As he was going into Coventry in the year 1646, he was led to reflect upon the proposition that "all Christians are believers, both Protestants and Papists." It was made clear to his understanding "that if all were believers, then would all be born of God, and passed from death to life," and that none were true believers but such; and though others said they were believers, yet they were not."

At another time, as he was walking in the fields, it was "opened to him," that "being bred at Oxford or Cambridge, was not enough to qualify men to be ministers of Christ ;" and he wondered at it, for such was then the common belief.

Thus his mind was gradually opened by the influence of divine grace to understand the Scriptures of truth, and the mysteries of the heavenly kingdom, which are "hidden from the wise and prudent and revealed unto babes."

He had been educated in the established church, but after these convictions he began to regard the priests less favorably and to look more towards the Dissenters. Among these he found some whose minds had been brought under the influence of religious truth; but as he had forsaken the priest, so he found he must also leave the dissenting preachers, for none of them could afford relief to his soul, which was hungering for spiritual food. It was then a voice was addressed to his mental ear saying, "there is one, even Christ Jesus, that can speak to thy condition." His heart leaped for joy, his desires increased for communion with God, his spiritual perceptions became more clear, and he found that "the path of the just is as the shining light, that shineth more and more unto the perfect day."

Thus he grew in the knowledge of divine things, "without. the help of any man, book, or writing." For although he diligently read the sacred Scriptures, and had read them from his youth, yet he understood them not, save as "he who hath the key did open."

At this time there was in England a class of Christian professors, who, having become dissatisfied with the established church, and with the various sects of dissenters, had withdrawn

themselves from all others and lived in retirement. Sometimes they met for mutual edification, or sat together in silence; hence they were called Seekers.

Among these persons, George Fox met with some whose spirits were kindred with his own, for they relied much upon the inward operation of the Holy Spirit, and when he declared to them the result of his own experience, that "Jesus Christ teaches his people himself," by the immediate revelation of his grace in the soul, they were ready to receive his testimony.

This divine power, by which salvation is wrought in man, he usually designated by the expressive scriptural terms "the true light that lighteth every man that cometh into the world. (John i. 9.) He sometimes referred to the same holy Power as the blood of Christ, which is the saints' drink, (John vi. 55), for according to the Scriptures the blood is the life, (Gen. ix. 4), and the life is the light of men." (John i. 4).

In the year 1648, he attended a great meeting of professors, among whom was Captain Amor Stoddard. They were discoursing of the blood of Christ, when George Fox felt constrained to cry out "do ye not see the blood of Christ? see it in your hearts, to sprinkle your hearts and consciences from dead works to serve the living God." This startled the professors who would have the blood only without them and not in them; but Captain Stoddard said, "let the youth speak; hear the youth speak," when he saw they were disposed to bear him down with many words.*

At this time it was common in England for large numbers of different persuasions to meet together for the purpose of discussing religious doctrines, for religion was then the engrossing topic of the day, in which all classes took part. Such a meeting being held at Leicester, wherein Presbyterians, Independents, Baptists and Episcopalians were concerned, George Fox attended and listened to their discussions.

At length a woman asked a question from the first epistle of Peter, "What that birth was, viz., a being born again of incor

• George Fox's Journal, i. p. 18.

ruptible seed, by the word of God, that liveth and abideth forever?"

The priest said to her, "I permit not a woman to speak in the church," though he had before given liberty to any to speak. This brought George Fox to his feet, who stepped up and asked the priest, "Dost thou call this place a church? or dost thou call this mixed multitude a church?" But instead of answering him, the priest asked what a church was? to which George replied, "The church is the pillar and ground of truth, made up of living stones, living members, a spiritual household, of which Christ is the head; but he is not the head of a mixed multitude, or of an old house made up of limestones and wood." This set them all on fire; the priest came down from his pulpit, the others out of their pews, and the discussion was broken up.

At this time George Fox went from place to place, visiting fairs, markets, and other places of public resort, as well as the meetings of religious professors, and many were convinced by his ministry, which was so different from the doctrines held forth by others, that multitudes flocked to hear him.

