George Fox: An Autobiography. Fox George

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51

That is, the testimony of the Spirit.

From Derby prison he wrote many letters, to the magistrates, to the justices, to the "priests," to the court at Derby, to the mayor, to the individual justices, and to "the ringers of bells in steeple-houses." He calls them all to obedience to the light within them. "Mind that which is eternal and invisible." "Keep in the innocency and be obedient to the faith in Him."

52

This is one of the very few instances in his entire career when Fox interrupted a minister. It was neither illegal nor contrary to custom for any one to speak after the minister was done – a privilege which Fox often used. On this particular occasion, his feeling overmastered him, and he spoke before his time.

53

This gives a glimpse at the medical practice of the time. Fox frequently showed remarkable power in dealing with cases of hysteria, such as the one here reported. He evidently did not understand the nature of the disease. But his commanding presence, his piercing eye (testified to by even his persecutors), and the absolute assurance which his voice gave that he was equal to the occasion, were worth a thousand doctors with their lancets. Those who understand the psychology of suggestion, and the effect of faith on certain diseases, will hardly question the simple accounts given here and elsewhere.

54

As everywhere, he is interested in the state of the person himself, and in the real and vital things of religion. Many of Fox's followers came from the Baptists.

55

No single sentence better sums up George Fox's whole theology than this: "I told them they were not to dispute of God and Christ, but to obey Him."

56

These answers sufficiently differentiate George Fox from the "Ranters."

57

Here begins Fox's first serious imprisonment. The charge was direct and distinct. He was committed as a blasphemer. Under the law passed by both Houses of Parliament, in 1648, Fox might easily have been condemned to suffer a death penalty. It was an offense, punishable by death, to deny that the Scriptures are the Word of God, or that the bodies of men shall rise after they are dead. It was blasphemy to say that the two sacraments of Baptism and the Lord's Supper are not commanded by God. It was also blasphemy to declare that man has by nature free will to turn to God. It was, of course, not difficult to find a charge of the violation of this drag-net act.

58

This is the whole of our data for the origin of the name "Quaker." Fox told the Justice to tremble at the word of the Lord, and the Justice thereupon fixed the name "quaker" upon him. There is probably, however, something back of this particular incident which helped give the name significance. The editors of the New English Dictionary (see the word Quaker) have discovered the fact that this name for a religious sect was not entirely new at this time. Letter No. 2,624 of the Clarendon collection, written in 1647, speaks of a sect from the continent possessed of a remarkable capacity for trembling or quaking: "I heare of a sect of woemen (they are at Southworke) come from beyond the Sea, called quakers, and these swell, shiver and shake, and when they come to themselves (for in all this fitt Mahomett's holy-ghost hath bin conversing with them) they begin to preach what hath been delivered to them by the Spirit." It seems probable that Justice Bennet merely employed a term of reproach already familiar. It is, further, evident that the Friends themselves were sometimes given to trembling, and that the name came into general use because it fitted. (See Sewel's "History of the People Called Quakers," Vol. I., p. 63. Philadelphia, 1823.) The name first appears in the records of Parliament, in the Journals of the House of Commons, in 1654.

59

This is the true ground of opposition to war, namely, that a Christian is to live a life that does away with the occasion for war.

60

He was imprisoned on a definite charge for six months, and then, without any further trial, apparently because he would not join Cromwell's army, he was held in close confinement for nearly six months more.

61

It must be remembered that this act of George Fox occurred at the close of a year of imprisonment, part of which had been in a horrible jail. He was throughout his life restless and active to an extreme degree. For an entire year, just as his work was getting well begun, he had been forced to live in this nut-shell of a prison – day after day inactive. Now he was free again, and the old restlessness to be doing something came upon him with irresistible force. He was in no condition to inhibit suggestions. It is quite possible that some subconscious memory here gave the suggestion. In 1612 one Wightman was burned at the stake in Lichfield, and the deed was fresh in the minds of men at this time. Then the name Lichfield means "field of dead bodies," a name which doubtless had its origin in some baptism of blood, and George in his boyhood may have heard some tale of those bloody times.

62

The light of Christ working on the heart.

63

This is the foundation for the famous passage on George Fox, in Carlyle's "Sartor Resartus," Book III., Chap. 1. There is, however, no foundation for Carlyle's picture of Fox cutting and stitching his own leather suit. Sewel distinctly says that these leather breeches had no connection with "his former leather work." Croese says that his entire suit was leather. This form of dress was not very unusual at the time, and was probably chosen for its durability.

64

This remark of Justice Hotham is an observation of considerable historical significance.

65

Foolish.

66

Fox's power of endurance will be noticed in every part of this autobiography. He sleeps under hedges, fences or haystacks. He goes days without suitable food. He speaks in difficult places as often as occasion presents, and goes through the attacks of hostile crowds with an endurance which is astonishing. This iron constitution carried him through the long imprisonments which thinned the ranks of his co-laborers.

67

This James Nayler, who left his Independent church to become a Quaker had a future history of pathetic interest. He was a powerful minister, and his very success led to his downfall, which will be recorded in the proper place later on.

68

"All the country in their profession" means "all the people throughout the country who are mere nominal Christians."

69

This spring is still called "George Fox's well."

70

No part of Fox's life is more remarkable than these few months of service that follow in Westmoreland – "in and about Wensleydale and Sedbergh." Here he gathers about himself a band of preachers only slightly less gifted than himself. He wins the support of the Fells of Swarthmore Hall, which becomes henceforth a sort of headquarters to the movement, and he gains the incalculable assistance of Margaret Fell, – for many years a wise and faithful friend, and finally his wife.

71

Richard Farnsworth was "convinced" at Balby in 1651, and became one of George Fox's most valuable helpers.

72

Howgill and Audland became two of the little band of powerful ministers who gave their lives to the proclamation of the truth as Fox interpreted it.

73

Edward Burrough has been called the Whitefield of Quakerism. He possessed a trained mind and unusual original power. He was a vigorous writer, and his ministry was remarkably effective. "Son of thunder and consolation," he was named. He was one of the early martyrs to the truth, dying in a London prison in 1662. Just before his death he said: "Now my soul and spirit is entered into its own being with God, and this form of person must return whence it was taken."

74

The superstitions everywhere existent among the people should be noted.

75

In the Furness district.

76

Of no other minister has Fox spoken so harshly as of this man Lampitt. There is every reason for believing that the picture which he gives of Lampitt is correct, though in Calamy's "Ejected Ministers" he is spoken of as "a warm and lively preacher."

77

During the Commonwealth period it was no violation СКАЧАТЬ