of accusers to sit with the judge. Thou
oughtest to come down, and stand by me and look me in the face.
Besides I would ask the judge and justices, whether or no Major
Ceely is not guilty of this treason, which he charges against me,
in concealing it so long as he hath done ? Does he understand
his place, either as a soldier or a justice of peace ? For he tells
you here, that I went aside with him, and told him what design
I had in hand, and how serviceable he might be to my design :
that I could raise forty thousand men in an hour's time, bring in
King Charles, and involve the nation in blood. He said, more
over, he would have aided me out of the country, but I would not
go ; and therefore he committed me to prison, for want of sureties
for my good behaviour, as the mittimus declares. Now do you
not plainly see, that Major Ceely is guilty of this plot and treason
he talks of, and hath made himself a party to it, by desiring me
to go out of the country, demanding bail of me, and not charging
me with this pretended treason till now, nor discovering it?
But I deny and abhor his words, and am innocent of his devilish
design." Here the matter was allowed to drop ; for the evidence was so
absurd and contradictory, that the judge was obliged to abandon
this charge as he had already done the others ; and Major Ceely
instead of entrapping George Fox, had like to have run his own
neck into a noose. The major however was weak enough, after
this specimen of the prisoner's acute judgment, to stand up in
the court and falsely accuse him of another offence.
Major Ceely " May it please you, my Lord, this man struck
me, and gave me such a blow as I never had in my life ! "
G. Fox. " Major Ceely, art thou a justice and a major of a
troop of horse, and tellest the judge in the face of the court and
country, that I, a prisoner, struck thee, and gave thee such a
blow as thou never hadst in thy life ? What ! art thou not
ashamed ? Prithee Major Ceely, where did I strike thee ? and
who is witness for that ? who was by ? "
As the charge of treason presented the court with a specimen
of the major's inventive powers, so this dreadful blow only ex-

A POPULAR LIFE OF GEORGE FOX. 131
hibited the figurative turn of his mind ; for after all, it was
nothing more than a simple reply from George Fox to the major,
who upon passing him in the Castle Green at Launceston, and
accosting him with an " How do you do Mr. Fox, your servant,
sir." To which G. Fox replied, " Major Ceely take heed of
hypocrisy and a rotten heart ; for when came I to be thy master,
or thou my servant ? Do servants use to cast their masters into
prison ? The judge finding none of the accusations tenable,
ordered them back again to prison, and fined them twenty marks
a-piece, for not taking off their hats in court, and to be im
prisoned till they paid the fine.
The assizes being now ended, and the prisoners refusing upon
principle to pay a fine they considered most illegal, since nothing
had been proved against them to justify their apprehension, much
less their imprisonment ; and judging from the malice of their
enemies, that they were not likely to be liberated very soon,
demanded a free prison, and told the gaoler, they should dis
continue to pay him for the hire of his room, for which they
had hitherto given him seven shillings a week each person, as
well as seven shillings a week for each of their horses. Upon
this notification, the gaoler, who was an abandoned character,
and had been twice branded with a hot iron as a thief, (as well
as his wife and the under-gaoler) shut them up in a foul
dungeon, called Doomsdale, which was noisome and pestilential,
on account of its being the common sewer of the prison, the
floor of which was so thick in mire, that it was over their shoes,
and afforded no place where they could either sit or lie down.
In this dreadful place they were denied by their exasperated
keeper, even a little straw, or a light, but some kindly disposed
people of the town hearing of their sad condition, brought them
both a light and a few handfuls of straw, which they burnt to
purify the air. The smoke arising upon this occasion penetrated
through the chinks of the floor above, and found its way into
the chamber occupied by the under-gaoler and some thieves, who
immediately began to revenge themselves, by pouring down upon
them, through the chinks, whatever they could obtain to annoy
them, and make their condition still more deplorable, at the
same time abusing them with the foulest language. In this
k 2

132 A POPULAR LIFE OF GEORGE FOX.
place they were sometimes left in want both of food and water,
owing to the brutality of the gaoler and his wife, who often
abused and beat those who brought them a few necessaries and
comforts. The whole particulars of the infamous treatment to
which they were subjected, from the misconduct of their un
feeling keepers, are too offensive for recital, and when such
abuses no longer exist in our public gaols are best left untold.
We, who live in the middle of the nineteenth century, when
the impartial administration of justice extends to all ranks of
society, and when the accommodations of our prisons are so
vigilantly looked into, can scarcely credit that three respectable
Englishmen should have been thus arrested in the progress of
their lawful travels — thus deprived of their freedom in violation
of the laws — and thus subjected to the abuse of such a gaoler,
without having obtained some redress from the interference of
a respectable neighbouring magistrate. Men were so carried
away with the heat of religious and political disputes, in those
days, that our most valued laws and liberties were violated with
impunity, and as long as the prevailing party escaped scatheless,
they cared not how they were perverted to afflict their opponents,
forgetting that the same precedents might be employed against
themselves, whenever the fickle scale of fortune turned the beam
in favour of their enemies. How opposite is our present con
dition ; for our rights and liberties are now so well understood
and so tenaciously guarded, that factious demagogues, by avail
ing themselves of the quirks and subtleties of the law, are enabled
to traverse the land, spreading discontent, and sometimes sedition,
and often so unsettling the minds of the labouring classes, as to
excite them to outrage, and tumult, and unlawful combinations;
and what is still more remarkable, that some individuals calling
themselves followers of George Fox, should be found acting in
concert with men of this class.
In this pestilential dungeon they were retained till the next
quarter sessions at Bodmin, when by sending a remonstrance
against the conduct of the gaoler, and stating their hard fate, to
the magistrates, an order was issued granting them liberty to
cleanse out the place and to purchase whatever necessaries they
wanted. Their peaceable conduct soon afterwards obtained for

A POPULAR LIFE OF GEORGE FOX. 133
them a better apartment, and also the liberty of walking in the
castle-green. The peculiar hardship of their case had now attracted general
commiseration among the respectable people of the town and the
surrounding country, and thus their attention was naturally called
to the cause of their imprisonment, and to a consideration of their
peculiar doctrine and tenets. Many people on this account
attended their religious meetings, held either in the gaol, or upon
the castle-green, and not a few of them, struck by the energy of
G. Fox's character, and the integrity and simplicity of his
manners, returned home Quakers, being convinced by his apt
and powerful appeals to the scriptures. Hugh Peters, one of
Cromwell's chaplains, told the Protector, " They could not do
George Fox a greater service for the spreading of his doctrine in
Cornwall, than to imprison him there." Which saying, as we
have seen, was fully verified by the result. G. Fox now drew
up a statement of their hard case and cruel treatment, which he
sent up to Oliver Cromwell, who ordered Captain Fox, the
governor of Pendennis Castle, to inquire into the affair, and to
punish the soldiers if they had struck them while in their custody.
Captain Keat was cashiered for his conduct, and his kinsman
was told " that if G. Fox should change his principles and pro
secute him, he might take the extremity of the law against him,
and might recover round damages." This reproof shows the
cowardly feelings which influenced their oppressors, and how
ready they were to attack a harmless and defenceless people,
whose principles forbade them to retaliate.
For some new offence their inhuman gaoler was dismissed his
office, and was soon after condemned to occupy the same dungeon
where he had so shamefully abused the Quakers. Here he was
put into irons and beaten, and told, " to remember his former
wicked conduct to innocent men, and that the same measure he
had meted out to others, should now be meted out to him." He
died in prison very poor, and left his wife and family in much
distress. About this time some Quaker went to the Protector and offered
up himself to lie in prison, even in Doomsdale, for George Fox,
provided he would liberate him. Cromwell replied, "that to do

134 A POPULAR LIFE OF GEORGE FOX.
so was contrary to law, and therefore he could not comply with
his request," but he was so much struck with the disinterested
affection of this offer, that turning round to his council, he said,
" which of you would do as much for me, were I in the same
predicament?" He then sent General Desborough to liberate
G. Fox and his friends ; but as they refused either to pay any
fines, or to promise to go home and discontinue preaching, plead
ing their just rights as innocent freemen to dispose of their
persons as they pleased ; he left them in prison, where they
remained till liberated by Colonel Bennet, the 13th of July, 1656.
Upon a general warrant being issued out from the sessions at
Exeter, in express terms, " for apprehending all Quakers," and
for setting watches to take them up on the highways, he wrote
two papers to the magistrates, in which he stated : " And
whereas in your said warrant you speak of the Quakers spreading
seditious books and papers ; I answer, they whom ye in scorn
call Quakers, have no seditious books or papers ; but their books
are against sedition, and seditious men, and seditious books, and
seditious teachers, and seditious ways. Thus ye have numbered
them, who are honest men, godly men, holy men, men that fear
God, among beggars, rogues, and vagabonds ; thus putting no
difference between the precious and the vile. You are not fit
to judge, who have set up your bills, and armed your men, to
stand up together to^ battle against the innocent people, the
lambs of Christ, who have not lifted up a hand against you, &c.
Therefore, this is the word of the Lord God to you, and a charge
to you all, in the presence ofthe living God of heaven and earth :
every one of you being enlightened with a light that cometh from
Christ, the Saviour of people's souls : to this light,- all take heed,
that with it you may see Christ from whom the light cometh,
and may see Him to be your Saviour, by whom the world was
made, who saith, ' Learn of me.' But if ye hate this light, ye
hate Christ, who doth enlighten you all, that through him ye
might believe. But not believing in the light, nor bringing your
deeds to the light, which will make them manifest and reprove
them, this is your condemnation, even the light. Remember,
you are warned in your life-time, for this light is your way of
salvation, if you walk in it ; and this light is your condemnation,

A POPULAR LIFE OF GEORGE FOX. 135
if you reject and hate it," &c, &c. He concludes, " The Jews
who were in the letter, out of the life, persecuted them that were
in the life of that which they professed in the letter ; so now do
you persecute them that are in the life, and are yourselves
strangers to it, as your fruits make appear. You have numbered
the people of God amongst transgressors ; but have you im
prisoned any of the rogues and transgressors you speak of? You
have imprisoned the innocent, and let the others go free.
" George Fox."

136 A POPULAR LIFE OF GEORGE FOX.

CHAPTER IX.
1656—1658. His second interview with the Protector— Publishes a de
fence of some of his tenets— Travels into Wales and Scotland— His
argument against the Calvinistic doctrine of Election and Reprobation
—Quakers cursed and excommunicated by the Scotch Presbyterians-
Summoned before the Council at Edinburgh— Returns to England.

" And above all things have fervent charity among yourselves : for charity shall
cover the multitude of sins." — 1 Peter iv. 8.
" Beloved, let us love one another : for love is of God ; and every one that loveth
is born of God and knoweth God. He that loveth not, knoweth not God : for God
is love." — 1 John iv. 7, 8.
Undaunted by his late sufferings and long imprisonment in
Cornwall, he resumed his ministerial labours immediately upon his
enlargement, and travelled up to London with his companions,
passing through Exeter, Bristol, and Wiltshire, and holding
meetings at all suitable places ; for his notoriety was now so
great, and the desire to hear him so prevalent, that their meet
ings sometimes amounted to several thousands, and were often
held in orchards or barns, for want of more convenient accommo
dation. At Exeter, he was moved to visit James Naylor, who in
company with many others, was there imprisoned for unbecoming
and infatuated conduct. His principal concern was to reprove
Naylor and his mistaken companions, who by giving way to
heated imaginations, had brought a great reproach upon the
Quakers ; for which they were afterwards disowned by the Society.
Upon this occasion, its character as a religious body was unjustly
stigmatized on account ofthe fanatical errors of a few individuals.
G. Fox says, "So after, I had been warring with the world,
there was now a wicked spirit risen up among Friends to war
against. I admonished him and his company."
James Naylor was one of those examples of human frailty

A POPULAR LIFE OF GEORGE FOX. 137
more entitled to our pity than execration. He had formerly been
an Independent, and had served as quarter-master under General
Lambert, in the parliamentary forces. Upon joining the Quakers
he soon became an eminent minister among them, and was dis
tinguished for his piety and zeal ; and was a man, " although
of limited education, yet of very comprehensive intellect ;" but
through unwatchfulness and an over-heated imagination fell into
strange errors, from which he was afterwards restored to a just
sense of his own lamentable failings, through deep sufferings and
sincere repentance, He was arraigned for blasphemy, and was
publicly examined before the sainted parliament of the Common
wealth, and by them condemned to ignominious and cruel tor
ments ; to which judgment they had been urged by the rancorous
bigotry of the Presbyterian and Independent preachers, who upon
this occasion furiously assailed their defenceless victim ; hoping,
in his ruin, to accomplish the destruction of the whole sect, and
exhibiting throughout their whole conduct in this affair, a sad
example of the unforgiving and unchristian spirit which pre
dominated among these pharisaical professors of religion.
The travellers entering London by Hyde Park, met the Pro
tector in his coach, attended by his life-guard, and surrounded
by a great concourse of people. George Fox immediately rode
up to the coach side, from whence he would have been repelled
by the guards, had not Cromwell caught sight of him, and
beckoned him to approach. He then rode by the coach side,
and spoke to him, "declaring," as he says, "what the Lord
gave me to say to him, of his condition and of the sufferings of
Friends in the nation ; showing him how contrary this persecution
was to Christ, and his apostles, and to Christianity." At the
park gate of St. James's, they parted, and Cromwell invited him
to come to his house. The next day, Mary Sanders, a Quaker,
and one of the domestics in attendance upon the Protector's
wife, called upon him and said, that her master, on his return
from his ride, had informed her of his arrival in town.
In the course of a few days he had an interview with the
Protector at Whitehall, accompanied by Edward Pyott. G. Fox
' was very urgent on behalf of the Friends, stating how unjustly
they were persecuted, and how great were their sufferings through-

138 A POPULAR LIFE OF GEORGE FOX.
out his dominions, for conscience' sake alone. He pleaded their
right, in common with all peaceable subjects, to Cromwell's pro
tection, and finished by referring him " to the Light of Christ,
who enlighteneth every man that cometh into the world." Crom
well asserted that this light was a natural light, a tenet held at
that time by most of the sectarian professors, which opinion
G. Fox confuted by quotations from scripture ; " at last," he
says, " the power of the Lord God arose in me, and I was moved
in it to bid him lay down his crown at the feet of Jesus." This
interview took place in a room wherein was a large table ; and
as George Fox enforced upon the Protector the necessity for his
so doing, Cromwell came up to him, and setting himself upon
the table, sportingly said, " He would be as high as he was,"
and in the same fight frame of mind continued to defend his
own opinion. George Fox remarks, " that the Lord's power,
however, came over him, so that when he came to his wife and
other company, he said, ' I never parted so from the Quakers
before ;' for he was judged in himself."
Upon leaving this audience, he found himself unexpectedly
surrounded by many great personages, one of whom began to
attack his doctrine of the " Light of Christ," speaking against
it and against the Truth, upon which " he felt moved to slight
him for speaking thus lightly of the things of God." One of
the company upon observing his conduct, and supposing that he
was not aware in whose presence he was, told him, it was the
Major-General of Northamptonshire that .had addressed him.
Upon which information, G. Fox exclaimed, " What ! our old
persecutor, that has persecuted and sent so many of our friends
to prison, and who is a shame to Christianity and refigion ! I
am glad I have met with thee !" He then began to rebuke him
sharply for his unjust doings, the particulars of which he laid
open so pointedly, that the Major-General feeling ashamed of his
conduct, "slunk away." This instance evinces the intrepid
boldness with which he reproved evil deeds, and shows that no
presence daunted him in the faithful performance of his duty.
His stay in the capital was this time very short; for he
soon again resumed his travels, prompted by the desire to visit
those meetings he had established in various parts of the king-

A POPULAR LIFE OF GEORGE FOX. 139
dom, being anxious to confirm the principles of those already
united to him, as well as to increase their numbers by farther
" convincements." With this intent he accompanied Edward
Pyott through the midland counties into Yorkshire, and after
wards, through the southern and western counties as far as
Exeter, and from thence to Bristol.
The doctrine of George Fox and his followers was directly
opposed to all priestcraft, whatever was the shape it assumed,
whether episcopal or non-episcopal. It upheld the gospel dis
pensation in its original purity, which is to lay " the axe to the
root of the tree ; " and it allowed of no construction upon the
text, beyond what the plainest grammatical sense would admit of.
It impartially exposed all those systems which made a trade of
religion, by fearlessly stripping off that mark of hypocrisy, under
which lurked the cupidity and eager-desire of power, of many a
high and rigid professor of sanctity. This class of preachers
fearing the religious principles of the Quakers, because they
attacked their worldly interests, and despising their numbers,
industriously spread abroad all manner of evil reports and gross
misrepresentations, charging them with fanatical and heretical
opinions. The pen of G. Fox was therefore again called forth
to refute those charges, and justify the principles of. the Society
of Friends. It is perhaps one of the earliest written expositions
of their tenets, and well worth a perusal ; but our limits will
not allow of its insertion at full. After refuting the charge
brought against the Quakers, that they were the false prophets,
antichrists, and deceivers, that should come in the last days, he
adduces his arguments against tithes, touches upon the abstain
ing from meats, the observance of days, circumcision, and water
baptism, and, lastly, upon the rite of the sacrament as observed
by the different christian communions, which ceremony he con
tends was neither observed, nor held by the apostles as a religious
rite, but as a commemoration of our Saviour's sacrifice: and
therefore he exhorts people not to build upon it as a rite, which
could of itself effect any sanctification in them, since the heart
is alone purified by the grace of God, and he concludes his
remarks in these words : " Now ye that eat this outward bread
and wine in remembrance of Christ's death, and have your

140 A POPULAR LIFE OF GEORGE FOX.
fellowship in that, will ye come no nearer to Christ's death, than
to take bread and wine in remembrance of it ? After ye have
eaten in remembrance of his death ye must come into his death,
and die with him, as the apostle did, if ye will live with him.
This is a nearer and farther advanced state, to be with him in
the fellowship of his death, than only to take bread and wine in
remembrance of it. You must have fellowship with Christ in
his sufferings ; if ye will reign with him, ye must suffer with
him ; if ye will live with him, ye must die with him ; and if ye
die with him, ye must be buried with him ; and being buried
with him in the true baptism, ye also will rise with him.
Then having suffered with him, died with him, and been buried
with him, if ye are risen with Christ, " seek those things which
are above where Christ sitteth on the right hand of God." Eat
the bread which comes down from above, which is not outward
bread, and drink the cup of salvation which he gives in his
kingdom, which is not outward wine. And then there will not
be a looking at the things that are seen, as outward bread and
wine and water are ; for, says the apostle, " The things that are
seen are temporal, but the things that are not seen are eternal."
" So here are many states and conditions to be gone through,
before people come to see and partake of that which cometh down
from above.
" For, first, there was a taking of the outward bread and wine
in remembrance of Christ's death. This was temporary, and not
of necessity ; but at their liberty, ' as oft as ye do it,' &c.
" Secondly, there must be a coming into his death, and suffer
ing with Christ ; and this is of necessity to salvation ; and not
temporary, but continual : there must be a dying daily.
"Thirdly, a being buried with Christ. Fourthly, a rising
with Christ. Fifthly, after they are risen with Christ, then a
seeking those things which are above ; a seeking the bread which
comes down from heaven, and a feeding on that and having a
fellowship in that.
" For outward bread, wine, and water, are from below, and are
visible and temporal : but saith the apostle, ' We look not at
things that are seen, for the things that are seen are temporal,
but the things that are not seen are eternal.' The fellowship

A POPULAR LIFE OF GEORGE FOX. 141
that stands in the use of bread, wine, water, circumcision, out
ward temple, and things seen, will have an end ; but the fellow
ship that stands in the gospel, the power of God, which was before
the devil was, and which brings life and immortality to light, by
which people may see over the devil that hath darkened them,
this fellowship is eternal and will stand. And all that are in it
seek that from above, and are settled in the eternal mystery of the
fellowship of the gospel, which is hidden from all eyes that look
only at visible things. The apostle told the Corinthians, who
were in disorder about water, bread, and wine, that he ' desired
to know nothing amongst them, but Jesus Christ, and him
crucified.' "
1657. In this year, his spiritual labours were directed to
Wales, and he travelled through this principality in company
with John-ap-John, a Welchman. In Radnorshire, they held a
large meeting in the open air, which from the multitudes as
sembled "bore resemblance to a leaguer ;" for a great desire to
hear him prevailed among all classes in Wales, so much had the
fame of his preaching been noised about. Upon this occasion,
many of the surrounding gentry attended, all sitting on their
horses. G. Fox stood up on a chair and addressed this multi
tude for nearly three hours, opening to them his doctrine of the
" Inward Light," expounding the parables of our Saviour, and
answering all objections. "All were bound down under the
power of God, and made no opposition. The people parted
peaceably with great satisfaction, many of them saying, they
never had heard such a sermon before, nor the scriptures so
opened." At another similarly great assembly, held in a close near Leo
minster, to which came " six congregational preachers," George
Fox was called upon to refute the strange notion, that the Holy
Spirit was a made light. Sometime after the gathering of the
meeting, the clergyman of Leominster, by. name Tombs, came to
it just at the moment when George Fox was expounding the
nature of the " heavenly and divine light of Christ." Tombs
stood up on a chair, and maintained the extravagant opinion that
this light was both a natural and a made light, which, as we have
before mentioned, was the prevailing notion among the class of

142 A POPULAR LIFE OF GEORGE FOX.
preachers who now occupied the pulpits of the Episcopal church.
George Fox then desired the people to take out their bibles, and
turning round to the priest, he asked him, " Whether he did
affirm that was a created, natural, and made light, to which
John, a man sent from God, bore witness, when he said, ' In
him (the word) was life, and the fife was the fight of man,'
John i. 4. Dost thou affirm and mean, that this light here
spoken of, was a created, natural, made light ?" He said, yes.
George Fox then showed by the scriptures, that the natural,
made, created fight, is the outward light in the outward firma
ment, proceeding from the sun, moon, and stars. " And dost
thou affirm," said he, " that God sent John to bear witness to the
light of the sun, moon, and stars." Then Tombs queried, " Did
I say so ?" George Fox replied, " Didst thou not say it was a
natural, created, made light, that John bore witness unto ? If
thou dost not like thy words, take them again, and mend them."
He then told the people to turn to the passage in their bibles,
which he read out to them, " In the beginning was the Word,
and the Word was with God, and the Word was God. The same
was in the beginning with God. All things were made by Him,
and without Him was not any thing made that was made." (So
all natural created lights were made by Christ the Word.) " In
Him was fife, and the life was the fight of man : and that was
the true light which lighteth every man that cometh into the
world." Christ also says of himself — John viii. 12. " I am the
light of the world," and bids them " believe in the light." —
John xii. 36. And God said of him by the prophet Isaiah,
xlix. 6. — " I will also give thee for a light to the Gentiles, that
thou mayst be my salvation to the ends of the earth." So
Christ in his light is saving. The apostle also says, " The light
which shined in their hearts, was to give them the light of the
knowledge ofthe glory of God in the face of Jesus Christ : which
was their treasure in their earthen vessels." — 2 Cor. iv. 6, 7.
The strange interpretation of this passage by Tombs, and by
men of his stamp, reminds us that the Church of England had
long ceased to exist ; that its liturgy had been supplanted by the
Presbyterian directory, and its pulpits dishonoured by conceited
pretenders. This Tombs was an Anabaptist preacher, who,

A POPULAR LIFE OF GEORGE FOX. 143
during the changes of these unsettled times, had managed by
some means to thrust himself into the living and parsonage at
Leominster. As we have shown, he was an empty and wordy
man ; and when he found himself refuted by argument adduced
from scripture, he tried to avail himself of the civil power in order
to suppress his opponent ; and called out to a magistrate, who was
present, "to take that man away." George Fox was not, however,
so easily to be put down ; but replied, " Priest Tombs, deceive
not thyself, thou art not in the pulpit now, nor in thy old mass-
house ; but we are in the fields." The people then began to
accuse him of some paltry transactions in sueing them for the
tithe of eggs, and he was glad to make his retreat.
At Tenby, as the travellers were riding up the street, a justice
of the peace came out of his house and invited them to come in
and stay there ; and on the Sunday morning, the mayor, and
his wife, with several others " of the chief of the town," came to
the meeting held at this justice's house. John-ap-John, how
ever, went to the church, and standing up there with his hat on,
the governor of the town ordered him to be taken out and thrown
into prison. On the following morning, George Fox was sum
moned to appear before the governor; and as soon as he was
come, he remonstrated with him for putting his friend into
prison on account of his hat, upon which the governor asked
him, " Whether he owned Election and Reprobation ?" " Yes,"
said G. Fox, " and thou art in the reprobation." Being greatly
exasperated by this reply, he declared, " He would send him to
prison also, till he proved it." George Fox told him, " he would
prove that quickly, if he would confess the truth ;" and then
asked him, " whether wrath, fury, rage, and persecution, were
not marks of reprobation ? for he that was born of the flesh per
secuted him that was born of the Spirit ; but Christ and his
disciples never persecuted nor imprisoned any." The governor
then frankly confessed, that he had in him too much wrath,
haste, and passion ; and when George Fox told him, " that the
spirit of Esau, the first birth was up in him, and not that of
Jacob the second birth ;" he was " so overcome and reached by
the Lord's power," that he acknowledged it was true, liberated
John-ap-John, and pressingly invited G. Fox to stay and dine

144 A POPULAR LIFE OF GEORGE FOX.
with him. Soon after this interview they left the town, and
were accompanied about half-a-mile on their way by the mayor
and his wife, the justice and his wife, and " divers other friends
of the town ;" and before they parted, George Fox " was moved
of the Lord, to kneel down with them, and pray to the Lord to
preserve them." " So after I had recommended them," he says,
" to the Lord Jesus Christ, their Saviour and free Teacher, we
passed away in the Lord's power, and He had the glory."
He complains that in several places they found the people
wicked, thievish, and false ; inclined something to the Inde
pendent persuasion, pilfering even the provender from the horses.
On one occasion, they were benighted at a little inn, " very poor
but very cheap ;" for the whole cost of their own entertainment
and of their horses, only amounted to eightpence ; but as their
horses refused to eat their oats, we may guess that their own fare
was not over sumptuous. At another place, he says, " I turned
but my back to the man that was giving oats to my horse ; and
looking back again, I observed he was filling his pockets with
the provender. A wicked people, to rob the poor dumb creature
of his food. I would rather they had robbed me."
One day as they were travelling on the road, they were over
taken by some person of consideration, who, from their singular
appearance, determined in his own mind to have had them
apprehended at the next town for highwayman, as he afterwards
informed them ; but before they arrived thither, George Fox
was moved to speak to him, and what he said so reached his
heart, that he suddenly changed his opinion, invited them to
his own house, and entertained them with hospitality. He and
his wife desired to be furnished with scriptural proofs of their
principles, a service G. Fox readily performed for them, and sup
plied them " with scriptures enough," which their host wrote
down, and " was convinced by the Spirit of God in his own
heart, and by the scriptures, which were a confirmation to him."
At Dolgelly, he had a disputation with two Independent
preachers in the street, amidst a large concourse of people. These
two men advanced the same strange notion about the light spoken
of in John, as before noticed, and G. Fox taking out his bible,
adduced the same arguments he had so often employed before,

A POPULAR LIFE OF GEORGE FOX. 145
concluding with these words, " The same that is called the life
in Christ, is called the light in man. This is our heavenly,
divine light, which lets men see their evil words and deeds, and
shows them all their sins ; and (if they would attend to it)
would bring them to Christ, from whom it comes, that they might
know Him to save them from their sin, and to blot it out. This
light shined in the darkness in their hearts, and the darkness in
them would not comprehend it, but in those hearts where God
had commanded it to shine out of darkness, it gave unto such
the knowledge of the glory of God in the face of Jesus Christ
their Saviour." He then expounded the scriptures largely to
them ; " directing them to the Spirit of God in their hearts,
which would reveal the mysteries in the scriptures to them, and
would lead them into all truth, as they became subject thereunto."
The people listened to his discourse with great attention, and
at the end of it, many of them accompanied him to the inn, and
" rejoiced in the truth that had been declared to them, and that
they were turned to the light and spirit in themselves, by which
they might see their sin, and know salvation from it." When
G. Fox and his companion left the town, these people " were so
affected, that they lifted up their hands and blessed the Lord for
their coming."
From Beaumaris they had to pass over in the ferry-boat to the
mainland, and finding upon their arrival at the water-side an
assemblage of. market people, they were moved to declare unto
them "the word of life and everlasting truth." As soon as the
boat was ready, " a company of wild gentlemen, as they called
them, got into it," whose manners they found very rude, and far
from gentle, as they did every thing they could to prevent John-
ap-John's horse from entering the boat. G. Fox says, " I rode
to the boat's side, and told them how unmanly and unchristian
their carriage was ; and as I spoke, I leaped my horse into the
boat among them, thinking John's horse would have followed,
when he had seen mine go in before him ; but the water being
pretty deep, John could not get his horse into the boat. Where
fore I leaped out again on horseback into the water." Here
they had to wait three hours for the boat's return, about two
o'clock in the afternoon, and then had forty-two miles to ride :

146 A POPULAR LIFE OF GEORGE FOX.
and by the time they had paid for their passage, they had only
a groat left between them.
At Wrexham, he says, " one called a lady sent for me, who
kept a preacher in her house. I went to her house, but found
both her and her preacher very light and airy, too light to re
ceive the weighty things of God. In her lightness she came and
asked me, if she should cut my hair : but I was moved to reprove
her, and bid her cut down the corruptions in herself with the
sword of the Spirit of God. So after I had admonished her
to be more grave and sober, we passed away : and afterwards in
her frothy mind, she made her boast that ' she came behind me
and cut off the curl of my hair ;' but she spoke falsely"
From Wales they proceeded through Liverpool to Manchester,
and it being the time of the sessions, many " rude people" were
assembled there. Many of them followed the Quakers into their
meeting-house, and began to assail G. Fox, by throwing at him
coals, clods, stones, and water ; " yet the Lord's power," he says,
"bore me up over them, that they could not strike me down."
Upon some one of them informing the magistrates, they sent the
constables to bring him before them, who entering the meeting
while he was preaching, pulled him down and " haled him into
the court," which he found all noise and confusion. Wherefore
he asked them, " Where were the magistrates that they did not
keep the people civil ?" Some of the justices said, they were
magistrates. I asked them, " Why then did they not appease
the people and keep them sober ?" for one cried, " I'll swear,"
and another cried, " I'll swear." I declared to the justices how
we were abused in our meeting by the rude people, who threw
stones, clods, dirt, and water ; and how I was haled out of the
meeting, and brought thither, contrary to the instrument of
government, which said, "none should be molested in their
meetings, that professed God and owned the Lord Jesus Christ ;"
which I did. So the truth came over them, that when one of
the rude fellows cried, "he would swear," one of the justices
checked him, saying, " What will you swear ? hold your tongue."
A constable was ordered to take him to his lodging, and the next
morning they departed, and proceeded through Lancashire to
Swarthmore. In this neighbourhood, he remained about a fort-

A POPULAR LIFE OF GEORGE FOX. 147
night, and availing himself of the leisure afforded by two days'
rest at his old friend's, Judge Fell, he wrote an epistle to his own
followers, exhorting them to remain faithful to their principles,
notwithstanding the fierce persecution of their oppressors, encou
raging them to endure all things with patience, and to trust solely
to the comforting support of God's Holy Spirit under their many
afflictions. He wrote also an address to the people generally,
reproving them for their unchristian deportment in persecuting
an innocent people, who instead of wishing evil to any, were
doing all in their power to serve their fellow-creatures, both in
example and precept, by awakening their minds to the great work
of salvation, and by pointing out to them the sure means of ob
taining it. Both letters are well worth the perusal, but too long
for our limits. He took this opportunity of renewing his ac
quaintance with John Wilkinson, an Episcopal clergyman, with
whom he had had several communications during his former stay
in this part of the kingdom. By his powerful preaching at that
time, George Fox had made so deep an impression on the minds
of nearly all this clergyman's hearers, that they had left the
church, and joined themselves to the Quakers : so that he had
not, at this time, more than six or seven people left to him, out
of three parishes near Cockermouth of which he held the livings.
This small flock, with their pastor, now followed the example of
their neighbours, and joined the Quakers ; and John Wilkinson
gave up his church preferments, and became an eminent preacher
among the Friends.
Accompanied by Robert Widders of Lancashire, his next con
cern was to visit Scotland ; on their journey, they held meetings
at all suitable places, and upon their entering Scotland, declaimed
boldly against the Calvinistic doctrine of predestination so much
in vogue with the Presbyterian church. He says, " now the
priests had frighted the people with the doctrine of Election and
Reprobation, telling them, ' that God had ordained the greatest
part of men and women for hell ; that let them pray, or preach,
or sing, or do what they will, it was all to no purpose, if they
were ordained for hell, that God had a certain number which
were elected for heaven, and let them do what they would, as
David an adulterer, and Paul a persecutor, yet elected vessels
l2

148 A POPULAR LIFE OF GEORGE FOX.
for heaven. So the fault was not at all in the creature, less or
more ; but God had ordained it so.' I was led to open to the
people the falseness and folly of their priests' doctrines, and
showed them, the priests had abused those scriptures which they
had brought and quoted to them, as in Jude and other places.
For whereas they said, there was no fault at all in the creature,
I showed them that they whom Jude speaks of, to wit, Cain,:
Korah, and Balaam, who, he says, were ordained of old for con
demnation, the fault was in them. For did not God warn Cain
and Balaam, and put the question to Cain, ' If thou doest welh
shalt thou not be accepted?' And did not the Lord bring
Korah out of Egypt and his company ? yet did he not gainsay
both God, and his law, and his prophet Moses ? Here people
might see that there was a fault in Cain, Korah, and Balaam,
and so there is in all that go in their ways. For if they who
are called christians, resist the gospel, as Korah did the law ; if
they err from the Spirit of God as Balaam did, and do evil as
Cain did, is not here a fault ? which fault is in themselves, and
is the cause of their reprobation, and not God. Doth not Christ
say, ' Go preach the gospel to all nations ?' which is the gospel
of salvation. He would not have sent them to all nations, to
preach the gospel of salvation, if the greatest part of men had
been ordained for hell. Was not Christ a propitiation for the
sins of the whole world ; for those that become reprobates, as
well as for the saints ? He died for all men, the ungodly as well
as the godly, as the apostle bears witness, 2 Cor. v. 15 ; Rom.
v. 6. And he ' enlightens every man that cometh into the
world,' that through Him they might all believe. And Christ
bids them believe in the light ; but all they that hate the light,
which Christ bids all believe in, are reprobated. Again, ' the
manifestation of the Spirit of God is given to every man to profit
withal ; ' but they that vex, quench, and grieve it, are in the
reprobation ; and the fault is in them, as it is also in them that
hate his light. The apostle saith, ' the grace of God which
brings salvation, hath appeared unto all men, teaching us that,
denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly, in the present world.' Tit. ii. 11, 12.
Now all that live ungodly, and in the lust of the world,,turn this

A POPULAR LIFE OF GEORGE FOX. 149
grace of God into wantonness, and walk despitefully against it,
¦ and so deny God, and the Lord Jesus Christ, that bought them ;
the fault is in all those, that so turn from the grace of God, and
walk despitefully against that, which would bring their salvation
and save them out of the reprobation. But the priests, it seems,
can see no fault in such as deny God, and the Lord Jesus Christ
that bought them, such as deny his light, which they should
believe in, and his grace, which would teach them to live godly,
and which would bring them their salvation. Now all that be
lieve in the light of Christ, as He. commands, are in the election,
and sit under the teaching of the grace of God, which brings
their salvation. But such as turn this grace into wantonness,
are in the reprobation ; and such as hate the light, are in the
condemnation. Therefore, I exhorted all the people to believe in
the light, as Christ commands, and own the grace of God, their
free Teacher, and it would assuredly bring them their salvation ;
for it is sufficient. Many other scriptures were opened concerning
reprobation, and the eyes of the people were opened, and a spring
of life rose up among them."
The above passage is so clear, and so ably refutes the dreadful
Calvinistic doctrine of election and reprobation, that it requires
no apology for its insertion. The circulation of these arguments
produced a great sensation among the Presbyterians, so that great
numbers joined with the Quakers, and meetings began to be
established in various parts of Scotland, to the great annoyance
of their clergy, who when they heard of George Fox's arrival,
cried out, " that he would spoil all, for," said they, " he had
already spoiled all the honest men and women in England (so
according to their own account, the worst were left to them).
Upon this they gathered great assemblies of priests together, and
drew up a number of curses to be read in their several steeple-
houses, to which all the people should say, Amen. Three of
these curses are given by G. Fox, with remarks upon them, the
rest, ^he says, may be read in the book, entitled, The Scotch
Priests' Principles. They place the Presbyterian Christianity of
that day in a most unfavourable light, and show how deeply it
was imbued with a sour persecuting spirit of popery.
1st, " Cursed is he that saith, every man hath a light within

150 A POPULAR LIFE OF GEORGE FOX.
him sufficient to lead him to salvation : and let all the people
say, Amen." G. Fox observes, " Christ saith, ' Believe in the
light, that ye may become children of the light.' ' And ye do
well,' saith the apostle, ' that ye take heed unto the light that
shines in the dark place, until the day dawn, and the day-star
arise in your hearts.' So the light is sufficient to lead into the
day-star." 2nd, " Cursed is he that saith, faith is without sin: and let
all the people say, Amen." G. Fox, " Faith is the gift of God ;
and every gift of God is pure. The faith, of which Christ is the
author, is precious, divine, and without sin."
3rd, " Cursed is he that denieth the Sabbath-day ; and let
all the people say, Amen." G. Fox, " In this last they make
the people curse themselves ; for on the Sabbath-day (which is
the seventh-day of the week) they kept markets and fairs, and
so brought the curse upon their own heads." The bigotted
spirit of these priests would have excluded all mankind from
heaven, unless they consented to obtain it through the medium
of their prescriptions ; and happy will it be for mankind, when
such uncharitable and unchristian feelings shall no longer exist
in the world.
At Badcow, the Quaker doctrine of the "Inward Light,"
was so virulently assailed by an Independent preacher, that
every time he ascended into his pulpit, he bitterly declaimed
against it. At last, his rage carried him so far beyond all
bounds, that one Sunday, after ascending his pulpit, he cursed
this light, and immediately dropped down senseless ; and in this
alarming state, was carried out of the church, laid upon a tomb
stone, and with much difficulty resuscitated ; but never after
recovered his right mind. An awful instance of the truth of
our Saviour's words, " Verily I say unto you, all sins shall be
forgiven unto the sons of men, and blasphemies wherewith soever
they shall blaspheme ; but he that shall blaspheme against the
Holy Ghost hath never forgiveness, but is in danger of eternal
damnation."— -Mark iii. 28, 29.
In Scotland, he found many of the " religious professors"
to be wordy, conceited men, prone to " jangle and dispute :"
often coming to the religious meetings of the Quakers, and dig-

A POPULAR LIFE OF GEORGE FOX. 151
turning them with their frivolous disputations. Upon one occa
sion, at Leith, several Baptists came to the meeting, and behaved
disorderly, and one of them said, he would dispute with G. Fox ;
and for argument's sake, would deny there was a God ! G. Fox
told him, " He might be one of those fools, that said in his
heart : ' there is no God ;' but he should know him in the day
of his judgment." This retort sent the Baptist quickly out of
the meeting.
Upon his arrival at Edinburgh, he was summoned before the
council ; for strange rumours and reports had been sent to this
body by many of the Presbyterian clergy, whose doctrines he had
overthrown, in his progress through the country.
Thursday, 8th day of October, 1657, at His Highness' council
in Scotland. Ordered,
That George Fox do appear before the council on Tuesday, the
13th day of October next, in the forenoon.
E. Downing, Clerk of the Council.
At first, he suspected the authenticity of the document ; but
finding upon inquiry that it was a real order, when the day
arrived, he attended the council, and waited for some time in a
great room, where many people entered to look at him. " After
a while, the door-keeper had him into the council-chamber : and
as he was going, took off his hat." G. Fox asked him, " Why
he did so ? and who was there, that he might not go in with
his hat on ?" telling him, " he had been before the Protector
with his hat on." The man, however, hung up his hat, and led
him into the council. Nothing being said to him, he stood quiet
for some time, and then was moved of the Lord to say, " Peace
be among you. Wait in the fear of God, that ye may receive
his wisdom from above, by which all things were made and
created ; that by it ye may all be ordered, and may order all
things under your hands to God's glory." They asked him,
" What was the occasion of his coming into that nation ?"
G. Fox, " I came to visit the seed of God, which had been long
in bondage under corruption; that all in the nation who pro
fessed the scriptures, the words of Christ, of the prophets and

152 A POPULAR LIFE OF GEORGE FOX.
apostles, might come to the light, spirit, and power which they
were in who gave them forth ; that in and by the Spirit they
might understand the scriptures, and know God and Christ
aright, have fellowship with them, and one with another." They
asked him, " Whether he had any outward business there ?"
upon being told, " Nay ;" they then inquired, " How long he
intended to stay in that country?" G. Fox, " I could say
little to that ; my time was not to be long, yet in my freedom
in the Lord, I stood in the will of Him that sent me." He was
then ordered to withdraw, but was soon after had in again, and
told, " He must depart the nation of Scotland by that day week."
He asked them, " Why ? What have I done ? What was my
transgression, that they passed such a sentence upon me to
depart?" He was told,, "they would not dispute with him,
they would not hear him." G. Fox, " Pharoah heard Moses
and Aaron, yet he was a heathen ; and Herod heard John
the Baptist ; and they should not be worse than these." The
council, " Withdraw, withdraw." He was then led out by the
door-keeper, and returned to his inn in the city, where he con
tinued to remain for several days, and addressed a long letter to
the council, expostulating with them for their uncharitable con
duct, in banishing him, an innocent man, who only sought their
spiritual advancement and eternal good. He says, " when this
was delivered, and read among them, some of them, as I heard,
were troubled at what they had done, being made sensible that
they would not like to be so served themselves. But it was not
long before they that banished me, were banished themselves, or
glad to get away ; who would not do good in the day when they
had power, nor suffer others that would."
Notwithstanding the order to depart the country, he still re
mained at Edinburgh and its neighbourhood, and upon hearing
that the Friends he had established at a place called Heads, upon
his approach to the city, were suffering much from the perse
cutions of the Presbyterian priests, who had excommunicated
them from their church, and had interdicted all their neighbours,
either to deal with them, or to furnish them with food or drink,
imprecating bitter curses upon all such as had compassion upon
the Quakers, or any communication whatever with them. To

A POPULAR LIFE OF GEORGE FOX. 153
the great credit of the civil power, these proceedings were soon
stopped by Colonel Ashfield, a justice of the peace. The colonel
himself some time afterwards, joined the Quakers, became a
preacher among them, and lived and died in profession with them.
In the Highlands they met with no encouragement, and were
soon driven back. G. Fox says, " the Highlanders were so
devilish, they had liked to have spoiled us and our horses ; for
they ran at us with pitch-forks ; but through the Lord's good
ness we escaped them, being preserved by his power."
At a market-town, near "Johnstons," a meeting was appointed
by the desire of the officers and soldiers quartered there, to be
held at the Town Hall ; but the magistrates wishing to prevent
it, summoned a council there for the same day. The Quakers
therefore went to the market-cross, and it being market -day,
Alexander Parker, one of their preachers, began to address
them from the cross; "but the Scots being a dark carnal
people, gave little heed, and hardly took notice of what was
said." After a while, G. Fox " was moved of the Lord to
stand up at the cross, and to declare with a loud voice the ever
lasting truth, and the day of the Lord that was coming upon all
sin and wickedness. Whereupon the people came running out
of the Town Hall, and they had at last a large meeting ; for the
people sat in the court only for a pretext to hinder the Quakers
from having the Hall to meet in." At this town happened also
another remarkable instance of divine judgment. An " envious
soldier," who hated " both them and the truth," and who had
spoken " evilly of the truth," and " despitefully of the fight of
Christ Jesus" to which they bore witness ; while standing and
holding up his hat before his face during the prayer of one of
his priests, was stabbed to death in the back, by some one of his
own persuasion. G. Fox says, "So he who had rejected the
teachings of the Lord Jesus Christ, and cried down the servants
of the Lord, was murdered amongst them whom he had so cried
up, and by one of them." This is a similar occurrence to that
which took place at Badcow, and shows how important it is, to
watch over and control our evil passions, lest at any time we
should heedlessly revile the Spirit of God, or the Holy Ghost in
any of its operations or appearances.

154 A POPULAR LIFE OF GEORGE FOX.
After travelling through many parts of Scotland, he returned
once more to Edinburgh, regardless of the warrant issued out for
his apprehension, by the council, for disobedience to their order
to leave the kingdom at the end of a week : and after having
fully cleared his mind both there, and at all other places in that
nation, he returned back into England, passing through Berwick,
Newcastle, and Durham, and through Yorkshire into Bedford
shire, where he attended the " general Yearly Meeting of Friends
held at John Crook's at Luton, in that county, in 1658. Many
thousands were assembled upon this occasion from all parts of
the nation, and the meeting lasted for three days."
After it was over, and most of the Friends were gone home,
G. Fox says, " as I was walking in John Crook's garden,
there came a party of horse, with a constable, to seize me.
I heard them ask 'who was in the house,' and somebody
made them answer, ' I was there.' They said, ' I was the man
they looked for,' and went forthwith into the house, where they
had many words with John Crook, and some few Friends that
were with him. But the Lord's power so confounded them, that
they never came into the garden to look for me, but went their
way in a rage." The next day he left Luton, and travelled up
to London.

A POPULAR LIFE OF GEORGE FOX. 155

CHAPTER X.
1658. Accepts the challenge of a Jesuit to dispute with the Quakers —
A fast proclaimed — Writes an address to Parliament — His last interview
with Cromwell.

" Now the Spirit speakcth expressly, that in the latter times some shall depart
from the faith, giving heed to seducing spirits, and doctrines of devils. Speaking
lies in hypocrisy, having their consciences seared with a hot iron ; forbidding to
marry, and commanding to abstain from meats, which God hath created to be
received with thanksgiving of them which believe and know the truth." — 1 Tim.
iv. 1—3.
The " man of sin— the son of perdition : who opposeth and exalteth himself
above all that is called God, or that is worshipped ; so that he as God sitteth
in the temple of God, showing himself that he is God." — 2 Thess. ii. 3, 4.
Shortly after his arrival in London, he was engaged in a dis
pute with a Jesuit, who had come over in the suite ofthe Spanish
Ambassador, and who had challenged all the Quakers to dispute
with him at the Earl of Newport's house, where the embassy
resided. Upon receiving notice from the Quakers that the chal
lenge would be accepted, and that he might appoint a time when
it should take place, he sent them word that he would meet
twelve of the wisest and most learned men among them. This
number he afterwards diminished to six, and finally reduced it to
three only. The Quakers judging from this vacillating conduct,
that, in spite of his great boasting, he might ultimately shuffle
off, urged him to appoint an early day. The three selected upon
this occasion were, G. Fox, Nicholas Bond, and Edward Bur-
rough ; and upon their arrival at the house, George Fox requested
his two companions to go up and enter into conversation with the
Jesuit, and that he " would walk awhile in the yard, and then
come up after them :" and that they should state this question
to him, " Whether or not the Church of Rome, as it now stood,
was not degenerated from the true church, which was in the
primitive times, from the life and doctrine, and from the power

156 A POPULAR LIFE OF GEORGE FOX.
and spirit that they were in ?" To this the Jesuit affirmed,
" that the Church of Rome now was in the virginity and purity
of the primitive church."
George Fox coming up as he made this reply, asked him,
" Whether they had the Holy Ghost poured out upon them as
the apostles had ?"
Jesuit. " No."
G. Fox. " Then if ye have not the same Holy Ghost poured.
forth upon you, and the same power and spirit that the apostles
had, ye are degenerated from the power and spirit which the
primitive church was in."
G. Fox says, "there needed little more to be said upon this
point." He therefore put another question, " What scriptures
have ye for setting up cloisters for nuns, abbeys and monasteries
for men ; for all your several orders ; for your praying by beads,
and to images ; for making crosses ; for forbidding of meats and
marriages ; and for putting people to death for religion ? If ye
are in the practice of the primitive church, in its purity and
virginity, then let us see by scripture wherever they practiced
any such thing ?" (For it was agreed upon both sides, that they
should make good by scriptures what they stated.)
Jesuit. " There is a written word and an unwritten word."
G. Fox. " What dost thou call thy unwritten word?"
Jesuit. " The written word is the scriptures, and the un
written word is that which the apostles spoke by word of mouth,
which are those traditions that we practise."
G. Fox. " Prove that by scripture."
Jesuit. " The apostle says, 2 Thess. ii. 5. ' When I was
with you, I told you these things. That is, I told you of nun
neries, and monasteries, and of putting to death for religion, and
of praying by beads, and to images, and all the rest of the prac
tices of the Church of Rome,' which was the unwritten word of
the apostles, which they told them, and have since been con
tinued down by tradition, unto these times."
G. Fox. " I desire thou wilt read that scripture again, that
thou mayst see how thou hast perverted the apostle's words ;
for that which the apostle there tells the Thessalonians, 'he
told them before,' is not an unwritten word, but is there written

A POPULAR LIFE OF GEORGE FOX. 157
down, namely, ' That the man of sin, the son of perdition, shall
be revealed before the great and terrible day of Christ,' of which
he was writing, should come ; so this was not telling them of
any of those things which the Church of Rome practises. In
the like manner, the apostle, in the third chapter of that epistle,
tells the church of some disorderly persons, ' He heard were
among them, busy bodies, who did not work at all ;' concerning
whom he had commanded them by his unwritten word, when he
was among them, ' that if any would not work, neither should
he eat ;' which now he commands them again in his written word
in this epistle ; 2 Thess. iii. As this passage afforded no proof
for their invented traditions, and the Jesuit had no other scrip
ture proof to offer, George Fox told him, therefore this is another
degeneration of your church, into such inventions and traditions
as the apostles and primitive saints never practised."
" After this, he came to the sacrament of the altar, beginning
at the paschal lamb, and the shew-bread, and so came to the words
of Christ, ' This is my body,' and to what the apostle wrote of it
to the Corinthians, concluding, ' That after the priest had conse
crated the bread and wine, it was immortal and divine ; and
he that received it, receivedthe whole of Christ.' "
G. Fox says, " I followed him through the scriptures he
brought forward, till I came to Christ's words and the apostle's ;
and then I showed him, ' That the same apostle told the Corin
thians after they had taken bread and wine in remembrance of
Christ's death, that they were reprobates, if Christ was not in
them,' but if the bread they ate was Christ, he must of necessity
be in them after they had eaten it. Besides, if this bread and
this wine, which the Corinthians ate and drank, was Christ's
body, then how hath Christ, a body in heaven ? Both the dis
ciples at the supper, and the Corinthians afterwards, were to eat
the bread and drink the wine in remembrance of Christ, and ' to
show forth his death till He come,' which plainly proves the
bread and wine which they took, was not his body. For if it
had been his real body that they ate, then he had come, and was
then there present ; and it had been improper to have done such
a thing in remembrance of Him, if He had been then present
with them, as He must have been, if that bread and wine which

158 A POPULAR LIFE OF GEORGE FOX.
they ate and drank had been his real body. As to those words
of Christ, ' This is my body,' Christ calls himself a vine, and a
door, and is called in scripture a rock. Is Christ therefore an
outward rock, door, or vine ?"
Jesuit. " Oh, those words are to be interpreted."
G. Fox. " So are those words of Christ, ' This is my body' "
" Now having stopped his mouth as to argument," G. Fox
made the Jesuit the following proposal : — " That seeing thou
sayest, ' the bread and wine was immortal and divine and
the very Christ, and that whosoever received it, received the
whole Christ ;' let a meeting be appointed between some whom
the pope and his cardinals should appoint, and some of us ; let
a bottle of wine and a loaf of bread be brought, and divided each
into two parts, and let them consecrate which of those parts they
would. Then set the consecrated and the unconsecrated bread
and wine in a safe place, with a sure watch upon it ; and let trial
be thus made, whether the consecrated bread and wine would not
lose its goodness, and the bread grow dry and mouldy, and the
wine turn dead and sour, as well and as soon as that which was
unconsecrated ? By this means, the truth of this matter might
be made manifest. And if the consecrated bread and wine change
not, but retain their savour and goodness, this may be a means
to draw many to your church : if they change, decay, and lose
their goodness, then ought you to confess and forsake your error,
and shed no more blood about it : for much blood hath been shed
about these things, as in Queen Mary's days."
Jesuit. " Take a piece of new cloth, and cut it into two
pieces, and make two garments of it, and put one of them upon
King David's back, and the other upon a beggar's, and the one
garment shall wear away as well as the other."
G. Fox. " Is this thy answer ?"
Jesuit. "Yes."
G. Fox. " Then by this the company may all be satisfied that
your consecrated bread and wine is not Christ. Have ye told
the people so long that the consecrated bread and wine was im
mortal and divine, and that it was the very real body and blood
of Christ, and dost thou now say it will wear away or decay as
well as the other ! I must tell thee, ' Christ remains the same

A POPULAR LIFE OF GEORGE FOX. 159
to-day as yesterday,' and never decays ; but is the saints heavenly
food in all generations, through which they have life."
The Jesuit made no reply, being willing to drop this point as
he had done the former ones ; for the people that were present
saw his error, and that he could not defend it.
G. Fox. " Why does your church persecute, and put people
to death for religion ?"
Jesuit. " It was not the church that did it, but the magis
trates." G. Fox. " Were not these magistrates counted and called
believers and christians, and members of your church."
Jesuit. " Yes."
G. Fox. " Then I leave it to the people to judge from thy
own words, whether the church of Rome did not persecute and
put people to death for religion."
Here the conference broke off, and the Jesuit's sophistry was
completely overthrown by the simplicity of G. Fox. And as
opposed as the tenets of Quakerism are in every point, to popery,
yet strange as it may appear, some individuals of this Society
have lately renounced the simple doctrine of George Fox, to
embrace the complicated errors of the Church of Rome. Surely,
they never could have duly considered this remarkable interview
between their founder and the Jesuit.
The argument here is not only conclusive, as it relates to the
doctrine of transubstantiation, but leads us to more important con
clusions, than appear upon a first glance ; for does not this refu
tation of the efficacy of consecration in the Romish ritual, by
means of a humanly devised ceremony, and a humanly elected
priesthood, equally apply to all other consecrations of the various
existing christian churches ? If any devised form of prayer, with
any devised ceremony, is admitted to be efficient for the conse
cration of a building, a burial ground, or of a priesthood, surely
we must allow that another devised form, and another devised
ceremony, may be equally efficient in the consecration of holy
water, or even of the wafer itself? both of which suppositions
are looked upon by our church, as Romish errors and gross super
stitions. Putting the argument in this light, we call upon all
persons seriously to reflect, whether the consecrations of build-

160 A POPULAR LIFE OF GEORGE FOX.
ings and burial-grounds, retained by our church, are not relics
of popish superstitions, and part of the cunningly devised in
ventions of the " Man of sin, the son of perdition ;" for the
gospel affords us no warrant for any such practices. The same
argument will also apply to the laying on of hands in ordina
tion and other ceremonies ; because it is the Spirit of God alone,
that can effectually consecrate or make holy the heart : and this
ceremony of laying on of hands, by which the apostles conveyed
the gift of the Holy Ghost, was a miraculous gift ; the power of
conferring which, though often granted in the apostolic times, is
now no longer permitted to any. human being. Nor does it
seem necessary in these days, since the general diffusion of the
gospel precepts, teaches us to look up to Christ as the fountain
and living source of this divine gift. D'Aubigne says, " If
Rome imperiously requires, for the validity of consecration, the
imposition of hands by a bishop descended in uninterrupted suc
cession from the apostles, that comes of her setting human tra
dition above the word of God. In every church in which the
authority of scripture is not absolute, some other authority must
needs be sought." Again, " He who speaks in the name of
antiquity is stronger than the rationalist, who only speaks in his
own name ? But the christian minister has a still -more exalted
authority ; he preaches not because he descends from St. Chry-
sostom and St. Peter, but because the word he publishes, descends
from God himself. The idea of succession, however worthy of
respect it may appear, is after all, but a human system substi
tuted for that of God." * The gospel to which everything must
be submitted, affords no proof or warrant for the doctrines of
apostolic succession. " Scripture, without any commentary,"
says Luther, " is the sun from which all doctors derive light.
Let this one book," he exclaims, " be on all tongues, in all
hands, under all eyes, in all ears, and in all hearts." f
The same line of argument may be as justly applied to refute
the modern dangerous theory of traditions, now advanced by a
party among the clergy of the establishment, as a proper autho
rity in doctrine; for if we once admit the validity of traditions
* Reformation, vol. iii. book xii. chap. xi. p. 398.
t Ibid, vol. iii. book ix. chap. v. p. 271.

A POPULAR LIFE OF GEORGE FOX. 161
in support of practices at variance with the apostolic times, or of
doctrines unjustified by the gospel, we have no right to deny the
same advantage to the Catholics in support of their superstitions.
With submission, the following passage is offered to the con
sideration of all men : "Ye hypocrites, well did Esaias prophecy
of you, saying, This people draweth nigh unto me with their
mouth, and honoureth me with their lips, but their heart is far
from me. But in vain do they worship me, teaching for doctrines
the commandments of men." — Matt. xv. 7 — 9.
Nearly all the rites and forms now in the use of the different
christian churches, not even excepting Baptism and the Last
Supper, may be traced up to the Jewish priesthood : which with
all its routine of ceremonies, offerings, sacrifices, tithes, and con
secrations, was ordained by the express and particular command
of God, through his servant Moses, to the Jewish people ; forming
a covenant between God and them, that if they would serve him,
and walk in these, his laws and ordinances, then He would be
their God, and their shield and strong-defence.
These religious ordinances of the Mosaic law were considered
by the Jews as types of the advent of the Messiah, at whose
coming was to be established a more perfect and glorious dis
pensation. And after his appearance and rejection by the Jews,
their temple worship, with all its rites and ceremonies, soon
ceased to exist ; their nation was overthrown, and their people
were dispersed over the face of the earth. And we see that the
Jewish priesthood with all its ceremonies and sacrifices, was both
fulfilled and ended by the one sacrifice of Christ ; the which has
freed us from the obligations and penalties of the old law, and
placed us under the spiritual dispensation of the gospel witnessed
in our hearts ; and, farther, that no other outward rites, as
religious obligations, were instituted in their place, either by
the revelation of God, or by the precepts of his Son Jesus Christ
to his disciples. For the outward observances and practices of
the early apostolic church, were only so many wise regulations
for keeping the mind alive to a proper sense of its christian
duties, and for the perpetuating of the remembrance of our
Lord's great sacrifice for the redemption of mankind — the end
and object of his coming—" For in Christ Jesus neither circum-
M

162 A POPULAR LIFE OF GEORGE FOX.
cision availeth anything, nor uncircumcision, but a new creature."
—Gal. vi. 15. " If God had intended," says Dr. D'Aubigne,
" that Christianity should, like the Mosaic system, be chiefly an
ecclesiastical, sacerdotal, and hierarchical system, He would have
ordered and established it in the New Testament, as He did in
the Old. But there is nothing like this in the New Testament.
All the declarations of our Lord, and of his apostles, tend to
prove that the new religion given to the world, is ' life and spirit,'
and not a new system of priests and ordinances. The kingdom of
God cometh not with observation : neither shall they say, ' Lo here!
or Lo there ! for behold the kingdom of God is within you.' " *
It is in this light alone that the outward observances of all
the present christian communities ought to be considered, since
all parties admit, that the " inward and spiritual grace" alone is
the essential part of such ceremonies, which of themselves cannot
give this " new creature ;" but are only employed as a means,
through God's free grace, of bringing about this essential change
in the heart — this new and spiritual birth mentioned by Christ
to Nicodemus. An argument the most forcible that can be
adduced in their favour, although but seldom urged from the
pulpit ; from whence, alas ! external ordinances are too often in
sisted upon as important ceremonies, in themselves necessary to
salvation. Persecutions of all kinds still continued to rage against the
Quakers ; the gaols throughout the land were filled with their
persons, and their estates were everywhere given up to the waste
and plunder of their enemies. George Fox therefore again felt
himself called upon to represent their hard and cruel case to the
Protector, stating in several appeals, the particulars of their
sufferings for conscience' sake, and this at a time when religious
toleration was professed to be extended to all christians. Little
or no redress was afforded them, and, in all probability Cromwell,
had he ever so much wished it, would have found it at this period
a difficult and dangerous undertaking.
Cromwell was no doubt sincere at the commencement of his
career, and meant what he professed ; but as he advanced towards
absolute power, he found more of worldly policy necessary to re-
* D'Aubigne's Discourses. Dis. xi. p. 203. Collins' edition.

A POPULAR LIFE OF GEORGE FOX. 163
concile contending interests, — he had to reward his companions
in arms as well as his polemical preachers, whose extravagant
demands, at this time, he found somewhat difficult to appease ; for
although rejecting the " Babylonish vestments" of the Episcopal
church, they were as eager to participate in her temporalities, as
his military followers were to secure the emoluments of the state.
This unjustifiable neglect of this portion of his subjects, is not
only a stain upon his name, but was also bad policy. The
Quakers had now become a considerable body, united together
by wholesome and moral bye-laws, and as they renounced all
fighting, and all ecclesiastical remuneration, his government,
which professed toleration to every christian church, had nothing
whatever to fear from them. Their tenets were too simple and
spiritual, their lives were, at this early period, too meek and self-
denying, — too practically christian to please the world at large,
and as their principles were dissonant to all priestcraft, under
whatever shape it presented itself, he might have found in them,
had he extended to them the hand of protection, instead of giving
them over to the persecution of their adversaries, a useful check
upon his own ungovernable priesthood, whose hollow and hypo
critical pretensions, the Quakers unsparingly denounced. It is
possible, however, that his conduct in this particular might have
been influenced by a fear of irritating his clergy, or of creating any
cause of discontent against his government that might possibly
end in his own downfall ; for he began to grow extremely suspicious.
A report was also spread at this time of his intention to assume
the crown. G. Fox went to him and warned him against ac
cepting it, and also of other dangers ; such as his suffering the
innocent to be oppressed by the unjust, and that if he did not
put a stop to this evil, " he would bring shame and ruin upon
himself and his posterity." Cromwell appeared to take his advice
very well ; but George Fox was shortly after moved to write to
him the following letter : —
" 0 Protector ! 0
" Who hast tasted ofthe pcfwer of God, more than many gene
rations before thee have done, since the days of apostacy from
the apostles, take heed that thou lose not thy power, but keep
m 2

164 A POPULAR LIEE OF GEORGE FOX.
kingship off thy head, which the world would give thee, and
earthly crowns under thy feet, lest with that thou cover thyself,
and so lose the power of God. When the children of Israel
went from this power of God in them, they would have kings as
other nations had, as transgressors had : and so God gave them
one. And when the Jews would have taken Christ, and made
him a king, he hid himself from them ; he was hid from that
which would have made him a king, He who was the King of the
Jews inwardly 0 Oliver ! take heed of undoing thyself by
running into things that will fade, the things of this world that
will change. Be subject and obedient to the Lord God.
"George Fox."*
About this time he wrote to Lady Claypole, one of Cromwell's
daughters, who was then ill and much distressed in her mind,
" and could receive no comfort from any that came to her :" it
begins, —
" Friend,
" Be still and cool in thy own mind and spirit from thy own
thoughts, and then thou wilt feel the principle of God to turn
thy mind to the Lord God, from whom life comes. Therefore
be still awhile from thy own searching, seeking desires, and
imaginations, and be staid in the principle of God in thee, that
it may raise thy mind up to God, and stay it upon God, and
thou wilt find strength from Him, and find Him to be a God at
hand, a present help in the time of trouble and of need. And
thou being come to the principle of God, which hath been trans
gressed, it will keep thee humble ; and the humble, God will teach
his way, which is peace, and such He doth exalt." Again, —
" Keep in the fear of the Lord God ; that is the word of the
Lord unto thee. For all these things happen to thee for thy
good, and for the good of those concerned for thee, to make you
know yourselves, and your own weakness, and that ye may know
the Lord's strength and power, and may trust in Him." Again,
" The same light that lets you see sin and transgression, will let
* Sewell's History of Friends, vol i. p. 303.

