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may be able to embellish and exhibit in an advantageous point of view. It is observable, in the second place, that Barclay touches in a slight, superficial, and hasty manner, some tenets, which, when amply explained, had exposed the Quakers to severe censure; and in this he discovers plainly the weakness of his cause. Lastly, to omit many other observations that might be made here, this writer employs the greatest dexterity and art in softening and modifying those invidious doctrines which he cannot conceal, and dare not disavow; for which purpose he carefully avoids all those phrases and terms that are made use of by the Quakers, and are peculiar to their sect, and expresses their tenets in ordinary language, in terms of a vague and indefinite nature, and in a style that casts a sort of mask over their natural aspect. At this rate, the most enormous errors may be held with impunity; for there is no doctrine, however absurd, to which a plausible air may not be given by following the insidious method of Barclay; and it is well known that even the doctrine of Spinoza was, with a like artifice, dressed out and disguised by some of his disciples. The other writers of this sect have declared their sentiments with more freedom, perspicuity, and candour, particularly the famous William Penn and George Whitehead, whose writings deserve an attentive perusal preferably to all the other productions of that community." The dedication of Barclay's Apology' to King Charles II. has always been particularly admired for its respectful yet manly freedom of style, and for the pathos of its allusion to his majesty's own early troubles, as a reason for his extending mercy and favour to the persecuted Quakers. Thou hast tasted,' says he, of prosperity and adversity; thou knowest what it is to be banished thy native country, to be overruled, as well as to rule and sit upon the throne; and, being oppressed, thou hast reason to know how hateful the oppressor is to both God and man: if, after all these warnings and advertisements, thou dost not turn unto the Lord with all thy heart, but forget him, who remembered thee in thy distress, and give up thyself to follow lust and vanity, surely great will be thy condemnation.' But this appeal had no effect in stopping persecution; for after his return from Holland and Germany, which he had visited in company with Fox and Penn, he was, in 1677, imprisoned along with many other Quakers, at Aberdeen, through the instrumentality of Archbishop Sharp. He was soon liberated, however, and subsequently gained favour at court. Both Penn and he were on terms of intimacy with James II.; and just before the sailing of the Prince of Orange for England in 1688, Barclay, in a private conference with his majesty, urged him to make some concessions to the people. The death of this respectable and amiable person took place about two years after

that event.

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We extract from the Apology for the Quakers' what he says

[Against Titles of Honour.]

We affirm positively, that it is not lawful for Christians either to give or receive these titles of honour, as, Your Holiness, Your Majesty, Your Excellency, Your Eminency, &c.

First, because these titles are no part of that obedience which is due to magistrates or superiors; neither doth the giving them add to or diminish from that subjection we owe to them, which consists in obeying

* Mosheim's Ecclesiastical History. Cent. xvii., chap. iv.,

Bec. 6.

their just and lawful commands, not in titles and designations.

Secondly, we find not that in the Scripture any such titles are used, either under the law or the gospel; but that, in speaking to kings, princes, or nobles, they used only a simple compellation, as, 'O King!” and that without any further designation, save, perhaps, the name of the person, as, O King Agrippa,' &c. Thirdly, it lays a necessity upon Christians most frequently to lie; because the persons obtaining these titles, either by election or hereditarily, may frequently be found to have nothing really in them de- || serving them, or answering to them: as some, to whom it is said, Your Excellency,' having nothing of excellency in them; and who is called, Your Grace,' appear to be an enemy to grace; and he who is called Your Honour,' is known to be base and ignoble. I wonder what law of man, or what patent, ought to oblige me to make a lie, in calling good evil, and evil good. I wonder what law of man can secure me, so doing, from the just judgment of God, that will make me count for every idle word. And to lie is something more. Surely Christians should be ashamed that such laws, manifestly crossing the law of God, should be among them.