One

He was still at times assailed by strong temptations. morning as he sat by the fire a suggestion of Atheism arose in his mind, accompanied by an impression that "all things come by nature," "the elements and the stars came over him," the heavens were clouded, and darkness shrouded his mind. he sat still, waiting for light, a living hope arose within him, and a true voice said, "There is a living God, who made all things." Immediately the cloud was dispelled, the temptation vanished away, and his heart was filled with joy and praise. Soon after this, he met with some persons who, having yielded to a similar temptation, denied the existence of a Deity, and he was enabled, from his own experience, to speak to their condition and convinced them there is a living God. Several congregations of Friends being now gathered through his ministry, they were accustomed to meet together for divine worship, waiting upon God in silence, to watch and pray for the influence of his spirit, or to minister to each other, as divine grace might be afforded.

As George Fox attended to the impressions of duty, his prospects of religious service were enlarged, and he saw that God had called him to a great work among men, to lead many "from darkness to light, and from the power of Satan unto God." Having in himself experienced the saving power of divine truth, he rejoiced that the Lord had called him forth to preach the same glad tidings to others, directing them to that inward principle of light and life, by obedience to which man. is restored to the image of God in which he was created. This divine power, in his judgment, saves not only from the punishment due to sin, but from the dominion of evil in the heart, so that a state of perfection or freedom from sin might be known. on this side the grave. But of all the professors of religion he conversed with, none would admit that man can be restored, in this life, to the state of purity in which Adam was before the fall, much less could they bear to be told that a measure of the same power and spirit that guided the prophets and apostles, may now be experienced by the faithful, though it is certain that none can truly understand their writings, without the influence of the same spirit by which they were dictated.*

Although this doctrine met with much opposition from the professors of religion, there was, in the plain and unflattering address of George Fox, a cause of offence that rendered him. still more obnoxious to opprobrium and abuse. When sent forth on his mission of love to preach the gospel in its ancient simplicity, he felt himself restrained from giving to his fellowmen the usual tokens of reverence, which, having originated in human vanity and pride, were, in his view, calculated to nourish the same pernicious passions.

He could not "put off the hat" to any man, how exalted soever his station or rank; he durst not use vain compliments or titles, and in speaking to a single person he was required to adhere to the ancient scriptural language thee and thou. These deviations from popular manners, although small matters in the eye of human reason, were, by the persecution they occasioned,

* George Fox's Journal, i. p. 27.

shown to be important to the progress of truth, for the love of worldly honor had taken deep hold of the public mind, not excepting the ministers and professors of religion, who "received honor one of another, and sought not the honor that cometh from God only."

In proportion as the meetings of Friends increased, the opposition to them and their doctrines became more violent, and it was not long before the secular arm was resorted to by the priests and their followers, for their suppression. On one occasion George Fox, feeling himself bound to visit the parish house of worship in Nottingham, heard the minister take for his text these words of the Apostle, 2 Peter, i. 19: "We have also a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn and the day-star arise in your hearts." This text the preacher attempted to expound by saying, that the Scriptures were the " more sure word of prophecy, by which all doctrines, religions and opinions were to be tried." George Fox felt constrained to declare to the congregation, that the Apostle did not here allude to the Scriptures, but to the Holy Spirit, which Christ has said shall lead his disciples into all truth, whereas the Jews who had the Scriptures, did not understand them, because they resisted the Holy Spirit. For speaking thus, he was cast into a loathsome prison; but the word spoken had taken effect in the hearts of the people, and among those convinced were the head sheriff and his family, who sent for him to visit them, and when he arrived, they met him with the salutation, "Salvation is come to our house."

Being now lodged at the sheriff's house, he had great meetings there, and many were convinced of the doctrines he taught, but the mayor and magistrates being incensed against him, took him from thence and sent him back to the common prison, where he remained a considerable time.

When released from prison, he continued to travel, preaching the Gospel wherever he came, and multitudes flocked to hear him; but often he was assailed and beaten by rude people, and sometimes denied food and lodging at inns and private