[374]. See [Note] on p. [310].
[375]. Barclay’s Apology, propp. v. and vi. § 27, p. 194. Fourth Edition, 1701.
[376]. Fox’s Journal, pp. 76-83.
[377]. Fox’s Journal, vol. i. p. 130.
[378]. Fox’s Journal, vol. i. pp. 109, 129, 232. Vaughan’s Hist. of England under the House of Stuart, p. 539.
[379]. Journal, vol. i. p. 95.
[380]. Journal, p. 89. This theopathetic mysticism is emphatically transitive. Every inward manifestation speedily becomes a something to be done, a testimony to be delivered. The Quaker is ‘exercised,’ not that he may deck himself in the glory of saintship, but to fit him for rendering service, as he supposes, to his fellows. The early followers of Fox often caricatured the acted symbolism of the Hebrew prophets with the most profane or ludicrous unseemliness. Yet stark-mad as seemed the fashion of their denunciations, their object was very commonly some intelligible and actual error or abuse.
[381]. Barclay’s Apology, propp. v. and vi. 16. Sewell’s History, p. 544. (Barclay’s Letter to Paets); also p. 646 (The Christian Doctrine of the People called Quakers, &c., published 1693). Compare J. J. Gurney’s Observations on the Distinguishing Views and Practices of the Society of Friends, chap. i. p. 59.
[382]. Koran.
[383]. Let the reader consult his Enthusiasmus Triumphatus, or read his caustic observations upon the Anima Magica Abscondita, and his Second Lash of Alazonomastix. Among the high-flyers of his day, there appear to have been some who spoke of being ‘godded with God,’ and ‘Christed with Christ,’ much after the manner of some of Eckart’s followers.