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Fourthly, as to those titles of Holiness,' 'Eminency,' and 'Excellency,' used among the Papists to the pope and cardinals, &c.; and 'Grace,' Lordship,' and Worship,' used to the clergy among the Protestants, Holiness' and 'Grace' because these things ought to it is a most blasphemous usurpation. For if they use be in a pope or in a bishop, how come they to usurp and grace to be in every Christian! And so every that peculiarly to themselves! Ought not holiness Christian should say Your Holiness' and 'Your Grace' one to another. Next, how can they in reason claim any more titles than were practised and received by the apostles and primitive Christians, whose successors they pretend they are; and as whose sueconfess any honour they seek is due to them! Now, cessors (and no otherwise) themselves, I judge, will if they neither sought, received, nor admitted such honour nor titles, how came these by them? If they say they did, let them prove it if they can: we find no such thing in the Scripture. The Christians speak to the apostles without any such denomination, neither saying, If it please your Grace,' your Holiness, nor your Worship; they are neither called My Lerd Peter, nor My Lord Paul; nor yet Master Peter, nor Master Paul; nor Doctor Peter, nor Doctor Paul; but singly Peter and Paul; and that not only in the Scripture, but for some hundreds of years after: so that this appears to be a manifest fruit of the apostacy. For if these titles arise either from the office or worth of the persons, it will not be denied but the apostles deserved them better than any now that call for them. But the case is plain; the apostles had the holiness, the excellency, the grace; and because they were holy, excellent, and gracious, they neither used nor admitted such titles; but these having neither holiness, excellency, nor grace, will needs be so called to satisfy their ambitious and ostentatious mind, which is s manifest token of their hypocrisy.

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Fifthly, as to that title of Majesty' usually cribed to princes, we do not find it given to any such in the Holy Scripture; but that it is specially and peculiarly ascribed unto God. We find in the Scrip ture the proud king Nebuchadnezzar assuming this title to himself, who at that time received a sufficient reproof, by a sudden judgment which came upon hi Therefore in all the compellations used to princes in the Old Testament, it is not to be found, nor yet it the New. Paul was very civil to Agrippa, yet he gives

him no such title. Neither was this title used among Christians in the primitive times.

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WILLIAM PENN.

Besides the work already mentioned, Penn wrote Reflections and Maxims relating to the Conduct of Life, and A Key, &c., to discern the Difference between the Religion professed by the Quakers, and the Misrepresentations of their Adversaries. To George Fox's Journal, which was published in 1694, he prefixed A Brief Account of the Rise and Progress of the People called Quakers. The first of the subjoined specimens of his composition is extracted from his No Cross, no Crown,' where he thus argues

[Against the Pride of Noble Birth.]

That people are generally proud of their persons, is too visible and troublesome, especially if they have any pretence either to blood or beauty; the one has raised many quarrels among men, and the other among women, and men too often, for their sakes, and at their excitements. But to the first: what a pother has this noble blood made in the world, antiquity of name or family, whose father or mother, great grandfather or great-grandmother, was best descended or allied? what stock or what clan they came of? what coat of arms they gave? which had, of right, the precedence! But, methinks, nothing of man's folly has less show of reason to palliate it.

For, first, what matter is it of whom any one is descended, that is not of ill fame; since 'tis his own virtue that must raise, or vice depress him? An ancestor's character is no excuse to a man's ill actions, but an aggravation of his degeneracy; and since virtue comes not by generation, I neither am the better nor the worse for my forefather: to be sure, not in God's account; nor should it be in man's. Nobody would endure injuries the easier, or reject favours the more, for coming by the hand of a man well or ill descended. I confess it were greater honour to have had no blots, and with an hereditary estate to have had a lineal descent of worth: but that was never found; no, not in the most blessed of families upon earth; Í titles, fills no man's head with brains, or heart with truth; those qualities come from a higher cause. man of bulk and character to despise another of less "Tis vanity, then, and most condemnable pride, for a size in the world, and of meaner alliance, for want of them; because the latter may have the merit, where the former has only the effects of it in an ancestor : and though the one be great by means of a forefather, the other is so too, but 'tis by his own; then, pray, which is the bravest man of the two?

