understood in any other than a literal sense, he construed figuratively. Thus, from those rhetorical expressions in which the duty of patience under injuries is enjoined he deduced the doctrine that selfdefence against pirates and assassins is unlawful. On the other hand, the plain commands to baptize with water, and to partake of bread and wine in commemoration of the redemption of mankind, he pronounced to be allegorical. He long wandered from place to place, teaching this strange theology, shaking like an aspen leaf in his paroxysms of fanatical excitement, forcing his way into churches, which he nicknamed steeple houses interrupting prayers and sermons with clamour and scurrility, 31 and pestering rectors and justices with epistles much resembling burlesques of those sublime odes in which the Hebrew prophets foretold the calamities of Babylon and Tyre. 32 He soon acquired great notoriety by these feats. His strange face, his strange chant, his immovable hat and his leather breeches were known all over the country; and he boasts that, as soon as the rumour was heard, "The Man in Leather Breeches is coming," terror seized hypocritical professors, and hireling priests made haste to get out of his way. 33 He was repeatedly imprisoned and set in the stocks, sometimes justly, for disturbing the public worship of congregations, and sometimes unjustly, for merely talking nonsense. He soon gathered round him a body of disciples, some of whom went beyond himself in absurdity. He has told us that one of his friends walked naked through Skipton declaring the truth. 34 and that another was divinely moved to go naked during several years to marketplaces, and to the houses of gentlemen and clergymen. 35 Fox complains bitterly that these pious acts, prompted by the Holy Spirit, were requited by an untoward generation with hooting, pelting, coachwhipping and horsewhipping. But, though he applauded the zeal of the sufferers, he did not go quite to their lengths. He sometimes, indeed, was impelled to strip himself partially. Thus he pulled off his shoes and walked barefoot through Lichfield, crying, "Woe to the bloody city." 36 But it does not appear that he ever thought it his duty to appear before the public without that decent garment from which his popular appellation was derived.

If we form our judgment of George Fox simply by looking at his own actions and writings, we shall see no reason for placing him, morally or intellectually, above Ludowick Muggleton or Joanna Southcote. But it would be most unjust to rank the sect which regards him as its founder with the Muggletonians or the Southcotians. It chanced that among the thousands whom his enthusiasm infected were a few persons whose abilities and attainments were of a very different order from his own. Robert Barclay was a man of considerable parts and learning. William Penn, though inferior to Barclay in both natural and acquired abilities, was a gentleman and a scholar. That such men should have become the followers of George Fox ought not to astonish any person who remembers what quick, vigorous and highly cultivated intellects were in our own times duped by the unknown tongues. The truth is that no powers of mind constitute a security against errors of this description. Touching God and His ways with man, the highest human faculties can discover little more than the meanest. In theology the interval is small indeed between Aristotle and a child, between Archimedes and a naked savage. It is not strange, therefore, that wise men, weary of investigation, tormented by uncertainty, longing to believe something, and yet seeing objections to every thing, should submit themselves absolutely to teachers who, with firm and undoubting faith, lay claim to a supernatural commission. Thus we frequently see inquisitive and restless spirits take refuge from their own scepticism in the bosom of a church which pretends to infallibility, and, after questioning the existence of a Deity, bring themselves to worship a wafer. And thus it was that Fox made some converts to whom he was immeasurably inferior in every thing except the energy of his convictions. By these converts his rude doctrines were polished into a form somewhat less shocking to good sense and good taste. No proposition which he had laid down was retracted. No indecent or ridiculous act which he had done or approved was condemned; but what was most grossly absurd in his theories and practices was softened down, or at least not obtruded on the public; whatever could be made to appear specious was set in the fairest light; his gibberish was translated into English; meanings which he would have been quite unable to comprehend were put on his phrases; and his system, so much improved that he would not have known it again, was defended by numerous citations from Pagan philosophers and Christian fathers whose names he had never heard. 37 Still, however, those who had remodelled his theology continued to profess, and doubtless to feel, profound reverence for him; and his crazy epistles were to the last received and read with respect in Quaker meetings all over the country. His death produced a sensation which was not confined to his own disciples. On the morning of the funeral a great multitude assembled round the meeting house in Gracechurch Street. Thence the corpse was borne to the burial ground of the sect near Bunhill Fields. Several orators addressed the crowd which filled the cemetery. Penn was conspicuous among those disciples who committed the venerable corpse to the earth. The ceremony had scarcely been finished when he learned that warrants were out against him. He instantly took flight, and remained many months concealed from the public eye. 38

A short time after his disappearance, Sidney received from him a strange communication. Penn begged for an interview, but insisted on a promise that he should be suffered to return unmolested to his hiding place. Sidney obtained the royal permission to make an appointment on these terms. Penn came to the rendezvous, and spoke at length in his own defence. He declared that he was a faithful subject of King William and Queen Mary, and that, if he knew of any design against them, he would discover it. Departing from his Yea and Nay, he protested, as in the presence of God, that he knew of no plot, and that he did not believe that there was any plot, unless the ambitious projects of the French government might be called plots. Sidney, amazed probably by hearing a person, who had such an abhorrence of lies that he would not use the common forms of civility, and such an abhorrence of oaths that he would not kiss the book in a court of