The Journal of George Fox

Vol. II, Chapter VIII (1677)

CHAPTER VIII.

1677.—George Fox sails for Holland, with several other Friends, and lands at Briel—attends the Quarterly Meeting at Amsterdam—writes an epistle to Friends against the spirit of separation—writes to the Princess Elizabeth—her answer—a monthly meeting is established at Frederickstadt—Friends are imprisoned and banished from Embden, and suffer greatly—a Monthly Meeting settled at Harlingen—a priest assents to the doctrine promulgated by George Fox—he is questioned for it by his hearers—George Fox writes an epistle to Friends respecting the seducing spirit—he writes an epistle of encouragement to Friends under suffering at Dantzic—and again to Friends respecting the spirit of separation—spends considerable time at Amsterdam in writing on Truth’s account—a warning to the magistrates and people of Oldenburg—an epistle concerning fasts, prayers, honour, persecution, true liberty, and the observance of days and times—a warning to the magistrates, priests, and people of Hamburg—to the ambassadors met to effect a treaty of peace in the city of Nimeguen—completes his travels in Holland—writes a book addressed to the Jews.

After the meeting at Harwich we returned to John Vandewall’s, where I had lodged; and when the boat was ready, taking leave of Friends, we that were bound for Holland, went on board about nine in the evening, on the 25th of the 5th Month, 1677. The Friends that went over with me, were William Penn, Robert Barclay, George Keith and his wife, John Furly and his brother, William Tallcoat, George Watts, and Isabel Yeomans, one of my wife’s daughters.

About one in the morning we weighed anchor, having a fair brisk wind, which by next morning brought us within sight of Holland. But that day proving very clear and calm we got forward little, till about four in the afternoon, when a fresh gale arose, which carried us within a league of land. Then being becalmed again, we cast anchor for that night, it being between the hours of nine and ten in the evening: but William Penn and Robert Barclay, understanding that Benjamin Furly was come from Rotterdam to the Briel to meet us, got two of the boatmen to let down a small boat that belonged to the packet, and row them to shore; but before they could reach it the gates were shut; and there being no house without the gates, they lay in a fisherman’s boat all night. As soon as the gates were opened in the morning, they went in and found Benjamin Furly, with other Friends of Rotterdam, that were come thither to receive us; and they sent a boat, with three young men in it, that lived with Benjamin Furly, who brought us to the BRIEL, where the Friends received us with great gladness.

We stayed about two hours to refresh ourselves, and then took boat, with the Holland Friends, for ROTTERDAM, where we arrived about eleven that day, the 28th of the Month. I was very well this voyage, but some of the Friends were sea-sick. A fine passage we had, and all came safe and well to land; blessed and praised be the name of the Lord for ever!

Next day, being First-day, we had two meetings at Benjamin Furly’s, where many of the town’s-people and some officers came in, and all were civil. Benjamin Furly or John Claus, a Friend of Amsterdam, interpreted, when any Friend declared. I spent the next day in visiting Friends there. The day following, William Penn and I, with other Friends, went towards Amsterdam with some Friends of that city, who came to Rotterdam to conduct us thither. We took boat in the afternoon, and, passing by OVERKIRK, came to DELFT, through which we walked on foot; and then took boat again to LEYDEN, where we lodged that night at an inn. This is six Dutch miles from Rotterdam, which are eighteen English miles, and five hours’ sailing or travelling; for our boat was drawn by a horse that went on the shore. Next day taking boat again, we went to HAARLEM, fourteen miles from Leyden, where we had appointed a meeting, which proved very large; for many of the townspeople came in, and two of their preachers. The Lord gave us a blessed opportunity, not only with respect to Friends, but to other sober people, and the meeting ended peaceably and well. After it we passed to AMSTERDAM, accompanied by several Friends of that city and of Alkmaar.

Next day was the quarterly meeting at Amsterdam, to which came Friends from Haarlem and Rotterdam, and with them those of our company, whom we had left at Rotterdam, viz.: Robert Barclay, George Keith and his wife, &c. The meeting was at Gertrude Dirick Nieson’s house. A very large and serviceable one it was; for both William Penn and I were drawn to open many things concerning the order of the gospel, and to show the benefit and service of yearly, quarterly, and monthly meetings of men and women. We had another meeting at Gertrude’s the next day, more public, and very large, at which were professors of several sorts, unto whom the way of life and salvation was largely and livingly opened; which they hearkened very attentively to, none making any objection to what was declared. In the afternoon we had another meeting in the same place, but less, and more private. The day following we had a meeting of Friends only, wherein by joint agreement were settled several meetings; to wit, monthly, quarterly, and a yearly meeting, to be held at Amsterdam for Friends in all the United Provinces of Holland, and in Embden, the Palatinate, Hamburg, Frederickstadt, Dantzic, and other places in and about Germany; which Friends were glad of, and it has been of great service to truth.

Next day an exercise came upon me concerning that deceitful spirit, which wrought in some to make divisions in the church; and the care of the churches being upon me, I was moved to write a few lines to warn Friends of it, as follows:—

“All Friends, keep over that spirit of separation and division, in the peaceable truth, and in the Seed of life, which will wear it all out and outlast it. For the Lamb will have the victory over all the spirits of strife, as it hath had since the beginning; and they will wither, as others have done; but all that keep in the Seed, which is always green, shall never wither; as Friends have been to this day kept. And if any have backslidden, and thrown off the cross, are grown loose and full, and are gone into strife and contention with their earthly spirits, and therein plead for a liberty, this spirit taketh with loose, earthly spirits, and cries imposition to such as admonish them to come to the life, light, Spirit, and power of God, that they may be alive, and may live again with the living. Upon this admonition, their spirits rise into contention, strife, and separation, turning against the living, in their loose, earthly spirits, which would have the name of truth, but are not in the nature of it, but are for eternal judgment of the living Seed. This is it which doth deceive; but it is judged by that which doth undeceive and save.”

G.F.

Amsterdam in Holland, the 5th of the 6th Month, 1677.

This being First-day, we had a very large meeting again, there coming to it a great concourse of people of different opinions, as Baptists, Seekers, Socinians, Brownists, and some of the collegians. Robert Barclay, George Keith, William Penn, and I, declared the everlasting truth among them; opening the state of man in the fall, and showing by what way man and woman may come into the restoration by Christ Jesus. Indeed, the mystery of iniquity, and the mystery of godliness, were very plainly laid open; and the meeting ended quietly and well.

The day following, George Keith, Robert Barclay, and William Penn, leaving me and some other Friends at Amsterdam, set forward towards GERMANY; where they travelled many hundred miles, and had good service for the Lord; Benjamin Furly going with them and interpreting.

That day and the next I stayed at Amsterdam, visiting Friends, and assisting them in some business concerning their meetings. Three Baptists came to discourse with me, to whom I opened things to their satisfaction, and they parted from me in kindness. I wrote a letter also to the Princess Elizabeth, which Isabel Yeomans delivered to her, when George Keith’s wife and she went to visit her:—

“PRINCESS ELIZABETH,

“I have heard of thy tenderness towards the Lord and his holy truth, by some Friends that have visited thee, and also by some of thy letters, which I have seen. It is indeed a great thing for a person of thy quality to have such a tender mind after the Lord and his precious truth, seeing so many are swallowed up with voluptuousness, and the pleasures of this world; yet all make an outward profession of God and Christ one way or other, but without any deep, inward sense and feeling of him. For it is not many mighty, nor wise of the world, that can become fools for Christ’s sake, or can become low in the humility of Christ Jesus from their mighty state, through which they might receive a mightier estate, and a mightier kingdom through the inward Holy Spirit—the divine light and power of God; and a mightier wisdom which is from above, pure and peaceable. This wisdom is above that which is below; that is earthly, sensual, and devilish, by which men destroy one another, yea, about their religions, ways, worships, and churches; but this they have not from God nor Christ. The wisdom which is from above, by which all things were made and created, which the holy fear of God in the heart is the beginning of, keeps the heart clean: and by this wisdom are all God’s children to be ordered, and with it to order all things to God’s glory. This is the wisdom that is justified of her children. In this fear of God and this wisdom, my desire is, that thou mayest be preserved to God’s glory. For the Lord is come to teach his people himself, and to set up his ensign, that the nations may flow unto it.

“There hath been an apostacy since the apostles’ days, from the divine light of Christ, which should have given them ‘the light of the knowledge of the glory of God in the face of Christ Jesus;’ and from the Holy Spirit, which would have led them into all truth; and therefore have people set up so many leaders without them, to give them knowledge; and also from the holy and precious faith, which Jesus Christ is the author and finisher of; which purifies the heart, and gives victory over that which separates from God; through which faith they have access to God, and in which they please God; the mystery of which is held in a pure conscience. And also from the gospel which was preached in the apostles’ days (which gospel is the power of God,) which brings life and immortality to light in man and woman, by which people should have seen over the devil that has darkened them; which gospel will preserve all them that receive it, in life and immortality. For the eyes of people have been after men, and not after the Lord, who writes his law in the hearts, and puts it into the minds of all the children of the new covenant of light, life, and grace, through which they all come to know the Lord, from the least to the greatest; so that the knowledge of the Lord may cover the earth, as the waters do the sea.

“This work of the Lord is beginning again, as it was in the apostles’ days. People shall come to receive an unction in them again from the Holy One, by which they shall know all things, and shall need not any man to teach them, but as the anointing doth teach them; and also to know what the righteousness of faith speaks, the Word nigh in the heart and mouth, to obey it and to do it. This was the Word of faith the apostles preached; which is now received and preached again, and which it is the duty of all true Christians to receive. Now people are coming out of the apostacy to the light of Christ and his Spirit, and to receive faith from him, and not from men; to receive the gospel from him their unction from him, the Word; and as they receive him, they declare him freely, as his command was to his disciples, and is still to the learners and receivers of him.

“For the Lord God and his Son Jesus Christ, is come to teach his people, and to bring them from all the world’s ways, to Christ, the way, the truth, and the life, who is the way to the Father; and from all the world’s teachers and speakers, to him the Speaker and Teacher, as Heb. i. 1.; and from all the world’s worshippers, to worship God in the Spirit and in the truth, (which the devil, the destroyer, is out of;) which worship Christ set up above sixteen hundred years ago, when he put down the Jews’ worship at the Temple at Jerusalem, and the worship at the mountain where Jacob’s well was; to bring people from all the world’s religions, which they have made since the apostles’ days, to the religion that was set up by Christ and his apostles, which is pure and undefiled before God, and keeps from the spots of the world; to bring them out of all the world’s churches and fellowships, made and set up since the apostles’ days, to the church that is in God, the Father of our Lord Jesus Christ; (Thess. i. 1,) and to bring to the unity and fellowship in the Holy Spirit, that doth mortify, circumcise, and baptize, to plunge down sin and corruption, that has got up in man and woman by transgression. In this holy Spirit there is a holy fellowship and unity; yea, it is the bond of the Prince of princes, and King of kings, and the Lord of lords’ peace; which heavenly peace all true Christians are to maintain with spiritual weapons, not with carnal.

“And now, my friend, the holy men of God wrote the Scriptures as they were moved by the Holy Ghost; and all Christendom are on heaps about those Scriptures, because they are not led by the same Holy Ghost as those were that gave forth the Scriptures; which Holy Ghost they must come to in themselves, and be led by, if they come into all the truth of them, and to have the comfort of God, of Christ, and of them. For none can call Jesus Lord, but by the Holy Ghost; and all that call Christ Lord without the Holy Ghost, take his name in vain. Likewise all that name his name are to depart from iniquity; then they name his name with reverence, in truth and righteousness.

“O therefore, feel the grace and truth in thy heart, that is come by Jesus Christ, that will teach thee how to live, and what to deny. It will establish thy heart, season thy words, and bring thy salvation; it will be a teacher unto thee at all times. By it thou mayest receive Christ from whom it comes; and as many as receive him, to them he gives power, not only to stand against sin and evil, but to become the sons of God; if sons, then heirs of a life, a world, and kingdom, without end, and of the eternal riches and treasures thereof. So in haste, with my love in the Lord Jesus Christ, who tasted death for every man, and bruises the serpent’s head, who is between man and God, that through Christ man may come to God again, and praise him through Jesus Christ, the Amen; who is the spiritual and heavenly rock and foundation for all God’s people to build upon, to the praise and glory of God, who is over all, blessed for evermore.”

GEORGE FOX.

Amsterdam, the 7th of the 6th Month, 1677.

“Postscript.—The bearer hereof is a daughter-in-law of mine, that comes with Gertrude Dirick Nieson and George Keith’s wife, to visit thee.”

G.F.

The Princess Elizabeth’s answer.

“DEAR FRIEND,

“I cannot but have a tender love to those that love the Lord Jesus Christ, and to whom it is given, not only to believe in him, but also to suffer for him; therefore your letter and your friends’ visit have been both very welcome to me. I shall follow their and your counsel as far as God will afford me light and unction; remaining still your loving friend,

ELIZABETH.”[43]

Herford, the 30th of August, 1677.

Next day John Claus and I took a boat and passed to BUYCKSLOTE, thence to PURMEREND, where having refreshed ourselves, we went by waggon to ALKMAAR, about thirty miles from Amsterdam. We went to a Friend’s house there, whose name was William Williams, where I had a meeting that night. I had another next day, which was larger; for several professors came, and all was quiet and well. After the meeting, I visited some Friends; and then, taking boat, passed to HOORN, which is counted the chief city in North Holland. We lodged at an inn; and, taking waggon early next morning, passed to ENCKHUYSEN, where we took ship for FRIESLAND; and landing in the afternoon at WORKUM, took waggon and rode upon the high bank of the Friezen Seas, till we met two Friends coming with a waggon to meet us; with whom (discharging our waggon at Mackum, a village hard by,) we went to HARLINGEN, the chief seaport town in Friesland. We went to Hessel Jacobs’, whither several Friends came to visit us that night. Next day we visited the Friends of the place; and I wrote a paper, “To all them that persecute Friends for not observing their fast-day.”

The day following being First-day, Friends had a meeting there, to which we went, and many professors came to it. I declared the everlasting gospel amongst them, John Claus interpreting. They were all very civil, and heard attentively; and when it was done, departed peaceably, without making any opposition. After meeting I went to Hessel Jacobs’ again, whither after a while came a Calvinist to ask me some questions, which I answered to his satisfaction; and he departed friendly. Soon after he was gone, a preacher of the collegians came to discourse with me, who seemed well satisfied also, and we parted lovingly. That evening I had another meeting with the Friends there, and next morning, when we had taken our leave of them, we passed to LEEUWARDEN, the chief city in FRIESLAND, and lodged that night at a Friend’s house there, whose name was Sybrand Dowes.

Next morning early, taking boat, we passed to DOCKUM, and walking through the city, took boat again to STROBUS, which is the utmost part of Friesland. There we baited at a commissary’s house; and then taking boat again, passed to GRONINGEN, the chief city of the province of Groningland. One of the magistrates of that city came with us from Leeuwarden, with whom I had some discourse on the way, and he was very loving. We walked nearly two miles through the city, and then took boat for Delfziel; and passing in the evening through a town called APPINGDALEM, where had been a great horse-fair that day; there came many officers rushing into the boat, and being somewhat in drink, they were very rude. I spoke to them, exhorting them to “fear the Lord, and beware of Solomon’s vanities.” They were boisterous fellows; yet somewhat more civil afterwards. We landed at DELFZIEL about ten at night, having travelled about fifty English miles that day. We went to an inn to lodge, and as we passed through the guards, they examined John Claus, whether I was not a militia soldier; and when he had told them I was not, they let us pass peaceably.

DELFZIEL stands on the river Ems, over which we passed next day to EMBDEN, a place where Friends had been cruelly persecuted, and from which they had been often banished. I went to an inn, where I dined with some men that understood English, with whom I had a fine time, and they were loving. Meanwhile John Claus went with his wife to her father’s, in Embden; whither, after I had dined, I went also, understanding the old man was desirous to see me. In the afternoon John Claus and I walked through the city to the place where the waggon, which he had hired, was to meet us; and while we waited for it, the Friends that were in the city came to the house where we were, and we had a little meeting. When it was over, and the waggon came not, we sent to know the reason. The master of it sent us word, that he durst not let it go; for the bishop of Munster’s soldiers were up in the country, and he was afraid they would take away his horses. So being disappointed of our passage, we returned to John Claus’s father-in-law’s house, where I left him, and went to my inn at night.

We took shipping next day, and passed about fifteen miles upon the river Ems, to a market-town in East-Friesland, called LEER, where lived a Friend that had been banished from Embden. When we had visited him, we hired a waggon in that town, and passed to a garrisoned town, called STRIKEHUYSEN, where the guards examined us; and then went on to DETEREN, where, hiring another waggon, we passed to another garrisoned town, where we were very strictly examined. Thence we passed to APEN, where we lodged that night. In our travelling this day, we met the Earl of Oldenburg, going to the treaty of peace at Lembachie.

Next day, we passed by waggon to OLDENBURG, lately a great and famous place, but then burnt down, and but few houses left standing in it. At this place we hired another waggon, and went to DELMENHORST; where, after we had been examined by the guards, we went to a burgher-master’s to lodge, whose house was an inn. There being many people I declared the way of truth to him and them, warning them of the day of the Lord that was coming upon all evil-doers.

We passed next day by waggon to BREMEN, a stately city in GERMANY; and thence, after a double examination, we went to a water called OVERDELAND, and there took boat to FISHERHOLDER; where, finding many people together, I declared the way of God to them, and exhorted them to fear the Lord. There we took waggon again, and travelled in the bishop of Munster’s country to CLOSTERSEVEN; and, having no inclination to stay there, got fresh horses, intending to travel all night. We went a little way, but it quickly grew so dark, and rained so hard, that we thought it best to turn back again; for our waggon being open, we had no defence against the rain, and our clothes were already wet with what had fallen for several days before. So we went to an inn, and got a little fresh straw, upon which we lay till about break of day; and then set out and travelled to BUXTEHUDE.

The people in the bishop of Munster’s country were very dark. As we passed amongst them, I preached truth to them, warning them of the great and notable day of the Lord; and exhorting them to soberness, and to mind the good Spirit of God in themselves.

It was on a First-day that we went through Buxtehude; and without the walls there was a great fair of sheep and geese that day. We stayed a little to refresh ourselves, and went on as fast as we could to HAMBURG, partly by waggon, and partly by water. We reached the city in time enough to get a meeting there that evening; and a good and glorious one it was. There were at it, amongst others, a Baptist teacher and his wife, and a great man of Sweden and his wife; and all was quiet, blessed be the Lord, whose power was exalted over all. Yet a dark, hard place this is, and the people are much shut up from truth.

At Hamburg was a woman that had spoken against me in John Perrott’s time, though she had never seen me till now. She had been troubled for it ever since, and now was glad of an opportunity to acknowledge her fault; which she very readily did, and I as readily and freely forgave her.

We stayed that night at Hamburg, encouraging and strengthening the Friends there in their testimony to the truth; and betimes next morning set forward towards Frederickstadt, two long days’ journey from Hamburg. We went the first day to ELMSHORN, where we baited; and then rode on through a garrison-town of the king of Denmark’s; and passing by the monument of the Earl of Rantzow, came to the city of ITZEHOE, where we lodged that night. I had some service in the evening among the people in the inn, whom I exhorted to soberness, and to live in the fear of the Lord. Next morning we travelled to HOGHENHORN, where we dined at an inn with one of the council of Frederickstadt; to whom, and to the rest of the people present, I declared the truth, with which they seemed to be affected. Then travelling on, we came to a river called Eyder, where we took boat and so went to FREDERICKSTADT, to William Paul’s, where several Friends came to us, for there is a pretty company of Friends in that city. We had a fine refreshing meeting together that evening, which made us forget our weariness; for we were indeed very weary, having travelled hard two days, and being wet through our clothes, having had much rain in our open waggons. But the Lord made all easy and good to us; and we were well, and glad to see Friends; blessed be his holy name for ever!

This city is in the Duke of Holstein’s country, who would have banished Friends out of the city and country, and sent to the magistrates of the city to do it; but they said, they would lay down their offices rather than do it; inasmuch as Friends came to that city to enjoy liberty of conscience. Friends still enjoy their liberty there, and truth and they are of good report amongst the people, both in city and country.

On First-day I had a meeting here, to which many people came, and some rough spirits; but the power of the Lord bound them down, and the Seed of life was set over all. While I was here I had a discourse with a Jew that was a Levite, concerning the coming of the Messiah, and he was much confounded in what he said; yet he carried himself lovingly, and invited me to his house. I went, and there I discoursed with another Jew, who showed me their Talmud and many other Jewish books; but they are very dark, and do not understand their own prophets.

There was at this city a Baptist teacher, who had reproached and belied Friends; wherefore John Claus went with two Friends of the town, to the house where he lodged, and cleared truth and Friends from his reproaches; and laid his lies and slanders upon his own head, to his shame.

Before we left this place I had another meeting with the Friends only, wherein I laid before them the usefulness and benefit of a monthly meeting, for looking after the poor, and taking care that marriages, and all other things relating to the church, were performed in an orderly manner. The thing answered the witness of God in their consciences, so that they readily agreed to have monthly meetings thence-forward among themselves, that both men and women might take care of the outward concerns of the church.

After this meeting, feeling my spirit clear of that place, we took leave of Friends there, whom we left in good order, and turned back again for Hamburg. When we had travelled one day’s journey, and were come to an inn at night to lodge, I enquired whether there were any tender people in the town that feared God, or that had a mind to discourse of the things of God? The innkeeper told me there were few such in that town. Next night we got to HAMBURG; and having passed the guards, went to a Friend’s house, being very weary; for we had been up those two mornings before three o’clock, and had travelled each day hard and late. Here we met with John Hill, an English Friend, who had been travelling in Germany, and being in a ship bound for Amsterdam, that waited for a wind, he had lain sick on board about two weeks. Hearing I was in the country, he left the ship and came hither to meet me, and go along with me.

The day after we came to Hamburg we had a very good meeting, and very peaceable. After it I had discourse with a Swede, an eminent man in his own country; who, having been banished thence on the account of his religion, was come to Hamburg, and was at the meeting I had there before. When I had done with him, I had another discourse with a Baptist concerning the sacraments, so called; in both which I had good service, having opportunity thereby to open truth unto them.

Being clear of Hamburg, we took leave of Friends there, whom we left well; and taking John Hill with us, passed by boat to a city in the Duke of LUNEBERG’S country; where, after we were examined by the guards, we were had to the main-guard, and there examined more strictly; but after they found we were not soldiers, they were civil, and let us pass. In the afternoon we travelled by waggon, and the waters being much out, by reason of heavy rains, when it drew towards night, we hired a boy on the way to guide us through a great water we had to pass. When we came to it, the water was so deep before we could come at the bridge, that the waggoner had to wade, and I drove the waggon. When we were come on the bridge, the horses broke part of it down, and one of them fell into the water, the waggon standing upon that part of the bridge which remained unbroken; and it was the Lord’s mercy to us that the waggon did not run into the brook. When they had got the horse out, he lay a while as if dead; but at length they got him up, put him to the waggon again, and laid the planks right; and then, through the goodness of the Lord to us, we got safely over.

After this we came to another water, which finding to be very deep, and it being in the night, we hired two men to help us through, who put cords to the waggon to hold it by, that the force of the water might not drive it from the way. But when we came into it, the stream was so strong, that it took one of the horses off his legs, and was carrying him down the stream. I called to the waggoner to pluck him to him by his reins, which he did, and the horse recovered his legs, and with much difficulty we got over the bridge, and went to BORMER-HAVEN, the town where the waggoner lived. It was the last day of the 6th month that we escaped these dangers; and it being about eleven at night when we came in here, we got some fresh straw and lay upon it, till about four in the morning. Then getting up, we set forward again towards Bremen, by waggon and boat. On the way I had good opportunities to publish truth among the people, especially at a market-town, where we stayed to change our passage; where I declared the truth to the people, warning them of the day of the Lord, that was coming upon all flesh; and exhorting them to righteousness, telling them, “that God was come to teach his people himself,” and that they should turn to the Lord, and hearken to the teachings of his Spirit in their own hearts.

At BREMEN, after we were examined, we went to an inn, and stayed till another waggon was provided to carry us further. Though I felt the Lord’s power was over the city, and kept the wicked and unruly spirits down, yet my spirit suffered much in this place for the people’s sake. When our waggon was ready, we left Bremen and travelled to KEBY, where we lodged at an inn, and early next morning set out for OLDENBURG. It was a lamentable sight to see so great and brave a city burnt down. We went to an inn, and though it was First-day, the soldiers were drinking, and playing at shovel-board; and at the few houses that were left, the shops were open, and the people trading one with another. I was moved to declare the truth among them, and warn them of the judgments of God; and though they heard me quietly, and were civil, yet I was burdened with their wickedness. Many times in mornings, noons, and nights, at the inns and on the ways as I travelled, I spoke to the people, preaching the truth to them, warning them of the day of the Lord, and exhorting them to turn to the light and Spirit of God in themselves, that thereby they might be led out of evil.

