it should be to take the (cura) care of souls; and this class soon arrogantly assuming the epithet of clergy, (xλnpos, inheritance or lot,*) as if they only were the "Lord's portion" and the "lot of his inheritance," disdained to obtain their livelihood by labor or common business; but professing that their time must be entirely taken up in caring for those dependent on them for "the means of grace," claimed to be maintained at the expense of the community. Thus did a hireling priesthood supplant both the free unpaid ministry of the gospel, and the individual priestly character of the spiritual Christian; and thus was a wide door opened, both for further corruptions in the profession of Christianity, and for relaxation of the solemn responsibilities resting upon each individual. When once the hireling ministers had established themselves in the professing Christian church, they were not slow in discovering that their influence over the flock, and consequently their pecuniary interest, would be greatly enhanced by the introduction of one ceremonial performance after another as necessary to salvation or edification. Instead, therefore, of guarding the profession of religion from innovation, they eagerly promoted various corruptions; which gradually changed Christianity (so called) from the character of a pure and spiritual, heart-searching and heart-cleansing religion, to that of a system of lifeless performances, "which could never make the comers thereunto perfect." * "Clerus (a kλnpos, sors, quia clerus sors Dei, vel cleri sors Deus,) — the clergy or churchmen. Hæc notio apud Latinos scriptores, S. Hieronymi temporibus paulo antiquior." (Beatson & Ellis's Ainsworth.) So also Neander; "The Greek names λpo and kλnpikoi had even in Cyprian's time been applied in an unevangelic sense, &c.,—'ol cloi 'o κληρος του Θεου, or, 'ων ο κληρος ο Θεος 'εστι — in imitation of the Levites." History of the Christian Religion and Church, vol. 1, Sect. ii. i. B. Undoubtedly there were other causes which contributed to this mournful result. Originally, Christians had believed that all days were to be kept alike holy unto the Lord-though the church was wont to come together at stated times -more especially on the first day of the week for divine worship, religious edification, and mutual encouragement for good. This principle of the necessity of holiness and mental introversion every day of our lives, was manifestly calculated to incite the mind to continual watchfulness as in the presence of the omniscient Lord, and thus to promote the entire purification of man's nature. But gradually, as the institution of a caste of priests took place of the maintenance of the doctrine that all are called to be "priests unto God," so the doctrine that one day was more holy than another, took the place of keeping all days holy; and the notion consequently gained ground, that on the six working-days of the week, men were not required to be so inward and spiritual in their minds, nor so pure in their lives and conduct, as on the one which was more particularly set apart for religious purposes. Another source of the corruptions of the church was the desire to make the way easier for heathens to embrace nominal Christianity. In pursuance of this object, many heathen ceremonies were engrafted under new names into the system of Christianity, and some even of their idolatrous "holy days" were incorporated into the Christian calendar, under the pretended patronage of "Christian saints," instead of the heathen deities. This made the change from heathenism to the new profession comparatively nominal, and introduced great multitudes into the visible church, who were destitute of the spirit and life of Christianity. This result, as well as the priestly influence, was greatly increased by the Emperor Constantine's adoption and patronage of the Christian religion; the power of money and worldly rank and authority, being thrown by that event into the hands of its professors, it became thenceforth, with only occasional and temporary exceptions, the religion of the state, and the whole Roman Empire appeared as the protector of the religion of Christ. Men did not perceive how much this religion was changed from the state of purity and simplicity in which it emanated from the Lip of Truth. It is true, the Almighty had not left himself without witnesses for his Truth in all times of the world; many sincere-hearted ones here and there were touched by the power and light of his blessed Spirit, and bore from time to time a faithful testimony against the idolatry and superstition which had usurped the place of Christ. But they were comparatively few, and were not able to stem the torrent of bigotry and corruption which overwhelmed the church. Rome now became the centre of (so-called) religious influence and power; and these corruptions were, from motives of human policy, amazingly multiplied during a long succession of ages. But the human mind was at length awakened, and public attention was directed to the corrupt state of the profession of Christianity. The reformation from Popery, which took place in the sixteenth century, freed a great part of Europe from many of the most glaring perversions of Christian doctrine and practice; and there can be no doubt that the Divine Hand promoted this great revolution, and guided, to a certain extent, the proceedings of those engaged in the work. It appears, however, that even the pious and enlightened men who were instruments in bringing about this mighty change, stopped short of arriving at an unclouded view of the nature of primitive Christianity. Excellent as were many of their spirits, and far advanced as they were before their fellow-professors of the name of Christ, and thirsting as they did after a redemption of the world from the gross pollutions of Popery, they were nevertheless trammelled in some degree with the dogmas of their school education, and weakened by their dependence on the arm of flesh for support, and gave not themselves up unreservedly to the thorough operations of that Holy Comforter in the secret of the soul, which, as it is faithfully attended to, guides "into all truth." They nobly stepped forward, and claimed a place in the attention of mankind for the Holy Scriptures, which the Papacy had shut up as a book not fit for general perusal; and this was a great point gained. But it is to be feared that they did not sufficiently regard the all important truth, that these Holy Scriptures themselves point to a higher rule than their own pages, for the direction of the mind of man, even the manifestations of the Spirit of Christ in the soul, by whose Light alone the heavenly mysteries contained in them are to be rightly understood. In considering the Holy Scriptures as the "word of God," and the primary guide of life and rule of faith, they fell into the error of valuing the branch above its parent stem; an error which prevented them from seeing clearly the whole beauty, and excellency, and purity, and spirituality of the gospel dispensation. They boldly opposed the groundless assumption of the Pope to be the head of the church, and dragged to shame the enormities practised by the priesthood in the name of religion and for the sake of filthy lucre. But they went not down to the root of the evil-to destroy the whole system of hireling ministry—so that what they deemed the gospel, still continued to be bought and sold; and the result was as might have been anticipated, that a priesthood whose temporal subsistence depended on the implicit confidence placed in them by the people, still retained that people more or less in the outward court, in a state of blind reliance on them and their external performances, "ever learning, but never able to come to the knowledge of the Truth." It was accordingly reserved in the counsels of inscrutable wisdom, for weak and despised men, in the eye of the world, to be the instruments by whom the attention of mankind should be powerfully directed to the inward principle of religion, the Spirit of Truth, operating in every heart, and the church should be called back to a state of purity and spirituality, such as characterized it in the days of the apostles and primitive believers. CHAPTER II. EARLY LIFE AND CONVINCEMENT OF GEORGE FOX- CALL TO THE MINISTRY —. AND IMPRISONMENT- CALLED T was about the middle of the seventeenth century, that some other portions of professing Christendom, with a more clear and certain sound of the word of life, and proclamation of the way of salvation, than had been known for many ages past. That nation was still heaving in great unsettlement, from the effects of the awful storm which had uprooted the foundations of its ancient social, religious, and political establishments, deprived Charles the First of his throne and life, and placed Oliver Cromwell at the head of the English commonwealth. As, under Charles, great laxity of morals and neglect of duty had prevailed among the ministers of the "established church," many of whom had given themselves up to idle and licentious practices; so on the other hand, when these were turned out, to give place to the Puritans under the commonwealth, great outward strictness and |