A POPULAR LIFE OF GEORGE FOX. 165
you see the covenant of God, which blots out your sin andatrans-
gression, which gives victory and dominion over it, and brings
into covenant with God. For looking down at sin, and cor
ruption, and destruction, ye are swallowed up in it : but looking
at the light, which discovers them, ye will see over them," and
"gain the victory," and thus secure "the first step to peace."
He concludes, " So in the name and power of the Lord Jesus
Christ, God Almighty strengthen thee. " George Fox."
A proclamation was issued this year for a solemn fast, to be
accompanied with a subscription for the relief of twenty Protes
tant families, driven out of Bohemia, for several Protestant
churches driven out of Poland, and in aid of the Protestants
persecuted by the Duke of Savoy, in the valleys of Lucerne,
Angrona, &c. George Fox was thereupon moved to write an
address to the "Heads and Governors ofthe Nation," stating what
the nature of the true fast was, (such as God requires and ac
cepts) and the inconsistency and wickedness of fasting, and sub
scribing for suffering Protestants persecuted abroad by Papists, at
the same time that they, professing themselves to be Protestants,
were persecuting their own brethern at home.
Cromwell, by this time, had been correctly informed by par
ticular documents, that some hundreds of innocent families of
the Quakers, were at that moment unjustly confined in prisons
all over the kingdom, for their religious scruples alone ; and
therefore they were fasting for the same evil results of persecution
in others, of which they were equally culpable themselves. Our
limits will only admit of some short extracts.
" To THE HEADS AND GOVERNORS OF THIS NATION, WHO HAVE
PUT FORTH A DECLARATION FOR THE KEEPING OF A DAY OF
SOLEMN FASTING AND HUMILIATION, FOR THE PERSECUTION (AS
YE SAY) OF DIVERS PEOPLE BEYOND THE SEAS, PROFESSING THE
REFORMED RELIGION, WHICH, YE SAY, HATH BEEN TRANSMITTED
TO THEM FROM THEIR ANCESTORS."
" A profession of the Reformed Religion may be transmitted
to generations, and so holden by tradition ; and in that, wherein

166 A POPULAR LIFE OF GEORGE FOX.
the tradition and profession are holden, is the day of humiliation
kept ; which stands in the will of man. This is not the fast
that the Lord requires, ' to bow down the head like a bulrush
for a day,' and the day following to be in the same condition
that they were the day before. To the light of Christ Jesus in
your consciences do I speak, which testifieth for God every day
and witnesseth against all sin and persecution : which measure
of God, if ye be guided by it, doth not limit God to a day, but
leads to the fast that the Lord requires, which is, ' To loose the
bonds of wickedness, to undo the heavy burdens, to break every
yoke, and to let the oppressed go free.' — Isa. lviii. 6, 7. This
is the fast the Lord requires ; and this stands not in the trans
mission of times, nor in the traditions of men ; but in that which
was before times were, which leads out of time, and shall be
when time shall be no more. Them that teach for doctrine the
commandments of men, are they that ever persecuted the life
and power when it came." He then acknowledges the justice
of administering to the necessities of others, and of doing good
to all : " But," he says, " in the mean time, while ye are doing
this, and taking notice of others' cruelty, tyranny, and persecu
tion, turn your eye upon yourselves, and see what ye are doing
at home. To the light of Christ Jesus in all your consciences I
speak, which cannot fie, nor err, nor bear false witness ; but
which bears witness for God, and cries for equity, justice, and
righteousness to be executed." " Now let this light examine
and try whether ye have any example or precedent to exercise
this persecution, which now many in this nation suffer under,
who are a people harmless and innocent, walking in obedience
towards God and man. And though ye account the truth they
walk in heresy, yet therein do they exercise themselves, to have
always ' a conscience void of offence towards God and man,' as
ye may read the saints of old did. — Acts xxiv." Again, " Ye
profess Christ Jesus, who is the ' light of the world, that en
lightens every man that cometh into the world ;' yet ye perse
cute them that bear witness and give testimony to this light.
Ye profess that the kingdom of Christ is come ; yet ye persecute
them that witness it come. Ye profess Jesus Christ, the resur
rection and the life ; yet ye persecute them that witness Him to

A POPULAR LIFE OF GEORGE FOX. 167
be so. If ye say, ' How shall we know that these people, who
say they witness these things, do so, or not V I answer, turn
your minds to the light, which Christ Jesus hath enlightened
you withal, which is one in all. — To no other touchstone shall
we turn you, than into your own consciences ; there shall ye find
the truth of what we have declared unto you, and of what we
bear testimony to, according to the holy scriptures. Those that
witness Christ come in the flesh ye persecute, those ye hale before
magistrates, and suffer to be beaten in your synagogues ; those
ye cause to be whipped and stocked ; to be shamefully entreated,
cast into prison and kept ; as many gaols in this nation at this
day testify to your faces. Therefore honestly consider what ye
are doing, while ye are taking notice of others' cruelties, lest ye
overlook your own, &c. &c.
" G. F."
" Divers times," says G. Fox, " both in the time of the Long
Parliament, and of the Protector (so called), and of the Com
mittee of Safety, when they proclaimed fasts, I was moved to
write to them, and tell them their fasts were like unto Jezabel's ;
for commonly when they proclaimed fasts, there was some mis
chief contrived against us. I knew their fasts were for strife and
debate, to smite with the fist of wickedness ; as the New England
professors soon after did, who, before they put our Friends to
death, proclaimed a fast also."
Many Quakers had now been immured for so long a time in
damp unwholesome prisons, that their lives were at last endan
gered, so that many respectable members of this Society, were
moved to go before the Parliament, and offer themselves to lie in
prison, as hostages for their brethren, that they might not die in
confinement : " And in love to them that cast them in, that they
might not bring innocent blood upon their own heads ; which
would cry to the Lord, and bring his wrath, vengeance, and
plagues upon them." Instead of getting any redress from these
rigid disciplinarians and* high professors of godliness, they only
met with blows and bufferings. G. Fox therefore addressed to
them the following reproof for their hypocrisy :—

168 a popular life of george fox.
" 0 Friends :
" Do not cloak, and cover yourselves ; there is a God that
knoweth your hearts, and that will uncover you. He seeth your
way. ' Woe be to him that covereth, but not with my Spirit,
saith the Lord.' Do ye act contrary to the law, and then put it
from you ! Mercy and true judgment ye neglect. Look, what
was spoken against such : my Saviour spoke against such : ' I
was sick and ye visited me not ; I was hungry and ye fed me
not ; I was a stranger, and ye took me not in ; I was in prison,
and ye visited me not.' But they said, ' When saw we thee in
prison, and did not come to thee ?' ' Inasmuch as ye did it not
to one of these little ones, ye did it not unto me.' Friends, ye
prison them that are in the life and power of truth, and ye pro
fess to be ministers of Christ. But if Christ had sent you, ye
would bring out of prison, and out of bondage, and receive
strangers. Ye have lived in pleasure on the earth, and been
wanton ; ye have nourished your hearts as in a day of slaughter;
ye have condemned, and killed the just, and he doth not resist
you."
" G. F."
George Fox again went to see the Protector, to try once more
how far he could influence him to act with justice and impar
tiality to all his subjects, and thus put a stop to the sufferings
of the injured Friends, who were now unjustly deprived of the
liberties and privileges secured to all freemen by the great Charter
of England. He had often before warned him of his unjust
neglect of this portion of his unoffending and innocent subjects,
and had told him, that if he persisted in refusing any interference
on their behalf, God would soon rend the power out of his hands ;
and, " that a day of reverse and thick darkness was coming over
those high professions, even a day of darkness that should be
felt." Cromwell was at Hampton Court ; G. Fox says, " I met
him riding in the Park, and before I came to him, as he rode at
the head of his life-guard, I saw and felt a waft (or apparition)
of death go forth against him ; and when I came to him, he
looked like a dead man. After I had laid the sufferings of
Friends before him, and had warned him, according as I was

A POPULAR LIFE OF GEORGE FOX. 169
moved to speak to him, he bid me come to his house. So I
returned to Kingston, and the next day went up to Hampton
Court, to speak further with him. But when I came, he was
sick, and one Harvey, who waited on him, told me the doctors
were not willing I should speak to him. So I passed away, and
never saw him more."
Very shortly after this interview, the Protector died, and G.
Fox who was in Essex came up to London. A little time before
Cromwell's death, the new church faith was concocted at the
Savoy, and G. Fox getting a copy of it before it was published,
wrote an answer to it, and had it printed off with such dispatch,
that his answer was sold " up and down the streets" at the same
time with the church-faith. This circumstance gave great um
brage to some of the Parliament-men, and one of them told G.
Fox, " they must have him to Smithfield ;" to which he replied,
" he was over their fires, and feared them not." " A great deal
of work," he says, " we had about this priest-made faith ; for
they called us house-creepers, leading silly women captive, be
cause we met in houses, and would not hold up their priests and
temples which they had made and set up. I told them, that it
was they who led silly women captive, and crept into houses, who
kept people always learning under them, who were covetous, and
had got a form of godliness, but denied the power and spirit
which the apostles were in. The apostles met in several private
houses, being to preach the gospel to all nations ; which they
did freely, as Christ had commanded them. Thus do we, who
bring people off from these priests, temples, and tithes, which
God never commanded, to meet in houses, or on mountains, as
the saints of old did, who were gathered in the name of Jesus,
Christ being their Prophet, Priest, and Shepherd."
During this time of sharp persecution, the intrepid courage of
G. Fox always led him to the front of danger. At some meeting
about seven miles from London, the Quakers had been very much
abused by the vulgar rabble of several adjoining parishes, who
assembled on purpose to abuse them and interrupt their meetings ;
and upon one occasion, when about eighty Friends from London
had come down to attend this meeting, they were so beset and so
roughly handled that their coats and cloaks were torn from their

170 A POPULAR LIFE OF GEORGE FOX.
backs, and they were thrown into ditches and ponds, and besmeared
with mud and dirt. G. Fox says, " the next day I was moved of
the Lord to go to that meeting, though I was then very weak.
When I came there, I bid Friends bring a table, and set it in a
close, where we used to meet, to stand upon. According to their
wonted course, the rude people came, and I having a Bible in my
hand, showed them their's and their priests' and teachers' fruits :
and the people became ashamed, and were quiet ; and the meeting
ended quietly." It was no uncommon thing in those days, for
the Quakers to be pelted with rotten eggs, fireworks to be thrown
into their meetings, and drums and tin kettles to be beaten in
order to annoy them, and " the priests were as rude as any : as
may be seen in the book of the fighting priests, wherein a list is
given of some who bad actually beaten and abused Friends."
Many Quakers were brought up out of the country as prisoners,
and tried before the " Committee of Safety," which at this time
held the sovereign sway, and of which the celebrated republican,
Sir Henry Vane, was the chairman. He quarrelled with the
Quakers because they refused to pull off their hats when brought
into the committee; "but at last the Lord's power came over
him, so that through the mediation of others, they were admitted."
Many of these Quakers had been imprisoned alone for " con
tempt," that is, for not putting off their hats, and G. Fox says,
" it was not likely that Friends, who had suffered so long for it
from others, should put off their hats to him." He also remarks,
that " a great deal of hypocrisy, deceit, and strife, was got
uppermost in the people, so that they were ready to sheath their
swords in one another's bowels. There had been tenderness in
many of them formerly, when they were low ; but when they
were got up, had killed, and taken possession, they came to be
as bad as others ; so that we had much to do with them about
our hats, and saying thou and thee to them."
During the Commonwealth, the Quakers had often been ac
cused of meeting together to plot the restoration of the king,
"whereas they did not concern themselves with the outward
powers, or government." Nevertheless, G. Fox says, " that he
had a sight and sense of the king's return, a good while before it
took place, and so had some others." A woman Friend came to

A POPULAR LIFE OF GEORGE FOX. 171
him in the Strand, three years before the Restoration, and told
him she had a prophecy concerning his return, and that she must
go over and declare it to the king. G. Fox says, " I saw that
her prophecy was true, and that a great stroke must come upon
them in power."
One Thomas Aldam also, in an interview with Cromwell, in
which he had laid before him a particular statement of all the
Quakers at that time in prison, verified by certificates under the
gaolers' hands, when Cromwell refused to give an order for
their liberation, " he was moved to take off his cap, and to rend
it in pieces before him, and to say unto him, ' so shalt thy go
vernment be rent from thee and thy house.' " Another woman
Quaker also went to the sainted parliament with a pitcher in her
hand, which she broke before them, saying, " so should they be
broken in pieces ;" which shortly came to pass. These minute
circumstances strongly depict the temper of the times.
G. Fox says, " Now was there a great pother made about the
image or effigies of Oliver Cromwell lying in state ; men standing
and sounding trumpets over his image, after he was dead. At
this my spirit was greatly grieved, and the Lord, I found, was
highly offended." Therefore he wrote to reprove them for their
wicked flatteries, and to warn them to repent. He wrote also
an epistle to his own followers to encourage them to remain
faithful and faint not, under the many persecutions which they
now suffered. He begins : —
" My dear Friends, wherever scattered abroad, in prison or
out of prison : fear not, because of the reports of sufferings ; let
not the evil spies of the good land make you afraid, if they tell
you the walls are high, and that there are Anakims in the land ;
for at the blowing of the rams-horns, did the walls of Jericho
fall, and they that brought the evil report perished in the wil
derness. But dwell ye in the faith, patience, and hope, having
the Word of Life to keep you, which is beyond the law ; and
having the oath of God, his covenant, Christ Jesus, which divides
the waters asunder, and makes them to run all on heaps ; in
that stand : and ye will see all things work together for good,
to them that love God. In that triumph, when sufferings come,

172 A POPULAR LIFE OF GEORGE FOX.
whatever they may be. Your faith, your shield, your helmet,
your armour, you have on ; ye are ready to skip over a mountain,
a wall, or a hill, and to walk through the deep waters, though
they be as heap upon heaps. The evil spies of the good land
may preach up hardness ; but Caleb, which signifies a heart, and
Joshua, a Saviour, triumph over all.
" G. F."

A POPULAR LIFE OF GEORGE FOX. 173

' CHAPTER XI.
1659, 1660. Reproves the Cornish people for plundering of wrecks —
Curious sermon at Bristol in support of his doctrine of Perfection —
Apprehended at Swarthmore and imprisoned in Lancaster Castle — Re
leased by the King's warrant — Rising of the Fifth Monarchy men, and
the Quakers suspected in consequence thereof — They put forth a decla
ration of their principles.

" Therefore all things whatsoever ye would that men should do to you, do ye
even so to them : for this is the law and the prophets," — Matt. vii. 12.
" If we confess our sins, he is faithful and just to forgive us our sins, and to
cleanse us from all unrighteousness." — 1 John i. 9.
The short interval that elapsed between the death of Oliver
Cromwell and the return of Charles IL, was a period of general
excitement, all factions plotting and contriving, to further their
own several interests ; so much so, that George Fox experienced
a great care lest any of his followers should be drawn into such
snares, and his time was therefore employed in writing and cir
culating several papers, wherein he cautioned them to remain
quiet, and not to interfere or mingle themselves up with any of
the parties or plottings that were now in agitation in various
parts of the kingdom ; reminding them, that their principles in
culcated peace and submission to the lawful magistrate, whoever
he might be. That those " who pretend to fight for Christ are
deceived ; for his kingdom is not of this world, therefore his
servants do not fight." " All Friends, everywhere, this I charge
you," he says, "which is the word of the Lord God unto you
all, ' Live in peace, in Christ the way of peace,' and therein
seek the peace of all men, and no man's hurt." " Take heed
to keep out of the powers of the earth, that run into wars and
fightings, which make not for peace, but go from that ; such
will not have the kingdom. And, Friends, take heed of joining
with this or the other, or meddling with any, or being busy with

174 A POPULAR LIFE OF GEORGE FOX.
other men's matters ; but mind the Lord, his power, and his
service." After remaining in London for some time, he again set out on
his travels into various counties. While in Norfolk, the mayor
of Norwich gaining intelligence that a large meeting was to be
held there by his appointment, granted a warrant for his appre
hension, which however was not used, in consequence of some
Friends waiting upon the mayor, before the meeting, and inform
ing him that their only object was to meet in a peaceable way, to
worship God after their manner. G. Fox says, " a large meeting
it was, and abundance of rude people came, with an intent to do
mischief; but the Lord's power came over them, so that they
were chained by it, priests, professors, and ranters. Among the
priests, one Townsend, stood up and cried, ' Error, blasphemy,
and an ungodly meeting ! ' I bid him not burden himself with
that which he could not make good ; and I asked him what was
our error and blasphemy ; for I told him, he should make good
his words before I had done with him, or be ashamed. As for
an ungodly meeting, I said, I did believe that there were many
people there that feared God, and therefore it was both un
christian and uncivil in him, to charge civil, godly people, with
an ungodly meeting." The dispute then related to his doctrine
of the inward teaching of the divine grace, in which G. Fox
refuted the priest from scripture, and concluded in these words :
" So I showed the people, that as the holy men of God who gave
forth the scripture as they were moved by the Holy Ghost, did
hear and learn of God, before they spoke them forth, so must
they all hearken and hear what the Spirit saith, which will lead
them into all truth, that they may know God and Christ, and
may understand the scriptures." " Oh !" said the priest, " this
is not that George Fox I would speak withal ; this is a subtle
man," said he. A glorious day this was, for truth came over all,
and people were made moderate, and were reached by it, and were
turned to God by his power and Spirit, and to the Lord Jesus
Christ, their free Teacher, who was exalted over all. And as we
passed away, generally people's hearts were filled with love towards
us ; yea, the ruder sort of them desired another meeting, for the
evil intentions that they had against us were thrown out of their
-hearts."

A POPULAR LIFE OF GEORGE FOX. 175
Upon his arrival in London, he found the city dismantled of
her gates and posts, and General Monk in possession. " Long
before this," he says, " I had a vision, wherein I saw the city
lie in heaps and the gates down ; and it was then represented to
me just as I saw it several years after, lying in heaps, when it
was burned." " Divers times had I, both by word and writing,
forewarned the several powers, both in Oliver's time and after, of
the day of recompense that was coming upon them ; but they
rejecting counsel, and slighting those visitations of love to them,
I was moved now, before they were quite overturned, to lay their
backsliding, hypocrisy, and treacherous dealing before them,
thus : —
" Friends,
" Now are the prophecies fulfilled and fulfilling upon you, which
have been spoken to you by the people of God in your courts, in
your steeple-houses, in your towns, &c, when ye were in your
pleasures, and puffed up, that ye would neither hear God nor
man ; when ye were in the height of authority, though raised up
from a mean estate, none might come nigh you without bowing,
or the respect of persons, compliments, and fashions, which, for
conscience' sake towards God, Friends could not go into, being
redeemed therefrom," &c, &c. " Have ye not made covenants
and oaths ; and broken covenants and oaths betwixt God and
man, and made the nations breakers both of covenants and oaths ;
so that nothing but hypocrisy, and rottenness, and falsehood,
under fair pretence, was amongst you ?" " When ye pretended
to set up the old cause, it was but yourselves that ye set up ; for
which ye long stunk to sober people, who saw that ye would do no
good. Ye quenched that which was good in yourselves, and per
secuted them that lived in this principle, and so are grown so
gross and perverse, that at last ye are fit for neither God nor
man. Have ye not used to call the Quakers the fanatic people, and
the giddy heads ? But whither now are ye giddying ? into Cain's
city, Nod, which signifies fugitive or wandering ?" &c, &c, &c.
" G. F."
At Dorchester, the Quakers1 meeting was suddenly broken in
upon by constables and officers, who came under pretence of

176 A POPULAR LIFE OF GEORGE FOX.
searching for a Jesuit with a shaven head ; and they made all
the Quakers take off their hats, that they might discover the
shaven crown ; and as G. Fox was the man " they aimed at,"
they inspected his head very closely ; but not being able to dis
cover a bald spot upon it, they went away with shame, having
incurred the displeasure of the soldiers and the " sober people"
who came there.
When in Cornwall he was much shocked at the prevalent custom
of plundering the wrecks that were cast upon their coasts. " My
spirit," he says, " was grieved to hear of such unchristian actions,
considering how far they were below the heathen at Melita, who
received Paul, made him a fire, and were courteous towards him,
and those who suffered shipwreck with him. Wherefore I was
moved to write a paper, and send it to all parishes, priests, and
magistrates, to reprove them for such greedy actions, and to warn
and exhort them, ' that if they could assist to save people's lives
and preserve their ships and goods, they should use their dili
gence therein ; and consider if it had been their own condition,
how hard they would judge it, that they should be upon a wreck,
and the people should strive to get what they could from them,
not regarding their lives. May ye not surely believe, that such
kind of actions will become a curse unto you ?' " It concludes,
" And ye magistrates, who are to do justice, think ye not, that
the hand of the Lord God is against you, and that his judgments
will come upon you, who do not look after these things and stop
them with the law, whereby ye might be a good savour in your
country." To his own followers he added the following lines : —
" All dear Friends who fear the Lord God, keep out of the
ravenous world's spirit, which leads to raven and destroy, and
which is out of the wisdom of God. When ships are wrecked,
do not run to destroy and make havoc of ship and goods with the
world ; but run to save the men, and the goods for them ; and so
deny yourselves, ' and do unto them as ye would that they should
do unto you.' " G. Fox."
This paper had so good an effect, that it caused many people
to give up their old habits of plundering wrecks ; a cruel practice,

A POPULAR LIFE OF GEORGE FOX. 177
which from its having grown up with them from the earliest child
hood, had become in the eyes of a great many, a lawful pursuit.
At Bristol, the Quakers' meetings were much disturbed by
drunken soldiers and rude people, instigated thereto by the
mayor, sometimes they were driven out of their room into the
orchard and struck by the soldiers with their muskets. A dis
turbance of this sort had taken place the day before George Fox's
arrival, who, upon hearing of this outrageous conduct, requested
four respectable Friends would wait upon the mayor and alder
men, " and request them, seeing they had broken up their meet
ings, to let Friends have the Town Hall to meet in ; and that
for the use of it, Friends would give them twenty pounds a-year
to be distributed amongst the poor ; and when the mayor and
aldermen had business to do in it, Friends would not meet in it,
but only on First-days, (Sundays.) Those Friends," he says,
" were astonished at my request, and said the mayor and alder
men would think that they were mad. I said, nay ; for they
would offer them a considerable benefit to the poor. And it was
upon me from the Lord to bid them go. At last they consented,
and went, though in the cross to their own wills. When they
had laid the offer before the mayor, it came so over him, that he
said, ' for his part he could consent to it, but he was but one.'
So the Friends came away, leaving the mayor in a very loving
frame towards them ; for they felt the Lord's power had come
over him." G. Fox wished the same Friends to go and acquaint
the colonel of the regiment, of the ill behaviour of the soldiers,
and " how they came armed among naked innocent people ;" but
notwithstanding the success of their mission to the mayor, they
declined to do this, and the consequence was, that on the follow
ing day, (Sunday) a party of drunken soldiers came about the
middle of their meeting, and one with his drawn sword " fell
jangling with these four Friends who had refused to call upon
,the colonel." The next day, however, they made their complaint,
and the colonel sent for the soldiers, and " cut and slashed " them
before their faces. G. Fox reproved these four Friends for not
going at first as he had wished them, telling them, " they might
have prevented this cutting of the soldiers, and the trouble they
gave al; the meeting." N

178 A POPULAR LIFE OF GEORGE FOX.
He held many large meetings at Bristol and in the vicinity,
during this visit, and at one a little way out of the town several
thousands were assembled, consisting of a variety of persuasions.
It was a very quiet meeting, notwithstanding its numbers, " and
many glorious truths were opened to the people, and the Lord
Jesus Christ was set up, who is the end of all figures and
shadows, of the law, and the first covenant." One circumstance
is remarkable in most of these events, that to whatever extent
the Quakers' meetings had been disturbed by the rude rabble of
their neighbourhood, no sooner does George Fox make his appear
ance than the meetings became doubly thronged, and whatever
pre-determination existed to make a disturbance upon his arrival,
no sooner does he open his mouth than all become rivetted to the
spot in silence, or to use one of his favourite expressions, "the
Lord's power came over all, and chained them down ;" which
proves that both in matter and manner, he. was very extraordinary
and very different to the common run of preachers.
" We had a great deal of work," he says, " with priests and
professors, who pleaded for imperfection, therefore I was opened
to declare and manifest unto them, that Adam and Eve were
perfect before they fell ; and God saw that all He had made, was
good, and He blessed it. But imperfection came in by the fall ;
and though the law made nothing perfect, yet it made way for
the bringing in of the better hope, which hope is Christ, who
destroys the devil and his works, that made man and woman im
perfect. Christ saith to his disciples, ' Be ye perfect, even as
your heavenly Father is perfect ;' and He, who himself is perfect,
comes to make man and woman perfect again, and brings them
again to the state which God made them in. So He is the
maker up of the breach, and the peace betwixt God and man.
That this might be better understood by the lowest capacities,
I used a comparison of two old people, that had their house
broken down by an enemy, so that they with all their children,
were liable to all storms and tempests. Then came some pre
tended workmen, who offer to build it up again, provided they
give them so much a-year ; but after getting the money they
leave the house as they found it. In this manner, came a second,
third, fourth, and more, each with his several pretence of building

A POPULAR LIFE OF GEORGE FOX. 179
up the old house, and each got the people's money, and then
cried, ' they could not rear up the house, the breach could not be
made up ; for there is no perfection here.' For all the sect-
masters in Christendom (so called) have pretended to build up
Adam and Eve's fallen house, and when they got the people's
money, tell them the work cannot be perfectly done here ; so their
house lies as it did. But I told the people, that Christ is come
freely to do this, who by one offering hath perfected for ever all
them that are sanctified ; and renews them up into the image of
God, which man and woman were in before the fall, and makes
man and woman's house as perfect again as God made them at
first ; and this Christ, the heavenly Man, doth freely. There
fore all are to look to Him, and all that have received Him, are
to walk in Him, the Life, the Substance, the First, and the Last.
' The Rock of ages, the Foundation of many generations.' "
About this time, the religious meetings of the Quakers were
much disturbed by the rude carriage of the military, under General
Monk ; upon which a remonstrance was made to the general, who
caused the following general order to be posted up.
"St. James's, 9th March, 1659.
" I do require all officers and soldiers to forbear to disturb the
peaceable meetings of the Quakers, they doing nothing pre
judicial to the Parliament or Commonwealth of England.
" George Monk."
After leaving Bristol, he travelled through some of the mid
land counties to Drayton, in Leicestershire, in order to visit his
relations. During his short stay at his native place, a justice,
named Burton, hearing that he possessed a good horse, sent a
warrant to apprehend him and his horse ; but fortunately for
George Fox, the warrant was not issued till after his departure,
" and so he missed of his wicked end." He next turned his
steps toward Yorkshire, to attend the general or Yearly Meeting
of the Society, which was held this year at Balby, in the orchard
of John Killam, on account of the great numbers assembled,
amounting to several thousands. Upon this occasion, George
Fox addressing the meeting from a high stool, was suddenly inter-
n2

180 A POPULAR LIFE OF GEORGE FOX.
rupted by the arrival of two trumpeters, followed by a troop of
horse ; the trumpeters sounded, and the captain ordered the
people to fall off right and left, whereupon he rode up to G. Fox,
and said, "he must comedown, for he had orders to disperse
the meeting." G. Fox calmly reminded him, that a great many
of the Friends had come from a great distance, and at a con
siderable expense and inconvenience, on purpose to attend that
meeting, and therefore, that it would be a great hardship to dis
perse them before they had finished : he stated, also, that they
were peaceably met for the worship of God, and would quietly
and orderly separate, as soon as the meeting was over. The cap
tain replied, "that his orders were to disperse the meeting, and
that he could not wait for its ending." G. Fox told him, " if he
could not wait himself, he might leave a dozen of his men to see
the order and peaceableness of their meeting." The captain then
drew off his troop and left six men, who told the Quakers they
might hold their meeting till night if they chose." But in three
hours after this interruption, the meeting broke up, and the
Friends went home. It appears, that a party of newly-raised
militia, who had intended to have done the Quakers some mis
chief, sent for the troopers to assist them in their designs ; and
when the latter did not break up the meeting, they cursed both
the captain and his men. " Yet this captain," G. Fox says,
" was a desperate man ; for it was he that had said to me, when
in Scotland, that ' he would obey his superiors' commands ; and
if it were to crucify Christ, he would do it.' So that it was an
eminent power of the Lord, which chained both him and his
troopers, and those envious militia men also, who went away,
not having the power to hurt any of us, nor to break up our
meeting." Soon after this occurrence, he went to Swarthmore, to visit his
old friend, Margaret Fell, who was now a widow. He* had not
been long under her roof, before he was taken up by a warrant
from Henry Porter, formerly a major under Cromwell. He was
kept a prisoner that night at the constable's house at Ulver
stone, and fifteen men sat up with him to watch him, " some of
whom sat in the chimney for fear he should escape up the chimney,
such dark imaginations possessed them." The next day he was

A POPULAR LIFE OF GEORGE FOX. 181
'rudely conveyed over to Lancaster, and brought before Major
Porter the mayor, who charged him with having great meetings
up and down. George Fox said, "our meetings were known
throughout the nation to be peaceable, and we were a peaceable
people." He said, " He saw the devil in people's faces." G.
Fox replied, " If I saw a drunkard, or a swearer, or a peevish
heady man, I could not say, I saw the Spirit of God in him."
Porter then committed him to be kept a close prisoner in the
" Dark-house," in Lancaster Castle, until he should be delivered
by the king or parliament ; and refused to let him have a copy
of his mittimus. This Porter had been a violent persecuting
round-head, but now endeavoured to ingratiate himself in favour
with the king's party, by falling upon and attacking the harmless
Quakers, who, he thought, could not defend themselves in the
sudden change which had taken place in the state affairs of the
nation. While he was shut up in the castle-prison, many people
went to look at him, most part of whom were rude and abusive.
" One time," he says, " there came two young priests, and very
abusive they were ; the worst of people could not be worse ; also
old Justice Preston's wife of Howker Hall, who told him, ' his
tongue should be cut out,' and 'he should be hanged,' showing
him the gallows. But the Lord G°d cut her off, and she died
in a miserable condition."
As he had been denied a copy of his mittimus, the only in
formation he could obtain of its contents, was from two of his
friends, whom the gaoler permitted to read it over ; he was therein
charged with being the chief upholder of the sect of Quakers,
who of lafe had endeavoured to raise insurrections in that part
of the country, and to embroil the whole nation in blood, with
many other charges equally false ; showing that no accusation
was too extravagant for their enemies to brand them with. G.
Fox wrote a vindication of his own conduct, and a refutation of
all the charges alleged against him, pleading that he had been most
illegally deprived of his personal liberty, whilst in the innocent
exercise of the privilege of his birth-right as an Englishman, and
was falsely accused of being an enemy to the king, by a man,
who, in " Oliver's days, had been fierce both against the king
and his party, though now he wished to be thought zealous for

182 A POPULAR LIFE OF GEORGE FOX.
the king." Margaret Fell also wrote a protest against the le
gality of his apprehension, while a visitor under her roof, " he,
not having committed any breach of the law, or offence against
any in the nation ;" she concludes, "lam concerned in this
thing, inasmuch as he was apprehended in my house ; and if he
be guilty, I am so too. So I desire to have this searched out.—
Margaret Fell."
She afterwards, in company with Ann Curtis, went up to Lon
don, and represented to Charles II. the hard case of her friend
G. Fox, as well as the unjustifiable conduct of Major Porter.
They met with a most gracious reception from the king, on
account of Ann Curtis, whose father had suffered in the royal
cause. He had been sheriff of Bristol, during the troubles of the
royal family, and for his loyalty, had been hung up before his
own door, by the Parliamentarians. As soon as Major Porter
heard of Margaret Fell's determination to lay her complaint
before the king in person, he " vapoured much, that he would
go up and meet her in the gap ;" but on his appearance at court,
he was recognised as an old persecuting round-head, and being
questioned by some of the %ourtiers, respecting the plunder of
their houses, "he quickly had enough of the court, and soon
returned into the country."
The dark prison in Lancaster Castle, was by no means a soli
tary one ; for George Fox's character was so well established, as
a preacher of pure gospel precepts, that he was visited by great
numbers of people, anxious to hear him expound these most im
portant truths, and point out to them the sure grounds on which
they were to build their hopes of salvation. Like Luther and
the earlier reformers, he went forth in the great power of God,
and as Luther exposed the gross superstitions and abominable
heresies of Rome, so Fox held up the fallacy of many of the
popish doctrines and practices still retained in the Episcopal
Church of England, most of which practices, he considered as so
many stumbling-blocks in the way of a christian's progress. His
words were uttered with power and might, for being built upon
scripture, they cut like a two-edged sword, silencing the mouths
of his adversaries, and carrying deep conviction into the hearts
of his followers.

A POPULAR LIFE OF GEORGE FOX. 183
Upon these occasions, he was often moved to preach, through
the bars of his prison windows, there being no other means of
access to his hearers ; showing that even the imprisonment of its
preachers, is made a means, through God's will, of spreading the
important truths of the Everlasting gospel. He was moved to
declare to the people, " how uncertain their religion was, and
that every sect when uppermost, had persecuted the rest. When
popery was uppermost, people had been persecuted for not follow
ing the mass ; and those that held it up, said, ' It was the higher
power,' and people must be subject to the higher power. After
wards they that set up the common-prayer, persecuted others for
not following that, saying, ' It was the higher power,' and we
must be subject to that. Since then, the presbyterians and
independents cried, each of them, ' We must be subject to the
higher power,' and submit to the directory of the one, and the
church faith of the other. Thus all like the apostate Jews, have
cried, ' Help, men of Israel, against the true christians.' So
people might see how uncertain they are of their religions." He
then directed them to " Christ Jesus, their only Saviour, that
they might build upon Him, the Rock and Foundation that
changeth not."
He put forth the following paper upon " True Religion."
" True Religion is the true rule, and right way of serving God.
And religion is a pure stream of righteousness, flowing from the
image of God1, and is the life and power of God, planted in the
heart and mind by the law of life, which bringeth the soul, mind,
spirit, and body, to be conformable to God, the Father of spirits,
and to Christ, so that they come to have fellowship with the
Father and the Son, and with his holy angels and saints. This
religion is from above, pure and undefiled before God, leads to
visit the fatherless, widows, and strangers, and keeps from the
spots ofthe world. This religion is above all the defiled, spotted
religions in the world, that keep not their professors from defile
ment and spots, but leave them impure, below, and spotted ;
whose fatherless, and widows, and strangers beg up and down
the streets."
" G F."

184 A POPULAR LIFE OF. GEORGE FOX.
He also put forth another short paper upon persecution, which
begins thus : —
" The Papists, Common-prayer-men, Presbyterians, Indepen
dents, and Baptists, persecute one another about their own in
ventions, their mass, their common-prayer, their directory, their
church-faith, which they made and framed, and not for the truth;
for they know not what spirit they are of, who persecute, and
would have men's lives destroyed about church-worship and reli
gion, as saith Christ ; who also said, ' He came not to destroy
men's lives, but to save them.' " — " Those that destroy men's
lives are not the ministers of Christ, the Saviour. And ye that
do persecute shall have no resurrection to life with God, except
ye repent," &c, &c.
" G F."
We shall give one more effusion from his pen, during his abode
in the Castle at Lancaster, which was addressed to the king, and
offers a striking example of his unflinching integrity ; for it con
tains the plainest truths, expressed in the plainest language.
To the King.
" King Charles,
" Thou earnest not into this nation by the sword, nor by victory
of war ; but by the power of the Lord : now if thou dost not live
in it, thou wilt not prosper. And if the Lord hath showed thee
mercy, and forgiven thee, and thou dost not show mercy and
forgive, the Lord God will not hear thy prayers, nor them that
pray for thee. If thou stop not persecution, and persecutors, and
take away all laws that hold up persecution about refigion ; if
thou persist in them and uphold persecution, that will make thee
as blind as those that are gone before thee; for persecution
always blinded those that have gone into it. Such, God'by his
power overthrows, doth his valiant acts upon, and bringeth sal
vation to his oppressed ones. If thou bear the sword in vain,
and let drunkenness, oaths, plays, may-games, with such like
abominations and vanities be encouraged or go unpunished, the
nations will quickly turn like Sodom and Gomorrah, and be as
bad as the old world, who grieved the Lord until He overthrew

A POPULAR LIFE OF GEORGE FOX. 185
them ; and so He will you, if these things be not suppressed.
Hardly was there so much wickedness at liberty before, as there
is at this day, as though there was no terror nor sword of magis
tracy. Hear and consider, and do good in thy time, whilst thou
hast power ; be merciful and forgive ; this is the way to over
come, and obtain the kingdom of Christ. " G. Fox."
Reverting to Margaret Fell's application to the king, it ap
peared from the nature of his commitment that the king could
not release him, he therefore ordered a writ of habeas-corpus to
be issued for his removal to London, in order that his case might
be referred to the judges. The trouble now was how to get him
removed to town ; for if he was only sent under the care of two
bailiffs, the charge would be considerable ; but to send him under
the guard of a troop of horse, was quite out of the question,
therefore to save their pockets, the magistrates told him, " that
if he would put in bail, that he would be in London by such a
day of term, he might go up with some of his friends." G. Fox
told them, "he would neither put in bail, nor give one piece of
silver to the gaoler, for he was an innocent man, upon whom
they had laid a false charge, and imprisoned wrongfully. Never
theless, if they would let him go up with one or two of his
friends, he would be in London such a day, if the Lord should
permit, and would carry up the charge against himself." So
inconsistent was the conduct of his persecutors, that, to save
themselves the charge of conveying him up to town under an
escort, suitable for the dangerous character they had represented
him to be, they liberated him upon his parole, to appear of his own
accord and deliver up his own accusation before the proper autho
rities in London : by this act, tacitly acknowledging the injustice
of their own proceedings, and the falsity of their charges against
him ; because if they had been true only in part, nothing could
justify their setting such a person at large upon parole. Thus
he left Lancaster Castle without the payment of a single fee,
travelled at his leisure, visited his friends, and held many great
meetings on his journey ; committing over and over again the
very offences for which he had been imprisoned, and in which

186 A POPULAR LIFE OF GEORGE FOX.
offences his persecutors now silently acquiesced, since by liberat
ing him upon his bare word to surrender himself, they consented
to that which they well knew would be his only line of conduct.
Upon his arrival in London, he found a great concourse of
people assembled at Charing Cross, to witness the burning of the
bowels of the late king's judges, who had been hanged, drawn,
and quartered. The next day, he went before the Lord Chief
Justice Foster, and Judge Mallett, and presenting them his own
accusation, they read it through till they came to the words,
" that he and his friends were embroiling the nation in blood,"
&c, upon which they struck their hands upon the table. G. Fox
told them, "lam the man whom that charge is against, but I
am as innocent of any such thing as a new-born child, and had
brought it up myself ; and some of my friends came up with me,
without any guard." They then observed that he stood with his
hat on, and said to him, " What, do you stand with your hat
on ?" He replied, " that he did not stand so in any contempt
of them." In consequence of the King's Bench prison being full,
Judge Foster asked him, " Will you appear to-morrow about ten
o'clock at the King's Bench bar in Westminster Hall ?" He said,
" Yes ; if the Lord give me strength." Then Judge Foster re
marked to the other judge, " If he says yes, and promises it, you
may take his word :" and then he was dismissed. The next
morning, he says, " I was brought into the middle of the court ;
and as soon as I came in, I was moved to look about, and turning
to the people, said, ' Peace be among you :' and the power of the
Lord sprung over the court. The charge against me was then
read openly. The people were moderate, and the judges cool and
loving ; and the Lord's mercy was to them. But when they came
to that part which said, ' that I and my friends were embroiling
the nation in blood, and raising a new war, that I was an enemy
to the king,' &c, they lifted up their hands. Then stretching
out my arms, I said, ' I am the man whom that charge is against ;
but I am as innocent as a child concerning the charge, and have
never learned any war-postures. And, do ye think that if I and
my friends had been such men as the charge declares, that I
would have brought it up myself against myself? or that I
should have been suffered to come up with only one or two of my

A POPULAR LIFE OF GEORGE FOX. 187
friends with me ? Had I been such a man as this charge sets
forth, I had need to have been guarded up with a troop or two of
horse.' Then the judge asked me, whether it should be filed, or
what I would do with it ? I answered, ' Ye are judges, and able,
I hope, to judge in this matter, therefore do ye what ye will with
it, I leave it to you.' Then stood up Esquire Marsh, who was
of the king's bed-chamber, and told the judges, ' It was the
king's pleasure, that I should be set at liberty, seeing no accuser
came up against me.' They then asked me, ' Whether I would
put it to the king and council ?' I said, ' Yes, with a good will.'
The writ of habeas-corpus and the mittimus were thereupon sent
to the king."
The person whom he styles Esquire Marsh, was a gentleman
attached to the court of Charles II. He took a great interest
upon this occasion in obtaining his liberation, accompanied him
to Judge Mallet's chambers, upon his first arrival in town, and
upon a subsequent imprisonment, some years after, was chiefly
instrumental in obtaining for him the same benefit. He ever
afterwards retained a most friendly interest for the Society in
general, and always remained attached to George Fox. From his
station at court, and his office as a magistrate, he had frequent
opportunities of interposing his authority to protect the Quakers
from the unjust oppression of their persecutors.
The king being satisfied of his innocence, commanded his
secretary to send the following order to Judge Mallet for his
release. " It is his Majesty's pleasure, that you give order for releasing
and setting at full liberty, the person of George Fox, late a pri
soner in Lancaster Gaol, and commanded hither by an habeas-
corpus. And this signification of his Majesty's pleasure, shall
be your sufficient warrant. Dated at Whitehall, the 24th of
October, 1660.
" Edward Nicholas."
" For Sir Thomas Mallet, Knight,
One of the Justices of the King's Bench."
" Thus," says G. Fox, " after I had been a prisoner somewhat
more than twenty weeks, I was freely set at liberty by the king's
command ; Porter who committed me not daring to appear to

188 A POPULAR LIFE OF GEORGE FOX.
make good the charge he had falsely suggested against me, for
he was afraid I would take the advantage of the law against him
for my wrong imprisonment, and thereby ruin him and his family
And indeed I was pressed by some in authority, to make him and
the rest examples ; but I said, I should leave them to the Lord ;
if He forgave them, I should not trouble myself with them."
Soon after the king's return, Richard Hubberthorn, on behalf
of the Quakers, was granted a long audience with Charles IL,
who asked him numerous questions respecting their principles ;
and upon expressing himself satisfied with their answers, he
commanded the liberation of all those members of this Society
who had been imprisoned during the Commonwealth, and gave
his kingly word that none should molest them, so long as they
lived peaceably The number so released, amounted to more than
seven hundred. It was said also, that an instrument was drawn
up by order of the king, to secure to the Quakers their just
rights in common with other peaceable subjects ; and that this
instrument only wanted the official signature for its completion ;
when on a sudden, the mad plot of the Fifth Monarchy Men
broke out, and involved all the court for a short time in the
greatest alarm. Upon this outbreak, a sort of popular frenzy
seized upon the mind of all men desirous for the safety of the
present government : the dissenters of all denominations, became
more or less objects of dread or suspicion ; but the brunt of the
storm fell with all its fury upon the Quakers, people being
naturally suspicious of singularities they did not clearly com
prehend, thus, their meetings were dispersed, their houses were
broken into and searched for arms, their letters were intercepted
to discover what massacres, what horrid machinations were
plotting by these simple-minded and humble followers of Jesus
Christ, one of the leading features of whose doctrine and prac
tice was, " Peace on earth and good will to all men."
Although in no way connected with these mad fanatics, and
perfectly innocent of their designs, they were now persecuted
afresh in all quarters, and the public gaols soon became crowded
with them to the amount of many thousands. Some of the
leading members of their body drew up a declaration, which was
printed and dispersed ; stating therein, how contrary their prin-

A POPULAR LIFE OF GEORGE FOX. 189
ciples were to all plots and fightings. The appearance of this
paper somewhat appeased the fury of their persecutors : no more
of their houses were suffered to be searched by soldiers, without
the presence of a constable ; and after a further explanation,
and upon urgent entreaties, the king was pleased to order, that
all the Quakers imprisoned upon the late suspicion of being
concerned in the plot of the Fifth Monarchy Men, should be
liberated without any fees. The declaration was presented to the
king, on the 21st November, 1660, and is entitled : —
" A DECLARATION FROM THE HARMLESS, INNOCENT PEOPLE OF
GOD, CALLED QUAKERS, AGAINST ALL SEDITION, PLOTTERS, AND
FIGHTERS IN THE WORLD ; FOR REMOVING THE GROUND OF
JEALOUSY AND SUSPICION, FROM BOTH MAGISTRATES AND
PEOPLE IN THE KINGDOM CONCERNING WARS AND FIGHTINGS.
" Our principle is, and our practices have always been, to seek
peace and ensue it, and to follow after righteousness and the
knowledge of God ; seeking the good and welfare, and doing that
which tends to the peace of all. We know that wars and fight
ings proceed from the lusts of men, as James iv. 1, 3, out of
which lusts the Lord hath redeemed us, and so out ofthe occasion
of war. All bloody principles and practices we, as to our own
particulars, do utterly deny ; with all outward wars and strife,
and fightings and outward weapons, for any end, or under any
pretence whatsoever ; this is our testimony to the whole world."
It then goes on to state at length, their principles against
fighting ; and continues, " Our weapons are spiritual, not carnal,
yet mighty through God to the pulling down of the strong-holds
of sin and Satan, who is the author of wars, fighting, murder,
and plots. Our swords are broken into plough-shares, and spears
into pruning-hooks, as prophesied of in Micah iv. Therefore we
cannot learn war any more, neither rise up against nation or
kingdom with outward weapons, though you have numbered us
among the transgressors and plotters. The Lord knows our inno-
cency herein, and will plead our cause with all people upon earth,
at the day of their judgment, when all men shall have a reward
according to their works."

190 A POPULAR LIFE OF GEORGE FOX.
It concludes, " Oh Friends ! offend not the Lord and his
little ones, neither afflict his people ; but consider and be mode
rate. Do not run hotly into things, but mind and consider
mercy, justice, and judgment ; that is the way for you to prosper,
and get the favour of the Lord. Our meetings were stopped and
broken up in the days of Oliver, under pretence of plotting against
him ; in the days of the Committee of Safety, we were looked
upon as plotters to bring in King Charles ; and now our peace
able meetings are termed seditious. Oh ! that men should lose
their reason, and go contrary to their own conscience ; knowing
that we have suffered all things, and have been accounted plotters
all along, though we have declared against them both by word of
mouth and printing, and are clear from any such matter ! Though
we have suffered all along, because we would not take up carnal
weapons to fight against any, and are thus made a prey upon,
because we are the innocent lambs of Christ, and cannot avenge
ourselves ! These things are left upon your hearts to consider ;
but we are out of all those things, in the patience of the saints ;
and we know, that as Christ said, ' He that takes the sword,
shall perish hy the sword.'— Matt. xxvi. 52 ; Rev. xiii. 10.
" This is given forth from the people called Quakers, to satisfy
the king and his council, and all those that have any jealousy
concerning us, that all occasion of suspicion may be taken
away, and our innocency cleared."
The declaration from which the above has been extracted, was
drawn up jointly by George Fox and Richard Hubberthorn, and
when published was presented to the king by Margaret Fell, who
had several interviews with his Majesty about it, and took great
pains and much labour to clear the character of the Friends in
the eyes of the court, and of those who were then in power.
" A day of fierce retaliation" was now experienced by many
of the old republican party ; several of those who had sat in judg
ment upon Charles I., had been hanged as regicides, and their
bodies had been drawn and quartered. Colonel Hacker, who had
formerly sent up George Fox a prisoner from Leicester, was among
those who suffered upon this occasion. " A sad day it was,"
says G. Fox, " and a repaying of blood with blood."

A POPULAR LIFE OF GEORGE FOX. 191
During Cromwell's usurpation, many had been hanged, drawn
and quartered for pretended treasons ; and G. Fox had been often
moved to tell those in power, that this blood would again be re
quired of them, which now proved to be the case. He further
says, " there was a secret hand in bringing this day upon that
hypocritical generation of professors, who being got into power,
grew proud, haughty, and cruel, beyond others, and persecuted the
people of God without pity." And so sad a reverse had now be
fallen this faction, that a " great fear, trembling, and quaking,"
seized upon all those, who in the day of their power, had derided
the Friends, and nick-named them Quakers ; and gladly now would
have been many of these once towering spirits, to have concealed
themselves among those whom they had formerly so much de
spised. In the following strain, he complains ofthe uncharitable
conduct of those men when in power, towards the Quakers.
" Oh, the daily reproaches, revilings, and beatings we under
went, even on the highways, because we would not put off our
hats to them, and for saying thou and thee to them. Oh ! the
havoc and spoil which the priests made of our goods, because we
would not give them tithes — besides being cast into prisons, and
great fines laid upon us, because we could not swear: for all
these things did the Lord God plead with them. And when this
day of overturning was come upon them, I was moved to write
to them and ask, ' Did we ever resist when you took away our
ploughs, our carts and horses, our cattle and corn, our kettles
and platters, from us ; and whipped us and set us in the stocks,
and cast us into prison ; and all this for only serving and wor
shipping God, in spirit and in truth, and because we could not
conform to your religion, manners, customs, and fashions ? Did
we ever resist you ? Did we not give our backs to you to beat,
and our cheeks to pluck off the hair, and our faces to spit upon ?
You thought to have wearied out and ruined us, but you ruined
yourselves, whereas we can praise God, notwithstanding all your
plunderings of us, that we have a kettle, a platter, a horse, and a
plough, still.' "
The ministers of all the different religious sects, during this era
of polemical disputation, however hostile they were to each other,
yet all united in one common persecution of the Quakers, because

192 A POPULAR LIFE OF GEORGE FOX.
these latter openly unmasked their hypocrisy to the people, by
exhibiting to. them the fruits of their unchristian doctrines and
conduct. They evidently " knew not what manner of spirit they
were off ;" for one Hewes of Plymouth, a priest of great note in
his day, had prayed publicly, " That God would put it into the
hearts of the chief magistrates, to remove this cursed toleration."
Others also had prayed against it as, " the intolerable toleration,"
as a " root of gall and bitterness," and as " soul poison."

A POPULAR LIFE OF GEORGE FOX. 193

CHAPTER XII.
1660 — 1663. Cruel persecution of the Quakers by the Puritans at Boston
in New England — Legitimacy of the Quakers' marriages — Addresses
the Bishops — Addresses the King — Imprisoned at Leicester— Remark
able instances of divine judgment upon several of their persecutors—
Intolerance of the Church party after the Restoration.

" Pear not them which kill the body, but are not able to kill the soul : but rather
fear Him which is able to destroy both soul and body in hell." — Matt. x. 28.
" Woe unto the world because of offences ! for it must needs be that offences
come ; but woe to that man by whom the offence cometh !" — Matt, xviii. 7.
The principles and tenets of the Quakers had now been so
widely spread abroad, that they had found their way into several
of the protestant states of Europe, and into many of our colonies.
At the puritanical settlement of Boston, in New England, the
converts to their novel opinions were so barbarously persecuted,
that had not the facts been upon authentic record, they would
surpass all belief.
These unworthy descendants of the enthusiastic but oppressed
puritans, who had fled into the wilds of America, to establish a
church free from all the superstitious practices of popery, and at
the same time to escape the persecutions set on foot by the un
wise policy of Archbishop Laud ; and, who thus having gained
the free exercise of their own conscientious scruples, were de
termined that the toleration, which had been denied to them
selves, should be granted to no other set of men : for they not
only wantonly persecuted the Quakers by the infliction of fines,
tortures, and imprisonments, but visited with death no less
than four individuals, William Robinson, Marmaduke Stevenson,
Mary Dyar, and William Leddra, who were immolated upon the
shrine of their intolerant religious conformity, for no other
transgression than that of being followers of G. Fox. For this
heinous offence, they had been banished the colony upon pain of
death, should they ever return, and they all four suffered the ex-
o

194 A POPULAR LIFE OF GEORGE FOX.
treme penalty of this enactment written in blood, being impelled
by a sense of religious duty to return, and fearlessly protest
against this illegal and unchristian edict, equally opposed to the
law of God and the law of the land.
Archbishop Laud, in the rigour of his church government, had
revived the act of Queen Elizabeth which imposed a fine of one
shilling upon the master of every family, absenting himself from
his parish church on a Sunday. But in proof of how far a
mistaken zeal will carry men into error, and how far the gospel
precepts may be corrupted by any admixture of worldly policy,
these puritans, upon the appearance of Quakerism in their terri
tories, not only inflicted a fine of five shillings for the same
offence, but afterwards enacted, that upon the first appearance of
any Quaker on their coasts, he should be imprisoned and have
his right ear cut off ; for the second offence, he should lose his
other ear; that all women should be whipped for the same
offences ; and that for the third offence, man or woman should be
bored through the tongue with a red hot iron. The severity of
these enactments, and the patience and fortitude with which they
were borne, tended to increase rather than suppress Quakerism ;
therefore, in 1658, they were followed up by an act, making it a
crime subject to banishment upon pain of death. And thus
" was Laud justified by the men whom he had wronged."* The
same writer informs us, " that it was said the Quakers themselves
rushed upon the sword, and so were suicides. If it were so," he
justly adds, "the men who held the sword were accessories to the
crime."-!* And again, that the council of this colony pleaded in
their own justification, " They desired their lives absent, rather
than their deaths present," which was the miserable apology
for their proceedings.''^; The same author acknowledges, that
" America was guilty of the death of four individuals, who fell
victims rather to the contest of will, than to the opinion that
Quakerism was a capital crime ;"§ the guilt of their death was then
more unpardonable. Again, " These victims of intolerance met
death bravely, and they would be entitled to perpetual honour,
were it not that their own extravagancies occasioned the foul
* Bancroft's America, vol. ii. p. 190. f Ibid. J Ibid.
§ Ibid, vol. i. p. 456.

A POPULAR LIFE OF GEORGE FOX. 195
enactment, to repel which, they laid down their lives."* The
" foul enactment" was contrary to the laws of England, and to
the moral law of God, and was therefore murder ; and the same
writer in another place admits, that " a fault against manners
may not be punished by a crime against nature."-f- As a testi
mony of the abhorrence with which these doings were viewed by
disinterested and impartial strangers, we shall insert a letter of
Thomas Wilkie, who accidently witnessed the execution of
William Leddra. " Boston, March 26th, 1661.
" On the 14th of this instant, one William Leddra was put to
death here. The people of the town told me, he might go away
-if he would ; but when I made further inquiry, I heard the
marshal say, that he was chained in prison from the time he was
condemned, to the day of his execution. I am not of his opinion :
but yet truly methought the Lord did mightily appear in the
man. I went to one of the magistrates of Cambridge, who
had been of the jury that condemned him, as he told me himself,
and I asked him by what rule he did it ? He answered me, that
he was a rogue, a very rogue. But what is this to the question,
said I ; where is your rule ? He said, he had abused authority.
Then I went after the man, and asked him, whether he did not
look on it as a breach of rule to slight and undervalue authority ?
And I said, that Paul gave Festus the title of honour, though he
was a heathen. (I do not mean to say these magistrates are
heathens.) When the man was on the ladder, he looked oh mie
and called me friend, and said, know that this day I am willing
to offer up my life for the witness of Jesus. Then I desired
leave of the officers to speak, and said, gentlemen, I am a
stranger both to your persons and country, yet a friend of both :
and I cried aloud, for the Lord's sake, take not away the man's
life ; but remember Gamaliel's counsel to the Jews. ' If it be of
man it will come to nought, but if it be of God, ye cannot over
throw it : but be careful ye be not found fighters against God.'
And the captain said, why had you not come to the prison ? The
* Bancroft's America, vol. i. p. 458. f Ibid. p. 454.
02

196 A POPULAR LIFE OF GEORGE FOX.
reason was, because I heard the man might go if he would ; and
therefore I called him down from the tree, and said, come down,
William, you may go away if you will. Then Captain Oliver
said, it was no such matter ; and asked me, what I had to do
with it ? and besides bade me begone : and I told them, I was
willing, for I cannot endure to see this. And when I was in the
town some did seem to sympathize with me in my grief. But I told
them, they had no warrant from the word of God, nor precedent
from our country, nor power from his Majesty, to hang the man.
" I rest your friend,
" Thomas Wilkie."
" To Mr. George Lad, master of the America,
of Dartmouth, now at Barbadoes."*
While the trial of this last victim to church conformity was
proceeding, and just after he had appealed to the laws of Eng
land, claiming to be tried by them, the whole court was suddenly
struck with dumb amazement, by the unexpected appearance of
Wenlock Christison, another Quaker also banished from the
colony under a similar penalty, and who now boldly came into
court. This unlooked for event so petrified the court, that silence
ensued for some time, till at last one of the " bloody council"
cried, " Hear is another, fetch him to the bar." Secretary Raw-
son. — "Is not your name Wenlock Christison?" Prisoner. —
"Yea." Governor Endicot. — "Wast thou not banished upon
pain of death ?" Prisoner. — " Yea, I was, and I am come here
to warn you that you should shed no more innocent blood ; for
the blood that you have already shed, cries to the Lord God for
vengeance to come upon you." Whereupon he was taken into
custody and sent to gaol. In the course of a few days, no less
than four more Quakers, denounced under the same ban, made
their appearance in Boston.
Wenlock Christison was brought up several times in the course
of his trial. He firmly and undauntedly pleaded : " I have done
nothing worthy of death ; if I had, I refuse not to die." " I
shall not change my religion, nor seek to save my life, neither do
I intend to deny my Master ; but if I lose my life for Christ's
* Sewell's History of Friends, vol. i, p. 466.

A POPULAR LIFE OF GEORGE FOX. 197
sake, and the preaching of the gospel, I shall save my life."
" I came not in among you in rebellion, but in obedience to the
God of heaven — not in contempt to any of you, but in love to your
souls and bodies ; and that you shall know one day, when you
and all men must give an account of the deeds done in the body.
Take heed, for you cannot escape the righteous judgments of
God." Here, he was interrupted by Major-General Adderton,
who said, " You pronounce woes and judgments, and those that are
gone before you, pronounced woes and judgments ; but the judg
ments of the Lord God are not come upon us yet." Prisoner,
solemnly addressing the major, said, " Be not proud, neither let
your spirits be lifted up ; God doth but wait till the measure of
your iniquity be filled up, and that you have run your ungodly
race ; then will the wrath of God come upon you to the utter
most. And as for thy part, it hangs over thy head, and is near
to be poured down upon thee, and shall come as a thief in the
night, suddenly, when thou thinkest not of it."
This prophecy was soon afterwards fulfilled, and the major-
general was stretched a mutilated and disgusting corpse ; for
proudly returning from parade, mounted upon his charger, he was
suddenly thrown by the animal's taking fright, and at the same
spot where the Quakers had been usually whipped. He fell with
such violence, " that his eyes were forced out of his head, his
brains out of his nose, his tongue out of his mouth, and his
blood out of his ears."
Wenlock Christison further pleaded, " You have made laws
repugnant to the law of England ; you have gone beyond bounds,
and have forfeited your patent." " Are ye subjects of the king ?
If so, I am so also, and for anything I know, am as good, if not
better than you ; for if the king did but know your hearts as
God knows them, he would see that they are as rotten towards
him, as they are towards God."* Seeing therefore that you and
* Charles II. knew well how to value the loyalty of his New England
subjects, for it had been reported to him, what one of their council had
sa d in derision to a Quaker, who upon his trial had before this appealed
. to the laws of England. Major General Denison told him, in reply to his
appeal, " This year you will go to complain to the Parliament ; the next
year, they will send some one to see into it ; and the third year, the govern
ment will be changed." The king took much notice of this speech, and

198 A POPULAR LIFE OF GEORGE FOX.
I are subjects to the king, I demand to be tried by the laws of
my own nation."
After the jury had brought in their verdict of " guilty"
The Governor Endicot said, " The jury hath condemned thee."
Prisoner. — " The Lord doth justify me ; who art thou that con-
demnest ?" The solemn firmness with which he pleaded his own
cause, threw such consternation into the court, that the council
were now divided in their opinion, so much so, as to stop their
giving a unanimous judgment. The governor, seeing this division,
rose up much enraged, and precipitately pronounced the sentence
of death. Prisoner. — " The will of the Lord be done, in whose
will I came among you, and in whose counsel I stand, feeling his
eternal power that will uphold me in the last gasp. Moreover,
be it known unto you all, that if ye have power to take my life
from me, my soul shall enter into everlasting rest and peace with
God, where you yourselves shall never come. And if ye have
power to take my life from me, the which I do question, I do
believe you shall never more take Quakers' lives from them :
note my words ; do not think to weary out the living God, by
taking away the lives of his servants. What do ye gain by it ?
for the last man that you have put to death, here are five come
in his room. And if ye have power to take my life from me,
God can raise up the same principle of life in ten of his servants,
and send them among you in my room, that you may have tor
ment upon torment, which is your portion ; for there is no peace
to the wicked, saith my God."
He was then led back to prison, and, after the space of five
days, was set at liberty, with twenty-seven more of his per
suasion; the marshal saying, "he was ordered by the court to
make them acquainted with their new law." " What," said
Wenlock, " have ye a new law ?" " Are your hands now become
weak ?" " The power of God is over you all."
For a full account of all these proceedings, the reader is re
ferred to the 1st vol. of Sewell's History of Friends. A more
noble example of undaunted self-devotion, and of perfect christian
calling the attention of some Lords to it, who were present, said, " Lo,
these are my good subjects of New England ; but I will put a stop to
them." — SewlFs History of Friends, vol. i. p. 472.

A POPULAR LIFE OF GEORGE FOX. 199
resignation to the will of God, is not upon record. Should any
one be inclined to charge their conduct with a mistaken en
thusiasm, let them consider that the great blessings of the glorious
reformation were sealed to us by the blood of the early martyrs,
poured out under the influence of the same enthusiasm ; for
what martyr ever died without similarly devoted feelings, and
similar inward consolations of supernatural support? A well-
directed enthusiasm is one of our noblest motives — without it,
there is no true devotion of character — without it, nothing great
and good was ever achieved.
The following year, Governor Endicot was cut off " by a loath
some disease, that he stunk alive, and died of rottenness."
" Norton, the chief priest of Boston," and the principal insti
gator of these persecutions, was also cut off about the same time ;
one Sunday afternoon, while walking in his house, he groaned
and fell, exclaiming, " The hand, or the judgments of the Lord
are upon me." These were his last words, and he would have
fallen into the fire, had not some one caught him. Bellingham,
who succeeded Endicot as the Governor, was also a fierce op
pressor of the Quakers, " and after ten years, went distracted,
and died mad." Thus, in " the measure of their iniquity," the
judgments of God were poured out upon them.
George Fox says, " when these Friends were put to death, I was
in prison at Lancaster Castle, and had a perfect sense of their
sufferings, as though it had been myself, and as though the halter
had been put about my own neck, though we had not at that
time heard of it." No sooner, however, did the news arrive, than
the Society became much alarmed for the safety of those of its
members who were still in the power of the court at Boston, and
Edward Burrough waited upon the king, and told him, "that
there was a vein of innocent blood opened in his dominions, which,
if it were not stopped, would overrun all." To which the king
replied, " but I will stop that vein." Edward Burrough said,
" then do it speedily, for we know not how many may soon be
put to death." The king answered, " as speedily as ye will."
" Call," said he, to some present, " the secretary, and I will do it
presently." Upon his arrival, the following mandamus was forth
with granted.

