The History of England, from the Accession of James II — Volume 4. Томас Бабингтон Маколей
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began to repeat the stories which Penn had told him, William touched Caermarthen on the shoulder and said, "My Lord, we have had too much of this." 17 This judicious magnanimity had its proper reward. Devonshire and Dorset became from that day more zealous than ever in the cause of the master who, in spite of calumny for which their own indiscretion had perhaps furnished some ground, had continued to repose confidence in their loyalty. 18
Even those who were undoubtedly criminal were generally treated with great lenity. Clarendon lay in the Tower about six months. His guilt was fully established; and a party among the Whigs called loudly and importunately for his head. But he was saved by the pathetic entreaties of his brother Rochester, by the good offices of the humane and generous Burnet, and by Mary's respect for the memory of her mother. The prisoner's confinement was not strict. He was allowed to entertain his friends at dinner. When at length his health began to suffer from restraint, he was permitted to go into the country under the care of a warder; the warder was soon removed; and Clarendon was informed that, while he led a quiet rural life, he should not be molested. 19
The treason of Dartmouth was of no common dye. He was an English seaman; and he had laid a plan for betraying Portsmouth to the French, and had offered to take the command of a French squadron against his country. It was a serious aggravation of his guilt that he had been one of the very first persons who took the oaths to William and Mary. He was arrested and brought to the Council Chamber. A narrative of what passed there, written by himself, has been preserved. In that narrative he admits that he was treated with great courtesy and delicacy. He vehemently asserted his innocence. He declared that he had never corresponded with Saint Germains, that he was no favourite there, and that Mary of Modena in particular owed him a grudge. "My Lords," he said, "I am an Englishman. I always, when the interest of the House of Bourbon was strongest here, shunned the French, both men and women. I would lose the last drop of my blood rather than see Portsmouth in the power of foreigners. I am not such a fool as to think that King Lewis will conquer us merely for the benefit of King James. I am certain that nothing can be truly imputed to me beyond some foolish talk over a bottle." His protestations seem to have produced some effect; for he was at first permitted to remain in the gentle custody of the Black Rod. On further inquiry, however, it was determined to send him to the Tower. After a confinement of a few weeks he died of apoplexy; but he lived long enough to complete his disgrace by offering his sword to the new government, and by expressing in fervent language his hope that he might, by the goodness of God and of Their Majesties, have an opportunity of showing how much he hated the French. 20
Turner ran no serious risk; for the government was most unwilling to send to the scaffold one of the Seven who had signed the memorable petition. A warrant was however issued for his apprehension; and his friends had little hope that he would escape; for his nose was such as none who had seen it could forget; and it was to little purpose that he put on a flowing wig and that he suffered his beard to grow. The pursuit was probably not very hot; for, after skulking a few weeks in England, he succeeded in crossing the Channel, and remained some time in France. 21
A warrant was issued against Penn; and he narrowly escaped the messengers. It chanced that, on the day on which they were sent in search of him, he was attending a remarkable ceremony at some distance from his home. An event had taken place which a historian, whose object is to record the real life of a nation, ought not to pass unnoticed. While London was agitated by the news that a plot had been discovered, George Fox, the founder of the sect of Quakers, died.
More than forty years had elapsed since Fox had begun to see visions and to cast out devils. 22 He was then a youth of pure morals and grave deportment, with a perverse temper, with the education of a labouring man, and with an intellect in the most unhappy of all states, that is to say, too much disordered for liberty, and not sufficiently disordered for Bedlam. The circumstances in which he was placed were such as could scarcely fail to bring out in the strongest form the constitutional diseases of his mind. At the time when his faculties were ripening, Episcopalians, Presbyterians, Independents, Baptists, were striving for mastery, and were, in every corner of the realm, refuting and reviling each other. He wandered from congregation to congregation; he heard priests harangue against Puritans; he heard Puritans harangue against priests; and he in vain applied for spiritual direction and consolation to doctors of both parties. One jolly old clergyman of the Anglican communion told him to smoke tobacco and sing psalms; another advised him to go and lose some blood. 23 The young inquirer turned in disgust from these advisers to the Dissenters, and found them also blind guides. 24 After some time he came to the conclusion that no human being was competent to instruct him in divine things, and that the truth had been communicated to him by direct inspiration from heaven. He argued that, as the division of languages began at Babel, and as the persecutors of Christ put on the cross an inscription in Latin, Greek and Hebrew, the knowledge of languages, and more especially of Latin, Greek and Hebrew, must be useless to a Christian minister. 25 Indeed, he was so far from knowing many languages, that he knew none; nor can the most corrupt passage in Hebrew be more unintelligible to the unlearned than his English often is to the most acute and attentive reader. 26 One of the precious truths which were divinely revealed to this new apostle was, that it was falsehood and adulation to use the second person plural instead of the second person singular. Another was, that to talk of the month of March was to worship the bloodthirsty god Mars, and that to talk of Monday was to pay idolatrous homage to the moon. To say Good morning or Good evening was highly reprehensible, for those phrases evidently imported that God had made bad days and bad nights. 27 A Christian was bound to face death itself rather than touch his hat to the greatest of mankind. When Fox was challenged to produce any Scriptural authority for this dogma, he cited the passage in which it is written that Shadrach, Meshech and Abednego were thrown into the fiery furnace with their hats on; and, if his own narrative may be trusted, the Chief Justice of England was altogether unable to answer this argument except by crying out, "Take him away, gaoler." 28 Fox insisted much on the not less weighty argument that the Turks never show their bare heads to their superiors; and he asked, with great animation, whether those who bore the noble name of Christians ought not to surpass Turks in virtue. 29 Bowing he strictly prohibited, and, indeed, seemed to consider it as the effect of Satanical influence; for, as he observed, the woman in the Gospel, while she had a spirit of infirmity, was bowed together, and ceased to bow as soon as Divine power had liberated her from the tyranny of the Evil One. 30 His expositions of the sacred writings were of a very peculiar kind. Passages, which had been, in the apprehension of all the readers of the Gospels during sixteen centuries, figurative, he construed literally. Passages, which no human being before him had ever understood in any other than a literal sense, he construed figuratively. Thus, from those rhetorical expressions in which the duty of patience under injuries is enjoined he deduced the doctrine that selfdefence against pirates and assassins is unlawful. On the other hand, the plain commands to baptize with water, and to partake of bread and wine in commemoration of the redemption of mankind, he pronounced to be allegorical. He long wandered from place to place, teaching this strange theology, shaking like an aspen leaf in his paroxysms of fanatical excitement, forcing his way into churches, which he nicknamed steeple houses interrupting prayers and sermons with clamour and scurrility, 31 and pestering rectors and justices with epistles much resembling burlesques of those sublime odes in which the Hebrew prophets foretold the calamities of Babylon and Tyre. 32 He soon acquired great notoriety by these feats. His strange face, his strange chant, his immovable hat and his leather breeches were known all over the country; and he boasts that, as soon as the rumour was heard, "The Man