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[For the National Magazine.] GEORGE FOX AND THE EARLY QUAKERS.

EORGE FOX! And who was he?

brimmed hat, a rough plain coat, long hair, and piercing eyes; under whose fixed gaze many a stout-hearted sinner was made to tremble. We must not regard him, however, with too great an aversion, nor turn away from those immediately associated with him in disgust. They were all men for the age in which they lived, and served their generation well. They did more they impressed the image of their thoughts and habits upon their posterity. Mr. Penn, an honored one among their number, thus describes them :

"They were changed men themselves, before they went about to change others. Their hearts were rent, as well as their garments;

and they knew the power, and the work of God upon them.

And this was seen in the great alteration it made, and their stricter mode of life, and more godly conversation that immediately followed it."

George himself became a reformer at a very early period of life. He had scarcely attained the twenty-second year of his age when he began to preach. How he was led into the work of the ministry may be inferred from his previous history.

He was born in Leicestershire, in the year 1624, of respectable parents, who, he thought, possessed spiritual life. They gave him some instruction in his boyhood, and led him to the parish church, where he often listened to its minister, Mr. Stevens, and became interested in his discourses.

He was naturally thoughtful-sometimes too serious for his companions. His conscience was tender; and when he looked out upon the world, and saw its gayeties and frivolity, its forgetfulness of God, and its deceit and miscalled accomplishments, his soul recoiled within

him.

He would not choose it as the place of his rest. He turned his eyes toward the sanctuary; but the shadows of sin had gathered so thickly there, that he could discern but little light. The church buildings were steeple houses," the ministers were "hirelings," and the people were worldly-some of them sensual and devilish, so he thought. The Dissenter

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envied the Churchman, and the Churchman despised the Dissenter. He knew not therefore whether he could find ease, even near the acknowledged altars of God.

But he sought for it-for ease of conscience and rest of soul. He did not

desire to be educated for the pulpit, as

some of his friends wished; and he was, more consistently with his own views, his business. While thus engaged, he did employed with a shoemaker in learning not lose sight of his spiritual interests, but persevered in a serious conduct, such sin. Indeed, he could not be enticed into as became one who was struggling against in this respect, occurred during his ninedissipation. An instance of his firmness teenth year. He then attended a fair, where he fell into company with two of his youthful relatives, and as they were happy together, they resolved on prolonging their enjoyment over some drink. Beer was ordered, and the first draught taken. This was enough for George; but his two companions were not so easily satisfied. They called for fresh mugs, and resolved that the one of their number, who first ceased to drink, should pay the

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score." But they spread this net in vain. Their intended victim took them at their word, threw down a groat to pay for their excesses, withdrew himself from their company, and thus escaped the disgrace they had intended for him.

Soon after this little occurrence, he left his home and commenced his itinerant career. As yet he was without any satisfactory experience of the work of God within him. He only saw the light as it shone—alas, too feebly !—in the dark places of his heart; and knew, through it, that his condition was not a safe one: but he did not see with clearness into the depth of his sin, nor how he might be healed. He knew something of Christ, but he did not know him as the great physician. He was sometimes in despair; for while his lap-stone, hammer, and awl seemed to employ his attention, thoughts of eternity weighed down his soul with unspeakable sorrow. This was the true cause of his restlessness. He wandered about, not as a preacher of righteousness, but as a lost spirit seeking salvation. This, the outward world cannot give. The discourses of eloquent divines could not furnish it. The conversation of friends

could not bestow it. He was not able to find it anywhere. He went to Sutterworth, to Northampton, to Buckinghamshire, to Barnet, and to London, and came back again; but still sadness was at his heart. Hoping to divert his thoughts, his family wished him to get married; but he replied, "I must first get wisdom." The expedient failed.

Several things transpired about this time which transformed his character and changed the entire man. Wearied with his efforts to obtain peace of mind through his spiritual advisers, he turned his soul to Christ-to Christ only; for as though a voice had spoken to him, these words were impressed upon his mind: "There is one who can speak to thy condition." This impression always followed him it was continually in his thoughts, "There is one Christ Jesus, who can speak to thy condition." He sought that one. He looked to the crucified, and lo! he was comforted. The true light shone in his breast, and all gloom was dispelled-the living word was there, and diffused life throughout his spiritual nature. How insignificant did a mere parson (such as many parsons were in that day) now appear unto him! He had found many of them to be very feeble aids to a sin-sick soul. Though trained to the ministry from their boyhood, they had been proved to be unqualified to lead even a poor shoemaker to Jesus. With all their learning, he had found them unfit for their work. This experience was the occasion of the discovery of what seemed to be a new truth, and one almost divine. It was this, as expressed in his own words: "Being at Oxford or Cambridge is not sufficient to fit and qualify a man to be a minister of Christ."