200 a popular life of george fox.
" Charles Rex.
" Trusty and well-beloved, we greet you well. Having been
informed, that several of our subjects amongst you, called Quakers,
have been and are imprisoned by you, whereof some have been
executed, and others, as hath been represented unto us, are in
danger to undergo the like, we have thought fit to signify our
pleasure in that behalf for the future ; and do hereby require,
that if there be any of those people called Quakers, amongst you,
now already condemned to suffer death or other corporal punish
ment, or that are imprisoned, and obnoxious to the like condem
nation, you are to forbear to proceed any further therein ; but
that you forthwith send the said persons, whether condemned or
imprisoned, over into this our kingdom of England, together with
the respective crimes or offences laid to their charge : to the end
such course may be taken with them here, as shall be agreeable
to our laws and their demerits. And for so doing, these our
letters shall be your sufficient warrant and discharge.
" Given at our Court at Whitehall, the 9th day of September,
1661, in the thirtieth year of our reign."
Subscribed. — " To our trusty and well-beloved John Endicot,
Esq. ; and to all and every the governor or governors of our
plantations of New England, and to all the colonies thereunto
belonging, that now are, or hereafter shall be : and to all and
every the ministers and officers of our plantations and colonies
whatsoever, within the continent of New England.
" By His Majesty's command,
"William Morris."
This official document was intrusted to Samuel Shattock, a
Quaker, deputed by the king, and one who had been banished
from Boston upon pain of death, should he ever return. Upon
the arrival of the ship, the Governor Endicot and his officers
were not a little surprised at again beholding this man, not only
the king's deputy and bearing his mandamus, but bringing with
him also, a ship-load of Quakers.
In 1661, a deputation from New England came over to con
gratulate the king upon his accession to the throne of his ancestors.
George Fox took this opportunity of remonstrating with them

A POPULAR LIFE OF GEORGE FOX. 201
upon their late unjustifiable doings, and in company with several
of his friends, he had an interview with them, in which Simon
Broadstreet, one of the magistrates of Boston, who had sat in
judgment upon the Quakers, acknowledged to George Fox that
they considered themselves subjects of the king, and amenable to
the laws of England ; but pleaded that they had put the Quakers
to death by the same law by which Jesuits were put to death in
England. G. Fox. "Do ye believe that those Friends who have so
suffered were Jesuits, or even jesuitically inclined V
Deputies. "No."
G. Fox. " Then you have murdered them, by your own con
fession, because you say they were no Jesuits, and yet you put
them to death by the law against Jesuits here. By this it plainly
appears, that you put them to death by your own will and without
any law."
Finding themselves ensnared in their own words, they became
alarmed, and asked, " If he came to catch them ?"
G. Fox. " Ye have caught yourselves, and may be justly
questioned as to your lives, and in all probability some of the
relatives of the parties so murdered, not being Friends, may
question you and bring you into jeopardy."
Soon afterwards these deputies took their departure from Lon
don, glad to get safely back again to New England, for some of
the old royalists were very urgent with the Quakers to prosecute
them, which however they refused to do, as their principle was,
" to leave them to the Lord, to whom vengeance belongeth,"
knowing that he would repay it.
George Fox then had an interview with Governor Winthrop,
who was also in England, and who was the governor of the
adjoining territory of Connecticut. Winthrop assured him, "that
he had no hand in putting the Friends to death, or in any way
persecuting them ; but was one of them that protested against
it." In this colony an opposite policy was pursued to that of
Massachusetts, and all christians were tolerated. The younger
Winthrop was a true christian in character, and a gentleman in
feeling. He was received at court with great cordiality, and
treated with marked courtesy and affability, both by Charles and

202 A POPULAR LIFE OF GEORGE FOX.
his ministers ; for Connecticut under his sway had been made a
safe refuge for many a distressed royalist. " There was nothing
morose in the character of this colony. It was temperate, in
dustry enjoying the abundance which it had created." " No
narrow bigotry limited Winthrop's affections or his esteem ; and
when the Quakers had become the objects of persecution in
Massachusetts, he was earnest and unremitting in argument and
entreaty, to prevent the effusion of blood."*
In this year appeared a curious little book, called The
Battledoore, compiled by John Stubbs and Benjamin Furley, at
the instigation of George Fox, and was written to prove that
Thee and Thou is a proper and usual form of speech to a single
person, and you to more than one. Examples were taken out of
the scriptures, and from books of instruction and grammars of
thirty different languages. A copy was presented to the king
and his council, to the bishops, and to the universities, which
distribution, he says, " had the effect of informing and convincing
people, so that few after its publication, were so rugged to
them for saying, Thou and Thee."
At this time, he addressed the following lines to the bishops
and clergy, in behalf of religious freedom ; for they were now
very zealous in the re-establishment of their Episcopal govern
ment and form of worship, and also for the putting down of the
nonconformists. " Christ's worship is free in the spirit to all men ; and such
as worship in the spirit and in the truth, are those whom God
seeks to worship Him : for he is the God of truth, and is a
Spirit, and the God of the spirits of all flesh. He hath given to
all nations breath and life, to live and move, and have their
being in Him ; and hath put into them an immortal soul. So
all nations are to be temples for Him to dwell in ; and them that
defile his temple will He destroy." He then describes the Jews
and their outward temple, and continues, " Christ's church was
never established by blood, nor held up by prisons ; neither was
the foundation of it laid by carnal-weaponed men, nor is it pre
served by such. But when men went from the spirit and truth,
• Bancroft's United States, vol. ii. pp. 57, 58.

A POPULAR LIFE OF GEORGE FOX. 203
they took up carnal weapons to maintain their outward forms,
and yet they cannot preserve them with the carnal weapons ; for
one plucketh down another's form with his outward weapons.
And this work hath been among the christians in name, since
they lost the spirit, and spiritual weapons, and the true worship
which Christ set up, which is in the spirit and in the truth."
" All that would be plucking up the tares are forbidden by
Christ, who hath all power in heaven and earth given to Him ;
for the tares and the wheat must grow together till the harvest,
as Christ hath commanded." " All that say they travail for the
Seed,* and yet bring forth nothing but a birth of strife, con
tention, and confusion, their fruit shows their travail to be wrong ;
for by the fruit, the end of every one's work is seen, of what
sort it is. " G. Fox."
It was sometime during this year that he was engaged in a
second dispute with two Jesuits ; for many of this order had
come over in the train of the court, the king's brother being an
avowed Catholic. These priests began now to be very busy, and
by means of their emissaries, they were striving every where,
either to gain over the sectarians, or to widen the breach between
them and the Episcopalians ; shrewdly calculating upon a good
chance of once more planting themselves in this forbidden soil,
provided the mutual animosities of the opposing factions should
drive each party to extremities. With this object in view, they
now began " to fawn upon the Quakers," noticing them very
much, and telling them, that of all the sects they were the best
and the most self-denying ; and that it was a pity they did not
return to the holy mother church, who stood ready to receive
them into her bosom. G. Fox, in company with several other
Friends, met by appointment two of this order, who, he says,
" looked like courtiers." He began his argument by putting the
same question he had made use of before in his former dispute,
and asked the Jesuits, " Whether the Church of Rome was not
* Seed, a term often used by him in reference to our Saviour, the Life,
the Power of God. By the pure holy Seed, meaning Christ, the promised
Seed, as we read in that remarkable prediction, Genesis iii. 15.

204 A POPULAR LIFE OF GEORGE FOX.
degenerated from the church in the primitive times ; from the
spirit, and power, and practice that they were in, in the apostles'
time ?"
The one to whom this was addressed declined answering this
question, but would give no reason why ; his companion, however,
said, " They were not degenerated from the church in the primi
tive times."
G. Fox, to the first. " Art thou of the same opinion 1"
The first Jesuit signified his assent.
G. Fox, in order to give no room for the plea of a misunder
standing, re-stated the question in these words, "Whether the
Church of Rome now was in the same purity, practice, power and
spirit, in which the church in the apostles' time was ?"
The Jesuits perceiving how exact and close G. Fox would be
with them, began to shift their ground, and said, " It would be
presumption in any to say that they had the same power and
spirit which the apostles had."
G. Fox. " It is presumption in you to meddle with the words
of Christ and his apostles, and make people believe ye have
succeeded the apostles, and yet be forced to confess, that ye
are not in the same power and spirit that the apostles were in.
This is a spirit of presumption, and rebuked by the apostles'
spirit." He then declared to them, how different their fruits and prac
tices were from the fruits and practices of the apostles, which
gave so much umbrage to his opponents, that one of them said,
" Ye are a company of dreamers."
G. Fox. " Nay, ye are the dreamers, who dream ye are the
apostles' successors ; and yet confess ye have not the same power
and spirit which the apostles had. Now, if ye have not the
same power and spirit that the apostles had, then it is manifest
ye are led by another power and spirit than the apostles and
church, in the primitive times, were led by. It is the evil spirit
by which ye are led, that has led you to pray by beads and to
images, &c, &c, and to put people to death for their religion ;
which practice of yours, is below the law, and short of the gospel,
' in which is liberty." " They were soon weary," he says, " of
this discourse, and went their way ; and gave a charge, as we

A POPULAR LIFE OF GEORGE FOX. 205
heard, to the Papists, ' that they should not dispute with us, nor
read any of our books :' so we were rid of them."
A cause of great importance to the Quakers, was tried this
year at Nottingham assizes, upon the decision of which depended
the legality of all the marriages hitherto contracted among this
people. A Quaker died leaving his wife with child, together with
a copyhold estate in lands : after the widow's delivery, a kins
man of the deceased husband endeavoured to prove the child
illegitimate, and his counsel to make good his case, pleaded that
the Quakers did not legally marry, but went together like brute
beasts. Judge Archer, in summing up the case, told the jury, " that
there was a marriage in Paradise when Adam took Eve, and Eve
took Adam ; and that it was the consent of the parties- that made
a marriage. He did not know the opinion ofthe Quakers, but he
did not believe that they went together, as had been most unbe
comingly asserted, 'like brute beasts,' but as christians, and there
fore he did believe the marriage was lawful, and the child a lawful
heir." And further, to satisfy the jury, he related the following
case. " A man that was weak of body, and kept his bed, had a
desire, in that condition to marry, and did declare before witnesses,
that he did take such a woman to be his wife ; and the woman
declared, that she took that man to be her husband. The marriage
was afterwards called in question ; but all the bishops did at that
time conclude it to be a lawful marriage." The jury having
received this instruction, gave their verdict for the child, and
declared it legitimate.
1662. The following address to the king, was drawn up in
conjunction with Richard Hubberthorn, and presented to him
some time this year. It was called forth in consequence of
' " very many Friends being in prison in the nation."
" To the King,
" Friend, who art the chief' ruler of these dominions, here is
a list of some of the sufferings of the people of God, in scorn
called Quakers, that have suffered under the changeable powers
before thee, by whom they have been imprisoned, and under
whom they have suffered for a good conscience' sake, and for

206 A POPULAR LIFE OF GEORGE FOX.
bearing testimony to the truth, as it is in Jesus, ' three thousand'
one hundred and seventy-three persons ;' and there lie yet in
prison in the name of the Commonwealth, ' seventy-three per
sons,' that we know of. And there died in prison, in the time
of the Commonwealth, and of Oliver and Richard, the Protectors,.
through cruel and hard imprisonments, upon nasty straw, and in
dungeons, 'thirty-two persons.' There have been also imprisoned
in thy name, since thy arrival, by such as thought to ingratiate
themselves thereby with thee, ' three thousand sixty and eight
persons.' Besides this, our meetings are daily broken up by men
with clubs and arms, though we meet peaceably, according to the
practice of God's people in the primitive times, and our Friends
are thrown into waters and trod upon, till the very blood gusheth
out of them ; the number of which abuses can hardly be uttered;
Now this we would have of thee, to set them at liberty that lie
in prison in the name of the Commonwealth, and of the two
Protectors, and them that lie in thy own name, for speaking the
truth, and for good conscience' sake, who have not lifted up a
hand against thee or any man ; and that the meetings of our
Friends, who meet peaceably together in the fear of God, to
worship him, may not be broken up by rude people, with their '
clubs, and swords, and staves. One of the greatest things we
have suffered for, formerly, was, because we could not swear to
the Protectors, and all the changeable governments ; and now we
are imprisoned because we cannot take the oath of allegiance.
Now, if our yea be not yea, and nay, nay, to thee, and to all men
upon earth, let us suffer as much for breaking that, as others do
for breaking an oath. We have suffered these many years, both
in lives and estates, under these changeable governments, because
we cannot swear, but obey Christ's doctrine, who commands, ' we
should not swear at all,' Matt. v. James v., and this we seal with
our lives and estates, with our yea and nay, according to the
doctrine of Christ. Hearken to these things, and so consider
them in the wisdom of God, that by it such actions may be
stopped ; thou that hast the government, and mayst do it. We
desire that all that are in prison may be set at liberty, and that
for the time to come, they may not be imprisoned for conscience
and for truth's sake ; and if thou question the innocency of their

A POPULAR LIFE OF GEORGE FOX. 207
sufferings, let them and their accusers be brought up before thee,
and we will produce a more particular and full account of their
sufferings, if required. " G. F. and R. H."
The striking peculiarity of t this address is the abruptness of
the style, and the deficiency of proper courtesy, due from a sub
ject to his sovereign, which pervades throughout ; but when we
take into consideration, the long catalogue of grievous and
unjustifiable wrongs therein enumerated, that these had been re
iterated by the suffering party with scarcely a shadow of redress,
and that all these evils were now inflicted in direct contradiction
to the king's proclamation from Breda, and also of his own royal
word of promise to the Quakers after his restoration ; it is quite
possible that the style was intentional on the part of the writers,
who, like the rest of his subjects, had by this time found that the
fair promises of Charles II. were not to be relied upon ; and
therefore, in this instance, felt it their duty to confine themselves
to a manly and straightforward statement of the truth of their
grievances. It certainly offers an exception to the generally
respectful tenor of the addresses of this body, which are by no
means wanting in proper courtesy.
The following paper was also put forth by George Fox, con
cerning the grounds of persecution.
" All the sufferings of the people of God in all ages, were,
because they could not join the national religions and worships,
which men made and set up, and because they would not forsake
God's religion, and his worship which he had set up. You may
see from all chronicles and histories, that the priests joined with
the powers of the nations ; the magistrates, soothsayers, and
fortune-tellers, all joined against the people of God, and did ima
gine vain things against them, in their councils. When the
Jews did wickedly, they turned against Moses ; when the Jewish
Kings transgressed against the law of God, they persecuted the
prophets, as may be seen in their writings. When Christ the
substance came, the Jews persecuted Christ, his apostles and dis
ciples. And when the Jews had not power enough of themselves

208 A POPULAR LIFE OF GEORGE FOX.
to persecute answerable to their wills, then they got the heathen
Gentiles to help them against Christ, and against his apostles
and disciples, who were in the power and the spirit of Christ.
" G. F."
An occurrence at this time took place which affords a specimen
of the kind of rude treatment to which the Quakers were sub
jected at their religious meetings, even from people of the higher
classes. An ambassador, in company with an Irish colonel
and some other riotous officers, came one day to the meeting at
Pall Mall, with the intention of disturbing the meeting and dis
persing the Friends. But the meeting having broken up just
before their arrival, George Fox had stepped into an adjoining
room, from which, however, he was soon brought back again by
the great disturbance and uproar that suddenly burst forth.
Upon re-entering the meeting-house, he found the colonel storm
ing and threatening, "that he would kill all the Quakers," upon
which George Fox relates, " he was moved of the Lord to speak
to him, and to tell him, that the old law enjoined ' an eye for an
eye, and a tooth for a tooth ;' but thou threatenest to kill all the
Quakers, although they have done thee no hurt." He then said,
" But here is gospel for thee, here is my hair, here is my cheek,
here is my shoulder ;" and suiting the action to the word, he
turned his cheek and back to the smiter, which took so sudden
an effect upon him and his companions, that they stood gazing
with amazement ; and the colonel at last said, " If that is your
principle, and you act thereby, we never met with such men
before." George Fox replied, " What he was in words, he was
the same in life." They then entered upon an explanatory dis
course, which ended in a mutual good understanding, and they
parted on friendly terms ; " for," he continues, " the truth came
over them, and the colonel as well as the ambassador carried
themselves very lovingly towards the Friends, the Lord's power
being over all."
The oaths of allegiance and supremacy being made a great
handle of persecution against the Quakers, George Fox circulated
the following laconic and quaint paper upon the occasion, in
which he indulges in a curious play upon the words : —

A POPULAR LIFE OF GEORGE FOX. 209
" The world saith, ' kiss the book ;' but the book saith, ' kiss
the Son, lest He be angry ;' and the Son saith, ' swear not at all ;'
but keep to yea and nay in all your communications ; for what
soever is more than this cometh of evil' Again, the world saith,
' lay your hand on the book ;' but the book saith, ' handle the
word ;' and the word saith, ' handle not traditions,' nor the in
ventions nor the rudiments of the world. And God saith, ' This
is my beloved Son, hear ye Him ;' who is the life, the truth, the
light, and the way of God.
" G. F."
His ministerial labours for the remaining part of this and a
great portion of the next year, were directed to visiting different
parts of the kingdom ; through which he travelled mostly accom
panied by one or two other Friends. In these journies, a great
tract of ground was often passed over in a small space of time ;
for his stay at the different places was generally very short, the
meetings being mostly appointed before, or upon his arrival ;
and as soon as he had relieved his mind of what he felt himself
called upon to communicate, he passed onwards to another spot.
The meetings of the Quakers and their doctrines being now
objects of much attention to the Episcopal clergy, who, enter
taining great jealousy of them, resorted to every measure in their
power to put them down. And thus, although the counties he
passed through, might sometimes be said to be up in arms for his
apprehension, still,- from the rapidity of his movements, he almost
always missed falling in with the officers and others sent in pur
suit of him ; for they mostly came either after the meetings had
dispersed, or after his departure ; so that a vulgar opinion arose
in the minds of the credulous, that, owing to some sort of witch
craft, he could not be taken.
The counties of Berkshire, Wiltshire, Leicestershire, Essex,
and the eastern counties ; and afterwards Kent, Sussex, and the
south-western counties, as far as Cornwall, were passed through
during these journies. At Swanington, in Leicestershire, he was
taken into custody by order of Lord Beaumont, an officer of
dragoons and a magistrate, who by mittimus consigned him, with
several other Friends to Leicester Gaol. This arrest taking place

210 A POPULAR LIFE OF GEORGE FOX.
during the time of harvest, they had great difficulty to get the
mittimus properly served, or to procure any one to take charge of
the prisoners ; for the people being all busy in the fields, were
unwilling to convey their peaceable neighbours to prison. The
Quakers were then requested to carry their own mittimus, and
to surrender themselves prisoners upon it : a stronger proof than
this could not be produced of the innocence of their characters,
or of the injustice of the proceedings against them. This, how
ever, they very properly refused to do, alleging, that if the
magistrates chose to send them to prison for no offence, they
might do it at their own charge. At last a poor labouring man
was reluctantly prevailed upon to take them to Leicester, a
distance of about fifteen miles. As they passed through the busy
corn-fields, travelling in open carts, with their Bibles in their
hands, they frequently stopped to preach ; for the people naturally
crowded round them, to know the reason of their being thus sent
to gaol in the time of harvest.
Upon their arrival at the gaol at Leicester, they found many
more of their friends in the same predicament, amounting alto
gether to twenty-three persons, and after laying for seven weeks
in gaol till the quarter sessions, they were examined and dis
charged. George Fox held many great meetings in the prison-
yard, to which numbers flocked every Sunday, both from the
town and the neighbouring country ; so famous had his name
now become, that, whether in prison or free, his doctrine spread
everywhere, and attracted the attention of the virtuous and good,
many of whom daily joined themselves to his followers. While
in this prison, some of his friends in London procured a letter
from Lord Hastings in his behalf, ordering the magistrates to re
lease him immediately. This letter, however, he would not pro
duce in court, choosing rather to stand with his friends upon the
injustice and illegality of their commitment ; but after their
enlargement, he rode over to Lord Beaumont's and showed him
the letter, who appeared a little disconcerted at its contents, and
lowered his carriage to George Fox and the Quakers.
Upon another occasion, at Tenterden, in Kent, himself and his
companion were taken up by some soldiers and brought before the
mayor, who, being a reasonable man, was satisfied with their own

A POPULAR LIFE OF GEORGE FOX. 211
account of themselves, and set them at liberty. Numerous, how
ever, were the hair-breadth escapes he experienced during these
travels ; for sometimes he rode out of one gate of an inn, whilst
the officers in pursuit of him entered at the other ; and often he
escaped through being in a garden, or in an adjoining field, while
they were searching the house for him. " The Lord," he says,
"by his good providence delivered me and prevented the mis
chievous designs of my enemies."
In some counties, the Quakers' meetings had been disturbed
by warrants from magistrates, in which the officers were required
to carry them before a justice. In these instances, the Friends
knowing themselves to be entirely clear of any plottings or unlaw
ful designs, very properly refused to go, unless they were carried
by constraint, and the constables were therefore not only obliged
to hire horses and carts, but also to lift the Quakers bodily into
them, in order to convey them before the nearest justice, who, as
it often happened, lived some miles off; and if he chanced to be
a moderate man, and had notice of their approach, would get out
of the way, rather than be instrumental in imprisoning of his neigh
bours, and then they were obliged to seek the abode of some other
justice. Thus days were sometimes consumed in carting the
Friends about from place to place, to the no small inconvenience
of the constables, with regard both to loss of time and expense ;
for which they could afterwards get no compensation, the parishes
refusing to indemnify them. They were therefore ashamed and
tired of this business, and were glad to leave their neighbours in
peace. It was generally remarked among the Quakers, that those men
who had been their fierce persecutors often lived to experience
sad reverses, which they looked upon as judgments for their evil
deeds ; either their estates wasted away, so that from great afflu
ence they were reduced to want, or they were afflicted in their
families, or were cut off suddenly in some remarkable manner.
Thus Justice Sawrey who was the first persecutor of the Society
about Swarthmore, perished shortly afterwards by drowning. In
Somersetshire, a worthless fellow, followed by some rude com
panions, came into a meeting, dressed up in a bear-skin, and
sitting himself down before the person who was then addressing

212 A POPULAR LIFE OF GEORGE FOX.
the congregation, he lolled out his tongue in a disgusting
manner, and otherwise conducted himself shamefully, turning
the solemnity of worship into ridicule. But in going from this
meeting, he stopped, in the way, in his masquerade dress, to par
take of the cruel sport of bull-baiting, where the enraged bull ran
at him, and struck him so violently with one of his horns, that
it entered just under the man's chin, passed upwards into his
head, and in its passage thrust out his tongue exactly in the
same way in which he had so lately thrust it out in derision at
the meeting. In this dreadful condition, he was swung about
upon the bull's horn, a sad spectacle to all beholders, and an
awful example to others. In this instance, it must be remembered,
that an assembly of serious people had been mocked and inter
rupted, in the performance of their public worship of Almighty
God, in the manner agreeable to their ideas of the spirit and truth
of the sincere worship He required at their hands. The insult
and derision thrown upon them, was therefore equally offered to
that divine power whose people they might justly be said to be.
1663. Prior to the overthrow of the Commonwealth, the per
secution of the Quakers had arisen chiefly from the clergy of the
presbyterians, independents, and baptists, who in establishing
their own ' separate tenets, condemned all others as heresies, and
had shown themselves in their oppression and bigotry, to be as
intolerant of all other doctrines as papists, and equally fierce in
resisting every contradiction of opinion as the Church of Rome.
Upon the restoration of the Crown, and the re -establishment of
the Episcopal hierarchy, the church again came into power,
smarting from the recent indignities and persecutions of the pres-
byterian and independent churches. Unsubdued by her late
sufferings, and forgetting that her former intolerance had been
the principal cause of bringing those reverses upon herself, she
now seemed " but little disposed to the exercise of any christian
charity," but preferred, rather, by a system of retaliation, to
gratify her vengeance by the total overthrow of her adversaries,
the presbyterians, and of all other sectarians.
Far more creditable would it have been to her character, as a
christian church, had the historic page, in this place, recorded,
that upon emerging from her exile, she had thrown aside all her

A POPULAR LIFE OF GEORGE FOX. 213
animosities, together with her idol " Religious Conformity," and
had first tried to conciliate the bulk of the dissenters by milder
proceedings, and thus had proved herself to be really a Catholic
Church and not a factious sect. But alas ! the facts are other
wise, and only show that the spirit of popish persecution, with
the sole exception of the Quakers, pervaded equally all the dif
ferent christian communities : offering a most humiliating proof,
that to secure the power, and to establish the temporal policy of
the church, was of greater importance to the clergy, than the
propagation of true christian principles ; for the grand object of
Christianity is to change the heart, and not to establish a uni-
| formity of outward forms. " A new commandment I give unto
you, that ye love one another; as I have loved you, that ye
also love one another. By this shall all men know that ye are
my disciples, if ye have love one to another." — John xiii. 34, 35.
Churchmen, in their blind zeal for " Conformity," seemed to
have overlooked that the Reformation had thrown open to all
men the holy writings — the only outward rule for doctrine —
and which teach us, that " the grace of God that bringeth sal
vation, and hath appeared to all men," (Titus ii. 2.) is the free
gift of God, and is sufficient in itself to lead us to that living
faith in Christ, our only salvation. Hence, this grace is our only
inward rule. To these two sure and unerring rules, therefore, all
christians are imperiously called upon to conform, both in precept
and in life ; but not to the dogmas of learned theologians, nor to
the different systems of worship set up by men in their own
wisdom, and mixed up with worldly policies. The events of this
period prove, that the conformity insisted upon by the latter,
only engender pride, hatred, and persecution ; whilst that of the
former shows itself, " in the fruit of the Spirit, which is love,
joy, peace, long-suffering, gentleness, goodness, faith, meekness,
temperance." — Gal. v. 22.
D'Aubigne tells us in his History of the Reformation.
" If faith in Christ is the beginning and end of Christianity, it
follows, that to the word of Christ men must cling, and not to
that of the church. Nay, more : if faith joins souls, what need
is there of an outward bond? Is it creeds, or bulls, or con
secrations, that effect their holy union ? Faith joins in spiritual

214 A POPULAR LIFE OF GEORGE FOX.
and real union, all those in whose hearts it fixes its dwelling.
Thus vanishes at one blow, the triple illusion of meritorious
works, human traditions, and spurious unity This is the whole
system of Roman Catholicism."*
Hume tells us, "that on the 25th of March, 1661, a con
ference was held in the Savoy, between twelve bishops and twelve
leaders among the presbyterian ministers, with an intention, at
least on pretence, of bringing about an accommodation between
the parties. The surplice, the cross in baptism, the kneeling at
the sacrament, the bowing at the name of Jesus, were anew can
vassed ; and the ignorant multitude were in hopes that so many
men of gravity and learning, could not fail, after deliberate argu
mentation, to agree in all points of controversy. They were
surprised to find them separate more inflamed than ever, and
more confirmed in their several prejudices.""!"
Bishop Burnet, speaking of the same event, informs us, " that
the breach between the church and the presbyterians, was
widened by this formal interview, and the terms of conformity
made much stricter ; and that the object of this conference on
the part of the Episcopalians was to widen the breach, that the
presbyterians might all be driven out of their livings : at the
same time, the policy of the court was to embroil both parties
and drive them to extremities." By Hume we are again told,
that in the year 1662, "the church-party had, during so many
years, suffered such injuries and indignities from the sectarians
of every denomination, that no moderation, much less deference,
was on this occasion to be expected from the ecclesiastics. Even
the laity of that community seemed disposed to retaliate upon
their enemies, according to the usual measures of party justice.
This sect or faction (for it partook of both) encouraged the
rumours of plots and conspiracies against the government, crimes
which, without any apparent reason, they imputed to their ad
versaries. And instead of enlarging the terms of communion,
in order to comprehend the presbyterians, they gladly laid hold
of the prejudices which prevailed amongst that sect, in order to
eject them from their livings. By the bill of uniformity it was
* Vol. iii. book xii. chap. x. p. 397- f Hume's Charles II. chap. 63.

A POPULAR LIFE OF GEORGE FOX. 215
required, that every clergyman should be re-ordained, if he had
not before received Episcopal ordination ; should declare his assent
to everything contained in the book of common-prayer ; should
take the oath of canonical obedience ; should abjure the solemn
league and covenant ; and should renounce the principles of
taking arms on any pretence whatsoever against the king."*
From the same authority we learn, that on St. Bartholomew's
day, the 24th of August in the same year, this act of uniformity
was carried into force, and about two thousand of the presbyterian
clergy gave up their church benefices rather than conform.
Rapin enters into a long dissertation upon the motives which
influenced the ruling party to this unyielding severity. 1st, The
high-church party were actuated by a spirit of revenge and re
taliation. 2nd, By a desire of self-preservation ; since experience
had taught them that the presbyterians only wanted power to,
avail themselves of it, to their destruction. 3rd, The church had
always supported the prerogative of the crown, which all sec
tarians, to say the least, were inclined to diminish. 4th, The
then critical juncture ; the king in urgent want of money ; the
parliament and high-church, and inclined to gratify him, provided
he would sacrifice the presbyterians to their malice. Charles II.
being a papist, this required no great effort on his part, although
at that time he was not even suspected of popish inclinations by
the church party. 5th, It was the secret object of the papists
to excite these two parties to a mutual hatred, in order, more
readily, to pave the way for their own advancement.")- The
motives on the other side, which influenced the presbyterian party
to act all together unanimously, were these : — " They were told
by the emissaries of the papists, their numbers were so great,
that, in all likelihood it would deter parliament from attempting
the ruin of so great a body at once, for fear of exciting new
troubles. And also, that the king would protect them openly if
they would remain united, but a division would put it out of his
power to do them any service."J
Bishop Burnet also says, " The leaders took great pains to
have them all stick together, infusing into them, that if a great
* Hume's Charles IL, chap. 63.
+ Tindal's Rapin, vol. ii., Charles II. J Ibid.

216 A POPULAR LIFE OF GEORGE FOX.
number stood out, that would show their strength, and produce
new laws in their favour."
In all probability these accounts are not far from the truth,
because the very circumstance of their acting in concert looks
like design ; and the conduct of this party when in power will
hardly warrant the supposition, that out of two thousand men,
not one should be found willing to stifle his conscience for the
sake of temporal advantages.
The church party showed much less moderation in this affair
than the presbyterians had done before them ; for the latter upon
being expelled from their livings, were left penniless, whereas,
upon their accession to the church benefices they had allowed
a fifth part of their incomes to be retained during life, for the
maintenance of those incumbents they had displaced.
The advantages the Episcopalians had now gained, they were
determined to push to the extreme against their adversaries, and
in the year 1665, they obtained another act, called the " Five
Mile Act." Hume says, " The church, under pretence of guard
ing monarchy against its inveterate enemies, persevered in the
project of wreaking her own enmity against the nonconformists.
It was enacted that no dissenting teacher who took not the ' non-
resistance' oath above-mentioned, should, except upon the road,
come within five miles of any corporation, or of any place where
he had preached after the act of oblivion. The penalty was a
fine of fifty pounds, and six months' imprisonment. By ejecting
the nonconforming clergy from their churches, and prohibiting
all separate congregations, they had been rendered incapable of
gaining any livelihood by their spiritual profession. And now,
under colour of removing them from places where their influence
might be dangerous, an expedient was fallen upon to deprive
them of all means of subsistence. Had not the spirit of the
nation undergone a change, these violences were preludes to the
most furious persecution.* The rancour of the church party now
knew no bounds, and by taking advantages of the necessities of
the king, they granted him supplies only as he conceded to their
intolerance ; and thus, in the year 1670, they obtained the royal
assent to the act against conventicles. " It bears the appearance
* Hume's Charles IL, chap. 64.

A POPULAR LIFE OF GEORGE FOX. 217
of mitigating the former persecuting laws ; but, if we may judge
by the spirit which had broken out almost every session during
the parliament, it was not intended as any favour to the non
conformists. Experience had probably taught, that laws over
rigid and severe could not be executed. By this act, a hearer in
a conventicle (that is, a dissenting assembly, where more than
five were present, besides the family) was fined five shillings for
the first offence, ten for the second ; the preacher twenty pounds
for the first offence, forty for the second. The person in whose
house the conventicle met, was amerced in a like sum with the
preacher. One clause is remarkable ; that, if any dispute should
arise with regard to the interpretation of any part of the act, the
judges should always explain the doubt in the sense least favour
able to conventicles, it being the intention of parliament entirely
to suppress them. Such was the zeal of the commons, that they
violated the plainest and most established maxims of civil policy,
which requires, that, in all criminal prosecutions, favour should
always be given to the prisoner."* We further learn from the
same historian, that in the year 1672, the king, disgusted with
his parliament, exercised his supreme authority in ecclesiastical
matters, by superseding the penal laws against nonconformists,
by proclamation. A measure which gave great satisfaction to
the dissenters as well as to the catholics, and though " laudable
in itself," was of a dangerous nature, " when we reflect upon the
motive." In February 4th, 1673, compelled by his necessities,
Charles again assembled his parliament, which immediately
framed a remonstrance against " this exercise of his prerogative,"
and the king was compelled to recall his proclamation. Thus,
in the course of our history, we see, that the spirit of religious in
tolerance infused into the Established Church by the example and
absolute sway of Queen Elizabeth, became at last so oppressive
to the bulk of the nation in the time of Archbishop Laud, that
the Episcopal power was overthrown by the presbyterians. These,
as soon as they had gained possession of this power, together with
its attendant emoluments, pursued a similar course ; and with a
more misguided zeal would have pushed their bigotry even to
much greater lengths, had they not been wisely restrained by the
* Hume's Charles IL, chap. 65.

218 A POPULAR LIFE OF GEORGE FOX.
parliament. The same persecuting intolerance showed itself
in their successors, the independents and baptists ; till at last,
Episcopacy being once more elevated from her degraded position
by the restoration of Charles IL, took every advantage of the
great influence she suddenly acquired by this change ; and we
see her gradually arming herself with unconstitutional authority,
which she wielded with a most unrelenting and unchristian spirit,
to establish herself upon the ruin of all other christian communi
ties ; and the sequel of our history will show how blindly and
cruelly she exerted this power to oppress an innocent and unre
sisting people.
Bishop Burnet, in his History ofthe Reformation, after speak
ing of the different separated communions, says, " But the most
astonishing part of the wonder is, that in such differences there
should be so little mutual forbearance or gentleness to be found :
and that they should raise such heats, as if the substance of re
ligion were concerned in them. This is of God, and is a stroke
from heaven, on both sides, for their other sins : we of the Church
communion have trusted too much to the supports we have
received from the law, we have done our duties too slightly, and
have minded the cure of souls too little ; therefore God, to punish
and awaken us, has suffered so many of our people to be wrested
out of our hands : and those of the separation have been too for
ward to blood and war, and thereby have drawn much guilt upon
themselves, and have been too compliant with the leaders of their
several factions, or rather apt to outrun them. It is plain that
God is offended with us all, and therefore we are punished with
this fatal blindness, not to see at this time the things that belong
to our peace."
Should, therefore, the ever changing course of events, raise up
at some future period, a persecuting party against the Establish
ment, she must recollect, that it would only be a measure of the
same oppression she has more than once meted out to others.
History clearly unfolds in her pages a superintending Providence
over all things, and that in the great revolution of time, a re
tributive justice awaits the actions of men.

A POPULAR LIFE OF GEORGE FOX. 219

CHAPTER XIII.
1663 — 1665. His second imprisonment in Lancaster Castle — His trials at
the Winter Sessions and Spring Assizes— Retained in prison.

" And ye shall be hated of all men for my name's sake : but he that endureth
to the end shall be saved." — Matt. s. 22.
" For we WTestle not against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world, against spiritual wickedness
in high places. Wherefore take unto you the whole armour of Grod, that ye may
be able to withstand in the evil day." — Ephesians vi. 12, 13.
In the year 1663, we again find George Fox under the hos
pitable roof of his friends at Swarthmore, where however he was
not long suffered to remain in the peaceable enjoyment of their
society ; for some of his old oppressors in these parts, hearing of
his arrival, began to contrive his apprehension. Their first step
was to call a private meeting of some magistrates and deputy-
lieutenants at Holker Hall, wherein they granted a warrant for
his apprehension. G. Fox hearing of this meeting and its de
cision the same evening, might have gone away and got far out
of their reach ; but in consequence of a rumoured plot in the
North, he considered, that if he went away, they might probably
" fall upon Friends ; he therefore gave himself up to be taken, in
order that Friends might escape the better." Upon the arrival
of the officer the next morning, G. Fox told him, "He knew
his errand before, and had given himself up to be taken ; for if
he would have escaped their imprisonment, he could have gone
forty miles off before he came ; but as he was an innocent man,
it mattered not what they could do to him." He found assembled
at the Hall, several of his adversaries, who examined him re
specting this reported plot in the North, of which G. Fox having
heard some rumours in the course of his travels to Swarthmore,
had written a paper of admonition, to caution all thoughtless
people against meddling in such dangerous matters, and also to,

220 A POPULAR LIFE OF GEORGE FOX.
clear the Quakers from any charges that might be maliciously
brought against them, by declaring that their principles were
opposed to all such unlawful doings. A copy of this paper he
had sent to the king in council, and had distributed others in
the course of his journey. The distribution of this paper, was
unjustly made a handle for his persecution, for which he was after
wards deprived of his liberty, and punished by a long imprison
ment, paralleled in cruelty only by the annals of the Inquisition.
One of the examining magistrates assembled on this occasion,
George Middleton, was a papist ; and he in particular accused
George Fox with denying God, the church, and the faith.
G. Fox. " Nay, I own God, and the true church, and the
true faith. But what church dost thou own ?"
George Fox was aware of his religion, and Middleton feeling
irritated by this retort, turned round angrily, and said, " You
are a rebel and a traitor."
G. Fox. " To whom dost thou •speak ? or whom dost thou
call rebel ?"
Middleton was now so enraged, that it was some time before he
could find utterance, but at last said, " he spoke it to him."
G. Fox striking his hand upon the table. " I have suffered
more in the royal cause than twenty like thee, or any that are
here ; for I have been cast into Derby prison for six months
together, and have suffered much because I would not take up
arms against the late king, before Worcester fight. I have been
sent up prisoner out of my own county, by Colonel Hacker to
Oliver Cromwell, as a plotter to bring in King Charles, in the
year 1654, and I have nothing but love and good will to the
king, and desire the eternal good and welfare of him and all his
subjects." Justice Middleton. " Did you ever hear the like ?"
G. Fox. " Nay, ye may hear it again, if ye will. For ye
talk of the king, a company of you ; but where were ye in
Oliver's days ? and what did ye do for him ? I have more love
to the king, for his eternal good and welfare, than any of you
have." Justice Middleton. " Bring the book and put the oaths of
allegiance and supremacy to him."

A POPULAR LIFE OF GEORGE FOX. 221
This was the usual snare to entrap the Quakers when other
charges against them failed. George Fox shrewdly asked him,
" Whether he had taken the oath of supremacy, who was a
Catholic and a swearer ? as for us, we cannot swear at .all, because
Christ and his apostles hath forbidden it." This pointed query,
for the present, warded off the blow, the oaths were dispensed
with, and he was dismissed upon his bare promise to appear at
the next Lancaster sessions.
As soon as the winter sessions came on, he went over to Lan
caster, and after being called into court, and "proclamation being
made for all to keep silence upon pain of imprisonment," and all
being quiet, he twice said, " Peace be among you."
Chairman. " Do you know where you are ?"
G. Fox. " Yes, I do ; but it may be, my hat offends you.
That is a low thing, that is not the honour that I give to magis
trates, for the true honour is from above ; which I have re
ceived, and I hope it is not the hat which ye look upon to be the
honour." Chairman. " We look for the hat too. Wherein do you show
your respect to magistrates, if you do not put off your hat ?"
G. Fox. " In coming when they call me."
An officer of the court was then ordered to take off his hat ;
and he was questioned again about the plot already alluded to ;
but finding they had no grounds on which to substantiate this
charge against him, they tendered to him the oaths of allegiance
and supremacy ; and one of the justices asked him, " Whether
he held it was unlawful to swear ?" an unwarrantable question,
because the act imposed either banishment or a heavy fine upon
any one who declared it to be unlawful.
G. Fox. " In the time of the law amongst the Jews, before
Christ came, the law commanded them to swear ; but Christ,
who doth fulfil the law in his gospel-time, commands, ' Swear
not at all ;' and the apostle James forbids swearing, even to them
that were Jews, and who had the law of God."
He then produced the paper which he had written, and dis
tributed it as a testimony against plots, and requested that it
might be read out in open court, as it would show, of itself,
whether it contained any thing of a treasonable nature. This

222 A POPULAR LIFE OF GEORGE FOX.
proposition was rejected, and he was not permitted to make any
other defence, but was committed to prison for refusing to swear.
And addressing the court, he said, "All people take notice
that I suffer for the doctrine of Christ, and for obedience to his
command." Lancaster gaol was at this time crowded with Quakers, many
of whom were poor husbandmen, whose families depended upon
their labour and industry for a maintenance. Several energetic
remonstrances had been addressed by them to the committing
magistrates, showing with what injustice and want of compassion
they had been treated by their rich neighbours, who knew them
to be honest and peaceable people, and that it was from con
scientious motives alone that they refused to pay tithes, or to
take an oath of any description.
Some of these sufferers were men, who, prior to their con-
vincement by George Fox, had served under Charles I., during
the civil wars, had hazarded their lives in his cause, and had
always remained true to him to the last, although they had never
received any sort of remuneration for their faithful services : and
to be thus abandoned to the mercy of a set of men, many of
whom had been fierce republicans ; but now professed a sudden
and marvellous zeal for the present king, was felt by them to be
a hard and ungrateful return. In some few instances, these re
monstrances effected the liberation of the complaining parties ;
but the greatest number were suffered to lie in prison, where
several of them ended their days, in consequence of the length
and severity of their confinement. The case of Oliver Atherton
was one of particular hardship, he, with three others, had endured
a long and severe imprisonment of upwards of two years, at the
suit of the Countess of Derby, on account of the non-payment of
tithes. This man in the last stage of illness, sent his son to the
countess, to petition for his enlargement, as the only chance of
saving his life, assuring her that he did not refuse her tithes from
any wilful obstinacy or covetousness, but, as she well knew, from
purely conscientious motives. The countess was implacable, and
the poor man died in gaol very soon after her refusal, saying
with his last breath, " that she had been the cause of shedding
much blood, but this would be the heaviest blood she ever spilt."

A POPULAR LIFE OF GEORGE FOX. 223
Upon his death his body was given up to his family, who bore it
for interment to the parish of Ormskirk, wherein he had lived,
and passing in their way through the town of Garstang, they rested
with the body at the market-cross, and stuck up this notice upon
the cross, " This is the body of Oliver Atherton, of Ormskirk
parish, persecuted to death by the Countess of Derby for good
conscience' sake towards God and Christ, because he could not
give her tithes," &c. ; setting forth at large the reasons of his
refusing to pay tithes, the length of his imprisonment, the hard
ships he had undergone, her hard-heartedness . towards him, and
the manner of his death.
The reproof in this paper, was so acutely felt by the countess,
that she threatened to punish the people of Garstang for allowing
it to be exposed upon their cross ; causing, by this unwise inter
ference, the facts to be more inquired into, and the circumstances
to be more noticed to her own dishonour. In the short space of
three weeks from this day, she was herself numbered with the
dead, and on that day seven weeks, her corpse was borne through
the same place, to be deposited in its last abode. " Thus," G.
Fox observes, " the Lord pursued the hard-hearted persecutor."
1664. The assizes for this year, commenced on the 14th of
March, and G. Fox, who had lain in prison ever since the last
quarter-sessions, held upon the 12th of January, was now brought
up before Judge Twisden : his own account is as follows : when I
was set at the bar, I said, " Peace be amongst you all."
Judge, looking at him. " What ! do you come into court
with your hat on." Upon which the gaoler then took it off.
G. Fox. " The hat is not the honour that comes from God."
Judge. " Will you take the oath of allegiance, George Fox."
G. Fox. " I never took any oath in my life, nor any covenant
or engagement."
Judge. " Well, will you swear or no ?"
G. Fox. "I am a christian, and Christ commands me ' not
to swear ;' so does the apostle James ; and whether I should obey
God or man, do thou judge."
Judge. " I ask you again, whether you will swear or no ?"
G. Fox. " I am neither Turk, Jew, nor Heathen, but a
Christian, and should show forth Christianity. Dost thou not

224 A POPULAR LIFE OF GEORGE FOX.
know that christians, in the primitive times, under the perse
cutions, and some also of the martyrs in Queen Mary's days,
refused swearing, because Christ and his apostles had forbidden
it ? Ye have had experience enough, how many have first sworn
for the king, and then against him. But as for me I have never
taken an oath in my life. My allegiance does not lie in swearing,
but in truth and faithfulness ; for I honour all men, much more
the king. But Christ, who is the Great Prophet, the King of
Kings, the Saviour and Judge of the whole world, saith, ' I must
not swear.' Now, whether must I obey Christ or thee ? For it
is tenderness of conscience, and in obedience to the command of
Christ, that I do not swear : and we have the word of the king
for tender consciences.* Dost thou own the king ?"
Judge. " I do own the king."
G. Fox. " Why then dost -thou not observe his declaration
from Breda, and his promises made since he came to England :
' That no man should be called in question for matters of religion,
So long as he lived peaceably ?' If thou ownest the king, why
dost thou call me in question, and put me upon taking an oath,
which is a matter of religion, seeing thou or none else can charge
me with unpeaceable living ?"
Judge, irritated and looking at him. " Sirrah ! will you
swear ?"
G. Fox. " I am none of thy sirrahs, I am a christian ; and
for thee, an old man and a judge, to sit there and give nick
names to prisoners, it does not become either thy grey hairs or
thy office."
Judge. " Well, I am a christian too."
G. Fox. " Then do christian works."
Judge. " Sirrah ! Thou thinkest to frighten me with thy
words." Then checking himself, and looking aside, he said,
" Hark ! I am using the word sirrah again," and so checked
himself. G. Fox. " I spoke to thee in love ; for that language did not
become thee, a judge. Thou oughtest to instruct a prisoner in
the law, if he were ignorant and out of the way."
* Charles II. had pledged his word to the Quakers, that they should not be
molested for their peculiar scruples, provided their conduct was peaceable.

A POPULAR LIFE OF GEORGE FOX. 225
Judge. " And I speak in love to thee too."
G. Fox. " But love gives no nick -names."
Judge. " Well, George Fox, say, whether thou wilt take the
oath, yea, or nay ?"
G. Fox. " I say as I said before, ' whether ought I to obey
God or man, judge thou ?' If I could take any oath at all, I
could take this ; for I do not deny some oaths only, or on some
occasions, but all oaths, according to Christ's doctrine, who hath
commanded his followers, ' Not to swear at all.' Now, if thou or
any of you, or any of your ministers or priests here, will prove that
ever Christ or his apostles, after they had forbidden all swearing,
commanded christians to swear, then I will c,wea'.\''
Several priests were there but none of them offered to speak.
Judge. "lama servant of the king, and the king sent me
not to dispute with you, but to put the law in execution, there
fore tender him the oath of allegiance."
G. Fox. " If thou love the king, why dost thou break his
word, and not keep his declarations and speeches, wherein he
promised liberty to tender consciences ? I am a man of a tender
conscience, and in obedience to Christ's command,, I cannot swear."
Judge. " Then you will not swear ; take him, away gaoler."
G. Fox. " It is for Christ's sake that I cannot swear, and for
obedience to his command I suffer ; and so the Lord forgive
you all."
He was now reconducted to prison, and on the 1 6th of March,
two days afterwards, was again called into court.
" The judge asked him, ' whether he would trayerse, stand
mute, or submit.' He desired he might have liberty to traverse
the indictment and try it."
Judge. " Take him away, I will have nothing to do with him,
take him away."
G. Fox. "Well, live in the fear of God and do justice."
Judge. " Why, have I not done you justice ?"
G. Fox. " That which thou hast done hath bt?en against the
command of Christ." Upon this, he was again consigned to prison
to await the next assizes.
So remorseless were the persecutions against the Quakers, at
this period, that even the kindly feelings of neighbourhood and

226 A POPULAR LIFE OF GEORGE FOX.
old acquaintance were not sufficient to suppress the bitter ani
mosity of party spirit. His kind and hospitable hostess of
Swarthmore, was also a prisoner in the same gaol, and for the
same offence of refusing to take an oath. She had been appre
hended by a warrant from some justices of her own rank in the
neighbourhood, and likewise pleaded to the errors of her indict
ment, and was also recommitted to prison, where she laid till
the next assizes.
The rough and uncourteous salutation of " Sirrah," bestowed
by Judge Twisden during the last trial, was regarded by George
Fox as so unfeeling and unbecoming a carriage in a judge, pro
fessing himself a christian, to adopt towards a prisoner, that he
put forth a paper upon this subject, addressed " To all judges
wheresoever:" being actuated by no personal feeling for the in
civility offered to himself, but by a proper sense of the illiberality
of such conduct in general. It begins : —
" to all judges or other officers whatsoever in the whole
world, who profess yourselves to be christians.
" Friends,
" Herein and by reading the scriptures, ye may see both your
own words and behaviour, and the words and practices of both
Jews and heathens, and of the King of Kings, the ' Great Law
giver and Judge of the whole world.' First, concerning the words
and carriage of the Jews, when some worthy of death were
brought before the rulers amongst them. When Achan had taken
the Babylonish garment, the two hundred shekels of silver, and
the wedge of gold of fifty shekels weight, and Joshua who was
then judge of Israel, had by lot discovered him, he did not call
him, sirrah, nor you rascal, knave, rogue, as some called christian
magistrates, are apt to do. But Joshua said unto Achan, ' My
son.' Mark his clean language, savoury expression, and gracious
words, ' My son,' said he, ' give I pray thee glory to the Lord
God of Israel, and make confession unto Him, and tell me now
what hast thou done, hide it not from me.' Then Achan con
fessed, that he had sinned against the Lord God of Israel, and thus
and thus he had done. Then Joshua, the judge said, ' Why hast
thou troubled Israel ? the Lord shall trouble thee this day ; and

A POPULAR LIFE OF GEORGE FOX. 227
they stoned him and his with stones, and burned his goods with
fire.' But there was no unsavoury word given him that we read
of, though he was worthy of death. — Josh. vii.
" So when the man, that gathered sticks upon the Sabbath
day, was taken and brought before Moses, the judge of Israel,
and put in ward till the mind of the Lord was known concerning
him, we read not of any reviling language given him ; but the Lord
said to Moses, and Moses to the people, ' The man shall surely be
put to death/ — Numb. xv. ' Likewise in the rebellion of Korah,
Dathan, and Abiram, when Moses called them to trial, he did
not sirrah them nor mis-name them ; but said to Korah and
the rest, ' Hear, I pray you, ye sons of Levi.' — Numb. xvi. 8.
And when he gave the sentence against them, he said, ' If these
men die the common death of all men,' &c. He did not say, if
these rascals or knaves, as many that profess themselves christians
now do.
" If ye look into the New Testament in the parable of the
wedding supper, the king that came to view his guests, did not
say to him that was found without a wedding garment, ' Sirrah,
how earnest thou hither ?' but, ' Friend, how earnest thou in
hither ?' though he was to be bound hand and foot, and cast into
utter darkness.' — Matt. xxii. Nay, when Judas had betrayed
his master, Jesus Christ, the Lord of Life, and sold Him to the
priests, Christ did not call him, Sirrah, when he came to appre
hend him, but 'Friend.' — Matt. xxvi. In this strain it con
tinues to exhibit many more examples taken from the Old and
New Testaments, all equally apposite."
The next Lancaster assizes were held in the month of June,
in the same year, and the same judges, Twisden and Turner,
came the circuit ; but this time, Judge Turner sat on the crown-
bench, where George Fox was brought before him. He says,
" Before I was called to the bar, I was put among murderers and
felons for about the space of two hours, the people, the justices,
and judge also gazing upon me. After they had tried several
others, they called me to the bar, and impanelled a jury, then the
judge asked the justices, 'Whether they had tendered me the
oath at the sessions ?' They said, ' They had.' Then he bid,
Q2

228 A POPULAR LIFE OF GEORGE FOX.
' Give them the book,' that they might be sworn they had ten
dered me the oath at the sessions. They said, ' They had.'
The judge bid them again ' take the book and swear they had
tendered the oath according to the indictment.' Some of the
justices refused to be sworn ; but the judge said, he would have
it done to take away all occasion of exception. When the jury
were sworn, and the justices had sworn, ' That they tendered me
the oath according to the indictment,' the judge asked me,
' Whether I had not refused the oath at the last assizes ?' "
G. Fox. " I never took an oath in my life, and Christ, the
Saviour and Judge of the world, saith, ' Swear not at all.' "
Judge, (not heeding this answer). " I ask whether or no you
did not refuse the oath at the last assizes ?"
G. Fox. The words that I then spoke to them were, " That
if they would prove, either judge, justice, priest, or teacher, that
after Christ and the apostles had forbidden swearing, they com
manded that christians should swear, I would swear."
Judge. "lam not at this time to dispute whether it is lawful
to swear, but to inquire whether you have refused to take the
oath or no ?"
G. Fox. " Those things mentioned in the oath, as plotting
against the king, and owning the Pope's or any other foreign
power, I utterly deny."
Judge. " Well, you say well in that, but did you deny to
take the oath ? What say you ?"
G. Fox. " What wouldest thou have me to say ? for I have
told thee before what I did say."
Judge. " Would you have these men to swear that you have
taken the oath ?"
G. Fox. " Wouldest thou have these men to swear that I had
refused the oath ?" At which the court burst out into laughter.
"I was grieved," he says, "to see so much lightness in the
court, where such solemn matters were handled, and therefore
asked him, ' If this court was a play-house ?' Where is gravity
and sobriety ? for this behaviour does not become you."
" The clerk then read the indictment, and I told the judge, ' I
had something to speak to it, for I had informed myself of the
errors that were in it.' He told me, ' he would hear afterwards

A POPULAR LIFE OF GEORGE FOX. 229
any reasons that I could allege, why he should not give judgment.'
Then I spoke to the jury, and told them, they could not bring
me in guilty according to that indictment, for the indictment
was wrong laid, and had many gross errors in it.' "
Judge. " You must not speak to the jury, but I will speak
to them, you have denied to take the oath at the last assizes, and
I can tender the oath to any man now, and premunire him for not
taking it, and the jury must bring you in guilty, seeing you
refused to take the oath."
G. Fox. " What do ye with a form ? you may throw away
your form then. To the jury. — It lies upon your consciences,
as ye would answer it to the Lord God before his judgment-seat.
" Then the judge spoke again to the jury, and I called to him,
' to do me justice.' The jury brought me in guilty. Whereupon
I told them, ' that both the justices and they had forsworn them
selves, and therefore they had small cause to laugh as they did
a little before.' Oh the envy, rage, and malice, that appeared
against me, and the lightness ; but the Lord confounded them,
and they were wonderfully stopped. So they set me aside, and
called up Margaret Fell."
" Upon my complaining of the badness of my prison, some of
the justices, with Colonel Kirby, went up to see it, but when
they came, they durst hardly go in, the floor was so bad and
dangerous, and the place so open to the wind and rain. Some of
the magistrates declared that it was a most shameful place, and
when Colonel Kirby saw and heard what was said of it, he ex
cused the matter as well as he could, saying, ' I should be removed
ere it was long, to some more convenient place.' " This promise
of Colonel Kirby, was never realized, nor ever meant to be ; for
he had been the most inveterate of all his persecutors, in this
part of the country, and it was through his influence alone, that
he was placed in such a shameful dungeon ; although, upon this
occasion, he wished to impress the other magistrates with the
idea, that he had no hand in it.
The following day, he was again brought up in company with
his old friend, and present fellow-sufferer, Margaret Fell, who
employing counsel to plead to the errors of her indictment, the
judge allowed them. George Fox was then called upon, but

230 A POPULAR LIFE OF GEORGE FOX.
declined the assistance of any pleader. His narrative of the pro
ceedings continues thus.
Judge. " What have you to say, why I should not pass sen
tence upon you ?"
G. Fox. " I am no lawyer ; but I have much to say if thou
wilt have patience to hear." At that he laughed, and others
also laughed ; and he said, " Come, what have you to say ?" and
turning to the court, " He can say nothing."
Ot. Fox. " Yes ; I have much to say, have but patience to
hear me. Should the oath be tendered to the king's subjects, or
to the subjects of another realm ?"
Judge. " To the subjects of this realm."
G. Fox. " Look into the indictment, ye may see ye have left
out the word subject ; so not having named me in the indictment
as a subject, ye cannot premunire me for not taking the oath."
Then they looked over the statute and the indictment, and
saw it was so : and the judge confessed it was an error.
G. Fox. " I have something else to stop judgment, look what
day the indictment says the oath was tendered to me, at the
sessions there."
They looked, and said, "it was the 11th day of January."
G. Fox. " What day of the week was the sessions held on ?"
" On a Tuesday," was the reply of some one in court.
G. Fox. " Look to your almanacks and see whether there
were held any sessions at Lancaster, on the 11th day of January,
so called? — So they looked, and found that the 11th day was
Monday, and that the sessions were held on the Tuesday, the
12th day of the month. Look now, ye have indicted me for
refusing the oath in the quarter-sessions, held at Lancaster on
the 11th day of January last, and the justices have sworn that
they tendered me the oath in open sessions here, on that day, and
the jury upon their oaths, have found me guilty thereupon ; and
yet ye see there was no session held in Lancaster that day."
Judge, (to cover the matter) asked, "Whether the sessions
did not begin on the 11th day ?" Some one in court, answered,
" No ; the sessions held but one day, and that was the 12th."
Judge. " This is a great mistake and error."
" Some of the justices were in a great rage at this, and stamped

A POPULAR LIFE OF GEORGE FOX. 231
and said, ' who hath done this ?' ' Somebody hath done this on
purpose ;' and a great heat was amongst them."
G. Fox. " Are not the justices here, that have sworn to this
indictment, forsworn men in the face of the country ? But this
is not all, I have more yet to offer, why sentence should not be
given against me. In what year of the king was the last assize
holden, which happened in the month of March last ?"
Judge. " It was in the sixteenth year of the king."
G. Fox. " The indictment lays it in the fifteenth year."
They looked and found it so, which was also acknowledged to
be another error. Then, he says, they were all in a fret again,
and could not tell what to say ; for the judge had sworn the
officers of the court, that the oath was tendered to me at the
assize mentioned in the indictment.
G. Fox. " Now, is not the court here forsworn also, who have
sworn that the oath was tendered to me at the assize holden here
in the fifteenth year of the king, when it was in his sixteenth
year, and so they have sworn a year false ?"
" The judge then bid them look whether Margaret Fell's in
dictment was the same, but found it not so."
G. Fox. " I have more yet to offer to stop sentence ; ought
all the oath to be put into the indictment or not ?"
Judge. " Yes, it ought to be all put in."
G. Fox. " Then compare the indictment with the oath, and
there thou mayst see these words ; (or by any authority derived,
or pretended to be derived from him, or his fee) left out of the
indictment, which is a principal part of the oath ; and in another
place the words (heirs and successors) are left out.
The judge acknowledged these also to be great errors.
G. Fox. " But I have something further to allege."
Judge. " Nay, I have enough, you need say no more."
G. Fox. " If thou hast enough, I desire nothing but law and
justice at thy hands ; for I don't look for mercy."
Judge. " You must have justice, and you shall have law."
G. Fox. " Am I at liberty, and free from all that ever hath
been done against me in this matter ?"
Judge. " Yes, you are free from all that hath been done
against you." But starting up in a rage, he exclaimed, " I can

232 A POPULAR LIFE OF GEORGE FOX.
put the oath to any man here, and I will tender you the oath
again." G. Fox. " Thou hadst example enough yesterday of swearing,
and false swearing, both in the justices «nd jury ; for I saw before
mine eyes that both justices and jury had lor-sworn themselves."
Judge. " Will you take the oath?"
G. Fox. " Do me justice for my false imprisonment all this
while ; for what luvr I been imprisoned so long for s I ought to
be set at liberty."
Judge. " You are at liberty, but I will put the oath to you
again." G Fox, then turned about, and said, " All people, take notice,
this id a snare, for I ought to be set free from the gaoler and from
this con.
Judge. Give him the book."
" Then," he continues, " the power of darkness rose in them
like a mountain, and the clerk lifted up a book to me. I stood
still, and said, ' If it be a bible give it me into my hand.' ' Yes,
yes,' said both judge and justices, ' give it him into his hand.'
So I took it, and looked into it, and said, ' I see it is a bible,
I am glad of it."'
" The judge caused the jury to be called, and they stood by ;
for after they had K-o tight in their former verdict, he would not
discharge them, though they desired it ; but told them, ' he could
not dismiss them yet, he should have business for them, therefore
they must attend and be ready when they were called.' When
he said so, I felt his intent, that if I was freed, he would come
on again. So I looked him in the face, and the witness of God
started up in him, and made him blush, when he looked at me
again ; for he saw that I had discovered him. Nevertheless,
hardening himself, he caused the oath to be read to me, the jury
standing by. When it was read, he asked me, ' Whether I would
take the oath or not ?' "
G. Fox. " Ye have given me a book here to kiss, and to
swear on, and this book which ye have given me to kiss, says,
' kiss the Son,' and the Son says in this book, ' swear not at all,'
and so says the apostle James. I say as the book says, yet ye
imprison me. How chance ye do not imprison the book for

A POPULAR LIFE OF GEORGE FOX. 233
saying so? How comes it that the book is at liberty am-uigst
you, which bids me not swear, and yet ye imprison me for doing
as the book bids me.' "
" I was speaking this to them, and held up the bible open in
my hand to show them the place where Christ forbade swearing.
They plucked the book out of my hand, and the judge said,
' Nay, but we will imprison George Fox.' "
" Yet this got about all over the country, as a bye-word, 'That
they gave me a book to swear on, that commanded me not to
swear at all,' and the Bible was at liberty, and I in prison for
doing what the Bible said.' "
The judge still urged him to swear, and G. Fox said, " I never
took oath, covenant, or engagement in my life ; but my yea and
nay was more binding in me than an oath was to many others ;
for had they not had experience how little men regarded an oath ?
and how they had sworn one way and then another ? and how the
justices and court had forsworn themselves now ? I was a man
of a tender conscience, and if they had any sense of a tender con
science, they would consider, that it was in obedience to Christ's
command that I c^uld not swear. But if any one of you can
convince me, that, after Christ and the apostle had commanded
not to swear, they altered that command, and commanded chris
tians to swear, ye shall see I will swear. There being many priests
in the court, I said, ' If ye cannot do it, let your priests stand
up and do it.' But not one of the priests made answer."
Judge. " Oh ! all the world cannot convince you."
G. Fox. " No ; how is it likely the world should convince me?
The whole world lies in wickedness. Bring out your spiritual
men as ye call them, to convince me."
Both the sheriff and the judge said, " The angels swore in the
Revelations." G. Fox. " When God bringeth his first begotten Son into the
world, he saith, ' Let all the angels of God worship him ;' and
the Son saith, ' Swear not at all.' "
Judge. " Nay, I will not dispute."
G. Fox, to the jury. " It is for Christ's sake that I cannot
swear, and therefore I warn you not to act contrary to the li'ht
of God in your consciences ; for before his judgment-seat jvu

234 A POPULAR LIFE OF GEORGE FOX.
must all be brought. As for plots, and persecutions for religion,
and popery, I deny them in my heart ; for I am a christian, and
shall show forth Christianity among you this day. It is for
Christ I stand. More words I had, both with the judge and jury,
before the gaoler took me away."
In the afternoon, he was brought up again, and placed among
the thieves for a considerable time, where he stood with his hat
on till the gaoler took it off. The jury having found this new
indictment against him, " for not taking the oath," he was then
called to the bar.
Judge. " What can you say for yourself?"
G. Fox. " I request the indictment to be read ; for I cannot
answer to that which I have not heard."
The clerk then read it, and as he read it, the judge said,
" Take heed it be not false again ;" but he read it in such a
manner, that George Fox could hardly understand what he read.
When he had done, the judge said, " What do you say to the
indictment ?"
G. Fox. " At once hearing so large a writing read, and that
at such a distance, that I could not distinctly hear all the parts
of it, I cannot tell what to say ; but if thou will let me have a
copy of it, and give me time to consider of it, I will answer it."
This put them to a little stand ; but after a while, the judge
asked, " What time I would have ?"
G. Fox. " TiU the next assize."
Judge. " But what plea will you now make ? Are you guilty
or not guilty ?"
G. Fox. " 1 am not guilty at all of denying to swear obsti
nately and wilfully : and as for those things mentioned in the
oath, as Jesuitical plots, and foreign powers, I utterly deny them
in my heart. If I could take any oath, I could take this ; but I
never took any oath in my life."
Judge. " You say well ; but the king is sworn, the parlia
ment is sworn, I am sworn, and the justices are sworn, and the
law is preserved by oaths."
G. Fox. "Ye have had sufficient experience of men's swearing,
and thou hast seen how the justices and jury had sworn wrong
the other day ; and if thou hadst read in the Book of Martyrs,

A POPULAR LIFE OF GEORGE FOX. 235
how many of them had refused to swear, both in the time of the
ten persecutions, and in Bishop Bonner's days, thou mightest see,
that to deny swearing in obedience to Christ's command, was no
new thing."
Judge. " I wish the laws were otherwise."
G. Fox. " Our yea is yea, and our nay is nay, and if we'
transgress our yea or nay, let us suffer as they do, or should do,
that swear falsely. This, we had offered to the king ; and the
king said, ' It was reasonable.' "
Instead of obtaining his liberty by this clear exposure of the
palpably gross errors of his indictment, he was reconducted to
prison, there to be immured till the ensuing assizes ; and in
order to make his case still harder, his sufferings were increased
tenfold, by a second interference of Colonel Kirby, who gave par
ticular orders to the gaoler, " to keep him close, and suffer no
flesh alive to come at him, for he was not fit to be discoursed
with by men." In consequence of this order, he was removed
into an upper chamber, in an old and ruinous tower of the castle,
so much more dilapidated than his former abode, that he was
constantly exposed to the inclemencies of the weather, and often
had the greatest difficulty to preserve his bed and clothing (which
was always damp and cold) from being wet through. He was
also so much distressed by smoke, which penetrated into his room
from cither fires in the prison, that at times he was nearly suffo
cated by it, and often could scarcely discern the light of a candle
from its density. In this inhuman place, he was doomed to pass
the whole winter (which was unusually long and severe) for no
crime, and was at last so much affected by a continued exposure
to the cold and wet, and the constant inhaling of such an impure
atmosphere, that he was reduced to a state of great suffering : his
body became swollen, and his limbs so benumbed, that he could
with difficulty use them.
The whole particulars of this trial forcibly depict the perse
cuting temper of that period, and the unchristian spirit which
prevailed among the church-party after the Restoration. They
prove that no feelings were too sacred to be sacrificed at the
shrine of their favourite idol — "Religious Conformity." The
very spirit of the law was perverted in order to accomplish the

236 A POPULAR LIFE OF GEORGE FOX.
destruction of those who refused such conformity, without the
least regard to the motives which influenced their refusal.
Not only the justices at the sessions, but also the judges upon
the bench, instead of protecting the prisoner, as was their bounden
duty, tried every expedient of question and cross question, to
extort from him a confession that would have amounted, if made,
to his own condemnation. And, after they had acknowledged
the errors of his indictment, they still further perverted the law
by refusing him his rightful liberty, and by tendering him the >
same oath before he had been legally discharged from the custody
of the gaoler and the court ; and by a fresh indictment, they
again condemned him to a whole winter's imprisonment, aggra
vated by extreme hardships and wants.
It is clear, that if his adversaries had even succeeded in forcing
him to take the oath, they would have gained no object, save the
gratification of their own malice, because the tenor of his whole
life, as they well knew, placed him beyond the shadow of suspicion
of contriving or abetting any of those things against which the
oath had been framed. So closely is religious liberty connected
with our civil rights, that the unshaken firmness with which
George Fox resisted this stretch of tyranny, entitles him to the
veneration of every Englishman. For we are beholden to the
exertions and constancy of such men, for the establishment of
our rights upon the firm basis whereon they now stand. •

A POPULAR LIFE OF GEORGE FOX. 237

CHAPTER XIV.
1665, 1666. His third trial at Lancaster, before Judge Twisden —
Premunired and sent prisoner to Scarbro' Castle— Visited there by
Lady Fairfax, Dr. Crowther, and others— Enlarged by an order from
Charles II.