WILLIAM PENN (1644-1718), the son of an English admiral, is celebrated not only as a distinguished writer on Quakerism, but as the founder of the state of Pennsylvania in North America. The principles which he adopted gave much offence to his father, who repeatedly banished him from his house; but at length, when it appeared that the son's opinions were unalterable, a reconciliation took place between them. Like many other members of the Society of Friends, Penn suffered much persecution, and was repeatedly thrown into prison. During a confinement in the Tower of London, he wrote the most celebrated of his works, entitled No Cross, no Crown, in which the views of the Quakers are powerfully maintained, and which continues in high esteem among persons of that denomination. After his liberation, he spent much time in defending his principles against various opponents-among others, Richard Baxter, with whom he held a public disputation, which lasted for six or seven hours, not, as it appears, without considerable asperity, especially on the part of Baxter. In 1681, Charles II., in consideration of some unliquidated claims of the deceased Admiral Penn upon the crown, granted to William, the son, a district in North America, which was named Pennsylvania by his majesty's desire, and of which Penn was constituted sole proprietor and governor. He immediately took measures for the settlement of the province, and drew up articles of government, among which the following is one of the most remarkable:- That all persons in this province, who confess and acknowledge the one almighty and eternal God to be the creator, upholder, and ruler of the world, and that hold themselves obliged in conscience to live peaceably and justly in society, shall in no ways be molested or prejudiced for their religious persuasion, or practice in matters of faith and worship; nor shall they be compelled, at any time, to frequent, or maintain, any religious worship, place, or ministry whatever.' Having gone out to his colony in 1682, he proceeded to buy land from the natives, with whom he entered into a treaty of peace and friendship, which was observed while the power of the Quakers predominated in the colony, and which for many years after his death caused his memory to be affectionately cherished by the Indians. He then fixed on the site of his capital, Philadelphia, the building of which, on a regular plan, was immediately commenced. After 'O,' says the person proud of blood, it was never a spending two years in America, he returned to Eng-good world since we have had so many upstart gentleland in 1684, and was enabled, by his intimacy with men! But what should others have said of that man's James II., to procure the release of his Quaker ancestor, when he started first up into the knowledge brethren, of whom fourteen hundred and eighty were of the world? For he, and all men and families, ay, in prison at the accession of that monarch. When and all states and kingdoms too, have had their upJames, in order, no doubt, to facilitate the re-esta- starts, that is, their beginnings. This is like being blishment of the Catholic religion, proclaimed liberty the True Church, because old, not because good; for of conscience to his subjects, the Quakers sent up families to be noble by being old, and not by being an address of thanks, which was delivered to his virtuous. No such matter: it must be age in virtue, majesty by Penn. This brought a suspicion of or else virtue before age; for otherwise, a man should popery upon the latter, between whom and Dr be noble by means of his predecessor, and yet the preTillotson a correspondence took place on the sub-decessor less noble than he, because he was the acject. Tillotson, in his concluding letter, acknow-quirer; which is a paradox that will puzzle all their ledged himself convinced of the falsity of the accu- heraldry to explain. Strange! that they should be sation, and asked pardon for having lent an ear to more noble than their ancestor, that got their nobility it. After the Revolution, Penn's former intimacy for them! But if this be absurd, as it is, then the with James caused him to be regarded as a dis-upstart is the noble man; the man that got it by his affected person, and led to various troubles; but he still continued to preach and write in support of his favourite doctrines. Having once more gone out to America in 1699, he there exerted himself for the improvement of his colony till 1701, when he finally returned to England. This excellent and philanthropic man survived till 1718.

mean Abraham's. To be descended of wealth and

virtue and those only are entitled to his honour that are imitators of his virtue; the rest may bear his name from his blood, but that is all. If virtue, then, give nobility, which heathens themselves agree, then families are no longer truly noble than they are virtuous. And if virtue go not by blood, but by the qualifications of the descendants, it follows, blood is

excluded; else blood would bar virtue, and no man that wanted the one should be allowed the benefit of the other; which were to stint and bound nobility for want of antiquity, and make virtue useless.