He began to preach. He felt himself to be deficient in education; but had he not the Bible, the great book-the only perfectly reliable book on theology in the world? He made it his companion. In fields, and orchards, and hollow-trees, he took it and studied its contents, until he became perfectly acquainted with them. One lesson particularly in the words of Jesus arrested his attention. The state of the English Church seemed to be at variance with it. It was this: "Freely ye have received, freely give." He seized upon it as his motto. It was also an offensive weapon, almost irresistible, when he wished to attack the established usage

of his day, which he frequently did not, however, because he did not esteem the laborer "worthy of his hire;" but, in the language of Penn, he, and "they, the Quakers, refuse to pay tithes or maintenance to a national ministry, and that for two reasons: the one was that they believed all compelled maintenance even to gospel ministers to be unlawful, because expressly contrary to Christ's command— at least, that the maintenance of gospel ministers should not be forced;" and because the national ministers generally lacked the baptism of the Holy Spirit.

But what did Fox preach? Many things which perhaps we do not approve of. In our judgment, he did not sufficiently respect the Christian Sabbath, nor treat persons of consideration with proper deference. His abandonment of the sacraments was perfectly inexcusable, only on these grounds: he was a layman, and lacked the human authority to administer them; and being surrounded with Churchmen, was driven into the sentiment, that our blessed Lord never instituted any observances designed to be perpetual in the Church, whose continuance depended on human interference alone. It was an unfortunate error; and one from which the position which Mr. Wesley occupied as a minister afterward preserved him; for though he employed lay-preachers, he held on to the institutions of Christ our Saviour, which are still preserved among followers.

his

In other respects who will dare to say, that he was not a true preacher of righteousness? The immortal John Bunyan objected to many of his views concerning Christ, but ignorantly; for it is evident from Fox's own writings that he did not hold them. He preached Christ as an atonement for the sins of the whole world. His youthful confession in respect to his sufferings was declared by a Church minister to be "good" and " full;" and the testimony of one of his hearers, who listened to him toward the close of his ministry, was: "I perceive you exalt Christ, in all his offices, above all that I ever heard before." But he did not only represent Christ as an outward atonement, but as the inward word, which speaks to the very heart; and as the light within, which reflects itself through every part of man's moral nature. And he held, that "Christ within" us is not a dreamy un

definable something, but a power, of which part in life's great drama. Though humPenn says:

"It sets all our sins in order before us, detects the spirit of this world in all its baits and

ble and despised, he felt that he was laying the foundation of future greatness. His mind inclined somewhat toward enthusiasm

allurements, and shows how man came to fall-perhaps superstition; and seized upon from God, and the fallen estate he is in. It begets a sense of sorrow in such as believe in it

sorrow.

for their fearful lapse, who will then see him distinctly whom they have pierced, and all the blows and wounds they have given him by their disobedience, and how they have made him to serve with their sins, and they will weep and mourn for it, and their sorrow will be a godly After this, it will bring them to a holy watch, to take care that they do so no more. Then thoughts as well as words and works will come to judgment; which is the way to holiness in which the redeemed of the Lord walk. Then they will come to love God above all, and their neighbor as themselves. Nothing hurts, nothing harms, nothing makes afraid in this holy mountain. Now they come to be Christ's indeed, for they are in his nature and spirit, and not their own. And when they are his, Christ is theirs, and not before. And here communion with the Father and Son they will know, and the efficacy of the blood of cleansing; even the blood of Jesus Christ, that immaculate

Lamb, which speaketh better things than that of Abel; and which cleanseth from all sin the consciences of all who come through the living faith, to be sprinkled with it from dead works to serve the living God."

With this statement of Christian doctrine every man who has felt God's work within him will have a sympathy. It contains within it the doctrines of repentance and justification, as held by evangelical Churches. The Quakers went further, and taught, as Wesley did after them, the doctrine of Christian perfection, and proclaimed it until the people were offended. Fox said: "The professors were in a rage; all pleading for sin and imperfection, and could not endure to hear talk of perfection, and of a holy and sinless life."

Such was the perfection of the early Quakers; and from Penn's description of it, we may recognize it as that taught by Wesley, and held now by his followers. He says: "The Friends believe in perfection from sin; but they never held perfection in wisdom or glory in this life, or from natural infirmities and death." Did the founder of Methodism ever state the doctrine in stronger language?