" For it is better, if the will of God be so, that ye suffer for well-doing than for
evil-doing." — 1 Peter iii. 7.
" Settle it therefore in your hearts, not to meditate before what ye shall answer :
for I will give you a mouth and wisdom, which all your adversaries shall not be
able to gainsay nor resist." — Luke xxi. 14, 15.
" The Lord also will be a refuge for the oppressed, a refuge in times of trouble.
And they that know thy name will put their trust in thee : for thou, Lord, hast not
forsaken them that seek thee." — Psalm ix. 9, 10.
1665. The next Lancaster assizes were held on the 16th of
March, in this year, and Judge Twisden taking his seat this time
on the crown-bench, George Fox was brought before him. He
thus commences his own account. "I had informed myself of
the errors of this second indictment also. For though at the
previous assize, Judge Turner had cautioned the officers of the
court to great diligence, saying, ' Pray, see that all the oath be
in the indictment, and that the word subject be in, and that the
day of the month and year of the king, be put in right : for it
is a shame that so many errors should be seen and found in the
face of the country.' Yet many errors, and those great ones,
were in this indictment as well as in the former. Surely, the
hand of the Lord was in it, to confound their mischievous work
against me, and to blind them therein, insomuch, that although
after the indictment was drawn at the former assize, the judge
examined it himself, and tried it with the clerks, yet the word
' subject,' was left out of this indictment also, the day of the
month was put in wrong, and several material words of the oath
were left out ; yet they went on confidently against me, thinking
all was safe and well. When I was set at the bar, and the jury

238 A POPULAR LIFE OF GEORGE FOX.
called over to be sworn, the clerk asked me first, ' Whether I had
any objection to make against any of the jury V I told him, ' I
knew none of them.' Then having sworn the jury, they swore
three of the officers of the court to prove, ' that the oath was
tendered to me the last assizes, according to the indictment.' "
Judge. " Come, come ; it was not done in a corner. What
have you to say to it ? Did you take the oath at the last
assizes ? "
George Fox then recapitulated what he had formerly said, and
pleaded, as exactly as his memory would allow.
Judge. " I will not dispute with you but in point of law."
G. Fox. " I have something to speak to the jury concerning
the indictment."
Judge. " You must not speak to the jury ; but if you have
anything to say, you must speak to me."
G. Fox. " Should the oath be tendered to the king's sub
jects only, or to the subjects of foreign princes ?"
Judge. " To the subjects of this realm ; for I will speak
nothing to you but in point of law."
G. Fox. " Look in the indictment and thou mayst see the
word 'subject' is left out of this indictment also. Therefore,
seeing the oath is not tendered to any but the subjects of this
realm, and ye have not put me in as a subject, the court is to
take no notice of this indictment."
Judge. " Take him away gaoler, take^him away."
" So I was presently hurried away. The gaoler and people
looked when I should be called for again ; but I was never brought
into the court any more, though I had many other great errors
to assign in the indictment. After I was gone, the judge asked
the jury, ' If they were agreed ?' They said, ' Yes ;' and found
for the king against me, as I was told. But I was never called
to hear sentence given, nor was any given against me, that I
could ever hear of. I understood when they looked narrowly into
the indictment, they saw it was not good ; and the judge having
sworn the officers of the court, that the oath was tendered to me
the assize before, upon such a day, according as was set down in the
indictment, and that being the wrong day, I should have proved
the officers of the court forsworn men again, if the judge would

A POPULAR LIFE OF GEORGE FOX. 239
have suffered me to plead to the indictment, which was thought
to be the reason why they hurried me away so soon. The judge
had passed sentence of premunire, upon Margaret Fell, before I
was brought into court ; and it seems, when I was hurried away,
they recorded me as a premunired person, though I was never
brought up to hear sentence, nor knew of it, which was very
illegal. For they ought not only to have had me present to hear
sentence given, but also to have asked me first, ' What I could
say, why sentence should not be given against me ?' But they
knew I had so much to say, that they could not give sentence,
if they heard me."
Thus, after being apprehended upon a false accusation of
plotting, which was relinquished as soon as made, and after having
lain in an unwholesome dungeon for the space of fifteen months,
because he could not conscientiously take an oath that was un
justly and unfeelingly tendered, he was condemned to all the
dreadful penalties of premunire, although that sentence had never
been legally passed upon him, if it had been passed at all. In
this instance, we behold our judges, in their judicial capacities,
lending themselves to party feeling, and stooping most shame
fully to pervert the course of the law in order to carry out their
own unjust measures ; and we see the two learned professions of
the church and the bar, uniting in a tyrannical attack upon a few
individuals, the peaceableness of whose lives, and the meekness
of whose religious tenets disallowed of any retaliation for their
unjust sufferings, heaped upon them in consequence of their re
ligious scruples. To witness such a perversion of the ends of
justice, is as revolting to our present notions, as it is gratifying
to our feelings to reflect, that such bitter animosities, if they
exist at all in our days, can no longer be indulged in by any
party, however powerful, at the expense of our liberties and civil
rights. During the period of his incarceration in Lancaster Castle, he
had two remarkable visions. Some parts of Europe, at this time,
were under the greatest alarm from a sudden irruption of the
Turks, which threatened to overrun all Christendom ; the dread
of which invasion had even spread to the shores of Britain, and
occupied a considerable place in the public mind. George Fox

t
240 A POPULAR LIFE OF GEORGE FOX.
relates, " that walking one day in his prison chamber, with his
mind retired to the Lord, he saw the Lord's power turn against
the Turks, and that they were turning back again." This vision
he mentioned to several persons, and within a 'month of its
occurrence, news arrived from London, that the Turks had been
defeated, and were driven back to their own country. At another
time, while he was under a similar exercise of mind, " he saw
the angel of the Lord with a glittering drawn sword stretched
southward, as though the court had been all on fire." Not long
after, the war broke out with Holland, and London was visited
with the two dreadful calamities of the plague, and the great fire
which followed it, "so the Lord's sword." he observes, "was
drawn indeed."
Notwithstanding his close imprisonment, and the train of
maladies which it entailed upon him, "the Lord's power," he
says, " was over all, supported me through all, and enabled me to
do service for Him, and for his truth and people, as the place
would admit.'"
About six weeks after the last assizes, the church-party who
had been so much galled by the adroitness of his former self-
defence, i-'.nd who, in this last trial, had denied him the same legal
right of self-justification, and had cut him off from all means of
obtaining justice ; managed, by shameful misrepresentations, to
procure an order from the king, for his removal into some distant
place of confinement. This order was signed by the Earl of
Anglesea, and its wording proves the truth of our remark, for he
therein sij i, " If those things were found true against him, of
which he was charged, that he deserved no clemency nor mercy."
Yet the only thing with which they could charge him, was his
refusal to take an oath, from a religions scruple.
As soon as the necessary preparations for his removal were
completed, he wr.s brought from his smoky and damp prison to
the gaoloi s house, and as far as his enfeebled bodily appearance
indicated, "the iron" shaft of oppression "had entered into his
soul ;" for, emaciated by unmerited hardships, by confinement in
an unwholesome atmosphere, and by long exposure to the in
clemencies of the season, he had so far lost the use of his limbs,
that he could scarcely walk or stand. His spirit retained its un-

A POPULAR LIFE OF GEORGE FOX. 241
daunted courage, and proved, to his oppressors how far superior
his mind rose above all their machinations, how wonderfully it was
supported under all his severe trials, and how, in the multitude
of his tribulations, he experienced abundance of joy. Upon
entering the house, he found there William Kirby, a magistrate,
and several armed bailiffs, ready equipped for a journey, who
offered him wine, which he refused, telling them, "he would
have none of it." They then ordered out their horses, and he
demanded that, if they were going to remove him, he might see
their order, or a copy of it, stating : " There was no sentence
passed upon him, nor was he premunired, as he knew of ; and
therefore he was not made the king's prisoner, but the sheriff's ;
for they and all the country knew that he was not fully heard at
the last assize, nor suffered to show the errors in the indictment,
which were sufficient to quash it, though they had kept him from
one assize to another, to the end that they might try him. But
they all knew that there was no sentence of premunire passed
upon him, therefore he, not being the king's prisoner, but the
sheriff's, did desire to see the order." Instead of showing him their
order they only showed him their swords, and roughly drew him
out of the house, and placed him on horseback, feeble as he was.
Upon leaving the gaoler's house, a crowd of idle people collected
to gaze upon him, and he told the officers publicly, " that he had
received neither Christianity, civility, nor humanity from them.'
He was then hurried away to Bentham, in Yorkshire, a distance
of fourteen miles ; and the pain and fatigue he endured during
this journey, were greatly aggravated by the unfeeling conduct of
Hunter, the under-gaoler, a young man so depraved and hardened,
that he made sport of his infirmities, and amused himself by
lashing the horse upon which his prisoner rode, and when he
frisked and capered about, so that his rider could with the
greatest difficulty keep his seat, owing to his extreme debility,
he rode up to him, and looking him in the face, jeered him with,
" How do ye do Mr. Fox." George Fox mildly rebuked him by
saying, " It was notcivil in him to do so, seeing how ill he was."
He tells us, "the Lord soon cut him off;" for he died suddenly
not long afterwards.
With the same absence of feeling, and the same disregard to
R

242 A POPULAR LIFE OF GEORGE FOX.
his sufferings, he was conducted to York, a gazing-stock to the
rude rabble at all places through which he passed. At York, he
was delivered into the custody of some troopers, and lodged in a
large room under their guard. In the evening, he was visited by
Lord Freshville, the commander of the troop, who inquired into
all the particulars of his case, listened to his own account with
civility, and treated him with kindness ; and with a noble and
soldier-like bearing, that did honour to his feelings, ordered the
soldiers in whose care he was left, to treat him with attention and
civility. G. Fox says, " he was civil and loving, and I declared
many things to him relating to Truth." After resting two days
at York, he was again marched forward ; but being under military
escort, he experienced none of his former ill-treatment, but was
attended with kindness till his arrival at Scarborough Castle.
Here he was delivered into the custody of Sir Jordan Croslands,
the governor of the castle, who, influenced, no doubt, by the in
structions of his persecutors, treated him at first with barbarous
severity. He says, " they put me into a room and set a sentry over
me ; but I being very weak and subject to fainting, they for a
while let me go out sometimes into th^air with the sentry." He
was afterwards removed to a room very much open to the weather,
and which smoked so exceedingly that he could but seldom have
the benefit of a fire. The governor, coming one day to see his
prisoner, G. Fox begged of him to enter his room, and see how
incommodious and how unfit it was for an habitation, he then
lighted a little fire, which immediately filled the room so full of
smoke, that the governor could hardly find his way out. Sir
Jordan was a papist, and George Fox told him, " Thou hast put
me into thy purgatory."
In order to render this den a little more comfortable, he ex
pended fifty shillings in repairs, a sum of much greater im
portance in those days, than it would be now ; but no sooner had
he made it a tolerable dwelling, than they removed him again
into one much worse, in which he had neither chimney nor fire-
hearth, and which being exposed to the sea, and very much dilapi
dated, the rain and wind drove into every part of it, wetting
both his clothes and bed. Here, from having no fire, by which
to dry them, he became at last so benumbed from constant damp

A POPULAR LIFE OF GEORGE FOX. 243
and cold, that his fingers swelled to double their usual size.
Upon this room also he was at some expense for repairs ; but in
order to render his situation still more deplorable, he was so
closely confined, that he was denied the privilege of seeing any of
his friends, and was not only cut off from many little comforts
with which they would have gladly supplied him, but the soldiers
would sometimes steal from the person who brought them, even
the few necessaries he sent for. For a long period his food con
sisted of nothing but bread, and his drink of water, in which he
had steeped a little wormwood. " Commonly," he says, " a three
penny loaf served me three weeks, and sometimes longer." Thus
he may be truly said to have fed upon the bread and water of
affliction. Although he was rigidly denied any communication with his
own Society, he was often visited by a variety of persons whom
the governor admitted, either " to gaze upon him, or to dispute
with him." Upon one occasion, a company of papists came, who
affirmed, " That the pope was infallible, and had stood infallible
ever since St. Peter's time. I showed them the contrary from
history : for one of the bishops of Rome, by name Marcellinus,
denied the faith, and sacrificed to idols ; therefore he was not
infallible. I told them, if they were in the infallible spirit, they
need not have gaols, swords, staves, racks, tortures, whips, and
gallows, by which to uphold their religion, and to destroy men's
lives about religion ; for if they were in the infallible spirit they
would preserve men's lives, and use nothing but spiritual weapons
about religion. I told them also what one that had been of their
religion told me :"
" A woman who lived in Kent, had not only been a papist
herself, but had brought over several to that creed ; but coming
to be convinced of God's truth, and turned by it to Christ her
Saviour, she exhorted the papists to the same. One of them, a
tailor, being at work in her house, while she opened to him the
falseness ofthe popish religion, and endeavoured to draw him from
it to the truth, drew his knife and got between her and the door ;
but she spoke boldly to him, and bid him put up the knife, for
she knew his principle. I asked the woman, ' What she thought
he would have done with the knife ?' She said, ' he would have
r2

244 A POPULAR LIFE OF GEORGE FOX.
stabbed her.' ' Stabbed thee,' said I, ' what would he have stabbed
thee for?' 'thy religion?' 'Yes,' said she, 'it is the principle
of the papists, if any turn from their religion, to kill them if they
can.' This story I told those papists, and that I had it from a
person that had been one of them, but had forsaken their prin
ciples and discovered their practices. They did not deny this to
be their principle ; but said, ' What ! would I declare this
abroad ?' I told them, ' Yes, such things ought to be declared
abroad ; that it might be known how contrary their religion was
to true Christianity.' Whereupon they went away in a great
rage." " Another papist also came to discourse with me, who said,
' All the patriarchs were in hell from the creation till Christ
came, and that when Christ suffered he went into hell,' and the
devil said to him, ' What earnest thou hither for, to break up our
strongholds?' and Christ said, 'To fetch them all out.' 'So,'
he said, ' Christ was three days and three nights in hell, to bring
them out.' I told him that was false ; for Christ said to the
thief, ' This day shalt thou be with me in Paradise.' And
Enoch and Elijah were translated into heaven. And Abraham
was in heaven ; for the scripture saith, ' Lazarus was in his
bosom ; and Moses and Elias were with Christ upon the mount
before he suffered.' These instances stopped the papist's mouth,
and put him to a stand."
He recounts also a visit from a Dr. Witty, a celebrated phy
sician of his day, who came in company with Lord Falconbridge
and other personages of consequence. This Dr. Witty had been
a great partisan of the presbyterians, but was now a royalist.
He asked him, " What are you in prison for ? "
G. Fox. " Because I could not disobey the command of Christ
and swear."
Dr. Witty. " You ought to swear your allegiance to the king."
G. Fox. " Hast thou not sworn against the king and the
house of Lords, and taken the Scotch covenant? And hast
thou not since sworn to the king ? What is thy swearing good
for ? My allegiance does not consist in swearing, but in truth
and faithfulness."
This reproof was far from agreeable to the doctor, and more

A POPULAR LIFE OF GEORGE FOX. 245
difficult to swallow than one of his own gilded pills ; for he
abruptly broke off the discourse and took his leave. He came
again, soon afterwards, upon another occasion, and also with a
great company ; and in opposition to the Quaker tenet, now
asserted, " that Christ had not enlightened every man that cometh
into the world," and "that the grace of God, that brought sal
vation," had not appeared unto all men, and that Christ had not
died for all men.
G. Fox. " What sort of men are those whom Christ hath not
enlightened ? and to whom his grace hath not appeared ? and
for whom he hath not died ?"
Dr. Witty. " Christ did not die for adulterers, and idolaters,
and wicked men."
G. Fox. " Are not idolaters and wicked men sinners ?"
Dr. Witty. " Yes."
G. Fox. " Did not Christ die for sinners ? Did he not call
sinners to repentance ?"
Dr. Witty. " Yes."
G. Fox. " Then thou hast stopped thy own mouth."
" So I proved, that the grace of God had appeared unto all
men, though some turned from it into wantonness, and walked
despitefully against it ; and that Christ had enlightened all men,
though some hated the light. Several of the company confessed
that this was true, but the doctor went away in a great rage, and
came no more."
" His next interview was with three ' parliament men,' intro
duced by Sir Jordan Croslands." They asked him, " Whether
he did not own ministers and bishops ?"
G. Fox. " Yes ; such as Christ sent ; such as have freely
received and will freely give ; such as are qualified, and are in the
same power and spirit the apostles were in. But such bishops
and teachers as yours, that will go no further than a great bene
fice, I do not own ; for they are not like the apostles. Christ
saith to his ministers, ' Go ye unto all nations, and preach the
gospel ; but ye parliament-men, who keep your priests and bishops
in such fat benefices, have spoiled them all. For do ye think
they will go unto all nations to preach ? or will go farther than
a great fat benefice ? Judge, yourselves, whether they will or no."

246 A POPULAR LIFE OF GEORGE FOX.
Another great company paid him a visit, who came in at
tendance upon Lady Fairfax, widow of the celebrated general.
G. Fox says, " he was moved to declare the truth to them," and
one ofthe company, a clergyman, reproved him for using the plain
language, saying, " Why do ye say thou and thee to people ? for
I count ye as fools and idiots for speaking so."
G. Fox. " Are not those that translated the scriptures, and
made the grammars and accidence, fools and idiots, seeing they
translated the scriptures so, and made the grammars so, Thou to
one, and You to more than one, and left it so to us ? If they
were fools and idiots, why hast not thou, and such as thou, that
look upon yourselves as wise men, and cannot bear thou and thee
to a singular, altered the grammar, accidence, and bible, and put
the plural instead of the singular ? But if they were wise men,
that so translated the bible, and made the grammars and acci
dence so, I wish thee to consider whether ye are not the fools and
idiots yourselves, that do not speak as your grammars and bibles
teach you ; but are offended with us, and call us fools and idiots
for so speaking ?"
" Thus," he says, " the priest's mouth was stopped ; many of
the company acknowledged the truth, and were loving and tender.
Some would have given me money, but I would not receive it."
His next visit was from his old acquaintance, Dr. Cradock,
whom he had consulted in the time of his early religious troubles,
and whose temper had been so suddenly ruffled by George Fox
having inadvertently put his foot upon the doctor's flower-border.
The doctor had sunk into obscurity during the persecutions of
his own church ; but now that her adversaries were fallen, he
reappeared as one of her zealous champions.
Doctor Cradock. " What are you in prison for ?"
G. Fox. " For obeying the command of Christ and the apostle,
in not swearing. But if thou, being both a doctor and a justice,
canst convince me, that after Christ and the apostle had forbidden
swearing, they commanded christians to swear, then I would
swear. Here is a bible, if thou canst show me any such command.
Doctor. " It is written, ye shall swear in truth and righte
ousness." G. Fox. " Aye, it was written so in Jeremiah's time, but

A POPULAR LIFE OF GEORGE FOX. 247
that was many ages before Christ commanded not to swear at all ;
but where is it written so since Christ forbade all swearing ? I
could bring as many instances out of the Old Testament for
swearing as thou canst, and it may be more ; but of what force
are they to prove swearing lawful in the New Testament, since
Christ and the apostle forbade it ? Besides, in that text where
it is written, ' ye shall swear,' &c. what ye was this ? was it ye
Gentiles, or ye Jews ?"
One of the company. " It was to the Jews that this was
spoken," to which the doctor assented.
G. Fox. " Very well ; but where did God ever command the
Gentiles to swear ? for thou knowest we are Gentiles by nature."
Doctor. " Indeed, in the gospel times, everything was esta
blished out of the mouth of two or three witnesses ; but there
was to be no swearing then."
G. Fox. " Why then dost thou force oaths upon christians,
contrary to thy own knowledge in the gospel times ? And why
dost thou excommunicate my friends ? (for he had excommunicated
abundance both in Yorkshire and Lancashire.)
Doctor. " For not coming to church."
G. Fox. " Why ! ye left us about twenty years ago, when
we were but young lads and lasses, to the presbyterians, inde
pendents, and baptists, many of whom made spoil of our goods,
and persecuted us because we would not follow them. We, being
but young, knew little then of your principles, and if ye had
intended to keep the old men that did know them, to yourselves,
and to have kept your principles alive, that we might have
known them, ye should either not have fled from us, as ye did,
or ye should have sent us your epistles, collects, homilies, and
evening songs ; for Paul wrote epistles to the saints, though he
was in prison. But they and we might have turned Turks or
Jews for any collects, homilies, or epistles we had from you all
this while.* And now thou hast excommunicated us, both
* In this place, he might very well have applied to the doctor the pas
sage from John x. 12, 13. " He that is an hireling, and not the true shep
herd, whose own the sheep are not, seeth the wolf coming, and leaveth the
sheep and fleeth : and the wolf catcheth them, and scattereth the sheep.
The hireling fleeth, because he is an hireling, and careth not for the

248 A POPULAR LIFE OF GEORGE FOX.
young and old, and so have others of ye done ; that is, ye have
put us out of your church, before ye have got us into it ; and before
ye have brought us to know your principles. Is not this mad
ness in you, to put us out before we were brought in ? Indeed,
if ye had brought us into your church, and when we had been
in, if we had done some bad thing, that had been something like
a ground for excommunication or putting out again. But what
dost thou call the church ?"
Doctor. " Why that which you call the steeple-house."
G. Fox. " Did ChrieS shed his blood for the steeple-house ?
Did he purchase and sanctify the steeple-house with his blood ?
And seeing the church is Christ's bride and wife, and that he is
the head of the church, dost thou think the steeple-house is
Christ's wife and bride, and that he is the head of that old house,
or of his people ?"
Doctor. " No ; Christ is the head of the people, and they
are the church."
G. Fox. " But ye have given the title of church to afi old
house, which properly belongs to the people, and ye have taught
them to believe so. Why do ye persecute Friends for not paying
tithes? Did God ever command the Gentiles to pay tithes?
Did not Christ end tithes, when he ended the Levitical priest
hood that took tithes? Christ, when he sent his disciples to
preach, did he not command them to preach freely, as -he had
given them freely ? And are not all the ministers of Christ
bound to observe this command of Christ ?"
Doctor. " I will not dispute that." Finding himself pushed
upon this point, he quickly turned to another subject, and said,
" You marry, hut I know not how ?"
G. Fox. " It may be so, but why dost thou not come and
see? The doctor then threatened that he would use his power and
influence against the Quakers, the same as he had ever done.
G. Fox. " Take heed, for thou art an old man. Where
readest thou, from Genesis to Revelations, that ever any priest did
marry people ? Show us some instances thereof if thou wouldest
have us come to thee to be married. Thou hast excommunicated
one of my friends, two years after he was dead, about his mar-

A POPULAR LIFE OF GEORGE FOX. 249
riage ; and why dost thou not excommunicate Isaac, and Jacob,
and Boaz, and Ruth ? For we do not read that they were ever
married by priests : but took one another in the assemblies ofthe
righteous, in the presence of God and his people ; and so do we.
So that we have all the holy men and women, that scripture
speaks of in this practice, on our side."
Here the doctor, finding himself unequal to so skilful an an
tagonist, drew off his company and retired from the contest.
Many visitors of this description were freely admitted to see
him, though his own particular friends were denied this privilege,
many of whom had come a great distance expressly for this pur
pose. If by chance a Quaker out of the town came into the
castle upon any business, he could not even look at George Fox
without being much abused by the soldiers. This rigorous treat
ment was continued for a long time after his imprisonment, till
at last the governor, overcome by his harmless and patient de
meanour, relaxed the severity of his discipline, and bestowed upon
him a little civility and indulgence.
His deliverance from this shameful durance was at length
effected through the good offices of his old friend, Justice Marsh,
who still retained his situation as an officer of the king's bed
chamber. Sir Jordan Croslands having occasion to go before the
parliament, undertook to see this gentleman and several other of
his friends about the court, and to inform them of his cruel
sufferings and long imprisonment. Esquire Marsh declared,
" that he would go a hundred miles barefoot to obtain his release,
he knew him so well ;" and several other persons speaking well
of him, the governor now looked upon him as an injured man,
and, upon his return, made every amends in his power for his
former harsh treatment.
George Fox had now been immured, a close prisoner in Scar
borough Castle, for more than twelve months, prior to which he
had suffered in Lancaster Castle an equally rigorous confinement
of fifteen months, when he drew up a full statement of his hard
case. He also wrote to the king, stating, that he understood no
man could restore him to his civil rights, but the king himself.
His friend, Marsh, took upon himself to deliver both these papers
to his royal master, and succeeded so well in proving the in-

250 A POPULAR LIFE OF GEORGE FOX.
noceney of his character, that the king was pleased to command
his release through the Master of Requests. The substance of
the order was : — " That the king being certainly informed that
he was a man principled against plotting and fighting, and had
been ready at all times to discover plots, rather than make any,
&c, &c. ; therefore his royal pleasure was, that he should be dis
charged from his imprisonment," &c. This order was carried
down to Scarborough by one of George Fox's friends, and as soon
as it was delivered to the governor of the castle, he assembled all
the officers of the garrison, and freely discharged him, giving him
this passport : —
"Permit the bearer hereof, George Fox, late prisoner here,
and now discharged by His Majesty's order, quietly to pass about
bis lawful occasions, without molestation." " Given under my
hand at Scarborough Castle, this 1st of September, 1666.
" Jordan Croslands,
" Governor of Scarborough Castle."
Upon his release, he wished to have made the governor some
acknowledgment for the civility and kindness he had of late
shown him, which, however, he courteously declined, telling him,
" whatever good he could do to him or his friends for the future,
he would do it, and would never harm them." This promise he
afterwards fulfilled ; his station as governor affording him fre
quent opportunities of shielding the Quakers from the oppressive
interference of busy and vulgar minds. The officers and soldiers
had changed their conduct towards him for some time previous
to his liberation, and had treated him with respect. They said
of him, "he is as stiff as a tree, and as pure as a bell ; for we
could never bow him."
This remarkable passage in the life of George Fox offers a
subject for just animadversion. The great legal importance
attached to the ceremony of an oath by many men of high talents
and exalted stations, could not have been held up to keener ridi
cule, than it is by the simple facts of these trials. We see an
innocent and unoffending man illegally debarred from his civil
rights, and deprived of his personal liberty, because he could not
conscientiously break one of our Saviour's most decisive and com-

A POPULAR LIFE OF GEORGE FOX. 251
prehensive commands. We see the jury, the court, the whole
bench of magistrates, many of whom were clergymen, and all of
them professed christians, forswear themselves in their eager zeal
and persecuting efforts to force him, against his conscience, to
comply with the form of an oath, to whose substance he had
openly and fully assented.
The oath itself was particularly aimed against popish recusants,
yet we behold a papistical magistrate using every means to oblige
the prisoner to take an oath which he himself could not con
sistently take, whatever might be his belief in the pope's power
of absolving him from its obligations. We see also men, who
had sworn adherence to the parliament and the Scotch covenant,
afterwards swearing allegiance to the church and king. Clearly
showing, that the use of an oath as a superior guarantee of truth
in any solemn appeal, is of itself inefficient ; for, as it is so often
taken as a matter of mere form, the same self-serving interest
that would lead a man to a falsity, would, in most instances, lead
him also to a false oath.
The argument used by George Fox against the unlawfulness of
swearing as a christian practice, cannot be overthrown by any one
admitting the validity of scripture authority, in its simplest gram
matical sense, and upholding the sacred precepts of the gospel
above all glosses and false interpretations, invented during the
degeneracy of the church from the apostolic purity, and adapted
to an erroneous worldly policy. This topic offers an important
consideration to all those filling the office of christian pastors,
how far they are warranted in sanctioning this unjustifiable prac
tice, so at, variance with our Saviour's express command, " Swear
not at all." Such men, above all others, are . called upon to up
hold the doctrines of their Lord and Master, Jesus Christ, whose
commands they are not to dispute but to obey, and to teach
others to observe. " Why call ye me Lord, Lord, and do not the
things which I say." — Luke vi. 46. Nor can they consistently
reject any one command, or give preference to another, because
in the one instance it might accord with their views, or in the
other, be opposed to their prejudices ; for this dangerous prin
ciple, once allowed, would set aside the gospel, and lead us to all
the fatal errors of popery.

252 A POPULAR LIFE OF GEORGE FOX.
Now that the mental energies of mankind are again awakened
to the momentous consideration of religious subjects, and that a
growing interest concerning the important truths of the gospel,
is gradually diffusing itself throughout all ranks, laical as well
as clerical, it is of the greatest consequence that this renewed
spirit of inquiry should be conducted by all parties with temper
and christian charity ; and that, in the sincere desire only to
establish the truth, all parties may be prepared to sacrifice their
own prejudices, and to canvass the subject with candour and im
partiality. For until the heart be actuated by this principle,
schisms and separations, instead of being healed, will only con
tinue to foment our religious differences. Let all denominations
of christians, therefore, bear in mind that there is only one true
church of Christ, one faith, and one baptism, of which the re
generated christian of every denomination is equally a living
member. The diversity of sentiment which now paralyzes the national
church, as well as many other christian communities, may origi
nate, perhaps, in this renewed spirit of religious inquiry. We
must therefore hope, that the discussion of such matters may
lead to the advancement and diffusion of truth, rather than of
schism ; and also that in the same proportion as useful knowledge
is now widely extended, so we may hope, that there is less to
dread from the misguided zeal of one of the parties, who, instead
of endeavouring to clear away the remaining trammels of popish
superstition and error, is directing its attention to a rigid ob
servance of forms and ceremonies now almost obsolete, and retro
grading into the idolatrous usages of popery. " If the Church of
England seems in any point to have failed or fallen, or to be
about to fall, — if its spiritual power seems partially paralyzed, —
if its tone of piety and holiness be deteriorated, — this lamentable
effect has followed, not from a separation from popery, but from a
neglect of our own Christianity ; and by awakening and purifying,
and developing our Christianity, not by assimilating ourselves with
popery, the Church of England is to be placed once more in its
high position."* * Quarterly Review, cxli. page 206, Art. viii.

A POPULAR LIFE OF GEORGE FOX, 253
The people of England are most decidedly protestant, and the
late manifestations of abhorrence, so universally displayed by
numerous large congregations, where the modern superstitious
innovations have been introduced, prove how repugnant every
thing savouring of popery is to their feelings, and that if any re
lapse to her superstitious errors is to be dreaded, we must look for
it from the clergy of the Episcopal church, the very nature of
whose collegiate education seems to dispose them to retrograde
rather than carry forward a Reformation, at present only partially
accomplished ; and, the foundation of which, the tractarians have
long been striving to sap by insidious attacks, by the revival of
obsolete ceremonies, and by inculcating a superstitious veneration
for them.
These men, however good and sincere may be their motives,
are, by their misdirected zeal, doing incalculable mischief to that
church of which they profess themselves to be members ; for many
of their proselytes have repudiated the Reformation, and openly
embraced popery ; and in the nineteenth century, we are told by
under-graduates, that the glorious Reformation, upon which is
based our constitution and laws, was the greatest bane that ever
befell Christendom, inferring, as though it were impossible for
Christianity to exist independent of popery. They seem to forget,
that the Christianity of the Church of Rome comes from the ever
lasting gospel, whose glad tidings were freely preached centuries ^
before the existence of popery, and belongs to all christians ; but
that its errors, its superstitions, and its priestcraft belong to itself.
D'Aubigne thus opposes the two systems : — " To institute a
mediatorial caste between man and God, and to cause men to
purchase with works, with penances, and for a value in money,
the salvation which God bestows, such is popery.
" To open to all through Jesus Christ, without human medi
ation, without that power called the church, a free access to the
great gift of everlasting life bestowed by God on man ; such is
Christianity and the Reformation.
" Popery interposes the church between God and man. Chris
tianity and the Reformation bring God and man together face to
face."* * D'Aubigne's Reformation, vol. i. book i. p. 317.

254 A POPULAR LIFE OF GEORGE FOX..
Tractarianism is nothing less than a fresh attempt of priest
craft to resume its dominion by rivetting its shackles once more
on the human mind, and as far as regards our own country, let
us hope it is a dying effort. It shrinks from the pure test of the
gospel, and leans for support upon the traditions and the writers
of the dark and the middle ages. A similar attack upon the liberty
of conscience was made by Laud, but by different means ; and it
ended in leading himself and his royal master to the scaffold. If
the project failed in the seventeenth century, how can its pro
moters hope for success in the nineteenth ? To Laud's innova
tions, we are, perhaps, indebted for the present feeble attempt to
revive the sway of priestcraft ?
Did all the advocates for the new innovations speak out and
act as Mr. Ward the papist has done, there would be nothing
to fear ; for we should then understand exactly what they mean.
The laity of the Church of England are seriously invited to
reflect, that this Mr. Ward was supported at Convocation by up
wards of one thousand votes, and by a fair deduction, we may
presume upon an equal number of adherents at the sister Uni
versity — here then are two thousand spiritual teachers of the
church, ready to introduce and advocate the newly-revived super
stitions, odious to all protestants, and therefore to be resisted by
the united energies of the people. The introduction of any
" Romish form," however trifling it may apparently be, is not so
— "on the contrary, it seems to us a most important and danger
ous innovation, and that strikes directly at one of the greatest
blessings introduced by the Reformation — Common Prayer."*
A most important point for consideration suggests itself also
to the clergy, that, by undermining the Reformation, they are
shaking the very foundations of their own church, which as esta
blished by the law of the land, is neither Roman Catholic, nor
Anglo-Catholic, but the Reformed Protestant Church of England,
and the moment when she ceases to be a Reformed Protestant
Church, she ceases to be the Church of England. She may
purify herself by a more complete reformation, but by the law of
the land can never become popish. How much more beneficial
* Quarterly Review, cxli. Art. viii. p. 276.

A POPULAR LIFE OF GEORGE FOX. 255
then would it not be, if the energies of her pious and zealous
ministers were directed to this important point, rather than to
the superstitions of surplices, " candlesticks, curtsies, and nose
gays?" But the question no longer rests upon the mere revival
of a few obsolete practices, it involves the fundamental principles
of Christianity and the Reformation. Puseyism, like its prototype,
Romanism, began its advance by insidiously attacking the out
works, and by attaching an extraordinary sanctity to the super
stitious observance of some external and indifferent matters,
gained a footing with the credulous. Emboldened by this success,
it now begins to unmask its designs, and teaches men to look for
salvation to the intercession and absolution of the priest : that
this amnesty may be purchased by penances, fastings, good
works, confessions, and the sacrifice of the eucharist ; doctrines
which are not to be found in the gospel, where, on the contrary,
we are taught that man can do no meritorious work : " For by
grace are ye saved through faith ; and that not of yourselves : it
is the gift of God."— Eph. ii. 8.
The, Church of Rome assumes to itself the power, spirit, and
purity of the apostles in the primitive church ; and by assuming
this fundamental error, there is an apparent consistency in all her
other arrogant pretensions. Unfortunately for the Anglican church,
her imperfect reformation places her in an inconsistent position.
She professes to take the gospel as her only rule, and at the same
time retains many Romish practices and doctrines opposed to
this rule. She presents the anomaly of a priesthood and no
sacrifice. The only sacrifice required by Christianity, is a " broken
and contrite heart ;" therefore the title of priest is a misnomer,
for her clergy are only pastors and ministers of the word.
So long as these inconsistencies remain, her reformation will
never be complete. Let her pious ministers unite to advance
this great work, which as it is of God, so it cannot be overthrown,
instead of endeavouring to retard its progress by retrograding to
superstitions ; for the day has passed into oblivion, when the
priest, issuing from his cloister, found the people willing to admit
of whatever doctrine he chose to promulgate. The new inno
vations are hateful to an enlightened and thinking people, who
know their own power, and however mean an opinion their learned

256 A POPULAR LIFE OF GEORGE FOX.
pastors may be pleased to entertain of their judgment upon reli
gious questions, the time is fast approaching, when the power,
created by the general diffusion of knowledge, will be felt ; and
if the clergy refuse to advance with the times, the further refor
mation of the church will be taken out of their hands by the
people, and the result, in that case, may be the final subversion
of the hierarchy.
" Man always seeks to return, in some way or other, to a human
salvation ; this is the course of innovation of Rome and Oxford.
The substitution of the church for Jesus Christ, is that which
essentially characterizes their opinions. It is no longer Christ
who enlightens, Christ who saves, Christ who forgives, Christ who
commands, Christ who judges ; it is the church, and always the
church, that is to say, an assembly of sinful men, as weak and
prone to err as ourselves."
" These errors are practical errors, destructive of true piety in
the soul, a deprivation of God's influence, and an exaltation of
the flesh, although in a form that " has the show of wisdom in
will-worship and humility."*
Dr. Sumner, when Bishop of Winchester, says, in his charge of
1841, "I cannot but fear the consequences, that a system of
teaching, which confines itself to the external and ritual parts of
divine worship, while it loses sight of their internal signification
and the spiritual life, may have upon the character, the efficacy,
and the truth of our church : a system which robs the church of
its brightest glory, and, forgetting the continual presence of the
Lord, seems to depose him from his just pre-eminence ; a system
which tends to put the observance of days, months, times, and
seasons in the place of a true and spiritual worship; which sub
stitutes a spirit of hesitation, fear, and doubt for the cordial
obedience of filial love ; a slavish spirit for the liberty of the
gospel ; and which, indeed, calls upon us to work out our sancti-
fication with fear and trembling, but without any foretaste of the
rest that remaineth for the people of God, without giving us joy
in believing."-f-
St. Paul tells us, that " the holy scriptures are able to make
wise unto salvation, through faith, which is in Christ Jesus ;"
* D'Aubigne's Discourses. Dis. xi. p. 200. + Ibid.

A POPULAR LIFE OF GEORGE FOX. 257
that " all scripture is given by inspiration of God, and is pro
fitable for doctrine, for reproof, for correction, for instruction in
righteousness : that the man of God may be perfect, throughly
furnished unto all good works." — 2 Tim. iii. 15, 17.
Therefore, the study of the sacred volume, assisted by divine
grace, is sufficient for our spiritual guidance and comfort ; for it
teaches us that Christ is the rock of our faith,* upon which we
are to build, and not upon the assertions of any popish saint, or
upon the decrees of any popish council : and ecclesiastical history
shows, that the fruits of such decrees and of such articles of
faith, have been endless and unprofitable disputations. If, there
fore, all mankind would only concur in studying the sacred writ
ings more, and controversial divinity less, we might live to see a
diminution instead of a multiplication of those unpleasing words
terminating in "ites" and "isms." An ingenious writer has
somewhere observed, " that there is a species of religion, (if it
is worthy of the name) which consists more in speculative belief,
and in fiery zeal about contested opinions, than in that pure reli
gion which teaches us ' to visit the fatherless and widows in their
affliction, and to keep ourselves unspotted from the world.' "f
In proportion as a people become enlightened, they become
also more anxious to correct the errors, and to reform the abuses
of their civil and religious institutions. We have endeavoured
to show in the introductory chapter of this work, that the Refor
mation, as far as it was permitted to go by Queen Elizabeth, fell
very short of the standard of purity aimed at by those pious
divines, whom she recalled from exile, to place at the head of
the national church ; and, that they yielded a reluctant com
pliance to many of the Queen's commands, for the sake of peace
alone, regarding the present reformation only as a prelude to
something more perfect, because the Queen's intractability insisted
upon the retention, in their opinion, of many popish superstitions, ¦
the expurgation of which, they foresaw must fall to the lot of a
future generation.
As this practical perfection depends upon the universal rege
neration of the human heart, and cannot be looked for, till the
" Stone that was cut out without hands," shall have " become a
* 1 Cor. x. 4. f James i. 27. s

258 A POPULAR LIFE OF GEORGE FOX.
great mountain, and filled the whole earth ;" we ought not to
relax in our endeavours, by the diffusion of religious science, to
assist in bringing about this desired object, the end of all real
reformation. Our oft-cited author, Bishop Burnet, in the preface
to the supplementary volume of his Reformation, observes;
" Certainly our reformation, as happy as we are in what we enjoy
of it, was never yet perfect ; nor can ever be, till we all come
openly to acknowledge, and to act consistently with that prin
ciple, which was the only ground upon which the Reformation
did, or could, stand ; viz., that the scriptures are the only rule
of faith to christians, and that every christian, as he is to answer
to God for his own actions, and not others for him, so he is to
judge for himself, how he is to act in matters of religion, and not
others to judge for him." The argument urged by one of the
modern church-parties against all further reforms and changes, as
dangerous innovations, is untenable ; because the same argument
was, with equal justice and reason, employed by the papists at
the time of the Reformation, and no doubt will be reiterated as
long as the party employing it, has any thing to lose or dread
from the result. From the instability and imperfection of all
human institutions, a change must come sooner or later, whether
or no it will be accompanied by schism, time only will show.
Let us rather hope, that instead of fresh schisms, all sincere be
lievers may become more closely united.

A POPULAR LIFE OF GEORGE FOX. 259

CHAPTER XV.
1666—1671. The great fire of London— Subterfuges of the presbyterians
—His interview with a papist at Justice Marsh's — His marriage with
Margaret Pell at Bristol— His wife again imprisoned upon her old sen
tence of premunire, and discharged by the king.

" This is thankworthy, if a man for conscience toward God endure grief, suffering
wrongfully. For what glory is it, if when ye be buffeted for your faults, ye shall
take it patiently ? but if when ye do well, and suffer for it, ye take it patiently ;
this is acceptable with God." — 1 Peter ii. 19, 20.
The great fire of London which followed the pestilence of 1666,
broke out the day after George Fox was released from Scar
borough Castle, and was a confirmation, in his belief, of those
judgments of God, of which he had had a vision while a prisoner
in Lancaster Castle. London was forewarned of this calamity by
a Quaker from Huntingdonshire, by name Thomas Ibbott, who
entered London on horseback, the Friday preceding the fire, and
turning his horse loose, he unbuttoned his garments, and ran
about the streets, scattering his money and crying out, " So
should they run up and down, scattering their money and goods,
half undressed like mad people, as he was a sign to them :" which
prediction, though no one believed at the time, was fully verified
during the conflagration.
George Fox notices in his journal, the circumstance of several
other Friends, having been moved, at different times during the
Commonwealth, to go about the country denouncing woes, and
exhibiting themselves naked at markets and other public places,
as signs of the nakedness that was soon coming upon all those
hypocritical professors of extraordinary sanctity, who nevertheless
persecuted their peaceable christian brethren for acting up to the
dictates of their consciences. He recounts with feelings of com
miseration, that these Friends were whipped and imprisoned for
these strange exhibitions ; for which no precedent can be found
in the lives of the apostles, and early christians who immediately
s2

260 A POPULAR LIFE OF GEORGE FOX.
succeeded them. As the tenor of Christianity is to inculcate
obedience to the civil magistrate, and all civilized communities
must have laws to enforce morality, and preserve decency, our
limited capacities will not permit us to reconcile such revolting
practices, although it is evident, George Fox did not regard them
as inconsistent.
Mary Ann Kelty, in the prefatory chapter of her vivid
sketches of the early days of Quakerism, remarks, " I am pre
pared to find some doubts here and there entertained, as to some
of the early Quakers having been called by the will of God into
many things to which they believed themselves so called, seeing
that they were thereby often led into circumstances, which, in
human estimation, appeared as unnecessary, as they were strange.
" But to the pious and humble minded (and it is chiefly to
such, that a work of this kind can be acceptable) it will surely be
enough to say, that God requires obedience of his creatures, and
not reasonings. Besides, that it ill becomes beings of our limited
capacities, to say what is, or is not strange ; for we find, and that
almost invariably, that when it pleases the Most High to manifest
his mighty power, and ' make bare his arm in the midst of the
nations,' He does it in a way to confound the pride of reason.
'I will overturn — overturn — overturn,' — this is his language,
and this his mode of action."
" What could exceed in strangeness to human comprehension,
the requirements that were laid upon Abraham, Moses, the
prophets, and many others too numerous to mention ?"
" The submission ofthe heart was what these holy men con
cerned themselves with : not the strangeness ofthe mode in which
that noble and God-glorifying-principle of obedience was out
wardly to be exhibited. They were used to strange things, — to
terrible things to flesh and blood, when they came to deal with
the Father of spirits. They found it to be God's way to break,
and bruise, and batter, and confound ' the wisdom of the wise,
and bring to nothing the understanding of the prudent,' by re
quiring them to submit to strange and humbling proceedings."
We are not to suppose that the Quakers, as a religious body,
altogether approved of these ebullitions of excitement, because
the examples were rare, and the Society even in these early days

A POPULAR LIFE OF GEORGE FOX. 261
exercised a salutary oversight in these matters, lest any Friend
under such extraordinary impressions of duty, might not be
labouring under a discomposure of mind, which in some instances
was no doubt the case, where a heated imagination, thrown off its
proper guard and caution, was acted upon by the fanatical spirit
of the age.
When we see that the bulk of mankind judge from hasty con
clusions, how can we wonder, that strange rumours, and books
filled with all sorts of misrepresentations, should have been put
forth by their enemies, who were glad to avail themselves of the
irrational actions of a few individuals to condemn the whole body.
Blome's Fanatic History, was a work of this description, and
was aimed chiefly against the Quakers, it contained many misre
presented facts, and a multitude of falsities, all of which were
fully disproved by contemporary writers. We must recollect, that
no society is chargeable with the disapproved misconduct of any
of its particular members ; and also, that " when a great religious
ferment takes place, some impure elements always mingle with
the manifestations of the truth."*
After his release, George Fox travelled through Yorkshire up
to London, visiting the established meetings of Friends on his
way, " having," as he says, " many large and precious meetings
among the people. But I was so weak," he adds, "from lying
almost three years in cruel and hard imprisonment, and my joints
and body were so benumbed, that I could hardly get on my horse,
or bend my joints, nor could I well bear to be near a fire, nor to eat
warm meat, I had been so long kept from them. Being come to
London, I walked a little among the ruins, and took good notice
of them. I saw the city lying, according as the word of the Lord
came to me concerning it several years before."
He finishes the narrative of his imprisonment with these re
flections. "I could not but take notice how the hand of the
Lord turned against these my persecutors, who had been the cause
of my imprisonment, or had been cruel or abusive to me under it.
For the officer that took me to Houlker Hall, wasted his estate
and soon after fled to Ireland. Many of the justices that were
upon the bench at the sessions when I was sent to prison, died in
* D'Aubigne's Reformation, vol. iii. book ix. chap. vii. p. 276.

262 A POPULAR LIFE OF GEORGE FOX.
a short time after, as Justices Preston, Porter, Rawlinson, and
West. Flemming lost his wife, who left him with thirteen or
fourteen motherless children ; he had imprisoned two Friends
to death, and thereby made several children fatherless. Colonel
Kirby never prospered after. The chief constable, the two under-
constables, and the wife of one of them who had railed at me in
her house, the witness that appeared against me, Hunter the
gaoler at Lancaster, and the under-sheriff that carried me from
Lancaster to Scarborough, were all cut off, and some of them in
their prime.
" When I came into that country again, most of those that
dwelt in Lancashire were dead, and others ruined in their estates :
so that, though I did not seek revenge upon them, for their
actings against me contrary to law, yet the Lord had executed
his judgments upon many of them." In these passages, we are
not to understand, that either George Fox or the Quakers, looked
upon such judgments as having fallen in consequence of their
own sufferings ; but in the general sense that the judgments of
the Almighty will fall upon all the wicked, whenever the measure
of their iniquity is filled up.
The year 1666, was one of remarkable suffering to the Quakers,
for the unrelenting rage of their persecutors was poured out with
increased severity in London, where most of the gaols were rilled
with men, women, and children, of this persuasion, and at a time
when the pestilence was raging with so much violence, that num
bers died in confinement from the rapid spread of contagion in
unwholesome and crowded dungeons. Many others also had been
either driven into exile, or transported as felons to the unhealthy
plantations of Barbadoes, Jamaica, and Nevis, for no other offence
than refusing conformity to the Reformed Church of England ;
from the ministers of which church, emanated this unchristian
persecution. How could they reconcile such conduct with the declaration
of St. Paul, " Though I bestow all my goods to feed the poor,
and though I give my body to be burned, and have not charity,
it profiteth me nothing."*
No less than one hundred and eight men and women of this
* 1 Cor. xiii. 3.

A POPULAR LIFE OF GEORGE FOX. 263
Society were sentenced to transportation as convicts, and thirteen
married women to imprisonment in Bridewell. Of these, fifty-
five men and eight women actually suffered banishment.
During this period of hot persecution, George Fox travelled
over a great part of England and Wales to exhort and encourage
his followers, and in a most remarkable manner escaped all the
contrivances of his enemies to apprehend him ; for although he
was an object universally sought after, yet he never went out of
his direct course in the fulfilment of his duty, to avoid his pur
suers, who failed in all their attempts to take him.
It was about this time that he first instituted " Monthly
Meetings," for the better ordering of their discipline, the manage
ment of their poor, the registering of births, deaths, and marriages,
and for other matters relating to the government of the Society ;
and for this purpose, he divided the different counties into suitable
districts, and appointed five for the metropolis. He also regulated
the ceremony of their marriages, adopting nearly the same form
as the one now in use. Prior to these arrangements, the business
of the Society had been settled at large meetings, convoked at
first, only once a year, and afterwards quarterly.
The first meeting of this description was held in 1660, at
Skipton, in Yorkshire. G. Fox says of it, " many Friends came
to it out of most parts of the" nation ; for it was about business
relating to the church, both in this nation and beyond sea.
Several years before, when I was in the north, I was moved to re
commend to Friends the setting up of this meeting for that
service, for many Friends suffered in divers parts of the nation,
their goods were taken from them contrary to law, and they
understood not how to help themselves, nor where to seek redress.
But after this meeting was set up, several Friends who had been
magistrates, and others who understood something of the law,
came thither, and were able to inform Friends, and to assist them
in gathering up the sufferings, that they might be laid before the
justices, judges, or parliament. This meeting had stood several
years, and divers justices and captains had come to break it up ;
but when they understood the business Friends met about, and
saw their books and accounts of vcollections for the relief of the
poor, how we took care, one county to help another, and to help

264 A POPULAR LIFE OF GEORGE FOX.
our Friends beyond the sea, and to provide for our poor that none
of them should be chargeable to their parishes, the officers would
confess, that we did their work, and would pass away peaceably
and lovingly, commending the practice of Friends. Sometimes
there would come two hundred of the poor of other people and
wait till the meeting was done, for all the county knew that we
met about the poor ; and after the meeting, Friends would
send to the bakers for bread and give every one of these poor
people a loaf, how many soever there were of them, for we were
taught ' to do good to all, though especially unto the household
of faith.'"
In the year 1667, a proclamation was made under the Conven
ticle act, forbidding all religious meetings, under severe penalties.
George Fox was at the time in Herefordshire, where a great
meeting of presbyterians was spoken of, who had all engaged
themselves to stand firmly to their principles, and to suffer any
extremities rather than forego their meetings. Upon this occa
sion, numbers of the people flocked to this invitation of their
pastor, but dispersed almost as soon as assembled; for he, dread
ing the consequences, had abandoned his flock and fled. It was
agreed however, that they should meet again privately at Leo
minster, and should provide themselves with bread, cheese, and
drink, that in case of a surprisal by the officers, they might put
up their bibles and fall to eating. The bailiff of the town, gain
ing information of their intentions, broke in upon them, and said,
"their bread and cheese should not cover them, for he would
have their speakers." Who began to bemoan themselves, and
to cry out, " What would become of their wives and children ? "
He took their speakers, and after retaining them some time in
custody, said of them ; " They were the veriest hypocrites that
ever made profession of religion."
This practice prevailed with the presbyterians in other places ;
for George Fox calling at the house of one Pocock, who was
a high professor among them, and had been one of the " Triers
of Ministers," under Cromwell's parliament, and one, who used in
contempt to call the Quakers " house-creepers." This man's
wife, who was a Quaker, said to G. Fox, " I have something to
speak to thee against my husband."

A POPULAR LIFE OF GEORGE FOX. 265
G. Fox replied ; " Nay, thou must not speak against thy
husband." Mrs. Pocock. " Yes, I must in this case. On the last Sab
bath-day, he, his priest, and people met : they had candles,
tobacco-pipes, bread, cheese, and cold meat upon the table ; and
they agreed before hand, that if the officers should come in upon
them, they would leave their preaching and praying, and fall to
their cold meat."
G. Fox. " Oh ! is it not a shame in you who imprisoned us,
and spoiled our goods, because we could not join in your religion,
and called us ' house-creepers,' that ye do not stand to your own
religion yourselves ? Did ye ever find our meetings stuffed with
bread and cheese, and tobacco-pipes ? Or did ye ever read in the
scriptures of any such practices among the saints ?"
Pocock. " Why, we must be as wise as serpents."
G. Fox. " This is serpent's wisdom indeed. But who would
have thought that you presbyterians and independents, who per
secuted and imprisoned others, spoiled their goods, and whipped
such as would not follow your religion, should now flinch your
selves, and not dare to stand to your own religion, but cover it
with tobacco-pipes, flagons of drink, cold meat, and bread and
cheese. Such like deceitful practices," he adds, " were common
among this class of dissenters during these times of persecution."
The following year, 1668, he was at Barnstaple in Devonshire,
and relates the following piece of wanton cruelty. Two Quakers
from this place had been on a long voyage (one of them a married
man with a family), they had just returned and were visiting
their friends and acquaintances, when they were sent for by the
mayor, as though he wished to ask them some questions relating
to their voyages ; but his design was only to ensnare them, for as
soon as they appeared before him, he tendered to them the oaths
of allegiance and supremacy. Upon their refusal to swear, he
committed them to Exeter gaol, and at the ensuing assizes, they
were both premunired by Judge Archer, and kept in such close
confinement, that one of them died. George Fox says, " I was
moved to write both to the mayor and to the judge, to lay before
them their wicked and unchristian actions, and to warn them,
that the blood of the man would be required at their hands."

266 A POPULAR LIFE OF GEORGE FOX.
About this time, he had another curious interview with a papist.
" Being in London, I went one day to call upon Justice Marsh,
who had shown much kindness both to myself and to Friends.
I happened to call when he was at dinner. He no sooner heard
my name, but he sent for me up, and would have had me sit
down with him to dinner; but I had not freedom to do so.
Several great persons were at dinner with him ; and he said to
one of them, who was a papist of some distinction, ' Here is a
Quaker, a persuasion you have not seen before.' He asked me,
' Do you own the christening of children ?' "
G. Fox. " There is no scripture for any such practice."
Papist. " What ! not for christening children !"
G. Fox. " Nay ; the one baptism by the one Spirit into one
body we own ; but to throw a little water on a child's face, and
say, that is baptizing and christening it, there is no scripture for
that." Papist. "Do you own the catholic faith ?"
G. Fox. " Yes ; but neither the Pope nor the papists are in
the catholic faith ; for the true faith works by love, and purifies
the heart ; and if they were in that faith which gives victory, by
which they might have access to God, they would not tell the
people of a purgatory after they were dead. For the true, precious,
divine faith, of which Christ is the author, gives victory over the
devil and sin, that separated man and woman from God. And if
the papists were in the true faith, they never would use racks,
prisons, and fines, to persecute and force others to their refigion,
who were not of their faith. This was not the practice of the
apostles and primitive christians, who witnessed and enjoyed the
true faith of Christ ; but it was the practice of the Jews and
heathens to do so. But seeing thou art a great leading man
among the papists, and hast been taught and bred up under the
Pope, and seeing thou sayest, ' There is no salvation but in your
church,' I desire to know of thee, what it is that doth bring sal
vation in your church ?"
Papist. " A good life."
G. Fox. " And nothing else."
Papist. " Yes ; good works."
G. Fox. " Is this your doctrine and principle ?"

A POPULAR LIFE OF GEORGE FOX. 267
Papist. " Yes."
G. Fox. " Then, neither thou, nor the Pope, nor any papist
know what it is that brings salvation ?"
Papist. " What brings salvation in your church 1"
G. Fox. " That which brought salvation to the church in the
apostles' days, the same brings salvation to us, and nothing else,
namely, ' the grace of God,' which the scripture says, ' brings
salvation and hath appeared to all men,' which taught the saints
then, and teaches us now."
This grace, which brings salvation, teaches " to deny un
godliness and worldly lusts, and to live godly, righteously, and
soberly." So it is not the good works, nor the good life, that
brings salvation, but the grace.
Papist. "What! does this grace that bringeth salvation,
appear unto all men ?"
G. Fox. " Yes."
Papist. " I deny that."
G. Fox. " All that deny that are sect-makers, and are not in
the universal faith, grace, and truth, which the apostles were in."
He then spoke to me about the mother-church ; I told him
"the several sects in Christendom had accused us, and said, ' we
forsook the. mother-church.' The papists charged us with for
saking their church, saying, ' Rome was the only mother-church.
The episcopalians taxed us with forsaking the old protestant
religion, alleging, ' theirs was the reformed mother-church.' The
presbyterians and independents, blamed us for leaving them,
each of them pretending, ' theirs was the right-reformed church.'
But said I, if we could ever own any outward place to be the
mother-church, we should own Jerusalem, where the gospel was
first preached by Christ himself and the apostles ; where Christ
suffered, where the great conversion to Christianity by Peter was,
where were types, figures, and shadows, which Christ ended, and
where Christ commanded his disciples to wait until they were
endued with power from on high. If any outward place deserved
to be called ' mother,' that was the place where the first great
conversion to Christianity was. The apostle saith, Gal. iv. 25,
26, 27. 'Jerusalem, which now is, is in bondage with her
children ; but Jerusalem, which is above, is free, which is the
mother of us all.' For it is written, ' Rejoice, thou barren, that

268 A POPULAR LIFE OF GEORGE FOX.
bearest not ; break forth and cry, thou that travailest not : for
the desolate hath many more children than she that hath an
husband.' The apostle doth not say, outward Jerusalem was the
mother ; though the first and great conversion was there ; and
there is less reason for the title (mother) to be given to Rome, or
to any other outward place or city, by the children of Jerusalem,
that is above and free ; neither are they the children of Jerusalem
that is above and free, who give the title of mother, either to out
ward Jerusalem or to Rome, or to any other place or sect of people.
And though the title (mother) hath been given to places and
sects by the degenerate christians, yet we say still, as the apostle
said of old, ' Jerusalem that is above, is the mother of us all.'
We can own no other, neither outward Jerusalem, nor Rome,
nor any sect of people for our mother, but the Jerusalem which
is above. For all who are born again of the immortal Seed,
by the word of God, which lives and abides for ever, feed upon
the milk of the Word, the breast of life, and grow by it in fife,
and cannot acknowledge any other to be their mother but Jeru
salem which is above. ' Oh !' said Justice Marsh to the papist,
' You do not know this man. If he would but come to church
now and then, he would be a brave man.'
" After some further discourse, I went into another room with
the justice, to speak to him concerning my friends ; for he being
a magistrate for Middlesex and a courtier, the other justices put
much of the management of affairs upon him. He told me, he
was in some difficulty how to act between us and other dissenters.
For they also said, ' they could not swear ;' therefore, how am I
to distinguish between you and them, seeing you all say, ' it is
for conscience' sake, that you cannot take an oath.' I told him,
I will show thee how to distinguish. They, or most of them,
thou speakest of, can and do swear in some cases, but we cannot
swear in any case. If a man should steal their cows or horses,
and thou shouldest ask them, whether they could swear they were
theirs ? Many of them would readily do it ; but if thou try our
Friends, they cannot swear for their own goods. Therefore, when
thou puttest the oath of allegiance to any of them, ask them,
' Whether they can swear in any other case, as for their cow or
horse ?' which if they be really of us, they cannot do, though
they can bear witness to the truth. I then gave him an account

A POPULAR LIFE OF GEORGE FOX. 269
of a trial in Berkshire : a thief stole two beasts from a Friend.
The thief was taken and cast into prison, and the Friend appeared
against him at the assizes ; but somebody having informed the
judge, that the prosecutor was a Quaker, and could not swear,
the judge before he heard the Friend, said, ' Is he a Quaker ?'
' And will he not swear ?' ' Then tender him the oaths of alle
giance and supremacy.' So he cast the Friend into prison and
premunired him, and set the thief at liberty. Justice Marsh
said, ' that judge was a wicked man.' But said I, if we could
swear in any case, we would take the oath of allegiance to the
king, who is to preserve the laws that are to support every man
in his estate. Whereas others, that can swear in some cases, to
preserve a part of their estates if they are robbed, will not take
this oath to the king, who is to preserve them in their whole
estate and bodies also. So that thou mayst easily distinguish
and put a difference between us and these people."
Justice Marsh, by his interposition, rescued many from the
dreadful sentence of premunire, and when the Quakers were
brought before him, he did not forget the advice of G. Fox, and
often disappointed their persecutors by setting them at liberty.
Whenever he could not avoid sending some few to prison, he did
it with mildness, and confined them only for a few hours or a
night. " At length, he went to the king, and told him, ' he had
sent some of the Quakers to prison contrary to his conscience,
and he could not do so any more.' Therefore, he removed his
family from Limehouse, where he lived, and took lodgings near
St. James' Park. He told the king, ' If he would be pleased to
grant liberty of conscience, that would quiet and settle all ; for
then none could have any pretence to be uneasy.' And, indeed,
he was a very serviceable man to Truth and Friends in his day."
In 1669, he passed over from Liverpool into Ireland, to visit
the meetings already established at most of the principal towns
in the sister kingdom. Many people in this country being led
away by the Cal vinistic doctrine of election and reprobation, he
was moved to declare to them the error of such opinions, which
he published in the following address : —
" You say that God hath ordained the greater part of mankind
for hell, and that they were so ordained before the world began ;

270 A POPULAR LIFE OF GEORGE FOX.
for which your proof is in Jude. You say Esau was reprobated,
and the Egyptians, and the stock of Ham. But Christ saith to
his disciples, ' Go, teach all nations ;' and, ' Go into all nations,
and preach the gospel of life and salvation.' If they were to go
to all nations, were they not to go to Ham's stock, and to Esau'B
stock ? Did not Christ die for all ? Then for the stock of Ham,
of Esau, and the Egyptians. Doth not the scripture say, ' God
would have all men to be saved ?' Mark, ' all men,' then the
stock of Esau and Ham also. Doth not God say, ' Egypt,, my
people ?' and that He would have an altar in Egypt ? — Isa. xix.
Were there not many christians formerly in Egypt ? And doth
not history say, that the Bishop of Alexandria would formerly
have been pope ? And had not God a Church in Babylon ? I
confess the word came to Jacob, and the statutes to Israel ; the
like was not to other nations. For the law of God was given to
Israel : but the gospel was to be preached to all nations, and is
to be preached. The gospel of peace and glad tidings to all
nations. He that believes is saved, but he that doth not believe
is condemned already ; so the condemnation comes through un
belief. And whereas Jude speaks of some that were of old
ordained (or written of before) to condemnation, he doth not say,
before the world began, but, ' written of old ;' which may be re
ferred to Moses's writings, who wrote of those whom Jude
mentions, namely, Cain, Korah, Balaam, and the angels that kept
not their first estate. Such christians as follow them in their
way, and apostatize from the first state of Christianity, were and
are ordained for condemnation by the light and truth, which they
are gone from. And though the apostle speaks of God's loving
Jacob and hating Esau, yet he tells the believers, ' We all were
by nature children of wrath, as well as others.' This includes
the stock of Jacob, of which the apostle himself and all the
believing Jews were. Thus both Jews and Gentiles were all con
cluded under sin, and so under condemnation, that God might
have mercy upon all through Jesus Christ. The election and
choice stands in Christ : and ' he that believes is saved, and he
that believes not is condemned already' Jacob typifies the
second birth, which God loved ; and both Jews and Gentiles must
be born again, before they can enter into the kingdom of God.