No, let blood and name go together; but pray, let nobility and virtue keep company, for they are nearest of kin. "Tis thus posited by God himself, that best knows how to apportion things with an equal and just hand. He neither likes nor dislikes by descent; nor does he regard what people were, but are. He remembers not the righteousness of any man that leaves his righteousness, much less any unrighteous man for the righteousness of his ancestor.

But if these men of blood please to think themselves concerned to believe and reverence God in his Holy Scriptures, they may learn that, in the beginning, he made of one blood all nations of men, to dwell upon all the face of the earth; and that we are descended of one father and mother; a more certain original than the best of us can assign. From thence go down to Noah, who was the second planter of human race, and we are upon some certainty for our forefathers. What violence has rapt, or virtue merited since, and how far we that are alive are concerned in either, will be hard for us to determine but a few ages off us.

But, methinks, it should suffice to say, our own eyes see that men of blood, out of their gear and trappings, without their feathers and finery, have no more marks of honour by nature stamped upon them than their inferior neighbours. Nay, themselves being judges, they will frankly tell us they feel all those passions

in their blood that make them like other men, if not farther from the virtue that truly dignifies. The lamentable ignorance and debauchery that now rages among too many of our greater sort of folks, is too clear and casting an evidence in the point: and pray, tell me of what blood are they come?

Howbeit, when I have said all this, I intend not, by debasing one false quality, to make insolent another that is not true. I would not be thought to set the churl upon the present gentleman's shoulder; by no means; his rudeness will not mend the matter. But what I have writ, is to give aim to all, where true nobility dwells, that every one may arrive at it by the ways of virtue and goodness. But for all this, I must allow a great advantage to the gentleman; and therefore prefer his station, just as the Apostle Paul, who, after he had humbled the Jews, that insulted upon the Christians with their law and rites, gave them the advantage upon all other nations in statutes and judgmen is much to be preferred to the ranks of inferior ments. I must grant, that the condition of our great people. For, first, they have more power to do good; and, if their hearts be equal to their ability, they are blessings to the people of any country. Secondly, the eyes of the people are usually directed to them; and if they will be kind, just, and helpful, they shall have their affections and services. Thirdly, they are not under equal straits with the inferior sort; and consequently they have more help, leisure, and occasion, to polish their passions and tempers with books and conversation. Fourthly, they have more time to observe the actions of other nations; to travel and view the laws, customs, and interests of other countries, and bring home whatsoever is worthy or imitable. And so

an easier way is open for great men to get honour; and

such as love true reputation will embrace the best means to it. But because it too often happens that great men do little mind to give God the glory of their prosperity, and to live answerable to his mercies, but, on the contrary, live without God in the world, fulfilling the lusts thereof, His hand is often seen, either in impoverishing or extinguishing them, and raising up men of more virtue and humility to their estates and dignity. However, I must allow, that among people of this rank, there have been some of

them of more than ordinary virtue, whose examples have given light to their families. And it has been something Latural for some of their descendants to endeavour to keep up the credit of their houses in proportion to the merit of their founder. And, to say true, if there be any advantage in such descent, 'tis not from blood, but education; for blood has no intelligence in it, and is often spurious and uncertain; but education has a mighty influence and strong bias upon the affections and actions of men. In this the ancient nobles and gentry of this kingdom did excel; and it were much to be wished that our great people would set about to recover the ancient economy of their houses, the strict and virtuous discipline of their ancestors, when men were honoured for their achievements, and when nothing more exposed a man to shame, than his being born to a nobility that he had not s virtue to support.

[Penn's Advice to his Children.]

Next, betake yourselves to some honest, industrious course of life, and that not of sordid covetousness, but for example, and to avoid idleness. And if you change your condition and marry, choose with the guardians, or those that have the charge of you. Mind knowledge and consent of your mother, if living, or of neither beauty nor riches, but the fear of the Lord, and a sweet and amiable disposition, such as you can love above all this world, and that may make your habitations pleasant and desirable to you.