Next day, passing through many great waters, we came at night to LEER, and the day following to EMBDEN, where John Claus’s wife’s father lived; at whose house, when we went into Germany, we left a young man sick, who travelled with me, and used to write for me; whom now we found pretty well recovered. John Claus went to his father-in-law’s; John Hill and I to an inn, where we dined. After dinner we went also to John Claus’s father’s, and had a good meeting there in the evening.

The day following we took shipping at Embden, passed to DELFZIEL, and went to an inn, where a Friend came to us that then lived there, having been often banished from Embden; he was a goldsmith, and had a house and shop in Embden; and still as they banished him, he went again. Then they imprisoned him, and fed him with bread and water; and at length took his goods from him, and banished him, his wife, and children, leaving them neither place to come to, nor anything to subsist on. We comforted and encouraged him in the Lord, exhorting him to be faithful, and stand stedfast in the testimony committed to him. When we had taken leave of him, we took boat, and passed the same day to GRONINGEN, where we met with Cornelius Andries, a Friend that had also suffered much by imprisonment and banishment at Embden. We went with him to his house, and next day had a good meeting in that city, to which several professors came, who were very peaceable and attentive. After meeting we passed by boat to STROBUS, and so to DOCKUM, where we lodged at an inn. Taking boat again next morning we passed to LEEUWARDEN, the chief city of Friesland, where I found my daughter Yeomans, who was come from Amsterdam to meet me. That day we had a precious meeting at Sybrand Dowes’s house. After the meeting I had discourse with some that were at it, who had been formerly convinced of truth, but were not come into obedience to it. We stayed there that night; but John Hill left us and went that day to Harlingen, and so to Amsterdam.

Next day we passed down the river to the lake of HEMPEN-SARMER, and thence by the lake LUGMER, and so to a town called ANDERIGO; whence sailing through the lake WHISPOOL, we came to GARDICK within night. We lodged at an inn; and next day being First-day, we were at Friends’ meeting there, which was very large, many of the town’s-people coming in; amongst whom I declared the truth, in the power of the Lord that was upon me, which tendered the people, and they were very sober. After it we stayed a little while to refresh ourselves, and then went to take boat again; but the people observing us, gathered together at a bridge, which we were to pass; and there I spoke unto them again, declaring the way of life and salvation; and they were very attentive and civil.

We went back that evening to LEEUWARDEN, twenty-seven miles; but before we could reach it, the gates were shut, and the bridges drawn up, so that we could not get into the city, but lay in the boat all night. Next morning, there having been a man killed in the city that night, it was late before the gates were opened. When we could get in, we went to a Friend’s house, where we stayed a while; then taking boat again, we passed through FRANEKER to HARLINGEN, to Hessel Jacobs’s, where we found several Dutch Friends, who were come to be at the meeting there next day. In the evening William Penn came to us from Amsterdam; who having returned two or three days before out of Germany, had been at a large meeting at Amsterdam on First-day; and after it, understanding I was at Harlingen, he came thither to me.

The next day was the monthly meeting for the men and women, to which we went; it was large and good. And there it was agreed, that “a meeting should be held there once a month, both for the men and for the women, to take care of the outward concerns of the church.”

In the afternoon we had a public meeting, to which came people of several sorts, Socinians, Baptists, Lutherans, &c., amongst whom were a doctor of physic and a priest. After I had declared the truth pretty largely to the people, opening the happy state that man and woman were in, whilst they kept under God’s teaching, and abode in the Paradise of God; and on the other hand, the woe and misery that came upon them when they went from God’s teaching, hearkening to the Serpent’s—when they transgressed God’s command, and were driven out of Paradise; and then came to set forth the way, whereby man and woman might come into that happy state again—the priest, an ancient, grave man, stood up, just as I had done speaking, and putting off his hat, said, “I pray God to prosper and confirm that doctrine, for it is truth, and I have nothing against it.” He would willingly have stayed till the meeting ended, but having to preach that evening, he could not stay longer, the time for his own worship being come. Wherefore when he had made confession to the truth, he hastened away, that he might come again; and did come, it seems, to the meeting-place, but the meeting was ended first. After meeting we went to Hessel Jacobs’s, where I had a meeting with Friends, and the doctor of physic came thither to discourse with William Penn, who had a good opportunity to open the truth to him. By this doctor the priest sent his love to me, wishing him to tell me, that he had left preaching that evening half an hour sooner than he used to do, that he might come to our meeting again, to hear more of that good doctrine. I heard afterwards that his hearers questioned him, for what he had said in our meeting; and that, he standing by his words, they had complained of him for it to the other priests of the city, who called him to account about it; but the result I could not learn.

Early next morning William Penn, taking John Claus with him, passed from Harlingen to Leeuwarden, where he had appointed a meeting; intending after that, to travel into some other parts of Germany, to visit a tender people there. I with those Friends that were with me, took ship the same day for AMSTERDAM, where we arrived a little after midnight, but the gates being shut, we lay on board till morning; then went to Gertrude Dirick Nieson’s, where many Friends came to see us, being glad of our safe return. Next day, feeling a concern upon my mind, with relation to those seducing spirits that made division among Friends, and being sensible that they endeavoured to insinuate themselves into the affectionate part, I was moved to write a few lines to Friends concerning them, as follows:—

“All these that set up themselves in the affections of the people, set up themselves, and the affections of the people, and not Christ. But Friends, your peaceable habitation in the truth, which is everlasting, and changes not, will outlast all the habitations of those that are out of the truth, be they ever so full of words. So they that are so keen for J.S. and J.W. let them take them, and the separation; and you, that have given your testimony against that spirit, stand in your testimony, till they answer by condemnation. Do not strive, nor make bargains with that which is out of the truth; nor save that alive to be a sacrifice for God, which should be slain, lest you lose your kingdom.”

G. F.

Amsterdam, the 14th of the 7th Month, 1677.

On the First-day following, I was at Friends’ meeting at Amsterdam, to which many people came, and were very civil and attentive, hearing truth declared several hours. John Roeloffs interpreted for me. Before this time, several of the Friends that came over with me, were returned to England, as Robert Barclay,[44] George Keith’s wife, and others; and now my daughter Yeomans went back also; so that I was left alone at Amsterdam.

While I was there, it came upon me to visit my suffering Friends at Dantzic with a few lines, to encourage and strengthen them in their sufferings, as follows:—

“DEAR FRIENDS,

“To whom is my love in the Lord’s truth, that is over all, and by which all God’s people are made free men and women, being thereby set free from him that is out of the truth; that walking in the truth, they may answer the witness of God in all people; which truth all must come to if they be made free. Therefore be faithful unto what the Lord makes known unto you. I am glad the Lord hath witnesses in that city, to stand for his glory and name, and for Christ Jesus, the great Prophet, whom God hath raised up, who is to be heard in all things; so that ye need none of the prophets, which men have raised up. Therefore, stand faithful to Christ Jesus, your Shepherd, that he may feed you; hear his voice, and follow him, who laid down his life for you: but follow none of the shepherds and hirelings, that are made by men, though they be angry, because you will not follow them to their dry and barren mountains; who have been, and are the thieves, persecutors, and robbers, that climb up another way, than by Christ. Set up Christ to be your Counsellor and Leader, and then, ye will have no need of any of the counsellors and leaders of the world; for Christ is sufficient, whom God has given you. Set up Christ Jesus to be your Bishop and Overseer, who is sufficient to oversee you, that ye go not astray from God; by which ye may see over all the hireling-overseers made by men, who keep the people that they do not go astray from the rudiments and formalities, fashions and customs of the world; which hath been and is their work. I am glad ye are come to own Christ Jesus, your High Priest, who is holy, harmless, separate from sinners, and made higher than the heavens, as the church and the apostle owned him in their days, Heb. vii., who is the High-Priest over the household of faith; which faith, Jesus Christ is the author and finisher of: and this do all the children of the new covenant witness, who walk in the new and living way.

“Therefore my desire is, that ye all may be steadfast, whether in bonds or out, in the faith of Christ Jesus, which is the gift of God; by which faith all the valiants overcame the devil and all their enemies; in which faith they had victory and access to God; and in that was their unity: which mystery of faith is held in a pure conscience, hidden from the world. I do believe that your imprisonments and sufferings in that place will be for good in the end, as it hath been in other places, ye standing faithful to the Lord who is all-sufficient. For your sufferings and trials will try their teachers and religions, churches and worships, and make manifest what birth they are of; even that which persecutes him that is born of the Spirit: for ye know that there is no salvation by any other name under the whole heaven, than by the name of Jesus; therefore it is time to leave them, when there is no salvation by or in any of them.

“Now, Friends, I desire that you would take a list of the names of all those that belong to the king of Poland, and where they live, and how ye may send books or epistles to them, and keep a correspondence with them: also the name of the bishop or cardinal that I heard was with you; and if ye can, get any of them that belong to the king to come and visit the prisoners, that they may inform the king of their cruel sufferings. Also I desire you to get as many books of mine as you can dispose of, that set forth your sufferings, and the cruelty of the magistrates of Dantzic; and give them to the king, his council, attendants, and bishops. And some of the women may speak to the queen, if they can, that she may signify to the king their cruel sufferings; and especially some of the sufferers’ wives, if there be any of a capacity to do it. You may likewise give his attendants any other Friends’ books; what books ye lack, send for to Amsterdam, where ye may be furnished with them, to answer every tender desirer, and inquiring mind after the Lord. So let your minds be bended with the Lord’s power, to spread his truth abroad; and where ye hear of any, or have any correspondence in outward trading with any sober people, far or near, send them books, that their understandings may be opened after the Lord.

“The Lord God Almighty preserve you! To his protection, in his eternal power, do I commend you all, in bonds or at liberty, with my love to you in the everlasting Seed of God, Christ Jesus, who bruises the head of the serpent that makes you suffer. Christ is over him, and will be when he is gone; who is First and Last, over all, from everlasting to everlasting, in whom ye have life, knowledge, wisdom, and salvation; and through him live to the praise and glory of God, who is blessed for evermore. Amen.”

G.F.

Amsterdam, the 18th of the 7th Month, 1677, English style.

Next day, the fourth of the week and 19th of the month, I had a large meeting at Amsterdam, many professors being at it; and truth was largely opened to them, in the demonstration of the heavenly power. The day following I went by boat from Amsterdam, many Friends going with me, to LANDSMEER in Waterland (a town in which, they say, there are above a hundred bridges,) where I had a very good meeting, to which several professors came. After it I returned with Friends to AMSTERDAM, where I stayed till the First-day following, and went to their meeting, which was large. Many professors of several sorts were at it, and heard the truth declared with great attention.

I tarried there next day, and in the night following had a great exercise upon my spirit concerning that loose spirit, that was run out into strife and contention among Friends, and had drawn some after it into division and separation; the way, work, and end whereof the Lord opened to me: wherefore feeling the motion of life upon me, I got up in the morning and wrote the following epistle to Friends:—

“MY DEAR FRIENDS,

“Keep your first love in the truth, power, and Seed of life in Christ Jesus; for this last night, as I was lying in my bed at Amsterdam, I had a great travail in the holy Seed of life and peace, and my spirit was troubled with that spirit of strife and separation. I saw it was a destroying spirit, and did seek not only to get over the Seed, but to destroy it, and to eat out the minds of people from it by strife and contention; and, under pretence of standing for the ancient truth, its work is to root it out, and destroy the appearance of it, to set up itself. It is a creeping spirit, seeking whom it can get into; and what it cannot do itself, it stirreth up others to do, and setteth their spirit afloat, with the dark wisdom to destroy the simple. This spirit is managed by the prince of the air, and leadeth some to do things which they would have been ashamed to have done as men, which doth unman them; and they would not have suffered them if they had kept to the tender principle of God, which leadeth to peace. It is a despising, backbiting, secret-whispering spirit, a sower of dissension, and a taker of advantage of all prejudiced spirits, that are disobedient to their first principle, and love of truth, and begetteth into hatred; so it begetteth all into that spirit, whose work is to destroy both the good within, and the good order without. Nay, it would, if it could, destroy the government of Christ, and the order of the gospel, to set up its own will and spirit, which is not of God; and, under pretence of crying down man, is setting up man, and gathering into a separation of disobedient men, who float above their conditions. This spirit which neither liveth in the truth nor its order, but opposeth them that do, I cannot express it, as I see it and its work, whose end will be accordingly.

“Therefore, Friends, I am to warn you all, that have not lost your simplicity, not to touch it, nor to have any unity with it, lest you be defiled, and lose your conditions of your eternal estate and everlasting portion; and that your inward man, which is after God, may be preserved, and Christ may reign in all your hearts. It will be very hard for those that are joined with them, ever to come down to truth in themselves, to see their own conditions, and to have that spirit of strife and contention (which eateth as a canker) brought down in them; which is carnal and slayeth the tender babe, which was once begotten in themselves. The Philistine is got up in them, that stoppeth the wells and springs, maketh a great bustle, and is crying up men, and pleading for them instead of Christ. So, Friends, strive not with them, but let those take them that cry them up. Keep you to the Lord Jesus Christ with his light, that cometh from him, that he may be your Lord; and ye in him may be all in unity, in one light, life, power, and dominion, in Christ, your head. The God of peace and power preserve you all in Christ Jesus, your Saviour; and out of and from that mischievous spirit, which is idle and slothful as to the work of the power, and Spirit, and light of God and Christ. Its very act worketh strife and disturbance against the peace of the church of Christ. It thinks in its wilfulness, stubbornness, and unruliness, to set up itself, and in that to have peace; but destruction will be the end of it, and it is sealed for the fire and eternal judgment. Therefore, let Christ, the Seed, be the head and crown of every one of you, that nothing may be between you and the Lord God.

Be not deceived with vain, feigned, or rough words; for Satan is transforming himself, as an angel of light, to deceive; but God’s foundation standeth sure, and God knoweth who are his, and will preserve them upon the rock and foundation of life, in his peaceable truth and habitation, that in the same they may grow. Keep out of strife and contention with it, after ye have borne your testimony in the Lord’s power and truth against it, then keep in the truth; for it hath a life in scribbling, strife and jangling, and would bring others into its misery with the airy power, and would get power over the good, disjoin people from it, and so commit rapes upon the simplicity by its subtilty. But I do believe the Lord will defend his people, though he may try them and exercise them with this spirit for a time, as he hath done in days past, in other vessels it hath made use of, as it doth of these now; who have a more seeming fair outside, but foul, rough, and rugged enough within, against the Seed, Christ, as ever were the Pharisees to destroy it. They, under a pretence of preaching Christ, are destroyers and crucifiers of him, and killers of the just, not only in themselves, but are endeavouring with all their might, to destroy it in others, where it is born. Pharaoh and Herod slay the young Jews in the Spirit, as the old did; I feel it worrying them. That is got up to be king which knew not suffering Joseph. But God will plague him, and the Seed will have more rest, and be better entertained in Egypt, than under Herod, into whom old Pharaoh’s spirit is entered.

“He that hath an ear to hear, let him hear: and an eye to see, let him see, how this spirit hath transformed in all ages against the just and righteous; but mark, what hath been its end? The Seed reigneth; glory to the Lord God over all for ever! His truth spreadeth, and Friends here are in unity and peace, and of good report, answering the good, or that of God in people. My desires are, that all God’s people may do the same in all places, that the Lord may be glorified in their bringing forth much fruit that is heavenly and spiritual. Amen.”

G.F.

Amsterdam, the 25th of the 7th Month, 1677.

After I had given forth the foregoing epistle, whereby my spirit was in some measure eased of the weight that lay upon it, I went in the afternoon to the monthly meeting of Friends at Amsterdam, where the Lord was present with us, and refreshed our spirits together in himself.

I had thought to go next day to Haarlem; but a fast being appointed to be kept that day, I was stopped in my spirit, and moved to stay at Friends’ meeting that day at Amsterdam. We had a very large meeting, a great concourse of people coming to it, and amongst them many great persons. The Lord’s power was over the meeting; and in the openings thereof I was moved to declare to the people, “that no man, by all his wit and study, nor by reading history in his own will, could declare or know the generation of Christ, who was, not begotten by the will of man, but by the will of God.” After I had largely opened this unto them, “I showed them the difference between the true fast and the false; manifesting, that the professed Christians, Jews, and Turks, were out of the true fast, and fasted for strife and debate, being under the band and fists of iniquity and oppression, wherewith they were smiting one another; but the pure hands were not lifted up to God. And though they did all appear to men to fast, and did hang down their heads for a day like a bulrush, yet that was not the fast which God did accept; but in that state all their bones were dry, and when they called upon the Lord, he did not answer them, neither did their health grow; for they kept their own fast and not the Lord’s. I exhorted them to keep the Lord’s fast, which was to fast from sin and iniquity, from strife and debate, from violence and oppression, and to abstain from every appearance of evil.” These things were opened to the astonishment of the fasters; and the meeting ended peaceably and well.

I went to HAARLEM the day following, having before appointed a meeting. Peter Hendricks and Gertrude Dirick Nieson went with me; and a blessed meeting we had. There were professors of several sorts, and a priest of the Lutherans, who sat very attentive for several hours, while I declared the truth amongst them, Gertrude interpreting. When the meeting was done, the priest said, “he had heard nothing but what was according to the Word of God; and desired that the blessing of the Lord might rest upon us, and our assemblies.” Others also confessed to the truth, saying, “they had never heard things so plainly opened to their understandings before.”

We stayed that night at Haarlem at a Friend’s house, whose name was Dirick Klassen; and, returning next day to AMSTERDAM, went to Gertrude’s house; where we had not been long, before a priest of great note, who had formerly belonged to the Emperor of Germany, and with him another German priest came, desiring to have some conference with me. I took the opportunity to declare the way of truth unto them, opening unto them “how they might come to know God and Christ, and his law and gospel;” and showing them that “they could never know it by study, nor by philosophy, but by divine revelation through the Spirit of God, opening to them in the stillness of their minds.” The men were tender, and went away well satisfied.

On the First-day following I was at Friends’ meeting at Amsterdam; where, amongst several sorts of professors that were present, was a doctor from Poland, who for his religion was banished the place he lived in; and being affected with the testimony of truth in the meeting, he came afterwards to have some discourse with me; and after we had been some time together, and I had opened things further to him, he went away very tender and loving.

While I was at Amsterdam, I spent much of my time in writing books, papers, or epistles on truth’s behalf. I wrote several epistles from Amsterdam to Friends in England and elsewhere, on several occasions, as the Lord moved me by his Spirit thereunto. I wrote also from thence, “A Warning to the Inhabitants of the City of Oldenburg, which was lately burnt down;” also, “A Warning to the Inhabitants of the City of Hamburg,” both of which were as follows:—

“A Warning to the Magistrates and People of the City of Oldenburg.

“FRIENDS,

“Have you not seen and felt the judgments of God upon your city, the Lord sending lightning from heaven that destroyed and burnt it? As I passed through your city on a First-day of the week, which you call your Sabbath, I saw some drinking, and soldiers playing at shuffleboard, and others with their shops open and trading, when they should have been waiting upon God and worshipping him; and your people were light and vain, without any sense of God’s judgments or repentance. O therefore repent, lest the all-seeing God, who sees all your actions and is over all, bring swift judgment upon you in his wrath, fury, and indignation. Repent, and lay aside all manner of evil and wickedness, ungodliness, and unrighteousness; for the day of the Lord will come upon all that do evil, all the workers of iniquity. This mighty day of the Lord will find them all out, and will burn as an oven, and burn up all the proud and wicked, and neither leave them root nor branch.

“Therefore, all ye magistrates, priests, and people, search in yourselves to find out the cause, and what evil you have committed, that has brought the wrath, vengeance, and judgment of God upon you and your city, in burning it. All return, and come to the light of Christ in your hearts, and to God’s Spirit, and to the grace and truth in your hearts, that comes by Jesus Christ; that with it ye may search your hearts. Do not grieve, nor vex, nor quench God’s good Spirit in your hearts, and walk not despitefully against the Spirit of grace, nor turn from it into wantonness; and yet make a profession of God and Christ in words, when your hearts are afar off, living in pleasures and wantonly upon the earth, sporting yourselves, killing the just, crucifying to yourselves Christ afresh, and putting him to open shame; and so dishonouring God, and Christ, and Christianity, and making a profession and a trade of the Scriptures, keeping people always learning, that they may be always paying.

“Cease from man, whose breath is in his nostrils, and look unto the Lord, all ye ends of the earth, and be saved; for the Lord God of heaven and earth is come, to teach his people himself by his light, Spirit, grace, and truth, and to bring them off from all the world’s teachers. God hath raised up Christ Jesus, his Prophet, whom people should hear; and saith, ‘This is my beloved Son, hear ye him’; and Christ saith, ‘Learn of me, I am the way, the truth, and the life; and no man comes to the Father, but by me.’ There is no salvation by any other name under the whole heaven than by the name of Jesus, who saith, ‘I am the Good Shepherd, and have laid down my life for my sheep; and my sheep hear my voice and follow me, and will not follow the hireling’; for Christ feeds them in the pastures of life that will never wither. God hath anointed Christ Jesus to preach, if you will hear him; and God hath given Christ for a Counsellor and a Leader, if you will be led and counselled by him; and God hath given Christ for a Bishop to oversee you, and a King to rule you, if you will be overseen and ruled by him. You that will not have Christ, who never sinned, nor was guile found in his mouth, to rule over you, you may read his sentence in the New Testament upon such. Is not Christ a sufficient teacher, whose blood was shed for you, and who tasted death for every man?

“Doth not Christ say to his ministers, ‘Freely ye have received, freely give?’ And the apostle saith, ‘We covet no man’s gold, silver, or apparel.’ They laboured with their hands, and kept the gospel without charge. Have they that are called ministers amongst you done the same, and kept this command of Christ Jesus? Let them be examined and examine themselves. Have you not trimmed your outsides? but look within with the light and Spirit of Christ Jesus, and see if your insides be not black and foul. For Christ Jesus, who doth enlighten every man that cometh into the world, with the life in himself, saith, ‘Believe in the light, that ye may become children of the light.’ With the light ye may see all the evil and ungodly deeds that ye have committed; all your ungodly words you have spoken; and all your ungodly thoughts ye think; that ye may turn from them to Christ, from whom the light comes; who is your Saviour and Redeemer, who hath given you a light to see your sin, and that you are dead in Adam; that with the same light you may see Christ, the quickening Spirit, who makes you alive to God, and saves you from your sin. But if you hate the light, which is the life in Christ, the Prince of Life, and love the darkness and the prince of darkness more than the light or the life in Christ, because it will reprove you; Christ tells you, ‘This light will be your condemnation,’ John iii.

“Therefore be warned now in your day, and while you have time, turn to the Lord. Do not quench the Spirit of the Father by which he draws to the Son; nor hate the light of Christ; for if you do, you hate the life in Christ, and so remain under condemnation from God and Christ with the light, who now speaks to his people by his Son, as he did in the apostles’ days; the same God, that was the speaker by the prophets to the fathers, and speaker to Adam and Eve in Paradise; and happy had Adam and Eve, and the Jews, and all Christians been, if they had kept to this speaker, and not followed that serpent, that false speaker, and his instruments. And now God is the true speaker by his Son, who bruises the head of the serpent, the false teacher, who is the head of all false ways, false prophets, false churches, and false religions and worships. So God in Christ is bringing people to the pure and undefiled religion, that will keep them from the spots of the world, into the new and living way, Christ Jesus; and to the church in God, which Christ is the head of, as he was in the apostles’ days; and to worship God in the Spirit and in truth, which worship Christ set up above sixteen hundred years since. Therefore must all people come to the grace and Spirit of truth in their own hearts, to know the God of truth, who is a Spirit; and in the Spirit and truth to worship, serve, honour, and glorify the living God, who is over all, and worthy of all, blessed for evermore. Amen.

“Ye magistrates and officers, read this in all your assemblies, and cause all your priests to read it in their churches; that they and you, and all people may hear and fear the God of heaven, as you will answer it at the great and terrible day of judgment, and vengeance of the Lord God Almighty. This is in love to your souls, and for your temporal and eternal good.”

G.F.

Amsterdam, the 19th of the 7th Month, 1677.

“A Warning to the Magistrates, Priests, and People of the City of Hamburg, to humble themselves before the Lord, and not be high-minded.

“FRIENDS,

“You have painted and garnished the inside of your outward houses and high places; but look within your hearts with the light of Christ, which he hath enlightened you and every man that cometh into the world withal, and with it you may see how foul your hearts and insides are with sin and evil, which Christ tells you ye should make clean; who told the Pharisees how they ‘painted the sepulchres of the righteous,’ and they themselves were full of rottenness and corruption. Therefore look into yourselves and your own hearts, what you are full of. To paint the sepulchres of the righteous apostles, and make a trade and a profession of their words, without the same Holy Ghost, and power, and light, and truth which they were in, will not stand the day of God’s vengeance.