A POPULAR LIFE OF GEORGE FOX. 271
When ye are born again, ye will know election and reprobation ;
for the election stands in Christ, the Seed, before the world
began ; but the reprobation lies in the evil seed since the world
began." In consequence of some of the papists having attended the
meetings where G. Fox had preached, they attacked his tenets
with much virulence, he therefore sent forth a challenge to all
"friars, monks, priests, and Jesuits," to come forth and dispute
with him, and "try their god, and their christ, which they
made of bread and wine." But none of them answering the
challenge, he told them, " they were worse than the priests of
Baal ; for Baal's priests tried their wooden god, but they durst
not try their god of bread and wine ; and Baal's priests and
people did not eat their god, as they did, and then make
another." These little incidents mark the spirit and temper of
the times.
Passing through Scarborough in the course of his travels, he
was courteously invited to the castle by his old acquaintance, Sir
Jordan Croslands, and he paid both the knight and his lady a
visit, who received him with every mark of esteem, being now
perfectly sensible of the sincerity and uprightness of his character.
About the latter end of this year he went to Bristol, at which
place, he entered into matrimonial alliance with his old friend
and fellow-sufferer, Margaret Fell. The particulars of this event
afford a pleasing trait of the integrity and simplicity of his
dealings. " I had seen from the Lord a considerable time before, that I
should take Margaret Fell to be my wife ; and when I first
mentioned it to her, she felt the answer of life from God thereto.
But though the Lord had opened this thing to me, yet I had not
received a command from Him for the accomplishing of it at this
time. Wherefore I let the affair rest, and went on in the work
and service of the Lord, according as He led me ; travelling in
this nation and through Ireland. But now being at Bristol, and
finding Margaret Fell there, it opened to me from the Lord, that
the thing should be accomplished. After we had discoursed the
matter together, I told her, ' if she also was satisfied with the
accomplishing of it now, she should first send for her children :'

272 A POPULAR LIFE OF GEORGE FOX.
which she did. When her daughters were come, I asked both
them and her sons-in-law, ' if they had any thing against it, or
for it ?' and they all severally expressed their satisfaction there
with. Then I asked Margaret Fell, 'if she had fulfilled her
husband's will to her children ?' She replied, ' the children knew
she had.' Whereupon I asked them, ' whether if their mother
married, they should not lose by it?' I asked Margaret,
' whether she had done any thing in lieu of their claims, which
might answer it to the children?' They replied, 'she had
answered it to them, and desired me to speak no more about it.'
I told them, 'I was plain, and would have all things done-
plainly: for I sought not any outward advantage to myself.'
So our intention of marriage was laid before Friends both pri
vately and publicly, to their full satisfaction, many of whom gave
testimony that it was of God. Afterwards a meeting being ap
pointed on purpose for the accomplishing thereof, we took each
other in marriage, in the meeting-house at Broad Mead, in
Bristol ; the Lord joining us together in the honourable marriage,
in the everlasting covenant and immortal Seed of Life. In the
sense whereof, living and weighty testimonies were borne there
unto by Friends in the movings of the heavenly power which
united us together. Then was a certificate, relating both the
proceedings and the marriage, openly read, and signed by the
relations, and by most of the ancient Friends of that city ; besides
many others from divers parts of the nation."
" We stayed about a week at Bristol, and then went together
to Oldstone : where, taking leave of each other in the Lord, we
parted, betaking ourselves each to our several service ; Margaret
returning homewards to the north, and I passing on in the work of
the Lord as before. I travelled through Wiltshire, Berkshire, Ox
fordshire, Buckinghamshire, and so to London, visiting Friends :
in all which counties I had many large and precious meetings."
At the time of their marriage, George Fox was about forty-
five, and his wife about fifty-five years of age. She was the
widow of Thomas Fell, a judge of the Welch circuit, and a
daughter of John Askew of Lancaster, descended from an ancient
and honourable family of that county. The whole incident offers
a striking instance of the leading Quaker principle, that is, not

A POPULAR LIFE OF GEORGE FOX. 273
only suffering themselves, but also seeking earnestly to be guided
in all the occurrences of life, temporal as well as spiritual, by the
inward teaching of the grace of God ; not only keeping their
minds awake to its monitions, but their wills subdued to its
guidance. As this is the grand Quaker principle, the great rule
of their faith and lives ; the right explanation of which was the
leading feature of all their sermons, and the object of all their
pilgrimages ; I cannot too much impress upon the reader, that it
is the fundamental principle of the everlasting gospel, and must
always remain so, in spite of all sectarian differences.
1670. After a very short stay in the metropolis, he once
more set out upon his travels, and having arranged to proceed
through the intermediate counties as far as Leicestershire, he
wrote to his wife to meet him there> " if she found it convenient ;"
but upon his arrival there, instead of finding his wife as he ex
pected, he received a letter from her, informing him that she
was again thrown into prison, having been arrested upon her old
sentence of premunire, although, by an order from the king him
self she had been discharged from all its penalties the year before.
George Fox therefore returned to London, and two of his wife's
daughters, Mary Lower and Sarah Fell, immediately waited
upon the king, who granted them an interview ; for Mary
Lower's husband was highly connected, and was brother to Dr.
Lower the king's physician. They acquainted Charles II. with
their mother's sad predicament, and that, notwithstanding his
majesty's orders, she was again put into prison by the Lancashire
magistrates. The king was now pleased to command Sir John
Otway to signify his pleasure by letter to the sheriff of the
county, that she should be set at full liberty. This letter was
carried down by her two daughters, and George Fox availing
himself of this opportunity, wrote the following laconic epistle to
his wife : —
"My dear heart in the truth and life that changeth
NOT.
" It was upon me that Mary Lower and Sarah should go to
the king concerning thy imprisonment, and also to Kirby, that
the power of the Lord might appear over them all in thy deli-
T

274 A POPULAR life OF GEORGE fox.
verance. They went, and thought to have come down, but .it
was upon me to stay them a little longer, that they might follow
the business until it was effected ; which it now is, and is here
sent. The late declaration of mine, hath been very serviceable,
people being generally satisfied with it. So no more, but love in
the holy Seed.* " G. Fox."
This second intimation of the king's will and pleasure, respect
ing the release of Margaret Fox, was presented to the sheriff by
her two daughters, who had obtained it through a personal inter
view with Charles II. But her old enemies, by availing them
selves of some informality, found means to evade even this
command, and retained her still in close prison. Her husband
was therefore obliged to renew his solicitations for her release,
which was effected by means of Martha Fisher and another
female Friend, who obtained a second interview with the king
upon this troublesome affair, and informed him of all their diffi
culties. Charles now granted a free discharge under the great
seal, to clear both herself and estate from the penalties and sen
tence of premunire, under which sentence she had been suffering
for upwards of five years, and during which period she had been
repeatedly thrown into prison.
This anecdote pourtrays the heedless character of Charles, and
his natural aversion to business, and that in bis pursuit of plea
sure, he overlooked the slight and indignity put upon his orders
by interested parties in office. Far different would have been the
conduct of Elizabeth, under so irreverent a treatment of one of her
mandates. Her royal countenance would have assumed no radiant
smiles for any sheriff, however powerful he might have thought
himself in his own county, had he so dared to evade her orders.
The condescending interference of the king in behalf of
Margaret Fox, proves, however, that Charles was averse to these
violent measures against his peaceable nonconforming subjects,
and that, in all probability, he would have adhered to his pro
clamation from Breda, respecting religious toleration, had he not
* The declaration here alluded to, was published in consequence of a
fresh persecution from the renewal of the Conventicle Act.

A POPULAR LIFE OF GEORGE FOX. 275
been driven by his necessities and extravagance, to concede these
arbitrary proceedings to the high-church party, for the sake of
obtaining supplies. Archbishop Sheldon was the leader of this
faction, a man of great talent, and a shrewd politician, but little
fitted for the office of a christian bishop. Burnet says of him,
" He seemed not to have a deep sense of religion, if any at all ;
and spoke of it most commonly as an engine of government, and
a matter of policy." The same circumstantial writer informs us,
that the Earl of Clarendon was very urgent with the king for
concessions to the dissenters, " but the bishops did not approve
of it."
The following address is that which G. Fox alludes to in his
letter to his wife:
" 0 Friends,
" Consider this act which limits our meetings to five. Is this
to do as ye would be done by ? Would ye be so served your
selves ? We own Jesus Christ as well as you, his coming, death,
and resurrection ; and if we be contrary-minded to you, in some
things, is not this the apostle's exhortation, 'to wait till God
hath revealed it ?' Doth he not say, ' what is not of faith, is
sin ?' Seeing we have not faith in things which ye would have
us to do, would it not be sin in us if we should act contrary to
our faith? Why should any man have power over any other
man's faith, seeing Christ is the author of it ? When the apostles
preached in the name of Jesus, and great multitudes heard them,
and the rulers forbade them to speak any more in that name, did
not they bid them judge, ' whether it was better to obey God
or man ?' Would not this act have taken hold of the twelve
apostles and seventy disciples ; for they met often together ? If
there had been a law made then, that not above five should have
met with Christ, would not that law have prevented . him from
meeting with his disciples ? Do ye think that He who is the
wisdom of God, or his disciples would have obeyed it ? If such
a law had been made in the apostles' days, that not above five
might have met together, who had been different minded either to
the Jews or the Gentiles, do ye think the churches of Christ at
Corinth, Philippi, Ephesus, Thessalonica, or the rest of the
t2

276 A POPULAR LIFE OF GEORGE FOX.
gathered churches, would have obeyed it ? Oh ! therefore con
sider ! for we are christians and partake of the nature and fife
of Christ. Strive not to limit the Holy One ; for God's power
cannot be quenched. ' Do unto all men as ye would have them
do unto you ; for that is the law and the prophets.'
" This is from those who wish you all well, and desire your
everlasting good and prosperity, called Quakers ; who seek
the peace and good of all people, though they afflict us, and
cause us to suffer. " George Fox."
In consequence of the sharp persecution which broke out with
renewed energy, after the passing of this disgraceful act, he felt
himself called upon to encourage his fellow-believers, both by the
animating example of his own stedfast conduct, and by exhorting
them, in this day of new trials, to make a firm stand in support
of their religious liberty, and to submit with resignation to what
ever evils their adversaries might be permitted to bring upon
them, rather than compromise in any way their characters as
consistent christians.
The Quakers expected that the church-party, in the general
display of their new power for dispersing the different meetings in
the metropolis, would make their principal attack upon the meet
ing at Gracechurch Street in the city George Fox, therefore,
determined to attend that meeting on the first Sunday after this
act came into force, and with the courage of a faithful leader,
chose the post of danger for himself.
A guard of soldiers had been sent early in the morning to take
possession of the entrances to the meeting-house, and to prevent
any one from gaining access. The excluded Quakers, therefore,
held their meeting standing in the street, round the doors of the
house, from which they were repelled by a military force ; and a
great concourse of other people, attracted by the novelty of the
proceeding, waited to see the result.
" After I had spoken awhile," says G. Fox, " a constable came
with an informer and soldiers, and as they plucked me down, I
said, ' Blessed are the peace-makers.' The commander of the
soldiers put me amongst them, and bid them secure me, saying

A POPULAR LIFE OF GEORGE FOX. 277
to me, ' You are the man I looked for.' They took also John
Burnyeate and another Friend, and had us away, first to the Ex
change, and afterwards towards Moorfields. As we went along
the people were very moderate. Some of them laughed at the
constable, and told him, ' we would not run away.' The informer
went with us, unknown, till falling into discourse with one of the
company, he said, ' It would never be a good world, till all the
people came to the good old refigion, that was two hundred years
ago.' Whereupon I asked him, ' Art thou a papist ?' What !
a papist informer ? ' for two hundred years ago, there was no
other religion than that of the papists.' He saw that he had
ensnared himself, and was vexed at it ; for as he went along the
streets, I spoke often to him, and manifested what he was. When
we were come to the Lord Mayor's house, and were in the court
yard, several asked me, ' How and for what was I taken ?' I
desired them to ask the informer ; and also to know what his
name was : but he refused to tell his name. Whereupon, one of
the mayor's officers, looking out of a window, told him, ' He should
tell his name before he went away ; for the Lord Mayor would
know by what authority he intruded himself with soldiers, into
the execution of those laws which belonged to the civil magis
trate to execute, and not to the military.' After this, he was
eager to be gone ; and went to the porter to be let out. One of
the officers called to him, saying, ' Have you brought people here
to inform against them, and now will you go away before my Lord
Mayor comes ?' Some one called to the porter not to let him
out ; whereupon he forcibly pulled open the door, and slipped
out. No sooner was he come into the street, but the people
gave a great shout, that made the street ring, crying out, ' a
papist informer, a papist informer!' We desired the constables
and soldiers to go and rescue him out of the people's hands, lest
they should do him mischief. They brought him into the
mayor's entry, where he stayed awhile ; but as soon as he went
out again, the people received him with such another shout.
The soldiers rescued him once more, persuaded him to disguise
himself in another periwig, and he got away unknown.
" When the mayor came, we were brought into his presence,
and some of his officers would have taken off our hats ; which he

278 A POPULAR LIFE OF GEORGE FOX.
perceiving, bid them, ' Let us alone, and not meddle with our
hats, for,' said he, ' they are not yet brought before me in judica
ture.' So we stood by while he examined some presbyterian and
baptist teachers ; with whom he was in some measure sharp, and
convicted them. After he had done with them, I was brought
to the table where he sat, and the officer took off my hat."
The Mayor. " Mr. Fox, you are an eminent man among
those of your persuasion ; pray, will you be instrumental to dis
suade them from meeting in such great numbers? for, seeing
Christ hath promised that where two or three are met in his
name, he will be in the midst of them, and the king and parlia
ment are graciously pleased to allow of four to meet together to
worship God ; why will you not be content to partake, both of
Christ's promise to two or three, and the king's indulgence of
four ?"
G. Fox. " Christ's promise was not to discourage many from
meeting together in his name, but to encourage the few, that the
fewest might not forbear to meet, because of their fewness. But
if Christ hath promised to manifest his presence in the midst of
so small an assembly, where but two or three were gathered in
his name, how much more would his presence abound where two
or three hundred are gathered to his name? Consider also,
whether this act would not have taken hold of Christ, with his
twelve apostles and seventy disciples, if it had been in their time,
who used to meet often together, and that with great numbers ?
However, this act does not concern us ; for it was made against
seditious meetings, of such as met, under colour and pretence of
religion, 'to contrive insurrections, as (the act says) late ex
perience had shown ;' but we had been sufficiently tried and
proved, and always found peaceable, and therefore thou wouldest
do well to put a difference between the innocent and the guilty."
Mayor. " The act was made against meetings, and a worship
not according to the liturgy."
G. Fox. " ' According to,' does not mean the very same
thing. Is not the liturgy according to the scriptures? And
may we not read scriptures and speak scriptures ?"
Lord Mayor. " Yes."
G. Fox. " This act takes hold only of such as ' meet to plot

A POPULAR LIFE OF GEORGE FOX. 279
and contrive insurrections, as late experience hath shown ;' but ye
have never experienced that from us ! Because thieves are some
times on the road, must not honest men travel ? And because
plotters and contrivers have met to do mischief, must not an
honest,, peaceable people meet to do good ? If we had been a
people that met to plot and contrive insurrections, we might have
drawn ourselves into fours ; for four might do more mischief in
plotting than if there were four hundred, because four might
speak out their minds more freely one to another than four
hundred could. Therefore, we being innocent, and not the people
the act concerns, we keep our meetings as we used to do ; I
believe that thou knowest in thy conscience we are innocent."
After some further conversation, the mayor took down their
names ; and as the informer had fled, he dismissed them. This
mayor was Samuel Starling, who, although he behaved with great
mildness in this instance, afterwards became a great persecutor of
the Quakers, as may be seen in the remarkable trials of William
Penn and William Mead, and others, at the Old Bailey in this
year. As soon as George Fox had procured the official document for
his wife's release, he sent it down to her, with full instructions
how she was to proceed, to get it enforced with the committing
magistrates. He informed her, at the same time, that he wished
her to join him in London, as soon as she could obtain her dis
charge, because he had it "upon his mind from the Lord," to
proceed to America and to the plantations in the West Indies,
and that the vessel in which he intended to sail was then fitting
out for her voyage.

280 A POPULAR LIFE OF GEORGE FOX.

CHAPTER XVI.
1671 -1673. Sails to Barbadoes— Publishes a declaration there— Sails to
Jamaica, and from thence to North America— His travels upon that
continent — Arrives in Bristol.

" They that go down to sea in ships, that do business in the great waters ; these
see the works of the Lord, and his wonders in the deep." — Psalm cvii. 23, 24.
" Bless the Lord, 0 my soul, and forget not all his benefits ; who forgiveth all
thine iniquities ; who healeth all thy diseases ; who redeemeth thy life from de
struction; who crowneth thee with loving kindness and tender mercies." — Psalm
ciii. 2-4.
1671. We have already stated that the Quaker doctrine and
tenets had spread abroad into several foreign countries, and had
also been generally diffused throughout our colonies. Great num
bers had, in consequence, yielded assent to their truth by uniting
themselves to this Society ; and many congregations of this per
suasion were established at various places ; but more particularly
upon the continent of North America. George Fox, in con
junction with twelve other ministers, feeling a religious concern
to visit their brethren across the Atlantic, sailed on the 12th of
June of this year, in a large yacht, the Industry, Thomas Foster
master, bound for Barbadoes.
In this company were two females, Elizabeth Hooton and
Elizabeth Miers, the former of whom was the first female preacher
among the Quakers, and one of the first converts to George Fox's
early preaching. Being at this time much advanced in years,
she did not live to re-visit her native land, but ended the days of
her pilgrimage in the island of Jamaica, where she was buried.
by her companions, before they sailed for America. The female
preachers of this persuasion, it must be recollected, participate
equally with the men in all the gospel labours of the ministry.
In the early part of their voyage, they were chased by a Sallee
ship of war. When this marauding vessel was first recognized,
the captain made very light of the matter, assuring the passengers,

A POPULAR LIFE OF GEORGE FOX. 281
about fifty in number, that there was no cause for alarm ; for
they should soon run her out of sight, and that about the duski
ness of the evening she would be lost. But as the evening closed
in, they found to their great dismay, that she was gaining consider
ably upon them, and the captain in consequence tacked about
and sailed in another course, which tack was immediately adopted
by the pirate, confirming them in their suspicions ; for it was
now very evident that she was not only in full chase, but bearing
down upon them rapidly. The captain in this dilemma, applied
to G. Fox for advice how to act, alleging, " that if the mariners
had followed the advice of St. Paul, they would have escaped
danger and shipwreck." This appeal of the captain to George
Fox, under impending danger, amounted to an involuntary
acknowledgment of superiority ; and proves, that the general esti
mation of his character was based upon some qualities which
exalted him in the eyes of all men, such as his uniform con
sistency, his known integrity and exemplary piety. G. Fox told
the captain, " that he was no mariner, and therefore felt incom
petent to give him advice ; but that he considered this to be a
trial of faith, and therefore the Lord was to be waited upon for
counsel." He then shut himself up in his cabin, and retiring in
spirit, " the Lord showed him," he says, " that his life and power
were placed between them and the pirate in chase." This he told
to the master and the rest on board, and now advised him, to tack
about and follow his right course, " nothing doubting." About
eleven o'clock, p.m., the watch suddenly called out, "they are
just upon us," which intelligence caused a great bustle upon
deck, and the noise arousing G. Fox, his first impulse upon look
ing out of his port-hole, and seeing the cruiser quite close, was
to get up and go upon deck ; but calling to mind the word of the
Lord, "that his power was placed between them and the enemy,"
he again laid himself down. The master then came down into
the cabin, and asked him, " Whether they might steer in such
and such a course ?" G. Fox replied, " they might do as they
would." At this critical moment of the chase, the moon went
down, and a fresh gale sprung up, so that they miraculously
escaped from their enemy, when upon the point of being boarded.
" The Lord," he says, " hid us, and we saw nothing more of

282 A POPULAR LIFE OF GEORGE FOX.
them." Upon the next morning (Sunday) all being assembled
to perform public worship, according to their usual practice upon
that day ; G. Fox exhorted the company " to remember the
mercies of the Lord, who had delivered them ; for they might
have been all in the hands of the Turks by that time, had not
the Lord's hand saved them." Scarcely, however, had a week
elapsed after this incident, when their late dangers were forgotten
by many on board, and even the master tried to persuade the pas
sengers, that it was not a Turkish man-of-war, but some merchant
vessel going to the Canaries. Whereupon, G. Fox asked him,
" Why then did he and his mariners speak to him ? Why did
they trouble the passengers ? And why did they tack about and
alter their course ?" adding this just reproof, " That they should
take heed of slighting the mercies of God."
Upon their arrival at Barbadoes, on the 3rd of August, their
first apprehension of the evil intentions of the cruiser were
confirmed ; for they heard in that port, that a Sallee pirate had
given chase to a monstrous yacht at sea, and when just upon the
point of taking her, she lost her all at once, there being, as they
described it, " a spirit in her which they could not take."
The climate of Barbadoes disagreed with G. Fox, and his
health, already much impaired by long and cruel imprisonments,
suffered from continued inward fever, during his short stay there.
He was courteously received by nearly all classes of the inhabi
tants, the governor invited him to his house, paid him much
attention, and was often an auditor at bis meetings, to which
most of the chief men of the colony, including both civil and
military officers, were in the practice of coining. His large meet
ings gave general satisfaction, with the exception of a few
"jangling baptists," and some of the stipendiary clergy, who did
all in their power to calumniate his doctrine and principles.
One principal object in this visit was to establish the discipline
and church government of the Friends of this colony, being very
minute in his instructions and admonitions to them, for its well
ordering. He also extended his paternal care over the negro
race, advising their masters " to endeavour to train them up in
the fear of God, as well those bought with money as those born
in their families, that all might come to the knowledge of the

A POPULAR LIFE OF GEORGE FOX. 283
Lord ; that so with Joshua, every master of a family might say,
' As for me and my house, we will serve the Lord.' " He also
advised them, "that they should cause the overseers to deal
mildly and gently with them, and not use cruelty towards them,
as the manner of some has been and is ; and that after certain
years of servitude they should be made free." Thus we see, that
cruelty began, even in these early days of negro slavery, to be ex
ercised towards this poor condemned race of human beings, and
that the Quakers were among the first, who, by example and pre
cept, stept forward to alleviate their unhappy condition ; and
well would it have been, if our earlier planters had adopted the
wholesome and christian advice of George Fox ; for our legislature
might then have been spared the pain of modern enactments
upon the revolting evils which have occurred from a contrary
practice. The Society of Friends have been distinguished among the
earliest, the most zealous, and the most persevering advocates for
the amelioration of the condition of the negro,
They were highly instrumental in bringing about the abolition
of this most nefarious traffic in human flesh, as far as regards
England ; and have now to rejoice, in common with other abo
litionists, that slavery itself has ceased to exist in all her colonies.
Highly to their credit, they have advocated this cause from the
purest motives of humanity, and on the broadest principle of
Christianity, " Peace on earth and goodwill towards all men."
We have however to deplore, that after the gigantic efforts, and
great pecuniary sacrifices, made by this country to bring about
these two important objects, that the sufferings of the negro,
both in his own land, and in his transition to foreign shores,
have been aggravated a hundred-fold. And that the abolitionists
have now to learn, that in all their past measures they have been
mistaken, and that their labours for the benefit of this race of
human beings, have accumulated additional horrors to their
already degraded condition.
The researches of modern travellers in central Africa afford no
pleasing picture of the internal policy pervading most of the negro
communities. These petty states seem to be in an almost con
stant . state of warfare with one another ; and one of the grand

284 A POPULAR LIFE OF GEORGE FOX.
objects of all this incessant slaughter and waste of human blood,
is to kidnap their own race, and sell them into a foreign bondage.
The horrors of this nefarious warfare are, undoubtedly, greatly
aggravated by the constant demand of the slave-merchant; but
still, whatever guilt may be justly attached to him, who, with a
superior knowledge of good and evil, thus tempts the African to
crime ; it is no justification of their own barbarous ravages upon
one another ; for we must bear in mind, that the slave (with a
very few exceptions) is purchased by the European from his own
race ; and that the greater portion of this wickedness, which
originates with himself, is a direct violation of that sense of good
and evil, which God has planted in the heart of the wildest
savage for his guidance.
The public mind has been too much excited upon this subject ;
and although it is our duty, as christians, to do all in our power,
both by example and precept, to arrest this evil, it is clear that
our interposition to suppress it by arms, has not hitherto been
attended by any beneficial effect. By so doing we seem to forget
that that Power, whose wisdom is inscrutable, and who suffers all
evil for some wise end, can and will, in his own way, and in his
own time, put an end to it.
How far the concentrated energies of the Anti-slavery Society,
directed at present towards the civilization and christianization
of central Africa, will succeed, is problematical. It is, however,
a most gratifying reflection for every true Briton, that his native
country stands forth, foremost among the nations, opposed to
these two revolting subjects ; and that the potent flag of Great
Britain not only unfolds itself stainless from the blood of this
polluted traffic ; but, that in whatever region of the globe its
standard now floats, it waves over a people as free as the breeze
that wafts it.
At one of the numerous meetings held by George Fox at Bar
badoes, a Colonel Lyne was so well satisfied with his doctrine, that
he expressed to him afterwards, " Now I can gainsay such as I
have heard speak evil of you ; who say, ' you do not own Christ,
nor that he died :' whereas I perceive that you exalt Christ in all
his offices, beyond what I have ever heard before."
In order to clear himself and his followers from the erroneous

A POPULAR LIFE OF GEORGE FOX. 285
imputations and slanders which their adversaries were busily em
ployed in disseminating through the island, he published the
following declaration : —
" For the governor of barbadoes ; with his council and
assembly, and all others in power, both civil and mili
tary in this island ; from the people called quakers.
" Whereas many scandalous lies and slanders have been cast
upon us, to render us odious ; as that, ' we deny God, Christ
Jesus, and the scriptures of truth,' &c. This is to inform you,
that all our books and declarations, which for these many years
have been published to the world, clearly testify the contrary.
Yet, for your satisfaction, we now plainly and sincerely declare,
' that we own and believe in the only Wise, Omnipotent, and
Everlasting God, the Creator of all things in heaven and earth,
and the Preserver of all that He hath made ; who is God over all,
blessed for ever ; to whom be all honour, glory, dominion, praise,
and thanksgiving, both now and for evermore ! And we own
and believe in Jesus Christ, his beloved and only begotten Son,
in whom He is well pleased ; who was conceived by the Holy
Ghost, and born of the Virgin Mary ; in whom we have redemp
tion through his blood, even the forgiveness of sins ; who is the
express image of the Invisible God, the first-born of every
creature ; by whom were all things created that are in heaven
and in earth, visible and invisible, whether they be thrones,
dominions, principalities, or powers ; all things were created by
Him. " And we own and believe that He was made a sacrifice for
sin, who knew no sin, neither was guile found in his mouth ; that
He was sacrificed for us in the flesh, without the gates of Jeru
salem ; and that He was buried, and rose again the third day
by the power of his Father, for our justification ; and that Jde
ascended up into heaven, and sitteth on the right hand of God.
This Jesus, who was the foundation of the holy prophets and
apostles, is our foundation ; and we believe there is no other
foundation to be laid but that which is laid, even Christ Jesus ;
who tasted death for every man, shed his blood for all men, is

286 A POPULAR LIFE OF GEORGE FOX.
the propitiation for our sins, and not for ours only, but also for
the sins of the whole world : according as John the Baptist testi
fied of Him, when he said, ' Behold the Lamb of God, that taketh
away the sins of the world.'
" We believe that He alone is our Redeemer and Saviour, the
Captain of our salvation, who saves us from sin, as well as from
hell and the wrath to come, and destroys the devil and his works ;
He is the Seed of the woman that bruises the serpent's head, to wit,
Christ Jesus, the Alpha and Omega, the first and the last. He
is (as the scriptures of truth say of him) our wisdom, righteousness,
justification, and redemption ; neither is there salvation in any
other ; for there is no other name under heaven given among men,
whereby we may be saved. He alone is the shepherd and bishop
of our souls : He is our prophet, of whom Moses long testified,
saying, ' A prophet shall the Lord your God raise up unto you of
your brethren, like unto me ; Him shall ye hear in all things
whatsoever he shall say unto you : and it shall come to pass, that
every soul that will not hear that prophet, shall be destroyed
from among the people.' — Act3 iii. 22, 23. He is now come in
the Spirit, and hath given us an understanding that we may
know Him that is true. He rules in our hearts by his law of
love and of life, and makes us free from the law of sin and death.
We have no life but by Him ; for He is the quickening Spirit,
the second Adam, the Lord from heaven, by whose blood we are
cleansed, and our consciences sprinkled from dead works to serve
the living God. He is our mediator, that makes peace and re
conciliation between God offended and us offending, He being
the oath of God, the new covenant of light, life, grace, and
peace ; the author and finisher of our faith.
" This Lord Jusus Christ, the heavenly Man, the Emanuel,
God with us, we all own and believe in ; Him whom the high-
priest raged against, and said, he had spoken blasphemy ; whom
the priests and the elders of the Jews took counsel together
against, and put to death ; the same whom Judas betrayed for
thirty pieces of silver, which the priests gave him for a reward
for his treason, who also gave large money to the soldiers to
broach a horrible lie, namely, ' that his disciples came and stole
Him away by night, whilst they slept.' After He was risen from

A POPULAR LIFE OF GEORGE FOX. 287
the dead, the history of the Acts of the Apostles sets forth how
the chief priests and elders persecuted the disciples of Jesus, for
preaching Christ and his resurrection. This, we say, is that
Lord Jesus Christ, whom we own to be our life and salvation.
" Concerning the holy scriptures, we do believe that they were
given forth by the Holy Spirit of God, through the holy men of
God, who, (as the scripture itself declares, 2 Peter i. 21.) ' spake
as they were moved by the Holy Ghost.' We believe they are
to be read, believed, and fulfilled ; (He that fulfils them is Christ)
and they are 'profitable for doctrine, for reproof, for correction, and
for instruction in righteousness, that the man of God may be per
fect, throughly furnished unto all good works,' 2 Tim. iii. 16, 17 ;
and are 'able to make wise unto salvation, through faith in
Christ Jesus.' We believe that the holy scriptures are the words
of God ; for it is said, Exod. xx. 1. ' God spake all these words,
saying,' &c, meaning the ten commandments given forth from
Mount Sinai. And in Rev. xxii. 18, saith John, ' I testify to
every man that heareth the words of the prophecy of this book :
If any man addeth unto these, and if any man shall take away
from the words of the book of this prophecy' (not the word) &c.
So in Luke i. 20. ' Because thou believest not my words.' And in
John v. 47 ; xv. 7 ; xiv. 23 ; and xii. 47. So that we call the holy
scriptures, as Christ and the apostles called them, and holy men
of God called them, viz., the words of God.
" Another slander which they have cast upon us, is, ' that we
teach the negroes to rebel ;' a thing we utterly abhor in our
hearts ; the Lord knows it, who is the searcher of all hearts, and
knows all things, and can testify for us that this is a most
abominable untruth. For that which we have spoken to them
is, ' to exhort and admonish them to be sober, and to fear God ;
to love their masters and mistresses, and to be faithful and dili
gent in their master's service and business ; and then their
masters and overseers would love them, and deal kindly and
gently with them ; also that they should not beat their wives, nor
the wives their husbands, neither should the men have many
wives; that they should not steal, or be drunk, — should not
commit adultery or fornication, — should not curse, swear, lie, or
give bad words to one another, or to any one else : for there is

288 A POPULAR LIFE OF GEORGE FOX.
something in them that tells them, they should not practise these
or other evils. But if notwithstanding, they should do them,
then we let them know there are two ways, the one that leads to
heaven, where the righteous go ; and the other that leads to hell,
where the wicked and debauched, adulterers, and liars go.'
" Consider, friends, it is no transgression for a master of a
family to instruct his family himself, or for some others to do it
in his behalf ; but rather it is a very great duty incumbent upon
them, Abraham and Joshua did so : of the first the Lord said,
Gen. xviii. 19, 'I know that Abraham will command his children
and his household after him ; and they shall keep the way of the
Lord, to do justice and judgment, that the Lord may bring upon
Abraham the things that He hath spoken of him.' And the
latter said, Josh. xxiv. 15 ; ' Choose ye this day whom ye will
serve ; but as for me and my house, we will serve the Lord.'
We declare that we esteem it a duty incumbent on us to pray
with and for those in and belonging to our families, and to teach,
instruct, and admonish them, this being a command of the Lord,
disobedience whereunto will provoke his displeasure, as may be
seen, Jer. x. 25, ' Pour out thy fury upon the heathen, that know
thee not, and upon the families that call not upon thy name.'1
Now negroes tawnies, Indians, make up a very great part of the
families of this island ; for whom an account will be required
by Him who comes to judge both quick and dead, at the great
day of judgment, when every one shall be ' rewarded according
to the deeds done in the body, whether they be good or whether
they be evil.' "
" This wicked slander," he says, " of our endeavouring to make
the negroes rebel, our adversaries took occasion to raise, from our
having had some meetings with and among the negroes ; for both
I and other Friends had several meetings with them in several
plantations, wherein we exhorted them to justice, sobriety, tem
perance, chastity and piety, and to be subject to their masters
and governors, which was altogether contrary to what our envious
adversaries maliciously suggested against us. After I had ' dis
patched the service for which the Lord brought me thither, I
acquainted the governor and divers of his council, that I intended
shortly to leave the island and go to Jamaica. This I did, that

A POPULAR LIFE OF GEORGE FOX. 289
as my coming thither was open and public, so my departure also
might be."
Upon the 8th of November he sailed for Jamaica, in company
with Elizabeth Hooton and three of his male companions, part
of the others remaining still at Barbadoes, and a part having
preceded him to Jamaica. " There was great convincement," he
says, " in this island, and many received the truth ; some of
whom were people of account in the world. We had many
meetings there, which were large 'and very quiet. The people
were civil to us, so that not a mouth was opened against us. I
was twice with the governor, and some other magistrates, who all
carried themselves kindly towards me."
About a week after they landed, Elizabeth Hooton died ;
" she was quite well the day before, and departed in peace, like
a lamb, bearing testimony to the truth at her departure."
1672. Early in the month of January, in company with
several of his Friends, he proceeded from Jamaica to America.
Their transit to this continent occupied about seven weeks, owing
to contrary, winds and great tempests. They encountered many
hardships and dangers, especially in their passage through the
Gulf of Florida, "when the winds," he says, "were so strong
and boisterous, and the storms and tempests so great, that the
sailors knew not what to do, but let the ship go which way she
would ; then did we pray unto the Lord, who did graciously hear
and accept us, and did calm the winds and the seas, gave us
seasonable weather, and made us to rejoice in his salvation ;
blessed and praised be the holy name of the Lord, whose power
hath dominion over all, and whom the winds and the seas obey !"
His ministerial labours in the New World, were extended
throughout Maryland, where he landed ; through New Jersey,
New York, and New England ; he then returned back through
the same governments to Virginia and Carolina. Upon this
continent he was occupied about fifteen months, travelling in
cessantly from place to place, enduring the greatest fatigue from
long and tedious journeys, performed on horseback through wild
tracts of uninhabited forests, through treacherous bogs, and over
dangerous rivers ; sometimes passing over large waters, exposed
in open boats to the inclemency of the seasons, and the dangers
u

90 A POPULAR LIFE OF GEORGE FOX.
of tempests ; frequently suffering, for whole days and nights, the
rigour of an American winter, lying down upon the snow with
no better shelter than the trunk of some enormous tree, the wraps
they carried with them, and a watch-fire. These places, which
were then inhospitable wilds, are now teeming with the habi
tations, and resounding with the " busy hum of men," affording
to the traveller comparatively every facility for his expedition,
and every accommodation for his comfort.
Our limits will not allow of more than a few extracts from this
part of his travels.
At Shelter Island, he held a large meeting among the Indians,
to which came their king and his council, and about one hundred
of his subjects. They sat down quietly with the Quakers, and
were very attentive to his address, which was interpreted to them
by an Indian who had acquired the English language. " After
the meeting, they appeared very loving, and confessed that what
was said to them was truth."
Being on the point of proceeding from New Jersey to Mary
land, his presence of mind was called forth by an accident which
had nearly deprived him of his companion, John Jay, who had
accompanied him from Barbadoes, at which island he resided.
While in the act of trying a horse for their journey, he was thrown
from it, and fell with such violence upon his head, that those
who beheld the fall and took him up, exclaimed, that he was
dead, and that his neck was broken ! George Fox says, " I got
to him as soon as I could ; and feeling him, concluded he was
dead. And as I stood pitying him and his family, I took hold
of his hair, and his head turned any way, his neck was so pliant.
Whereupon I took his head in both my hands, and setting my
knees against a tree, I raised his head, and perceived there was
nothing out or broken that way. Then I put one hand under
his chin, and the other behind his head, and in this manner
raised his head two or three times with all my strength, and
brought it in. I soon perceived his neck began to grow stiff again,
and then he began to rattle in his throat, and quickly after to
breathe. The people were amazed ; but I bid them have a good
heart, be of good faith, and carry him into the house. They did
so, and sat him by the fire. I bid them get him something warm

A POPULAR LIFE OF GEORGE FOX. 291
to drink and put him to bed. The next day we commenced our
journey together, which he bore pretty well, and travelled about
sixteen miles, through woods and bogs, and over a river ; where
we swam our horses, and got over ourselves in a hollow tree."
" Having hired Indians to be our guides, I determined to pass
through the woods on the other side of the Delaware Bay, that we
might head the creeks and rivers as much as possible. The 9 th
day of the Seventh Month, (July) we set forward, passed through
many Indian towns, and over some rivers and bogs. When we
had ridden about forty miles, we made a fire at night, and laid
down by it. Whenever we came among the Indians we declared
the day of the Lord to them."
For nine days their journey was continued in a similar manner,
through bogs and forests, over rivers and rapids, sometimes
bivouacing in the woods, and sometimes sheltered in the out
building of some straggling settler, till they arrived weary at
Robert Harwood's, at Miles' River, in Maryland. " This was
the 18th day of July ; and though we were very weary, and much
dirtied in getting through the bogs in our journey, yet hearing of
a meeting next day, we went to it. On the First-day (Sunday)
following, we went three or four miles by water to a meeting, at
which many were well satisfied ; for the power of the Lord was
eminently with us ; blessed for ever be his holy name !"
When in Maryland, he attended the general meeting for all the
Friends of that province, which held for five days ; and some of these
being public meetings, he says, " Many protestants of divers sorts
came, and some papists ; amongst those were several magistrates
and their wives, and other persons of chief account in the country.
There were so many, besides Friends, that it was thought they
sometimes amounted to a thousand people ; so that, though they
had not long before enlarged their meeting-place, it could not
contain the people. I went by boat every day four or five miles
to the meeting, and there were so many boats at that time passing
upon the river, that it was almost like the Thames. The people
said, ' there never were so many boats seen together before.' And
one of the justices said, ' he never before saw so many people to
gether in that country.' It was a very heavenly meeting, wherein
the presence of the Lord was gloriously manifested, and Friends
u 2

292 A POPULAR LIFE OF GEORGE FOX.
were sweetly refreshed, the people generally satisfied, and many
convinced ; for the blessed power of the Lord was over all ; ever
lasting praises to his holy name for ever !"
Upon one occasion of his travelling in Maryland by boat, during
the night, in the month of December, they ran their boat aground in
a creek, near the Manaco River. " There," he says, " we were fain
to stay till morning, till the tide flowed and lifted her off. In the
meantime, sitting in the open boat, and the weather being severely
cold, some had like to have lost the use of their hands, they were
so frozen and benumbed. In the morning when the tide set our
boat afloat, we got to land, and made a good fire, at which we
warmed ourselves well, and then took boat and passed ten miles
further to a Friend's house, where the next day we had a precious
meeting, at which some of the chief people of the place were pre
sent." In his ministerial labours among his own persuasion, he strove
to establish good order, and to recall those who had in some
measure wandered from the established doctrine and practices.
Governors, magistrates, and military men, everywhere paid him
great attention, received him with cordiality, and treated him
with kindness. At one place in Rhode Island, his preaching
gave so much satisfaction, that some of the magistrates, little
understanding his principles, consulted together about hiring him
for a preacher, which intention coming to his knowledge, he ob
served to one of his friends ; " It is time for me to be gone ; for
if their eye is so much to me, or to any of us, they will not come to
their own teacher. For this thing (hireing of ministers) hath
spoiled many, by hindering them from improving their own talent ;
whereas our labour is, to bring every one to their own teacher in
themselves." In the state of New England, he held a large meeting with the
ranters, reproved them for their extravagancies, and reclaimed
many of them from their errors.
The native Indians also were not excluded from his general
system of gospel ministration. He visited several of their settle
ments, and held large meetings with them ; speaking to them
through an interpreter. They received him " lovingly," and told
him, that they understood what he meant by the " Inward

A POPULAR LIFE OF GEORGE FOX. 293
Teacher," who came from the " Great Spirit that made all
things." He was also moved to recommend this race, to the care
of his brethren settled in Carolina, as follows : —
" And (it would be well) if you had sometimes meetings with
the Indian kings and their people, to preach the gospel of peace,
of life, and of salvation to them. For the gospel is to be preached
to every creature ; and Christ hath tasted death for every man, and
died for their sins, that they might come out of death and sin, and
live to Christ, that died for them. The grace and favour of God
appears unto all men : that all men may believe in his light, and
walk in his Holy Spirit, and receive his grace, which will' teach
them to live godly, and bring them to salvation : thus you may
come to see the light of Christ's glorious gospel set up among
those people."
Again, in an address to the Quakers of Pennsylvania, he
writes : " And sometimes you should have meetings with the
Indian kings and their councils, to let them know the principles
of truth; that they may know the way of salvation, and the
nature of true Christianity, and how that Christ hath died for
them, who tasted death for every man. Let them know that the
gospel of salvation must be preached to every creature under
heaven, and that Christ hath enlightened them, who enlightens
all that come into the world. God hath poured out his Spirit
upon all flesh ; and so the Indians must receive God's Spirit ; for
' the grace of God which brings salvation, hath appeared to all
men :' and to let them know, that they have a day of salvation,
grace, and favour of God offered unto them — if they receive it, it
will he their blessing."
At the governor's house in Connie-oak bay, in Virginia, he
met with a medical man, who denied that the Light, or Spirit of
God was given unto every one, and in proof affirmed, that the
Indians were destitute of this inward monitor. George Fox,
therefore, called an Indian, and asked him, " Whether or no,
when he did lie, or do wrong to any one, there was not something
in him that did reprove him for it ?" The Indian replied, " There
was such a thing in him, that did so reprove him, and he was
ashamed when he had done wrong, or spoken wrong." " So,"
he says, " we ashamed the doctor before the governor and people,

294 A POPULAR LIFE OF GEORGE FOX.
insomuch that the poor man ran out so far, that at length he
would not own the scriptures." The following anecdote is so
strikingly illustrative of this principle, that I may be excused
its insertion here. Anthony Benezet, a Quaker teacher of Phila
delphia, was told once by a pious Indian ; " My brother, I was
made sensible that my heart was hard and bad: under this
sense, I cried to the Great Spirit who made the heart. The water
ran long (some years) from mine eyes, till at length I felt that
my heart was changed ; that it was become soft and good I
thought myself raised, as it were, above the world ; that I was
in such a disposition, that I loved every man, and could bear
without anger anything from any of my fellow-creatures, from a
sense that anything wrong in them, proceeded only from that
same badness of heart I had so long groaned under."
George Fox. now once more turned his face homewards,
"having," as he says, " travelled through most parts ofthe country,
and visited most of the plantations ; having alarmed people of all
sorts where we came, and proclaimed the day of God's salvation
among them, we found our spirits began to be clear of these parts
of the world, and to draw towards Old England."
Therefore, taking leave of his friends at a large general meeting
in Maryland, he sailed for Bristol, on the 21st day of March, 1673.
In the first part of his homeward voyage, they were delayed by
contrary winds for the space of ten days, and then clearing the
capes of Virginia, and being once fairly launched upon the mighty
deep, they met with no further impediments ; but driving before
a tempestuous gale and over a turbulent sea, they cast anchor in
King's-road, Bristol, on the 28th day of April, just thirty days
from land to land.
" We had in our passage," he relates, " very high winds and
tempestuous weather, which made the sea exceedingly rough;
the waves rising like mountains, so that both master and sailors
wondered, and said, they never saw the like before. But though
the wind was strong, it set for the most part with us, so that we
sailed before it ; and the great God, who commands the winds,
who is Lord of heaven, earth, and the seas, and whose wonders
are seen in the deep, steered our course and preserved us from
many imminent dangers. The same good hand of Providence

A POPULAR LIFE OF GEORGE FOX. 295
which went with us and carried us safely over, watched over us
on our return and brought us safely back again — thanksgiving
and praises be to his holy name for ever !"
" During the passage, we had many precious meetings, mostly
two in the week, wherein the blessed presence of the Lord did
greatly comfort us, and did often break in upon and tendered the
company." While engaged in a meeting of this nature, after
the arrival of their vessel at King's-road, they were boarded by
the press-master of a man-of-war, lying in that roadstead, who
sat down quietly with the Quakers and the crew; and upon
the breaking up of the meeting, expressed himself much satisfied
with it. Upon the solicitation of George Fox, he relinquished
two of the four men he had pressed, one of whom was lame.

296 A POPULAR LIFE OF GEORGE FOX.

CHAPTER XVII.
1673, 1674. Keproves some of his own followers— Apprehended at Tre-
dington and committed to "Worcester gaol— His trials at the Worcester
sessions and assizes— Sentenced to a premunire— Offered pardon by the
king, but refuses his liberty upon this condition— Is acquitted by Sir
Matthew Hale.

" Tea, and all that will live godly in Christ Jesus shall suffer persecution. But
evil men and seducers shall wax worse and worse, deceiving, and being deceived." —
2 Tim. iii. 12, 13.
Upon his landing at Bristol, he remained in that city for a
short time, to be present at the great fair, where he expected to
meet the celebrated William Penn, and many other Friends from
London ; he therefore wrote to his wife to join him there. After
the great fair, he travelled up to London, passing leisurely through
several counties, and holding great meetings as he proceeded. In
Wiltshire, he was exercised to reprdve a portion of his own fol
lowers, who had shown a disposition to discontinue the women's
meetings which he had particularly recommended to be established,
and had thereby caused a small disunion in the county. These
particular and exclusive meetings for the women, he says, " he
was moved of the Lord to recommend to Friends, for the benefit
of the Church of Christ ; that faithful women, called to the belief
of the Truth, made partakers of the same everlasting gospel of
life and salvation as the men are, might in like manner come into
the possession and practice of the gospel-order, and therein be
meet helps unto the men in the restoration, in the service of
Truth, in the affairs of the church, as they are outwardly in civil
and temporal things. That so all the family of God, women as
well as men, might know, profess, perform, and discharge their
offices and services in the house of God, whereby the poor might
be better taken care of, the younger sort instructed, informed, and
taught in the way of God ; the loose and disorderly reproved and
idmonished in the fear of the Lord ; the clearness of persons pro-

A POPULAR LIFE OF GEORGE FOX. 297
posing marriage, more closely and strictly inquired into in the
wisdom of God ; and all the members of the spiritual body, the
church, might watch over and be helpful to each other in love."
Thus after having patiently heard the opposing parties, and
having satisfactorily answered and refuted their objections and
cavils, he succeeded in re-establishing the women's meetings for
that county.
The participation of the women of this Society, both in the
civil and religious affairs of the church, forms another striking
peculiarity of this religious persuasion: it elevates the female
character nearly to the same level as that of the male, giving to
it a much greater importance than is yielded by any other class
of christians since the days of the apostles ; when the holy and
inspired women both ministered and prophesied in the church.
This peculiarity originated, like most of their other practices, with
their founder, and continues in force up to the present day, with
the full and perfect consent of the whole body.
After a very short stay in London, he, in company with his
wife and some other branches of her family, paid a visit to
William Penn at Rickmansworth, taking this visit on their road
into the north. Upon leaving Rickmansworth, they continued
their journey through Oxfordshire, visiting the different meetings
of Friends as they proceeded ; and at Tredington in Worcester
shire, they attended a meeting of about two hundred persons, held
in a barn belonging to John Halford, at whose house they were then
staying. The meeting quietly dispersed, and G. Fox and several
other Friends had retired into the house, when Henry Parker, a
magistrate, and Rowland Hains, a clergyman, came to the place,
and committed George Fox and Thomas Lower, his wife's son-in-
law, to Worcester gaol.
In this instance, the meeting having been dispersed before the
arrival of the justice, the committal was illegal, because the Con
venticle Act gave no power for apprehension, unless the parties
were found in the act of holding a meeting. But in the case of
the Quakers, their persecutors never scrupled to infringe the law ;
for, relying upon their unflinching and open attestation against
all oaths, they always had a sure snare for them when once
brought into the presence of a magistrate, who was empowered to

298 A POPULAR LIFE OF GEORGE FOX.
tender the test oaths upon any occasion, and to enforce the full
penalties attached to the refusal to take them.
These unjust proceedings, though sometimes resulting from a
mistaken zeal, and from strong party feeling, were too often the
result of malice and a bad persecuting spirit, which was clearly
the case in this instance. George Fox having already had too
much experience in these matters to expect a speedy deliverance,
employed some Friend to escort his wife and daughter to their
residence at Swarthmore ; and shortly after wrote her the follow
ing letter : —
" Dear Heart,
" Thou seemedst to be a little grieved when I was speaking of
prisons, and when I was taken. Be content with the will of God.
For when I was at John Rouse's at Kingston, I had a foresight
of my being taken prisoner ; and when I was at Bray Doiley's in
Oxfordshire, as I sat at supper, I saw I was taken, and I saw I
had a suffering to undergo. But the Lord's power is over all ;
blessed be his holy name for ever ! " George Fox."
From Worcester gaol they drew up a joint statement of their
case, which they sent to Lord Windsor, the Lieutenant of the
county, stating, that they were arrested on their travels, while
on a visit at the house of their friend, John Halford ; that when
the magistrate came there, they were at no meeting, but were in
the house discoursing together; that in his mittimus he com
plains " of several past meetings of many hundreds at a time,"
of which, as they know nothing, that matter did not concern
them ; that he farther complains, " that no satisfactory account
of our settlement or place of habitation appeared to him," which
he contradicts in his own mittimus, mentioning therein the places
of their abode and habitation. It then goes on to state all the
particulars of their being there, and the reasons why they were
going into the north, and that in consequence of their imprison
ment, G. Fox's wife and her daughter, were deprived of their
protection, and were forced to get strangers to help them on their
journey, &c. They asked the priest ' ' Whether this was his gospel,

A POPULAR LIFE OF GEORGE FOX. 299
and their way of entertaining strangers?" and the justice, "Whether
this was doing as he would be done by ?" &c, &c.
The application failed of procuring them any enlargement.
Great interest, however, was made by the connexions of Thomas
Lower for his release. His brother, Dr. Lower, as before stated,
was one of the king's physicians, and was very intimate with
the Hon. H. Savil, a gentleman of the king's bedchamber, and
brother to Lord Windsor ; but as their interference only related
to the liberation of Thomas Lower, he refused to avail himself
of any advantage it might afford, and kept back the letter which
might have procured his enlargement. Many of the bench were
friendly disposed towards them, and disapproved of Parker's pro
ceedings, and some even sent to advise them to speak but little
in court, lest they should say anything which might give umbrage
to the bench, and that if they acted upon this advice, there was
no doubt of their being discharged. Their hopes upon this point
were, however, disappointed, for Parker showed such determined
hostility in all his proceedings, and influenced so many of the
bench to act with him, that, although their apprehension and
commitment were both illegal, he succeeded in persecuting them
by the infliction of a long imprisonment.
On the 21st day of November, 1673, the last day of the
.sessions, they were called into court. G. Fox says, " When we
entered the court, the bench were struck with paleness in their
faces, and it was so long before anything was spoken, that a
butcher in the hall, cried out, ' What ! are they afraid ?' ' Dare
not the justices speak to them ?' " At last Parker began a long
oration to the bench, charging the prisoners in general terms
with breaking the common law, without defining anything, or in
stancing any one law that they had broken, and stating, that he
thought it a milder course to send these two men to gaol, than
to put his neighbours to a loss of two hundred pounds, which they
would have sustained had he enforced the act against conventicles.
This statement he well knew to be false ; for these men were
not taken at any meeting, nor had he evidence by which he
could have convicted either them or his neighbours, agreeably to
the act.
Having ended his invidious speech, the bench began with the

300 A POPULAR LIFE OF GEORGE FOX.
examination of Thomas Lower, asking him the cause of his
coming into this part of the country, to which he gave them a
full account. G. Fox interposing a few words at this part of his
companion's examination, was stopped by the court, with a full
assurance that he should have free liberty to say all that he
wished upon his own examination, and that the magistrates would
not ensnare them. In his turn, the same queries were put to
George Fox, who gave them a full account of his motives for
coming through this country, one of which was to visit his aged
mother, who had sent to say that she wished to see him again
before her death, adding, " that Justice Parker, to aggravate the
case, had made a great noise of there being some from London,
some from the north, some from Cornwall, and some from Bristol,
at the house when he was taken." This was in a manner, all
but one family ; for there was none from London, but himself;
none from the north, but his wife and her daughter ; none from
Cornwall, but his son-in-law, Thomas Lower; nor any from
Bristol, but one Friend, a merchant there, who met them as it
were providentially, to assist his wife and daughter in their journey
homewards, when by their imprisonment they were deprived of
their company and help.
" The chairman of the sessions, Justice Simpson, an old pres
byterian, then said. " Your relation or account is very innocent."
After exchanging whispers with Parker, the chairman stood up
and said, " You, Mr. Fox, are a famous man, and all this may
be true which you have said ; but that we may be the better
satisfied, will you take the oaths of allegiance and supremacy ?"
After acknowledging him to be a "famous man," and that
his account was " very innocent," the chairman's old presbyterian
leaven of persecution peeps out, in the malice of this proposition,
coming too from one who had hinself sworn allegiance to all
parties. For though his power was discretionary to put the oaths
to any one, and whenever he thought fit, yet as the very nature
of the oaths implied a suspicion of disloyalty and submission to
the Pope — neither of which suspicions could be attached either
to George Fox or to the Quakers, whose opinions on these subjects
were at this time too well known to admit of any necessity of
testing them by such oaths ; they were put, therefore, as a handle

A POPULAR LIFE OF GEORGE FOX. 301
for persecution, which the particulars of this trial fully prove, and
at the same time present us with a repetition ofthe same disgraceful
scenes that took place at the Lancaster trials in 1663-1664.
G. Fox replied to the above query, " Ye have said, ' that ye
would not ensnare us ;' but this is a plain snare : for ye know
we cannot take any oath."
The clerk read the oaths to the court.
G. Fox. " I never took an oath in my life, but have always
been true to the government : I was cast into prison at Derby, and
kept a prisoner there six months, because I would not take up
arms against the late King Charles at Worcester-fight ; and for
going to meetings, was carried up out of Leicestershire, and
brought before Oliver Cromwell, as a plotter to bring in the
present King Charles. And ye know in your consciences, that
we, the people called Quakers, cannot take an oath, nor swear in
any case, because Christ hath forbidden it. But as to the matter
or substance contained in the oaths, this I can and do say, that
I do own and acknowledge the king of England to be lawful
heir and successor to the realm of England, and do abhor all
plots and plotters, and contrivances against him ; and I have
nothing in my heart, but love and goodwill to him and to all
men, and desire his and their prosperity ; the Lord knoweth it,
before whom I stand an innocent man. And as to the oath of
supremacy, I deny the pope, his power, and his religion, and
abhor it with my heart."
Court. " Give him the book, give him the book."
G Fox. " The book saith, ' Swear not at all.' "
Chairman and Justices. " Take him away gaoler."
G. Fox still continued his defence, and the bench became
clamorous, and cried out, " Take him away, we shall have a
meeting here. Why do ye not take him away ? That fellow (the
gaoler) loves to hear him preach !" G. Fox (stretching out his
arm). " The Lord forgive you, who cast me into prison for
obeying the doctrine of Christ." " Thus," he says, " they broke
their promise in the face of the county ; for they promised that
I should have free liberty to speak, but now denied it ; and they
promised that they would not ensnare us, yet now they tendered
me the oaths on purpose to ensnare me."

302 A POPULAR LIFE OF GEORGE FOX.
As soon as George Fox was removed, the court informed
Thomas Lower that he was at liberty ; but he began to reason
with them upon the injustice of liberating him, at the same time
that they imprisoned his father under the same circumstances.
Chairman. " If you be not content we will tender you the
oaths also, and send you to your father."
T. Lower. " Ye may do so, if ye think fit, but whether ye
send me to prison or not, I intend to go and wait upon my father
there ; for that is now my business in this country."
Justice Parker. " Do you think, Mr. Lower, that I had not
cause to send your father and you to prison, when you had such
a great meeting, that the parson of the parish complained to
me that he had lost the greatest part of his parishioners ; so
that when he comes among them, he has scarcely any auditors
left ?"
T. Lower. " I have heard that the priest of that parish comes
so seldom to visit his flock (but once, it may be, or twice ih a
year, to gather up his tithes) that it was but charity in my father
to visit such a forlorn and forsaken flock ; therefore thou hast no
occasion to send my father to prison for visiting them, or for
teaching, instructing, and directing them to Christ, their true
Teacher, who had so little comfort or benefit from their pretended
pastor, who comes among them only to seek for ' his gain from
his quarter.' "
The justices laughed heartily at this exposure of Dr. Crowder,
the priest in question, who was then sitting upon the bench,
although unknown to Thomas Lower, and who had the good sense
to remain silent and not undertake his own vindication in a
matter so notoriously true. As soon, however, as Thomas Lower
had withdrawn, he felt so nettled at the raillery and jokes which
assailed him on all sides, that he afterwards threatened T. Lower,
to sue him in the bishop's court for defamation. The latter, upon
hearing of the doctor's threats, sent him word, that he would
answer his suit, let him begin it when he would, and that he
would bring his whole parish in evidence against him. This
reply in some measure cooled the doctor's desire for legal re
dress, but was not sufficient to keep him altogether quiet ; for,
going one day to the gaol in order to convince George Fox that

A POPULAR LIFE OF GEORGE FOX. 303
Christ had not forbidden swearing before a magistrate, George
Fox asked him to prove his assertion out of the scriptures ;
whereupon he instanced that saying of St. Paul, " All things
are lawful unto me." — 1 Cor. vi. 12. " And if all things were
lawful unto him, then swearing was lawful unto him." " By this
argument," said G. Fox, " thou mayst also affirm that drunken
ness, adultery, and all manner of sin and wickedness is lawful
also, as well as swearing." " Why," said the doctor, " do you
hold that adultery is unlawful V " Yes," said G. Fox, " that I
do." "Why, then," said the doctor, "this contradicts the
saying of St. Paul." G. Fox therefore called the attention of
the gaoler and others present to the strange doctrine advanced
by Dr. Crowder as orthodox, viz., " that drunkenness, swearing,
adultery, and such like things, were lawful." The doctor replied,
" that he would give it under his hand," and immediately took
a pen ; but what he then wrote was very different to the assertion
he had just made.
Very soon after the sessions, some of the Friends in London
procured a writ of habeas corpus to remove him out of the juris
diction of the Worcester magistrates. By this summons he was
brought into the Court of King's Bench in London, before Judge
Wild, and upon the return of the writ, was called into court the
next day. The king's attorney, Jones, and another counsellor
after him spoke ably in his defence ; " the three judges also," he
says, " behaved very moderately, and refrained from casting any
reflecting words upon me." As soon as the cause had been fully
stated, he obtained permission to speak, and then related the
cause of their journey, the manner of their being taken, and
committed, and time they had already lain in prison. He also
related what declaration he had offered to make to the justices
respecting the oaths of allegiance and supremacy, which he would
willingly sign. After being fully heard, he was informed by
the court, that he was now no longer in the jurisdiction of the
sheriff of Worcester, but of the King's Bench. He was then
delivered to the custody of an officer of that court, who gave him
liberty to go to a friend's house in the city, where he lodged that
night, and the next morning, at the appointed hour, surrendered
himself punctually to the same officer.