In 1649, when he was only twenty-five years of age, we find him in the midst of his career. He was then itinerating throughout England. He was even then conscious that he was acting an important

every circumstance which addressed his hope. A man named Brown had died, who, in his expiring moments, foretold a bright destiny for the poor shoemaker. Fox, in his journal, recorded his deathvision, with an intimation that it was true. He thought too, at this time, that the sense of discerning spirits had been given to him. But what he valued most were the impressions made upon his mind, and which he often too hastily supposed to be divine. All these acted as stimuli upon him, and nerved him for his work. They even rendered him exceedingly bold and often imprudent.

But bonds and afflictions awaited him. It was not long ere his conduct was the occasion of his imprisonment. He was

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in Nottingham, and on the first day of the week, the Sabbath bell, which to many is so welcome a sound, "struck at his life." It called him to the "steeple-house." The man in leathern breeches " appeared among the congregation as any other worshiper. The "priest" arose and announced his text. It was from Peter: "But we have a more sure word of prophecy, unto which ye do well to take heed." The subject was the fullness and sufficiency of the Scriptures. Fox listened. The minister closed, and soon a new scene occurred. The layman confronted the parson; the leather breeches stood up against broad-cloth. "It is not so," said George; "the Scriptures are not the 'more sure word of prophecy;' but the spirit of Christ, which inspired them. The Scriptures are the words of Christ: Christ only is the word; Christ within you. He shineth as a light in a dark place, and ye do well to take heed to him." This doctrine was paradoxical. Priest and people were concerned at the audacity of the man who had intruded so strange a matter upon their thoughts. The offense could not be tolerated. It must be punished. The next day the offender was committed to prison. Fox was in bonds; but his voice was not bound. It broke through the prison walls and grates. It won its way to the hearts of the people. It made the ministers themselves "tender." It convinced May.

or Reckless, and so converted this officer of the law into a preacher of righteousness, that he ran out into the streets and market-houses of the town, and proclaimed the very doctrines for which Fox had been imprisoned. It was soon thought best to set him at liberty.

In the following year (1650) he was imprisoned again. This was at Derby. It was here that he began to write epistles to "Friends" and others. His jailer was very severe upon him, and mightily withstood his words; yet he was firm in duty and strong in faith. Few heard him who did not receive deep impressions. "Tremble at the word of the Lord," was an expression which he often and powerfully repeated, until from its use, and visible effect, the people who were convinced by him were called Quakers. This is the true origin of the name. Fox prayed for his jailer, and was answered. He was walking in his room one day, when he heard some conversation in the room beneath, and was attracted by the sounds to listen. The jailer and his wife were talking; and he heard the former distinctly say: Wife, I have seen a vision of the day of judgment, and I saw George there, and was afraid of him." This was a blessed vision for Fox; it changed his persecutor, who soon apologized to him, and asked his pardon. From that hour the rigors of his confinement were at an end.

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The next fight of persecution he endured was in Lancashire. His preaching there had convinced one James Lancaster, who himself began to "prophesy ;" but in this case the house was divided. Mrs. Lancaster adhered to her former views, and withal felt some bitterness against the disturber of her family. She had many sympathizers, who became partners with her in a most violent attack upon him. These evilly entreated him, and even attempted to drown him; which perhaps they had done, had not the Lord interposed for his deliverance. But the persecutions on took another form. He was brought before Justices Lawry and Thomson on a charge of blasphemy; and forty ministers he calls them priests-withstood him before the court. But these he confounded, and not only secured his acquittal, but had the pleasure of witnessing the conversion of Thomas Briggs, who afterward became an eminent minister of the gospel.

Fox, during his life, was imprisoned nine times. But we need not follow him through all these persecutions. There is one remark, however, which may be made in respect to every one of them. It is this. He always proved the victor in litigation, and gained an important conquest in every trial: for either some person of distinction was convinced, or some principle established.

Few could withstand his words. He even won upon Oliver Cromwell, England's stern Protector, so as to avert any evil he may have intended against him and his people. In 1656, through the influence of Colonel Hacker and Captain Drury, he was brought before Cromwell. Cromwell, ever jealous and fearful, had been afraid of his influence, and wished to certify himself of his character and principles; while Fox, who cared not much who ruled, if he could only live in quietness, was intent on impressing his mind favorably toward himself. When ushered into his presence, he neither bowed nor uncovered himself; but did what was far more effectual. He burst into language similar to the following: "Peace be to this house. Keep in the fear of God, that thou mayest receive wisdom from it, and by it be ordered, and order all things under thy hand to his glory." This pleased the Protector. He cared but little for hat-honor, if he might be honored in reality; and the blessing of the Quaker contained within it enough of this to satisfy him. They were now soon in conversation. Fox assured him of his good-will, and of the peaceful intentions of his people. "But," said Cromwell, “why do you quarrel with the priests ?" Fox replied, "We do not; they quarrel with us:" forgetting, no doubt, that he had been the first aggressor by going into their churches and declaiming against them. After the Protector, however, had fully satisfied himself of his own safety, he was not too inquisitive; but dismissed him with these words: "Come again to my house; for if I and thou were together but an hour of the day, we should be nearer one to the other. I wish thee no more harm than I do to my own soul."