“Therefore repent while you have time, turn to the Lord with your whole hearts, and do not think yourselves secure, without his immediate almighty protection. For not all your works, nor all your own strength, and power, and defence can protect you; it is not for you to look at them, and think yourselves secure, to sit down in your security, and in it let your hearts be merry, and at rest and ease. But when the Lord brings a scourge upon you, that you are filled with terrors and fears, remember you were warned, that you were set down, but not in the true rest. Then all your own strength and force will stand you in no stead; and you will acknowledge that it must be God that must protect you. Therefore take warning; for your priests and people are too high, and are swallowed up too much in this world. The vanities of it carry your minds away from God, and your care is more for the world than for God, and more after the riches of this world, than after the riches of the world that has no end. Know you not, that all your heaps of outward treasure must have an end, and that you must leave them all behind you?

“Therefore I am to warn and advise you, both high and low, priests and people, to come to the grace, light and truth, that comes by Jesus Christ; to the manifestation of the good Spirit of God, which is given to you to profit withal; that with this grace, and truth, light, and Spirit of Christ, you may turn to Christ Jesus, from whence it comes, who saith, ‘Learn of me;’ and God saith, ‘This is my beloved Son, hear ye Him.’ So all the children of the new covenant, that walk in the new and living way, hear Christ their Prophet, that God has raised up, and anointed to be their Teacher and Priest. So now, God doth speak to his people by his Son, as he did in the apostles’ days. The Lord is come to teach his people himself by his grace, light, truth, and Spirit, and to bring them off all the world’s teachers that are made by men since the apostles’ days; who have kept people always learning, that they may be always paying them. He is come to bring them off all the world’s religions, to the religion that he set up in the apostles’ days, in the new covenant, which is pure and undefiled before God in his sight, and keeps from the spots of the world, &c. And the Lord is come to bring them off all the world’s churches, to the church in God, which Christ the heavenly man is head of; and to bring them off all the world’s worships, to worship God in Spirit and in truth, which Christ set up above sixteen hundred years since. So all men and women must come to the Spirit and truth in their hearts, by which they must know the God of truth, who is a Spirit; and then in the Spirit and in truth they will worship him, and know what and whom they worship. Also the Lord is come to bring his people off all the world’s temples, that with the Spirit they may know their bodies to be the temples of the Holy Ghost. And the Lord is come to bring his people off all the world’s crosses, pictures, images, and likenesses, to know that the power of God is the cross of Christ, which crucifies them to the world, and brings them up into the likeness and image of God, that man and woman were in before they fell; and so to Christ that never fell.

“This work must all know in their hearts, by the light of Christ Jesus, who ‘is the true light, that lighteth every man that cometh into the world.’ It is called the light in man and woman, and the life in Christ the Word: and Christ saith, ‘Believe in the light, that ye may be the children of light.’ And the light lets you see all your evil actions, that you have committed; your ungodly ways you have walked in; and your ungodly words and thoughts. If you hate this light, and love the darkness, and the prince of it, more than this light, which is the life in Christ, the Prince of Life, and will not come to it, because your deeds are evil, it will reprove you; Christ tells you, ‘this light is your condemnation.’ Then what is all your profession good for, when you remain under the condemnation of the true light, in which you should believe; and so become children of light, and out of condemnation? Therefore everyone must believe in the light, if they receive Christ Jesus; and as many as receive him, he gives them ‘power to become the sons of God.’ He that hath the Son of God, hath life; and they that have not the Son of God, have not life: if then you have not life, what good doth all your profession of the Scriptures from Genesis to Revelations do you, any more than the Jews, Scribes, and Pharisees, that would not receive Christ the life, upon whom God brought his overflowing scourge?

“Therefore do you take heed, for your strength will be no better than theirs, if you have not God and Christ’s supporting power, when God’s scourge comes upon you, and you are filled with horrors and fears. My desires are, that you may all repent, even from the highest to the lowest, and not grieve, nor quench, nor vex, nor rebel against, God’s good Spirit in you, nor ‘walk despitefully against the Spirit Of Grace,’ which would teach you, and bring your salvation; nor turn from it unto wantonness. If you do, how can you escape the overflowing scourge of the Almighty, and the wrath of the Lamb? My desires are, that you may all obey God’s good Spirit of truth, which will lead you out of all evil into all truth, and reprove you for your own righteousness, and for your own judgment and sin. It will bring you to cleave to that which is good, to forsake that which is evil, and to turn to the Lord, who will receive you in his mercy and kindness; by which means you may escape the overflowing scourge in the day of vengeance, which dreadful day is coming upon all evil-doers. This is a warning to you, both for your temporal and eternal good; to read in your assemblies, and your priests in their churches, that all people may hear and fear; as you will answer it at the terrible and dreadful day of judgment.”

G.F.

Amsterdam, the 19th of the 7th Month, 1677.

I wrote also an Epistle to the ambassadors that were treating about a peace at Nimeguen,[45] as follows:—

“For the Ambassadors, that are met to treat for Peace at the City of Nimeguen, in the States’ dominions.

“Christ Jesus saith, ‘Blessed are the peacemakers, for they shall be called the children of God,’ Matt. v. 9, so all Christian men are to forsake evil, and do good, to seek peace and follow it, if they will ‘love life, and see good days,’ 1 Pet. iii. 11. God hath called all true Christians unto peace, 1 Cor. vii., and therefore all Christians ought to follow this peace, which God calls them to. They should let the peace of God rule in all their hearts; which is above the peace of this world, that is so soon broken. For the apostle commands the Christians to let the peace of God rule in their hearts, to which all Christians should be subject. The practice of this should be among all that profess Christianity; and this peace is above that, which Christ takes from the earth, Rev. vi., which is the peace of the wicked. And the apostle saith to the Christians, ‘Be at peace among yourselves,’ 1 Thess. v. Now all Christians should obey this command, and be at peace among themselves; not in wars and strife. And further, the apostle exhorts the Christians to ‘keep the unity of the Spirit in the bond of peace.’ So this unity, this bond of peace, should be kept (and not be broken) by all that bear that noble name, Christian. They should keep the unity of the Spirit of Christ in the bond of the Prince of princes, King of kings, and Lord of lords’ peace, which is the duty of all true Christians to keep. Herein they may honour Christ, in bringing forth the fruits of peace, which are love and charity. For the apostle tells you, ‘The fruit of the good Spirit is love, joy, peace, long-suffering, gentleness, goodness,’ &c., Gal. v.

“And the apostle exhorts the Christians, and saith, ‘If it be possible, as much as lieth in you, live peaceably with all men:’ this should be the endeavour of all Christians. For it is no honour to Christ, that Christians should war and destroy one another, that profess his name, who saith, ‘He came to save men’s lives, and not to destroy them.’ Christians have enemies enough abroad without them, and therefore they should love one another, as Christ commands, who saith, ‘By this ye shall be known to be my disciples, if ye love one another.’ For Christians are commanded to love enemies; therefore much more, one another. And Christ saith, ‘As the Father hath loved me, so I have loved you: continue ye in my love,’ John xv. 8, and ‘By this shall all men know that ye are my disciples, if ye love one another,’ John xiii. 35. But if Christians war and destroy one another, this will make Jews, Turks, Tartars, and Heathens say, that you are not disciples of Christ. Therefore, as you love God, and Christ, and Christianity, and its peace, all make peace, as far as you have power, among Christians, that you may have the blessing. You read, that Christians were called the household of faith, the household of God, a holy nation, a peculiar people: and they are commanded to be ‘zealous of good works,’ not of bad: and Christians are also commanded not to bite and devour one another, lest they be consumed one of another.

“Is it not a sad thing for Christians to be biting and consuming one another in the sight of the Turks, Tartars, Jews, and Heathens, when they should ‘love one another, and do unto all men, as they would have them do unto them?’ Such devouring work as this, will open the mouths of Jews and Turks, Tartars and Heathens, to blaspheme the name of Christ, who is the King of kings, and Lord of lords, and cause them to speak evil of Christianity, for them to see how the unity of the Spirit is broken among such, as profess Christ and Christ’s peace. Therefore all Christians are to mind God and Christ’s teaching, who teacheth Christians to love one another, yea enemies; and persuade all kings and princes, to give liberty to all tender consciences in matters of religion and worship, they living peaceably under every government: so that for the time to come, there may be no more imprisonment and persecution among Christians, for tender consciences about matters of faith, worship, and religion, that the Jews, Turks, Tartars, and Heathens, may not see how Christians are persecuting one another for religion: seeing, from Christ and the apostles, Christians have no such command, but on the contrary, to love one another; and knowing, that Christ said to such as would have been plucking up tares, ‘Let the tares and the wheat grow together till the harvest (which is the end of the world) lest they plucked up the wheat;’ and at the end of the world Christ would send forth his angels, and they should sever the wheat from the tares. So Christ tells you, that it is the angels’ work at the end of the world, and not men’s work, before the harvest at the end of the world. Hath not all this persecution, banishing, and imprisoning, and putting to death, concerning religion, been the pretence of plucking up tares? and hath not all this been before the harvest, before the end of the world? And therefore have not all these been actors against the express command of Christ, the king of Heaven?

“All kings and rulers, especially they that call themselves Christians, should obey their Lord and Saviour’s command; ‘Let the tares and the wheat grow together, till the harvest;’ and the harvest is the end of the world. Christ also told some of his disciples, that in their zeal would have had fire to come down from heaven, to destroy such as would not receive him, ‘That they did not know what spirit they were of;’ and rebuked them, and said, ‘He came not to destroy men’s lives, but to save them.’ And therefore all such as have destroyed men’s lives concerning religion, and the worship of God, have they known what spirit they have been of? Have they not done that which they should not do? done that which Christ forbade, who saith, ‘Lest ye should pluck up the wheat with the tares,’ and saith, ‘It is the angel’s work at the end of the world?’ And hath not God showed unto man what is good, and his duty, ‘To love mercy, to do justly, and to walk humbly with his God?’ which man is to mind.

“And the apostle exhorts Christians, ‘To follow peace with all men, and holiness, without which no man shall see the Lord,’ Heb. xii. 14. Why should Christians war and strive one with another, seeing they all own in words one King, Lord, and Saviour, Christ Jesus, whose command is, that they should ‘love one another;’ which is a mark that they shall be known by, to be Christ’s disciples, as I said before. And Christ, who is the King of kings, and Lord of lords, saith, ‘This is my commandment, that ye love one another, as I have loved you,’ John xv. 12, and John xiii. And the apostle saith, Christians ought to ‘be patient towards all men,’ 1 Thess. v. 14.

“From him, who is a lover of truth, righteousness, and peace, who desires your temporal and eternal good; and that in the wisdom of God, that is from above, pure, gentle, and peaceable, you may be ordered, and order all things, that God hath committed to you, to his glory; and stop those things among Christians, so far as you have power, which dishonour God, Christ, and Christianity!”

G.F.

Amsterdam, the 21st of the 7th Month, 1677.

To the magistrates and priests of Embden I wrote, showing them their unchristian practices in persecuting Friends.[46] And several other books I wrote, in answer to priests and others of Hamburg, Dantzic, and other places, to clear the truth and Friends from their charges and false slanders.

“_An Epistle concerning true Fasting, true Prayer, true Honour, and against Persecution, and for the true Liberty in Christ Jesus; that all may have a care, that the apostle hath not bestowed his labour in vain upon you in your observing of Days, Months, Times, Feasts, and Years, and of coming under the beggarly elements and the yoke of bondage again, and of bringing and forcing people into them._

“Where did ever Christ or his apostles command any believers or Christians to observe holidays or feast-days? Let us see where it is written in the Scriptures of the New Testament, in the four Evangelists, or the Epistles, or the Revelation, that ever Christ or his apostles commanded Christians to observe the time called Christmas, or a day for Christ’s birth? or to observe the time called Easter, or Whitsuntide, or Peter’s or Paul’s, Mark’s, Luke’s, or any other saint’s day?

“You, that profess yourselves to be the reformed churches from the Papists, Jews, and Heathens, and the Scriptures to be your rule, and are professors of the new covenant, where do you prove out of the New Testament, that the apostles and the primitive church practised or forced any such thing, or that Christ and his Apostles gave any such command to the churches that they should practise and observe any such days? Let us see where this command is written. Did not the apostle say unto the Galatians in the fourth chapter, ‘But now, after that ye have known God, or rather ye are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years; I am afraid of you, lest I have bestowed upon you labour in vain.’ And in the third of Galatians it is said, ‘O foolish Galatians, who hath bewitched you, that you should not obey the truth,’ &c. And in Galatians the fifth, the apostle exhorts them to ‘stand fast in the liberty wherewith Christ had made them free;’ and moreover said, ‘Be not entangled again with the yoke of bondage.’

“Now doth not this manifest, that there were some teachers, that were drawing the church of the Galatians into these beggarly elements, and bringing them again into bondage, in observing days, months, times, and years? It was the apostle’s work to bring them out of those bondages and beggarly elements; and therefore, when they were going back again into observing days, months, times, and years, he was afraid that he had ‘bestowed his labour upon them in vain;’ and he exhorts them to ‘stand fast in the liberty wherewith Christ Jesus hath made them free, and not to be entangled again with the yoke of bondage,’ and again signifies, that ‘they had been once entangled with that yoke of bondage and beggarly elements.’

“But O! how are people, called Christians, since the apostles’ days, gone again under this yoke of bondage, and these beggarly elements, in observing days, months, times, and years, let their practice declare. Nay, do not both Papists and Protestants force people to observe days, months, and times? And therefore is not the apostle’s labour and travail bestowed upon Christendom in vain, which was to bring people from under such beggarly elements, and that yoke of bondage (which the law did require), to ‘stand fast in the liberty wherewith Christ hath made them free, and not to be entangled again with the yoke of bondage?’ It was and is Christ, that hath made and doth make his people free from these beggarly elements; therefore, they that are redeemed, are to ‘stand fast in that liberty wherewith Christ hath made them free.’ This liberty all true Christians are to stand fast in; they are made free by Christ and not by man; for man, without the Spirit and mind of Christ, seeks to force and compel Christ’s followers, such as are made free from the yoke of bondage, to outward things that the law commanded, to the observing of days, months, times, feasts, and years. From such weak, beggarly elements, they that know God, or are known of God and Christ, are to stand fast in their liberty, and not come under, nor be entangled with the yoke of bondage to such things again, seeing he hath made them free. For they that are in such things, and would force others to them, are gone from that which gives the knowledge of God, and have not stood fast in the liberty wherewith Christ makes free.

“Concerning Prayer, we do not read that ever Christ or his apostles did seek by force to compel any to fast or pray with them. But Christ taught them how they should pray, and be distinct from the hypocrites. His words are as follows:—‘When thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men,’ &c. ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret, and thy Father which seeth in secret, shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do; for they think they shall be heard for their much speaking. Be not ye therefore like unto them; for your Father knoweth what things ye have need of, before ye ask him,’ &c. As the apostles and saints did, so do we; we pray in secret, and we pray in public, as the Spirit gives us utterance, which helps our infirmities, as it did the apostles and true Christians; after this manner we pray for ourselves, and for all men both high and low.

“Concerning Fasting, Christ saith, ‘Moreover when ye fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast. But when thou fastest, anoint thy head and wash thy face, that thou appear not unto men to fast, but unto thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly.’

“You may see in Isaiah the lviiith., what the true fast is which the Lord requires; where it is said to the prophet, ‘Cry aloud, and spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins; yet they seek me daily, and delight to know my ways as a nation that did righteousness, and forsook not the ordinance of their God; they ask of me the ordinances of justice; they take delight in approaching to God. Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness, ye shall not fast, as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen, saith the Lord; to loose the bands of wickedness, to undo the heavy burthens, and to let the oppressed go free, and that ye break every yoke?’ So this fast that the Lord requires, is not to lay yokes, to oppress, and lay heavy burthens, and to make fast the bands of wickedness; but to loose and to break such things.

“And further, concerning the true fast the Lord requires, ‘Is it not to deal thy bread to the hungry, and that thou bring the poor, that are cast out, to thy house? When thou seest the naked, that thou cover him, and that thou hide not thyself from thy own flesh? (Do you keep this true fast?) Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee, the glory of the Lord shall be thy rereward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am; if thou take away from the midst of thee the yokes, the putting forth of the finger and speaking vanity; and if thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light arise out of obscurity, and thy darkness be as the noon-day. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not,’ &c.

“Now here is the practice of the true fast the Lord requires of his people; and to them that observe this fast, the Lord saith, ‘When they call, he will answer.’ You may see what glorious and happy comforts they receive from the Lord, that keep this true fast; but such as fast for strife and debate, smite with the fists of wickedness, and make their voices to be heard on high; who afflict their souls for a day, bow down their head as a bulrush, and loose not the bands of wickedness; who do not undo every heavy burthen, break not off every yoke, nor let the oppressed go free; who do not deal their bread to the hungry, clothe not the naked, nor bring the poor to their house, but hide themselves from their own flesh:—such fasts and fasters the Lord doth not accept, neither hath he chosen them. But these appear to men with their disfigured faces, and hang down their heads as a bulrush for a day, like the hypocrites, to fast, as Christ speaks in Matt. vi.

“And is it not the command of Christ, that in their fast they should not appear unto men to fast? And now you that would force us to shut up our shops on fasting-days, or for a day, does not this fast appear to men? and is not this the fast that the Lord saith in Isaiah he ‘doth not accept?’ for he saith, ‘Is this the fast that I have chosen, a day for a man to afflict his soul, and bow down his head as a bulrush?’ &c. ‘Wilt thou call this a fast, and an acceptable day to the Lord?’ Isa. lviii.

“Therefore all God’s people are to keep the true fast of the Lord from debate and strife, and the fists of wickedness; that fast that breaks the bands of wickedness, and undoes every heavy burthen; breaks every yoke, and lets the oppressed go free; deals bread to the hungry, clothes the naked, and brings the poor that are cast out to his own house. Every one that keeps this true fast, their health shall grow, and when they call, the Lord will hear them; he will be their guide continually, satisfy their souls in drought, and make their bones fat; and they shall be like a watered garden, and like a spring of water, whose waters fail not. Now you, that keep not this true fast, when you call upon the Lord on your own fasting-days, does the Lord answer you, and say, ‘Here I am?’ Doth the Lord guide you continually? Are your bones made fat by him, and your souls satisfied in drought? Are you like a watered garden, and like a spring, whose waters fail not? But you that keep not this true fast, do you not want these waters, which fail not? so your souls are not satisfied in drought, but your bones are lean, and you hear not the voice of the Lord, who saith, ‘Here I am;’ so you lose the heritage of Jacob, and ride not upon the high places there; but come under.

“Therefore every man and woman, shut your hearts against all manner of evil whatsoever, and trade not with Babylon’s merchants of confusion; but keep the supernatural day of Christ that is sprung from on high, that is kept by believing and walking in the light of Christ, and being grafted into him. This will bring you to the true fast, from feeding upon any evil, and to the true praying in the Spirit, as Christ and the apostles have taught. The fruit of the Spirit is love, &c. The birth of the Spirit is not a persecuting birth; but he that is born of the flesh, will persecute him that is born of the Spirit, because he will not follow the birth of the flesh, with its weak, beggarly elements, that entangles with its yoke of bondage, and its observing of days, months, times, fasts, feasts, and years; which the birth of the Spirit is to stand fast against in the liberty wherewith Christ hath made it free.

“Do you not know, that the Turks keep their Sabbath on the sixth day, the Jews upon the seventh day, and the Christians meet together on the First-day of the week? And that day which the Turks keep, the Jews’ and Christians’ shops are open, and that day the Jews keep, Christians’ and Turks’ shops are open; and the First-days that Christians keep, both Jews’ and Turks’ shops are open? The Turk does not force the Jews nor the Christians to shut up their shops on their meeting-days, but lets them have their liberty in Turkey. And where do you read, that ever the Turks forced any Christians to observe any of their holidays, fasts, or feasts? If not, should not Christians be beyond the Turks in giving liberty to all tender consciences to serve God, seeing Christ and the apostles command not, nor force people to observe holidays, or times, or months, or years, but that they should pray always in the Spirit, and fast always from strife and debate, from all manner of sin and evil; and that will keep down the fist of wickedness, and the bond of iniquity, &c.

“Why should not people of a tender conscience have their liberty to exercise their consciences towards God, that they may have ‘a good conscience always towards God and man,’ to perform that which God requires, and to ‘do unto all men, as they would have them to do unto them, and to love their neighbours as themselves;’ seeing so many debauched, evil, and seared consciences, as with a hot iron, have liberty in their loose lives and conversations, and in their loose words, whose tongues are at liberty to swear and curse, and their spirits at liberty in drunkenness and uncleanness? Let the magistrates look and see, how this evil, seared conscience hath its liberty to be exercised in all manner of evil things all Christendom over; which is a great shame and dishonour to God, and Christ, and Christianity, yea, and humanity. Therefore why should not God’s people have their liberty to exercise their good and tender consciences towards God and man? For the mystery of faith, which Jesus Christ is the author and finisher of, is held in a pure conscience; and should not the work of the true Christian magistrate be to encourage the exercise of this pure conscience towards God and man, and to discourage the exercise of this evil, seared conscience, that dishonours both God and Christ, and true Christianity? If not, how are they a praise to them that do well, and a terror to evil-doers?

“Concerning the not putting off our hats to men. Many that go under the name of Christians, have taken offence at us, because we could not put off our hats, and bow down to them; for which we find no command from Christ or his apostles, but rather to the contrary. For Christ saith, ‘I receive not honour of men’ (mark, he did not receive honour of men); and further Christ saith, ‘How can ye believe which receive honour one of another, and seek not the honour that comes from God only?’ Now Christ declares it to be a mark of unbelievers, that seek ‘honour one of another,’ and seek not that ‘honour that comes from God only;’ and is not the putting off the hat, and bowing with it, an honour to men, which they seek one of another, and are offended if they have it not? Nay, have they not fined, persecuted, and imprisoned some, because they did not put off their hats to them? Nay, do not the very Turks mock at the Christians in their proverb, saying that ‘the Christians spend much of their time in putting off their hats, and showing their bare head to one another?’ But should not those be beyond the Turks, that bear the noble name of Christian, above seeking honour one of another, and persecuting them that will not give it, when all true believing Christians should seek the honour that comes from God only? which is the duty of all true believers in Christ Jesus, for he would not receive honour of men. And ‘He that believeth on the Son of God, hath everlasting life; and he that believeth not the Son, shall not see life; but the wrath of God abideth on him,’ John iii. 36. Is not the Turks’ proverb a reproach to the Christians, who say ‘that the Christians spend much of their time in putting off their hats, and showing their bare heads one to another?’ Have you not fined and imprisoned many, because they would not put off their hats to you, and show you their bare heads? Nay, in many of your courts they shall not have right and justice, nor liberty and freedom in cities or states, though they have truly served their time, and are honest and civil men, unless they will put off their hats and show their bare heads? Have you not made a law against such, that they must forfeit two guilders if they do not? Do you not seek to compel and force them to do it, and fine such as do not, as at Lansmeer in Waterland? Is not this the honour that you seek one of another? Did not the Pharisees and Jews do the same?

“As for your saying, ‘the apostle commands to honour all men; and such as rule well are worthy of double honour.’ If this ‘honouring all men,’ were to put off their hats to all men, and show all men their bare heads, then this command you break yourselves; for you do not this to all men generally; and if they that rule well must have double hat-honour, then they must put off their hats twice; and show them their bare heads. If this hat-honour, and showing the bare head, be an invention of men, and not from God, and ye cannot prove it by Scripture, yet say, ‘it is your rule;’ then you act beside the rule, and compel people to act contrary to your rule. For where did ever the prophets, Christ, or the apostles command any such thing? Let us see a command, a practice, and an example for it. Nebuchadnezzar, who was a persecutor, and cast the three children of Israel into the fire with their hose, cloaks, and hats, we do not read that he was offended at them, because they did not put off their hats, and show him their bare heads; but because they would not bow to his image. And is it not said in the margin of the Bible, where it is said, ‘honour all men,’ ‘have all men in esteem?’ Then they that rule well are worthy of double esteem; and this esteem must be truly in the heart, without any envy, malice, or hatred. As all men are the workmanship of God, they are to be esteemed in the heart with the Spirit of God; and they that rule well, are worthy of double esteem; here is true honour from the heart, both to God, and man, his workmanship. For people may put off their hats, and show their bare heads one to another, once or twice to the officers and magistrates, and yet be full of envy, and malice, and hatred, and murder in their hearts one against another; and give them that honour, as you call it, and yet speak or wish bad things to them, when they have turned their backs on them.

“The true honour or esteem in the heart to all men, as they are God’s creation, is without any evil wish or thought in the heart to any men, and especially to them that rule well, who have the double esteem, whom God hath placed over people. There is no evil in the heart that gives this respect, esteem, or honour, and brings them to love their neighbours as themselves, and to ‘do unto all men, as they would have them do unto them;’ in that they esteem all men, and have a double esteem for them that rule well. This is beyond all the honour of putting off the hats once to all men, and twice to them that are worthy of the double honour, as you may call it. But we would ask Christians that practise this hat-honour, and show one another their bare heads, Who invented this single honour and double honour, seeing they cannot prove, that ever Christ or the apostles did command or practise any such thing, or Moses in the time of the law? Now, do not say or think that we had this practice of not putting off our hats from the Turk; for we were moved by the Spirit of the Lord, before ever we heard of the Turks’ proverb and practice, to leave the honour that is below, and seek the honour that comes from above, when we came to be true believers in Christ Jesus.