304 A POPULAR LIFE OF GEORGE FOX.
As a proof of the malicious purpose of Parker and some other
of the Worcester magistrates, they followed him to town, and
moved the court by four counsellors, that he might be remanded
to their jurisdiction, alleging that he was a mischievous plotter
and a dangerous character ; and even ascribed his son's act of
filial duty (in remaining to attend upon his father in gaol after
his own liberation) to the base motive of carrying on some secret
design. In consequence of these pleadings, the judges gave
judgment, " that he should be sent down to Worcester sessions :"
but informed the prisoner, that he might put in bail for his ap
pearance, and for his good behaviour in the mean time.
G. Fox. " I never was of ill behaviour in my life ; and you,
the four judges, might as well put the oath to me here, as to send
me to Worcester sessions to be ensnared by the magistrates, in
putting the oath to me, and in sentencing me to a premunire, who
never took an oath in my life. If I shall break my yea or nay,
I am content to suffer the same penalty as those who break their
oaths." Considering himself to be quite innocent of any breach of the
law, and to be illegally committed and unjustly [detained, he re
fused to give any bail. The judges therefore permitted this very
dangerous man and mischievous plotter to go at large, as had been
repeatedly done before, under similar circumstances, resting quite
satisfied, that, upon his bare word, they might fully rely upon his
punctual surrender of himself. He was permitted to go down to
Worcester at his own leisure, thus giving the lie to their own
judgments, and offering another striking repetition of the incon
sistency of men's actions, when blinded by party feeling ; more
especially when that party feeling happens to be on the subject
of religious prejudices.
1674. On the 31st of January, George Fox surrendered him
self at Worcester, and having obtained information, that Justice
Parker and the clerk of the peace, had agreed purposely to omit
his name in the calendar, in order that, by not being called before
the judge, he might lay in prison till the next sessions. He
consequently employed the judge's son, who was a counsellor,
to move in court for his appearance ; and upon entering the court,
once more found himself in the presence of his old adversary,

A POPULAR LIFE OF GEORGE FOX. 305
Judge Turner, who on a former occasion had tendered him the
oath, and had premunired him at Lancaster.
Judge. " What is your desire George Fox ?"
G. Fox. " My liberty according to justice."
Judge. " You lay upon the oath ; will you take it ?"
G. Fox requested that he would hear the manner of his being
taken and committed, and then gave him a full account of all the
circumstances the same as before stated, adding also these words :
" Since my imprisonment, I have been informed that my mother,
who was an ancient tender woman, and had desired to see me
before her death, hearing that I was stopped and imprisoned on
my journey, so that I was not likely to come and see her, it
struck her so, that she died soon after, which is a very hard
thing to me."
Judge. " Will you take the oaths ?"
G. Fox. " I cannot take any oath for conscience' sake ; and
I do believe, that thou and all of you know, in your consciences,
that it is for conscience' sake I cannot swear at all." He then
declared what he would say and sign, "in owning the king's
right to the government, and in denying the pope and his pre
tended power, and all plotters, plots and conspiracies against the
government." It appeared that Judge Turner was disposed to have given him
his liberty, but was stirred up against it by the misrepresentations
of Parker ; and wishing to rid himself of so troublesome an affair,
in which he had already had some experience, he referred his
case to the sessions, desiring the magistrates would make an end
of it there, and not trouble the assizes with it any more.
George Fox must have remained a prisoner till the next sessions,
through the malignity of Parker, had not the friendly interference
of some of the bench procured him the liberty of the city, and
allowed him to lodge at a Friend's house till the approach of the

During this interval, he tells us, "I had some service for the
Lord, with several that came to visit me. At one time, there
came three nonconformist priests, and two lawyers, to discourse
with me ; one of the priests undertaking to prove, ' That the
scriptures are the only rule of life.' After I had defeated this

306 A POPULAR LIFE OF GEORGE FOX.
proof, I had a fit opportunity to open to them, the right and
proper use, service, and excellency of the scriptures ; and to show,
that the Spirit of God, which was given to every one to profit
withal, the grace of God which bringeth salvation, and which
hath appeared to all men, and teacheth them that obey it, to
deny ungodliness and worldly lusts, and to live soberly, righte
ously, and godly in the present world ; that this, I say, is the
most fit, proper, and universal rule, that God hath given to all
mankind, by which to rule, direct, govern, and order their lives."
This doctrine of the " Inward Light," which forms the founda
tion-stone and important feature of Quakerism, is based upon the
broadest principle of Christianity, that Christ came to save all
men by his death, Gentiles as well as Jews ; for, as St. Peter says,
" God is no respecter of persons ; but in every nation he that
feareth him, and worketh righteousness, is accepted with him."
— Acts x. 35. It is the universal principle of the gospel, and
the bond of unity of all christians ; it is the centre from which
all sectarian differences diverge, and it is the common point of
their re-union ; it is the grand rule of faith and doctrine, and if
a man does but feel and admit this principle, it is of little im
portance, whether he enters a church as an evangelist or as a
puseyite ; for this principle, since it is the grace of God and
cannot err, must lead all christians into love and unity, and
teach them to regard, with charitable allowance, that bias of
opinion and fallibility of judgment to which we are all prone.
All sticklers for forms, ceremonies, and superstitions, are, as
George Fox truly says, only " sect -makers," who are striving to
impose the yoke of their law upon the freedom of the gospel.
If the scriptures are the only rule of life, what principle is it
that enables the heathen to distinguish between good and evil,
who may never have heard of, or seen the scriptures ? St. Paul
says, " For when the Gentiles which have not the law, do by
nature the things contained in the law, these, having not the
law, are a law unto themselves : which shew the work of the law
written in their hearts, their conscience also bearing witness,
and their thoughts in the meanwhile accusing or else excusing
one another." — Rom. ii. 14, 15. By which we are to understand,
that this law of God, which is written in the hearts of all man-

A POPULAR LIFE OF GEORGE FOX. 307
kind, is an efficient rule of itself, when its dictates are faithfully
obeyed, to lead from evil to good, to sanctify the heart, and to
prepare it for the full reception and comprehension of the revealed
will of God, given us through the scriptures.
" Christianity is a new creation," says Luther; " it seizes on
the inward man, and transforms it so, that man has no longer
need that other men should impose rules upon him ; but aided
by God's grace, he can of himself and by himself, recognize what
is true, and do what is good."* Thus was this principle ad
mitted by the early reformers.
The doctrine of perfection, or freedom from sin through the
sanctifying blood of Christ Jesus, the attainment of which, the
Quakers maintained, was the duty of all christians to strive for,
was also a subject of continual discussion between them and other
professions. The following discourse upon this point, took place
between G. Fox and a clergyman of the establishment.
He asked G. Fox. " If he was grown up to perfection ?"
G. Fox. " What I am, I am by the grace of God."
Priest. "It is a modest and civil answer. But, ' If we
say we have no sin, we deceive ourselves, and the truth is not
in us.'"
G. Fox. " The same apostle says, ' If we say that we have not
sinned, we make him a liar, and his word is not in us.' Who
came to destroy sin, and take away sin. So there is a time for
people to see that they have sin ; and there is a time for them
to confess their sin, and to forsake it, and to know the blood of
Christ to cleanse from all sin."
Priest. " Was Adam perfect before he fell ? and were not all
God's works perfect ?"
G. Fox. " There might be a perfection as Adam had, and a
falling from it. But there is a perfection in Christ above Adam
and beyond falling ; and it is the work of the ministers of Christ
to present every man perfect in Christ ; for the perfecting of
whom, they had their gifts from Christ ; therefore, they that deny
perfection, deny the work of the ministry, and the gifts which
Christ gave for the perfecting of the saints."
Priest. " We must always be striving."
* D'Aubigne's Reformation, vol. iii. book x. chap. ix. p. 318.
X2

308 A POPULAR LIFE OF GEORGE FOX.
G. Fox. " It is a sad and comfortless striving, to strive with
a belief that we shall never overcome. Paul, who cried out of the
body of death, did also ' thank God, who gave him the victory
through the Lord Jesus Christ.' So there is a time of crying out
for want of victory, and a time of praising God for the victory.
Paul further said, ' there is no condemnation to them that are in
Christ Jesus.' "
Priest. " Job was not perfect."
G. Fox. " God said,- ' Job was a perfect man, and that he did
shun evil ;' and the devil was forced to confess, that ' God had
set an hedge about him ;' which was not an outward hedge, but
the invisible, heavenly power."
Priest. " Job said, ' He chargeth his angels with folly, and
the heavens are not clean in his sight. ' "
G. Fox. " That is a mistake, it was not Job that said so, but
Eliphaz who contended against Job."
Priest. " Well, what say you to that scripture, ' The justest
man that is, sinneth seven times a day.' "
G. Fox. " Why, truly, there is no such scripture." And with
that the priest's mouth was stopped.
•The quarter sessions began on the 29th of February, and the
chairman, Justice Street, followed in Parker's track by misrepre
senting the facts of the case to the court. He endeavoured to
excite a feeling of alarm about the large meeting held at Treding-
ton, consisting, as he said, of people from all parts of the nation,
and to the terrifying of the king's subjects, &c. &c, being much
the same kind of statement as had been before made by the
former chairman, Simpson.
G. Fox having obtained permission to speak, and having shown,
as he did on the former examination, that the people from all parts
of the nation, with the exception of one person from Bristol, were
only a few members of his own family, added, " And we did not
meet in any way or manner that could occasion terror to any of
the king's subjects, for we met peaceably and quietly, without
arms ; and I do not believe you can produce any one, who could
say he was terrified with our meeting. As to the oaths, I have
already shown why I cannot take them, and also what I am
willing to say or sign in lieu of them."

A POPULAR LIFE OF GEORGE FOX. 309
The oaths were then read up in court, and afterwards the in
dictment was read to the jury, who were already sworn.
Chairman. " Are you guilty, George Fox ?"
G. Fox. " Nay ; for it is a great bundle of lies. Dost thou
not know in thy conscience that the statements in the indictment
are lies ?"
Chairman. " It is our form."
G. Fox. " It is not a true form then,"
Chairman. " Are you guilty ?"
G. Fox. Nay, I am not guilty of the matter, nor of the form ;
for I am against the pope and popery, and do acknowledge and
will set my hand to that."
The chairman then instructed the jury what they should say
and do, and what they should write on the back of the indict
ment. G. Fox, to the jury. " It is for Christ's sake, and in obedience
to his and his apostle's command, that I cannot swear ; therefore,
take heed what ye do, for before his judgment-seat shall ye all be
brought." Chairman. " This is canting."
G. Fox. "If to confess Christ our Lord and Saviour, and to
obey his command, be called canting by a judge of a court, it is
to little purpose for me to say more among you ; yet ye shall see
that I am a christian, and will show forth Christianity, and my
innocency shall be manifest."
The character of George Fox had now been so long before the
public in various shapes creditable to himself, that his case at
Worcester excited a strong sensation on his behalf, which upon
this occasion was shown by the silence and respectful behaviour
of the court, at the end of this examination ; many of the magis
trates, and all the by-standers, evincing a deep interest, on account
of bis known integrity and his many persecutions. " The
people," he says, " were generally tender, as if they had been in
a meeting." Some of the justices wished that the persecution
might be stopped here, and that he might be liberated; pro
testing, that they were satisfied he was not the dangerous cha
racter represented by his persecutors. Parker, in order to pacify
this feeling, seemed to assent to it, and promised these magis
trates that the thing should be done, and that he would apply to

310 A POPULAR LIFE OF GEORGE FOX.
the king for a " noli prosequi," which, however, he never did,
nor ever intended to do.
He was again called into court, and the jury found a verdict
against him, which he traversed. He was then required to put
in bail for his appearance at the next sessions, but this he refused
on the same grounds of objection that he had formerly alleged at
the court of King's Bench in London. Although it was opposed
to the wish of many upon the bench, the chairman sent him to
gaol, and would have kept him there, had it not been for the
interference of the moderate magistrates, who liberated him two
hours afterwards, upon his own bare promise to appear when
called upon.
As soon as he could procure a copy of his indictment, he went
up to London, where he was again brought into the court of
King's Bench by an "habeas corpus," chiefly owing to the zeal
of his London friends, who left no means untried to snatch him
out of the clutches of his Worcester enemies. But as his case
had proceeded so far at Worcester, the London court refused to
interfere, and left him to appear there again. He remained in
London to attend the great annual meeting of the Society, held
that year in the spring, and at its close went down to Worcester,
to surrender himself at the ensuing sessions in May.
Being called to the bar, and the indictment being read, some
scruple arose among the jury concerning it ; when the chairman,
Justice Street, immediately ordered the oaths to be read and
tendered to him again."
G. Fox. " I come now to try the traverse of my indictment ;
and thy tendering me the oaths anew, is a new snare. I request
to know whether the oaths are to be tendered to the king's sub
jects, or to the subjects of foreign princes ?"
Chairman. " To the subjects of this realm."
G. Fox. " Then, you have not named me a subject in the
indictment, and therefore have not brought me within the
statute." Chairman, (crying out.) " Read the oath to him !"
G. Fox. " I require justice ; and again I wish to know
whether the sessions ought not to have been holden for the king,
and the body of the county ?"
Chairman. " Yes."

A POPULAR LIFE OF GEORGE FOX. 311
G. Fox. " Then you have left the king out ofthe indictment ;
how then can you proceed upon this indictment, to, a trial between
the king and me, seeing the king is left out ?"
Chairman. " The king was in before."
G. Fox. " But the king's name being left out here, is a great
error in the indictment, and sufficient, as I am informed, to quash
it. Besides, I was committed by the name of George Fox of
London ; but now I am indicted by the name of George Fox of
Tredington, in the county of Worcester. I therefore wish the
jury to consider, how they can find me guilty upon that indict
ment, seeing I am not of the place the indictment mentions ?"
Chairman. " There certainly are errors in the indictment ;
but you may take your remedy in its proper place."
G. Fox. "You know that we are a people that suffer all
things, and bear all things ; and therefore ye use us thus, because
we cannot revenge ourselves ; but we leave our cause to the
Lord." Chairman. " The oath hath been tendered to you several
times, and we will have some satisfaction from you concerning
the oath."
G. Fox. " I offer the same declaration instead of the oath,
which I have offered to the judges before. But seeing ye put the
oath anew to me, I desire to know, whether the indictment is
quashed or not ?"
Chairman, not regarding this question, told the jury, " They
might go out." Some of them expressed themselves dissatisfied,
and the judge told them, " They had heard a man swear that the
oath was tendered to him the last sessions ;" and he directed
them how they should find.
G. Fox. " Thou shouldest leave the jury to their own con
sciences." After they had found a verdict of " Guilty," G. Fox
said to them, " How can ye satisfy yourselves to find me guilty
upon that indictment, which is laid so false, and has so many
errors in it? They could make but little answer," he says ; "yet
one, who seemed to be the worst of them, would have taken me
by the hand : but I put him by, saying, ' How now Judas, hast
thou betrayed me, and dost thou now come with a kiss ?' So I
bid both him and the rest repent."

312 A POPULAR LIFE OF GEORGE FOX.
Chairman. " I wish you to consider, Mr. Fox, how favourable
the court has been to you."
G. Fox. " How canst thou say so ? Was ever a man worse
dealt by, than I have been in this case, who was stopped in my
journey, when travelling upon my lawful occasions, and imprisoned
without a cause ; and now have had oaths put to me only for a
snare ? I desire thou wouldest answer me in the presence of the
Lord, in whose presence we all are, whether this oath is not ten
dered to me in envy ?"
Chairman. " Would you had never come here, to trouble us
and the county."
G Fox. " I came not hither of myself, but was brought, being
stopped in my journey. I have not troubled you ; but ye have
brought trouble upon yourselves."
Chairman. "Well; the sentence which I have to pass is a
very sad one."
G. Fox. " I wish to know, whether what thou art going to
say is by way of passing sentence, or for information; for I
have many things to say, and more errors to assign in the indict
ment, besides those I have already mentioned, to stop thee from
giving sentence against me upon that indictment.
Chairman. "lam going to show you the danger of a pre
munire, which is loss of your liberty, and of all your goods and
chattels, and to suffer imprisonment during life. But I do not
deliver this as the sentence of the court upon you, but as an
admonition. Take him away gaoler."
" I expected to have been called again to hear sentence, but
when I was gone out of the court, the clerk of the peace, (whose
name was Twitty) asked the chairman, as I was informed, whether
that which he had spoken to me should stand for sentence ? And
he consulting with some of the justices, told him, ' Yes, that
was the sentence, and should stand.' This was done behind my
back, to save himself from shame in the face of the county.
Many of the justices, and the generality of the people, were mo
derate and civil : and John Ashley, a lawyer, was friendly to me,
both the time before and now, speaking on my behalf, and plead
ing the errors of the indictment for me ; but Justice Street, the
judge of the court, would not regard them, but overruled all. The

A POPULAR LIFE OF GEORGE FOX. 313
latter told some of my friends the morning before the trial, ' that
if he had been on the bench the first sessions, he would not have
tendered me the oath ; but if I had been convicted of being at a
conventicle, he would have proceeded against me according to
law ; and he was sorry that I ever came before him.' Yet he
maliciously tendered the oath to me, in the court again, when I
was to have tried my traverse upon the indictment. But the
Lord pleaded my cause, and met both with him and Justice
Simpson, who ensnared me with the oath the first sessions ; for
Simpson's son was arraigned not long after, at the same bar, for
murder. And Street, who, as he came down from London, after
the judges had returned me back from the King's Bench to
Worcester, said, ' Now I was returned to them, I should lie in
prison and rot,' had his daughter, whom he so doated on, that
she was called his idol, brought dead from London in a hearse to
the same inn where he had spoken these words. People took
much notice of the hand of God, how suddenly it was upon him ;
hut it rather hardened than tendered him, as his carriage after
wards showed."
" After I was returned to prison, several came to see me ; and
among others, the Earl of Salisbury's son, who was very loving,
and troubled that they had dealt so wickedly by me. He stayed
about two hours with me, and took a copy of the errors in the
indictment in writing."
As he was now fixed in gaol by a premunire, his wife came up
from the north to be with him, and her services became very
essential ; for he was attacked by a severe illness, and reduced to
so low an ebb, that his recovery was for some time despaired of
by his friends, who took every possible measure to obtain his en
largement, which now became more necessary on account of his
health. In consequence of their exertions, the king offered him
a free pardon, which he declined accepting, because he could not
do it without derogating from the innocency of his cause. On
account of his severe illness, Parker was at length induced to
order him some indulgences.
No other way offering for his release but the king's free pardon,
of which he did not choose to avail himself ; his wife determined
to try the effect of another personal interview with the king, and

314 A POPULAR LIFE OF GEORGE FOX.
repaired to court, where she explained to his Majesty all the par
ticulars of his case, and that, as by the sentence of premunire, he
was now the king's prisoner, she hoped he would be graciously
pleased to command his release. The king listened attentively
to her statement, and speaking kindly to her, referred her to the
lord keeper, who said that the king could not release except
by a pardon. But this favour he might have had long before,
had he been free to accept of it ; and the king had observed to
Thomas Moore, who had interceded for him on the former
occasion, " That he (G. Fox) need not scruple being released by
a pardon, for many a man, that was as innocent as a child, had
had a pardon granted him." But as George Fox "had rather
have laid in prison all his days, than have come out in any way
dishonourable to Truth, he chose to have the validity of his indict
ment tried before the judges." He employed as counsel, Thomas
Corbett, a man of superior intelligence, who took so original a
view of his sentence, as to overthrow the generally received
opinions on the nature of a premunire.
He was now once more brought up to the King's Bench bar by
an " habeas corpus." "The under-sheriff," he says, "set for
ward with me the 4th of the Twelfth Month, (December) there
being also in the coach the clerk of the peace, and some others.
The clerk had been my enemy all along, and now sought to
ensnare me in discourse ; but I saw and shunned him. He asked
me, ' What I would do with the errors of the indictment ?' I
told him, ' they should be tried, and every action should crown
itself.' He also quarrelled with me for calling their ministers
priests. I asked him, ' If the law did Dot call them so ?' He
then asked, ' What I thought of the Church of England ? were
there no christians among them ?' I said, ' they are all called so,
and there are many tender people among them.' "
" They arrived in London, the 8th of the same month, and
on the 11th day, I was brought before the four judges at the
King's Bench, where Counsellor Corbett started a new plea.
He told the judges, ' they could not imprison any man upon a
premunire.' Whereupon the chief justice, Sir Matthew Hale,
said, ' Mr. Corbett, you should have come sooner, at the beginning
of the term, with this plea.' He answered, ' We could not get a

A POPULAR LIFE OF GEORGE FOX. 315
copy of the return and the indictment.' The judge replied, ' You
should have told us, and we would have forced them to have made
a return sooner.' Then said Judge Wild, ' Mr. Corbett, you go
upon general terms ; and if it be so, as you say, we have com
mitted many errors at the Old Bailey, and in other courts.' Mr.
Corbett was positive that by law they could not imprison upon a
premunire. The chief judge said, ' There is summons in^ the
statute.' ' Yes,' said Corbett, ' but summons is not imprison
ment, for summons is in order to a trial.' ' Well,' said the judge,
'we must have time to look in our books, and consult the
statutes.' So the hearing was put off till the next day."
" The next day the judges chose to waive this plea, and begin
with the errors of the indictment ; and when they came to be
opened, they were so many and gross, that the judges were all of
opinion that the indictment was quashed and void, and that I
ought to have my liberty. There were that day several great
men, lords and others, who had the oaths of allegiance and supre
macy tendered to them in open court, just before my trial came
on ; and some of my adversaries moved the judges that the oaths
might be tendered to me, telling them, ' I was a dangerous man
to be at liberty' But Sir Matthew Hale said, ' he had indeed
heard some such reports, but he had also heard many more good
reports of me ;' so he, with the rest of the judges, ordered me to
be freed by proclamation. Thus, after I had suffered imprison
ment a year and almost two months for nothing, I was fully
set at liberty upon a trial of the errors of my indictment, without
receiving any pardon, or coming under any obligation or engage
ment whatsoever, and the Lord's everlasting power went over all,
to his glory and praise. Counsellor Corbett acquired great fame
by it ; for many of the lawyers told him, ' He had brought that
to light, which had not been known before, as to not imprisoning
upon a premunire.' After the trial, one of the judges said to
him, ' You have obtained a great deal of honour by pleading
George Fox's cause in court.' "
Besides suffering from a variety of other vexatious arrests, this
was the fifth long imprisonment, endured under circumstances
of cruel and aggravated hardships, which befell this truly loyal
and peaceable subject ; who was stigmatized, in turns, by all

316 A POPULAR LIFE OF GEORGE FOX.
parties, as a mischievous character, a plotter against the state,
and a misleader of the people ; to which unjust charges, his whole
life gave a full contradiction. The real sum of his offending,
was, that he had undauntedly denounced priestcraft in all its
forms, had preached the necessity of a pure and holy life, and
had insisted upon a self-denial and renouncement of the world,
far from -agreeable to the practices of the worldly-minded and self-
interested preachers of all other contending churches, who, dread
ing the prevalence of such opinions, and their consequent ex
posure, became naturally his persecutors and oppressors.

A POPULAR LIFE OF GEORGE FOX. 317

CHAPTER XVIII.
1675 — 1677. Publishes a declaration — Writes to the king — Retires to
Swarthmore — Travels into Holland — His letter to the Princess Eliza
beth of Herwerden in Suabia — His letter to the King of Poland on
religious persecution.

" Love not the world, neither the things that are in the world. If any may love
the world, the love of the Father is not in him. For all that is in the world, the lust
of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but
is of the world. And the world passeth away, and the lust thereof: but he that
doeth the will of Godabideth for ever." — 1 John ii. 15 — 17.
His declaration to the judges respecting the oaths of allegiance
and supremacy, to which we have alluded several times in the fore
going chapter, is as follows : —
" This I do in the truth, and in the presence of God declare,
that King Charles the Second is lawful king of this realm, and
of all other, his dominions ; that he was brought in, and set up
king over this realm by the power of God : and I have nothing
but love and good-will to him and all his subjects, and desire his
prosperity and eternal good. I do utterly abhor and deny the
pope's power and supremacy, and all his superstitious and
idolatrous inventions ; and do affirm, that he hath no power to
absolve sin. I do abhor and detest his murdering of princes or
other people, by plots and contrivances. And, likewise, I do
deny all plots and contrivances, and plotters and contrivers against
the king and his subjects ; knowing them to be the works of dark
ness, the fruits of an evil spirit, against the peace of the king
dom, and not from the Spirit of God, the fruit of which is love.
I dare not take an oath, because it is forbidden by Christ and the
apostle ; but if I break my yea or nay, let me suffer the same
penalty as they that break their oaths. " G. Fox."
During the time of his imprisonment at Worcester, notwith-

318 A POPULAR LIFE OF GEORGE FOX.
standing the interruptions of illness, and his frequent hurried
journeys to London, his pen was employed upon the following
works :— " A Warning to England." " To the Jews, proving by
the prophets, that the Messiah is come." " Concerning Inspira
tion, Revelation, and Prophecy." " Against all Vain Disputes."
" For all Bishops and Ministers to try themselves by the Scrip
tures." " To such as say, ' We love none but ourselves.' "
" Our Testimony concerning Christ." " Concerning Swearing."
Besides these, he wrote also an epistle to the king, stating the
principles of Quakerism, which, he says, " was not written with
particular relation to my own sufferings, but for the better in
formation concerning our principles, as a people."
" To the King.
" The principle of the Quakers is the Spirit of Christ, who
died for us, and is risen for our justification ; by which we know
we are his. He -dwelleth in us by his Spirit, and by it we are led
out of unrighteousness and ungodliness. It brings us to deny all
plottings or contrivings against the king or any man. The Spirit
of Christ brings us to deny all manner of ungodliness, and the
devil and his works. It brings us to seek the peace and good of
all men, and to live peaceably, and leads us from such evil
actions as the magistrate's sword takes hold upon.
" Our desire and labour is, that all who profess themselves
christians, may walk in this Spirit, that through it they may
mortify the deeds of the flesh, and by its sword may cut down
sin and evil in themselves," &c.
" That Spirit, which leads people from all manner of sin and
evil, is one with the magistrate's power and with the righteous
law ; for the law being added because of transgression, that Spirit
which leads out of transgression, must needs be one with that
law which is against transgressors. So that Spirit which leads
out of transgression, is the good Spirit of Christ, and is one with
the magistrate's in the higher power, and owns it and them : but
that spirit which leads into transgression, is the bad spirit, is
against the law, against the magistrates, and makes them a great
deal of troublesome work. Now the manifestation of the good
Spirit is given to every man to profit withal ; and no man can

A POPULAR LIFE OF' GEORGE FOX. 319
profit in the things of God, but by the Spirit of God, which brings
to deny all evil and sin. It is said of Israel, Nehem. ix., ' The
Lord gave them his good Spirit to instruct them, yet they rebelled
against it.' &c.
"We are a people, who, in tenderness of conscience to the
command of Christ and his apostle, cannot swear ; for we are
commanded in Matt. v. and James v., to keep to yea and nay,
and not to swear at all ; neither by heaven, nor by the earth, nor
by any other oath, lest we go into evil, and fall into condemnation.'
The words of Christ are these ' Ye have heard that it hath been
said by (or to) them of old time, thou shalt not forswear thyself,
but shalt perform unto the Lord thine oaths.' These were true
and solemn oaths, which they who made, ought to have performed
in old time : but these Christ and his apostle forbid in the gospel
times, as well as false and vain oaths. If we could take any oath
at all, we would take the oath of allegiance, as knowing that
King Charles was by the power of God brought into England,
and set up King of England, &c, over the heads of our old per
secutors ; and as for the pope's supremacy, we do utterly deny
it. But Christ and the apostle having commanded us not to
swear, but to keep to yea and nay, we dare not break their com
mands ; and therefore many have put the oaths to us as a snare,
that they might make a prey of us. Our denying to swear is not
in wilfulness, stubbornness, or contempt, but only in obedience
to the command of Christ and the apostle ; and we are content,
if we break our yea and nay, to suffer the same penalty that they
should who break their oaths. We desire, therefore, that the
king would take, this into consideration, and also how long we have
suffered in this case. This is from one who desires the eternal
good and prosperity of the king, and of all his subjects in the
Lord Jesus Christ.
" G. F."
1675. George Fox took up his abode in London, till after
the yearly assembly of the Quakers, held this year in London, in
the month of April, and then, in company of his wife and his
daughter-in-law, Susan, went down to his wife's estate at Swarth
more in Lancashire, travelling by easy stages, and in a coach, on

320 A POPULAR itFE OF GEORGE FOX.
account of the debilitated state in which his illness at Worcester
had left him. Here he quietly remained for the space of a year
and nine months, to recruit his health and strength, already ex
hausted by great toils, inclement exposures, cruel imprisonments,
and severe illness. During this period of cessation from bodily
labours, his active mind was not suffered to remain idle ; for the
intervals of leisure, when he was disengaged from visitors, were
employed in preparing the following works for the press, some of
which were books and others only pamphlets.
1. " Concerning Swearing."
2. " None are successors of the prophets and apostles, but
who succeed them in the same power and Holy Ghost that they
were in."
3. " Possession is above Profession ; for professors now do per
secute Christ in Spirit, as the professing Jews did persecute him
outwardly in the days of his flesh."
4. " To the Magistrates of Dantzic."
5. " Cain against Abel ; or an answer to the New England-
man's laws."
6. " To Friends at Nevis, concerning Watching."
7. " A general Epistle to all Friends in America."
8. " Concerning Caesar's due, and God's due."
9. " Concerning the Ordering of Families."
10. " The Spiritual Man judgeth all things."
11. " Concerning the Higher Power."
Besides these works, he wrote many epistles to different bodies '
of Friends, and a long one to the '.' Yearly Meeting," held in
London, in 1676. He also collected and arranged all his various
papers and official documents, relating to the different occurrences
in which he had been engaged.
While he remained at Swarthmore, died William Lampit, the
incumbent of Ulverstone, the parish in which Swarthmore lies.
G. Fox says of him, " He was an old deceiver, and perverter of
the right way of the Lord, and a persecutor of the people of God.
Much contest I had with him when I came into these parts. He
had been an old false prophet ; for in the year 1 652, he prophe
sied, and said he would wage his life upon it, ' that the Quakers
would all vanish and come to nought within half a-year :' but he

A POPULAR LIFE OF GEORGE FOX. 321
came to nought himself. For he continued in his false accusing
of God's people till a little before he died, and then cried for a
little rest.
" To one of his hearers, that came to visit him before he died,
he said, ' I have been a preacher a long time, and thought I
had lived well ; but I did not think it had been so hard a thing
to die."'
1677. On the 26th day of January in this year, George Fox
left Swarthmore for the southern counties ; but as he was still
labouring under the effects of his late sufferings at Worcester, he
was obliged to proceed with caution, and travelled by short stages,
through the greater part of Yorkshire and the midland counties,
holding public and private meetings in his way to London. Upon
his arrival in the metropolis, he assisted in the preparation of a
remonstrance to the parliament from the Quakers, complaining
that a third part ofthe estates of many members of their Society
had been seized, upon the false plea of their being popish recusants.
This statement of their grievances failed in procuring them
any redress. He also was present at the annual meeting of the
Society, and at its conclusion, visited William Penn, at his house
at Worminghurst, in Sussex, where he remained for several weeks.
Afterwards, in company with William Penn, Robert Barclay, the
author of the celebrated Apology, George Keith, and several other
Friends, he set out for Holland, and sailed from Harwich the
latter end of May. George Keith was a man of ready wit, and
great parts, but of an impetuous temper. Before his convince-
ment, he had been bred a presbyterian, and had taken his
degree of Master of Arts, at one of the Universities. Some years
after this occurrence, he was led away by the notions of Francis
Mercurius on the "Transmigration ofthe Soul ;" and being re
proved for the novel opinions which he then broached, he took
offence, left the Quakers, and after stigmatizing the very doctrine
he had once so ably defended with his pen, he entered the episcopal
church, as a tool to decry and abuse the Society from which he
had apostatized. In 1702, about eleven years after the death of
George Fox, he was sent over to America, to make proselytes and
sow discord among the Quakers of Pennsylvania; but finding
himself either received with suspicion, or shunned as an apostate,

322 A POPULAR LIFE OF GEORGE FOX.
he soon returned to England, where he was rewarded with the
living of Edburton in Essex, of the annual value of J120.
This travelling party was composed chiefly, if not entirely, of
approved ministers of the Society, who upon their landing, dis
persed themselves in various routes ; W. Penn proceeding with
one part into some of the German States, while George Fox and
a few others, visited the different meetings in Holland, Friesland,
Bremen, Embden, Hambro', Holstien, and returned back through
Oldenburgh to Amsterdam. This journey was attended with
much inconvenience and fatigue, from their being mostly obliged
to travel in open waggons, (in some places the only sort of con
veyance to be met with) exposed to the weather, which at this
season was so remarkably wet, that their clothes were often satur
ated for the space of three days together. In general, he was
well received, respectfully treated, and attentively listened to,
though in some places, he complains of a great darkness as to
religious knowledge. " Many times," he says, " in mornings, and
at noons and nights, at the inns, and on my ways, as I travelled,
I spoke to the people, preaching the truth to them, warning them
of the day of the Lord, and exhorting them to turn to the light
and Spirit of God in themselves, that thereby they might be
led out of evil." At Embden, the tide of public opinion had
set so strongly against the Quakers, that they were banished
from the city, their goods were confiscated, and a fine was imposed
upon any inhabitant, for letting his house to any member of this
persuasion. While he was at Amsterdam, a solemn fast was proclaimed,
which chanced to be held on the same day of the week as that set
apart by the Quakers for their usual meeting ; and upon this
occasion their meeting-house was much crowded by strangers.
George Fox says, " I was moved to declare, that no man by his
wit and study, nor by reading history in his own will, could de
clare or know the generation of Christ, who was not begotten by
the will of man, but by the will of God. After I had largely
opened this doctrine, I showed them the difference between the
true fast and the false, manifesting that professed christians, Jews,
and Turks, were out of the true fast, and fasted for strife and
debate, being under the band and fists of iniquity and oppression,

A POPULAR LIFE OF GEORGE FOX. 323
wherewith they were smiting 'one another ; but the pure hands
were not lifted up to God. And though they did all appear to
men to fast, and did hang down their heads for a day, like a
bulrush, yet that was not the fast which God did accept ; but in
that state all their bones were dry, and when they called upon the
Lord, He did not answer them, neither did their health grow ; for
they kept their own fasts and not the Lord's. I exhorted them
to keep the Lord's fast, which was to fast from sin and iniquity,
strife and debate, violence and oppression, and to abstain from
every appearance of evil. These things were opened to the aston
ishment of fasters, and the meeting ended peaceably and well."
The day following, he held a large meeting at Haarlem, ad
dressing the congregation (which was composed of many per
suasions) for several hours ; and at the close, a Lutheran priest
stood up, and said, " He had heard nothing but what was accord
ing to the word of God, and desired the blessing of the Lord
might rest upon the Quakers and their assemblies." Several
others also acknowledged their unity with his preaching, saying,
" They had never heard things so plainly opened to their under
standings, before."
Two German priests of some note, being at Haarlem, requested
a conference, " in which," he says, " I took the opportunity to
declare the way of truth, opening unto them how they might come
to know God and Christ, and his law and gospel ; and showing
them, that they could never know it by study, nor philosophy,
but by divine revelation through the Spirit of God, opening to
them in the stillness of their minds. The men were tender, and
went away well satisfied."
At a large meeting at Harlingen, he expounded the happy
state of Adam and Eve in Paradise, whilst they kept God's com
mands ; and the woe and misery that befell them, when they left
those commands to follow the teachings of the serpent ; and con
cluded, by pointing out how fallen man might regain that happy
state. The priest of the place, " an ancient, grave man," rose
up when he had concluded, and putting off his hat, said, " I pray
God to prosper and confirm that doctrine ; for it is truth, and I
have nothing against it." He then left the meeting to attend
the service of his own congregation, which he shortened a half
y2

324 A POPULAR LIFE OF GEORGE FOX.
hour, in order that he might return and hear more from George
Fox ; but when he came the meeting was dispersed.
During his stay at Amsterdam, he wrote the following addresses
and epistles, "as the Lord moved him by his Spirit thereunto :"
" A Warning to the inhabitants of the City of Oldenburgh,"
lately destroyed by fire. " A Warning to the City of Hamburgh."
" An Epistle to the Ambassadors then in treaty for Peace at
Nimeguen." " An Epistle to the Magistrates of Embden." He
wrote also several books in answer to misrepresentations spread
abroad by some priests and other inhabitants of Hamburgh, " to
clear Truth and Friends from false charges and slanders." He
wrote also the following letter to the Princess Elizabeth of Her-
werden, in Suabia. This lady was hereditary sovereign of the
imperial and free town of Herwerden, or Herforden, in Southern
Germany, and was so much esteemed for her exemplary virtue
and piety, that "these qualities added more lustre to her name
than her exalted rank." She governed her small territory so
well, that she was much beloved by all her people. Several
Quakers had, at different times, been received by her with much
courtesy, and William Penn says of her ; " Her meekness and
humility appeared to me extraordinary ; she did not consider the
quality, but the merit of the people she entertained. She was
abstemious in her living, and in apparel void of all vain orna
ments. I must needs say, that her mind had a noble prospect :
her eye was to a better and a more lasting inheritance than can
be found below ; which made her not overrate the honours of her
station. I cannot forget her last words, when I took my leave of
her : — ' Let me desire you to remember me, though I live at this
distance, that you should never see me more. I thank you for
this good time ; and know and be assured, though my condition
subjects me to divers temptations, yet my soul hath strong desires
after the best things.' "
The letter is as follows : —
" Princess Elizabeth,
" I have heard of thy tenderness towards the Lord and his
holy truth, by some Friends that have visited thee, and also by
some of thy letters, which I have seen ; which indeed is a great

A POPULAR LIFE OF GEORGE FOX. 325
thing for a person of thy quality to have such a tender mind after
the Lord and his precious truth, seeing so many are swallowed up
with voluptuousness, and the pleasures of the world ; yet all
make an outward profession of God and Christ one way or other,
hut without any deep sense and feeling of Him. For it is not
many mighty nor wise of this world, that can become fools for
Christ's sake, or can become low in the humility of Christ Jesus
from their mighty state, through which they might receive a
mightier estate, and a mightier kingdom, through the inward
Holy Spirit, the divine light and power of God ; and a mightier
wisdom, which is from above, pure and peaceable ; which wisdom
is above that which is earthly, sensual, and devilish, by which
men destroy one another about their religious ways, worships,
and churches : but this they have not from God nor Christ. The
wisdom which is from above, by which all men were made
and created, of which the holy fear of God in the heart is the
beginning, keeps the heart clean. By this wisdom are all God's
children to be ordered, and with it come to order all things to
God's glory. This is the wisdom that is justified of her children.
In this fear of God and wisdom, my desire is, that thou mayst
be preserved to God's glory. For the Lord is come to teach his
people himself, and to set up his ensign, that the nations may
flow unto it. There hath been an apostacy, since the apostle's days,
from the divine light of Christ, which should have given them
the ' light of the knowledge of the glory of God in the face of
Christ Jesus ;' and from the Holy Spirit, which would have led
them to all truth ; and therefore have people set up so many out
ward leaders, to give them knowledge ; and also from the holy
and precious faith, of which Jesus Christ is the author and
finisher, which faith purifies the heart, and gives victory over that
which separates from God ; through which faith they have access
to God, and in which faith they please God ; the mystery of which
is held in a pure conscience. And also, from the gospel which
was preached in the apostles' days, (which gospel is the power of
God) which brings life and immortality to light in man and
woman, by which people should have seen over the devil who has
darkened them ; which gospel will preserve all them that receive
it in life and immortality. For the eyes of the people have been

326 A POPULAR LIFE OF GEORGE FOX.
after men, and not after the Lord, who doth write his law in the
hearts, and puts it into the minds of all the children of the new
covenant of light, life, and grace ; through which they all come
to know the Lord, from the least to the greatest : so that the
knowledge of the Lord may cover the earth, as the waters do the sea.
" This work of the Lord is beginning again, as it was in the
apostles' days ; people shall come to receive an unction in them
from the Holy One, by which they shall know all things, and
shall not need any man to teach them, 'but as the anointing
teacheth them ;' and also to know what the righteousness of faith
speaks, the word nigh in the heart and mouth, to obey it and do
it. This was the word of faith the apostles preached ; which is
now received and preached again, and is the duty of all true
christians to receive. So now people are coming out of the
apostacy, to the light of Christ and his Spirit ; to receive faith
from Him, and not from men ; to receive the gospel from Him,
their unction from Him, the Word ; and as they receive Him,
they declare Him freely, as his command was to his disciples, and
is still to the learners and receivers of Him. For the Lord God,
with his Son Jesus Christ, is come to teach his people, and to
bring them from all the world's ways to Christ, the Way, the
Truth, and the Life, who is the way to the Father ; and from all
the world's teachers and preachers, to Him the speaker and
teacher, as Heb. i. 1 ; and from all the world's worshippers, to
worship God in spirit and in truth, which worship Christ set up
about sixteen hundred years ago, when He put down the Jews'
worship at the temple of Jerusalem, and the worship at the
mountain where Jacob's well was ; and to bring people from all
the world's religions, which they have made since the apostle's
days, to the religion which was set up by Christ and his apostles,
which is pure and undefiled before God, and keeps from the spots
of the world ; and to bring them out of all the world's churches
and fellowships, made and set up since the apostles' days, to the
Church that is in God, the Father of our Lord Jesus Christ,
Thess. i. 1 ; and to bring to the unity and fellowship in the Holy
Spirit, that doth mortify, circumcise, and baptize, to plunge down
sin and corruption, that has got in man and woman by trans
gression.

A POPULAR LIFE OF GEORGE FOX. 327
" In the Holy Spirit there is holy fellowship and unity, yea, it
is the bond of the Prince of princes, the King of kings, and the
Lord of lords' peace : which heavenly peace all true christians
are to maintain with spiritual, not with carnal weapons.
" And now, my friend, the holy men of God wrote the scrip
tures as they were moved by the Holy Ghost; and all Christendom
are on heaps about those scriptures, because they are not led by
the same Holy Ghost as those were, that gave forth the scrip
tures ; which Holy Ghost they must come to in themselves, and
be led by, if they come into all the truth of them, and to have
the comfort of God, Christ, and the scriptures. For none can
call Jesus Lord, but by the Holy Ghost ; and all that call Christ
Lord without the Holy Ghost, take his name in vain. Likewise,
all that name his name are to depart from iniquity ; then they
name his name with reverence, in truth and righteousness. Oh,
therefore, feel the grace and truth in thy heart, which is come by
Jesus Christ, and which will teach thee how to live, and what to
deny. It will establish thy heart, season thy words, and bring
salvation, and will be a teacher unto thee at all times. By it
thou mayst receive Christ, from whence it comes ; and as many
as receive Him, to them He gives power not only to stand against
sin and evil, but to become the sons of God : if sons, then heirs
of a fife, and a world and kingdom without end, and of the
eternal riches and treasures thereof. So in haste, with my love
in the Lord Jesus Christ, who tasted death for every man, and
who bruises the serpent's head, which has been between God
and man, that through Christ man may come to God again, and
praise him through Jesus Christ, the Amen, who is the spiritual and
heavenly rock and foundation for all God's people to build upon, to
the praise and glory of God, who is over all, blessed for evermore.
"George Fox."
"Amsterdam, the 11h ofthe Sixth Month, 1677."
The Princess Elizabeth's answer.
" Dear Friend,
" I cannot but have a tender love to those that love the Lord
Jesus Christ, to whom it is given not only to believe in Him, but
also to suffer for him : therefore, your letter, and your friends'

328 A POPULAR LIFE OF GEORGE FOX.
visit, have been both very welcome to me. I shall follow their
and your counsel, as far as God will afford me light and unction :
remaining still, " Your loving friend, " Elizabeth."
"Hertfort, 30th August, 1677."
From the tenor of the above letter of George Fox, as well as
from the writings of some of the Quakers of this period, it is
evident, that G. Fox and his early followers believed, that they
were a chosen people, through whose instrumentality, the gospel
was once more to be preached in its original purity, power, and
spirit, the same as it was in the days of the apostles ; that they
were sent forth to all nations, to draw men off from the outward
forms and ceremonies of their different churches, to the only true,
inward, spiritual, and universal Church of Christ, which is ulti
mately to prevail over all outward forms and differing practices,
invented since the corruption and apostacy of the church during
the ascendency of popery, uniting them all under the one bond of
faith, love, and peace. When we take into consideration the
simplicity, self-denial, and purity of life of these early propaga
tors of Quakerism ; professing and preaching, in all things, a
subjugation of their own wills to the divine will, and imitating in
their conduct, and in their commerce with the world and with one
another, the examples and precepts of Christ and his apostles ;
how disinterested and regardless they were of all worldly con
siderations, whenever and wherever they interfered with their
religious duties ; how unflinching in the vindication of their
principles ; how unsubdued by persecutions the most severe and
illegal ; and how wonderfully they were supported under them,
in maintaining the direct line of their duties. They appear
to have had some efficient evidence to support them in this
opinion : especially if we admit of the zeal and spirituality of
their preachers, many of whom, like Amos the herdsman, and
Elisha the ploughman, were both unlearned and illiterate : who,
with no worldly allurements to offer, but on the contrary, a re
nouncement of all that is too generally valued in this life by man
kind, went on, converting thousands by the force of their example,

A POPULAR LIFE OF GEORGE FOX. 329
and the simplicity of their doctrine ; and, in the course of a few
years, swelled the number of their ranks to a larger amount than
can be computed at this day.
When we compare the abundance of those early days, with the
present paucity of male preachers, it is to be feared, that a large
portion have degenerated from the spirit and simplicity of their
j predecessors, both in their zeal for religion, and in their renounce
ment of the world ; the perishable riches of which, offer to them
an object of as eager pursuit, as to the rest of the world. It is
not, however, the possession of affluence which Christianity con
demns, but its misuse. Those whom Providence has blessed
with an overflowing cup, have undoubtedly the greater responsi
bility, since the sphere of doing good is enlarged with the means ;
and the greater the possessions, the greater the incitements to
stray out ofthe narrow way, and from the strait gate.
Time, alone, will show whether this body of christians, in its
early career the most spiritually-minded of all religious per
suasions, and in practice, the nearest allied to the apostles, will
realize the hopes and views of their founder and his early con
verts ; and whether, by the force of their example, they will ever
become witnesses to the world at large, of the inestimable value of
a polity founded purely upon christian principles : and also, whether
they will ever become the means of generally diffusing that one
umversal principle of the gospel, which must ultimately prevail
over all forms — the teaching of the Holy Spirit in the heart — the
one spiritual baptism essential to all believers, and by which
alone they can become true members of the one Church of Christ.
That some baneful canker has long tainted the stem of their
pure principles, and still continues to exert its noxious influence,
is evident from the religious dissensions which now exist among
them, and cause a frequent defalcation from their ranks ; and
also, from that dereliction of principle which has subjected many
professing the name of Quaker, to the stigma of legal proceedings,
and some few to the ignominious punishments of our penal laws.
" Son William," said the dying Admiral to William Penn, " if
you and your friends keep to your plain way of preaching, and to
your plain way of living, you will make an end of the priests."*
* Clarkson's Life of Penn, vol. i. p. 85.

330 A POPULAR LIFE OF GEORGE FOX.
The early Quakers did so, and in support of their principles, sub
mitted, as we have seen, with patience and resignation to the
fierce persecutions of their adversaries ; and the sequel was, that,
at last, they triumphed over their persecutors, and by their un
shaken constancy, gained the unmolested enjoyment of their
principles, which in the time of George Fox were better under
stood by the world at large, than they are now.
The two principal schisms in the Society, which have made the
most sensible diminution of its members, are, one that has arisen
and very widely spread itself among the Quakers of America, the
other, chiefly confined to the Society in England.
The first of these, originated many years ago, in the doctrines
advanced by a female American minister, during her sojourn in
England, and for which she was called to account, and finally
dismembered by the Society. Returning to her native land, and
there disseminating her principles, she soon raised a party of
supporters, among whom, Elias Hicks, a man of some talent and
much plausibility, soon made himself a conspicuous advocate, and
became at last the leader of the Hicksites, a faction assuming his
name. The pernicious doctrines of this party tend to overthrow
the fundamental principles of Christianity. " They deny the
miraculous conception of Christ, and assert, that he did not
become the Son of God until the time when he was baptized of
John. They deny the necessity of any particular observance of
Sunday, and consider, that after attending their meetings in the
morning, people are at liberty to devote the remainder of the day
either to business or pleasure." They maintain, " that mankind
suffered no loss through the disobedience of our first parents —
that the idea of a Mediator between man and his Creator, is gross
in its nature — that the atonement by the blood of Christ, and the
salvation through his offering up himself for our sins, are im
possibilities — that the scriptures are not inspired writings, and
therefore afford no rule for the regulation of our lives."* Yet
strange as it may appear, while advocating these extravagant
notions, they maintain themselves to be the true followers of
George Fox, and that the Society at large has degenerated from
his doctrine and practice.
* See Memoirs of Thomas Shillitoe.

A POPULAR LIFE OF GEORGE FOX. 331
The other schism has arisen with a party in this country, who,
naturally impressed with feelings of horror, at opinions so dan
gerous and erroneous, have rushed into an opposite extreme, and
in their zeal have rejected the foundation-stone of Quakerism ;t
for they deny the grace of God to be either a sufficient or an
efficient guide, and therefore, that it is not a primary rule for
christians. On the other hand, they hold the scriptures to be
the only sure guide and safe rule — that the days of inspiration,
or of the immediate revelation of the divine will in the mind, are
now passed away, and that we possess no light upon religious
subjects, beyond the impressions which the intelligence conveyed
in the sacred writings may produce upon our reasoning powers.
This latter opinion has also found support from the pulpits of the
Established Church, from whence it has been asserted, " that the
days of immediate inspiration are gone by, and that all those
pretending to this divine influence, were either fanatics or im
postors." An assertion which contradicts the prophecy of Joel,
as applied in the Acts of the Apostles, ii. 17; "that in the
last days," (that is the christian dispensation) " I will pour out of
my*Spirit upon all flesh ; and your sons and your daughters shall
prophecy ; your old men shall dream dreams, your young men
shall see visions." It also farther involves a very dangerous,
principle, since it infers no less than a limitation of the mani
festation of divine power and wisdom, which can never cnange.
And because this remarkable manifestation of the Holy Spirit is
of rarer occurrence in our days than in former times, does it not
rather infer a greater unworthiness and worldliness of the human
heart, a departure from the simplicity and purity of the gospel
times, and an unwillingness to follow the example of the old
prophets and apostles, in the entire subjugation of our own wills
to the will of God, than that the days of inspiration are now
withdrawn from us ? " Behold the Lord's hand is not shortened,
that it cannot save ; neither his ear heavy, that it cannot hear."
—Isaiah fix. 1. \
On the 21st day of August, George Fox being joined by
William Penn and a few others of the party, who still remained
in Holland, and who finding themselves " clear as far as regarded
their mission" into this country, sailed from the Briel. After a

332 A POPULAR LIFE OF GEORGE FOX.
very tedious and stormy passage of two nights and three days, in
a vessel so leaky, that they were under the necessity of keeping
two pumps continually at work, they arrived at Harwich.
# Here William Penn and another of the party took horse imme
diately for Colchester ; but George Fox remained to hold a meet
ing in the town. At its conclusion, finding some difficulty to pro
cure a conveyance, since the post-master's wife was unwilling to
accommodate him, unless he paid very exorbitantly for the hire
of their coaph ; he walked to a Friend's house close by the town,
hired his waggon, and having well lined it with straw, he, with
the rest of his party, proceeded in it to Colchester.
Upon his arrival in London, he was much distressed by some
accounts lately arrived from New England, of fresh cruelties prac
tised there against the Quakers. He says, " the magistrates and
rulers there proceeded with great violence against Friends, whip
ping and abusing them very shamefully ; for they whipped many
women Friends. One woman they tied to a cart and dragged her
along the streets stripped to her waist. Yea, they whipped some
masters of ships, who were not Friends, only for bringing Friends
thither. At that time, while they were persecuting Friends in
this barbarous manner, the Indians slew threescore of their men,
took one of their captains, and flayed the skin off his head, while
he was alive, and carried him away in triumph : so that the sober
people said, the judgment of God came upon them for persecuting
the Quakers ; but the blind dark priests said, ' It was because
they did not persecute them enough.' Great exercise of mind I
had in seeking relief here for the poor suffering Friends in New
England, that they might not be under the rod of the wicked."
These occurrences took place in Massachusetts ; but " during the
whole of this war, the Mohigan Indians remained faithful to the
adjoining colony of Connecticut ; and not a drop of blood was
shed in their happy soil ;"* where a contrary policy prevailed.
"For predestination, Connecticut substituted benevolence. It
hanged no witches, it persecuted no heretics, "-f-
About this time also, the persecutions ofthe Quakers at Dantzic
deeply engaged his sympathy, and he addressed to them a long
* Bancroft's United States of America, vol. ii. p. 109.
t Ibid, p. 464.

A POPULAR LIFE OF GEORGE FOX. 333
epistle of consolation and encouragement ; a part of which runs
thus : " I do believe, that your imprisonments and sufferings in
that place will be for good in the end (as it hath been in all other
places), ye standing faithful to the Lord, who is all-sufficient.
For your sufferings and trials will try their teachers and religions,
churches and worships, and make manifest what birth they are
of ; even of that which persecutes him that is born of the Spirit :
for ye know that there is no salvation by any other name under
the whole heaven, but by the name of Jesus ; therefore it is time
to leave them when there is no salvation by or in any of them.
Now Friends, I desire that you would take a list of the names
of all those that belong to the King of Poland, where they
live, and how ye may send books and epistles to them, and
keep a correspondence with them ; also the name ofthe bishop,
or cardinal that I heard was with you ; and if ye can get any
that belong to the king, to come and visit the prisoners, that
they may inform the king of their cruel sufferings," &c. " The
Lord God Almighty preserve you ! To his protection in his
eternal power, do I commend you all, in bonds or at liberty,
with my love to you in the everlasting Seed of God, Christ
Jesus, who bruises the head of the serpent which makes you to
suffer," &c.
The letter from which the above is taken, was written at
Amsterdam, and is dated the 18th day of July, 1677. After his
return from Holland, his anxiety about this portion of his fol
lowers still continuing, he addressed a long letter to the King of
Poland, under whose jurisdiction the city of Dantzic was. It is
a curious performance, and contains no less than twenty examples
from the writings of eminent men of all ages of Christianity, against
persecution on account of religion, and in favour of a free tolera
tion. Our limits will only admit of an extract : —
" To Johannes III., King of Poland, &c.
" 0 King,
" We desire thy prosperity both in this life and that which is
to come. And we desire that we may have our christian liberty
to serve and worship God under thy dominion : for our principles
lead us not to do any thing prejudicial to the king or his people.

334 A POPULAR LIFE OF GEORGE FOX.
We are a people that exercise a good conscience towards God
through his Holy Spirit, and in it do serve, worship, and honour
Him ; and towards men in the things that are equal and just,
doing to them as we would have them to do unto us ; looking
unto Jesus, who is the author and finisher of our faith ; which
faith purifies our hearts, and brings us to have access to God ;
without which we cannot please Him : by which faith all the
just live, as the scripture declares.
" We desire the king to consider how much persecution has
been in Christendom since the apostles' days, concerning refigion.
Christ said, ' They should go into everlasting punishment that
did not visit Him in prison ;' then what will become of those who
imprison Him in his members ; where He is manifest. None
can say the world is ended; therefore, how will Christendom
answer the dreadful and terrible God at his day of judgment, who
have persecuted one another about religion before the end of the
world, under pretence of plucking up the tares ; which is not
their work, but the angels', at the end of the world ? Christ
commands men to love one another, and to love enemies, and by
this they should be known to be his disciples. Oh ! that all
Christendom had lived in peace and unity, that they might, by
their moderation, have judged both Turks and Jews ; and let all
have their liberty that do own God and Christ, and walk as be
comes the glorious gospel of the Lord Jesus Christ. Our desires
are, that the Lord God of heaven may soften the king's heart to
all tender consciences, that fear the Lord, and are afraid of dis
obeying Him.
" We entreat the king to read some of the noble expressions of
several kings and others, concerning liberty of conscience ; and
especially of Stephanus, King of Poland, viz., ' It belongeth not
to me to reform the consciences ; I have always gladly given that
over to God, which belongeth to Him ; and so shall I do now,
and also for the future. I will suffer the weeds to grow till the
time of harvest, for I know that the number of believers is but
small : therefore,' said he, when some were proceeding in perse
cution, ' I am king of the people, but not of their consciences.'
He also affirmed, that ' religion was not to be planted with fire
and sword.' " — Ohron. Liberty of Religion, part ii.

A POPULAR LIFE OF GEORGE FOX. 335
He then goes on to produce examples from the writings of
James I. and Charles I. of England; Constantius the Emperor,
Augustinus, Irenaeus, Eusebius, Emperor Maximilian, and various
others, and concludes in these words : —
" Now, 0 King, seeing these noble testimonies concerning
liberty of conscience, of kings, emperors, and others, and the
liberty that Paul had at Rome in the days of the heathen
emperor, our desire is, that we may have the same liberty at
Dantzic to meet together in our own hired houses ; which cannot
be any prejudice either to the king or the city of Dantzic, for us to
meet together to wait upon the Lord, and pray unto Him, and
to serve and worship Him in spirit and in truth in our own hired
houses ; seeing our principle leads us to hurt no man, but to love
our enemies, and to pray for them : yea, them that persecute us.
Therefore, 0 king, consider, and the city of Dantzic, would you
not think it hard for others to force you from your religion to
another, contrary to your consciences ? And if it be so, that you
should think it hard to you, then ' do you unto others as you
would have them do unto you ;' for that is the royal law, which
ought to be obeyed. And so in love to thy immortal soul, and
for thy eternal good this is written. " George Fox." *
This letter was sent over to the care of three Friends in Hol
land, and by them was translated and delivered to the King of
Poland, who received it and read it through ; but from the com
plaints which still continued to come from Dantzic, it appears that
it was unsuccessful in engaging the king's interference ; for the
magistrates still continued to pursue the same cruel treatment,
and the Quakers were everywhere driven from their houses, and
immured in dungeons.
About this time, the attention of G. Fox was directed to the
settlement of a considerable dissension, which had again sprung
up respecting the separate meetings for the women, and also upon
other matters connected with the discipline of the Society. As
this discontent was principally confined to the county of Buck
ingham, he appointed two meetings, near High Wycombe, for a
full consideration of these differences ; one of which was held

336 A POPULAR LIFE OF GEORGE FOX.
at the house of Thomas Ellwood, once amanuensis to the poet
Milton, and was so numerously attended, that the meeting could
only be accommodated in a large barn. Upon this occasion, he
so fully confuted the objections of the dissentients, as to confirm
the minds of those already contented, to recover those who had
been wavering between the two opinions, and to cause those
whom it was impossible to satisfy, to leave the Society altogether ;
who very soon afterwards came to nought. These meetings had
a very beneficial effect, since they were the means of more closely
uniting those Friends who were faithfully inclined, and of ridding
the Society of those who found the plainness and simplicity of
their precepts too strait a path.
Some of the separatists still continuing to raise a clamour
against their wholesome laws, he published an address for the
purpose of exposing the errors of their statements. It begins,
"All that deny prescriptions without distinction, may as well
deny all scriptures, which were given forth by the power and
Spirit of God. For do not they prescribe how man should walk
towards God and man, both in the Old and New Testament."
It finishes as follows: — "There is a loose spirit that cries for
liberty, and against prescriptions, yet the same is prescribing
ways, both by words and writings. The same spirit cries against
judging, and would not be judged, yet is judging with a wrong
spirit. This is given forth in reproof of that spirit.
" George Fox."

A POPULAR LIFE OF GEORGE FOX. 337

CHAPTER XIX.
1678-1685. His prosecution for the small tithe of Swarthmore— Fresh
troubles befall the Quakers — Writes a cautionary letter to them — His
second trip to Holland, and letter to the Duke of Holstein in defence of
women's preaching — His second letter to the King of Poland.

