George Fox: An Autobiography

by George Fox

1. In the light of his religious discovery Fox reinterpreted man as a member of society. If man has direct intercourse with God he is to be treated with noble respect. He met the doctrine of the divine right of kings with the conviction of the divine right of man. Every man is to be treated as a man. He was a leveler, but he leveled up, not down. Every man was to be read in terms of his possibilities—if not of royal descent, certainly of royal destiny. This view made Fox an unparalleled optimist. He believed that a mighty transformation would come as soon as men were made aware of this divine relationship which he had discovered. They would go to living as he had done, in the power of this conviction.

He began at once to put in practice his principle of equality—i. e., equality of privilege. He cut straight through the elaborate web of social custom which hid man's true nature from himself. Human life had become sicklied o'er with a cast of sham, until man had half forgotten to act as man. Fox rejected for himself every social custom which seemed to him to be hollow and to belittle man himself. The honor which belonged to God he would give to no man, and the honor which belonged to any man he gave to every man. This was the reason for his "thee" and "thou." The plural form had been introduced to give distinction. He would not use it. The Lord Protector and the humble cotter were addressed alike. He had an eye for the person of great gifts and he never wished to reduce men to indistinguishable atoms of society, but he was resolved to guard the jewel of personality in every individual—man or woman.

2. His estimate of the worth of man made him a reformer. In society as he found it men were often treated more as things than as persons. For petty offenses they were hung,[C] and if they escaped this fate they were put into prisons, where no touch of man's humanity was in evidence. In the never-ending wars the common people were hardly more than human dice. Their worth as men was well nigh forgotten. Trade was conducted on a system of sliding prices—high for this man, low for some other. Dealers were honest where they had to be; dishonest where they could be. The courts of justice were extremely uncertain and irregular, as the pages of this journal continually show. Against every such crooked system which failed to recognize the divine right of man George Fox set himself. He himself had large opportunities of observing the courts of justice and the inhuman pens which by courtesy were called jails. But he became a reformer, not to secure his own rights or to get a better jail to lie in, but to establish the principle of human rights for all men. He went calmly to work to carry an out-and-out honesty into all trade relations, to establish a fixed price for goods of every sort, to make principles of business square with principles of religion. By voice or by epistle he called every judge in the realm to "mind that of God" within him. He refused ever to take an oath, because he was resolved to make a plain man's "yea" weigh as heavy as an oath. He was always in the lists against the barbarity of the penal system, the iniquity of enslaving men, the wickedness of war, the wastefulness of fashion and the evils of drunkenness, and by argument and deed he undertook to lead the way to a new heroism, better than the heroism of battlefields.

3. The logic of his principle compelled him to value education. If all men are to count as men, it is a man's primal duty to be all he can be. To be a poor organ of God when one was meant for a good one belongs among the high sins.[D] If it was "opened" to him that Oxford and Cambridge could not make men ministers, his own reason taught him that it is not safe to call all men to obey the voice and follow the light without broad-basing them at the same time in the established facts of history and nature. Fox himself very early set up schools for boys and girls alike in which "everything civil and useful in creation" was to be taught. It is, however, quite possible that he undervalued the æsthetic side of man, and that he suffered by his attempt to starve it. In this particular he shared the puritan tendency, and had not learned how to hold all things in proportion, and to make the culture of the senses at the same time beautify the inner man.

4. On the distinctively religious side his discovery of a direct divine-human relationship led to a new interpretation of worship and ministry. God is not far off. He needs no vicar, no person of any sort between Himself and the worshipper. Grace no more needs a special channel than the dew does. There is no special holy place, as though God were more there than here. He does not come from somewhere else. He is Spirit, and needs only a responsive soul, an open heart, to be found. Worship properly begins when the soul discovers Him and enjoys His presence—in the simplest words it is the soul's appreciation of God. With his usual optimism, he believed that all men and women were capable of this stupendous attainment. He threw away all crutches at the start and called upon everybody to walk in the Spirit, to live in the Light. His house of worship was bare of everything but seats. It had no shrine, for the shekinah was to be in the hearts of those who worshipped. It had no altar, for God needed no appeasing, seeing that He Himself had made the sacrifice for sin. It had no baptismal font, for baptism was in his belief nothing short of immersion into the life of the Father, Son and Holy Spirit—a going down into the significance of Christ's death and a coming up in newness of life with Him. There was no communion table, because he believed that the true communion consisted in partaking directly of the soul's spiritual bread—the living Christ. There were no confessionals, for in the silence, with the noise and din of the outer life hushed, the soul was to unveil itself to its Maker and let His light lay bare its true condition. There was no organ or choir, for each forgiven soul was to give praise in the glad notes that were natural to it. No censer was swung, for he believed God wanted only the fragrance of sincere and prayerful spirits. There was no priestly mitre, because each member of the true Church was to be a priest unto God. No official robes were in evidence, because the entire business of life, in meeting and outside, was to be the putting on of the white garments of a saintly life. From beginning to end worship was the immediate appreciation of God, and the appropriate activity of the whole being in response to Him.

William Penn says of him: "The most awful, living, reverent frame I ever felt or beheld was his in prayer." And this was because he realized that he was in the presence of God when he prayed. He believed that the ministry of truth is limited to no class of men and to no sex. As fast and as far as any man discovers God it becomes his business to make Him known to others. His ability to do this effectively is a gift from God, and makes him a minister. The only thing the Church does is to recognize the gift. This idea carried with it perfect freedom of utterance to all who felt a call to speak, a principle which has worked out better than the reader would guess, though it has been often sorely tested.

In the Society which he founded there was no distinction of clergy and laity. He undertook the difficult task of organizing a Christian body on which the priesthood of believers should be an actual fact, and in which the ordinary religious exercises of the Church should be under the directing and controlling power of the Holy Spirit manifesting itself through the congregation.

Not the least service of Fox to his age was the important part which he took in breaking down the intolerable doctrine of predestination, which hung like an incubus over men's lives. It threw a gloom upon every person who found himself forced by his logic to believe it, and its effect upon sensitive souls was simply dreadful. Fox met this doctrine with argument, but he met it also with something better than argument—he set over against it two facts: that Divine grace and light are free, and that an inward certainty of God's favor and acceptance is possible for every believer. Wherever Quakerism went this inward assurance went with it. The shadow of dread uncertainty gave place to sunlight and joy. This was the beginning of a spiritual emancipation which is still growing, and peaceful faces and fragrant lives are the result.