And being married, be tender, affectionate, patient, and meek. Live in the fear of the Lord, and he will bless you and your offspring. Be sure to live within compass; borrow not, neither be beholden to any. exceeds the due bounds of friendship, neither will a Ruin not yourselves by kindness to others; for that true friend expect it. Small matters I heed not.

Let your industry and parsimony go no further than for a sufficiency for life, and to make a provision for your children, and that in moderation, if the Lord gives you any. I charge you help the poor and needy; for the good of the poor, both in our society and let the Lord have a voluntary share of your income others; for we are all his creatures; remembering that he that giveth to the poor lendeth to the Lord.

Know well your incomings, and your outgoings may be better regulated. Love not money nor the world: use them only, and they will serve you; but if you love them you serve them, which will debase them; it may be your case, and as you mete to others, your spirits as well as offend the Lord. Pity the distressed, and hold out a hand of help to God will mete to you again.

Be humble and gentle in your conversation; of few words I charge you, but always pertinent when you speak, hearing out before you attempt to answer, and then speaking as if you would persuade, not impose.

Affront none, neither revenge the affronts that are done to you; but forgive, and you shall be forgiven of your heavenly Father.

In making friends, consider well first; and when you are fixed, be true, not wavering by reports, not deserting in affliction, for that becomes not the good

and virtuous.

for, like drunkenness, it makes a man a beast, and Watch against anger; neither speak nor act in it; throws people into desperate inconveniences.

Avoid flatterers, for they are thieves in disguise; their praise is costly, designing to get by those they bespeak; they are the worst of creatures; they lie to

* While the influence of education, here spoken of by Fent, is unquestionable, the fact of the hereditary transmissist of qualities, both bodily and mental, has been equally well a tained, although the laws by which it is regulated are still in some respects obscure.-Ed.

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flatter, and flatter to cheat; and, which is worse, if father, who sometimes beat him with great severity, you believe them, you cheat yourselves most dange- particularly when the son persisted in remaining rously. But the virtuous, though poor, love, cherish, covered in his presence. To prevent the recurrence and prefer. Remember David, who, asking the Lord, of this offence, he successively took from Thomas "Who shall abide in thy tabernacle? who shall dwell all his hats, so that, when he went abroad, the exupon thy holy hill?' answers, 'He that walketh up- posure of his bare head occasioned a severe cold. rightly, worketh righteousness, and speaketh the truth Still, however, there remained another cause of in his heart; in whose eyes the vile person is con- offence; for whenever I had occasion,' says Ellwood, temned, but honoureth them who fear the Lord.' 'to speak to my father, though I had no hat now Next, my children, be temperate in all things: in to offend him, yet my language did as much; for I your diet, for that is physic by prevention; it keeps, durst not say "you" to him, but "thou" or "thee," nay, it makes people healthy, and their generation as the occasion required, and then he would be sure sound. This is exclusive of the spiritual advantage to fall on me with his fists. At one of these times, it brings. Be also plain in your apparel; keep out I remember, when he had beaten me in that manthat lust which reigns too much over some; let your ner, he commanded me (as he commonly did at such virtues be your ornaments, remembering life is more times) to go to my chamber, which I did, and he than food, and the body than raiment. Let your fur-followed me to the bottom of the stairs. Being come niture be simple and cheap. Avoid pride, avarice, thither, he gave me a parting-blow, and in a very and luxury. Read my No Cross, no Crown. There angry tone, said, "Sirrah, if ever I hear you say is instruction. Make your conversation with the most thou or thee to me again, I'll strike your teeth down eminent for wisdom and piety, and shun all wicked your throat." I was greatly grieved to hear him men as you hope for the blessing of God and the com- say so, and feeling a word rise in my heart unto fort of your father's living and dying prayers. him, I turned again, and calmly said unto him, sure you speak no evil of any, no, not of the meanest; "Should it not be just if God should serve thee so, much less of your superiors, as magistrates, guardians, when thou sayest thou' or 'thee' to him." Though tutors, teachers, and elders in Christ. his hand was up, I saw it sink, and his countenance fall, and he turned away, and left me standing there. But I, notwithstanding, went up into my chamber and cried unto the Lord, earnestly beseeching him that he might see whom he fought against, and for that he would be pleased to open my father's eyes, what; and that he would turn his heart.'