“Now concerning persecuting, imprisoning, and banishing God’s people, in whom Christ is manifest, and dwells in their hearts; doth not Christ tell you, that in so doing you imprison him? Then do you not banish him, and persecute him out of your cities and corporations? And how can you enter into, and have a share in his kingdom, though you may profess him in words? Are not such to go into everlasting punishment, that do not visit Christ in prison? Then what will become of you that banish and imprison him, where he is manifest in his members, and suffer them not to meet together to enjoy him amongst them, according to his promise? Therefore you, that will not let Christ reign in his people, and have his liberty in them, in your cities and countries, to exercise his offices, you will not have your liberty in heaven. You that will not let Christ reign in your hearts, nor suffer him to reign in his people here upon the earth, in this world, in your kingdoms;—you will not reign with Christ in heaven in his kingdom, nor in the world without end.

“You, that banish the truth out of your cities or countries, or its people for its sake, banish the truth and Christ out of your hearts from ruling there; so you yourselves are not the temples of God. When you have banished Christ and his truth out of your own hearts, you banish such in whom he rules out of your estates and country, then see what judgments the Lord doth bring upon you, when you are left to yourselves; yea, fears and troubles, one judgment after another, come upon you; you are even filled with them. But the banished, the sufferers for truth and Christ’s sake, have a peaceable habitation in the truth, which the devil is out of, and cannot get into; which habitation will outlast all the habitations of the wicked and persecutors, though they be ever so full of words without life and truth. The life and the truth will outlast all airy notions, and Christ, the Lamb and patient Seed, will overcome the devourer and the unpatient seed; and they that have the garment, the righteousness of Christ, which is the fine linen, will find it to outlast all the rags and inventions of men. For Christ saith to his learners, ‘Be of good cheer, I have overcome the world,’ the persecuting world. He said also to his disciples, ‘If the world hate you, ye know that it hated me before it hated you.’ Therefore let all that profess themselves Christians lay aside persecution about religion, churches, or worship, fasting or praying days; for you have no command from Christ and his apostles to persecute any. Christ, who is the King of kings and Lord of lords, when they called him a deceiver, and blasphemed him, and said, ‘He had a devil,’ did not persecute any of them for it, nor force or compel any to hear and believe him, nor the apostles after him; but he bade them, that would have been plucking up the tares, ‘Let the tares and wheat grow together until the harvest.’ So you have no command from Christ or his apostles to persecute, imprison, banish, or spoil the goods of any, for matter of pure conscience and religion, worship, faith, and church, in the gospel-times.”

G.F.

Harlingen in Friesland, the 11th of the 6th Month, 1677.

After some time George Keith and William Penn came back from Germany to Amsterdam, and had a dispute with one Galenus Abrahams (one of the most noted Baptists in Holland), at which many professors were present; but not having time to finish the dispute then, they met again two days after, and the Baptist was much confounded, and truth gained ground.[47] Between these two disputes we had a very great meeting at Friends’ meeting-place, at which many hundreds of people were, and some of high rank in the world’s account. An earl, a lord, and divers other eminent persons, were present, who all behaved themselves very civilly. But when the meeting was ended, some priests began to make opposition; which, when William Penn understood, he stood up again, and answered them to the great satisfaction of the people, who were much affected with the several testimonies they had heard declared. After the meeting several of them came to Gertrude’s, where we were, with whom George Keith had much discourse in Latin.

Having now finished our service at Amsterdam, we took leave of the Friends there, and passed by waggon to LEYDEN, about twenty-five miles; where we stayed a day or two, seeking out and visiting some tender people we heard of there. We met with a German, who was partly convinced. He informed us of an eminent man that was inquiring after truth. Some sought him out, and visited him, and found him a serious man; I also spoke to him, and he owned the truth. William Penn and Benjamin Furly went to visit another great man, that lived a little out of Leyden, who, they said, had been general to the King of Denmark’s forces. He and his wife were very loving to them, and heard the truth with joy.

From Leyden we went to the HAGUE, where the Prince of Orange kept his court; and we visited one of the judges of Holland, with whom we had pretty much discourse. He was a wise, tender man, and put many objections and queries to us; which when we had answered, he was satisfied, and parted with us in much love. Leaving the Hague, we went to DELFT, and thence to ROTTERDAM that night, where we stayed some days, and had several meetings. While I was here I gave forth a book for the Jews; with whom, when I was at Amsterdam, I had a desire to have some discourse, but they would not. Here also I reviewed several other books and papers which I had given forth before, and which were now transcribed.

-----

Footnote 43:

Elizabeth, Princess of the Rhine, was the eldest daughter of Frederick V., Elector Palatine, and King of Bohemia—her mother being a daughter of king James I. of England. This excellent princess is spoken of as a woman of great amiability and religious character. She possessed only a small territory; but she governed with great judgment, and attention to the happiness of her subjects. She made it a rule to hear, one day in the week, all such causes as were brought before her. On these occasions, her wisdom, justice, and moderation were very conspicuous. She frequently remitted forfeitures, in cases where the parties were poor, or in any respect worthy of favour. It was remarkable that she often introduced religious considerations, as motives to persuade the contending parties to harmony and peace. She was greatly beloved and respected by her subjects; and also by many persons of learning and virtue not resident in her dominions; for she patronised men of this character, whatever their country or their religious profession.

The respect in which this exemplary Christian held Friends and their principles, was unreservedly expressed in her letters to individuals connected with the English court; and her good offices were more than once exerted to preserve this persecuted people from the penalties of those laws which interdicted the exercise of public worship in conventicles, as all meeting-houses were then denominated. William Penn and Robert Barclay paid her two visits. She received them with great openness, and was much affected by the interview which, on the second visit, took place, as is related by William Penn. They went from Amsterdam to Herwerden, the residence of the Princess and of her intimate acquaintance, Anna Maria, Countess de Hornes, who dwelt much in her house, and was, as well as herself, a woman seeking after the best things, and a favourer of such (says Penn) as separate themselves from the world for the sake of righteousness.

The visitors were welcomed by the Princess and her friend the day after their arrival, and were invited to dine with them. They held a religious meeting together, which was so satisfactory that the Princess desired another might be appointed, at which several persons were present. William Penn thus speaks of it:—“The eternal word showed itself as a hammer this day; yea, sharper than a two-edged sword, dividing asunder between the soul and the spirit, between the joints and the marrow. Let my right hand forget its cunning, and my tongue cleave to the roof of my mouth, when I shall forget the loving-kindness of the Lord, and the sure mercies of our God, to us that day.” The following day they paid two visits at this little court; and the day after, which was the first of the week, they held a meeting there, appointed by the direction of the Princess, which several others attended besides those of her household. Of this meeting W. Penn says: “The quickening power and life of Jesus wrought and reached them; and virtue from him, in whom dwelleth the Godhead bodily, went forth.” After this meeting, which was held late in the evening, the visitors took their leave, but not before they had been witnesses of the tender disposition of mind of the Princess; who, attempting to set forth her sense of the power and presence of God prevalent among them, could not proceed, but turned herself to the window, and said, “My heart is full, I cannot speak to you.” W. Penn, on another occasion, says, “I cannot forget her last words when I took my leave of her: ‘Let me desire you to remember me, though I live at so great a distance, and you should never see me more. I thank you for this good time. Be assured, though my condition subjects me to divers temptations, yet my soul has strong desires after the best things.’”

The Princess Elizabeth lived to the age of 60, departing this life in 1680, as much lamented, as she had been beloved, by her people.

Footnote 44:

This being the last mention of Robert Barclay in these volumes, the following brief particulars may interest the reader who is not already acquainted with his history. He was the son of Colonel David Barclay, descended from the Barclays of Mathers, an ancient and honourable Scotch family, and of Katharine Gordon, from the Gordons of the house of the Duke of Gordon. He was born at Edinburgh in 1648, educated in France, and returned to Scotland in 1664. His father having joined the despised Quakers, Robert Barclay, though uninfluenced by him, soon followed his example, and came forth a zealous witness for the truth, receiving a gift in the ministry, in which he laboured to bring others to God. He was much exercised in controversy, from the many contradictions that fell upon truth, and upon him for its sake. He published several works in defence of the principles he had espoused, which he believed to be those of the New Testament, as promulgated by Christ and his apostles. His chief work was his Apology for the True Christian Divinity, which has gone through many editions, and remains uncontrovertible.

In common with the early Friends, Robert Barclay suffered imprisonments and ill-usage, which he bore with exemplary patience. He travelled extensively to spread the gospel of Christ, for he loved the truth above all the world; not ashamed of it before men, but bold and able in maintaining it, sound in judgment, strong in argument, of a pleasant disposition, yet solid and exemplary in his conversation. He was a learned man, a good Christian, an able minister, a tender and careful father, and a good and kind neighbour and friend. His last illness was short. James Dickenson of Cumberland, in his journey in Scotland, visiting him when on his deathbed, as he sat by him, the Lord’s power and presence bowed their hearts together, and Robert Barclay was sweetly melted in the sense of God’s love, and, with tears, expressed his love to all faithful brethren in England; and adding a message of love to dear George Fox, he said, “God is good still, and though I am under great weight of sickness and weakness as to my body, yet my peace flows, and this I know, whatever exercises may be permitted to come upon me, it shall tend to God’s glory and my salvation, and in that I rest.”

He died at his own house, at Ury, in Scotland, in 1690, aged forty-two, leaving behind him four sons and three daughters.

Footnote 45:

These ambassadors were deputies from the King of France, the United Netherlands, and several other potentates of Europe, who met to consult the peace of Christendom. George Fox’s Epistle to them was translated and printed in Latin. Robert Barclay also wrote a treatise in Latin, which was addressed and presented to each of the ambassadors, with a copy of his principal work, An Apology for the True Christian Divinity. In the former, Barclay strongly urged them to promote the good work for which they were assembled, pointing out the true causes of war, and its incompatibility with Christian principles. Before the year ended, a peace was concluded.

Footnote 46:

William Penn also addressed the Council and Senate of the city of Embden, relative to the sufferings of Friends there. Though these appeals did not procure any immediate relief, yet, in about ten years after, Friends enjoyed perfect liberty there.—See Sewell’s History, vol. ii., 420-425.

Footnote 47:

It appears that Galenus Abrahams asserted that nobody in the present day could be accepted as a messenger of God, unless he confirmed his doctrine by miracles.—See Sewell’s History, vol. ii., 366-368.

Vol. II, Chapter IX (1677-1680)

CHAPTER IX.

1677-1680.—George Fox, with other Friends, sails for England, and lands at Harwich, after a hazardous voyage of three days—has a large meeting at Colchester, and proceeds thence to London—writes to his wife—receives further accounts of persecution in New England—travels into Buckinghamshire, and meets with some false brethren, who are unruly and troublesome at meetings—Friends have a special meeting with them afterwards—at Reading meets with opposition to the settlement of a women’s meeting—visits Bristol during the fair, where are many Friends from various parts—the separatists there are very rude and abusive—he aids Friends in drawing up a breviat of their sufferings, to present to the judges at Gloucester assizes—meets with some separatists at Finchcomb—is engaged with other Friends in soliciting Parliament to grant them relief from the statutes made against Popish recusants—attends the Yearly Meeting, which was a glorious and heavenly one—Friends greatly united in testifying against the spirit of separation—not one mouth opened on its behalf—the Truth prospers at home and abroad—George Fox writes to his wife—writes to the king of Poland to dissuade him from persecution—to Friends in Amsterdam—Friends again press their suit for relief from the statutes made against Popish recusants without success—are much exercised with the spirit of separation, which opposes the order and discipline of the church—George Fox writes a paper to open the understandings of the weak, and as a reproof to a censorious judging spirit—has conferences with some of the opposers at Hertford—writes again to Friends to warn them of this spirit of false liberty—visits Friends in prison at Leicester—advises Friends how to end their differences—writes an epistle to Friends in London—writes to Friends in prison to console them under suffering—writes an epistle to the Yearly Meeting—an encouragement to Friends to be valiant for the Truth—also a caution to Friends to keep in humility—travels again towards the South—visits prisoners in York Castle—recommends Friends to lay their sufferings before the judge at the assizes—attends the Yearly Meeting in London—writes to the Great Turk and to the Dey of Algiers—to the latter particularly respecting Friends who are captives there—at Hertford meets with John Story (the schismatic) and some of his party, but the Truth prevails—has a meeting with some of the opposers—solicits the Parliament to grant relief to Friends under suffering—writes a paper against plots and plotters.

Finding our spirits clear of the service which the Lord had given us to do in Holland, we took leave of Friends of Rotterdam, and passed by boat to the BRIEL, in order to take passage that day for England; several Friends of Rotterdam accompanying us, and some of Amsterdam, who were come to see us again before we left Holland. But the packet not coming in till night, we lodged that night at the Briel; and next day being the 21st of the 8th month, and the First-day of the week, we went on board, and set sail about ten, viz., William Penn, George Keith, and I, and Gertrude Dirick Nieson, with her children. We were in all about sixty passengers, and had a long and hazardous passage; for the winds were contrary, and the weather stormy; the boat also was very leaky, insomuch that we had to have two pumps continually going, day and night; so that it was thought there was quite as much water pumped out as the vessel would have held. But the Lord, who is able to make the stormy winds to cease, and the raging waves of the sea calm, yea, to raise them and stop them at his pleasure, He alone did preserve us: praised be his name for ever! Though our passage was hard, yet we had a fine time, and good service for truth on board among the passengers, some of whom were great folks, and were very kind and loving. We arrived at HARWICH on the 23rd, at night, having been two nights, and almost three days at sea. Next morning William Penn and George Keith took horse for Colchester; but I stayed, and had a meeting at Harwich; and there being no Colchester coach there, and the postmaster’s wife being unreasonable in her demands for a coach, and deceiving us of it also after we had hired it, we went to a Friends’ house about a mile and a half in the country, and hired his waggon which we bedded well with straw, and rode in it to Colchester.

I stayed there till First-day, having a desire to be at Friends’ meeting that day; and a very large and weighty one it was; for Friends hearing of my return from Holland, flocked from several parts of the country, and many of the town’s-people coming in also, it was thought there were about a thousand people at it; and all was peaceable. Having stayed a day or two longer at Colchester, I travelled through ESSEX, visiting Friends at HALSTEAD, BRAINTREE, FELSTEAD, and SALING, and having meetings with them. At CHELMSFORD I had a meeting in the evening; and there being many Friends prisoners, they got liberty and came to the meeting; and we were all refreshed together in the Lord. Next day, the 9th of the 9th month, I got to LONDON, where Friends received me with great joy; and on the First-day following went to Gracechurch Street meeting, where the Lord visited us with his refreshing presence, and the glory of the Lord surrounded the meeting; praised be the Lord.

After I had been a little while in London, I wrote the following letter to my wife:—

“DEAR HEART,

“To whom is my love and to the children, and to all the rest of Friends, in the Lord’s truth, power, and Seed, that is over all; glory to the Lord, and blessed be his name for ever beyond all words! who hath carried me through and over many trials and dangers, in his eternal power! I have been twice at Gracechurch Street meeting; and though the opposite spirits were there, yet all was quiet; the dew of heaven fell upon the people, and the glory of the Lord shone over all. Every day I am fain to be at meetings about business, and sufferings which are great abroad; and now many Friends are concerned with many persons about them: so in haste, with my love to you all.”

G.F.

London, the 24th of the 9th Month, 1677.

About this time, I received letters from New England, which gave account of the magistrates’ and rulers’ cruel and unchristian-like proceedings against Friends there, whipping and abusing them very shamefully; for they whipped many women Friends. One woman they tied to a cart, and dragged her along the street, stripped above the waist. They whipped some masters of ships that were not Friends, only for bringing Friends thither. And at that very time, while they were persecuting Friends in this barbarous manner, the Indians slew three-score of their men, took one of their captains, and flayed the skin off his head while he was alive, and carried it away in triumph; so that the sober people said “the judgments of God came upon them, for persecuting the Quakers;” but the blind dark priests said, “It was because they did not persecute them enough.”[48] Great exercise I had in seeking relief here for our poor suffering Friends there, that they might not lie under the rod of the wicked. Upon this and other services for truth, I stayed in London a month or five weeks, visiting meetings, and helping and encouraging Friends to labour for the deliverance of their suffering brethren in other parts.

Afterwards I went down to KINGSTON, and visited Friends there and thereaway. Having stayed a little among Friends there, looking over a book I had then ready to go to press, I went into Buckinghamshire, visiting Friends, and having several meetings amongst them, as at AMERSHAM, HUNGER-HILL, JORDANS, HEDGERLY, WYCOMBE, and TURVILLE-HEATH. In some of which, they that were gone out from the unity of Friends in truth into strife, opposition, and division, were very unruly and troublesome; particularly at the men’s meeting at Thomas Ellwood’s at HUNGER-HILL, where the chief of them came from Wycombe, endeavouring to make disturbance, and to hinder Friends from proceeding in the business of the meeting. When I saw their design I admonished them to be sober and quiet, and not trouble the meeting by interrupting its service; but rather, if they were dissatisfied with Friends’ proceedings, and had anything to object, let a meeting be appointed on purpose some other day. So Friends offered to give them a meeting another day: and at length it was agreed to be at Thomas Ellwood’s[49] the week following. Accordingly Friends met them there, and the meeting was in the barn; for there came so many, that the house could not receive them. After we had sat awhile they began their jangling. Most of their arrows were shot at me; but the Lord was with me, and gave me strength in his power to cast back their darts of envy and falsehood upon themselves. Their objections were answered, and things were opened to the people; a good opportunity it was, and serviceable to the truth; for many that before were weak, were now strengthened and confirmed; some that were doubting and wavering, were satisfied and settled; and faithful Friends were refreshed and comforted in the springings of life amongst us. For the power arose, and life sprung, and in the arisings thereof many living testimonies were borne against that wicked, dividing, rending spirit, which those opposers were joined to, and acted by; and the meeting ended to the satisfaction of Friends. That night I lodged, with other Friends, at Thomas Ellwood’s; and the same week had a meeting again with the opposers at WYCOMBE, where they again showed their envy, and were made manifest to the upright-hearted.

After I had visited Friends in that upper side of Buckinghamshire, I called upon Friends at HENLEY in OXFORDSHIRE, and afterwards went by CORSHAM to READING, where I was at meeting on First-day, and in the evening had a large meeting with Friends. Next day there being another meeting about settling a women’s meeting, some of them that had let in the spirit of division, fell into jangling, and were disorderly for a while, till the weight of truth brought them down. After this I passed on, visiting Friends, and having meetings in several places, through BERKSHIRE and WILTSHIRE, till I came to BRISTOL, which was on the 24th of the 11th Month, just before the fair.

I stayed at Bristol all the time of the fair, and some time after. Many sweet and precious meetings we had; many Friends being there from several parts of the nation, some on account of trade, and some in the service of truth. Great was the love and unity of Friends that abode faithful in the truth, though some who were gone out of the holy unity, and were run into strife, division, and enmity, were rude and abusive, and behaved themselves in a very unchristian manner towards me. But the Lord’s power was over all; by which being preserved in heavenly patience, which can bear injuries for his name’s sake, I felt dominion therein over the rough, rude, and unruly spirits; and left them to the Lord, who knew my innocency, and would plead my cause. The more these laboured to reproach and vilify me, the more did the love of Friends, that were sincere and upright-hearted, abound towards me; and some that had been betrayed by the adversaries, seeing their envy and rude behaviour, broke off from them; who have cause to bless the Lord for their deliverance.

When I left Bristol, I went with Richard Snead to his house in the country, and thence to Hezekiah Coale’s at WINTERBOURNE, in GLOUCESTERSHIRE, whither came several Friends that were under great sufferings for truth’s sake, whom I had invited to meet me there. Stephen Smith[50], Richard Snead, and I, drew up a breviat of their sufferings, setting forth the illegal proceedings against them, which was delivered to the judges at the assizes at Gloucester; and they promised to put a stop to those illegal proceedings. Next day we passed to SUDBURY, and had a large meeting in the meeting-house there, which at that time was of very good service. We went next day to Nathaniel Crisp’s at TEDBURY, and thence passed on to NAILSWORTH; where on First-day we had a brave meeting, and large. Thence we went to the quarterly meeting at FINCHCOMB, where were several of the opposite spirit, who, it was thought, intended to make some disturbance amongst Friends; but the Lord’s power was over, and kept them down, and good service for the Lord we had at that meeting. We returned from Finchcomb to NAILSWORTH, and had another very precious meeting there, to which Friends came from the several meetings thereabouts; which made it very large also.

We went from Nailsworth the 1st of the 1st Month, 1678, and travelled through the country visiting Friends and having many meetings at CIRENCESTER, CROWN-ALLINS, CHELTENHAM, STOKE-ORCHARD, TEWKESBURY, &c., so went to WORCESTER, where I had formerly suffered imprisonment above a year for truth’s sake; and Friends rejoiced greatly to see me there again. Here I stayed several days, and had many very precious meetings in the city, and much service amongst Friends. After which, I had meetings at PERSHORE and EVESHAM; and then struck to RAGLEY in WARWICKSHIRE, to visit the Lady Conway,[51] who I understood was very desirous to see me, and whom I found tender and loving, and willing to detain me longer than I had freedom to stay. About two miles hence I had two meetings at a Friend’s house, whose name was John Stanley, whither William Dewsbury came, and stayed with me about half a day. Afterwards I visited Friends in their meetings, at STRATFORD, LAMCOTE, and ARMSCOTT (whence I was sent prisoner to Worcester in 1673,) and thence passed into OXFORDSHIRE, visiting Friends, and having meetings at SIBFORD, NORTH-NEWTON, BANBURY, ADDERBURY, &c. Then visiting Friends through BUCKINGHAMSHIRE, at LONG-CRENDON, ILMER, MENDLE, WESTON, CHOLESBURY, CHESHAM, &c., I came to Isaac Penington’s, where I stayed a few days; and then turning into HERTFORDSHIRE, visited Friends at CHORLEYWOOD, WATFORD, HEMEL-HEMPSTEAD, and MARKET-STREET, at which places I had meetings with Friends. From Market-Street I went in the morning to LUTON in BEDFORDSHIRE, to see John Crook, with whom I spent good part of the day, and went towards evening to ALBAN’S, where I lay that night at an inn. And visiting Friends at SOUTH-MIMS, BARNET, and HENDON, where I had meetings, I came to LONDON the 8th of the 3rd Month. It being the fourth day of the week, I went to Gracechurch-Street meeting, which was peaceable and well; and many Friends, not knowing I was come to town, were very joyful to see me there; and the Lord was present with us, refreshing us with his living virtue: blessed be his holy name!

The parliament was sitting when I came to town, and Friends having laid their sufferings before them, were waiting on them for relief against the laws made against Popish recusants, which they knew we were not; though some malicious magistrates took advantages against us, to prosecute us in several parts of the nation upon those statutes. Friends attending on that service when I came, I joined them therein; and there was some probability that something might be obtained towards Friends’ ease and relief in that case, many of the parliament-men being tender and loving towards us, believing we were much misrepresented by our adversaries. But when I went down one morning with George Whitehead to the parliament house, to attend upon them on Friends’ behalf, suddenly they were prorogued, though but for a short time.

About two weeks after I came to London, the Yearly Meeting began, to which Friends came up out of most parts of the nation, and a glorious heavenly meeting we had. O the glory, majesty, love, life, wisdom, and unity, that were amongst us! The power reigned over all, and many testimonies were borne therein against that ungodly spirit, which sought to make rents and divisions amongst the Lord’s people; but not one mouth was opened amongst us in its defence, or on its behalf. Good and comfortable accounts also we had, for the most part, from Friends in other countries; of which I find a brief account in a letter, which soon after I wrote to my wife, the copy whereof here follows;—

“DEAR HEART,

“To whom is my love in the everlasting Seed of life that reigns over all. Great meetings here have been, and the Lord’s power hath been stirring through all, the like hath not been. The Lord hath in his power knit Friends wonderfully together, and his glorious presence did appear among them. And now the meetings are over, blessed be the Lord! in quietness and peace. From Holland I hear things are well there: some Friends are gone that way, to be at their Yearly Meeting at Amsterdam. At Embden, Friends that were banished are got into the city again. At Dantzic, Friends are in prison, and the magistrates threatened them with harder imprisonment; but the next day the Lutherans rose, and plucked down (or defaced) the Popish monastery; so they have work enough among themselves. The King of Poland received my letter, and read it himself; and Friends have since printed it in High Dutch. By letters from the half-yearly meeting in Ireland, I hear that they are all in love there. At Barbadoes, Friends are in quietness, and their meetings settled in peace. At Antigua also and Nevis, truth prospers, and Friends have their meetings orderly and well. Likewise in New England and other places, things concerning truth and Friends are well; and in those places the men’s and women’s meetings are settled; blessed be the Lord! So keep in God’s power and Seed, that is over all, in whom ye all have life and salvation; for the Lord reigns over all in his glory, and in his kingdom; glory to his name for ever, Amen. In haste, with my love to you all, and to all Friends.”

