| Автор: | Fox George |
| Издательство: | Public Domain |
| Серия: | |
| Жанр произведения: | Биографии и Мемуары |
| Год издания: | 0 |
| isbn: |
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1
"But of 'prophets' there are very few. The good God does not seem to need many. Centuries pass, as He orders history, in which there are none. So we call them Dark Ages. Then comes some John in the desert, and the world is wakened; some Wesley in the Church of England, and there is a revival of religion.
"For our English races, since the
1
"But of 'prophets' there are very few. The good God does not seem to need many. Centuries pass, as He orders history, in which there are none. So we call them Dark Ages. Then comes some John in the desert, and the world is wakened; some Wesley in the Church of England, and there is a revival of religion.
"For our English races, since there were English races, I count three or four such prophets; for the world of Europe I count perhaps eleven worthy of our gratitude to-day. I mean the gratitude of all mankind. Saint Paul and Saint John are two; Augustine of Hippo is three; Dante and Francis of Assisi are two more; Thomas à Kempis and Jacob Böhme, two more; and, coming across to England, Wiclif, John Milton, George Fox, and John Wesley." —
"The three most influential Englishmen of the last three centuries were George Fox, John Wesley and John Henry Newman. Those who wish really to understand those three centuries must read, mark, learn, and inwardly digest Fox's Journal, Wesley's Journal, and Newman's Apologia. The entire future of England and the English Empire depends upon the answer to this question: Will Newman defeat Fox and Wesley, or will Fox and Wesley defeat Newman?"
2
"The Quaker religion which he (George Fox) founded is something which it is impossible to overpraise. In a day of shams, it was a religion of veracity rooted in spiritual inwardness, and a return to something more like the original gospel truth than men had ever known in England. So far as our Christian sects to-day are evolving into liberality, they are simply reverting in essence to the position which Fox and the early Quakers so long ago assumed. No one can pretend for a moment that in point of spiritual sagacity and capacity, Fox's mind was unsound. Every one who confronted him personally, from Oliver Cromwell down to county magistrates and jailers, seems to have acknowledged his superior power."
3
At this epoch there were more than two hundred capital offenses.
4
"Dear friends and brethren that have gone into America and the islands thereaway, stir up the gift of God in you and improve your talents. Let your light shine among the Indians, the blacks and the whites, that ye may answer the truth in them and
5
"In 1658 there was not a Quaker living who did not believe Quakerism to be the one only true Church of the living God."
6
From William Penn's "Preface to the Journal of George Fox."
7
Now called Fenny Drayton; a little hamlet about five miles from Nuneaton, in a flat, though beautiful farming country. The house in which George Fox was born has long since vanished, and the few cottages which cluster here about the crossing of two roads are of modern structure. An obelisk, with a long inscription, stands within a hundred yards or so of the site of the birthplace.
8
This martyred ancestor of Mary Lago was probably a member of the Glover family, of Mancetter, a few miles north of Drayton. (See article on Fox in Dict. of Nat. Biog., which refers to Riching's "Mancetter Martyrs," 1860.)
9
"Creatures" here and frequently means "created things."
10
"Priest" here means clergyman in the established Church, though the "priests" with whom he comes in contact in the early years of his ministry are Presbyterian. The word is usually employed for any minister who receives pay for preaching.
11
This brief connection with shoemaking has been effectively used by Carlyle in his famous characterization of George Fox. (See "Sartor Resartus," book iii., chapter 1: "An Incident in Modern History.") There is, however, no historical foundation for Carlyle's picture. Sewel denies that there was any connection between Fox's suit of leather and "his former leather-work." Croese says the shoemaker and cattle grazer lived in Nottingham.
12
"Professor" means here and everywhere throughout this book a nominal Christian. Our modern substitute for the expression would be "a church member."
13
Until 1752 the English year began in March, so that by the calendar then in use June was the fourth month. This method of reckoning time runs through the entire book, and may be mentioned here once for all.
14
"Tender" is one of George Fox's favorite words. It will come often. It means that the persons to whom it is applied are religiously inclined, serious, and earnest in their search for spiritual realities.
15
From his return home in 1644, George Fox dates the beginning of his religious society. (See
16
The Civil War was at its height.
17
It was a settled custom, in fact, a matter of conscience with Fox, to avoid the names of the days and of the months. He disliked them because they commemorated heathen divinities, and he always makes a point of using numeral adjectives instead of the names. It was not an original scruple with him, but a similar position was taken by some of the leading "Separatists" before the Commonwealth period. (See Barrow's "False Churches," p. 204.)
18
Richard Abell.
19
Of Atherstone.
20
It is difficult to find out where George Fox's money came from. He reports in the original MS. of the Journal, p. 17, a remark his relatives made about him when he left home: "When hee went from us hee had a greate deale of gould and sillver about him." He is always well supplied. He goes to inns, always has a good horse, wears clean linen