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us in mind of the necessity of thankfulness for the reformation in our religion? If again we were to find an altar, which had been sacred to Moloc, but which had been turned into a stepping stone, to help the aged and infirm upon their horses, why should we destroy it? Might it not be made useful to our morality, as far as it could be made to excite sorrow for the past and gratitude for the present? And in the same manner might it not be edifying to retain the use of the ancient names of the days and months? Might not thankful feelings be excited in our hearts, that the crime of idolatry had ceased among us, and that the only remnant of it was a useful signature of the times? In fact, if it be the tendency of the corrupt part of our nature to render innocent things vicious, it is, on the other hand, in the essence of our nature, to render vicious things in process of time innocent; so that the remnants of idolatry and superstition may be made subservient to the moral improvement of mankind.

CHAP. IV.

Address-all nations have used ceremonies of address George Fox bears his testimony against those in use in his own times-sufferings of the Quakers on this account-makes no exception in favor of royalty -his dispute with Judge Glynn-modern Quakers follow his example-use no ceremonies even to majestyvarious reasons for their disuse of them.

ALL nations have been in the habit of using out

ward gestures or ceremonies, as marks of affection, obeisance or respect. And these outward ceremonies have been different from one another, so much so, that those, which have been adjudged to be suita ble emblems of certain affections or dispositions of the mind among one people, would have been considered as very improper emblems of the same, and would have been even thought ridiculous by another. yet all nations have supposed, that they employed the most rational modes for these purposes. And indeed, there were probably none of these outward gestures and ceremonies, which, in their beginning, would not have admitted of a reasonable defence

while they continued to convey to the minds of those, who adopted them, the objects, for which they were intended, or while those, who used them, persevered with sincerity in their use, little or no objection could be made to them by the moralist. But as soon as the ends of their institution were lost, or they were used without any appropriate feeling of the heart, they became empty civilities, and little better than mockery or grimace.

The customs of this sort, which obtained in the time of George Fox, were similar to those, which are now in use on similar occasions. People pulled off their hats, and bowed, and scraped with their feet. And these things they did, as marks of civility, friendship, or respect to one another.

George Fox was greatly grieved about these idle ceremonies. He lamented that men should degrade themselves by the use of them, and that they should encourage habits, that were abhorrent of the truth. His feelings were so strong upon this subject, that he felt himself called upon to bear his testimony against them. Accordingly he never submitted to them himself, and those, who received his religious doctrines, followed his example.

The omission of these ceremonies, however, procured both for him and his followers, as had been the case in the change of thou for you, much ill-will,

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and harsh treatment.

The Quakers were derided and abused. Their hats were taken forcibly from their heads, and thrown away. They were beaten and imprisoned on this sole account. And so far did the world carry their resentment towards them for the omission of these little ceremonies, that they refused for some time to deal with them as tradesmen, or to buy things at their shops, so that some Quakers could hardly get money enough to buy themselves bread.

George Fox, however, and his associates, persevered, notwithstanding this ill usage, in the disuse of all honours, either by the moving of the hat, or the usual bendings of the body; and as that, which was a right custom for one, was a right one for another, they made no exception even in favour of the chief magistrate of the land. George Fox, when he visited Oliver Cromwell as protector, never pulled off his hat; and it is remarkable that the protector was not angry with him for it.

Neither did he pull off his hat to the judges at any time, notwithstanding he was so often brought before them. Controversies sometimes took place between him and them in the public court, upon these occasions, one of which I shall notice, as it marks the manner of conducting the jurisprudence of those times.

When George Fox, and two other friends, were brought out of Launceston gaol, to be tried before judge Glynn, who was then chief justice of England, they came into court with their hats on. The judge asked them the reason of this, but they said nothing. He then told them, that the court commanded them to pull off their hats. Upon this George Fox addressed them in the following manner. "Where, says he, did ever any magistrate, king or judge, from Moses to Daniel, command any to put off their hats, when they came before them in their courts, either amongst the Jews, who were God's people, or among the heathen? And if the law of England doth command any such thing, shew me that law, either written or printed." Judge Glynn upon this grew angry, and replied, that "he did not carry his law-books upon his back." But says George Fox, "tell me where it is printed in any statute-book, that I may read it." The judge, in a vulgar manner, ordered him away, and he was accordingly taken away, and put among thieves. The judge, however, in a short time afterwards ordered him up again, and, on his return put to him the following question. Come, says he, where had they hats from Moses to Daniel? Come, answer me. I have you fast now." George Fox replied, that "he might read in the third chapter of Daniel, that the three children were cast into the

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