the following night he was persuaded that a divine com munication was made to him, urging him to forsake all, and devote his life to the duties of religion. He now quitted: his relations, dressed himself in a leathern doublet, and wandered about from place to place. Being discovered in the metropolis, his friends persuaded him to return, and settle in some regular employment. But he did not remain with them many months; determining to embrace an itinerant mode of life. He fasted much and often, walked abroad in retired places, with no other companion but the bible, and sometimes sat in the hollow of a tree for a day together, and walked in the fields by night, as if in a state of deep melancholy. He occasionally attended upon public teachers, but did not derive that benefit from them that be looked for and hearing, as he supposed, a voice ex-. claiming, "There is one, even Christ Jesus, that can speak to thy condition," he forsook the usual outward means of religion; contending, that as God did not dwell in temples made with hands, so the people should receive the inward divine teaching of the Lord, and take that for their rule of life. About 1648 he felt himself called upon to propagate the opinions which he had embraced, and commenced public teacher in Manchester, and some of the neighbouring towns and villages, insisting on the certainty and efficacy of experiencing the coming of Christ in the heart, as a light to discover error, and the knowledge of one's duty. He now made more extensive journeys, and travelled through the counties of Derby, Leicester, and Northampton, addressing the people in the market-places, and inveighing strongly against injustice, drunkenness, and the other prevalent vices of the age. About this time he apprehended that the Lord had forbidden him to take off his hat to any one; and required him to speak to the people in the language of thou and thee; that he must not bend his knee to earthly authorities; and that he must on no account take an oath. His peculiarities exposed him to much unjustifiable treatment, although it must be allowed that he sometimes provoked harsh usage by his intemperate zeal. At Derby the followers of Fox were first denominated "quakers," as a term of reproach, either on account of the trembling accent used in the delivery of their speeches, or, because, when brought before the higher powers, they exhorted the magistrates and other persons present "to tremble at the name of the Lord."

In 1655 Fox was sent prisoner to Cromwell, who cons tented himself with obtaining a written promise that he would not take up arms against him or the existing government; and having discussed various topics with mildness and candour, he ordered him to be set at liberty. Fox probably now felt himself bold in the cause, re-commenced his ministerial labours at London, and spent some time in vindicating his principles by means of the press, and in answering the books circulated against the society which he had founded, and which began to attract public notice in many parts of the kingdom. Notwithstanding the moderation of Cromwell towards Fox, he was perpetually subject to abuse and insult, and was frequently imprisoned and hardly used by magistrates in the country whither he felt himself bound to travel; and more than once he was obliged to solicit the interference of the Protector, to free him from the persecutions of subordinate officers. Once he wrote to Cromwell, soliciting his attention to the sufferings of his friends; and on hearing a rumour that he was about to assume the title of king, Fox solicited an audience, and remonstrated with him very freely upon the measure, as what must bring shame and ruin on himself and his posterity. He also addressed a paper to the heads and governors of the nation, on occasion of a fast appointed on account of the persecutions of the protestants abroad, in which he embraced the opportunity that such appointment offered, of holding up, in proper colours, the impropriety and iniquity of persecution at home. The history of Fox, for several years previously to 1666, consists of details of his missions, and accounts of his repeated imprisonments. In this last-mentioned year he was liberated by order of the king, and he immediately set about forming the people who had embraced his doctrines into a compact and united body: monthly meetings were established, and other means adopted to provide for the various exigences to which they might be liable.

About 1669 he married Margaret, the widow of judge Fell, at whose house he had been entertained in his progress through Lancashire. The ceremony, on this occasion, was according to that simple form which is practised to this day among the people of his persuasion. He only acquainted their common friends of their intention; and having received their approbation, they took each other in marriage, by mutual public declarations to that intent, at

a meeting appointed for the purpose at Bristol. After this Mr. Fox sailed for America, where he spent two years in making proselytes, and in confirming the faith and praetice of those who had already joined in his cause. Soon after his return to England he was taken into custody, and thrown into Worcester gaol under the charge of having "held a meeting from all parts of the nation, for terrifying the king's subjects." After being acquitted, he went to Holland, and on his return a suit was instituted against him for refusing to pay tithes; his opponents were successful, and he was obliged to submit to the consequences. In 1684 Fox again visited the continent, and upon his return he found his health and spirits too much impaired by incessant fatigues, and almost perpetual persecutions, to contend any more with his enemies: he ac cordingly lived more retired; and in 1690 he died, in the sixty-seventh year of his age; having, however, performed the duties of a preacher till within a few days of his de cease. His writings, exclusive of a few separate pieces, which were not printed a second time, were collected in 3 vols. folio; the first contains his "Journal;" the second a collection of his "Epistles;" the third, his "Doctrinal Pieces." Fox was a man of good natural talents, and thoroughly conversant in the scriptures. The incessant zeal which he exhibited through life, affords abundant evidence of his piety, sincerity, and purity of intention; and his sufferings bear testimony to his fortitude, patience, and resignation to the Divine will. William Penn, speaking of him, says that "he had an extraordinary gift in opening the scriptures, but that, above all, he excelled in prayer. The reverence and solemnity of his address and behaviour, and the ferventness and fullness of his words, often struck strangers with admiration." He also mentions, in terms of high commendation, his meekness, humility, and moderation; and he adds, that he was, civil beyond all forms of breeding; in his behaviour very tem→ perate, eating little, and sleeping less, though a bulky person.