G. F.

London, the 26th of the 3rd Month, 1678.

The letter to the King of Poland mentioned is as follows:—

To Johannes III. King of Poland, &c.

“O KING!

“We desire thy prosperity both in this life and that which is to come. And we desire that we may have our Christian liberty to serve and worship God under thy dominion; for our principle leads us not to do anything prejudicial to the king or his people. We are a people that exercise a good conscience towards God through his Holy Spirit, and in it do serve, worship, and honour him; and towards men in the things that are equal and just, doing to them as we would have them do unto us; looking unto Jesus, who is the author and finisher of our faith; which faith purifies our hearts, and brings us to have access to God; without which we cannot please him; by which faith all the just live, as the Scripture declares. That which we desire of thee, O king, is, that we may have liberty of conscience to serve and worship God, and to pray unto him in our meetings together in the name of Jesus, as he commands, with a promise that he will be in the midst of them. The king, we hope, cannot but say that this duty and service is due to God and Christ; and we give Cæsar his due, and pay our tribute and custom equal with our neighbour, according to our proportion. We never read in all the Scriptures of the New Testament, that Christ or his disciples banished or imprisoned any that were not of their faith or religion, and would not hear them, or gave them any such command; but, on the contrary, let the tares and the wheat grow together, till the harvest; and the harvest is the end of the world. Then Christ will send his angels to sever the wheat from the tares, &c. He rebuked such as would have had fire from heaven to consume those that would not receive Christ; and told them that they did not know what spirit they were of. He came not to destroy men’s lives, but to save them.

“We desire the king to consider how much persecution there has been in Christendom, since the apostles’ days, concerning religion. Christ said, they should go into everlasting punishment, that did not visit him in prison; then what will become of them that imprison him in his members, where he is manifest? None can say that the world is ended; and therefore how will Christendom answer the dreadful and terrible God at his day of judgment, that have persecuted one another about religion, before the end of the world, under pretence of plucking up tares; which is not their work, but the angels’, at the end of the world? Christ commands men to love one another, and to love enemies, and by this they should be known to be his disciples. O! that all Christendom had lived in peace and unity, that they might, by their moderation, have judged both Turks and Jews; and let all have their liberty that do own God and Jesus, and walk as becomes the glorious gospel of the Lord Jesus Christ. Our desires are, that the Lord God of heaven may soften the king’s heart to all tender consciences, that fear the Lord, and are afraid of disobeying him.

“We entreat the king to read some of the noble expressions of several kings and others, concerning liberty of conscience; and especially Stephanus, king of Poland’s sayings, viz.: ‘It belongeth not to me to reform the consciences; I have always gladly given that over to God, which belongeth to him; and so shall I do now, and also for the future. I will suffer the weeds to grow till the time of harvest, for I know that the number of believers is but small: therefore,’ said he, when some were proceeding in persecution, ‘I am king of the people not of their consciences.’ He also affirmed, that ‘religion was not to be planted with fire and sword.’ Chron. Liberty of Religion, part 2.

“Also a book written in French by W. M., anno 1576, hath this sentence, viz.: ‘Those princes that have ruled by gentleness and clemency, added to justice, and have exercised moderation and meekness towards their subjects, always prospered and reigned long; but, on the contrary, those princes that have been cruel, unjust, prejudiced, and oppressors of their subjects, have soon fallen, they and their estates, into danger, or total ruin.’

“Veritus saith, ‘Seeing Christ is a Lamb, whom you profess to be your head and captain, then it behoveth you to be sheep, and to use the same weapons that he made use of; for he will not be a shepherd of wolves and wild beasts, but only of sheep. Wherefore, if you lose the nature of sheep,’ said he, ‘and be changed into wolves and wild beasts, and use fleshly weapons, then will you exclude yourselves out of his calling, and forsake his banner; and then will he not be your captain,’ &c.

“Also we find it asserted by King James, in his speech to the parliament, in the year 1609, ‘That it is a pure rule in divinity, that God never planted his church with violence of blood.’ And furthermore he said, ‘it was usually the condition of Christians to be persecuted, but not to persecute.’

“King Charles, in his [Greek: Eikôn Basilikê], page 61, said in his prayer to God, ‘Thou seest how much cruelty amongst Christians is acted under the colour of religion; as if we could not be Christians unless we crucified one another.’

“Page 28, ‘Make them at length seriously to consider, that nothing violent nor injurious can be religious.’

“Page 70, ‘Nor is it so proper to hew out religious reformation by the sword as to polish them by fair and equal disputations among those that are most concerned in the differences; whom not force, but reason, must convince.’

“Page 66, ‘Take heed that outward circumstances and formalities in religion devour not all.’

“Pages 91, 92, ‘In point of true conscientious tenderness I have so often declared, how little I desire my laws and sceptre should entrench on God’s sovereignty, who is the only King of conscience.’

“Page 123, ‘Nor do I desire any man should be further subject unto me, than all of us may be subject unto God.’

“Page 200, ‘O thou Sovereign of our souls, the only Commander of our consciences!’

“Page 346 (In his ‘Meditations on Death’,) ‘It is indeed a sad state to have his enemies to be his accusers, parties, and judges.’

“The Prince of Orange testified, anno 1579, ‘That it was impossible the land should be kept in peace, except there was a free toleration in the exercise of religion.’

“‘Where hast thou read in thy day (said Menno) in the writings of the apostles, that Christ or the apostles ever cried out to the magistrates for their power against them that would not hear their doctrine, nor obey their words? I know certainly,’ said he, ‘that where a magistrate shall banish with the sword, there is not the right knowledge, spiritual word, nor church of Christ; it is, Invocare brachium seculare (to invoke the secular arm.’)

“‘It is not Christian-like, but tyrannical (said D. Philipson,) to banish and persecute people about faith and religion; and they that so do are certainly of the Pharisaical generation, who resisted the Holy Ghost.’

“Erasmus said, ‘That though they take our money and goods, they cannot therefore hurt our salvation; they afflict us much with prisons, but they do not thereby separate us from God.’—In de Krydges wrede, fol. 63.

“Lucernus said, ‘He that commandeth anything, wherewith he bindeth the conscience, this is an antichrist.’—In de Bemise Disp., fol. 71.

“Irenæus affirmed, ‘that all forcing of conscience, though it was but a forbidding of the exercise which is esteemed by one or another to be necessary to salvation, is in no wise right nor fitting.’ He also affirmed, ‘that through the diversity of religions the kingdom should not be brought into any disturbance.’

“Constantius, the emperor, said, ‘That it was enough that he preserved the unity of the faith, that he might be excusable before the judgment-seat of God; and that he would leave every one to his own understanding, according to the account he will give before the judgment-seat of Christ. Hereto may we stir up people (said he,) not compel them; beseech them to come into the unity of the Christians, but to do violence to them we will not in any wise.’—Sebast. Frank, Chron. fol. 127.

“Augustinus said, ‘Some disturbed the peace of the church while they went about to root out the tares before their time; and through this error of blindness (said he) are they themselves separated so much the more from being united unto Christ.’

“Retnaldus testified, ‘That he who, with imprisoning and persecuting, seeketh to spread the gospel, and greaseth his hands with blood, shall much rather be looked upon for a wild hunter than a preacher, or a defender of the Christian religion.’

“‘I have for a long season determined (said Henry IV., king of France, in his speech to the parliament, 1599,) to reform the church, which, without peace, I cannot do: and it is impossible to reform or convert people by violence. I am king, as a shepherd, and will not shed the blood of my sheep, but will gather them through the mildness and goodness of a king, and not through the power of tyranny: and I will give them that are of the reformed religion right liberty to live and dwell free, without being examined, perplexed, molested, or compelled to anything contrary to their consciences; for they shall have the free exercise of their religion, &c.’—[Vid. Chron. Van de Underg. 2. deel, p. 1514.]

“Ennius said, ‘Wisdom is driven out when the matter is acted by force. And therefore the best of men, and most glorious of princes, were always ready to give toleration.’

“Eusebius, in his second book of the life of Constantine, reports these words of the emperor: ‘Let them which err, with joy receive the like fruition of peace and quietness with the faithful; sith the restoring of communication and society may bring them into the right way of truth: let none give molestation to any; let every one do as he determines in his mind. And indeed, there is great reason for princes to give toleration to disagreeing persons, whose opinions cannot by fair means be altered; for if the persons be confident, they will serve God according to their persuasions: and if they be publicly prohibited, they will privately convene: and then all those inconveniences and mischiefs, which are arguments against the permission of conventicles, are arguments for the public permission of differing religions, &c., they being restrained and made miserable, endears the discontented persons mutually, and makes more hearty and dangerous confederations.’

“The like counsel, in the divisions of Germany at the first reformation, was thought reasonable by the Emperor Ferdinand, and his excellent son Maximilian; for they had observed, ‘that violence did exasperate, was unblessed, unsuccessful, and unreasonable; and therefore they made decrees of toleration.’

“The Duke of Savoy, repenting of his war undertaken for religion against the Piedmontese, promised them toleration; and was as good as his word.

“It is remarkable, that till the time of Justinian the emperor, Anno Domini 525, the Catholics and Novatians had churches indifferently permitted, even in Rome itself.

“And Paul preached the kingdom of God, teaching those things which concerned the Lord Jesus Christ, with all confidence; and no man forbade him: and this he did for the space of two years in his own hired house at Rome, and received all that came to him.

“Now, O king, seeing these noble testimonies concerning liberty of conscience from kings, emperors, and others, and the liberty that Paul had at Rome in the days of the heathen emperor, our desire is, that we may have the same liberty at Dantzic to meet together in our own hired houses; which cannot be any prejudice, either to the king or the city, for us to meet together to wait upon the Lord, and pray unto him, and to serve and worship him in Spirit and in truth in our own hired houses; seeing our principle leads us to hurt no man, but to love our enemies, and to pray for them: yea, them that persecute us. Therefore, O king, consider, and the city of Dantzic, would you not think it hard for others to force you from your religion to another, contrary to your consciences? And if it be so, that you would think it hard to you, then ‘do you unto others as you would have them do unto you;’ do not you that unto others, which you would not have them do unto you; for that is the royal law, which ought to be obeyed. And so in love to thy immortal soul, and for thy eternal good, this is written.”

G. F.

“Postscript.—‘Blessed be the merciful, for they shall obtain mercy.’ And remember, O king, Justin Martyr’s two Apologies to the Roman emperors, in the defence of the persecuted Christians; and that notable Apology, which was written by Tertullian, upon the same subject; which are not only for the Christian religion, but against all persecution for religion.”

“Dear Peter Hendricks, John Claus, J. Rawlins, and all the rest of Friends in Amsterdam, Friesland, and Rotterdam, to whom is my love in the Seed of life, that is over all.

“I received your letter with one from Dantzic: I have written something directed to you, to the King of Poland, which you may translate into High Dutch, and send to Friends there to give to the king; or you may print it, after it be delivered in manuscript, which may be serviceable to other princes. So in haste, with my love. The Lord God Almighty over all give you dominion in his eternal power, and in it over all preserve you, and keep you to his glory, that you may answer that of God in all people. Amen.”

GEORGE FOX.

London, the 13th of the 9th Month, 1677.

I continued yet in and about London some weeks, the parliament sitting again, and Friends attending to get some redress of our sufferings, which about this time were very great, and heavy upon many Friends in divers parts of the nation; being very unduly prosecuted upon the statutes made against Popish recusants; though our persecutors could not but know that Friends were utterly against Popery; having borne testimony against it in word and writing, and suffered under it. But though many of the members of parliament in each house were kind to Friends, and willing to do something for their ease, yet having much business, they were hindered from doing the good they would, so that the sufferings of Friends continued.

But that which added much to the grief and exercise of Friends, was, that some who made a profession of the same truth with us, being gone from the simplicity of the gospel into a fleshly liberty, and labouring to draw others after them, opposed the order and discipline, which God by his power had set up and established in his church; and made a great noise and clamour against prescriptions; whereby they easily drew after them such as were loosely inclined, and desired a broader way than the path of truth to walk in. Some also that were more simple, but young in truth, or weak in judgment, were apt to be betrayed by them, not knowing the depths of Satan in these wiles; for whose sake I was moved to write the following paper, for undeceiving the deceived, and opening the understandings of the weak in this matter:—

“All you that deny prescriptions without distinction, may as well deny all the Scriptures, which were given forth by the power and Spirit of God. For do not they prescribe how men should walk towards God and man, both in the Old Testament and in the New? Yea, from the very first promise of Christ in Genesis, what people ought to believe and trust in, and all along, till ye come to the prophets? Did not the Lord prescribe to his people by the Fathers, and then by his prophets? Did he not prescribe to the people how they should walk, though they turned against the prophets in the old covenant, for declaring or prescribing to them the way, how they might walk to please God, and keep in favour with him? In the days of Christ, did not he prescribe and teach, how people should walk and believe? And after him, did not the apostles prescribe to people how they might come to believe, and receive the gospel and the kingdom of God, directing to that which would give them the knowledge of God, and how they should walk in the new covenant in the days of the gospel, and by what way they should come to the holy city? And did not the apostles send forth their decrees by faithful chosen men, that had hazarded their lives for Christ’s sake, to the churches, by which they were established?

“So you that deny prescriptions given forth by the power and Spirit of God, do thereby oppose the Spirit that gave them forth in all the holy men of God. Were there not some all along in the days of Moses, and in the days of the prophets, in the days of Christ, and in the days of his apostles, who did withstand that which they gave forth from the Spirit of God? And hath there not been the like since the days of the apostles? How many have risen, since truth appeared, to oppose the order which stands in the power and Spirit of God? who are but in the same spirit which hath opposed the Spirit of God all along from the beginning. See, what names or titles the Spirit of God gave that opposing spirit in the old covenant, and also in the new; which is the same now; for after the Lord had given forth the old covenant, there were some among themselves that opposed; these were worse than public enemies. And likewise in the days of the new covenant, in the gospel-times, you may see what sort opposed Christ and the apostles, after they came to some sight of the truth, and how they turned against Christ and his apostles? See what liberty they pleaded for, and ran into, in the apostles’ days, who could not abide the cross, the yoke of Jesus.

“We see the same rough and high spirit cries now for liberty, which the power and Spirit of Christ cannot give—cries, ‘Imposition,’ and yet is imposing;—cries, ‘liberty of conscience,’ and yet is opposing liberty of conscience; and cries against ‘prescriptions,’ and yet is prescribing both in words and writing. So with the everlasting power and Spirit of God this spirit is fathomed; its rise, beginning, and end; and it is judged. This spirit cries, ‘we must not judge conscience; we must not judge matters of faith; and we must not judge spirits, nor religions,’ &c. Yes; they that are in the pure Spirit and power of God, which the apostles were in, judge of conscience, whether it be a seared conscience, or a tender conscience; they judge of faith, whether it be a dead one or a living one; they judge of religion, whether it be vain, or pure and undefiled; they judge of spirits, and try them, whether they be of God or not; they judge of hope, whether it be that of hypocrites, or the true hope that purifies, even as God is pure; they judge of belief, whether it be that which is born of God, and overcometh the world, or that which runs into the spirit of the world, which lusts to envy, and doth not overcome the world; they judge of worships, whether they be will-worships, and the worship of the beast and dragon, or the worship of God in Spirit and in truth; they judge of angels, whether they be fallen, or those that keep their habitation; they judge the world, that grieves and quenches the Spirit, hates the light, turns the grace of God into wantonness, and resists the Holy Ghost; they judge of the hearts, ears, and lips, which are circumcised, and which are uncircumcised; they judge of ministers, and apostles, and messengers, whether they be of Satan or of Christ; they judge of differences in outward things, in the church or elsewhere; yea, the least member of the church hath power to judge of such things, having the one true measure, and true weight to weigh things, and measure things withal, without respect to persons. This judgment is given, and all these things are done, by the same power and Spirit the apostles were in. Such also can judge of election and reprobation; who keep their habitation, and who do not; who are Jews, and who are of the synagogue of Satan; who are in the doctrine of Christ, and who are in the doctrines of devils; who prescribes and declares things from the power and Spirit of God; and who prescribes and declares things from a loose spirit, to let all loose from under the yoke of Christ, the power of God, into looseness and liberty.

“These likewise can judge and discern, who brings people into the possession of the gospel of light and life, over death and darkness, and into the truth, where the devil cannot get in; and who brings them into the possession of death and darkness, out of the glorious liberty of the gospel, and of Jesus Christ, his faith, truth, Spirit, light, and grace. For there is no true liberty, but in that; and that liberty answers the grace, the truth, the light, the Spirit, the faith, the gospel of Christ in every man and woman, and is the yoke to the contrary in every man and woman. That makes it rage, and swell, and puff up; for it is restless, unruly, out of patience, and ready to curse his God, and that which reigns over him, because it hath not its will. It works with all subtlety and evasion with its restless spirit, to get in and defile the minds of the simple, and to make rapes upon the virgin minds. But as they receive the heavenly wisdom, by which all things were made (which wisdom is above that spirit,) through this wisdom they will be preserved over that spirit.

“And Christ hath given judgment to his saints in his church, though he be judge of all; and the saints, in the power and Spirit of God, had and have power to judge of words and manners, of lives and conversations, of growths and states, from a child to a father in the truth; and to whom they are a savour of death, and to whom they are a savour of life; who serve the Lord Jesus Christ and preach him, and who preach themselves and serve themselves; and who talk of the light, of faith, of the gospel, of hope, and of grace, and preach such things; yet in their works and lives deny them all, and God and Christ, and preach up liberty from that in themselves to that in others, which should be under the yoke and cross of Christ, the power of God. So the saints, in the power and Spirit of Christ, can discern and distinguish, who serves God and Christ, and who serves him not; and can put a distinction between the profane and the holy. But such as have lost their eye-salve, and whose sight is grown dim, lose this judgment, discerning, and distinction in the church of Christ; and such come to be spewed out of Christ’s mouth, except they repent; and if not, they come to corrupt the earth, and burden it, that it vomits them out of it.

“Therefore, all are exhorted to keep in the power and Spirit of Christ Jesus, in the word of life, and the wisdom of God (which is above that which is below,) in which they may keep their heavenly understandings and discernings; and so set the heavenly, spiritual judgment over that which is for judgment, which dishonours God, and leads into loose and false liberty; out of the unity, which stands in the heavenly Spirit, which brings into conformity to the image of the Son of God, and his gospel, the power of God (which was before the devil was,) and his truth (which the devil is out of,) in which all are of one mind, heart, and soul, and come to drink into one Spirit, being baptized into one Spirit, and so into one body, of which Christ is the head; and so keep one fellowship and unity in the Spirit, which is the bond of peace, the Prince of princes’ peace. And they that cry so much against judging, and are afraid of judgment, whether they be apostates, professors, or profane, are the most judging with their censorious, false spirits, and judgment; and yet they cannot bear the true judgment of the Spirit of God, nor stand in his judgment. This hath been manifest from the beginning, they having the false measures, and the false weights; for none have the true measure and true weight but they that keep in the light, power, and Spirit of Christ. And now there is a loose spirit, that cries for liberty, and against prescriptions, and yet is proscribing ways, both by words and writings. The same spirit cries against judging, and would not be judged, and yet is judging with a wrong spirit. This is given forth in reproof to that spirit.”

G. F.

London, the 9th of the 4th Month, 1678.

When I had finished what service I had for the Lord at this time here, I went towards Hertford; visiting Friends, and having several meetings in the way. At HERTFORD I stayed some days, having much service for the Lord there, both amongst Friends in their meetings, and in conferences with such as having let in evil surmisings and jealousies concerning Friends, stood in opposition to the order of truth: and in answering some books written against truth and Friends. While I was here, it came upon me to write a few lines, and send them abroad amongst Friends, as follows:—

“DEAR FRIENDS,

“Let the holy Seed of life reign over death and the unholy seed in you all; that in the holy Seed of the kingdom ye may all feel the everlasting holy peace with God, through Christ Jesus, your Saviour, and sit down in Him, your life and glorious rest, the holy rock and foundation, that standeth sure over all from everlasting to everlasting, in whom all the fulness of blessedness is; so that ye may glory in Him that liveth for evermore, Amen! who is your eternal joy, life, and happiness; through whom you have peace with God. This holy Seed bruiseth the head of the serpent, and will outlive all his wrath and rage, malice and envy; who was before he and it were, and remains when he and it are gone into the fire that burns with brimstone. The Seed, Christ, will reign; and so will ye, as ye do live and walk in Him, sit down in Him, and build up one another in the love of God.”

G. F.

Hertford, the 10th of the 5th Month, 1678.

Next day a fresh exercise came upon me, with respect to those unruly and disorderly spirits, that were gone out from us, and were labouring to draw others after them into a false liberty. In the sense I had of the hurt and mischief these might do, where they were given way to, I was moved to write a few lines to warn Friends of them, as follows:—

“ALL FRIENDS,

“Keep in the tender life of the Lamb, over that unruly, puffed up, and swelling spirit, whose work is for strife, contention, and division, under a pretence of conscience, and drawing into looseness and false liberty, dangerous to the welfare of youth. They that do encourage them, will be guilty of their destruction, and set up a sturdy will, instead of conscience, in their rage and passion; which will quench the universal Spirit in themselves, and in every man and woman: and so, that spirit shall not have liberty in themselves, nor in others; thus they shut up the kingdom of heaven in themselves, and also in others. So a loose spirit getting up under a pretence of liberty of conscience; or a stubborn will, making a profession of the words of truth in a form without power, all looseness and vileness will be sheltered and covered under this pretence, which is for eternal judgment: for that doth dishonour God. Therefore, keep to the tender Spirit of God in all humility, that in it you may know that ye are all members of one another, and all have an office in the church of Christ. All these living members know one another in the Spirit, and not in the flesh. So here is no man ruling over the woman, as Adam did over Eve in the fall: but Christ, the spiritual man, among and over his spiritual members, which are edified in the heavenly love that is shed in their heart from God, where all strife ceases.”

G. F.

Hertford, the 11th of the 5th Month, 1678.

I went from Hertford to a meeting at RABLEY-HEATH, and thence to Edward Crouch’s, of STEVENAGE. Next day to BALDOCK, where I had a meeting that evening; and after that had meetings at HITCHIN and ASHWELL. Then passing through part of BEDFORDSHIRE, where I had a meeting or two, I went to HUNTINGDON, in which county I stayed several days, having many meetings, and much service amongst Friends; labouring to convince gainsayers, and to confirm and strengthen Friends in the way and work of the Lord. At IVES, in Huntingdonshire, George Whitehead came to me, and travelled with me, in the work of the Lord, for five or six days in that county, and in some part of NORTHAMPTONSHIRE; and leaving me in GREAT BOWDEN in LEICESTERSHIRE, he went towards Westmorland. I stayed longer in Leicestershire, visiting Friends at SADDINGTON, WIGSTON, KNIGHTON, LEICESTER, SILEBY, SWANNINGTON, and divers other places; where I had very precious meetings, and good service amongst Friends and other people: for there was great openness, and many weighty and excellent truths did the Lord give me to deliver amongst them.

At LEICESTER I went to the jail to visit the Friends that were in prison there for the testimony of Jesus, with whom I spent some time; encouraging them in the Lord to persevere steadfastly and faithfully in their testimony, and not to be weary of suffering for his sake. And when I had taken my leave of them, I spoke with the jailer, desiring him to be kind to them, and let them have what liberty he could, to visit their families sometimes.

I had a meeting or two in WARWICKSHIRE, and then went into STAFFORDSHIRE, where I had several sweet and opening meetings, both for gathering into truth and establishing therein. While I was in Staffordshire, I was moved to give forth the following paper:—

“Dear Friends of the quarterly and monthly meetings everywhere: My desire is, that ye may all strive to be of one mind in the Lord’s power and truth, which is peaceable, and into which strife and enmity cannot come; also in the wisdom of God, which is pure, peaceable, and easy to be entreated, which is above that which is below, that is earthly, devilish, and sensual; and that with, and in this heavenly wisdom, you may be all ordered, and do what ye do, to God’s glory.

“And, dear Friends, if there should happen at any time anything that tends to strife, dispute or contention in your monthly or quarterly meetings, let it be referred to half a dozen, or such a like number, to debate and end, out of your meetings, as it was at first, that all your monthly and quarterly meetings may be kept peaceable. And then they may inform the meeting what they have done; that the weak and youth amongst you may not be hurt, through hearing of strife or contention in your meetings, where no strife or contention ought to be; but all to go on, and determine things in one mind, in the power of God, the gospel order: in which gospel of peace ye will preserve the peace of all your meetings.