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Be no busybodies; meddle not with other folk's matters, but when in conscience and duty pressed; for it procures trouble, and is ill manners, and very unseemly to wise men.

In your families remember Abraham, Moses, and Joshua, their integrity to the Lord, and do as you have them for your examples.

Let the fear and service of the living God be encouaged in your houses, and that plainness, sobriety, and moderation in all things, as becometh God's chosen people; and as I advise you, my beloved children, do you counsel yours, if God should give you any. Yea, I counsel and command them as my posterity, that they love and serve the Lord God with an upright heart, that he may bless you and yours from generation to generation.

And as for you, who are likely to be concerned in the government of Pennsylvania and my parts of East Jersey, especially the first, I do charge you before the Lord God and his holy angels, that you be lowly, diligent, and tender, fearing God, loving the people, and hating covetousness. Let justice have its impartial course, and the law free passage. Though to your loss, protect no man against it; for you are not above the law, but the law above you. Live, therefore, the lives yourselves you would have the people live, and then you have right and boldness to punish the transgressor. Keep upon the square, for God sees you therefore, do your duty, and be sure you see with your own eyes, and hear with your own ears. Entertain no lurchers, cherish no informers for gain or revenge, use no tricks, fly to no devices to support or cover injustice; but let your hearts be upright before the Lord, trusting in him above the contrivances of men, and none shall be able to hurt or supplant.

THOMAS ELLWOOD.

in the eyes of posterity, is the circumstance of his But what has given a peculiar interest to Ellwood having been a pupil and friend of Milton, and one of those who read to the poet after the loss of his sight. The object of Ellwood in offering his services from Milton some assistance in his own studies. One as a reader was, that he might, in return, obtain of his friends, as we learn from his autobiography, 'had an intimate acquaintance with Dr Paget, a physician of note in London; and he with John Milton, a gentleman of great note for learning throughout the learned world, for the accurate pieces he had written on various subjects and occasions. This person, having filled a public station in former times, lived now a private and retired life in London; and, having wholly lost his sight, kept always a man to read to him, which, usually, was the son of some gentleman of his acquaintance, whom, in kindness, he took to improve his learning.' The autobiography contains the following particulars of

[Ellwood's Intercourse with Milton.]

He received me courteously, as well for the sake of Dr Paget, who introduced me, as of Isaac Pennington, who recommended me, to both of whom he bore a good respect; and having inquired divers things of me, with respect to my former progressions in learning, he dismissed me, to provide myself of such accommodations as might be most suitable to my future studies. I went, therefore, and took myself a lodging as near THOMAS ELLWOOD (1639-1713) is the last writer to his house (which was then in Jewin-Street) as conveamong the early Quakers whom we think it neces-niently I could; and, from thenceforward, went every sary to mention. He was a man of considerable talent, and remarkably endowed with the virtues of benevolence, perseverance, and integrity, which have been so generally displayed by the members of the Society of Friends. He seems to have been totally free from the violent and intolerant disposition by which George Fox was characterised. From an interesting and highly instructive Life of Ellwood, written by himself, it appears that his conversion to the principles of Quakerism gave deep offence to his

day, in the afternoon (except on the first days of the week), and sitting by him in his dining-room, read to him such books, in the Latin tongue, as he pleased to hear me read.

At my first sitting to read to him, observing that I used the English pronunciation, he told me if I would have the benefit of the Latin tongue (not only to read and understand Latin authors, but to converse with foreigners, either abroad or at home), I must learn the foreign pronunciation. To this I consenting, he in

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structed me how to sound the vowels, so different from the common pronunciation used by the English (who speak Anglice their Latin), that (with some few other variations in sounding some consonants, in particular cases, as C, before E or I, like Ch; Sc, before I, like Sh, &c.) the Latin thus spoken seemed as different from that which was delivered as the English generally speak it, as if it was another language.

