The house is still inhabited, though in a very dilapidated condition. The barns and stables by which it is surrounded, and the litter of the farmyard, give it a very mean and undignified appearance.
The tenant is a substantial farmer, who is very assiduous in showing the premises. The hall is spacious, with an oaken wainscoting. The bedrooms, which are large and airy, were formerly ornamented with carved work, now greatly damaged. In one of them is a substantial bedstead, with carved posts, on which it is said this reformer used to repose, and any of his followers have permission to occupy it for one night. This privilege is either not known, or perhaps not very highly appreciated, for the tenant states that not a single "Friend" has availed himself of it during the whole time he has resided there. Here is shown the study of George Fox in all its pristine plainness and simplicity. On one side of the hall is an orchard, looking almost coeval with the building. The house stands high, and the upper windows command an extensive and beautiful prospect. The meetinghouse is a neat plain building, in perfect repair, still used by the Friends at Ulverstone and the neighbourhood for religious worship. Over the door is the following inscription, "Ex dono G.F. 1688." There is a burial-place surrounded with trees attached to the chapel.
George Fox did not reside constantly at Swartmoor after his marriage. The greater part of his time was spent in itinerancy. He travelled nearly over the whole of Great Britain, and several parts of America in the exercise of his ministry. After encountering innumerable sufferings, oppositions, and afflictions, this indefatigable missionary departed this life on the 13th of November 1690, in the 67th year of his age, at a house in White Hart Court, London. He was interred in the "Friends Burying-Ground," near Bunhill Fields.
The author is aware that the following remarkable account of "a special interposition" has been attributed to other names and later dates, and is recorded as having happened to individuals at different places both in England and Ireland. The same fact attaching itself to different localities and persons—probably according to the caprice or partialities of the several narrators—is, as he has found in the course of his researches, no unusual occurrence. He does not attempt to decide in favour of any of the conflicting claims or authorities, but merely to give the tale as it exists, selecting those places and circumstances which are most suitable for his purpose.
The supremacy of a special Providence, guiding and overruling the affairs of men, is a doctrine which few will have the hardihood to withstand and still less to deny. It is interwoven with our very nature, and seems implanted in us for the wisest and most beneficent of purposes. It is a doctrine full of comfort and consolation; our stay and succour in the most appalling extremities. There does seem, at times, vividly bursting through the most important periods of our existence, a ray from the secret place of the Most High. We see an opening, as it were, into the very arrangements and councils of the skies; we catch a glimpse of the machinery by which the universe is governed; the wheels of Providence are for a moment exhibited, palpable and unencumbered by secondary causes, while we, stricken prostrate from the consciousness of our own insignificance, acknowledge with awe and admiration the protecting power of which we are so unworthy.
Of the special interference we have just noticed the following narrative, true as to the more important particulars, is a striking instance; events, apparently happening out of the ordinary way, seem brought about by this direct interposition at a period when the most eminent display of human foresight and sagacity would have been unavailing.
One chill and misty evening in the year 1652, being the early part of a wet and, as it proved, a tardy spring, two strangers were benighted in attempting to cross the wild mountain ridge called Cartmel Fell. They had proposed taking the most direct route from Kendal to Cartmel; having, however, missed the few points which indicated their track, they had for several hours been beating about in the expectation of finding some clue to extricate themselves, but every attempt seemed only to fix them more inextricably in a state of doubt and bewilderment. A dense fog had been rapidly accumulating, and they began to feel something startled with a vague apprehension of a night-watch amongst the hills, unprovided as they were with the requisite essentials for either food or lodging.
The elder of the two, though not more than midway between thirty and forty years old, was clad in a strange uncouth garb of the coarsest materials, and his lank long hair hung matted and uncombed upon his shoulders from a "brim" of extravagant dimensions. This style of dress was not then recognised as the distinctive badge of a religious sect, as it is now of the people called "Quakers," or, as they are more favourably designated, "Friends." The person of whom we speak was the founder of this society, George Fox, who, only about five years previous to the date of our story, after much contemplation on religious subjects, took upon himself the public ministry. In the year 1650 he was imprisoned at Derby for speaking publicly in the church after divine service; on being brought before a magistrate, he bade the company "tremble at the word of the Lord;" the expression was turned into ridicule, and he and his friends received the appellation of "Quakers."
His appearance was stout and muscular; and his general demeanour of that still, undisturbed aspect which, if not one of the essentials of his own religion, is at least looked upon as its greatest ornament, betokening the inward grace of a meek and quiet spirit. "He was," says John Gough, the historian of this people, "a man of strong natural parts, firm health, undaunted courage, remarkable disinterestedness, inflexible integrity, and distinguished sincerity. The tenor of his doctrine, when he found himself concerned to instruct others, was to wean men from systems, ceremonies, and the outside of religion in every form, and to lead them to an acquaintance with themselves by a most solicitous attention to what passed in their own minds; to direct them to a principle of their own hearts, which, if duly attended to, would introduce rectitude of mind, simplicity of manners, a life and conversation adorned with every Christian virtue, and peace, the effect of righteousness. Drawing his doctrine from the pure source of religious truth, the New Testament, and the conviction of his own mind, abstracted from the comments of men, he asserted the freedom of man in the liberty of the gospel against the tyranny of custom, and against the combined powers of severe persecution, the greatest contempt, and keenest ridicule. Unshaken and undismayed, he persevered in disseminating principles and practices conducive to the present and everlasting well-being of mankind, with great honesty, simplicity, and success."
The companion of this reformer was arrayed in a more worldly suit; a mulberry-coloured cloak and doublet, with a hat of grey felt, that, for brevity of brim, would almost have vied with that of the brass basin worn by the knight of the rueful countenance, whose history may be consulted at length in the writings of that veracious historian, Don Miguel de Cervantes Saavedra. His movements were of a more irregular and erratic nature than comported with the well-ordered and equable gait of his companion. The rarely-occurring remarks of the latter were anything but explicit as to the state of his feelings in contemplation of an event, the possibility of which increased with every step—a night's lodgings in these inhospitable wilds. The sun was now evidently beneath the horizon; darkness came on with frightful rapidity; and they had, as yet, no reason to divest themselves of so disagreeable an anticipation. To one in the full glare of daylight, or with a sound roof-tree over his head and a warm fire at his elbow, the idea of a night-vigil may not appear either unpleasant or extraordinary; but, wrapped in a sheet of grey mist, the wet heath oozing beneath his feet, with the cold and benumbing air of the hills for his supper, there could be little question that he would be apt to regard it as a condition not far removed from the extremity of human suffering; especially if at the same time he had just exchanged a snug fireside and an affectionate neighbourhood of friends for these appalling discomforts.