“If any man or woman have anything against any one, let them speak to one another, and end it between themselves; if they cannot so decide, let them take two or three to end it. In case these determine it not, let it be laid before the church; and let half a dozen, or such a number out of your monthly or quarterly meeting hear it, and finally end it, without respect of persons. Let all prejudice be laid aside and buried; also all shortness one towards another; and let love, which is not puffed up, envies not, seeks not her own, but bears all things, have the dominion in all your meetings; for that doth edify the body, which Christ is the head of; and this will rule over all sounding brass and tinkling cymbals. This love will suffer long, and is kind; it will keep down that which would vaunt itself, or be puffed up, or behave itself unseemly, or is easily provoked; it hath a sway over all such fruits, as are not of the Spirit, the fruit of which is love, &c. And that with this Holy Spirit ye may all be baptized into one body, and be made to drink into one Spirit; in which Spirit ye will have unity, in which is the bond of the King of kings’, and Lord of lords’ peace. They that dwell in love, dwell in God; for God is love: therefore let every one keep his habitation. My love to you in Christ Jesus, the everlasting Seed, which is over all.”

G.F.

Staffordshire, the 20th of the 6th Month, 1678.

Out of Staffordshire I went to visit John Gratton[52] at MONYASH in DERBYSHIRE, with whom I tarried one night; and went next day to William Shaw’s of the Hill in YORKSHIRE, where I appointed a meeting to be on First-day following. Many Friends out of Derbyshire, and from several meetings in Yorkshire, came, and a precious, comfortable meeting it was; wherein was opened the blessed state of man before he fell; the means by which he fell; the miserable condition into which he fell; and the right way of coming out of it, into a happy state again by Christ, the promised Seed.

I spent about two weeks in Yorkshire, travelling from place to place amongst Friends in the Lord’s service; and many heavenly meetings I had in that county. Then visiting Robert Widders, at KELLET, in LANCASHIRE, I passed to ARNSIDE, in WESTMORLAND, where I had a precious, living meeting in the Lord’s blessed power, to the great satisfaction and comfort of Friends, who came from divers parts to it. Next day I went to SWARTHMORE; and it being the meeting-day there, I had a sweet opportunity with Friends, our hearts being opened in the love of God, and his blessed life flowing amongst us.

I had not been long at Swarthmore, ere a concern came upon me to visit the churches of Christ in London and elsewhere, by an epistle, as follows:—

DEAR FRIENDS,

“To whom is my love in the heavenly Seed, in whom all nations are blessed. O, keep all in this Seed, in which ye are blessed, and in which Abraham and all the faithful were blessed, without the deeds of the law; for the promise was and is to, and with the Seed, and not with the law of the first covenant. In this Seed all nations, and ye, are blessed, which bruiseth the head of the seed that brought the curse, and separated man from God; this is the Seed which reconciles you to God, this is the Seed in which ye are blessed both in temporals and spirituals; through which ye have an inheritance among the sanctified, that cannot be defiled, neither can any defiled thing enter into its possession; for all defilements are out of this Seed. This is that which leavens into a new lump, and bruises the head of the wicked seed, which leavens into the old lump, upon which the Sun of Righteousness goes down and sets; but it never goes down and sets to them that walk in the Seed, in which all nations are blessed: by which Seed they are brought up to God, which puts down that seed which separated them from God; so that there comes to be nothing between them and God. Now, all my dear Friends, my desires are, that ye may all be valiant in this heavenly Seed, for God and his truth upon the earth, and spread it abroad, answering that of God in all; that with it the minds of people may be turned towards the Lord, that he may come to be known, and served, and worshipped; and that ye may all be as the salt of the earth, to make the unseasoned savoury.

“And in the name of Jesus keep your meetings, who are gathered into it, in whose name ye have salvation; he being in the midst of you, whose name is above every name under the whole heaven. So ye have a Prophet, Bishop, Shepherd, Priest and Counsellor (above all the counsellors and priests, bishops, prophets, and shepherds under the whole heaven) to exercise his offices among you, in your meetings, that are gathered in his name. For Christ’s meeting and gathering is above all the meetings and gatherings under the whole heaven; and his body, his church, and he the head of it, is above all the bodies, churches, and heads under the whole heaven. And the faith that Christ is the author of, the worship that he hath set up, and his fellowship in the gospel, are above all historical faiths, and the faiths that men have made, together with their worships and fellowships under the whole heaven.

“And now, dear Friends, keep your men’s and women’s meetings in the power of God, the gospel, the authority of them, which brings life and immortality to light in you; and this gospel, the power of God, will preserve you in life, and in immortality, that ye may see over him that hath darkened, and kept from the knowledge of the things of God: for it is he and his instruments which have darkened you from life and immortality, that would throw down your men’s and women’s meetings, and would darken you again from this life and immortality, which the gospel hath brought to light, and will preserve you, as your faith stands in this power, in which every one sees his work and service for God. Every heir in the power of God, the gospel, hath right to this authority, which is not of man, nor by man; which power of God is everlasting, an everlasting order and fellowship; and in the gospel is everlasting joy, comfort, and peace, which will outlast all those joys, comforts, and peaces, that will have an end; and that spirit also that opposes its order, and the glorious fellowship, peace, and comfort in it.

“And, dear Friends, my desire is, that ye may keep in the unity of the Spirit, that baptizes you all into one body, of which Christ is the heavenly and spiritual Head; so that ye may see and bear witness thereto, and all drink into the one Spirit; which all people upon the earth are not likely to do, while they grieve, quench, and rebel against it; nor to be baptized into one body, and to keep the unity of the Spirit, which is the bond of peace, yea, the King of kings’ and Lord of lords’ peace; which it is the duty of all true Christians to keep, who are inwardly united to Christ. My love to you all in the everlasting Seed.”

G. F.

Swarthmore, the 26th of the 7th Month, 1678.

There were about this time several Friends in prison for bearing testimony to the truth, to whom I was moved to write a few lines, to comfort, strengthen, and encourage them in their sufferings; having a true sense of their sufferings upon my spirit, sympathizing with them therein. That which I wrote was after this manner:—

“MY DEAR FRIENDS,

“Who are sufferers for the Lord Jesus’ sake, and for the testimony of his truth; the Lord God Almighty with his power uphold and support you in all your trials and sufferings, and give you patience and content in his will, that ye may stand valiant for Christ and his truth upon the earth, over the persecuting and destroying spirit, which makes to suffer, in Christ (who bruises his head) in whom ye have both election and salvation. For his elect’s sake the Lord hath done much from the foundation of the world; as may be seen throughout the Scriptures of truth. They that touch them touch the apple of God’s eye; they are so tender to him; and therefore it is good for all God’s suffering children to trust in the Lord, and to wait upon him: for they shall be as Mount Sion, that cannot be removed from Christ, their rock and salvation, who is the foundation of all the elect of God, of the prophets and the apostles, and of God’s people now, and to the end. Glory to the Lord and the Lamb over all! Remember my dear love to all Friends, and do not think the time long; for all time is in the Father’s hand, his power. Therefore keep the word of patience, and exercise that gift; and the Lord strengthen you in your sufferings, in his Holy Spirit of Faith. Amen.”

G.F.

Swarthmore, the 5th of the 12th Month, 1678.

I abode in the North at this time above a year, having service for the Lord amongst Friends there, and being much taken up in writing in answer to books published by adversaries; and for opening the principles and doctrines of truth to the world, that they might come to have a right understanding thereof, and be gathered thereunto. Several epistles also to Friends I wrote in this time, on divers occasions; one was to the Yearly Meeting of Friends held in London this year, 1679, a copy of which here follows:—

“MY DEAR FRIENDS AND BRETHREN,

“Who are assembled together in the name and power of the Lord Jesus Christ; grace, mercy, and peace from God the Father, and from the Lord Jesus Christ, fill all your hearts, and establish you in his grace, mercy, and peace upon Christ, the holy, living Rock and Foundation, who is the First and Last, and over all the rocks and foundations in the whole world; a Rock and Foundation of life for all the living to build upon, which stands sure in his heavenly, divine light, which is the life in Him, by whom all things were made: who is the precious stone laid in Zion (and not in the world), which all the wise master-builders rejected, who pretended to build people up to heaven with the words of the prophets, and the law from Mount Sinai, but out of the life of both. Such builders therefore could not receive the law of life from Christ, the precious Stone laid in Sion, nor the word from heavenly Jerusalem. But you, my dear Friends, that have received this law from heavenly Sion, and the word from heavenly Jerusalem, in the new covenant, where the life and substance is enjoyed, you see the end and abolishing of the Jews’ law and ceremonies from Mount Sinai.

“And therefore, my desire is, that you all may keep in the law of life and love, which ye have in Christ Jesus, by which love the body is edified, knit, and united together to Christ Jesus, the Head. This love beareth all things, and fulfils the law; and it will preserve all in humility, to be of one mind, heart, and soul; so that all may come to drink into that one Spirit that doth baptize and circumcise them; plunging down and cutting off the body of the sins of the flesh, that is gotten up in man and woman by their transgressing of God’s commands. So that in this holy, pure spirit, all may serve and worship the pure God in Spirit and in truth, which is over all the worships that are out of God’s Spirit and his truth. In this Spirit ye will all have a spiritual unity and fellowship, over all the fellowships of the unclean spirits which are out of truth in the world. By this holy Spirit all your hearts, minds, and souls, may be knit together to Christ, from whence it comes; and by the grace and truth which is come by Jesus Christ, which all should be under the teachings of in the new covenant, and not under the law, as the outward Jews were in the old covenant—by this grace and truth in the new covenant, all may be made God’s free men and women, to serve God in the new life, and in the new and living way; showing forth the fruits of the new heart and new spirit, in the new covenant, over death and darkness; glory be unto the Lord for ever!

“Now, Friends, in this grace and truth is your heavenly, gracious, and true liberty to every spiritual mind, that makes you free from him that is out of truth, where your bondage was; also your liberty in the holy, divine, and precious faith, which gives you victory over that which once separated you from God and Christ, and by which faith ye have access to God again, through Jesus Christ. So in this divine and holy faith, ye have divine, holy, and precious liberty, yea, and victory over him that separated you from God: and this faith is held in a pure conscience. So the liberty in the Spirit of God, is in that which baptizes and plunges down sin and iniquity, and puts off the body of death and of the sins of the flesh, that is gotten up by transgressing God’s command. And also the liberty of the gospel, which is sent from heaven by the Holy Ghost, which is the power of God, which was, and is again to be, preached to all nations: in this gospel (the power of God, which is over the power of Satan,) is the true liberty, and the gospel-fellowship and order. So that the evil spirit or conscience, or false, dead faith, and that which is ungracious and out of truth, and not in the Spirit of God, nor in his gospel, nor in the divine faith, its liberty is in the darkness: for all the true liberty is in the gospel, and in the truth that makes free; in the faith, in the grace, and in Christ Jesus, who destroys the devil and his works, that hath brought all mankind into bondage. So in this heavenly, peaceable Spirit, and truth, and faith, which works by love, and in the gospel of peace, and in Christ Jesus, is all the saints’ peace, and pure, true, and holy liberty; in which they have salt, and sense, feeling, discerning, and savour, yea, unity and fellowship one with another, and with the Son and the Father, heavenly eternal fellowship. So all being subject to the grace, and truth, to the faith, and gospel (the power of God,) and to his good Spirit; in this they distinguish all true, pure, and holy liberty, from that which is false. This will bring all to sit low: for patience runs the race, and the Lamb must have the victory; and not the rough, unruly, and vain talkers, unbaptized, uncircumcised, and unsanctified. Such travel not in the way of regeneration, but in the way of unregeneration; neither go they down into death with Christ by baptism; and therefore such are not like to reign with him in his resurrection, who are not buried with him in baptism. Therefore, all must go downward into the death of Christ, and be crucified with him, if they will arise, and follow him in the regeneration, before they come to reign with him.

“And, Friends, many may have precious openings; but I desire all may be comprehended in that thing which doth open to them; and that they may all keep in the daily cross; then they keep in the power, that kills and crucifies that, which would lead them amongst the beasts and goats, to leaven them into their rough, unruly spirit; that through the cross, the power of God, that may be crucified, and they in the power may follow the Lamb. For the power of God keeps all in order, subjection, and humility—in that which is lovely and virtuous, decent, comely, temperate, and moderate; so that their moderation appears to all men. My desire is, that all your lights may shine, as from a city set upon a hill, that cannot be hid; and that ye may be the salt of the earth, to salt and season it, and make it savoury to God, and you all seasoned with it. Then all your sacrifices will be a sweet savour to the Lord, and ye will be as the lilies and roses, and garden of God, which gives a sweet smell unto him; whose garden is preserved by his power, the hedge, that hedges out all the unruly and unsavoury, and the destroyers and hurters of the vines, buds, and plants, and God’s tender blade, which springs up from his Seed of life; who waters it with his heavenly water, and word of life continually, that they may grow and be fruitful; that so he may have a pleasant and fruitful garden. Here all are kept fresh and green, being watered every moment with the everlasting, holy water of life, from the Lord, the fountain.

“My dear Friends, my desire is, that this heavenly Seed, that bruises the head of the serpent, both within and without, may be all your crown and life, and ye in him, one another’s crown and joy, to the praise of the Lord God over all, blessed for evermore! This holy Seed will outlast and wear out all that which the evil seed, since the fall of man, has brought forth and set up. As every one hath received Christ Jesus the Lord, so walk in him in the humility which he teaches; and shun the occasions of strife, vain janglings, and disputings with men of corrupt minds, who are destitute of the truth: for the truth is peaceable, and the gospel is a peaceable habitation in the power of God; his wisdom is peaceable and gentle, and his kingdom stands in peace. O, his glory shines over all his works! and in Christ Jesus, who is not of the world, ye will have peace, yea, a peace that the world cannot take away: for the peace which ye have from him, was before the world was, and will be when it is gone. This keeps all in that, which is weighty and substantial, over all chaff. Glory to the Lord God over all for ever and ever! Amen.

“And now, my dear Friends, the Lord doth require more of you than he doth of other people; because he hath committed more to you. He requires the fruits of his Spirit, of the Light, of the Gospel, of the Grace, and of the Truth; for herein is he glorified (as Christ said,) in your bringing forth much fruit—fruits of righteousness, holiness, godliness, virtue, truth, and purity; so that ye may answer that which is of God in all people. Be valiant for his everlasting, glorious gospel, in God’s Holy Spirit and truth; keeping in unity, and in the Holy Spirit, Light, and Life, which is over death and darkness, and was before death and darkness were. In this Spirit ye have the bond of peace, which cannot be broken, except ye go from the Spirit; and then ye lose this unity and bond of peace, which ye have from the Prince of Peace.

“The world also expects more from Friends than from other people; because you profess more. Therefore you should be more just than others in your words and dealings, and more righteous, holy, and pure in your lives and conversations; so that your lives and conversations may preach. For the world’s tongues and mouths have preached long enough; but their lives and conversations have denied what their tongues have professed and declared.

“And, dear Friends, strive to excel one another in virtue, that ye may grow in love, that excellent way which unites all to Christ and God. Stand up for God’s glory, and mind that which concerns the Lord’s honour, that in nowise his power may be abused, or his name evil spoken of, by any evil talkers or walkers: but that in all things God may be honoured, and ye may glorify him in your bodies, souls, and spirits, the little time ye have to live. My love to you all in the holy Seed of Life, that reigns over all, and is the First and Last; in whom ye all have life and salvation, and your election and peace with God, through Jesus Christ, who destroys him that hath been between you and God; so that nothing may be between you and the Lord, but Christ Jesus. Amen.

“My life and love is to you all, and amongst you all. The Lord God Almighty by his mighty power, by which he hath preserved all his people unto this day, preserve and keep you all in his power, and peaceable, holy truth, in unity and fellowship one with another, and with the Son and the Father. Amen.”

G.F.

The 24th of the 3rd Month, 1679.

Divers other epistles and papers I wrote to Friends, during my stay in the North; one was in a few lines, to encourage Friends to be bold and valiant for the Truth, which, the Lord had called them to bear witness to; it was thus:—

“DEAR FRIENDS,

“All be valiant for the Lord’s Truth upon the earth, which the serpent, Satan, and the devil is out of; and in the truth keep him out, in which you all have peace and life, and unity with God and his Son, and one with another. Let the love of God fill all your hearts, that in it ye may build up and edify one another in the light, life, Holy Spirit, and power of God, the glorious comfortable gospel of Christ, the heavenly Man, your Lord and Saviour; who will fill all your vessels with his heavenly wine and water of life; clothe you with his heavenly clothing, his fine linen, that never waxeth old; and arm you with his heavenly weapons and armour, that ye may stand faithful witnesses for God and his Son, who is come, and hath given you an understanding to know Him, and ye are in him. So walk in him, in whom ye all have life and salvation, and peace with God. My love to you all in the Lord Jesus Christ, in whom I have laboured; and God Almighty, in his eternal power and wisdom, preserve you all to his glory. Amen.”

G.F.

Swarthmore, the 29th of the 10th month, 1679.

The next day, having a sense upon me that some who had received the Truth, and had openings thereof, for want of keeping low, had run out therefrom, I was moved to give forth the following epistle as “a warning and exhortation to all to dwell in humility:”—

“MY DEAR FRIENDS,

“Whom the Lord in his tender mercies, hath visited with the day spring from on high, and hath opened you to confess and bow to his name; keep low in your minds, and learn of Christ, who teacheth you humility, to keep in it; so that in no wise, ye that are younger, be exalted, or puffed up, or conceited through your openings, and by that means lose your conditions, by being carried up into presumption; and then fall into despair, and so abuse the power of God. For it was the apostles’ care, that none should abuse the power of the Lord God; but in all things their faith was to stand therein, that they all might be comprehended into the truth, which they spoke to others, that they might not be preachers to others, and themselves cast-aways. Therefore it doth concern you to be comprehended into that, which ye do preach to others, and keep low in it; then the God of Truth will exalt the humble in his truth, light, grace, power, and Spirit, and in his wisdom to his glory. Here all are kept in their measures of grace, light, faith, and the Spirit of Christ, the heavenly and spiritual Man.

“So let none quench the Spirit, or its motions, grieve it, or err from it; but be led by it, which keeps all in their tents; which giveth an understanding, how to serve, worship, and please the holy, pure God, the Maker and Creator in Christ Jesus, and how to wait, speak, and answer the Spirit of God in his people; in which Holy Spirit is the holy unity and fellowship. The Holy Spirit teacheth the holy, gentle, meek, and quiet lowly mind to answer the seed, that Christ hath sown upon all grounds; and to answer the light, grace, and Spirit, and the gospel in every creature, though they are gone from the Spirit, grace, light and gospel in the heart. So by holy walking all may come to do it, as well as by holy preaching, that God in all things may be glorified by you, and that ye may bring forth fruits to his praise, Amen.”

G.F.

Swarthmore, the 30th of the 10th Month, 1679.

About the latter end of this year I was moved of the Lord to travel into the South again. I set forward in the beginning of the first month, 1679-80; and passing through part of WESTMORLAND and LANCASHIRE, I visited Friends at several meetings, and came into YORKSHIRE. Divers large and weighty meetings I had in Yorkshire, before I came to YORK. When I came there it was the assize time; and there being many Friends in prison for truth’s sake, I put those, that were at liberty, upon drawing up the sufferings of Friends in prison, to lay before the judges; and I assisted them therein. There were then in York many Friends from several parts of the county, for the quarterly meeting was at that time; so that I had a brave opportunity among them. Many weighty and serviceable things did the Lord open through me to the meeting, relating to the inward state of man, how man by faith in Christ comes to be grafted into him, and made a member of his spiritual body; and also to the outward state of the church, how each member ought to walk and act, according to his place in the body. I spent several days in York, having divers meetings; and all was peaceable and well. I went also to the castle, to visit Friends that were prisoners; with whom I spent some time, encouraging and strengthening them in their testimony.

Then leaving York, I travelled southward, having meetings in many places amongst Friends, till I came to BARTON in LINCOLNSHIRE; where, on First-day, I had a large and precious meeting. Then turning into NOTTINGHAMSHIRE, I travelled through good part of that county, in which I had several good meetings; and then passed into DERBYSHIRE, LEICESTERSHIRE, and WARWICKSHIRE, having meetings all along as I went, till I came to WARWICK; there William Dewsbury came to me, and several other Friends, and we had a little meeting in that town. Then passing through SOUTHAM and RADWAY, at each of which places I had a very good meeting, I came to Nathaniel Ball’s, of NORTH NEWTON in OXFORDSHIRE, and so to BANBURY to a monthly meeting there. After I had visited Friends in the bordering parts of OXFORDSHIRE, GLOUCESTERSHIRE, and NORTHAMPTONSHIRE, I passed to Richard Baker’s[53] of BIDDLESDEN in BUCKINGHAMSHIRE; and next day, being First-day, I had a very large meeting in Biddlesden, at an old abbey house, which a Friend rented and dwelt in. Many Friends and people came to it out of Oxfordshire, Northamptonshire and the parts adjacent; and of good service it was. After this, I visited Friends in those parts, having meetings at LILLINGSTON-LOVEL and BUGBROOK. Then going to STONY-STRATFORD, I went from thence into some parts of BEDFORDSHIRE, till I came to Edward Chester’s of DUNSTABLE. Passing on by MARKET STREET, I had a meeting at ALBAN’S; and calling on Friends at MIMS and BARNET, I came to the Widow Hayley’s, at GUTTERHEDGE, in HENDON, Middlesex, on a Seventh-day night, and had a very large and good meeting there the day following.

I passed thence to LONDON on the Third-day following, and went directly to the Peel-meeting at John Elson’s; and next morning to the meeting at Gracechurch Street, which was very large and quiet; and Friends rejoiced in the Lord to see me. The Yearly Meeting was the week following, to which many Friends came out of most parts of the nation; and a blessed opportunity the Lord gave us together; wherein the ancient love was sweetly felt, and the heavenly life flowed abundantly over all. After the Yearly Meeting, I continued a month or five weeks, in and about London, labouring in the work of the Lord, both in and out of meetings; for besides the public testimony which the Lord gave me to bear both to Friends and to the world in meetings, I had much service upon me, with respect to Friends’ sufferings, in seeking to get ease and liberty for them in this and other nations. Much pains and time I spent, while in London, in writing letters to Friends in divers parts of England, and in Scotland, Holland, Barbadoes, and several parts of America.

After this I was moved of the Lord to visit Friends in some parts of Surrey and Sussex. I went to KINGSTON by water, and tarried certain days; for while I was there, the Lord laid it upon me to write both to the great Turk, and the Dey of Algiers severally, to warn them, and the people under them, to turn from their wickedness, fear the Lord, and do justly; lest the judgments of God should come upon them, and destroy them without remedy. To the Algerines I wrote more particularly, concerning the cruelty they exercised towards Friends and others, whom they held captives in Algiers.[54] When I had finished that service, and visited Friends in their meetings at Kingston, I went further into the country, and had meetings amongst Friends at WORPLESDON, GUILDFORD, ESHER, CAPEL, PATCHGATE, WORMINGHURST, BLETCHINGTON, HORSHAM, IFIELD, REIGATE, GATTON, &c., and so came back to KINGSTON again; and thence to HAMMERSMITH. Having spent some days in the service of truth amongst Friends at Hammersmith, BATTERSEA, WANDSWORTH, and thereabouts, I crossed over, by KENSINGTON, to HENDON, where I had a very good meeting on a First-day; and went thence to LONDON.

When I had been about ten days in LONDON, I was drawn again to visit Friends in the country; and went to EDMONTON, to Christopher Taylor’s, who kept a school for the educating of Friends’ children. I had some service here amongst the youth; and then went towards Hertford, visiting Friends on the way. At HERTFORD I met with John Story, and some others of his party;[55] but the testimony of truth went over them, and kept them down, so that the meeting was quiet. It was on a First-day; and the next day being the men’s and women’s meeting for business, I visited them also, and the rather, because some in that place had let in a disesteem of them. Wherefore I was moved to open the service of those meetings, and the usefulness and benefit thereof to the church of Christ, as the Lord opened the thing in me; and it was of good service to Friends. I had a meeting also with some of those, that were gone into strife and contention, to show them wherein they were wrong; and having cleared myself of them, I left them to the Lord. Then, after another public meeting in the town, I returned towards London by WALTHAM ABBEY, where I had a public meeting on the First-day following; and another with Friends in the evening. Next day I went to Christopher Taylor’s at EDMONTON, and stayed there a day or two, having some things upon me to write, which were for the service of truth. When I had finished that service, I went to LONDON by SHACKLEWELL, where was a school kept by Friends, for the bringing up of young women that were Friends’ daughters.

