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with astonishment, overthrown their altars, discredit-
ed their oracles, infused itself into the soul of the multitude, invaded the court, risen superior to armies, and led magistrates and priests, statesmen and generals, in its train, as the trophies of its strength exerted
its freedom.
thus the
Quaker was cheered by a firm belief in the progress of society.
Even Aristotle, so many centuries ago, recognized the upward tendency in human affairs; a Jewish contemporary of
Barclay declared that progress to be a tendency towards popular power;
George Fox perceived that the
Lord's hand was against kings; and one day, on the hills of
Yorkshire, he had a vision, that he was but beginning the glorious work of God in the earth; that his followers would in time become as numerous as motes in the sunbeams; and that the party of humanity would gather the whole human race
in one sheepfold.
Neither art, wisdom, nor violence, said
Barclay, conscious of the vitality of truth, shall
quench the little spark that hath appeared.
The atheist—such was the common opinion of the Quakers—the atheist alone denies progress, and says in his heart,
All things continue as they were in the beginning.
If, from the rules of private morality, we turn to political institutions, here also the principle of the
Quaker is the
Inner Light.
He acquiesces in any established government which shall build its laws
upon the declarations of ‘universal reason.’
But government is a part of his religion; and the religion
that declares ‘every man enlightened by the divine light,’ establishes government on universal and equal enfranchisement.
‘Not one of mankind,’ says
Penn, ‘is exempted from this illumination.’—‘God discovers himself to
’
