rose, they do not seem to have been averse to
giving publicity to their opinions. In 1656 a London publisher, Giles
Calvert, to whom we shall have occasion to refer again, republished _A
Discourse on the Family of Love, originally presented to the High Court
of Parliament in the time of Queen Elizabeth_. This Giles Calvert was
the printer and publisher of nearly all Winstanley's pamphlets, and also
one of the first authorised printers and publishers for the Children of
Light, as the Quakers, or Society of Friends, originally styled
themselves. We have reason to believe that Calvert, as well as many
other of Winstanley's disciples, joined the Quakers about the time of
the republication of this pamphlet.

[18:1] "There is no other flame in which the sinner is plagued, and no
other punishment of hell, than the perpetual anguish of mind which
accompanies habitual sin."--Erasmus, _Enchiridion_. Quoted by Beard.

[18:2] See _Communism in Central Europe in the Time of the Reformation_,
by Karl Kautsky, more especially p. 79.

[19:1] Green's _Short History of the English People_, p. 457.

[21:1] _History of Civilisation in England_, vol. i. p. 340.

[21:2] _Ibid._ vol. i. p. 351.

CHAPTER III

THE GREAT CIVIL WAR

"The lawful power of making laws to command whole politic societies
of men, belongeth so properly to the same entire societies, that
for any prince or potentate of what kind soever upon earth, to
exercise the same of himself, and not either by express commission
immediately and personally received from God, or else by authority
derived at the first from their consent, upon whose persons they
impose laws, it is no better than mere tyranny. Laws they are not
therefore which public approbation hath not made so."--HOOKER,
_Ecclesiastical Polity_.

When Chillingworth's great work was published, in 1637, the last of the
Tudors, after having outlived her popularity, had passed to her rest, as
had also her most unworthy successor, whose insolence had outraged, but
whose weakness had strengthened, the awakening spirit of liberty, and
who, as Macaulay well expresses it,[23:1] "was, in truth, one of those
kings whom God seems to send for the express purpose of hastening
revolutions." To him had succeeded his most worthy son: a king whose
perfidy and duplicity were only equalled by his self-complacency and
power of self-deception, who never looked facts in the face, b