I abode at LONDON most part of this winter, having much service for the Lord there, both in and out of meetings: for as it was a time of great suffering among Friends, I was drawn in spirit to visit Friends’ meetings more frequently; to encourage and strengthen them both by exhortation and example. The parliament also was sitting, and Friends were diligent in waiting upon them, to lay their grievances before them. We received fresh accounts almost every day of the sad sufferings Friends underwent in many parts of the nation. In seeking relief for my suffering brethren I spent much time; together with other Friends, who were freely given up to that service, attending at the parliament-house for many days together, and watching all opportunities to speak with such members of either house, as would hear our just complaints. And indeed, some of these were very courteous to us, and appeared willing to help us if they could; but the parliament being then earnest in examining the Popish plot, and contriving ways to discover such as were Popishly affected, our adversaries took advantages against us (because they knew we could not swear nor fight) to expose us to those penalties that were made against Papists; though they knew in their consciences that we were no Papists, and had had experience of us, that we were no plotters. Wherefore, to clear our innocency, and to stop the mouths of our adversaries, I drew up a short paper, to be delivered to the parliament; as follows.

“It is our principle and testimony, to deny and renounce all plots and plotters against the king, or any of his subjects; for we have the Spirit of Christ, by which we have the mind of Christ, who came to save men’s lives, and not to destroy them. We desire the safety of the king and of all his subjects. Wherefore we declare, that we will endeavour, to our power, to save and defend him and them, by discovering all plots and plotters (which shall come to our knowledge) that would destroy the king or his subjects. This we do sincerely offer unto you. But as to swearing and fighting, which in tenderness of conscience we cannot do, ye know that we have suffered these many years for our conscientious refusal thereof. And now that the Lord hath brought you together, we desire you to relieve us, and free us from these sufferings; and that ye will not put upon us to do those things, which we have suffered so much and so long already for not doing; for if you do, you will make our sufferings and bonds stronger, instead of relieving us.”

G.F.

-----

Footnote 48:

For full particulars of the great intolerance and spirit of persecution manifested by the Puritans of New England towards the Quakers, the reader is referred to Bowden’s History of Friends in America, vol. v., from the commencement to p. 308.

Footnote 49:

Thomas Ellwood is only mentioned twice incidentally in these volumes. It was he who, after the death of George Fox, transcribed his journal for the press. (See Letters, &c., of Early Friends, p. 213.) He was also the author of several works, including A Life of David, in verse; a work on tithes; a Sacred History, &c. Ellwood was born in 1639, at Crowell, in Oxfordshire, and joined Friends when about twenty years of age. Brought up in ease, luxury, and fashion, he had much to learn; much to unlearn, much to forsake, of the manners, the pride, and the will-worship of the world; and to follow after that plainness and purity of life unto which the spirit of truth leads. Nothing but religion could have enabled one, with a disposition naturally so high and resolute as his, to submit, as he did, to buffetings, beatings, cruel treatment, and persecution, with becoming meekness and patience.

In 1662, Ellwood became the companion of the poet Milton, and it was he who suggested to the latter the writing of Paradise Regained. He had a peculiar gift for government in the church, and was very serviceable therein; an ornament to the meeting he belonged to, and much missed when he died. According to his biographer, he was “a man of comely aspect, of a free and generous disposition, of a courteous and affable temper, and pleasant conversation; a gentleman born and bred; a scholar, a true Christian, an eminent author, a good neighbour, a kind friend.” He proved a very useful and acceptable elder in the church, devoting nearly the whole of his time and talents to its service. He died in 1713, and was buried at Jordans, leaving behind him a most interesting autobiography, to which the reader is referred for further particulars.

Footnote 50:

This being the last mention of Stephen Smith, it may be added, that he was born in 1623, and being convinced in 1665, suffered both in person and estate by imprisonment and spoiling of goods, for his testimony on behalf of Christ. He was a man of account in the world, who, in his younger years, travelled much abroad, having resided some time at Scanderoon, in Syria, as a merchant, and afterwards published a work called, Wholesome Advice and Information, wherein he shows how much some of the Turks exceeded some Christians in their dealings.

He was an honest, upright man, one that feared God and was of good report, being a preacher of righteousness in his daily conduct, ever ready to do good. He became a valiant gospel minister, and spoke to the comfort and encouragement of those that heard him, travelling in many parts of England in gospel service. He died in peace at his own house, near Guildford, in Surrey, in 1678. He wrote many serviceable works, which were collected and published in an 8vo volume, entitled, The True Light Discovered to all who Desire to Walk in the Day.

Footnote 51:

Lady Conway was a person of great piety, and a favourer of Friends. In a letter to the learned and excellent Dr. Henry More, who was her particular friend, she thus expresses herself concerning them:—

“Your conversation with them (the Friends) at London might be, as you express it, charitably intended, like that of a physician frequenting his patients for the increase or confirmation of their health; but I must confess, that my converse with them is, to receive health and refreshment from them.”—See Appendix to Barclay’s second edition of Isaac Penington’s Letters, p. 311.

Footnote 52:

John Gratton was born about the year 1641. He was first brought under religious conviction when he was a shepherd boy about eleven years old, but he remained in a halting state till he attained to manhood, after which he became more devoted in heart to the Lord. He was brought into great grief on observing the instability of some professed preachers of the gospel, in times of persecution. In 1670 he began to preach among the Baptists, but soon left this people because they also flinched in the day of trial, and becoming convinced of the soundness of the principles held by Friends, and seeing their constancy under suffering, he joined them in 1671. The third time he attended a Friends’ meeting, he spoke under the constraining influence of the Divine Spirit; and he soon became an able minister of Christ. He often left his temporal concerns to make apostolic visits to various parts of Great Britain and Ireland. He also suffered imprisonment for about five years and a half for the gospel’s sake. His residence was for many years at Monyash, in Derbyshire, but in 1708 he removed to Needham, and resided with a daughter, at whose house he died in 1711, aged 68—a minister about forty years.

Footnote 53:

Richard Baker is described as a man of circumspect life, and a pattern of good works. He suffered cheerfully for Christ both the spoiling of his goods and imprisonment of his body; and would often say, “If people did but know the pleasure of godliness, they would not live in the earth as they did.” He was a zealous labourer, a vigilant watchman, a sharp reprover of evil, an encourager of the good, and a faithful minister, endeavouring to bring those he ministered to into an inward exercise of spirit towards God, and to a greater acquaintance with, and subjection to, the power of God. Concerning this he wrote a treatise entitled, A Testimony to the Power of God, being Greater than the Power of Satan.

He died in 1697, having often said in his last sickness, “All is well,” and testified that the power and strength of God was with him.

Footnote 54:

There appear to have been at this time a number of Friends at Algiers, who had been captured. In the early times of the Society many of its members were seafaring men; and to such, of whatever religious profession, it was no uncommon thing to be taken at sea by the Algerines or other corsairs, who continually scoured the Mediterranean, and ventured occasionally beyond its limits to make prize of merchant ships, and consign their crews to slavery.

Great care was exercised towards these captive Friends by the Society, and efforts made for their redemption. They are mentioned in the Yearly Meeting epistles of 1682-1687, and in most of the succeeding ones. In the epistle of 1698 it is stated, “Divers of our Friends who were captives at Mequinez, and suffered great hardships there, are dead; and there yet remain five, for whose ransom great endeavours have been used, but it is not yet effected.” The epistle of the following year states, “Earnest endeavours have again lately been used for the liberty of our Friends, captives in Barbary, though not as yet obtained; and there being at this time some negotiations on foot, by the tenderness and care of the government, for the redemption of all the English there; and though the persons in Barbary, employed therein by Friends, do wait some time to see the effect of that, yet we shall continue our further endeavours for their discharge, and in the meantime take care to send them supplies for food, they having little allowance in that country, of anything to support their bodies, under the great severities of labour, and undeserved stripes, that captives often endure.”

In the epistle of 1702 the conclusion of the Barbary captives is stated, namely, that live Friends, being all who remained alive in that long and sore captivity, have been this year redeemed, whose ransom (including a Friend’s son from Pennsylvania) cost the Society upwards of £480. The redeemed tenderly and gratefully acknowledged Friends’ love and care of them.

Footnote 55:

A schism, of which Story and Wilkinson were at the head, is frequently referred to in the writings of some of the early Friends. It commenced and spread mostly in the north. There were, however, those in London, Bristol, and some southern counties, who, through ease and unwatchfulness, having lost their first love and the discerning spirit, were deceived by a specious bait, and became the cause of much exercise and trouble to their brethren.

The ground of difference was alleged by them to be, their objection to those meetings for regulating the affairs of the church, exercising a salutary discipline over its members; and more especially against the establishment of women’s meetings, which G. Fox and other Friends “were moved to set up.” They stated, with a show of plausibility which gained some, chiefly the looser sort, to their ranks, “That such meetings were needless, some years having been passed in peace and unity without them; and that every individual ought to be guided by the Spirit, and left free to act; that meetings for discipline were a form, and the exercise of that discipline an infringement upon individual liberty.” Great endeavours were made for their enlightenment and restoration. In 2nd Month, 1676, a meeting was held at Drawell, which lasted four days, in which “many Friends laboured much for their preservation, but they were too far gone in a separate spirit to be reclaimed.” They, therefore, became out of unity with the body who, “walking by the same rule, minded the same thing.” They fell to jangling, and, after a while, the best among them came to see how they had been deceived; and the rest, after having had separate meetings, are said to have “vanished as snow in the fields.”—See Sewell’s History, folio edition, pp. 583, 584.

Vol. II, Chapter X (1681-1683)

CHAPTER X.

1681-1683.—George Fox answers two envious books written abroad—writes to magistrates to persuade them to moderation—writes to the Quarterly Meetings—attends the judges at Chambers, respecting a tithe-suit against himself and his wife—George Fox had bound himself not to intermeddle with his wife’s estate—this is shown to the judges in court, at which they wonder—his counsel thereon founds an argument in his favour—he again writes against the spirit of strife and division in the church—writes to the magistrates who had illegally condemned Friends upon ex-parte evidence—writes two papers respecting the choice of sheriffs—Friends are interrupted at Gracechurch Street Meeting by a civil and military force—George Fox writes divers books and papers in support and defence of the Truth—the Spirit of God directed to as the rule to distinguish between Truth and error, whereby the evil of persecution may be avoided—an epistle to encourage Friends under their sufferings, both from the outward powers, and from false brethren—the laws are now more strictly enforced against Dissenters—an epistle to Friends, commending them to the power of God in themselves—writes to Friends imprisoned at Denbigh, to console them in their sufferings, and exhorting them to faithfulness—Friends are kept out of their meeting-houses, and fined for speaking—a Friend is speedily restored from a sudden illness, in a remarkable manner, through the prayers of George Fox—persecution is now hot, and George Fox writes to Friends not to risk the loss of other people’s goods through their sufferings.

About this time I received two very envious books, written against Truth and Friends; one of them by a doctor (so called) of Bremen, in Germany, the other by a priest of Dantzic. They were both full of gross falsehoods, and reproachful slanders. I found it upon me to answer them both; and that I might not be much interrupted therein by other business and company, I went to KINGSTON-UPON-THAMES, where I wrote an answer to each of them; and also to some other scandalous papers which had been printed and scattered about to misrepresent Friends.

While I was there I wrote also the following paper, to persuade the magistrates to moderation towards Dissenters, and take off their edge to persecution. That it should have its full service, I directed it—

“_To all the Rulers, Magistrates, and Law-makers in England, Scotland, and Ireland, from the highest to the lowest; and to all other Magistrates everywhere, in that which is called Christendom; desiring their health, peace, tranquillity, life, and salvation in Christ Jesus, the Lord of Glory, and Lamb of God, who takes away the sins of the world, who is the King of kings, and Lord of lords, to whom all power in heaven and in earth is given; and who will reward every man according to his words and works._

“You that bear the name of Christian magistrates, my desire is, that you may all be found in Christ; and not only have the name, but be made partakers of his divine nature; that ye may be not only sayers, but doers of the word; not only professors and talkers of Christ, but letting him rule in your hearts by faith, and be walkers in Christ. For as his great apostle saith, ‘As every one hath received the Lord Jesus Christ, so let him walk in him; for in him there is peace.’ If all that profess Christ, did walk in Christ, they would walk in peace, and be in unity; for the apostle exhorted the Christians in his day to keep the unity of the Spirit; which is the bond of peace, yea, of Christ the King of kings’ peace. All Christians, who have the Scriptures, and are not in this Spirit of Christ, are not in unity one with another; and so have broken this bond of peace, which should knit and unite them together. Likewise all that profess the truth of Christ, should live in it; for it is peaceable, and the gospel is the gospel of peace; which, if all Christians lived in, they would be at peace one with another, and in the glorious fellowship of the gospel. And if all Christians kept in the fear of God, which is the beginning of the pure, heavenly peaceable, and gentle wisdom, which is easy to be entreated (above that wisdom which is earthly, sensual, devilish, and destroying), there would be no difference and destroying about matters of religion.

“I do declare the mighty day of the Lord is come and coming; and the Lord God is come to teach his people himself by his Son, Heb. i., who bruises the serpent’s head, that false teacher, that led Adam and Eve from God their Teacher. God will teach his people by his Son, who was the Teacher of Adam and Eve in paradise, before they fell and disobeyed the Lord, forsook him, and followed the serpent; whose head Christ bruises, and renews man and woman up again into the image of God, which Adam and Eve were in before they fell: glory and honour be to God through Jesus Christ, who hath called us by his Son into his glorious image, to serve and worship him in Spirit and truth; which Holy Spirit and truth the devil is out of, and into which he cannot come.

“I desire all Christian magistrates to take heed of persecuting any, though they differ from you in matters of faith, worship, and religion. For Christ saith, ‘Let the tares and the wheat grow together till the harvest:’ and he forbade such as would be plucking up tares: the reason was, ‘lest they should pluck up the wheat also;’ for Christ said, it should be his angels’ work, to separate the tares from the wheat. Moreover, Christ said, they should go into everlasting punishment that did not visit him in prison in his members; then what will become of them that cast him into prison, where he is made manifest in his members! O, lay these things to heart! A day of judgment will come, vengeance and recompense upon every one according to his works.

“To those disciples who would have had fire to come down from heaven to consume them that would not receive them, Christ turned him about, rebuked them, and told them, ‘they knew not what spirit they were of; for he came not to destroy men’s lives, but to save them.’

“Therefore let all magistrates and priests in that which is called Christendom, consider who have destroyed men’s lives since the apostles’ days, because they could not receive the religions, ways, and worships which they have made and set up: have they known what spirit they have been of? Are they not all reproved by, and come under the judgment of Christ? Therefore let all persecution be laid aside concerning religion; let love bear the sway, to overcome evil and enemies; and let patience oversway passion in all, that all may retain the heavenly reason, and the pure understanding,—that your moderation in true Christianity may be known to all men. For have you not the Turks, Jews, Tartars, Indians, and atheists’ eyes upon you, and upon Christendom? Therefore be in unity, and let not the name of God and Christ be blasphemed amongst them by means of any that bear the name of Christians. So God may be glorified by all and in all, through Jesus Christ, who is over all, who calls all to peace, and is blessed for ever.

“I would have you to be as noble as the Bereans, and search the Scriptures of Christ and the apostles. Where did he or they give any command to imprison, banish, persecute, or put to death, any that would not receive or conform to them, or that were contrary-minded to them in religion, or differed from them in matters of worship?

“Again, I desire all Christian magistrates to search both Scriptures and Chronicles, and see what was the end of all persecutors, and what judgments came upon them. What came to Cain, who was the first persecutor for matters of faith and sacrifice? Did not he become a vagabond and a fugitive in the earth? What became of the old world, that grieved God, and Noah, a preacher of righteousness? What became of Sodom, that vexed just Lot? What became of Pharaoh, that persecuted God’s people in Egypt (though the more he persecuted them the more they grew?) What became of Ahab and Jezebel, that persecuted the Lord’s prophets? And what became of Haman, that would have destroyed the Jews? What became of the Jews and Jerusalem, that persecuted Christ and the apostles? What was the end of all these? Are they not become vagabonds in the earth, and driven away from their native country? Therefore I beseech you in the love and fear of God, be so noble as to search both Scripture and history, and let not your divine understanding be clouded. What will become of the beast and whore spoken of in the Revelations, with their false prophets, that have drunk the blood of the saints, martyrs, and prophets of Jesus? Must they not all go with the devil, who is a murderer, destroyer, and adversary of mankind, into the lake of fire, that burns with brimstone? And ye may be sure that spirit that stirs you up to persecution, let it be in whomsoever it will, is not of Christ, and of his lamb-like nature; who takes away the sins of the world, not the lives of men.

“Paul was a persecutor, and a haler to prison, before he was converted to Christianity; but never after. And therefore, are not all in Saul’s nature, let them be of what name or profession soever, that are persecutors, and unconverted into Paul’s life of Christianity? He said, the life that he lived after he was converted, was ‘by the faith of the Son of God;’ and that he lived, yet not he, but ‘Christ lived in him,’ who came to save men’s lives, and not to destroy them. This life should be the life of all Christians now, which Paul in his converted state lived in. And the apostle saith, ‘The law is good if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly, and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, and for perjured persons,’ 1 Tim. i. 8-10. So the law, in its place, is good against such.

“Again the apostle says, ‘The law was added because of transgression,’ Gal. iii. 19. Here all magistrates may see what the law in its place is good against; what it was made for and against; and what evils, the apostle says, it takes hold of. He does not say the law should be laid upon men that differed from them in their religion and judgment, nor upon righteous men. So you may see in what condition the law is good, and what it was made against; not against righteous men, against whom ye have nothing in their lives and conversations, only because they differ from you in matters of religion; letting manslayers, whoremongers, perjured persons, ungodly, profane persons, liars, &c., go unpunished; such do not use, nor execute the law lawfully, as the apostle says, ‘The law is good, if a man use it lawfully.’ Therefore it ought to be used lawfully; which law, the apostle says, ‘is for the punishment of evil-doers, and a praise for them that do well;’ as may be seen, Rom. xiii. So, as the apostle said, ‘We do not break the law, nor make it void; but we establish the law,’ (Rom. iii. 31.)

“This is from him who desires the eternal good and salvation of you all in Christ Jesus. Amen.”

G. F.

Kingston-upon-Thames, the 4th of the 1st Month, 1680-1.

After I had finished these services I returned to LONDON, where I stayed about a month, labouring amongst Friends in the work of the Lord, both in public meetings for worship, and in those relating to the outward affairs of the church. Then feeling my spirit drawn to visit Friends about Enfield, I went to WALTHAM ABBEY, where I had a very precious meeting; and another at FLAMSTEAD HEATH. Having spent some time among Friends thereabouts, and had divers good meetings at EDMONTON, ENFIELD, WINCHMORE-HILL, and other places, I came back to LONDON a little before the Yearly Meeting, which was in the 3rd month, 1681. It was a very precious time, in which the glorious presence and power of the Lord was eminently felt and enjoyed.

Some time after the Yearly Meeting it came upon me to write the following epistle:—

“To the Men’s and Women’s Quarterly Meetings that are gathered in the name and power of Jesus.”

“Christ, the second Adam, who is both Head and Husband of his church, the Redeemer, Purchaser, Saviour, Sanctifier, and Reconciler of his sons and daughters (his church) to God, I say, his presence (to wit, Christ’s) feel among you, to exercise his prophetical office, in opening you with his light, grace, truth, power, and Spirit; and to exercise his office, as he is a Bishop, to oversee you with his light, grace, power, and Spirit, that ye do not go astray from God. And as Christ is a Shepherd, feel, see, and hear him exercising that office, who laid down his life for his sheep, feeding them in his living pastures of life, and making them to drink of his living, eternal springs. Let Him rule and govern in your hearts, as he is King, that his heavenly and spiritual government all may live under, as true subjects of his righteous, peaceable kingdom, which stands in righteousness, peace, joy in the Holy Ghost, over Satan and his power, and all unrighteousness. So all ye subjects to Christ’s kingdom of peace, if ye want wisdom, or knowledge, life, or salvation, Christ is the treasure; feel Him the treasure among you. And all, as ye have received Christ, walk in him, in whom ye have peace; who bruises the head of the serpent, the author of all strife, distraction, and confusion: yea, you have peace with God, and one with another, though the trouble be from the world and the world’s spirit.

“Therefore, my dear Friends, brethren and sisters, love one another with the love that is of God shed in your hearts; that ye may bear the marks of Christ’s disciples, and it may appear that Christ is in you, and ye in Him; so that God Almighty may be glorified among you. Whatever ye do, let it be done in the name of Jesus, to the praise of God the Father, keeping in unity in the Holy Spirit of God, which was before the unholy spirit was: which Holy Spirit is your bond of peace, yea, the Holy King of kings’ and Lord of lords’ peace. And in this holy, pure Spirit is your eternal unity and fellowship; in which ye serve and worship the God of Truth, who is over all, blessed for ever, Amen. So the Lord guide you all with his Word of patience, life, power, and wisdom, in all your actions, lives, conversations, and meetings, to God’s glory. My love to you all in the Lord Jesus Christ, by whom all things were made, and who is over all, the First and the Last.”

G. F.

London, the 9th of the 4th Month, 1681.

About this time I had occasion to go to several of the judges’ chambers upon a suit about tithes. For my wife and I and several other Friends, were sued in Cartmel-Wapentake Court in Lancashire, for small tithes, and we had demurred to the jurisdiction of that court. Whereupon the plaintiff prosecuted us in the Exchequer Court at Westminster, where they run us up to a writ of rebellion, for not answering the bill upon oath; and got an order of court to the sergeant, to take me and my wife into custody. This was a little before the Yearly Meeting, at which time it was thought they would have taken me up; and according to outward appearance, it was likely, and very easy for him to have done it, lodging at the places where I used to do, and being very public in meetings. But the Lord’s power was over them, and restrained them; so that they did not take me. Yet understanding there was a warrant out against me, as soon as the Yearly Meeting was over, I took William Mead with me, and went to several of the judges’ chambers, to speak with them about it; and to let them understand both the state of the case, and the ground and reason of our refusing to pay tithes.

The first I went to was Judge Gregory, to whom I tendered mine and my wife’s answer to the plaintiff’s bill; in which was set forth, that she had lived three and forty years at Swarthmore, and in all that time there had been no tithe paid or demanded: and an old man, who had long been a tithe-gatherer, had made affidavit, that he never gathered tithe at Swarthmore-Hall in Judge Fell’s time, or since. There were many particulars in our answer, but it would not be accepted without an oath. I told the judge that both tithe and swearing among Christians came from the Pope, and it was matter of conscience to us not to pay tithes, nor to swear; for Christ bid his disciples, who had freely received, give freely; and he commanded them “not to swear at all.” The judge said, there was tithe paid in England before Popery was: I asked him by what law or statute they were paid then; but he was silent. Then I told him, there were eight poor men brought up to London out of the North about two hundred miles for small tithes, and one of them had no family but himself and his wife, and kept no living creature but a cat. I asked him also, whether they could take a man and his wife, and imprison them both for small tithes, and so destroy a family; and if they could, I desired to know by what law: he did not answer me, but only said, “that was a hard case.”

When I found there was no help to be had there, we left him, and went to Judge Montague’s chamber; and with him I had much discourse concerning tithes. Whereupon he sent for our adversary’s attorney; and when he came I offered him our answer. He said, if we would pay the charges of the court, and be bound to stand trial, and abide the judgment of the court, we should not have the oath tendered to us. I told him that they had brought those charges upon us, by requiring us to put in our answer upon oath; which they knew before we could not do for conscience’ sake; and as we could not pay any tithe nor swear, so neither should we pay any of their charges. Upon this he would not receive our answer. So we went from thence to Judge Atkyns’s chamber, and he being busy, we gave our answers and our reasons against tithes and swearing to his clerk; but neither could we find any encouragement from him to expect redress there. Wherefore leaving him we went to one of the most noted counsellors, and showed him the state of our case and our answers: he was very civil to us, and said, “this way of proceeding against us was somewhat like an inquisition.”

A few days after, those eight poor Friends that were brought up so far out of the North, appeared before the judges; and the Lord was with them, and his power was over the court, so that the Friends were not committed to the Fleet. Our cause was put off till the next term (called Michaelmas), and then it was brought before the four judges again. Then William Mead told the judges that I had engaged not to meddle with my wife’s estate. The judges could hardly believe that any man would do so: whereupon he showed them the writing under my hand and seal, at which they wondered. Then two of the judges and some of the lawyers stood up, and pleaded for me, that I was not liable to the tithes: but the other two judges and divers lawyers, pressed earnestly to have me sequestered; alleging that I was a public man. At length they prevailed with one of the other two judges to join with them; and then they granted a sequestration against me and my wife together. Thereupon, by advice of counsel, we moved for a limitation, which was granted, and that much defeated our adversary’s design in suing out the sequestration; for this limited the plaintiff to take no more than was proved. One of the judges, Baron Weston, was very bitter, and broke forth in a great rage against me in the open court; but shortly after he died.

After the Yearly Meeting, I tarried about a month in London; and then went into SUSSEX, to visit Friends there, amongst whom I had many large and very precious meetings in divers parts of that county. Yet I spent not much time now in Sussex, but returned pretty soon to LONDON, whither I felt drawings in spirit; and had very good service for the Lord there, both in public meetings and amongst Friends. When I had tarried some time in London, I went to EDMONTON; thence into BUCKINGHAMSHIRE, where I visited Friends at several meetings in that county: and then went by HENLEY to READING, where I tarried several meetings. I went no farther westward at this time than to OARE, where I had a very large meeting; after which, striking through the edge of OXFORDSHIRE, I had a large and very precious meeting at WARBOROUGH, in which the glory of the Lord shone over all. Many Friends came to it out of Berkshire, Buckinghamshire, and Hampshire.