As Fox was retiring, he received an invitation to dinner; which he declined, by saying, "I will eat no meat here:" and this saying being reported to Cromwell, he remarked that he had found a people whom

neither he nor his opponents could corrupt.

kers fairly outdid the judges. They also gained an advantage over them with reBut the worst treatment Fox met with spect to swearing. They had refused was two years after this, while yet Crom- to take the oath; and now, before their well was in power. He was at St. Ives, honors, they were sternly required to do and the oath of abjuration was tendered to so: but they as sternly persisted in their him, which he refused to swear. He did this refusal. Indeed, Edward Piott drew up on principles to which, for years previous, a paper on the subject, which was handed he had surrendered his conscience. But to the judges. This irritated them, and though this circumstance pleaded strongly caused Judge Glynn to inquire of the prisin his favor, it was utterly disregarded. A oners, whether they were the authors of it. warrant was issued safely to conduct him | Fox demanded that it should be read aloud and his companion, Edward Piott, to Laun- before he would reply. The court hesiceston Jail, Pendennis Castle. After they tated; they feared its effect. But Fox were arrested, they were treated with was determined, and succeeded. The pagreat indignity by the soldiers, whose per spoke for itself; and the Quakers, rudeness it was impossible to subdue, un- when they knew their opinions had found til getting a sight of the warrant, Fox con- their way into the minds of those present, tended that it secured unto them a safe had no difficulty in acknowledging their and quiet conduct. This, for a season, production. acted like a charm but soon fresh indignities were committed; to which they were obliged to submit. Still, however, their courage did not give way, nor their zeal abate. They preached at Redruth and Falmouth; and seemed to have but little care either for Colonel Peter Ceely or Captain Keats, their chief persecutors; so greatly were they strengthened of God. After an imprisonment for some time, they were brought before Judge Glynn; Peter Ceely being with him upon the bench. And here a scene occurred. The judges wished the Quakers to take off their hats. The request met with a stern refusal; which was soon succeeded by an extended argument upon law and propriety. Fox said: "The law does not command it." The judges could not say it did; and were compelled to acknowledge that custom, however mighty in itself, was here, at least, without the sanction of law. Then, as to history, the Quaker contended that it gave no sanction to the flattering usage. Judge Glynn gave a reason for this: "The ancients," said he, "were without hats." "Not so," replied the shoemaker; "for the three Hebrew children were bound in their coats, hosen, and hats, and cast into the fiery furnace." The court were confounded; still they thought it was a good custom but Fox showed that it only tended to feed man's pride. During the controversy, the hats of the prisoners were taken off, and placed in their hands; but they immediately restored them to their heads.

Thus, in the matter of hats, the Qua

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The angry court now knew not what to do. Glynn presided somewhat as Felix did, when he trembled. Ceely raged. He became the accuser of Fox; and Fox commanded him to leave the bench, and meet him as a man. But he held on to his seat. Yet though he was there, he was confounded. At length he produced a new accusation, and one which quite overwhelmed the prisoner. He said, "Fox had given him the severest blow he had ever received." This was, indeed, a grave charge against the father of the Quakers, and for a moment he was struck dumb with astonishment. At length he asked for the evidence of it. Ceely referred to Captain Keats. By this time Fox had regained his courage. He fixed his pene

trating gaze on the captain, and asked the question, "Did I strike Major Ceely?" There was no response; a slight nod of the head was the only notice taken of the inquiry. "Speak up," said Fox; "let the court hear from thee." But the witness was dumb; he could not lie before the Quaker, nor speak the truth before his superior. After the court adjourned, however, he made his breast clean before Fox. Said he: "Thou didst strike Major Ceely, when having met thee one day, he said,

Mr. Fox, how do you do?' and thou toldest him to beware of hypocrisy. This, he said, was the severest blow he ever received."

The Quakers were remanded to prison, and there suffered the greatest indignities that could be inflicted.

It was thus Fox realized that the path

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