" And hereby we do know that we know him, if we keep his commandments.
He that saith, I know him, and keepeth not his commandments, is a liar, and the
truth is not in him. But whoso keepeth his word, in him verily is the love of God
perfected. Hereby know we that we are in him." — 1 John ii. 3 — 5.
1678. The vocation and duties of George Fox were chiefly
directed to the metropolis and its vicinity, till about the middle
of this year, when he once more went down to his wife's estate at
Swarthmore ; where he continued to reside rather better than a
twelvemonth, keeping himself very much at home, and employing
bis time in epistolary communication with Friends in various
parts of the globe, and in writing many papers, concerning the
affairs and the well-ordering of the Society.
In January, 1680, he again left his residence in Lancashire, to
which he never after returned ; for the interests of the Society,
during the renewed persecutions which befell it at the latter end
of Charles the Second's reign, required his almost constant pre
sence in the capital ; so that his labours were mostly confined to
London, with occasional excursions to some of the surrounding
counties. In his journey from Swarthmore, he passed once more through
Westmoreland into Yorkshire, and then through most of the
intervening counties on his route to. London, holding meetings at
every suitable place on his road, according to his usual practice.
In the month of March, in the following year, (1681) he was
put to some trouble about the small tithes of Swarthmore. He
says, " About this time I had occasion to go to several of the
judges' chambers upon a suit about tithes. For my wife and I,
z

338 A POPULAR LIFE OF GEORGE FOX.
with some other Friends, were sued in Cartmel- Wapentake- Court,
in Lancashire, for small tithes, and we had demurred to the juris
diction of that court. Whereupon, the plaintiff prosecuted us in
the Exchequer Court at Westminster ; where he ran us up to a
writ of rebellion, for not answering the bill upon oath, and got an
order of court to the sergeant to take me and my wife into custody.
This was a little before the Yearly Meeting, at which time it was
thought they would take me up ; and according to outward ap
pearances it was very likely, and very easy for the sergeant to have
done it, I lodging at the same places where I used to lodge, and
being very public at meetings. But the Lord's power was over
them, and restrained them, so that they did not take me. Yet,
understanding that a warrant was out against me, as soon as the
Yearly Meeting was over, I took William Mead with me, and
went to several of the judges' chambers, to let them understand
both the state of the case, and the ground and reason of our re
fusing to pay tithes. The first we went to, was Judge Gregory,
to whom I tendered my name and my wife's answer to the plain
tiff's bill ; in which was set forth, that my wife had lived three
and forty years at Swarthmore, and in all that time there had been
no tithe paid nor demanded ; and an old man, who had been a
tithe gatherer, had made affidavit, that he never gathered tithe
at Swarthmore Hall, in Judge Fell's time nor since. There were
many particulars in our answer, but it would not be accepted
without an oath. I told the judge, that both tithe and swearing
among christians came from the pope ; and it was a matter of
conscience to us not to pay tithes, nor to swear : for Christ bid
his disciples, who had freely ueceived, give freely ; and He com
manded them, ' not to swear at all.' The judge said there was
tithe paid in England before popery was. I asked him, by what
law or statute they were paid then ? but he was silent. Then I
told him, there were eight poor men brought up to London out of
the north, about two hundred miles, for small tithes ; one of
them had no family but himself and his wife, and kept no living
creature but a cat. I asked him also, ' Whether they could take
a man and his wife, and imprison them both for small tithes ;
and so destroy a family ? If they could, I desired to know by
what law ?' He did not answer me, but only said, ' That was

A POPULAR LIFE OF GEORGE FOX. 339
a hard case.' When I found there was no help to be had there,
we left him, and went to Judge Montagu's chamber. With him
I had a great deal of discourse about tithes. Whereupon he sent
for our adversary's attorney ; and when he came, I offered him our
answer. He said, if we would pay the charges of the court and
be bound to stand trial, and to abide the judgment of the court,
we should not have the oath tendered to us. I told him, they
had brought those charges upon us, by requiring us to put in an
answer upon oath ; which they knew before we could not do for con
science' sake ; and as we could not pay any tithe, nor swear, so
neither should we pay any of their charges. Upon this, he would
not receive our answer. So we went from thence to Judge Atkins ;
and he being busy, we gave our answers and our reasons against
tithes and swearing to his clerk ; but neither could we find any
encouragement from him to expect redress. Wherefore, leaving
him, we went to one of the most noted counsellors, and showed
him the state of our case, and our answers : he was very civil to
us, and said, ' This way of proceeding against you is somewhat
like an inquisition.' A few days after, those eight poor Friends,
that were brought up so far out of the north, appeared before the
judges ; and the Lord was with them, and his power was over
the court, so that these Friends were not committed to the Fleet.
Our cause was put off till the next term, and then it was brought
before the four judges again. William Mead told the judge, I
had engaged myself never to meddle with my wife's estate. The
judges could hardly believe that any man would do so ; where
upon W. Mead produced the writing under my hand and seal ;
at which they wondered. Then two of the judges and some of the
lawyers stood up and pleaded for me, ' that I was not liable to
the tithes ; but the other two judges and divers lawyers pressed
earnestly to have me sequestered, alleging, ' that I was a public
man.' At length, they prevailed with one of the other two judges
to join with them, and then granted a sequestration against me
and my wife together. By advice of counsel, we moved for a
limitation, which was granted, and that much defeated our
adversary's design in suing out a sequestration ; for this limited
the plaintiff to take no more than was proved. One of the
judges, Baron Weston, was very bitter, and broke forth in a great
z2

340 A POPULAR LIFE OF GEORGE FOX.
rage against me in the open court ; but in a little time after, he
died." Thus ends his own account of the transaction ; but what
was the consequence of the sequestration, he nowhere mentions.
The church-party, by the violence of their proceedings against
the dissenters, had now subdued nearly all the different sects,
and had driven them either to subterfuges or into holes and cor
ners, with the single exception of the Quakers, who still openly
maintained their ground, stedfastly remained faithful to their
principles, and patiently endured the brunt of all their malice,
which at this time again broke out afresh. This party, provoked
by the unflinching perseverance and obstinacy of the Quakers,
as they termed it, were determined, if it could be effected by
force and violence, either to suppress them altogether, or to exter
minate the name. New laws were now framed, and old ones
violated, in order to persecute this Society to the uttermost. Their
meeting-houses were ordered to be shut up, their preachers to be
fined and imprisoned, and the individuals of this persuasion,
already subjected to all sorts of contumely from the vulgar, were
now refused, in the courts of justice, the protection to which the
laws of their country entitled them ; and the common gaols were
again everywhere crowded with their persons. Such is the picture,
which the history of this period presents us of the acrimony of
the episcopalians, or more properly speaking, of the high-church
party, which always has been both a faction and a sect, and whose
motto now was, " Non-resistance, and passive obedience ;" but
which would have been instantly thrown aside by them, had the
king chosen to have given the ascendency, either to the papists
or the presbyterians. It forcibly proves how necessary and re
quisite is a wholesome check to any hierarchy, possessing both
power and temporalities, supposed to be independent of the state.
For these two worldly motives have been, and still may be, the
means of leading the priesthood of such an establishment, what
ever be its doctrines, into an unchristian persecution of their
fellow-men, because they may conscientiously presume to differ
from them upon some points, not hurtful to the good order or well-
being of the community.
Our history will now show, with what evil aspect the years
1682 and 1683 frowned upon the Quakers, and how fraught they

A POPULAR LIFE OF GEORGE FOX. 341
were with fresh annoyances and troubles to this peaceable people,
brought upon them, in consequence of their constant public attend
ance at the places, and on the times appointed for their religious
meetings of worship, from which they were now shut out by
force. The grand struggle of their adversaries, upon this occasion,
was to suppress the meetings held in London and the surrounding
villages ; and as George Fox always chose for himself the foremost
post in danger, he continued to reside either in town or the neigh
bourhood, in order that he might be, as much as possible, the
encourager and adviser of his followers. We shall select a few
remarkable instances : —
"I had some inclination," he says, "to attend a meeting in
the country ; but hearing that there would be a great bustle at
our meetings in London, it was upon me to go to the meeting in
Gracechurch Street, on First-day (Sunday). William Penn went
with me, and spoke in the meeting. While he was declaring
truth, a constable came in with his great staff, and bid him give
over, and come down: but William Penn held on, declaring
truth in the power of God. After awhile, the constable drew
back ; and when William Penn had done, I stood up, and de
clared to the people the everlasting gospel ; after I had been
speaking for some time, two constables came in with great staves,
aad bid me give over speaking, and come down ; but I, feeling
the power of the Lord with me, spoke on therein, both to the
constables and to the people. To the constables, I declared,
' That we were a peaceable people, who meet to wait upon God,
and to worship him in spirit and in truth, and therefore they
needed not to have come with their staves against us, who were
met in a peaceable manner, desiring and seeking the good and
salvation of all people.' Then turning my speech to the people
again, I declared what was further upon me to them. While I was
speaking, the constables drew towards the door, and the soldiers
stood with their muskets in the yard. When I had done speak
ing, I kneeled down, and prayed, desiring the Lord to open the
eyes and hearts of all people, high and low, that their minds
might be turned to God by his Holy Spirit, that He might be
glorified in all and over all. After prayer, the meeting rose, and

342 A POPULAR LIFE OF GEORGE FOX.
Friends passed away, the constables being come in again without
the soldiers ; and indeed, both they and the soldiers carried them
selves civilly. William Penn and I went into a room hard by,
as we used to do, and many Friends went with us ; and lest the
constables should think we had shunned them, a Friend went
down and told them, if they would have anything with us, they
might come where we were, if they pleased. One of them came
to us soon after, but without his staff, which he chose to do, that
he might not be observed, for he said, ' The people told him, he
busied himself more than he needed.' We desired to see his
warrant, and we therein found the informer was one. Hilton, a
reputed papist. The constable said, he had charged the informer
to come along with him to the meeting, but he had ran away
from him."
The following occurrence shows, that the very means that were
taken to suppress the Quakers, only served to excite a greater
interest in their behalf, and to spread their doctrine. " I was
moved," he says, " to go to the meeting at Gracechurch Street ;
and it was expected that the officers would come to break up the
meeting, or keep Friends out ; and many hundreds of people
came to see what would be done to us. But the officers came
not ; so we were in peace and quietness ; and many of the
people that came to look on, stayed all the time ; and a glorious,
precious meeting we had, for the Lord's presence was plentifully
amongst us, and his power came over all ; glory to his name for
ever ; who is over all ! "
At another time, he attended the Sunday afternoon meeting at
Devonshire House, in Bishopsgate Street, because he had heard
that the Friends had been excluded from their morning meeting.
He went early, but upon his arrival found the passages leading to
the meeting-house filled with constables, who refused to admit
him, saying, " that they were very sorry to do so ; but their
orders were positive, not to admit any one." The Quakers there
fore held their meeting in the street, close to the entrance of their
meeting-house. George Fox says, " I would not press upon them,
so I stood by, and they were very civil. After awhile the power
of the Lord began to spring up among Friends, and one began to
speak. The constables soon forbade him, and said, he should not

A POPULAR LIFE OF GEORGE FOX. 343
speak ; and, he not stopping, they began to be wroth. But I
gently laid my hand upon one of the constables, and wished him
to let him alone. The constable did so, and the man did not
speak long. After he was done, I was moved to stand up and
speak : and in my declaration said, ' They need not come against
us with swords and staves ; for we were a peaceable people, &c.
We did not meet to plot or contrive against government ; but to
worship God in spirit and in truth. We had Christ to be our
Bishop, Priest, and Shepherd, to feed us and oversee us, and He
ruled in our hearts ; so we could all sit in silence, enjoying our
Teacher.' So to Christ their Bishop and Shepherd I recom
mended them all. I sat down, and after awhile was moved to
pray, and the power of the Lord was over all ; and the people
with the constables and soldiers put off their hats. When the
meeting was done, and Friends began to pass away, the constable
put off his hat, and desired the Lord to bless us : for the power
of the Lord was over him and the people."
In January, 1 683, he again relates, " I went to Kingston-upon-
Thames. As I went to the meeting, I met the chief constable,
who had been to the meeting-house, and had set watchmen to
keep us out ; yet he was pretty civil, and the watchmen let us
have a couple of forms out of the house to sit upon, in the high
way : so Friends met together there, and a very precious meeting
we had ; for the refreshing presence of the Lord was with us, in
which we parted in peace."
Upon another occasion, he went to the meeting, held at the Bull
and Mouth in Aldersgate Street, the entrance to which he found
guarded by watchmen and constables. " So we met in the street,"
he narrates, " and when any Friend spoke, the officers and watch
men made a great bustle to pull him down, and take him away
into custody. After some other Friends had spoken, it was upon
me to speak. I said, ' Heaven is God's throne, and the earth is
his footstool : and will ye not let us stand upon God's footstool
to worship and serve the living God ?' While I spoke they were
silent : and after I had cleared myself, we broke up our meeting
in peace. This was on the Sixth-day of the week," (Friday).
He continues, "On the First-day (Sunday) following, I was
moved to go to the meeting at Gracechurch Street. When I

344 A POPULAR LIFE OF GEORGE FOX.
came there, I found a guard set at the entrance in Lombard Street,
and another at the gate in Gracechurch Street, to keep Friends
out of the meeting-place ; so we were fain to meet in the street.
After some time, I got a chair, stood upon it, and spoke largely
to the people ; opening the principles of truth to them, and de
claring many weighty truths, concerning magistracy and the
Lord's prayer. There was, besides Friends, a great multitude of
people, and all were very quiet ; for the Lord's power was over
all, and in his time we broke up our meeting, and departed in
peace." Upon another occasion, he attended the meeting in the Savoy,
" Which," he says, " was large, and many professors and sober
people were there. The Lord opened many precious mighty
things through me to the people, which I declared among them,
and as I was speaking in the power of the Lord, and the people
were greatly affected therewith, on a sudden the constables with
rude people came in like a sea. One of the constables said,
' Come down,' and laid hands on me. I asked him, ' Art thou a
christian ?' ' We are christians.' He had hold on my hand, and
was very fierce to pluck me down ; but I stood still and spoke a
few words to the people ; desiring of the Lord, that the blessings of
God might rest upon them all. The constable still called upon me
to come down, and at length plucked me down, and bid another
man with a staff, ' Take and carry him to prison.' That man
took me to another officer's house, who was more civil ; and after
awhile they brought in four more Friends, whom they had taken.
I was very weary, and several Friends hearing where I was, came
to me in the constable's house ; but I bid them all go their ways,
lest the constables and informers should stop them. After some
time, the constables took us almost a mile to a justice, who was a
fierce, passionate man : after he had asked me my name, and his
clerk had taken it in writing, upon the constable's information,
' That I had preached in the meeting,' he said to me in an angry
manner, ' Do not you know that it is contrary to the king's laws
to preach in such conventicles, contrary to the liturgy of the
Church of England ?' There was present one Shad, (a wicked in
former) who had broken gaol at Coventry, and had been burnt
in the hand at London, who, hearing the Justice speak to me,

A POPULAR LIFE OF GEORGE FOX. 345
stepped up to him, and told him, ' That he had convicted them
on the act of the 22nd of Charles II. ' ' What ! yon convict
them V said the justice. ' Yes,' said Shad, ' I have convicted
them, and you may convict them too upon the same act.' With
that, the justice was angry with him, and said, ' You teach me !
What are you ? I'll convict them of a riot.' The informer
hearing thus much, and seeing the justice was angry, went away
in a fret ; so he was disappointed of his purpose. I thought he
would have sworn somebody against me : whereupon I said, ' Let
no man swear against me, for it is my principle not to swear ;
and therefore I would not have any man swear against me.' The
justice thereupon asked me, ' If I did not preach at the meeting V
I told him, ' I did confess what God and Christ had done for my
soul ; and did praise God. I thought I might have done that in
the streets, and in all places, viz. praise God, and confess Jesus
Christ ; which I was not ashamed to confess. Neither was this
contrary to the liturgy of the Church of England.' The justice
said, ' the laws were against such meetings as were contrary to
the liturgy of the church.' I said, ' I knew no such laws against
our meetings ; but if he did mean that act which was made against
such as did meet to plot, contrive, and raise insurrections against
the king, we were no such people, but did abhor all such actions,
and did bear true love and goodwill towards the king, and to all
men upon the earth.' The justice then asked, ' If I had been in
orders ?' I told him, ' No.' Then he took his law-books, and
searched for laws against us, bidding his clerk take the names of
the rest in the meantime. But when he could find no other law
against us, the clerk swore the constable against us. Some of
the Friends bid him take heed what he swore, lest he were per
jured, for he took them in the entry, and not in the meeting.
Yet, the constable being an ill man, swore, ' that we were in the
meeting.' However, the justice said, ' Seeing there was but one
witness, he should discharge the rest ; but he would send me to
Newgate, and I might preach there.' I asked him, ' If it stood
with his conscience to send me to Newgate for praising God, and
for confessing Christ Jesus V He said, ' Conscience ! conscience !'
but I felt my words had touched his conscience. He bid the
constable take me away, and he would make a mittimus to send

346 A POPULAR LIFE OF GEORGE FOX,
me to prison, when he had dined. I told him, ' I desired his
peace, and the good of his family ; and that they might be kept
in the fear of the Lord.' So I passed away, and as I went, the
constable took some Friends' word, that I should come to his
house the next morning by the eighth hour. Accordingly, I did
go with those Friends, and the constable told us, he went to the
justice for the mittimus, after he had dined, and the justice bid
him come again after the evening service ; which he did, and
then he was told, he might let me go. ' So,' said the constable,
' you are discharged.' I blamed him for turning informer, and
swearing against us. He said, ' that he would do so no more.' "
During the same year (1683) he went down to Worminghurst,
in Sussex, to visit William Penn. "While I was there," he
says, "James Claypole of London, was suddenly taken ill, with
so violent a fit of the stone, that he could neither stand nor fie ;
but through the extremity of pain, cried out like a woman in
travail. When I heard it, I was much exercised in spirit for
him, and went to him. After I had spoken a few words to him,
to turn his mind inward, I was moved to lay my hand upon him,
and prayed the Lord to rebuke his infirmity. As I laid my hand
on him, the Lord's power went through him ; and through faith
in that power, he had speedy ease, so that he quickly fell into a
sleep. When he awaked, the stone came from him like dirt ;
and he was so well, that the next day he rode with me five and
twenty miles in a coach ; though he used formerly, (as he said)
to lie sometimes two weeks, sometimes a month, with one of those
fits of the stone. But the Lord was entreated for him, and by
his power soon gave him ease at this time : blessed and praised
be his holy name therefore !"
In consequence of the ruinous distraints made upon their
property, under the cloak of tithes and ecclesiastical demands,
George Fox issued forth the following charge, addressed to " All
Friends," to caution them, that, during these times of hot per
secution, they might be very careful, lest in the seizure of their
own goods and estates, the property of other people in their
trust should suffer any loss, on account of their religious scruples.
The trait of nice integrity, and of strict propriety of principle
displayed in this paper, reflects much credit upon G. Fox and the

A POPULAR LIFE OF GEORGE FOX. 347
Society, and offers an incontestible proof of the sincerity of their
professions. " Dear friends and brethren in the Lord Jesus Christ,
" Who is your only sanctuary in this day of storm and per
secution, spoiling of goods, and imprisonments ! Let every one's
eye be unto Him, who has all power in heaven and earth given
unto Him ; so that none can touch an hair of your head, nor you,
nor anything that ye have, except it be permitted or suffered.in
this day to try his people, whether their minds be with the Lord,
or in outward things. Dear Friends, take care that all your
offerings be free, and of your own, that have cost you something ;
so that ye may not offer of that which is another man's, or that
which ye are entrusted withal (and not your own), or fatherless
or widows' estates ; but all such things settle and establish in
their places. You may remember, many years ago, in a time of
great persecution, divers Friends, who were traders, shopkeepers,
and others, had the concerns of widows and fatherless, and other
people's estates in their hands. And when a great suffering,
persecution, and spoiling of goods came upon Friends, especial
care was taken, that all might offer up to the Lord in their
sufferings what was really their own, and not any other people's
estates, or goods, which they had in their hands ; and that
they might not offer up another person's, but that which they
had bought and paid for, or were able to pay for. Afterwards,
several letters came out of the country, to the meeting in Lon
don, from Friends that had goods of the traders in London,
upon credit, which they had not paid for ; who wrote to their
creditors, entreating them to take their goods again. And some
Friends came to London themselves, and treated with their cre
ditors, letting them understand, ' that they were liable to have all
they had taken away from them ;' and told them, ' they would
not have any man to suffer by them ;' neither would they by
suffering, offer up anything but what was really their own, or what
they were able to pay for. Upon which, several traders took
their goods again. This circumstance wrought a very good savour
in the hearts of many, when they saw such a righteous, just, and
honest principle in Friends, that they would not make any suffer

348 A POPULAR LIFE OF GEORGE FOX.
for their testimony ; but what they did suffer for the testimony
of Jesus, should really and truly be their own, and not other
people's. In this they owed nothing to any but love. So in
this way, man and woman stand in the free offering, a free
people, whether it be spiritual or temporal, which is their own ;
and in that they wrong no man, neither inwardly nor outwardly.
Oman said unto David, ' I give thee the threshing-floor, &c,
and the oxen for burnt offerings, and threshing instruments for
wood, and the wheat for the meat-offering, I give it all.' But
King David said unto Oman, ' Nay, but I will verily buy it for
the full price ; for I will not take that which is thine, for the
Lord, nor offer burnt offerings- without cost." — 1 Chron. xxi. 22,
&c. You may here see, that David would not accept of another
man's gifts for an offering to the Lord ; he would not offer up
that which cost him nothing ; but what should really be his own.
' A good man will guide his affairs with discretion.'
" Let this be read in your Monthly and Quarterly Meetings,
both of men and women. " George Fox."
1684. This year he made another short trip to Holland, leaving
England upon the 4th day of April, and returning on the 16th day
of May. Nothing very remarkable occurred during this trip. He
gives the following account of an interview that took place between
himself arid a baptist minister : — " Before I left Amsterdam, I
went to visit Galenus Abrahams, a teacher of chief note among
the mennonites or baptists. I had been with him, when I was in
Holland about seven years before, at which time William Penn
and George Keith had disputes with him. He was then very
high and shy, so that he would not let me touch him, nor look
upon him, (by his goodwill) but bid me, ' keep my eyes off him,
for they pierced him.' Upon this occasion, he was very loving
and tender, and confessed, in some measure, to truth : his wife
also and daughter were tender and kind, and we parted from
them very lovingly."
It was some time in the latter end of this year, after his re
turn from Holland, that he wrote the following letter in defence
of the preaching of women, addressed, —

A POPULAR LIFE OF GEORGE FOX. 349
" For the Duke of Holstein, whom I entreat, in the love
of God, to read over this, which is sent in love to him.
" I understand that formerly, by some evil-minded persons, it
was reported to thee, when Elizabeth Hendricks came to Fredrick-
stadt to visit the people called Quakers, that it was a scandal
to the christian religion that a woman should be suffered to preach
in a public assembly, religiously gathered together, &c. Upon
which thou gavest forth an order to the rulers of Fredrickstadt,
' to make the said people leave the place forthwith, or to send
them away.' But the said rulers being Arminians, and they, or
their fathers, being come to live there, as a persecuted people in
Holland, not much above threescore years ago, made answer to the
duke, ' They were not willing to persecute others for conscience'
sake, who had looked upon persecution on that account in their
own case as anti-christian,' &c. But after that, the people of
God, in scom called Quakers, did write unto thee, 0 Duke, from
Fredrickstadt ; and since that time, they have had their liberty,
and their meetings peaceable, to serve and worship God, almost
these twenty years at Fredrickstadt, and thereabouts, freely with
out any molestation ; which liberty they have acknowledged as a
great favour and kindness from thee.
" And now, 0 Duke, thou professing Christianity from the great
and mighty name of Christ Jesus, who is King of kings, and
Lord of lords, and the holy scriptures of truth of the Old and
New Testament, do not you use many women's words in your
service and worship, out of the Old and New Testament ?
" Though the apostle forbids unruly women to speak in the
church ; yet in another place the apostle encourages the good and
holy women to be teachers of good things, as in Titus ii. 3, 4.
The apostle said, ' I entreat thee, true yoke-fellow, help those
women which laboured with me in the gospel, and with other my
fellow-labourers, whose names are written in the book of life.'
Here he owns these holy women, and encourages them which
laboured with him in the gospel, and did not forbid them;
Phil. iv. 2, 3. He likewise commends Phoebe unto the church
of the Romans, calls her ' a servant unto the church of Cen-
chrea,' sends his epistle by her to the Romans from Corinth, and

350 A POPULAR LIFE OF GEORGE FOX.
desires the church at Rome to 'receive her in the Lord as
becometh saints : ' and to ' assist her in whatsoever business she
had need of ; for she had been a succourer of many, and of him
self also.' And he said, ' Greet Priscilla and Aquila, my helpers
in Christ Jesus, who have for my life laid down their own necks ;
unto whom not only I give thanks, but also all the churches of
the Gentiles.' Now, here the duke may see, these were good,
holy women, whom the apostle did not forbid speaking. — Rom.
xvi. 1 — 4, but commanded them. And Priscilla and Aquila
instructed and expounded unto Apollos the way of God more per
fectly, Acts xviii. 26. So here Priscilla was an instructor as
well as Aquila ; which holy women the apostle did not forbid.
Neither did the apostle forbid Philip's four daughters, which were
virgins, to prophecy. Women might pray and prophecy in the
church, 1 Cor. xi. 5.
" The apostles showed to the Jews the fulfilling of Joel's
prophecy : ' That in the last days, God would pour out his Spirit
upon all flesh, and their sons and daughters, servants and hand
maids, should prophecy with the Spirit of God.' So the apostle
encourages daughters and hand-maids to prophecy as well as sons ;
and if they do prophecy, they must speak to the church or people,
Joel ii. 28 ; Acts ii. 17, 18.
" And in Luke i. 41 — 55, see what a godly speech Elizabeth
made to Mary, and what a large godly speech Mary made also.
Mary said, ' That the Lord did regard the low estate of his hand
maid,' &c. And do not you make use, in your worship and
services, of Mary and Elizabeth's words from Luke i. 41 — 55, in
your churches, and yet forbid women's speaking in your churches ?
Yet all sorts of women speak in your churches when they sing
and say Amen. In Luke ii. there was Anna the prophetess,
who departed not from the temple, but served God with fasting
and prayer night and day. Did not she confess Christ Jesus in
the temple, and give thanks to the Lord, and ' speak of Christ to
all that looked for redemption in Jerusalem V — Luke ii. 36  38.
So such holy women were not forbidden to speak in the church,
neither in the law nor gospel. Was it not Mary Magdalene, and
other women, that first preached Christ's resurrection to the
apostles? for Christ said to Mary, &c, ' Go to my brethren, and

A POPULAR LIFE OF GEORGE FOX. 351
say unto them, I ascend unto my Father and to your Father,
and to my God and to your God.' — John xx. 17. Christ sent
these women to preach his resurrection ; so it is no shame for such
women to preach Christ Jesus : neither are they to be silent
when Christ sends them. The apostle says, ' Every tongue shall
confess God,' Rom. xiv. 11, and, 'Every tongue shall confess
that Jesus Christ is Lord, to the glory of God the Father,' Phil.
ii. 11. So here it is clear, that women must confess Christ as
well as men, if every tongue must confess. And the apostle saith,
' There is neither male nor female ; for ye are all one in Christ
Jesus.' — Gal. iii. 28.
" I entreat the duke to consider these things. I entreat him
"to mind God's grace and truth in his heart that is come by Jesus ;
that by his spirit of grace and truth, he may come to serve and
worship God in his spirit and truth ; so that he may serve the
living eternal God that made him, in his generation, and have his
peace in Christ, that the world cannot take away. And I do
desire his good, peace, and prosperity in this world, and his eternal
comfort and happiness in the world that is everlasting. Amen.
" George Fox."
•¦• "London, Wth ofthe Eighth Month, 1684."
In the year 1685, he wrote a second letter to the King of
Poland, in behalf of his persecuted Friends at Dantzic. It was
written in consequence of some information, conveyed to him
through a Polish physician then in London, of their continued
sufferings.
" To John the Third, King of Poland, Great Duke of
Lithuania, Russia, and Prussia, defender or the city of
Dantzic, &c. Concerning the innocent and afflicted
people, in scorn called quakers, who are now fed with
bread and water in the bridewell of the aforesaid city,
under close confinement, where their friends, wives,
and children, are hardly suffered to come to see them.
" 0 King !
" The magistrates of the city of Dantzic say, that it is thy order
and command, that these innocent and afflicted people should
suffer such oppression. Now this punishment is inflicted upon

352 A POPULAR LIFE OF GEORGE FOX.
them only because they come together in the name of Jesus
Christ, their Redeemer and Saviour, who died for their sins, and
is risen from the dead for their justification ; who is their Prophet,
whom God hath raised up like unto Moses ; whom they ought to
hear in all things, in this day of the gospel and new covenant ;
who went astray like scattered sheep, but now are returned to the
chief Shepherd and Bishop of their souls. — 1 Pet. ii. 25. ' Who
has given his life for his sheep, and they hear his voice and follow
Him ;' who leads them into his ' pastures of life.' — John x.
" Now, 0 King ! I understand that thou openly professest
Christianity, and the great and mighty name of Jesus Christ, who
is King of kings and Lord of lords, to whom is given all power
in heaven and in earth, who rules all nations with a rod of iron.
Therefore, 0 King, it seems hard to us, that any who openly con
fess Christ Jesus, (yea, the magistrates of Dantzic do the same)
should inflict those punishments upon an innocent and harmless
people, by reason of their tender conscience, only because they
come together to serve and worship the Eternal God, who made
them, in spirit and in truth ; which worship Christ Jesus set up
sixteen hundred years ago : as we read in John iv. 23, 24.
" I beseech the king, that he would consider, whether Christ in
the New Testament, ever gave such a command to his apostles,
that they should shut up in prison, and feed them with bread and
water, who were not conformable in every particular to their refi
gion, faith and worship ? Where did the apostles exercise such
things in the true church, after Christ's ascension ? Is not this
the doctrine of Christ and the apostles, that Christ's followers
should 'love their enemies, and pray for them that hate them
and persecute and despitefully use them?' — Matt. v.
"Is it not a shame to Christendom, among the Turks and
others, that one christian should persecute another, for the doc
trine of faith, worship, and religion ? They cannot prove that
Christ ever gave them such a command, whom they profess to be
their Lord and Master. For Christ says, that his believers and
followers should ' love one another, and by this they should be
known to be his disciples. And did not Christ reprove those,
who would have ' fire to come down from heaven,' to destroy them
who would not receive him? and did he not tell them, 'they

A POPULAR LIFE OF GEORGE FOX. 353
did not know what spirit they were of?' Have all, who have
persecuted men, or taken away their lives, because they would not
receive their religion, known what spirit they were, or are of ? Is
it not good for all to know, by the Spirit of Christ, what spirit
they are of ? For the apostle says, Rom. viii. 9, ' If any man
have not the Spirit of Christ, he is none of his.' And, 2 Cor.
x. 4, ' The weapons of our warfare are not carnal, but spiritual,'
to. And ' we wrestle not against flesh and blood, but against
spiritual wickedness/ &c. Thus we see, that the fight of the
first christians, and their weapons in the days of the apostles,
were spiritual.
" Now would not the king and the magistrates of Dantzic,
think it contrary to their consciences, if they should' be forced by
the Turk to his religion ? Would it not in a like manner, seem
hard to the magistrates of Dantzic, and contrary to their con
sciences, if they should be forced to the religion of the King of
Poland ? or to the King of Poland, if he should be compelled to
the religion of the magistrates of Dantzic ? And if they would
not be subject thereunto, that then they should be banished from
their wives and families, and out of their native country, or
otherwise be fed with bread and water, under strict confinement.
" Therefore, we beseech the king, with all christian humility,
and the magistrates of Dantzic, that they would order their pro
ceedings in this matter according to the royal law of God, which
is, 'to do unto others as they would have others do unto them,'
and ' to love their neighbours as themselves.' For we have this
charity, that we hope and believe, that the King of Poland and
his people, with the magistrates of Dantzic, own the writings of
the New Testament, as well as of the Old ; and, therefore, we
beseech the king and the magistrates of Dantzic to take heed,
that their work of imprisoning an innocent people, for nothing
but their meeting together, in tenderness of conscience, to serve
and worship God, their Creator, may not be contrary and opposite
to the royal law of God, and to the glorious and everlasting gospel
of truth. " We desire the king, in christian love, earnestly and weightily
to consider these things, and to give order to set the innocent
prisoners, our friends, called Quakers, at liberty from their strict
2 a

354 A POPULAR LIFE OF GEORGE FOX.
confinement in Dantzic ; that they may have freedom to serve
and worship the living God in spirit and in truth, to go home to
their habitations, and follow their trades and calling, to maintain
their wives, children,, and families. And we believe that the
king, in doing such a noble, glorious, yea christian work, will not
go unrewarded from the Great God who made him, whom we
serve and worship, who has the hearts of kings, and their lives
and length of days in his hands.
" From him who desires that the king and all his ministers
may be preserved in the fear of God, and receive his
word of wisdom, by which all things were made and
created ; that by it he may come to order all things to
the glory of God, which God has put under his hand :
that both he and they, may enjoy the comforts and
blessings of the Lord in this life, and in that which is
to come, life eternal. — Amen. " George Fox."
" London, the 10th ofthe Fifth Month,
commonly called May, 1684."
" Postscript. — The king may please to consider, that his and
all men's consciences are the prerogative of God."

A POPULAR LIFE OF GEORGE FOX. 355

CHAPTER XX.
1685—1690. Death of Charles II.- Petition ofthe Quakers to James II.
—The king's proclamation and general liberation of the Quakers-
Several of G. Fox's papers- Death and character.

" Be ye doers of the word, and not hearers only, deceiving yourselves. What
doth it profit, my brethren, though a man say he hath faith, and hath not works ?
can faith save them ? — James i. II.
"Let me die the death of the righteous, and let my last end be like his 1" —
Numb, xxiii. 10. " And I heard a voice from heaven, saying, Write, Blessed are the
dead which die in the Lord from henceforth." — Rev. xiv. 13.
The year 1685 teemed with events of the utmost importance
to the nation at large, which even threatened a severe blow to the
cause of the Reformation, by a new overthrow of the protestant
church of England. In the month of Feburary, the king was
suddenly seized with convulsive fits, and, after an illness of a few
days, expired ; and the throne, to the great dismay of the nation,
was now to be filled by his papist brother, James the Second.
As this event came upon the nation most unexpectedly, the late
king being in the prime of life, all parties were in a state of
¦ painful excitement, naturally looking for great changes, without
being able to calculate either upon their nature or extent.
The persecutions against the dissenters had been carried on
with unremitting virulence by the high-church party, up to the
period of the late king's decease, and upon the accession of his
brother James to the throne, petitions were poured in from all the
aggrieved parties, praying for a toleration of their religious tenets,
and that they might unmolestedly worship God in the way most
agreeable to their opinions. The petition from the Quakers is
as follows : — ¦ " To King James the Second.
" The humble application of the people called Quakers.
"Whereas it hath pleased Almighty God, by whom kings
reign, to take hence the late King Charles the Second, and to
2 a2

356 A popular life of GEORGE fox.
preserve thee peaceably to succeed ; we thy subjects heartily
desire, that the Giver of all good and perfect gifts, may please to
endue thee with wisdom and mercy in the use of thy great power,
to his glory, the king's honour, and the kingdom's good ; and it
being our sincere resolution, according to our peaceable principles
and conversation, by the assistance of Almighty God, to live
peaceably and honestly, as becomes true and faithful subjects
under the king's government, and a conscientious people, that
truly fear and serve God ; we do humbly hope, that the king's
tenderness will appear, and extend with his power to express the
same ; recommending to his princely clemency, the case of our
present suffering friends hereunto annexed : —
" To the King.
" The distressed case and request of the suffering people
commonly called Quakers, humbly presented.
" Shewing,
" That according to accounts lately given, about fourteen
hundred of the said people, both men and women, are continued
prisoners in England and Wales, only for tender conscience
towards Almighty God, that made them ; many under sentence
of premunire, and many near it, not for refusing duty or sub
stance of allegiance itself, but only because they dare not swear ;
others under fines upon the act of banishment ; many on writs
of excommunication ; besides some hundreds have died prisoners ;
many by means of this long imprisonment since the year 1680,
as it is judged, thereby making widows and fatherless, and leaving
poor innocent families in distress and sorrow. These two hard
winters' confinement, have tended also to the destruction of many
in cold holes and gaols, their health being greatly impaired
thereby ; besides the violence and woful spoil made by merciless
informers on the Conventicle Act, upon many, convicted, unsum-
moned, and unheard in their own defence, both in city and
country ; as also on ' qui tam' writs, and other processes, on
twenty pounds a month fines, and two-thirds of estates seized
for the king, all tending to the rain of trade and husbandry, and
of industrious families ; to some not a bed left, to others no cattle

A POPULAR LIFE OF GEORGE FOX. 357
to till the ground, or give them milk ; nor corn for bread or seed,
nor tools to work withal. And also these and other severities
done under pretence of serving the king and church, thereby to
force us to violate our consciences, and consequently to destroy
our souls, of which we are very tender, as we are of our peace
with God, and our own consciences, though accounted as sheep
for the slaughter ; and notwithstanding all these long sustained
extremities, we the said people, do solemnly profess and declare,
in the sight of the Teacher of hearts, that we have nothing but
goodwill and true affection to the king, praying for his safety,
and the kingdom's peace. We have never been found in any
seditious or treasonable designs, as being wholly contrary to our
christian principles and holy profession.
" And knowing, that 'where the word of a king is, there is
peace,' we in christian humility, and for Christ's sake,
entreat, that the king will please to find out some ex
pedient for our relief in these cases, from prison, spoil,
and ruin, and we shall, as in christian duty bound,
pray God for the king's welfare in this world, and his
eternal happiness in that which is to come."
Then followed a particular list or statement of the number of
Quakers, at that time lying in prison in the different counties of
England and Wales, amounting altogether to one thousand four
hundred and sixty. And soon after the presentation of the above
petition and statement, the king was graciously pleased to exer
cise his prerogative in favour of his peaceable and innocent
subjects, the Quakers, by issuing the following proclamation, in
which he ordered their release by way of pardon : —
" James Rex.
"Whereas our most entirely beloved brother, the late king
deceased, had signified his intentions to his attorneys-general, for
the pardoning such of his subjects who had been sufferers in the
late rebellion for their loyalty, or whose parents or near relations
had been sufferers in the late rebellion for that cause, or who had
themselves testified their loyalty and affection to the government,
and were persecuted, indicted, or convicted, for not taking, or
refusing to take, the oaths of allegiance and supremacy, or one of

358 A POPULAR LIFE OF GEORGE FOX.
them, or had been prosecuted upon any writ, or any penalty, or
otherwise, in any of the courts of Westminster Hall, or in any of
the ecclesiastical courts, for not coming to church, or not re
ceiving the sacrament.
" And whereas the several persons whose names are mentioned
in the schedule annexed to this our warrant, have produced unto
us certificates for the loyalty and sufferings of them and their
families. " Now, in pursuance of the said will of our said most dear
brother, and in consideration of the sufferings of the said persons,
our will and pleasure is, that you cause all process and pro
ceedings, ex officio, as well against the said persons mentioned in
the said schedule hereunto annexed, as against all other persons
as shall hereafter be produced unto you, to be wholly superseded
and stayed ; and if any of the said persons be decreed or pro
nounced excommunicated, or have been so certified, or are in
prison upon the writ ' de excommunicatio capiendi,' for any
of the causes aforesaid, our pleasure is, that you absolve, and
cause such persons to be absolved, discharged, or set at liberty, and
that no process or proceedings whatsoever be hereafter made in
any court against any of the said persons, for any cause before-
mentioned, until our pleasure therein shall be farther signified.
" Given at our court at Whitehall, this 18th day of April,
16*85, in the first year of our reign.
" To all archbishops and bishops, to their chancellors and com
missioners, and to all such deacons and their officials, and all
other ordinaries and persons executing ecclesiastical jurisdiction.
" By his Majesty's command. " Sunderland."
James, when Duke of York, had always treated Admiral Penn
with marks of sincere friendship, and, at the birth of his son,
William, he stood sponsor to the child. His godson, the cele
brated William Penn, at this time ranked so high in the estima
tion of James, that he had access to him at all times, and it
may be, in some measure, attributed to his influence with the
king, that this document, so unreservedly favourable towards
the Quakers, was granted. Its address clearly points out the

A POPULAR LIFE OF GEORGE FOX. 359
quarter from whence all their persecutions had proceeded, and
if we had no other proof, would afford evidence of the mistaken,
persecuting spirit, which then prevailed with the high-church
party. It is a curious fact, that the protestant dissenters should
have received from a catholic prince a free toleration of their
religious opinions ; an indulgence which had been denied to them,
in the smallest particular, by the reformed protestant church of
England, and which all the religious parties of the day, with the
exception of the Quakers, had been extremely tenacious of con
ceding to each other. When we consider the motive of this
apparently liberal act, but little merit, alas ! can be ascribed to
the granter, who, it is clear, from his subsequent acts, only con
sidered it as a first step towards the re-establishment of popery,
by -attempting the subversion of the national church, and in the
furtherance of which measure, he was finally expelled from the
throne of his forefathers.
This gracious proclamation of James, which threw open the
prison doors throughout the nation to the Quakers, and restored
several hundreds of them from cruel imprisonment, to the bosoms
of their families, was a source of heartfelt thankfulness to them ;
and in consequence thereof, their ensuing "Yearly Meeting,"
which took place in the spring of this year, was very largely
attended. George Fox says, " many of those who had been re
strained in bonds for years, came up to this Yearly Meeting, and
caused great joy to Friends, to see our ancient faithful brethren
again at liberty in the Lord's work, after their long imprisonment.
And, indeed, a precious meeting we had ; the refreshing presence
of the Lord appearing plentifully with us and among us." A
great concern, however, arose in his mind, lest in the joy and
fulness of their hearts, " any should look too much to man, and
not eye the Lord therein, from whence all deliverance comes ;"
he, therefore, wrote two epistles, to caution Friends to be watchful
over themselves in this particular ; stating therein, " My desires
are, that all may be preserved in humility and thankfulness, in
the sense of all the mercies of the Lord ; and live in the peace
able truth that is over all : that ye may answer God's grace, and
his light and Spirit in all ; in a righteous, godly life, and con
versation. Let none be lifted up by their outward liberty, neither

360 A POPULAR LIFE OF GEORGE FOX.
let any be cast down by suffering for Christ's sake," &c. In
another place, he writes, " The Lord, by bis eternal power, hath
disposed the heart of the king to open the prison doors, by which
about fifteen hundred persons are set at liberty, and hath given
a check to informers, so that in many places our meetings are
pretty quiet. My desires are, that both liberty and sufferings
may be sanctified to his people, that Friends may prize the
mercies of the Lord in all things, and to Him be thankful, who
stilleth the raging waves of the sea, allayeth the storms and
tempests, and maketh a calm. Therefore, it is good to trust in
the Lord, and cast your care upon Him who careth for you.
For, when ye were in gaols and prisons, the Lord did by his
eternal power and arm uphold you, and sanctified them to you ;
unto some He made them as a sanctuary, and tried his people as
in a furnace of affliction, both in prisons and spoiling of goods.
In all this, the Lord was with his people, and taught them to
know, that ' the earth is the Lord's, and the fulness thereof,' and
that He was in all places, ' who crowneth the year with his good
ness.' Therefore, let all God's people be diligent and careful to
keep themselves pure and clean, and to serve God and Christ,
and one another, in the glorious peaceable gospel of life and
salvation," &c.
From this period, to the close of his life, George Fox resided
chiefly in London, labouring assiduously and watchfully to pro
mote the harmony and good order of the large Society, which he
had now lived to see acting with himself in the open profession
of the religious principles he had so long preached and practised ;
and united together by the wholesome laws, that, from time to
time, he had instituted for the regulation and well-ordering of
their conduct. In his capacity as a minister of the gospel, and
as an elder of the church, he was constant in his attendance at
all meetings. He also occupied much of his time in writing re
ligious letters and epistles to all parts of the world, besides pre
paring for publication many papers upon religious subjects.
These were mostly accomplished during the intervals between the
meetings, or at those times, when he occasionally retired a few
miles into the country, to recruit himself from the fatigues of his
active life, by a little rest and quietness, which the infirmities of

A POPULAR LIFE OF GEORGE FOX. 361
age and illness rendered indispensable. A few of these papers
we shall select before closing his memoir. The first of which was
written to prove from scripture, that people must repent before
they can receive the gospel, and the Holy Spirit, and the king
dom of God, or be baptized.
" John the Baptist came preaching in the wilderness of Judea,
saying, 'Repent ye for the kingdom of heaven is at hand.' —
Matt. iii. 12. When John the Baptist was cast into prison, Mark
says, ' That John came into Galilee, preaching the gospel of the
kingdom of God, and saying, the time is fulfilled, and the king
dom of God is at hand : repent ye, and believe in the gospel.' —
Mark i. 14, 15. Matthew also says, ' From that time, Jesus
began to preach, and to say, repent, for the kingdom of heaven is
at hand.' — Matt. iv. 17. And when Christ sent forth his twelve
disciples, two and two, they went out and preached that men
should repent, see Mark iv. 12. Christ said to the Jews,
' Except ye repent, ye shall all likewise perish.' — Luke xiii. 3-5.
When the publicans and sinners came to hear Christ, and the
Pharisees and Scribes murmured, saying, ' This man receiveth
sinners and eateth with them,' Christ reproved them by a parable,
and told them, ' Joy shall be in heaven over one sinner that re-
penteth, more than over ninety and nine just persons, which need
no repentance,' adding, ' There is joy in the presence of the angels
of God over one sinner that repenteth.' — Luke xv. Christ, after
He was risen, said unto his disciples, ' That repentance and re
mission of sins should be preached in his name among all nations,
beginning at Jerusalem.' — Luke xxiv. 47. Peter said to the
Jews, ' Repent, and be baptized, every one of you, in the name of
Jesus Christ for the remission of sins ; and ye shall receive the
gift of the Holy Ghost.'— Acts ii. 38. Paul said, ' The times of
this ignorance God winked at ; but now commandeth all men
everywhere to repent.' — Acts xvii. 30. Simon Magus was called
to repentance, if he had regarded it. — Acts viii. 22. The apostle
Paul did preach at Damascus, at Jerusalem, and throughout all
the coasts of Judea, and then to the Gentiles, (turning them from
darkness to the light of Christ, and from the power of Satan to
God) that they should ' repent and turn to God, and do the works
meet for repentance.' — Acts xxvi. 20.

362 A POPULAR LIFE OF GEORGE FOX.
" Here we may see that people must repent before they believe
and are baptized, and before they receive the Holy Ghost and the
kingdom of God. They must repent of their vain life and con
versation, before they receive the gospel, and must 'be turned from
darkness to the fight of Christ, from the power of Satan unto God,
before they receive his Holy Spirit, and his gospel of life and sal
vation. The Lord doth command all men everywhere to repent,
and do works meet for repentance. They must show that their
lives, conversations, and tongues are changed, and that they serve
God in newness of life, with new tongues and new hearts.
" George Fox."
The following paper also, showing wherein God's people should
be like unto Him : —
" God is righteous, and He would have his people to be
righteous, and do righteously. God is holy, and He would have
his people holy, and to do holily. God is just, and He would
have his people to be just, and to do justly to all. God is light,
and his children must walk in his light. God is an eternal infinite
Spirit, and his children must walk in his Spirit. God is merciful,
and He would have his people to be merciful. God's sun shines
upon the good and the bad, and He causes the rain to fall upon
the evil and the good ; so should his people do good to all. God
is love, and they that dwell in love, dwell in God. 'Love worketh
no ill to his neighbour, therefore, love is the fulfilling of the
law.' — Rom. xiii. 10. The apostle saith, ' All the law is fulfilled
in one word, even in this, thou shalt love thy neighbour as thy
self.' — Gal. v. 14. ' As the Father hath loved me, so I have
loved you ; continue ye in my love.' — John xv. 9. This should
be the practice of all God's people. " George Fox."
"And because most people," he says, "would confess, that
God's people should be thus, but few know how to come to this
state, therefore, in the openings of the Spirit of truth, I wrote
another short paper, directing to the 'Right way, and means
whereby people might come unto Christ, and so be made like unto
God.' " Thus :—

A POPULAR LIFE OF GEORGE FOX. 363
" Christ saith, ' I am the way, the truth and the life ; no man
cometh unto the Father but by me.' — John xiv. 6. And again,
' No man can come to me, except the Father which hath sent me
draw him.' — John vi. 44. Now, what is the means by which
God did draw his people to his Son, but by his Holy Spirit, who,
Poureth out his Spirit upon all flesh,' (that is, upon all men
and women.) By this Holy Spirit, the holy and righteous God
doth draw people from unrighteousness and unholiness to Christ,
the righteous and Holy One, the great Prophet, in his New Cove
nant and New Testament, whom Moses in the Old Covenant and
Testament, said, God would raise up like unto him, whom people
should ' Hear in all things ; and them that would not hear him
should be cut off.'
"They that do not hear the Son of God, the great Prophet, do
not mind the drawing of the Father by his Holy Spirit to his Son ;
but to them that mind the drawings of the good Spirit of the
Father to the Son, the Spirit doth give understanding to know
God and Jesus Christ, which is life eternal. Then they know
that Jesus Christ is the way, the truth, and the life, and that
none can come to God, but by and through his Son, who is their
Shepherd, to feed them in his pastures and springs of life ; and
his sheep know his holy voice, in whom there was no sin, and in
whose mouth there was no guile ; and a hireling they will not
hear, for he careth not for the sheep ; for they are not the
hireling's, but Christ's, who hath laid down his life for his sheep.
He that robs and steals his neighbour's words, climbeth up
another way, and entereth not by the door, is a thief and robber :
but Christ is the door into his sheepfold, for his sheep to enter
in by. They know that Christ is the Bishop of their souls, to
see that they do not go astray from God, nor out of his pastures
of life : they know that Christ is their Mediator, and makes their
peace with God : and they know that Christ is their High-priest,
made higher than the heavens, and hath died for their sins, and
doth cleanse them with his blood, and is risen for their justifica
tion ; and is able to the utmost to save all that come to God by
Him.
" G. F."
"June, 1687."

364 A POPULAR LIFE OF GEORGE FOX.
In continuation of the above subject, he wrote another paper,
in which he shows from the scriptures, that the kingdom of God,
which most people contemplate as a distant object, and as some
thing belonging to a future world, "is in some measure to be
known and entered into in this life ; but that none can know an
entrance thereinto, but such as are regenerated or born again."
This paper, like the foregoing, abounds with quotations from the
Old and New Testaments, very ably and clearly drawn together.
Objections were frequently brought against the Quakers, be
cause many of their ministers were uneducated and simple men ;
and because they did not allow a learned education to be a neces
sary qualification for the exercise of this important function ; but
relied solely upon the inward vocation. George Fox, therefore,
put forth the following paper, to show from the holy writings,
" How many of the holy men and prophets, and of the apostles of
Christ, had been husbandmen and tradesmen," and how unlike
to such simple-minded men, were the self-elected ministers of
those days. It begins : —
" Righteous Abel was a shepherd, ' a keeper of sheep.' —
Gen. iv. 2. Noah was a husbandman, and he was a ' just man,
and perfect in his generation, and walked with God.' — Gen. ix. 20 ;
and vi. 9. Abraham, the father of the faithful, was a husband
man, and had great flocks of cattle ; just Lot was a husbandnian,
and had 'great flocks and herds of cattle.' — Gen. xxvi. 12-14.
And the promise was with Isaac : for the Lord said to Abraham,
' In Isaac shall thy seed be called.' — Gen. xxi. 12. Jacob was a
husbandman, and his sons keepers of cattle, — Gen. xlvi., and
God loved Jacob. Moses kept sheep. — Exod. iii. 1. The Lord
spake to him when he was keeping sheep, and sent him to
Pharaoh, to bring God's people or sheep out of Egypt. And by
the hand and power of the Lord, he and his brother Aaron
brought them out of Egypt, a land of anguish, bondage, darkness,
and perplexity. And Moses kept the Lord's people, or sheep,
forty years in the wilderness : a meek shepherd of God he was,
and kept his great flock of sheep ; though some of them were
destroyed in the wilderness for their contention and murmuring.
" David, though he afterwards came to be a king, was a keeper

A POPULAR LIFE OF GEORGE FOX. 365
of his father's sheep in the wilderness. The Lord called him
from the sheep-cotes to feed his sheep, the house of Israel, and
to defend them from the spiritual wolves, bears, and lions ; and
he did it to purpose, who was a man after God's own heart.
" Elisha was a ploughman. — 1 Kings xix. 19. He was called
from the plough, to teach God's people, the children of Israel, to
plough up the fallow ground of their hearts, that they might bring
forth seed and fruits to God, their Creator.
" The Word of the Lord came to Amos, when he was among
the herdsmen of Tekoa. — Amos i. 1. Here ye may see, how the
Lord made use of a poor man, and how he called him from fol
lowing the outward flock, and from gathering outward fruits, to
gather his fruits, and to follow his people or flocks, the children
of Israel. "Many of the apostles were poor fishermen. After the
'miraculous draught,' one of the other disciples said unto Peter,
' It is the Lord.' Peter hearing that it was the Lord, ' girded his
fisher's coat unto him.' — John xxi. 2 — 7. This was after Christ
was risen. So here ye may see, Peter had laid aside his fisher's
coat all the while that he had been preaching before Christ's
death. " Jesus saw Matthew ' sitting at the receipt of custom, and he
said unto him, follow me. And he arose and followed Him.' —
Matt. ix. 9. And Christ employed Matthew to gather his people,
that were scattered from God ; another kind of treasure than the
outward 'custom' ofthe Romans. Luke was a physician, whom
Christ made a physician spiritual ; which was better than out
ward. " Paul was a tent-maker ; and being of the same craft with
Aquila and Priscilla, ' he abode with them at Corinth, and
wrought ; for by their occupations they were tent-makers.' —
Acts xviii. 3. " George Fox."
Prom Kingston he issued forth the following paper : —
" 'God so loved the world, that He gave his only begotten Son,
that whosoever believeth in Him, shall not perish, (mark, not
perish) but have everlasting life.' — John iii. 16. Again, he saith,

366 A POPULAR LIFE OF GEORGE FOX.
' He that believeth on the Son of God, hath (mark, hath) ever
lasting life.'— ver. 36. So these believers have everlasting life
while they are upon the earth. And, ' He that believeth in
Christ is not condemned ; but he that believeth not, is condemned
already, and the wrath of God abideth on him.' And, ' He that
heareth Christ's word, and believeth on God that sent Him, hath
(mark, hath) everlasting life, and shall not come into condemna
tion, but is passed from death,' the death in the first Adam,
' unto life,' the life in Christ, the second Adam. — John v. 24.
And that meat which Christ doth give, endureth unto everlasting
life, as in John vi. 27. And the water that Christ doth give,
shall be in him that drinks it, ' a well of water springing up into
everlasting life.' — John iv. 14. Christ said to the Jews, ' Search
the scriptures, for in them ye think ye have eternal life ; and they
are they which testify of me : and ye will not come to me, that
ye might have life.' — John v. 39, 40. Here ye may see, the
eternal fife is to be found in Christ, and not in the scriptures,
which testify of Him, the Life. Christ's sheep that hear his
voice, know and follow Him ; He gives unto them eternal life,
and they shall not perish, neither shall any pluck them out of
his hand. They shall not pluck Christ's sheep, to whom He hath
given eternal life, out of his eternal hand. Christ said to Martha,
' I am the resurrection and the life ; he that believeth in me,
though he were dead, (mark, though he were dead) yet he shall
five ; (mark, live, though he were dead) and whosoever liveth,
and believeth in me, shall never die. Believest thou this?1
Martha said, yea, Lord.' — John xxv. 26. This is the true and
substantial belief, which they that believe, shall not perish, but
have everlasting fife. John saith, ' This is the record, that God
hath given to us eternal life ; and this life is in his Son.'—
1 John v. 11. ' The life was manifested, and we have seen it
and bear witness, and show unto you that eternal life, which was
with the Father, and was manifested unto us.' — 1 John i. 2. So
these were the believers, that had eternal life in the Son of God,
and showed it unto 6thers. ' He that hath the Son hath life,'
saith John, ' and he that hath not the Son of God, hath not life.'
— 1 John v. 12. Christ saith, ' Every one that hath forsaken
houses, or brethren, or sisters, or father, or mother, or wife, or

A POPULAR LIFE OF GEORGE FOX. 367
children, or lands, for my name's sake, shall receive an hundred
fold, and shall inherit everlasting life.' — Matt. xix. 29. The
wicked that do not receive Christ, shall go into everlasting
punishment ; but the righteous into everlasting life. The true
servants of God have their fruits unto holiness, and their end is
everlasting fife : for 'the wages of sin is death ; but the gift of
God is everlasting life, through Jesus Christ our Lord !' Such
have a building of God, a house not made with hands, eternal in
the heavens. Therefore, I desire, that God's people may endure
all things, that they may obtain this salvation, which is in Christ
Jesus, with eternal glory. For, Christ being made perfect, be
came the Author of eternal salvation to all them that obey Him.
"G. F."
"Kingston, 6th day of the Eleventh Month, 1687."
In the following year, 1688, he put forth a paper, beginning:
" The house of Israel was called God's vineyard, in Isa. v. 7,
and all the Israelites were called the house of Israel. Israel sig
nifies 'a prince with God, and a prevailer with men.' — Gen.
xxxii. 28. When Peter preached Christ to the house of Israel,
he said, ' Let all the house of Israel know assuredly, that God
hath made that same Jesus, whom ye have crucified, both Lord
and Christ.' — Acts ii. 36. So they were all called the house of
Israel. And it is said, ' Moses was faithful in all his house (to
wit, this house of Israel,) as a servant, for a testimony of those
things which were to be spoken after ; but Christ, as a Son, over
his own house, which house are we, if we hold fast the confidence,
and the rejoicing of the hope firm unto the end.' — Heb. iii. 5, 6."
It concludes, " And they that are of the Son's house, are pure,
righteous, and holy, and can do nothing against the truth, but
for it, in their words, lives, and conversations ; and so are a
chosen generation, a holy nation, a peculiar people, that they
should show forth the praise of Him, who hath called them out
of darkness into his marvellous light.
"G. F."
We shall give one more short selection, " A few words con
cerning the world's teachers, and the emptiness of their teaching."

368 A POPULAR LIFE OF GEORGE FOX.
" Doth not all which is called Christendom, live in talking of
Christ and of the apostles and prophets' words, and the letter
of the scriptures ? And do not their priests minister the letter,
with their own conceptions thereupon, for money, though the
holy scriptures were freely given forth from God and Christ, and
his prophets and apostles ? yet the apostle saith, ' The letter
killeth ; but the Spirit giveth life.' — 2 Cor. iii. 6. The ministers
of the New Testament are not ministers of the letter, but of the
Spirit : and they sow to the Spirit, and of the Spirit reap life
eternal. But people spending time about old authors, and talking
of them, and of the outward letter, this doth not feed their souls.
For talking of victuals and clothes, doth not clothe the body, and
feed it. No more are their souls and spirits fed and clothed,
except they have the bread and water of life from heaven to feed
them, and the righteousness of Christ to clothe them. Talking
of outward things and spiritual things, and not having them,
may starve both their bodies and their souls. Therefore, quench
not the Spirit of God, which will lead to be diligent in all
things." The above specimens form only a very small portion of the
writings, which his indefatigable pen prepared for publication at
this period of his life.
The following extract relates to a public donation of some
property for the use of the Society of Friends. The account is
taken from the Memoir of George Fox, written by Thomas
Evans of Philadelphia, pp. 237 to 242, and offers some interest
ing particulars of his character.
"George Fox's declared intention and motion for his
GIVING UP PETTY'S HOUSE AND LAND FOR EVER, FOR THE
SERVICE OF THE LORD AND THE PEOPLE CALLED QUAKERS.
" The eternal God, who hath in and by his eternal powerful
arm, preserved me through all my troubles, trials, temptations,
and afflictions, persecutions, reproaches, and imprisonments, and
carried me over them all, hath sanctified all these things to me,
so that I can say, all things work together for good to them that
love God, and are beloved of Him.
" And the Lord God of the whole heaven and earth, and all

A POPULAR LIFE OF GEORGE FOX. 369
things therein, both natural and spiritual, hath beefy by his
eternal power, my preserver, and upholder, and keeper, and hath
taken care and provided for me, both for temporals and spirituals,
so that I never did want ; and have been content and thankful
with what the Lord provided for me.
" And now the Lord hath done much good for me, and to his
name, truth, and people, to whom I have offered up my spirit,
soul, and body, which are the Lord's, made and created for his
glory. And, also, I do offer and give up freely to the Lord for
ever, and for the service of his sons, daughters, and servants,
called Quakers, the house and houses, barns, kiln, stable, and all
the land, with the garden and orchard, being about three acres of
land, more or less ; with the commonings, peats, turfings, moss,
and whatsoever other privileges that belong to it, called Pettys,
in the parish of Ulverstone.
" And also my ebony bedstead with the painted curtains, and
the great elbow chair, that Robert Widders sent me ; and my
great sea-case or cellaridge, with the bottles in it. These I do
give to stand in the house as heir-looms, when the house is made
use of for a meeting-place ; so that a Friend may have a bed to
lie on, and a chair to sit in, and a bottle to hold a little water to
drink. " It being free of land-tax, and free from all tithe, both great
and small ; and all this I do freely give up to the Lord, and
for the Lord's service and his people's, to make it a meeting-
place of.
" It is all the land and house I have in England, and it is
given up to the Lord, for it is for his service and for his
children's. <¦ " George Fox."
" I do and have given up Pettys, which I bought of the
children, Susannah Fell, and Rachel Fell, for seventy-two pounds,
for God's people to meet in, when they do not meet at Swarth
more Hall ; and let the rest of the ground, and malt-house main
tain the meeting-house, which may be made fit, either the bam
or the house, as the Lord shall let Friends see which is best ; and
to slate it, and pave the way to it, that so Friends may go dry
2 B

370 A POPULAR LIFE OF GEORGE FOX.
to their meeting. And let or set part of the house or land to
maintain itself for ever for the Lord's service. And you may let
any poor honest Friend live in part of the house. And so let it
be for the Lord's service to the end of the world ; and for his
people to meet in, to keep them from the winter cold and wet, and
the summer heat."
Extracts from letters sent to Thomas Lower of Marsh-Grange,
in Lancashire, his wife's son-in-law.
In another letter to the same person, he writes, " I would have
it gone about, and things prepared beforehand, as soon as you can,
after you have viewed it, and seen what you will want, either
lime, sand, wood, or stone. And I would have Robert Barrow
to do it if he can. And I would have next winter, an orchard
planted where you may see fit." He further directs again, " And
you may mind to buy all things at the best hand, beforehand, to
be ready. I am in the same mind still, not to put any Friend to
a farthing charge. But if Friends of the meeting or thereaway,
will come with carts, and help to fetch stone, lime, wood, sand,
or slate, I shall take it kindly ; or to get stone off the common,
if need be ; and you may speak to Joseph Sharp, for he is a
willing man to help in any thing.
" The twenty pounds of J. R.'s, which you are to receive, I
have and do order for that service : and the fifteen pounds thou
hast in thy hands of Jane and Robert Widders, I order for that
service, and for the building ; and the five pounds Susannah
brought up, I took of her, and what more ye do want, when it is
wanted, let me know. And 'so dear Thomas, my love is to thee
and all the rest of Friends in the holy and peaceable truth, that
is stronger than all they that be out of it. And God Almighty
keep you in it, and in the order of it. Amen. " George Fox."
From the years 1686 to 1689, the infirmities of age had gra
dually crept upon him, so that he could not bear for any length
of time together, either the closeness of London, or the fatigues
he there underwent in the constant attendance of his religious
duties, consequently, these labours were frequently interrupted

A POPULAR LIFE OF GEORGE FOX. 371
by his remaining out of town for a few weeks together, which
intervals of relaxation were mostly spent, either at the house of
John Rouse, near Kingston, or at William Mead's, at Goose's,
near Waltham Abbey, Essex ; both of whom were sons-in-law
of his wife. As far, however, as his strength would permit, he
continued actively employed up to the last period of his life ; he
attended the Yearly Meeting of 1690, which held for several
days, and he constantly visited other meetings, both in town and
the country, especially those about Tottenham, where he resided
a great part of the year.
About the end of October, he went up to London, and on
Saturday, the 10th day of November, he wrote a long epistle to
" Friends in Ireland," who at that time were suffering from cruel
persecutions of the papists ; and the next morning attended the
meeting at Gracechurch Street, in the city, at the close of which,
he was taken ill, and died on the Tuesday following, the 13th of
November, 1690.
His own journal, which is carried on by himself up to the 10th
of November, is closed by William Penn in these words : —
" Thus, reader, thou hast had some account of the life and
travels, labours, sufferings, and manifold trials and exercises, of
this holy man of God, from his youth to almost the time of his
death : of which, himself kept a journal ; whence the foregoing
sheets were transcribed. It remains that an account be added
of the time, place, and manner of his death and burial." He then
states, that at the forementioned meeting, he addressed the con
gregation both in discourse and in prayer, and " the meeting being
ended," he retired to the house of a Friend, adjoining the meet
ing, where he observed to those about him, that " he thought he
felt the cold strike to his heart, as he came out of the meeting,"
adding, "yet I am glad I was here ; now I am clear, I am fully
clear." The sensation of cold still remaining, he retired to bed,
where he lay with great composure and peace of mind, retaining
his senses to the last. " And as, in the whole course of his life,
his spirit, in the universal love of God, was set and bent for the
exalting of truth and righteousness, and the making known the
way thereof to the nations and people afar off ; so now, in the
time of his outward weakness, his mind was intent upon, and
2 b 2

372 A POPULAR LIFE OF GEORGE FOX.
wholly taken up with that consideration : and he sent for some
particular Friends, to whom he expressed his mind and desire for
the spreading of Friends' books in the world." To those around
him, he observed, " All is well : the Seed of God reigns over all,
and over death itself. And though I am weak in body, yet the
power of God is over all, and the Seed reigns over all disorderly
spirits." In this " heavenly frame of mind," he continued grow
ing weaker and weaker, and on the Tuesday evening following,
between the hours of nine and ten, " he quietly departed this
life in peace," in the 67th year of his age. " As he lived, so
he died, rejoicing in the hope of the gospel, and in the full
assurance of a glorious immortality."
His funeral took place on Friday, the 16th day of the same
month. "After the meeting was ended," says W. Penn, "his
body was borne by Friends, and accompanied by very great num
bers, to the Friends' burying-ground, near Bunhill- Fields ; where,
after a solemn waiting upon the Lord, and several living testi
monies borne, recommending the company to the guidance and pro
tection of that Divine Spirit and power, by which this holy man of
God had been raised up, furnished, supported, and preserved, to the
end of his day, his body was decently committed to the earth ;
but his memorial shall remain, and be everlastingly blessed
among the righteous."
It now only remains to speak of his character ; for many par
ticulars of which we are indebted to the celebrated William Penn,
governor of Pennsylvania, and to Thomas Ellwood, once the
amanuensis of the poet Milton, both of whom had lived with
him on terms of the closest intimacy.
The person of George Fox was somewhat corpulent, and his
height above the common standard. His countenance was
smooth and placid, and his intelligent grey eyes were vivid and
piercing. He was active in his habits, and unremitting in his
labours, both bodily and mental : he was a small sleeper, an early
riser, and carefully abstemious in his diet. During his youth, so
great was the simplicity of his whole appearance, and the hu
mility of his deportment, that many, judging alone from outward
appearances, at first-sight despised him as a person scarcely
worthy of regard ; others, more reflecting, were struck with the

A POPULAR LIFE OF GEORGE FOX. 373
contrast between his unpretending appearance, and the energy of
his character ; being attracted by the firmness of his address, the
force of his language, and his just application and accurate know
ledge of the holy writings, which, upon all occasions, he aptly
introduced for the encouragement of truth and virtue, and in the
dauntless reproval of vice and error whenever they appeared.
His accurate knowledge and understanding of the scriptures,
and the ability and power with which he explained and applied
them, was a remarkable feature of his character, and enabled
him, unlearned as he was in the wisdom of the world, to confute
all opponents who made the scriptures the rule of their doctrine,
his quotations being always to the point, and his explanations
clear and full.
In conversation and manners he was grave, courteous, and
free from affectation ; and from his love and goodwill to all
mankind, he was benevolent and " civil beyond the common
forms." In public prayer he was particularly impressive, generally using
very few words, but those powerful and fervent.
Although the language of his discourses was unpolished by art,
and often " abrupt," from the deficiency of his education, yet it
was always striking and intelligent. These addresses were never
illustrations of particular texts, nor did they embrace a variety of
topics like the compositions of learned men ; but were mostly
employed in enforcing the leading feature of his doctrine,— the
calling all men from the outward forms of religion, to the inward
and spiritual religion of the heart ; to Christ, " the true light,
which lighteth every man that cometh into the world," John i. 9,
explaining the operations of divine grace, and claiming attention
to it, as the one unerring guide, and the only sauctifier of the
heart. They pointed out the necessity of true repentance,
amendment of life, self-denial, and a purification of the heart
from all evil ; they partook largely of quotations from the sacred
volume, and were always extemporaneous effusions, under the
firm conviction of immediate divine inspiration.
The peculiarities of many of his views of the gospel, as re
garded the then established opinions of most other religious per
suasions, and the doctrine resulting therefrom, arose from in-

374 A POPULAR LIFE OF GEORGE FOX.
tuitive impressions of his own mind ; which, rejecting all the
interpretations of human wisdom, relied solely upon the en
lightening power of the grace of God, for the full and perfect
comprehension of the important truths of the sacred volume.
Thus drinking from the fountain-head, from the pure and living
spring, he was moved to condemn those practices and opinions,
originating in the errors introduced by traditions and learned
glosses, during the darker ages of popery, many of which, are
still retained by the different religious communities, called into
existence since the Reformation.
A deep and living impression of religious duty was the ruling
motive of all his actions, and if, in some instances, they partook
of the religious excitement of the age he lived in, they resulted
from a sense of undisputed obedience to the will of God. Plis life
from the commencement of his mission, was one continued labour
of love towards his fellow-creatures, seeking their eternal peace ;
and throughout its whole course, affords a striking instance of
straightforward consistency. He lived to see established a large
body of followers, united by gospel fellowship, and living under
the rule of the most perfect system of christian government, ever
yet established since the early christian church.
In himself, he was a wonderful example of his own doctrine of
that christian perfection, which he taught, was to be attained by
the perfect subjugation of our own wills, through the cleansing
power of the blood of Christ. " Be ye therefore perfect, even as
your Father which is in heaven is perfect ;" urging that it was
unreasonable to suppose, that God should enjoin any commandment
it was impossible for us to fulfil. The whole tenor of his life was
a state of innocency and unblemished purity, having in very early
years, through the grace of God, subdued all evil inclinations, and
overcome by watchfulness and fastings, the temptations to sin,
he was enabled faithfully to discharge the duties of the post he
felt himself called upon to maintain ; and like a good soldier,
patiently enduring all hardships, was ever ready to lay down his
life in its defence. This post, we have seen, he manfully de
fended to the last, and when he fell asleep, joyfully resigned his
spirit to God, in whose Glory and in whose laws he had faith
fully walked throughout his arduous life. Displaying in his

A POPULAR LIFE OF GEORGE FOX. 375
cause, mental energy, unsullied truth, pure faith, firm devotion,
patient suffering, persevering labour, and dauntless courage.
And when we reflect, that a much smaller portion of these
qualities employed for the aggrandizement of a name, or in the
furtherance of ambitious views, would have gained their possessor
worldly honours and heroic titles ; how much more worthy of our
admiration and esteem, and how much more to be prized by us,
is this true christian heroism, which sacrificing all selfish con
siderations, labours solely for the glory of God, and for the pro
motion of the eternal welfare of the whole human family, anxious
that with himself, all might one day be called from works to re
wards. " For what shall it profit a man if he gain the whole world,
and lose his own soul ? or what shall a man give in exchange for
his soul ?"— Mark viii. 36.

