be held in that city, to advise and assist in cases of suffering for conscience sake. This, which is called the meeting for sufferings, being a standing committee, has the care of several important concerns, which may occur during the intervals of the annual meetings. It is proper to observe, that as there are female ministers in this society, they have their separate meetings, in which the concerns of the sisters are regulated, though still subject to the final decision of the brethren.

As this communion of dissenters rose into existence, when some others were in maturity, that part of their history which occurs in this division of our work will be comparatively short. The father and founder of the society was George Fox, who was born in the year one thousand six hundred and twenty-four, at Drayton, in Leicestershire". His parents, who were reputable, upright people, apprenticed him to a person who dealt in leather and wool, under whom George was often employed to keep sheep. This suited the retired, contemplative turn of mind which he early displayed, and afforded leisure to prepare for the mission to which he at length conceived himself called. He is said to have worn a leathern dress, as at once plain, mortified, and durable for his travels. In the year one thousand six hundred and forty-seven he began to appear as a public teacher of religion, principally urging the necessity of receiving for our rule the inward teachings of the Holy Spirit.

The royal sceptre of Charles was now broken, and the hierarchy which leaned on it for support, was prostrate in the dust; while the presbyterians, who

h Gough's History of the Quakers, vol. I. p. 60.

had the ascendant in the parliament and metropolis, could not succeed in bowing the nation to their yoke; because they were opposed by the army, which favoured the independents, who were the advocates of religious toleration. While the public balance thus vaccillated between the contending parties, the places of worship belonging to each parish were frequently occupied by unauthorised teachers, and red coats, as well as black, were seen in the pulpit. The former constrained, hypocritical uniformity being exchanged for a chaotic diversity, good Christians were terrified and distracted by the deluge of new and strange opinions; not aware that the tumult would, ere long, subside, and all things naturally find their level. But when the various sects were, by their mutual collisions, heated into an excessive ardour for their distinguishing peculiarities, there were many who were dissatisfied with them all, and professed to be waiting and seeking for truth, which had not yet appeared. To these Fox addressed himself in a favourable moment'.

Before he appears to have had any definite sentiments concerning discipline, which, sooner or later, in some form or other, all societies must adopt, he confined himself to the doctrine of divine influence on the mind, which all parties professed to maintain, and to which the puritans had, in a powerful degree, directed the public attention. At first, this apostle of quakerism delivered his sentiments in the parish churches; where he is charged with interrupting the preachers, and disturbing the congregations in their worship. This occasioned his first imprisonment at Nottingham, in the year one thousand six hundred and forty-nine.

i Gough, vol. I. p. 70.

Though Gough, in his history of the quakers, has severely censured Neale, the historian of the puritans, for giving an evil colouring to the conduct of Fox in this instance; he has himself, either with studied address, or by an unaccountable negligence, passed over the very circumstance which should throw light upou the whole affair. The question is, whether George Fox interrupted the minister, and disturbed the congregation, or not. The minister, on the Lord's-day, took for his text the words of the apostle Peter, "we have a more sure word of prophecy, to which ye do well to take heed, as to a light that shineth in a dark place." Fox, under what he conceived an impulse of duty, had gone to the place of worship, and now 66 feeling, as he apprehended (says Gough), a divine power opening his understanding into a clearer conception of the meaning of the text, and an authority to express his sense thereof, he signified that this sure word of prophecy was not the Scriptures but the Holy Spirit." But whether George Fox stayed till the public service was concluded, or even till the minister had closed his discourse; or whether he disturbed the worship, and interrupted the minister in the midst of his sermon, we are not informed.

Fox is also charged with disturbing the minister of Mansfield in the time of divine service. This again is not directly denied, but the thrust is parried by an indirect attack on the priest, as he is called, for the conduct of his hearers, in assaulting our friend with sticks, books, and benches. Such depraved actions sufficiently prove them to have known or felt but little of the genuine nature of religion, * Gough, vol. I. p. 82.

k

whatever they may have heard from the pulpit; and for this we abandon them to all the severity of castigation, which the admirers of Fox may be disposed to bestow. But when a numerous assembly is once disturbed by an unusual interference, considered by them as a gross insult, who can be answerable for the consequences? The doors of a place of worship being open to every one, no religious body is responsible for the behaviour of all within its walls; and it has often been found, that the greatest strangers, or even enemies, who happened to be present, have been eager to show their resentment of any disturbance, by officiously venting their anger on the authors, in a way for which the real members of the congregation would give them little thanks. The inferences which are drawn by the historian of the quakers, against the ministers and religion of the people, among whom their hero received such infamous treatment, are, therefore, invalid and illiberal. As to the plea, that it was at that time admitted, especially by some of the sects, for others beside the appointed preacher to address the congregation, it may be replied, that at no time, by no society of worshippers, has it been allowed for any one to speak in the congregation. This the quakers, who are supposed to admit as much of the liberty of prophecying as any communion, well know. Reasoning, therefore, upon the golden rule of doing to others as we would they should do to us; what would the friends think of a baptist, who should address one of their meetings on the necessity of baptism with water, as no more inconsistent with that of the Spirit, than vocal prayer is with mental?

The name of priest, which, on these, and indeed on

all occasions, is given to the minister disturbed, deserves also severe reprehension. To those ministers who are called priests by their own liturgy, and who approve of the term, it may perhaps be applied without impropriety; though even these would, in general, dislike it as an ill-natured sneer. But where men neither employ the term, nor claim the privileges of the office, believing that every other priesthood ceased when Christ appeared to become our high priest, the practice of the quakers in calling them priests, is neither more nor less than the meanness of giving nick-names. It is the more censurable in the friends, because they know the term to be improper in every sense; and they pique themselves upon calling things by their proper names.

At Derby, in the year one thousand six hundred and fifty, George Fox was again committed to gaol for speaking in the place of worship at the close of the service. It was on this occasion that the friends received the name of quakers. The magistrates, who, under colour of justice, violated at once all rules of justice, and all feelings of humanity, towards George Fox, were called independents: but at such unchristian conduct any sect would blush. Independents were now in the throne of power, which induced many to plume themselves with the name, who afterwards assisted to sacrifice them to the vengeance of the prelates. Had the nature of his principles permitted, and the plans of Providence concurred to elevate George Fox to the seat occupied by Oliver Cromwell, Britain would have swarmed with quakers, of whose spirit and behaviour the friends would now be heartily ashamed.

The principles and conduct of the followers of