I had, before, during my retired life at my father's, by unwearied diligence and industry, so far recovered the rules of grammar (in which I had once been very ready), that I could both read a Latin author, and, after a sort, hammer out his meaning. But this change of pronunciation proved a new difficulty to me. It was now harder to me to read than it was before to understand when read. But

'Labor omnia vincit Improbus.'

Incessant pains

The end obtains.

And so did I, which made my reading the more acceptable to my master. He, on the other hand, perceiving with what earnest desire I pursued learning, gave me not only all the encouragement, but all the help he could; for, having a curious ear, he understood, by my tone, when I understood what I read, and when I did not; and accordingly would stop me, examine me, and open the most difficult passages

to me.

Thus went I on for about six weeks' time, reading to him in the afternoons, and exercising myself, with my own books, in my chamber in the forenoons. I was sensible of an improvement.

But, alas! I had fixed my studies in a wrong place. London and I could never agree for health. My lungs (as I suppose) were too tender to bear the sulphureous air of that city; so that I soon began to droop, and, in less than two months' time, I was fain to leave both my studies and the city, and return into the country, to preserve life; and much ado I had to get thither. [Having recovered, and gone back to London,] I was very kindly received by my master, who had conceived so good an opinion of me, that my conversation (I found) was acceptable to him; and he seemed heartily glad of my recovery and return; and into our old method of study we fell again, I reading to him, and he explaining to me as occasion required.

Some little time before I went to Aylesbury prison, I was desired by my quondam master, Milton, to take a house for him in the neighbourhood where I dwelt, that he might get out of the city, for the safety of himself and his family, the pestilence then growing hot in London. I took a pretty box for him in Giles Chalfont, a mile from me, of which I gave him notice, and intended to have waited on him, and seen him well-settled in it, but was prevented by that imprisonment.

But now, being released, and returned home, I soon made a visit to him, to welcome him into the country. After some common discourses had passed between us, he called for a manuscript of his, which, being brought, he delivered to me, bidding me to take it home with me, and read it at my leisure, and, when I had so done, return it to him, with my judgment thereupon.

When I came home, and had set myself to read it, I found it was that excellent poem, which he entitled Paradise Lost. After I had, with the utmost attention, read it through, I made him another visit, and returned him his book, with due acknowledgment for the favour he had done me, in communicating it to me. He asked me how I liked it, and what I thought of it, which I modestly but freely told him; and after some further discourse about it, I pleasantly said

to him, 'Thou hast said much here of Paradise Lost; but what hast thou to say of Paradise Found! He made me no answer, but sat some time in a muse; then brake off that discourse, and fell upon another subject.

After the sickness was over, and the city well cleansed, and become safely habitable again, he returned thither; and when, afterwards, I went to wait on him there (which I seldom failed of doing, whenever my occasions drew me to London), he showed me his second poem, called 'Paradise Regained,' and, in s pleasant tone, said to me, 'This is owing to you, for you put it into my head at Chalfont; which before I had not thought of.'

Ellwood furnishes some interesting particulars concerning the London prisons, in which he and many of his brother Quakers were confined, and the manner in which they were treated both there and out of doors. Besides his autobiography, he wrote numerous controversial treatises, the most prominent of which is The Foundation of Tithes Shaken, published in 1682. His Sacred Histories of the Old and New Testaments, which appeared in 1705 and 1709, are regarded as his most considerable productions.

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having resolved to follow his father's occupation, travelled for many years about the country as s repairer of metal utensils. At this time he is repre sented to have been sunk in profligacy and wickedness, though, as we find a love of dancing and ringing bells included among what he afterwards looked upon as heinously sinful tendencies, it is probable that, like many other religious enthusiasts, he has greatly ex aggerated the depravity of his unregenerated condi tion. One of his most grievous transgressions was that of swearing immoderately; and it appears that even while lying in wickedness, his conscience often troubled him. By degrees his religious impressions acquired strength and permanence; till, after many doubts respecting his acceptability with God, the divine authority of the Scriptures, and the reality of his possession of faith (which last circumstance

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