SUPPLEMENTARY SUMMARY

DOCTRINE, TENETS, AND PECULIARITIES

THE QUAKERS.

This Summary account of the Doctrine and Tenets held by the
Society of Friends, is given as much as could be done in the
words of their own approved writers ; but for a more complete
information respecting their opinions, and a more perfect state
ment of their arguments, the reader is referred to the writings of
William Penn, to " Barclay's Apology," in itself an able speci
men of the old style of scholastic argument, to " Clarkson's
Portraiture of Quakerism," and to " Gurney's Observations on
their distinguishing views."

PART I.— DOCTRINES.
Section I. — The Teachings of the Spirit of Truth.
The Quakers believe, that a measure of divine grace or light
is given to all mankind, which if obeyed, is sufficient for the
sanctification of the heart, and which, as its operations can only
be spiritually discerned, has been called by some writers the
" Inward Light."
That this inward and perceptible guidance of the Holy Spirit,
forms a most prominent feature of the gospel, and is the purchase
of Christ's sufferings and death. William Penn, says, " That
God, through Christ, hath planted a principle in every man to
inform him of his duty, and to enable him to do it ; and that
those who live up to this principle, are the people of God ; and
that those who live in disobedience to it are not God's people,
whatever name they may bear, or whatever profession they may
make of religion." Gurney, speaking of the foundation of re
ligion common to all mankind, says, " God is the Creator' and
merciful Father of us all. Christ died for us all. A measure of
the influence of the Holy Spirit enlightens, and, if obeyed, would
save us all."
This principle of the " Inward Light" is the fundamental
doctrine of Quakerism : by it they mean, that spiritual saving
light spoken of by St. John : " the light which lighteth every man
that cometh into the world." — John i. 9. Which text, from its
forcible bearing upon this point, has been called the Quaker's
text. It is the Grace or Spiriiof God, or Light of Christ in us ;
and although the same divine principle is acknowledged by all
christians, yet the Quakers lay a much greater stress, than
others, upon the various operations of this Spirit in the heart.
They believe, as before observed, that a measure of this Spirit,
as a universal teacher, is given to every man, and is an efficient
and unerring guide for his spiritual concerns ; he who resists it,
quenches it ; he who attends to it, is in the way of obtaining the

380 summary of the doctrine, tenets
redemption purchased by the sacrifice of Christ our Saviour ; by
it their ministers are alone qualified for the spiritual office: it is
the talent entrusted to each servant, with which he is to "occupy"
till his Lord comes ; and in proportion to his improvement of this
talent, so will be his reward. They consider it, therefore, as
" the primary and infallible rale of faith and manners :" and the
scriptures or inspired writings, only as a secondary means of in
struction. Barclay says, "because the scriptures are only a
declaration of the fountain, and not the fountain itself, they are
not to be esteemed the principle ground of all truth and know
ledge, nor the primary rale of faith and manners : but a second
ary rule, subordinate to the Spirit from whom they have all their
excellence and certainty." Nevertheless, they look upon the
sacred volume as profitable for doctrine, reproof, &c, and love
and prefer it before all books in the world, and strongly recom
mend its perusal and study. Again, Barclay says, " The divine
revelations of the Spirit, as they do not, so neither can they at
any time contradict the scripture testimony, or right and sound
reason." Again, he says, " We look upon the scriptures as the
only fit and outward rule to judge of christian controversies, and
whatever doctrine is contrary to their testimony, must be regarded
as false."
Job Scott, one of their more modern writers, has the following
excellent observations on the efficacy and universality of the grace
of God. He says, "lam renewedly confirmed in a sentiment I
have long been settled in ; which is, that there never was, and
never will be, but one true religion in the world ; to wit, The work
of the Spirit of God in the souls of mankind : that some of all
denominations have something of this true religion, even though
many of them, through the prejudice of education, may disallow it
in profession : and that no man has any real religion, but what he
comes to the knowledge and experience of, through the influence
of this Holy Spirit. This it is, that begins and carries on the
work : this it is, that by its own divine influence operating in
the minds of mankind, reveals Christ in them, ' the hope of
glory,' (Col. i. 27) ; or, so operates from time to time, on the
reading the scriptures, or other good books, or hearing the gospel
preached, or meditating on the works of creation and providence,

AND PECULIARITIES OF THE QUAKERS. 381
on God's judgments in the earth, or his dealings with themselves
as individuals, or whatever other occasion, circumstance, or
thing, is ever made a means of conviction or conversion ; the
Holy Spirit so operates, I say, in all these cases, as to produce a
happy effect : and without the inward operation thereof, all these
other opportunities and things would be utterly in vain, as to
salvation, and never able to produce the least degree of true re
ligion or sanctification in the soul. So that, though there are
many opinions, many creeds, professions, and denominations, and
some truly religious persons in them all ; yet there is, and can
be but one true religion. Seeing a measure of the Holy Spirit is
given to every man ; seeing ' the grace of God that bringeth
salvation, hath appeared to all men.' — Tit. ii. 11, seeing the
light and life of the Holy Word, which in the beginning was
with God, and was God, hath enlightened 'every man that
cometh into the world,' and seeing, moreover, Christ Jesus hath
tasted ' death for every man ;' how shall we escape if we neglect
and reject so great salvation ? How great must be the condem
nation of every soul, thus highly favoured, which yet stands out
and rejects the strivings of the Spirit, the teachings of Grace, the
shinings and convictions of this Divine Light.
" Now, this Light, Grace, and Spirit of God, is all one, under
different appellations. It is called Spirit, because it is quick,
lively, and operative, and quickens the soul to a sensibility of
its state and condition ; it is called Grace, because it is the free
unmerited gift of God ; and it is called Light, because it makes
manifest, as ' whatsoever doth make manifest is Light,' say the
scriptures. — Eph. v. 13. And as this Grace or Light is attended
to, it will bring the soul into a state of grace and favour with
God. Well, therefore, might the apostle, with holy reverence, break
forth in these expressions, ' Thanks be unto God for his un
speakable gift !' — Cor. ix. ] 5. And all who obey the Light will
be brought out of darkness into his marvellous Light ; for though
the hearts of fallen men are grossly darkened, yet the Light
shineth in their dark hearts ; and though the darkness compre-
hendeth it not, if it is taken heed unto, it will shine more and
more unto a perfect day, even until the whole body be full of
light.

382 summary of the doctrine, tenets,
" But those who rebel against the Light, will grow darker and
darker, until they know not the way thereof, nor understand the
paths thereof ; and become vain in their imaginations, and their
foolish hearts become darkened, having loved darkness rather
than fight, because their deeds were evil."
Section II. — Of God.
They believe that God is one, the same as declared in the first
epistle of John, v. 8 : " For there are three that bear record in
heaven, the Father, the Word, and the Holy Ghost, and these
three are one." Isaac Pennington, speaking of the Trinity, says,
" That the Three are distinct as three several beings or persons,
the Quakers nowhere read in the scriptures, but they read in
them, that they are one. And thus they believe their being to
be one, their life one, their light one, their wisdom one, their
power one. And he that knoweth and seeth any one of them,
knoweth and seeth them all, according to that saying of Christ
to Philip, ' He that hath seen me hath seen the Father.' "
John Crook, another of their writers, says upon the same subject,
" They acknowledge one God, the Father of Jesus Christ, wit
nessed within man only by the Spirit of Truth, and these three
are one, and agree in one ; and he that honours the Father,
honours the Son that proceeds from Him ; and he that denies
the Spirit, denies both the Father and the Son."
William Penn says, " They are very tender of quitting scrip
ture terms and phrases for schoolmen's, such as distinct and
separate persons and substances, &c. ; and judge that a curious
inquiry into those high and divine relations, though ever so great
truths in themselves, tends little to godliness, and less to peace."
In which passage, he evidently alludes to the Athanasian Creed,
retained by our early reformers as a portion of the church's
ritual. This creed had its origin in the religious animosities, which
arose in the beginning of the fourth century, and by which dis
sensions, the christian community was divided into the two fac
tions of Trinitarians and Arians. And as the word " Trinity,"
together with the peculiar construction put upon this doctrine by

AND PECULIARITIES OF THE QUAKERS. 383
Athanasius, nowhere occurs in the New Testament, and con
sequently can form no part of the plain promises of the gospel, it
is clearly an invention of that period ; and may be considered as
an anathema fulminated against the Arians. This creed, devoid
of one of the greatest christian attributes — charity, and breathing
of the bigotry of the faction which put it forth, naturally suggests
the following query, Why are the opinions of Athanasius, on
some points, contrary both to the letter and spirit of the holy
scriptures, to be received as doctrine in the nineteenth century ?
Let us hope, that the time is now at hand, when all christians
will consent to admit the scriptures as their only outward rale of
faith and doctrine ; for since these sacred writings were given
forth by the divine inspiration of the Holy Spirit, which cannot
change, it follows, that no future revelation of this divine Spirit
can ever be inconsistent with their doctrine, or unconformable to
their true meaning. Viewing it in this light, it is to be regretted
that our reformed church should still retain a creed so obnoxious
from its damnatory clause, and so presumptuous in its denuncia
tions, wherein a fallible mortal takes upon himself to condemn
all those to everlasting perdition who, guided by the words of
the gospel, may conscientiously disavow its assertions, and more
especially, if we call to mind, that our Saviour declared to his
followers, that " all manner of sin and blasphemy shall be for
given to men ; but the blasphemy against the Holy Ghost shall
not be forgiven unto men." — Matt. xiii. 31 Now, every candid
mind will admit, that it is possible conscientiously to disbelieve
some points of this creed, without any blasphemy against the
Holy Ghost, and therefore the above declaration of our blessed
Lord is made of none effect by the curse of St. Athanasius.
Should any one in defence of this portion of the liturgy, plead
its antiquity, and its long usage in the reformed church as a
reason for its retention. Let it be remembered that its long usage
is no justification of its errors, and that we plead as a surer test
of faith and doctrine, a higher authority of much greater anti
quity, no less than the inspired words of God, as transmitted to
us in the scriptures ; of which the gospel is' at least three
hundred years more ancient than Athanasius or the Nicene
church, and the Bible the most ancient record extant.

384 SUMMARY OF THE DOCTRINE, TENETS
" The pretension," says the talented M. Guizot, " to transmit
articles of belief from high to low throughout the whole religious
society, without allowing any one the right of private judgment, is
the debasement of the rights of individual reason. It is more easy
to lay down this pretension as a principle, than to make it
actually prevail."* One of the fallacious dogmas of popery was,
that theological subjects belonged exclusively to the decision of
the ecclesiastics, and that laymen upon no account were per
mitted to canvass them. " And it has required ages and terrible
revolutions to subdue this hypothesis, and bring back, even
partially, religious questions and science to the public domain."f
In touching upon this delicate and tender ground, I have had
no other motive than the elucidation of truth, and it must be
borne in mind, that a leading principle endeavoured to be estab
lished throughout the foregoing Memoir, is, that the reformation,
so far as it has been carried by our national church, was never
completed. It would be unreasonable to expect, that in the pre
sent rapid diffusion of all kinds of science, religion should so far
escape notice, as not to participate in the universal movement of
the times. The pretensions of all ecclesiastical establishments
must expect again to be critically examined and canvassed, and
their doctrines and practices to be compared and tested by the
holy scriptures. And as soon as the latter shall become in
reality the only admitted test and rule of faith and doctrine, it
is clear, that religious knowledge will advance, and a further re
formation take place. But, if on the contrary, popish traditions,
and the decrees of popish councils are to be exalted above the
gospel, we must look for a retrograde motion, and expect to see
the errors of popery, in some shape, once more in the ascendency.
In the prosecution of religious science, we must not rely upon
worldly knowledge and scholastic acquirements, but submit to be
taught by the Spirit of divine wisdom alone, which cannot teach
anything contrary to sound and right reason, or to the scrip
tures of truth. " The experience derived from all synods,
councils, and conferences, which have ever been held, have con
vinced mankind, that, however plausible in theory, such assem-
* Guizot's History of Civilization, Lecture v.
t Ibid, Lecture vi.

AND PECULIARITIES OF THE QUAKERS. 385
blies are mischievous in practice, tending always to widen breaches,
and sure, if we may be allowed so homely an allusion, to make
more holes than they stop."* And why ? because some worldly
policy has always been at the bottom of their deliberations.
Archbishop Tillotson writing to Bishop Burnet, says upon this
'subject : " The account given of Athanasius's creed seems to me
no ways satisfactory ; I wish we were well rid of it." So no
doubt do many of the clergy of the present day, if they chose to
avow their real sentiments.
But as Penn says, " The discussion of these matters tends
little to godliness, and less to peace ;" and for this reason the
Quakers possess no written creed, and no written form of ritual,
considering a strict adherence to scripture expressions to be the
safest and surest terms, and less likely to engender misconcep
tion and ill-will. They therefore seldom, if ever, use the terms
" Trinity," or " Original Sin," and never call the scriptures the
"word of God," an appellation they consider to belong solely to
Christ, the Word. Section III. — Of Christ.
They believe that Christ is both God and man in wonderful
union : that He suffered for our salvation, was raised again for
our justification, and ever liveth to make intercession for us.
And in reply to a charge, that the Quakers deny Christ to be
God, William Penn says, " A most untrue and uncharitable cen
sure : for their great and characteristic principle is, that Christ,
as the divine Word, lighteth the souls of all men who come into
" the world, with a spiritual and saving light, which none but the
Creator of souls can do."
They assert, " that as many as do not resist this light, become-
holy and spiritual ; and bring forth all those blessed fruits which
are acceptable to God : and, that by this holy birth, (to wit Jesus
Christ formed within us, and working in us,) the body of death
and sin is crucified, and we are freed from actually transgressing
the law of God. And they entertain worthier notions of God,
than to limit the operations of his grace to a partial cleansing of
* quarterly Review, Art. viii., for May, 1843, p. 241.
2c

3S6 SUMMARY OF THE DOCTMNE, TENETS
the soul from sin, even in this life : ' Be ye therefore perfect,
even as your Father which is in heaven is perfect.' — Matt. v. 48.
Yet this perfection still admits of a growth ; and there remains
always a possibility of sinning, where the mind does not diligently
and watchfully attend to the Lord." This doctrine, that gave
such great umbrage to the presbyterians and other sects, upon
the first preaching of the Quakers, is now generally admitted by
the bishops and celebrated divines of the Church of England.
Bishop Wilson, touching upon this subject in one of his
excellent sermons, says, " For how can we hope to go to the
place of just men made perfect, but by following their steps, by
becoming in some measure perfect as they were ? My meaning
and the truth is this : — before we leave this world, as ever we
hope to go to a better, ' our nature must be changed :' we must
put on, as the apostle speaks, ' the new man ;' that is, we must
endeavour, by the grace of God, to be restored to that integrity
in which man was at first created, and which was lost at the
fall, by which fall we are become weak, sinful creatures. Our
business in the world is to be restored to this condition again,
that we may be fit for the company of angels and the souls of
just men made perfect." Section IV. — Of Worship.
In their public worship, as has been already noticed, they use
no liturgy or form of prayer, and they admit of no preaching or
prayer but what arises from the immediate inspiration of the
Holy Spirit. Considering that the whole worship of God must
be spiritual, and that all forms which divert the attention of the
mind from this inward spiritual Teacher, are obstructions to that
pure worship in "spirit and in truth," which our Saviour de
clared to be the only proper worship of a God who is himself a
Spirit. Their sermons, therefore, are never previously conceived
nor written down. Their service commences by sitting down in
silence. In this silence they endeavour to compose their minds,
to avoid all activity of the imagination, and to suppress anything
arising from their own wills, with humility submitting their own
wills to the will of God. And if no one is moved to address the

AND PECULIARITIES OF THE QUAKERS. 387
congregation, either by sermon or prayer, they separate, after
having sat the usual time with one another in silence, (an event,
however, which rarely took place in the early days of the Society)
in which silence, if the mind has been properly engaged by
striving after adoration of Almighty God, and resignation to his
divine will, they consider the Deity to have been acceptably wor
shipped. " Wait on the Lord : be of good courage, and He
shall strengthen thine heart, wait, I say, on the Lord." — Psalm
xxvii. 14.
Although they consider, that no one day can be made, by
human appointment, more holy or more proper for worship than
another, and that their worship is not confined to time or place,
yet they consider it incumbent on all christians to assemble at
stated periods for the public worship of God, and that one day
out of the seven should be set apart as a day of holy rest,
although, by the gospel dispensation, we are now freed from the
penalties of the Jewish Sabbatical law. And since the apostles
set aside the first day of the week more particularly for this
purpose, they cordially unite in the custom of all christians in
selecting this day, and consider that the faithful and religious
observance of it is greatly conducive to the growth of moral and
religious feelings. From the same occasion, also, that one day is
not more holy than another, they never meet expressly upon
saint-days, or other days of the feasts and fast appointed by the
English church, considering them as relics of popish superstitions
and as inventions of designing men.
. The necessity of the spirituality of all worship, to render it
acceptable before God, is admitted by all christians ; it forms a
prominent feature of the liturgy of the national church, which
inculcates, that every good deed in us is effected by God's grace,
and that, without this divine aid we can do nothing good. And
because this Light or Grace is indwelling, and ever present in the
mind, they maintain it to be the chief stay of him who cherishes
it, and loves to abide in its pure teachings ; following him even
into the busiest scenes of his temporal concerns ; enabling him by
it to do all things to the glory of God ; acting as a perpetual check
upon his actions, and referring them to that golden rule of the
gospel, " to do unto all men, as we would they should do unto us."
2c2

388 SUMMARY OF THE DOCTRINE, TENETS
Section V.— Of the Ministry.
They believe no learned education to be necessary, nor any
outward ceremony to be efficient in qualifying for the office of
the ministry ; but, that men are effectually called to its sacred
duties by the Holy Spirit, and they consider, that the evidence
of this call is sufficiently manifested in the effects it produces
upon their outward lives ; for they maintain, that no one can be
properly called to be a preacher of repentance and good works,
who is not in himself a faithful example of his own precepts.
Also, that this "inward vocation" is extended to women as
well as to men ; for holy women in the apostles' days were both
preachers and ministers of great esteem in the early church, as is
testified by St. Paul.— See 1 Cor. ii. 12—16; iii. 19.
Section VI. — Of Baptism.
They fully unite in the assertion of the apostle Paul, that as
" there is one Lord, and one faith," so there is " one baptism ;"
which is "not the putting away the filth of the flesh, but the
answer of a good conscience towards God, by the resurrection of
Jesus Christ." — 1 Peter iii. 20, 21. St. Paul also observes else
where, " by one spirit are we all baptized into one body." —
1 Cor. xii. 12. They believe, therefore, that this one baptism,
which in its nature is saving or regenerating, is also of a pure
and spiritual nature, and is the baptism of the Holy Ghost. And
because this baptism, is the only one so represented everywhere
in scripture, they believe that it cannot be given by any outward
rite of water-baptism ; but, that it is a divine operation of the
Holy Spirit in the heart, a result of faith and repentance, a fruit
of watchfulness and prayer, the fiery ordeal through which the
heart is sanctified. They further consider this essential baptism
to be altogether distinct from, and independent of both the water-
baptism of John the Baptist, which was an expressly divine
mission to the Jews ; and also, of the water-baptism enjoined by
our Saviour to the apostles upon the conversion of Jews and
heathens, as an open and public avowal of their faith and pro-
selytism ; a ceremony, they consider only as a symbol or type of

AND PECULIARITIES OF THE QUAKERS. 389
that inward purification of the mind, effected by faith and re
pentance. That the ceremony of water- baptism is in itself regeneration,
as it is admitted to be by many christians, they fully disbelieve.
For, how was it that St. Paul, who converted more by his preach
ing than any of the other apostles, omitted so very essential a
ceremony ? He declares, " that there were only three or four
families that he had baptized, and that he thanked God that he
had baptized so few, lest any should say that he baptized in his
own name." — ¦" For," says he, " Christ sent me not to baptize,
but to preach the gospel :" 1 Cor. i. 17 ; and " not with enticing
words of man's wisdom, but in demonstration of the Spirit and
of power. " — 1 Cor. ii. 4. " The Quakers," says Gurney, " be
lieve that when it is so preached, it is made the blessed means of
truly baptizing the people into the name of the Father, and of
the Son, and of the Holy Ghost." " Therefore," he says, " let
no man pretend to say that we deny baptism. I believe there is
no society in the world, that more deeply feels its importance ;
but what is the baptism ? Let us hear what it is in the words of
the highest authority, the words of the Baptist himself, ' I indeed
baptize you with water unto repentance, but He that cometh
after me is mightier than I, whose shoes I am not worthy to bear ;
he shall baptize you with the Holy Ghost, and with fire.' —
Matt. iii. 11."* And this is the one saving baptism, which alone
they admit of as necessary for a people openly professing Christi
anity as their birthright.
The ordinance of baptism enjoined in the book of " Common
Prayer," is considered so objectionable by many serious and re
flecting members of the church, that no consideration would
iriduce them to take upon themselves the responsible office of
sponsor ; while, on the other hand, a great many others, who re
flect but little upon these matters, view it only in the light of a
mere form, through which a child becomes an acknowledged mem
her of the established church. Wickliffe, one of the earliest of the
protestant reformers, held, " that wise men leave that as imperti
nent, which is not plainly expressed in scripture — that those are
foolish and presumptuous, who affirm that infants are not saved
* See " Gurney's Lectures on the Evidences of Christianity,'' pp. 195-9.

390 SUMMARY OF THE DOCTRINE, TENETS
if they die without baptism ; and that baptism doth not confer
grace, but only signifies grace which was given before." He also
asserted, " that the baptism of water profiteth not, without the
baptism of the Spirit."
The only portion of scripture adduced by the church ritual in
support of the ordinance of infant baptism, has no application to
the subject. Our Saviour therein rebukes his disciples for not
allowing the little children to come near Him to touch Him, (it
being one of the most natural impulses of a child to touch what
ever excites in it a pleasing curiosity). He therefore takes this
opportunity to remind his hearers, that unless they become
innocent and confiding as little children, they cannot participate
in the blessings of the kingdom of God, which He tells them is
made up of such like innocence. And having finished his exhor
tation to them, He blesses the children and puts them down, with
no allusion whatever to any kind of baptism, see Mark x. 13.
That this passage should ever have been brought forward by a
learned body of men, as the only scriptural support (for authority
it is none) of infantile baptism, is rather astonishing, and affords
a presumptive evidence of the human invention, and supersti
tious pretension of this ordinance. It shows how very cautiously
we ought to receive any ordinance handed down to us through
the apostate and superstitious church of Rome, without carefully
testing the same by the scripture of truth, and by sound and
right reason ; and more especially, when they involve funda
mental and catholic doctrines : for popish councils and popish
traditions have done more to retard the progress of gospel truth,
than all the writings of infidelity put together.
Section VII. — The Lord's Supper.
That particular injunction of our Lord to his disciples upon
the memorable occasion of his eating the last paschal supper with
them, as recorded by St. Luke, and confirmed by St. Paul in his
first epistle to the Corinthians, the Quakers view in a very dif
ferent light to the generality of their christian brethren, and do
not allow it to be an outward religious ordinance, a holy sacra
ment, a saving rite, by which all the partakers are consequently

AND PECULIARITIES OF THE QUAKERS. 391
admitted into a spiritual communion with Christ and God, (an
act of divine grace, which nothing short of true faith unto re
pentance can obtain for us). The scripture account of this
matter, in their opinion, fully supports their conclusion, because
it nowhere shows it to have been accepted by the early christians
as a religious ordinance ; but only as a solemn commemoration
of our Lord's body having been broken and his blood spilt and
offered up in atonement for our sins, and in purchase of our re
demption. If any such religious ceremony had been ordained by our
Saviour as a solemn ordinance, binding upon all believers, is it
unreasonable to suppose, that He would not have left such
^minute and clear instructions for its observance, as to have pre
cluded the possibility of that diversity of sentiment and practice,
which now prevails among the different communities of christians ?
neither would such an important and essential ceremony have
been passed over in total silence by the other three evangelists,
'¦especially by St. John, who is so full and explicit upon all
matters relating to doctrine.
The words, " Do this in remembrance of me," taking all the
circumstances of the occasion into consideration, they do not con
sider as instituting a religious ceremony, " which was thence
forward to form an essential part of worship, obligatory, in all
ages, on the believers of Jesus." And as this command was ad
dressed only to twelve persons, they consider " it was of a nature
simply positive." Nevertheless, they do not reject the spiritual
doctrine of the Lord's Supper, as they are erroneously supposed
to do by many. "But," says Gumey, "while Friends consider
it to be their duty to abstain from that ritual participation in
feread and wine, so usually observed among their fellow-christians,
there are no persons who insist more strongly than they do, on
that which they deem to be the only needful supper of the Lord.
That supper, according to their apprehension, is altogether of a
Spiritual nature."*
The limits of a short Summary will not admit of the arguments
upon which their peculiar views on this point are founded, which
can only be properly appreciated by reading them in full, as
* Gurney's " Observations, &c," p. 174, 8th edition, 1842.

392 SUMMARY OF THE DOCTRINE, TENETS
stated by their own approved writers. Gurney recapitulates his
own sentiments in these words, " That the observance of the
Lord's Supper has no proper or necessary connexion with a
spiritual feeding on the body and blood of Christ ; that the his
tory of our Lord's last paschal supper with his disciples, affords
no reason for believing that He then instituted a religious cere
mony, which was thenceforth to form an essential part of the
worship of christians ; that our Lord's injunction, on that occa
sion, may be understood, either as relating solely to the rites of
the Passover, or as intended to give a religious direction to the
more common social repasts of his disciples ; that it was in
connexion with such repasts, and particularly with their love-
feasts, that the primitive christians were accustomed to comme
morate the death of Christ ; that the custom of those love-feasts,
however appropriate to the circumstances of the earliest disciples,
soon fell into abuse as the number of believers increased, and
appears to be, in a great degree, inapplicable to the present con
dition of the christian world ; and, lastly, .that under the influence
of the spiritual manifestations of our Redeemer, we may with
out the bread and wine, participate in that true supper of the
Lord, which He has himself so clearly upheld to the expectation
of his disciples, and which alone is indispensable for the edifica
tion, consolation, and salvation, of his people." Again, he says,
" Man is naturally prone to trust in anything, rather than in
the invisible Creator, and he is ever ready to make the formal
ordinance a part of his religious system, because he can rely upon
it with ease to himself, and may often find in it a plausible
substitute for the mortification of his own will. Now, I would
suggest that the ordinances which we have been considering, so
far from being like the moral law of God, universally salutary,
are evidently fraught with no little danger, as occasions by which
this deceitful disposition in the human heart is naturally excited
and brought into action. And here our appeal may be made,
not only to theory, but to facts ; for, it is indisputable that the
outward rites of baptism and the supper, as observed among the
professors of Christianity, have been the means of leading multi
tudes into gross superstition." "How often has the ignorant
sinner, even in the hour of death, depended on the 'sacrament'

AND PECULIARITIES OF THE QUAKERS. 393
of the Lord's supper as upon a saving ordinance ! And how
many a learned theologian, both ancient and modern, has been
found to insist on the dangerous tenet, that the rite of baptism is
regeneration !"*
In conclusion, we see, that the Quakers believe, that the ob
servance of this outward ceremony, cannot of itself give that
spiritual participation in the body and blood of Christ, which is
the gift only of the grace of God ; and farther, that neither the
form used by the apostles, nor the ceremony as it now stands,
was ever enforced as a religious rite either by our Saviour or the
apostles, but, as it was used by the latter, was only used as a
memorial of his death and sufferings for them and for all man
kind. The church ritual admits, that the " outward and visible sign"
is of no avail without the " inward and spiritual grace," and
therefore it follows, that it is the spiritual baptism, by which we
alone become true members of the one Church of Christ ; and,
that it is the spiritual participation in the Lord's supper, by
which we can alone know Christ to be our Redeemer. And as
I have before stated in the body of the work, the Quakers fully
admit the spiritual and inward grace, but reject the outward and
visible sign.
* Gurney's " Observations," &c, pp. 177—79 8th edition 1842.

394 SUMMARY OF THE DOCTRINE, TENETS

PART IL— TENETS.
Section I. — On Religious Liberty.
The Quakers maintain, " that the civil magistrate has no right
to interfere in religious matters, so as either to force any parti
cular doctrine upon men, or to hinder them from worshipping
God in their own way, provided that, by their creeds and wor
ships, they do no detriment to others. They believe, however,
that christian churches may admonish such members as fall into
error, and may even cut them off from membership ; but this
mug; be done, not by the temporal, but by the spiritual sword."
And as religion is an affair solely between God and man, " so it
cannot be within the province of individual magistrates, or of
governments, consisting of fallible men, to fetter the consciences
of those who may live under them."*
Section II. — On Oaths.
They consider a christian to be expressly forbidden to take an
oath upon any occasion, and that profane swearing is altogether
incompatible with a christian life. This tenet is grounded upon
that comprehensive and expressive command of our Lord, in his
sermon from the mount, Matt. v. 33 — 37, and confirmed by the
apostle James, v. 12 ; to both of which I have so often referred
in the course of this Memoir, especially in chapter seven, where it
has been stated, that they look upon this command to be as
fully binding upon all christians as any other precept of our
Saviour. In which opinion they are far from being singular,
being confirmed, as Gurney says, " by the express judgment of
the early fathers, both Greek and Latin, who have almost uni
formly interpreted these passages as destitute of any limitation.
' I say nothing of perjury,' says Tertullian, ' since swearing
itself is unlawful to christians.' ' The old law,' says Basil, 'is
satisfied with the honest keeping of the oath ; but Christ cuts off
the opportunity of perjury.' ' He who has precluded murder by
* Clarkson's "Portraiture of Quakerism," vol iii. pp. 6-8

AND PECULIARITIES OF THE QUAKERS. 395
taking away anger,' observes Gregory of Nysse, ' and who has driven
away the pollution of adultery by subduing desire, has expelled
from our life the curse of perjury by forbidding to swear ; for,
where there is no oath, there can be no infringement of it.' ' Let
•the christian entirely avoid oaths, in obedience to our Lord's pro
hibition,' exclaims Chrysostom ; ' do not, therefore, say to me, I
swear for a just purpose. It is no longer lawful for thee to
swear either justly or unjustly. Let us preserve our mouths free
from an oath.' ' It is our absolute duty,' says Gregory of Nazi-
anger, 'strictly to attend to the commands of our king, and by
all means to avoid an oath, especially such an one, as is taken
in the name of God.' "*
Many of our readers are, very likely, not aware that the 39th
article of the established church, is a direct contradiction to this
command of our Saviour, " Swear not at all ;" and that the
only arguments adduced by the clergy in support of this inconsis
tent article, are founded in scholia or glosses, by which the plain
and simple meaning of the text is perverted. And also, that our
Saviour's ever-memorable sermon on the mount, as given in the
fifth, sixth, and seventh chapters of St. Matthew, which in itself
contains the vital principles and most essential precepts of Chris
tianity, given in the shape of commands, as fully binding upon
christians as those of the Decalogue ever were upon the Jews,
should have been omitted by the compilers of the liturgy, and
should form no part whatever of the fixed service, either of the
morning or evening prayer ; and that, in the portions of the
gospel appointed to be read with the collects upon particular
days, it occurs only five times. The first, on Ash Wednesday,
beginning at chap. vi. verse 16, and ending at verse 21. The
second, on the sixth Sunday after Trinity, chap. v. verse 20
to 26, inclusive. The third, on the eighth Sunday after Tri
nity, chap. vii. yerse 15 to 21. The fourth, on the fifteenth
Sunday after Trinity, chap. vi. 24, to the end. Lastly, on All
Saints day, chap. v. 1 to 12, inclusive. Containing altogether
little more than a third of the whole sermon, and omitting
some of its most essential christian rules, at the same time that
* Gurney on Oaths, page 337. Also, "Barclay's Apology," prop. xv.
§12.

396 SUMMARY OF THE DOCTRINE, TENETS
we find the Decalogue, which was expressly addressed to Jews,
forming a conspicuous part of the communion service, and the
old law, which is based upon these commandments, we are told
by St. Paul, is to be looked upon only as a schoolmaster to pre
pare us for the more spiritual dispensation of the gospel ; the
leading features of which we find embodied in this memorable
sermon more than in any other passage in the gospels. By this
remark, I wish to be clearly understood as in no way detracting
from the high value of the ten commandments, or objecting to
their introduction as a part of the regular service ; but why
should the express commands of Christ, which form an impera
tive rule for all christians, be omitted ?
In order to show that the consideration of reformations and
amendments of the liturgy are not novelties, I shall again have
recourse to the authority of Bishop Burnet, who considered the
church ritual as the most perfect composition of devotion extant
in our church ; " yet," he says, " the corrections that were
agreed to by a deputation of bishops and divines, in the year
1689, would make the whole frame of our liturgy still more
perfect, as well as more unexceptionable, and will, I hope, at
some time or other, be better entertained than they were then.
I am persuaded they are such as would bring in the much greater
part of the dissenters to the communion of the church, and
are in themselves desirable, though there were not a dissenter in
the nation." Upon the same subject, he elsewhere says, " No
inconvenience could follow on leaving out the cross in baptism,
or on laying aside of surplices, and regulating cathedrals, espe
cially as to any indecent way of singing prayers, and of lay
men's reading the litany : all bowings to the altar have, at
least, an ill appearance, and are of no use ; the excluding parents
from being sponsors in baptism, and requiring them to procure
others, is extremely inconvenient, and makes that to be a mockery,
rather than a solemn sponsion, in too many." Many of these
are the very questions which are agitating the church at the
present day.

AND PECULIARITIES OF THE QUAKERS. 'S97
Section III. — On War.
Their next tenet is the unlawfulness of all warfare, and that
no true christian can, consistently with the profession of his faith
in Christ, uphold an evil, against which the whole tenor of the
gospel precepts so fully declare.
In that famous sermon on the mount already alluded to, we
are told, " but whosoever shall smite thee on thy right cheek
turn to him the other also." Again, " I say unto you, love your
enemies, bless them that curse you, do good to them that hate you,
and pray for them that despitefully use you and persecute you."
St. James says, iv. 1, " From whence come wars and fightings
amongst you ? come they not hence, even of your lusts that war
in your members ?" The apostle Paul admonished christians,
" that they defend not themselves, neither avenge, by rendering
evil for evil," &c. Our Saviour's last injunction to his disciples,
John xiii. 34, is, " A new commandment I give unto you, ' That
ye love one another ; as I have loved you, that ye also love one
another ; ' " and in the same gospel, xiv. 23, he again says, " If
a man love me, he will keep my words ;" and, again, in the 24th
verse, " He that loveth me not, keepeth not my sayings ;" that
is, he prefers the gratification rather than the subjugation of his
lusts that war in his members.
The Quakers consider that if by these precepts we are for
bidden to return evil for evil, much less can warfare be justified
upon any christian pretence. They consider also, that we ought
to emulate the example of the early and pure church during the
three first centuries, which faithfully upheld its testimony against
this anti-christian practice ; numberless instances being upon
record of converted pagans, who sealed this testimony with their
blood, rather than comply with the laws which compelled them
to bear arms : that, when the church became less pure, its
scruples on this point relaxed ; and when it became corrupt, they
ceased altogether ; till at last in the dark days of the Roman
apostacy, Christianity was not only often made the pretext for
warfare, but also for the shedding of innocent blood.

398 SUMMARY OF THE DOCTRINE, TENETS
Section IV. — On the Maintenance of the Ministry.
As I have already observed, the Quakers admit of no ministry,
but what has its origin in the divine vocation ; so also, they deem
it unlawful to allow of any pecuniary recompense as a mainte
nance for such as believe themselves so called to their important
duties. And further, they believe it to be a duty, particularly
enjoined upon them as a people, to bear a religious testimony
against this unapostolic practice, by refusing voluntarily to con
tribute in any way to the support even of a ministry in any other
church, in the shape either of tithes or other church-dues, of any
description. They adduce the following passages in authority for these con
clusions : — First, our Lord thus instructed his disciples when He
sent them forth to preach the gospel, saying, " Freely ye have
received, freely give. Provide neither gold, nor silver, nor brass,
in your purses, &c. ; for the workman is worthy of his meat." —
Matt. x. 8 — 10. Again, when He sent forth the other seventy,
He repeated these instructions, " Carry neither purse, nor scrip,
nor shoes ; and salute no man by the way. And into whatsoever
house ye enter, first say, Peace be to this house. And in the
same house remain eating and drinking such things as they give :
for the labourer is worthy of his hire."' — Luke x. 4 — 7. St. Paul
says to the Corinthians, " What is my reward then ? verily, that
when I preach the gospel I make the gospel of Christ without
charge, that I abuse not my power in the gospel." — 1 Cor. iv. 18.
St. Peter also observes, " Feed the flock of God which is among
you, taking the oversight thereof not by constraint, but willingly,
not for filthy lucre, but of a ready mind." — 1 Peter v. 2.
Besides the disallowance of any pecuniary recompense to their
ministers, the office itself confers upon the individual no rank nor
mark of pre-eminence above the other members, more than the
influence which a virtuous character, uniting the practice with
the precepts of holiness, must at all times possess over those
among whom he lives. Thus the office holds out neither
honorary nor interested motives as a worldly consideration An
evil which the temporalities of the established church have made
one of its greatest banes, since its honours, dignities, and wealth,

AND PECULIARITIES OF THE QUAKERS. 399
are so many allurements, to entice the worldly-minded to enter
its sacred offices solely for the sake of participating in its patron
age and emoluments.
Gurney says upon this subject, " I believe it to be generally
allowed among christians, that none can be true ministers of the
gospel, who are not called to the exercise of that office by the
Holy Ghost ; and, consequently, that the faculty of ministry is
still considered a gift of the Spirit. But though this doctrine
is generally admitted, it is very far indeed from being consistently
or universally carried into practice. Many rush into the sacred
office, and enjoy the temporal privileges with which it is so
usually connected, whose whole .deportment evinces in the plainest
manner, that they are destitute of qualification for any such
undertaking." " Others whose views are of a somewhat more
serious complexion, and who are actuated by a general desire to
perform their duty, are obviously depending in their ministry,
not upon that Spirit, who can alone qualify for the exercise of
his own gifts ; but upon human learning and merely intellectual
exertion. Their discourses are so far from arising out of the
intimations of a divine influence, that they are the mere produce
of their own reflections, and their own industry. Such discourses
may be the word of the preacher, but they cannot with any
degree of strictness or propriety, be described as the words of the
Lord. Happily, there is still another class of ministers among
various denominations of christians, whose views on the present
subject are of a much more spiritual character, who exercise its
important functions, not only with zeal and fidelity, but with
a real feeling of dependence upon the divine Spirit."
" The Society of Friends conceive it to be a duty plainly laid
upon them, to hold up a still higher and purer standard respect
ing the christian ministry. They admit that the faculty of the
christian ministry is the gift of the Spirit, which cannot be
rightly exercised otherwise than under the direct and immediate
influence of that Spirit. Friends are not, therefore, satisfied with
any general impression that it is their duty to preach the gospel ;
nor do they venture, under such impression, either to employ
their own intellectual exertions, as a preparation for the service,
or to select their own time for performing it. If it be the divine

400 SUMMARY OF THE DOCTRINE, TENETS
will that they should minister, they believe it will be manifested
to them by the divine Spirit, where they are to speak, whom they
are to address, and what things they are to express. In the
exercise of so high and sacred a function, they dare not depend,
either in a greater or a less degree, upon their own strength or
wisdom ; but they feel constrained to place their sole reliance
upon Him who ' searcbeth the reins and the heart ;' upon
him who 'hath the key of David,' who ' openeth, and no man
shutteth, and shutteth, and no man openeth.' "*
Bishop Burnet, speaking of this inward vocation, says, " No
man ought to think of this profession, unless he feels within
himself a love to religion, with a zeal for it, and an internal true
piety ; which is chiefly kept by secret prayer, and by reading of
the scriptures. As long as these things are burdensome to the
mind, they are infallible indications that he has no inward
vocation, or notion of the Holy Ghost to undertake it. The
capital error in men's preparing themselves for that function is,
that they study books more than themselves, and that they read
divinity more in other books than in the scriptures." Again, he
says, " Ask yourselves often, would you follow that course of
life, if there were no settled establishment belonging to it, and if
you were to preach under the cross, and in danger of persecution ?
For till you arrive at that, you are yet carnal, and come into the
priesthood for a piece of bread. Above all things, raise within
yourselves a zeal for doing good, and for gaining souls ; indeed, I
have lamented, during my whole life, that I saw so little true
zeal among our clergy. "
It is not only upon the principle of non-maintenance that the
Quakers object to the payment of tithes, but they deny also
the assumed divine right of any christian church to them. They
consider that modern tithes originated in the covetousness of the
Romish church during the dark ages, and that the notion of a
divine right to them was never entertained in this country, before
an act to that effect was passed by Henry VIII., which is the
only claim the church can produce for this assumed right. This
right they deny upon the following grounds : — First, because the
only tithe mentioned in scripture formed a part of the Levitical
* Gurney's " Distinguishing Features," &c, chap. v.

AND PECULIARITIES OF THE QUAKERS. 401
Law, of which law Christ was the end ; and who in sending forth
his disciples to preach the glad tidings of the gospel, commanded
them to do it freely and without pay. Secondly, because the
Levites being one of the twelve tribes, and consequently entitled
to their share in the division of the land, were allotted by God, in
heu thereof, the tithes of the whole land. A tenth part only of
these tithes were allowed to the officiating priests, the remainder
was for the maintenance of the tribe itself, out of which alone
could be chosen this order of priesthood. And as no parity can
be drawn between the order of priests ordained under the Mosaic
Law, and that of the present order of preachers, who can be
chosen from all ranks and all nations : so they consider that
this modern claim to a divine right, originating in an encroach
ment of papal power, can in no wise be justified, either by scrip
ture or right reason. Their objections upon this point, therefore,
amount to a religious principle.
It is curious that this assumption of the church to a divine
right to tithe, which at times has caused so much religious ani
mosity, and which originated in an act of parliament, during the
changing times of Henry VIII., should have been finally settled
by another recent act, that in a few years will abolish tithes
altogether ; substituting in their stead a rent-charge, and changing
the alleged divine right into a legal maintenance for a national
church. The foregoing tenets, Clarkson considers as the four grand
tenets and distinguishing features of the Society. Oaths and
warfare, they consider opposed to the very spirit of Christianity ;
and however the prejudices of education and habit may incline
us to think otherwise, yet, if we were, abstractedly from all
established notions upon these points, rationally to consider those
passages in the gospel, together with the corroborating testimonies
of the apostles, which bear upon them ; we can scarcely do other
wise than acknowledge, that the Quakers have arrived at just
conclusions thereon. In the exercise of their duties as ministers,
they nobly choose to follow the express injunctions of our Lord
to his disciples, when he sent them forth to preach without pay ;
in which practice they feel themselves supported by the example
of the apostles, who gloried that they made the gospel of no
2 D

402 SUMMARY OF THE DOCTRINE, TENETS
charge to those who received it, that they preached its doctrine
without gain, and that they maintained themselves by the labour
of their own hands. In this respect, holding up to us a pattern
of a ministry, altogether purer and more apostolic than is to be
found in any other christian church. For as the ministers of
other communities do not even profess an equal reliance upon the
divine teachings of the Spirit, but trust also to the aids of school
wisdom and polite learning, (which, St. Paul tells us, " is fool
ishness with God,") 1 Cor. iii. 19 ; so also they even stoop to
make a gain or livelihood of their spiritual labours, and cannot,
therefore, be regarded in the noble light of the disinterested
apostolic preachers of the early church, but merely in the
secondary light of paid instructors.
They farther consider the mind of man to be endowed with a
spiritual as well as an intellectual faculty, and that religious
growth and experience is a spiritual acquirement, in no ways
dependent upon mental or intellectual abilities ; a fact which,
it is deeply to be regretted, has been proved by instances of pro
found erudition, and brilliant talent having been united with the
grossest infidelity.
When the period shall arrive that the "stone that was cut out
without hands" shall have become "a great mountain." and
shall have " filled the whole earth ;" and when all the nations
of it shall call upon the holy name of Jesus, and shall become
not only christians in profession, but also in the practice of all its
pure and peaceable precepts, then such essential tenets as the
above will be fully appreciated, and the whole human family will
become Quakers upon these characteristic features of the one
religion of Christ. Then shall be experienced individual subju
gation of the passions, and universal benevolence to man, then
shall " they beat their swords into ploughshares and their spears
into pruning-hooks— Isa. xliv ;" then shall " the wolf dwell with
the lamb, and the leopard lie down with the kid ; and the calf
and the young lion, and the fatfing together ; and a little child
shall lead them." — Isa. xi. 6.

AND PECULIARITIES OF THE QUAKERS. 403

PART III.
PECULIARITIES, OR SECTARIAN DISTINCTIONS.
The Quakers have many peculiarities that distinguish them,
both in appearance and manner, from all other people. The
most conspicuous of which, are their dress and address ; in the
former, following a model peculiar to themselves, both as to
the cut and colour of their garments, carefully avoiding the use
of all superfluities, ornaments, and gay colours. This singularity
of appearance, they adopt upon the principle, that it is both
unbecoming and inconsistent for a humble and serious people
to indulge themselves in any kind of vain and frivolous personal
adornments, their spiritual welfare being an object of too impor
tant, and too absorbing a nature, to allow their minds to be
engrossed by such minor considerations, especially when they
have a tendency to excite the earthly feelings of pride and vain
glory. In confirmation of these sentiments, we are again referred
to our Saviour's incomparable sermon, where we are beautifully
cautioned against a too absorbing anxiety about the things of
this life : " Therefore, I say unto you, Take no thought for your
life, what ye shall eat, or what ye shall drink ; nor yet for the
body, what ye shall put on. Is not the life more than meat, and
the body than raiment?" — " But seek ye first the kingdom
of God and his righteousness, and all these things shall be added
unto you." — Matt. vi. 24, to the end. This striking personal
feature, which originated in the plain attire of the sober-minded
and religious people, who mostly composed the first converts of
their founder, George Fox, and who, by their example, testified
against the frivolity and extravagance of the prevailing fashions of
that period, has now degenerated into a peculiar fashion of their
own, in some instances, assuming a fantastic singularity, offer
ing to the casual beholder, an eccentricity as striking as many of
the strange inventions of ever-changing fashion. Yet the Society
strongly recommends to all its members a conformity to these
2 d 2

404 SUMMARY OF THE DOCTRINE, TENETS
outward marks, conceiving that they act as guards and preserva
tives against the volatility of youth, who, from not being so
conspicuously habited, might fall into some flagrant breach of
their principles.
To some extent this consideration may be true, but as the
bulk of modem Quakers do not confine themselves to the primi
tive simplicity and plainness of their early predecessors in many
particulars, a query naturally arises, whether, with some indi
viduals, too great a stress has not been laid upon this outward
mark, at the expense of one of much greater importance, the
careful and early instillation of their moral and religious prin
ciples ? For the outward mark alone, without an accompanying
inward conviction, cannot make the true Quaker.
The second striking peculiarity, their abstaining in speech
from all flattering titles and compliments, from personal gestures,
and from taking off the hat, as well as their use of the singular
pronoun, when addressing one person ; all of which arise, from a
desire of conforming to the simplicity of the apostolic times. The
singular pronoun, they consider to have been in universal use
throughout the world, anterior to the decline of the Roman
empire, when the base flattery and idolatrous homage paid to the
assumed divinity of the emperors, first introduced this custom of
addressing an individual in the plural number. It afterwards
became the complimentary style of address to all superiors, and
at the time of George Fox was so used, and was by no means in
the general use, in which we find it at the present day ; being
now employed on all occasions, and by all ranks, without any re
ference whatever to compliment : common usage has also so far
established this form of speech, that some of our modem gram
mars now teach, " thou or you," as the second person singular,
and with all classes, except the Quakers, it has almost entirely
superseded the harsh and uneuphonious sound of the old fashioned
form, which is now only employed in the emphatic language of
poetry, or in addressing the Deity.
This harmless innovation upon the accustomed mode of ad
dress, made by George Fox, was regarded at the time as clownish
and insulting, and gave great umbrage to the proud and self-
important. And the little pronoun thou, embittered the minds

AND PECULIARITIES OF THE QUAKERS. 405
of many, who conceived themselves entitled to a respectful, if not
a submissive, address from all, and much more from those whom
they looked upon as their inferiors. And so great was their re
sentment on account of this little matter, that no punishment
was considered sufficiently severe or vile to be inflicted upon this
new sect, so strange in their conduct, compared with the rest of
mankind. For a similar reason of adherence to truth and simplicity, they
call the names of the days and months after their numerical
order, and never by the usual names, on account of their heathen
signification and reference.
In their system of moral education, all games of chance, music,
dancing, and field sports, are prohibited, not abstractedly in them
selves, (for they do not consider any evil to exist simply in the
cards, music, or dancing) ; but in the consequences resulting
from the constant practice and absorbing nature of these pursuits.
1st, As the time consumed in the attainment of a moderate pro
ficiency in them, intrudes greatly upon that period best adapted
to useful and intellectual acquirements. 2nd, As being occupa
tions below the dignity of intelligent, rational, and immortal
beings. 3rd, As they tend to excite the evil propensities of our
nature. 4th, As they often lead their votaries into improper
connexions, and thus, may imperceptibly impair the moral
standard of the character, by unfitting the mind for the regular
performance of its christian duties.
Novels and the theatre are absolutely forbidden by them, on
the ground of the very pernicious tendency of these amusements
in themselves ; also as being diversions which totally unsettle
the mind for ordinary pursuits, by instilling into it a distaste for
the useful employments of real life, and by contributing to excite
in it the unnatural feelings of morbid sensibility.
These are the leading peculiarities of this people, which dis
tinguish them so conspicuously from the rest of the world, and
which, upon examination, resolve themselves into one main prin
ciple — self-denial — a principle, in itself the basis of christian
morality, and without which all our public religious observances,
our family devotions, our readings of the scriptures, will avail us
nothing. For the fruits of these ought to be self-denial, charity,

406 SUMMARY OF THE DOCTRINE, TENETS
and the subjugation of the passions, and where such a corrective
discipline is wanting, it is to be feared that religion is only
mocked by a form, or debased by hypocrisy. And although the
early Quakers carried out this principle further than most others,
and in this respect stood forth a bright example ; still, inde
pendently of their particular system of prohibitory amusements,
let us remember, that all are called upon to exercise this great
test of the sincerity of their professions ; since all have then-
besetting sins, and their trials of temper best known to them
selves, and which it becomes an imperious duty in them, as
christians, to strive, through God's assistance, to overcome.

AND PECULIARITIES OF THE QUAKERS. 407

PART IV
ON DISCIPLINE, OR CHURCH GOVERNMENT.
For the salutary purpose of maintaining good order and chris
tian love among all their members, they have established Monthly,
Quarterly, and Yearly Meetings, for transacting the affairs of the
Society. A Monthly Meeting is usually composed of several
particular congregations, situated within a convenient distance of
each other, and is under the care of Overseers and Elders, chosen
on account of their exemplary characters, and whose duty is to
watch over all the individuals of their respective meetings, to see
that the discipline of the Society is properly enforced, and to
admonish (first privately) such as may have either failed in con
sistency of conduct, or in some breach of their principles. The
business of this Monthly Meeting is to provide for the subsistence
of the poor, and for the education of their offspring ; to approve
of persons desiring to be admitted into membership, to deal with
disorderly members, and if irreclaimable, to disown them. Their
whole system of government being founded upon these precepts
of our Saviour : " If thy brother shall trespass against thee,
go and tell him his fault between him and thee alone. If he
shall hear thee, thou hast gained thy brother. But if he will
not hear thee, then take with thee one or two more, that, in the
mouth of two or three witnesses, every word may be established.
And if he shall neglect to hear them, tell it unto the church ;
but if he neglect to hear the church, let him be unto thee as an
heathen man or publican." — Matt, xviii. 15- — 17.
All marriages are proposed to their Monthly Meetings, for
their concurrence ; but they are solemnized in a public meeting
for worship, held upon some day during the week, not a Sunday,
and the Monthly Meeting keeps a record of them, and also of
the births and burials of its own members.
The Society does not allow its members to sue one another at
law, but enjoins them to settle their differences by a speedy and

408 SUMMARY OF THE DOCTRINE, TENETS
impartial arbitration ; and if any refuse to submit to this rule,
they forfeit their membership. Several Monthly Meetings
united, constitute a Quarterly Meeting, to which each Monthly
Meeting separately appoints representatives, and to which appeals
lie from the decisions of any Monthly Meeting.
The Yearly Meeting has a general superintendence over the
whole Society in the nation in which it is established ; and as
particular exigencies arise, makes such regulations as appear to be
requisite, and appeals from Quarterly Meetings are here finally
determined. It is also in correspondence with the Yearly Meet
ings of other countries, over which, however, it has no control.
The females of this Society, also, have their particular meet
ings, held at the same time and place with those of the men, but
in separate rooms. These are for the regulation of matters be
longing more properly to themselves. Besides the above-men
tioned, the Society has other different and select meetings of
their Ministers and Elders, which relate chiefly to the spiritual
concerns of the Society ; such as the publication of their doc
trines. To the Meeting of Sufferings is confided the care of
watching over the forthcoming acts of the legislature, that no
law may be passed affecting any of their scruples, without either
an amendment or a reserving clause in their favour.

Concluding Remarks. The Quakers have been in existence,
as a religious body of dissenters, for about two centuries, and
have, undoubtedly, established a character with the world at
large, of a conscientious and moral people. And if numbers of
the modern members fall short of the primitive simplicity of their
early predecessors, and content themselves with the reputation
attached to the memory of their good name, at any rate they
ought to be cautious, lest their own acts tend to bring this justly-
earned reputation of the Society into disrepute ; and more espe
cially ought they to avoid mixing themselves up with the party-
feelings of the day, a practice opposed to their conduct in early
times. And as the principle upon which they refuse the pay
ment of tithes, and other ecclesiastical demands, is of a nature so
different, and originates in a motive so much purer than the

AND PECULIARITIES OF THE QUAKERS. 409
paltry consideration of pecuniary loss, they should cautiously
consider, whether, in combining with other dissenters upon poli
tical questions, they are not lowering the standard of their own
character. In their early days, the Society partook of the controversial
spirit of the times, and scrupled not to deprecate the outward
observances of other churches opposed to them in opinion.
George Fox, and many zealous preachers cotemporary with him,
were actuated by a deep sense of duty, feeling that they were not
only called upon to preach the gospel in its purity, but also to
expose the fallacy of the notions upon which many such outward
observances were grounded : hence arose the rapid spread of their
opinions, and the constant accession of numerous proselytes.
" How shall they hear without a preacher ? And how shall they
preach, except they be sent ? as it is written, How beautiful are
the feet of them that preach the gospel of peace, and bring glad
tidings of good things !" — Rom. x. 15.
At the present time, they seem to be influenced by a different
feeling, and in their intercourse with other religious bodies, never
attempt to depreciate the ceremonies adopted by them, but simply
call the attention of all to the necessity of something beyond
outward forms, to a living, spiritual, and inward religion ; and
they no longer censure those who sincerely believe it right to
conform to the established ordinances of their own particular
churches, provided they do not force them upon others, remind
ing them, that it is the inward and spiritual grace alone of such
observances that constitute the real essential part of them ; for
the doctrine of the gospel depends upon no outward form, and
that the form alone, without the accompanying inward grace, will
only prove a broken staff, a sandy foundation.
Upon two striking points, they also differ from most other
people : in the first, in admitting of no system of policy whatever,
not founded upon christian principles; rejecting entirely all
reasonings resulting from expediency, and all considerations
arising from presumed consequences, when opposed to Christi
anity. In the second, they differ from the preachers of all other
churches, who, in preaching the gospel, rarely omit to enlarge
upon the superiority of their own church, and the pre-eminence

410 SUMMARY OF THE DOCTRINE, TENETS
of its external ordinances over all others ; whereas, the Quakers,
deeming no outward ordinance to be essential, confine themselves
to the spiritual doctrine of the gospel, and to the one church of
Christ, of which they believe all sincere christians to be living
members ; never seeking, like their early preachers to make
proselytes to their own peculiar tenets ; but willingly admitting
into their community all such, as upon full and sincere conviction,
deem it right to conform to them.
I shall conclude this short and imperfect sketch with a quota
tion from the opening remarks in Clarkson's Portraiture of this
people : " Quakerism," he says, " may be defined to be an
attempt under the divine influence, at practical Christianity, as
far as it can be carried. Those who profess it, consider them
selves bound to regulate their opinions, words, actions, and even
outward demeanour, by Christianity, and by Christianity alone.
" They consider themselves bound to give up such of the
customs or fashions of men, however general, or generally ap
proved, as militate, in any manner, against the letter or the
spirit of the gospel. Hence they mix but little with the world,
that they may be less liable to imbibe its spirit. Hence George
Fox made a distinction between the members of his own Society
and others, by the different appellations of Friends, and, People of
the World.
" They consider themselves also under an obligation to follow
virtue, not ordinarily, but even unto death. For they profess
never to make a sacrifice of conscience ; and therefore, if any
of the ordinances of men are enjoined them, which they think to
be contrary to the divine will, they believe it right not to submit
to them, but rather, after the examples of the apostles and primi
tive christians, to suffer any loss, penalty, or inconvenience,
which may result to them for so doing.
" This then, in a few words, is a general definition of Quaker
ism. It is, as we see, a most strict profession of practical virtue,
under the direction of Christianity, and as such, when we consider
the infirmities of human nature, and the temptations that daily
surround it, it must be exceedingly difficult to fulfil. But what
ever difficulties may have lain in the way ; or however on
account of the necessary weakness of human nature, the best

AND PECULIARITIES OF THE QUAKERS. 411
individuals among the Quakers may have fallen below the pattern
of excellence which they have copied, nothing is more true,
than that the result has been, that the whole Society, as a body,
have obtained from their countrymen the character of a moral
people.

NOTE ON WATER-BAPTISM.
In farther elucidation of this subject, I give the following brief outline
of a pamphlet, entitled, " On Water Baptism, by a Churchman :"«
It begins by stating that scripture points out four distinct water-
baptisms. The first, was the baptism for proselytes, in use among the
Jews upon conversion of the pagans ; the converts to which were baptized
in the name of Moses. The second, was the particular mission of John the
Baptist to the Jews, and was a baptism of repentance for the remission of
sins— the remission of sins depending upon repentance, not upon baptism,
which was only a contingent to repentance. This baptism was in the
name of the " Messiah who was to come." The third, was that of our
Lord's disciples, — " Jesus himself baptised not, but his disciples," — and
was no doubt in the name of Jesus. The fourth, took place after our
Lord's resurrection, in consequence of the particular injunction to his
disciples, recorded in Matt, xxviii. 19, 20, and in Mark xvi. 16, which may
be considered as the great commission for this ceremony, and wherein our
Saviour himself fixed upon the terms, " the Father, Son, and Holy Spirit,"
as including the whole Godhead. " Go ye, therefore, and teaclrf (prosely
tize) all nations, baptizing them in the name of the Father, and of the
Son, and ofthe Holy Ghost."
In this passage, he remarks, " that ' teach or proselytize,' is the only
verb in the sentence, and therefore must determine the object. Baptiz
ing is only a participle, and the clause therefore in which it is found, must
be an inferior or dependent one, having however, some incidental or
necessary connexion with the verb." By this injunction, therefore, bap
tism was to be administered to all proselytes.
From this historical sketch of the ceremony, he endeavours to show,
that water-baptism was a Jewish rite, instituted upon the proselytizing of
the heathen, long before the appearance of Christianity, and afterwards
formed a special mission of the Baptist from God to the Jews. That this
outward ceremony was regarded in the early days of Christianity, only as
an open avowal of a new faith, and change of religion, by which the
members of the visible christian church were distinguished from the
* By Thomas Clarkson, A. M.
+ " Proselytize" is considered by Dr Campbell and other biblical critics as the
most appropriate word to render this passage.

412 SUMMARY OF THE DOCTRINE, TENETS
converted, that your sins may be blotted out." In this instance, making
world, and were admitted into outward communion with it. That this
ceremony was never considered by the apostles and primitive christians
in the light of a religious ordinance conferring regeneration of itself ; but
only as a type of such new birth and change of heart, which the Holy
Spirit could alone effect : and that the only baptism which could confer
this saving grace, was that spiritual baptism foretold by the Baptist of
Him, who was to come after him, and to which our Saviour, and the
apostles so often particularly called the attention of their hearers. That
it is evident from their own words, that the great object of the apostles
was to proselytize by preaching, and that baptism, although a necessary
ceremony, was only a contingent upon a public confession of faith in
Christ. It was considered by them inferior to preaching, for, by the
continued preaching of the word, the heathen were prepared to receive
and profit by it. That this outward ceremony in all instances recorded
in scripture, was only administered to adults after conversion or prosely-
tism to the new religion, and therefore was only an appendage upon the
faith and repentance, which had preceded it ; and in no one instance is
it ever mentioned as having been administered to children born of chris
tian parents. And in thus making/ai«/j and repentance antecedents to an
admission to water-baptism, infants are necessarily excluded. At the
same time it must be remembered, that although the scriptures contain no
command for infant baptism, they contain no injunction against it, and
therefore all those who think it right, are at liberty to use it.
He then goes on, " I proceed now to what I consider to be the most im
portant part ofthe subject. There are some, and not a few, who no doubt
conscientiously think that water-baptism, (which we have hitherto con
sidered as little more than a sacred rite for the admission of members into
the church of Christ,) has such inherent virtues, that it contains within
itself actual regeneration or salvation. It is this notion or doctrine promul
gated as it has been of late, that has brought me forward, or I should have
been silent. Any notion which substitutes a ceremony for faith and re
pentance through the blood of Christ — the two grand sources of salvation,
and to which all minor are reducible— ought to be resisted."
He then examines the grammatical construction of those passages in
the New Testament, which are usually brought forward in support of this
opinion. In the first place, Mark xvi. 16, " He that believeth and is bap
tized, shall be saved ; but he that believeth not, shall be damned," or
" condemned." In this passage, believe is the principal verb, and the salva
tion evidently depends upon the faith, not upon the baptism, which con
struction is fully borne out by the concluding clause ofthe sentence, where
condemnation is passed on the unbeliever only, the sentence abruptly
breaking off expressly at this point. Secondly, Acts ii. 38. " Then Peter
said unto them, Repent and be baptized every one of you, in the name
of Jesus Christ, for the remission of sins." In this passage, the same
mistake is made as in the former case, for the " remission of sins" is here
erroneously ascribed to the effect of baptism instead of repentance ; for
getting that the word " repent" stands at the head of the verse, and is the
principal verb in the sentence, and consequently determines the object.
In chap. iii. 19, the same apostle says, "Repent ye therefore and be

AND PECULIARITIES OF THE QUAKERS. 413
salvation dependent upon repentance and conversion. Again, in his first
general epistle, iii. 21, he positively denies in so many words, that baptism
has anything to do with salvation. " Not the putting away of the filth of tlie
flesh, but the answer of a good conscience toward God, by the resurrection
of Jesus Christ." Thirdly, Acts xxii. 16, ': And now," says Ananias to
Saul, " why tarriest thou, arise, and be baptized, and wash away thy sins,"
(by) " calling on the name of the Lord" (Jesus). Here again, the washing
away of sin is erroneously placed to the account of baptism, instead of
" calling upon the name ofthe Lord." St. Paul, says, " Whosoever shall call
upon the name of the Lord, shall be saved," — Rom. x. 13, because so doing,
'* in those days, amounted to a public declaration of faith or belief in Him."
Two conclusions are drawn from these views. 1st, That water-baptism as it
was practised in the time of the apostles, was only a rite by which con
verts were admitted into outward communion with the christian church.
2nd, That in those early days, it was always considered as distinct from
the spiritual baptism of the Holy Ghost, and was never regarded as a rite,
productive in itself either of regeneration or salvation. " It was left for
the Nicene church of the fourth century to add this dangerous doctrine
to its many other dangerous superstitions. Neither can this strange doc
trine, which supersedes faith and repentance through the blood of Christ, as
necessary to salvation, be collected from any of the writings which the
apostles have left behind them, as we have attempted to show by examin
ing the texts which are usually brought in support of it." Here the
pamphlet ends.

Richard Babrktt, Phiktkb, 13, Makk I.ane, Losuox.

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