1

FOX (JOHN), an eminent English divine and churchhistorian, was born at Boston in Lincolnshire, of honest and reputable parents in 1517, the very year that Luther began to oppose the errors of the church of Rome. His

• Sewel's Hist. of Quakers.-Neal's Puritans.-Rees's Cyclopædia.

father dying when he was young, and his mother marrying again, he fell under the tutelage of a father-in-law, with whom he remained till the age of sixteen. He was then entered of Brazen Nose college in Oxford, where he had for his chamber-fellow, the celebrated dean Nowell, and perhaps the same tutor, Mr. John Hawarden or Harding, who was afterwards principal of the college, and to whom Fox dedicated his work on the Eucharist. In May 1538, he took the degree of bachelor of arts. He was soon distinguished for his uncommon abilities and learning; was chosen fellow of Magdalen college, and became master of arts in 1543. He discovered in his younger years a genius for poetry, and wrote in an elegant style several Latin comedies, the subjects of which were taken from the scriptures. We have a comedy of his, entitled, "De Christo Triumphante," printed in 1551, and at Basil in 1556, 8vo; which was translated into English by Richard Day, son of John Day, the famous printer in the reign of queen Elizabeth, and published with this title," Christ Jesus Triumphant, wherein is described the glorious triumph and conquest of Christ over sin, death, and the law," &c. 1579; and in 1607, in 8vo. It was again published in the original in 1672, and dedicated to all schoolmasters, in order that it might be admitted into their respective schools, for the peculiar elegance of its style, by T. C. M. A. of Sidney-college, in Cambridge. The date of the first edition (1551), shows that Anthony Wood was mistaken in asserting that Fox wrote it at Basil, to which place he did not go until after the accession of queen Mary in

1553.

Mr. Fox, for some time after his going to the university, was attached to the popish religion, in which he had been brought up, but afterwards applied himself to divinity, with somewhat more fervency than circumspection; and discovered himself in favour of the reformation then going on, before he was known to those who maintained the cause, or those who were of ability to protect the maintainers of it. In order to judge of the controversies which then divided the church, his first care was to search diligently into the ancient and modern history of it; to learn its beginning, by what arts it flourished, and by what errors it began to decline; to consider the causes of those controversies and dissensions which had arisen in the church, and to weigh attentively of what moment and con

sequence they were to religion. To this end he applied himself with such zeal and industry, that before he was thirty years of age, he had read over all the Greek and Latin fathers, the schoolmen, the councils, &c.; and had also acquired a competent skill in the Hebrew language. But from this strict application by day and by night while at Oxford, from forsaking his friends for the most solitary retirement, which he enjoyed in Magdalen grove, from the great and visible distractions of his mind, and above all, from absenting himself from the public worship, arose suspicions of his alienation from the church; in which his enemies being soon confirmed, he was accused and condemned of heresy, expelled his college, and thought to have been favourably dealt with, that he escaped with his life... This was in 1545. Wood represents this affair somewhat differently; he says in one place, that Fox resigned his fellowship to avoid expulsion, and in another that he was “in a manner obliged to resign his fellowship.". The stigma, however, appears to have been the same, for his relations were greatly displeased at him, and afraid to countenance or protect one condemned for a capital offence; and his father-in-law basely took advantage of it to withhold his paternal estate from him, thinking probably that he, who stood in danger of the law himself, would with difficulty find relief from it. Being thus forsaken by his friends, he was reduced to great distress; when he was taken into the house of sir Thomas Lucy of Warwickshire, to be tutor to his children. Here he married a citizen's daughter of Coventry, and continued in sir Thomas's family, till his children were grown up; after which he spent some time with his wife's father at Coventry. He removed to London a few years before king Henry's death; where having neither employment nor preferment, he was again driven to great necessities and distress, but was relieved, according to his son's account, in a very remarkable manner. He was sitting one day, he says, in St. Paul's church, almost spent with long fasting, his countepance wan and pale, and his eyes hollow, when there came to him a person, whom he never remembered to have seen before, who, sitting down by him, accosted him very familiarly, and put into his hands an untold sum of money; bidding him to be of good cheer, to be careful of himself, and to use all means to prolong his life, for that in a few days new hopes were at hand, and new means of subsist