Thence I passed to ILMER in the vale of Buckinghamshire, where we had a glorious meeting; and the day following I returned to Mary Penington’s, visiting the men’s and women’s monthly meetings at HUNGER-HILL, and some other meetings thereabouts; and then passed to WATFORD, where was a marriage of two Friends, at which I was present. A very large meeting we had on that occasion, and the Lord’s power was over all. I went from Watford to LONGFORD in MIDDLESEX, visiting Friends at UXBRIDGE in the way. At Longford we had a large meeting on First-day, and the presence of the Lord was preciously felt amongst us; blessed be his name! I passed from Longford to KINGSTON, visiting Friends as I went, at STAINES and SUNBURY. At Kingston I abode with Friends two meetings, wherein we were sweetly refreshed together in the Lord. Passing thence towards London, I had a very precious meeting at WANDSWORTH: then crossing over to HAMMERSMITH, I had a good meeting there, which was larger on account of a burial; and there being openness in the people, I had a fine opportunity to open the way of truth amongst them.

After I was come to LONDON, I was moved to write the following paper, concerning that spirit which had led some, who professed truth, into strife and division, and to oppose the way and work of the Lord:—

“FRIENDS,

“You that keep your habitations in the truth, that is over all, see that it is the same spirit that leads the back-sliders and apostates now, from the spiritual fellowship and unity of God’s people, and the church of Christ, that led Adam and Eve from God, and the Jews from God and his law, to rebel against his Spirit. This spirit is the same that was in the world, which got into the Jews, when they were gone from the Spirit of God; and then they turned against God and his prophets, and against Christ and his apostles. This spirit led them to be as bad as Pilate, or worse. The enmity or adversary got within them against the truth, and them that walked in it, and the Spirit of the Lord; so that they killed and destroyed the Just. This was the spirit of the devil, the destroyer, who sought not only to destroy the truth, but the order of it, and them that walked in it, when true Christianity was planted among the possessors of the light, grace, and truth, and the holy gospel faith and Spirit, who enjoyed Christ in their hearts. But when some began to err from the Spirit and faith, to hate the light, disobey the gospel, turn the grace of God into wantonness, walk despitefully against the Spirit of Grace, turn from the truth, crucify to themselves Christ afresh, and put him to open shame; these were they, that let in the spirit of the world; who held the form of godliness, but denied the power thereof; and troubled the churches in the apostles’ days. When the spirit of Satan had got into such, they were more troublesome to the church than the open persecutors that were without: these got into the assemblies to deceive the hearts of the simple, having the good words, fair speeches, and sheep’s clothing. Paul, Peter, John, Jude, and James had much to do with such, to keep them from troubling the church of Christ; for they are out of the light, power, and Spirit; therefore the apostles of Christ exhorted the saints to keep to the Word of life within; to the anointing; to the grace, truth, and Holy Spirit in their hearts. This foul spirit will profess all the Scriptures in words; but by the Spirit of God, which is holy, this spirit is tried, and its fruits. So the apostates went from the power and Spirit of God, and turned against the prophets, and the martyrs of Jesus; and became the whore, whose cup all nations drank of. The dragon with his tail threw down many of the stars, and would have devoured the woman with his flood; but the woman, the true church, was preserved; for the gates of hell cannot prevail against her; and then the dragon made war with her seed. So the dragon, the whore, the beast, and false prophets, all made war against the Lamb and the saints; but the Lamb and the saints will overcome them all, and will have the victory.

“And now the everlasting gospel is preached again to all nations, tongues, and peoples; and many are gathered into the gospel, the power of God, are turned to the light, which is the life in Christ, are grafted into him, and are come to walk in the order of the new covenant of light and life, in the gospel of peace and salvation. The same spirit that opposed the apostles and the churches in their days, opposes now; yea, it is the same that opposed Christ, and disdained him, that disdaineth God’s servants now. The same that opposed the prophets, and rebelled against Moses, opposes and rebels against God’s servants and people now. It is the same dark, blind, disobedient, faithless, wilful, jealous spirit, that persecutes some with the hands, and others with the tongue. It is the same spirit of enmity, the adversary and destroyer, that tempted Adam and Eve to disobey God, and deceived them; which deceived the Jews and tempted them, and deceived all those that went from the church in the apostles’ days. And it is the same spirit that is now going about sometimes like a roaring lion, sometimes like a twisting serpent to tempt, to deceive, and to devour, in those who have fair speeches, good words, and sheep’s clothing, in a form of godliness, and under pretence of light and liberty, but who deny the power thereof, and inwardly are ravening wolves; and if it were possible, they would deceive the very elect. But the elect are in the covenant of light and life, and in the power of God over them, and in Christ, who will grind them to pieces; and will slay all his enemies with his spiritual sword, who will not have him to rule over, or in them.

“In Christ all his people have rest and peace, who is their sanctuary over all storms and tempests. In Christ, the sanctuary, no deceiver nor destroyer can come; for he is a place of sweet rest and safety. Hallelujah! praise the Lord for his sanctuary. Amen.”

G.F.

Sufferings continuing severe upon Friends at LONDON, I found my service lay mostly there; wherefore I went but little out of town, and not far; being frequent at the most public meetings, to encourage Friends, both by word and example, to stand fast in the testimony to which God has called them. At other times I went about from house to house, visiting Friends that had their goods taken away for their testimony to truth. And because the wicked informers were grown very audacious, by reason that they had too much countenance and encouragement from some justices, who, trusting wholly to their information, proceeded against Friends without hearing them; whereby many were made to suffer, not only contrary to right, but even contrary to law also; I advised with some Friends about it; and we drew up a paper, which was delivered to most of the magistrates in and about the city; which was as follows:—

“Whereas informers have obtained warrants of some justices of peace, who have convicted many of us without a hearing, or once summoning us to appear before them; by which proceedings many have had their goods seized and taken away, being generally fined ten pounds each for an unknown speaker; and some of those persons so fined, have not been at the meetings they were fined for; and the speaker notwithstanding has himself been fined for the same meeting, the same day the others were fined for the unknown speaker. By this the justices may see the wickedness of these informers, by whose false oaths we have been convicted for an unknown preacher, when the preacher has been both known and fined. Also in their swearing such persons to have been at such a meeting such a day, when indeed they, whom they have so sworn against, have not been at that meeting. By which proceedings several families of the king’s peaceable subjects are likely to be ruined, if a speedy stop be not put thereunto.

“Therefore we hope and desire, that you, the king’s justices, for the time to come, when any informers shall come to any of you with information against any of us, will summon such as are accused to appear before you, and hear us and our accusers face to face; that none for the time to come may suffer for that they are not guilty of. For Pilate the governor heard Christ and his accusers, face to face, before he condemned him, (John xix.) The council and chief priests heard Stephen and his accusers, with the witnesses that were brought against him, face to face, before they condemned him, (Acts vii.) The Roman captain heard Paul and his accusers face to face (Acts xxiii.) Felix the governor heard Paul, and Ananias the high priest, and the elders that accused Paul, face to face (Acts xxiv.) And when the high priests and chief of the Jews accused Paul to Festus, he heard Paul and his accusers, and them that witnessed against him, face to face (Acts xxv.) Doth the law of God, or did the Roman law, or doth the law of the land judge any man, before he and his accusers, and they that witness against him, be heard face to face?”

This somewhat moderated the justices; and after this several Friends, that had been illegally prosecuted and fined, entered their appeals; and upon trial were acquitted, and the informers cast: which was a great discouragement to the informers, and some relief to Friends.

A little before the time for choosing new sheriffs for the city, they who put up to be chosen desiring our Friends to give their voices for them, I wrote a few lines, tending to discover what spirit they were of, and how they stood affected to true liberty; and it was by way of inquiry, thus:—

“Do any here in London, who stand to be chosen sheriffs, own that Christ, that was crucified without the gates of Jerusalem, to be the light of the world, that ‘enlightens every man that cometh into the world,’ who saith, ‘Believe in the light, that ye may become children of light?’ Are any of you against persecuting people for their religion and worship of God in spirit and in truth, as Christ commandeth? For Christ, said, ‘I am not of this world, nor my kingdom;’ therefore he doth not uphold his spiritual worship and pure religion with worldly and carnal weapons. Christ said, ‘Swear not at all;’ and his apostle James saith the same; but will not you force us to swear, and so to break Christ’s and his apostle’s commands, in putting oaths to us? Christ saith to his apostles, ‘Freely ye have received, freely give.’ Will not you force us to give tithes and maintenance to such teachers as we know God hath not sent? Shall we be free to serve and worship God, and keep his and his Son’s commands, if we give our voices freely for you? For we are unwilling to give our voices for such as will imprison and persecute us, and spoil our goods.”

But whatever they were that stood to be chosen, I observed heat and strife in the spirits of the people that were to choose; wherefore I wrote a few lines to be spread amongst them, directed thus:—

“To the People who are choosing Sheriffs in London.”

“PEOPLE,—All keep in the gentle and peaceable wisdom of God, which is above all that which is earthly, sensual, and devilish; and live in that love of God that is not puffed up, nor is unseemly; which envieth not, but beareth and endureth all things. In this love ye will seek the good and peace of all, and the hurt of no man. Keep out of all heats, and be not hot-headed; but be cool and gentle, that your Christian moderation may appear to all men; for the Lord is at hand, who beholds all men’s words, thoughts, and actions, and will reward every one according to his works; and what every man soweth, that shall he reap.”

Now I had some inclination to go into the country to a meeting, but hearing that there would be a bustle at our meetings, and feeling a great disquietness in people’s spirits in the city about choosing sheriffs, it was upon me to stay in the city, and go to the meeting in Gracechurch Street upon the First-day of the week. William Penn went with me, and spoke; and while he was declaring the truth to the people, a constable came in with his great staff, and bid him give over, and come down; but he continued, declaring truth in the power of God. After a while the constable drew back, and when William Penn had done, I stood up, and declared to the people “the everlasting gospel, which was preached in the apostles’ days, and to Abraham; and which the church in the apostles’ days received, and came to be heirs of. This gospel, I declared, was sent from heaven by the Holy Ghost in the apostles’ days, and is so now; and was not of man, neither by man; but by the revelation of the Holy Ghost. And now this gospel is preached again (as John saw, and said it should be) to all nations, tongues, and people; and all people now are to hear Christ the prophet, in this his gospel of the new covenant. For as Moses said, ‘Like unto me will God raise up a prophet, and Him shall ye hear in all things;’ so, said I, this prophet, Christ, is come, and all the Jews in spirit, the true believing Christians in the light, who have the law of God written in their hearts, and put into their minds, are to hear Christ in his gospel, new testament, and new covenant, which is the law of the spirit of life in Christ Jesus, who bruises the serpent’s head (which is the head of enmity), and makes free from the law of sin and death. I showed, that all whom Christ quickens and makes alive, he makes to sit together in the heavenly places in himself. So that they do not wander up and down, like the fool’s eye, in the corners of the earth; nor are their eyes abroad in the world, to sit down in the world’s invented seats of religion; but they sit together in Him, as the saints did in the apostles’ days. So Christ was and is their treasure of wisdom, life, knowledge and salvation.”

As I was thus speaking, two constables came in with their great staves, and bid me give over speaking and come down; but, feeling the power of the Lord with me, I spoke on therein, both to the constables and to the people. To the constables I declared, “that we were a peaceable people, who meet to wait upon God, and worship him in spirit and in truth; and therefore they needed not to come with their staves amongst us, who were met in a peaceable manner, desiring and seeking the good and salvation of all people.” Then turning my speech to the people again, I declared what further was upon me to them; and while I was speaking the constables drew out towards the door; and the soldiers stood with their muskets in the yard. When I had done speaking, I kneeled down and prayed, desiring the Lord to open the eyes and hearts of all people, both high and low, that their minds might be turned to God by his Holy Spirit; that he might be glorified in all and over all. After prayer the meeting rose, and Friends passed away; the constables being come in again, but without the soldiers: and indeed, both they and the soldiers carried themselves civilly.

William Penn and I went into a room hard by, as we used to do, and many Friends went with us; and lest the constables should think we would shun them, a Friend went down and told them, that if they would have anything with us, they might come where we were, if they pleased. One of them came to us soon after, but without his staff; which he chose to do, that he might not be observed; for he said, the people told him he busied himself more than he needed. We desired to see his warrant; and therein we found, that the informer was one Hilton, a North-countryman, who was reputed to be a Baptist. The constable was asked, whether he would arrest us by his warrant on that day; it being the First-day of the week, which in their law was called the Lord’s day; he said, he thought he could not. He told us also, that he had charged the informer to come along with him to the meeting, but he had run away from him. We showed the constable that both he and we were clear; yet to free him from all fear of danger, we were free to go to the alderman that granted the warrant. Then a Friend that was present said, he would go with the constable to speak with the alderman; which they did, and came presently back again, the alderman being gone from home. Seeing the constable in a strait, and finding him to be a tender man, we bid him fix an hour to come to us again, or send for us, and we would come to him. So he appointed five in the afternoon; but neither came, nor sent for us; and a Friend meeting him afterwards in the evening, the constable told him, he thought it would come to nothing, and therefore did not look after us. So the Lord’s power was over all; to him be the glory!

On the Fourth-day following, it was upon me to go to Gracechurch Street meeting again; for I had heard that they would come to break it up that day. The neighbours, it seems, were informed so; a justice had granted a warrant for that purpose, and the constable told a Friend, that Hilton the informer had been with him about it. The constable would have had the informer to go with him to the meeting, but he would not; but would have the constable to go without him; whether that put the constable by, I know not; but he did not come. I was in a travail of spirit in the power of God, and was moved in it to go to the meeting; and the Lord’s power chained all down. Though they threatened to bring the red coats, none came, nor was there any disturbance; but a glorious, powerful meeting it was, and very peaceable. Glory, honour, and praises be to the Lord over all for ever. Amen!

During the time I thus abode at London, as I had leisure between meetings, and from other public services, I wrote divers books and papers, some of which were printed, and others spread about in manuscript. Of these, one was directed “To the bishops and others, that stirred up persecution; to show them from the Holy Scriptures that they did not walk therein according to the royal law, ‘to love their neighbour as themselves, and to do to others as they would be done unto.’”

Another was, “To all the several sorts of professed Christians, as well Protestants as Papists, whose religion and worship stand in outward observances and ceremonies; pressing them from those words of the apostle Paul to the Galatians, chap. v. ver. 2-4, ‘Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace,’ to consider whether they, being gone back into legal observations and shadowy ceremonies (in upholding tithes, offerings, first-fruits, priests’ garments, outward altars, temples, lamps, lights, &c., and in observing days, months, times, years, with many other things commanded by the law), were not gone into the same state that the Galatians were running into; and so were fallen from grace, and become debtors to do the whole law.”

Another was, “To direct and turn all people to the Spirit of God, that they might thereby receive a right understanding, and be able to distinguish between right and wrong, truth and error; that under pretence of punishing evil-doers, they might not themselves do evil in persecuting the righteous.” That paper, being short, is here inserted:—

“The Spirit of God, which he hath poured upon all, giveth an understanding to all who are led by it; and to those who do not quench the motions of it, it giveth knowledge and understanding to distinguish good from evil, light from darkness, Christ from antichrist, the old testament or covenant from the new, the old way from the new and living way; the sheep and lambs from the goats and wolves; the worship of God, which Christ set up above sixteen hundred years ago, from the dragon’s and beast’s worship; and all them that worship the works of men’s hands, and the will-worshippers, from them that worship God in his Spirit and in his truth, in which God’s people worship him; which worship is over all false worships and worshippers. They who believe in the light, which is the life in Christ, become the children of light, and are the lambs of Jesus. These lambs follow the Lamb of God, that taketh away the sins of the world; and they will not follow the hirelings, nor the strangers, to be led into strange ways, doctrines, religions, worships, and churches; for the lambs of Christ follow Christ, the Lamb of God, and know his heavenly voice. They know also, that they who are without Christ are dogs and wolves, adulterers, idolaters, liars, and unbelievers, who would devour the lambs; but these are in the hand of the Lord, which is his power, that is over all. Such do good in his power unto all; for they have the mind of Christ, who would have all to come to the knowledge of the truth, and be saved. They that do good to all, do hurt to none; for that spirit that doth hurt to any, is not of God; but that spirit which doth good to all, and especially to the household of faith, is of God. Christ came not to destroy men’s lives, but to save them: it is the devil that is the destroyer of men’s lives about religion, that corrupts men, and makes them deaf and blind to the things of God, and to halt out of God’s way. They that obey the evil one and forsake the Lord, such the destroyer doth destroy; but Christ destroys that destroyer; and in Christ all have life.”

G. F.

I wrote another paper also concerning meditation, delight, exercise, and study; showing from the Scriptures of truth, what the true Christians ought to meditate upon, and to exercise their minds in; what they should take delight in, and what they should study to do. For in these things, not the profane and loose people only, but even the great professors of religion are very much mistaken; taking delight in earthly, fading, perishing things; whereas they ought to meditate on heavenly things, delight in the law of God after the inward man, and exercise themselves to have always “a conscience void of offence towards God, and towards men,” as the apostle Paul did.

As sufferings continued very sore and heavy upon Friends, not only in the city but in most parts of the nation, I drew up a paper to be presented to the king; setting forth our grievances, and desiring redress from him in those particular cases which I understood were in his power. But not having relief from him, it came upon me to write an epistle to Friends, to encourage them in their sufferings, that they might bear with patience the many exercises that were brought upon them, both from the outward magistrates, and by false brethren and apostates, whose wicked books and filthy slanders grieved the upright-hearted. This epistle I wrote at DALSTON, whither I went to visit an ancient Friend that lay sick:—

“Friends and brethren in Christ Jesus, whom the Lord hath called and gathered into himself, in him abide; for without him ye can do nothing, and through him ye can do all things. He is your strength and support in all your trials, temptations, imprisonments, and sufferings, who for Christ’s sake are accounted as sheep for the slaughter: in all these things we are more than conquerors, through Christ who hath loved us. And therefore, Friends, though you suffer by the outward powers, ye know that the prophets, Christ, and the apostles, suffered by the unconverted. And though ye suffer by false brethren and false apostates for a time, and by their filthy books and tongues; whose tongues indeed are become no slander, let them speak, write, or print what they will; for the sober people even of the world hardly regard it: it is well they have manifested themselves to the world, that their folly may proceed no farther. Though, to the utmost of their power, they have showed their wicked intent, to stir up the magistrates, professors, and profane against us, and to speak evil of the way of truth, God’s judgments will overtake them, and come upon them, as sure as they have come upon those that are gone before them. Let their pretence be ever so high, mark their end; for they will fall like untimely figs, and wither like the grass upon the top of the house. Though they may seem to flourish, and make a boast and a noise for a time, yet the Seed is on the head of such, and will grind them to powder; which Seed bruises the serpent’s head. Therefore in this Seed, Christ, who is your sanctuary, rest, peace, and quiet habitation, who is the First and the Last, and over all, in Him walk; for the Lord taketh pleasure in his people that are faithful, that serve and worship him. Therefore let the saints be joyful in glory; and the God of peace, ‘the God of all grace, who hath called us into his eternal glory by Jesus Christ, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.’ Cast all your care upon the Lord, for he careth for you.

“And, dearly beloved, think it not strange concerning the fiery trial that is to try you, as though some strange thing had happened unto you; for it is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing: and rejoice, inasmuch as ye are made partakers of Christ’s sufferings. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator; for unto you is given, in the behalf of Christ, not only to believe in him, but also to suffer for his sake. So it is given, or is a gift from Christ, to suffer for his name; and therefore rejoice, inasmuch as ye are made partakers of Christ’s sufferings. If ye be reproached, or evil spoken of for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. Therefore, if any suffer as Christians, let them not be ashamed; but let them glorify God on this behalf; though now for a season ye are in sufferings, and trials, and temptations, that the trial of your faith, being much more precious than that of gold, which perishes, though it be tried with fire, may be found unto praise, honour, and glory, who are kept by the power of God, through faith, unto salvation. Therefore mind your Keeper, wherever ye are, or what sufferings soever ye be in; and mind the example of the apostle, how he suffered trouble as an evil-doer unto bonds. But the Word of God is not bound, which is everlasting and endures for ever; and they who are in that which is not everlasting, and doth not endure for ever, cannot bind the Word. The apostle said, I endure all things for the elect’s sake, that they may also obtain the salvation, which is in Christ Jesus, with eternal glory (mark, with eternal glory). And if we suffer with Christ, we shall reign with Christ, who abide faithful.

“Therefore strive not about words to no profit, but shun profane and vain babblings, for they will increase unto more ungodliness; that ye may be vessels of honour, sanctified and meet for Christ your Master’s use, and prepared unto every good work. Follow after righteousness, godliness, faith, love, patience, and meekness. Fight the good fight of faith with your heavenly weapons; which faith is victory (or gives victory) by which ye lay hold on eternal life, and have access unto God, ‘who will render to every man according to his deeds; to them who, by patient continuing in well-doing, seek for glory, and honour, and immortality, eternal life; but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doeth evil; but glory, honour, and peace to every man that worketh good.’ Christ said to his disciples, ‘If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.’ And, ‘If they have persecuted me, they will also persecute you.’ And John, in his general epistle to the church, saith, ‘Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren.’ And Christ, in his prayer to his Father, saith of his followers, ‘As thou hast sent me into the world, even so have I also sent them into the world; and the glory which thou gavest me I have given them, that they may be one, even as we are one.’ And, therefore, all ye that know God and Jesus Christ, whom to know is eternal life, and are partakers of his glory, keep the testimony of Jesus, and be valiant for his truth upon earth, that ye may be all settled upon Christ, the rock and foundation.”

G.F.

Dalston, the 3rd of the 8th Month, 1682.

I made but little stay at Dalston, but returned to LONDON, where I continued most part of the winter, labouring in the service of truth amongst Friends; save that I was a little while at Kingston, in the 10th month of this year, where I wrote a book, setting forth “The state of the birth temporal, and the birth spiritual; and the duty and state of a child, youth, young men, aged men, and fathers in the truth,” &c. But I stayed not long at Kingston, for the heat of persecution still continuing, I felt my service to be chiefly at London; where our meetings were for the most part disturbed and broken up, or Friends were forced to meet without doors, being kept out of their meeting-houses by the officers. Yet sometimes, beyond expectation, we got a quiet and peaceable meeting in the houses. One time I intended to go a mile or two out of town, to visit a Friend that was not well; but hearing that the king had sent to the mayor to put the laws in execution against Dissenters, and that the magistrates thereupon intended to nail up the meeting-house doors, I had not freedom to go out of town, but was moved to go to the meeting in Gracechurch Street; and notwithstanding all the threats, a great meeting it was, and very quiet; the glory of the Lord shone over all.

The same week I went to the meeting at THE PEEL in John’s Street; and the sessions were holden the same day at Hicks’s-Hall. I went to The Peel in the morning; and William Mead being to appear at the sessions-house for not going to the steeple-house worship, came once or twice from Hicks’s-Hall to me at The Peel; which some ill-minded people observing, went and informed the justices at the bench, that he was gone to a meeting at The Peel. Whereupon the justices sent a messenger to see if there was a meeting; but this being in the forenoon, there was none; so the messenger, when he had looked about, went back and told them. Then others informed the justices that there would be one there in the afternoon; whereupon they sent for the chief constable, and asked him “why he suffered a meeting to be at The Peel, so near him?” He told them, “he did not know of any meeting there.” They asked him, “how he could not know, and live so near it?” He said, “he was never there in his life, and did not know that there was a meeting there.” They would have persuaded him that he must needs know of it; but he standing steadfast in the denial of it, they said, “they should take order to have it looked after in the afternoon.” But a multitude of business coming before them at the sessions, when dinner time came, they hastened to it, without giving order, and when they came to the bench again after dinner, the Lord put it out of their minds, so that they sent no officer. The meeting was quiet, beginning and ending in peace; and a blessed one we had, the Lord’s presence being preciously amongst us. Many Friends had a concern upon their minds, when they saw me come into the meeting, lest I should be taken; but I was freely given up to suffer, if it was the Lord’s will, before I went to the meeting; and had nothing in my mind concerning it but the Lord’s glory. I do believe the Lord put it out of their minds, that they should not send to break up our meeting that day. Yet the First-day after, three or four justices (as I heard) came to The Peel, and put Friends out of their meeting there, and kept them out; and inquired for William Mead,[56] but he was not there.

That day I was moved to go to GRACECHURCH STREET meeting; and it was expected that the officers would come to break it up, or keep Friends out; and many hundreds of people came to see what would be done to us. But the officers came not; so we were in peace and quietness; and many of the people that came to look on, stayed all the time; and a glorious, precious meeting we had; for the Lord’s presence was plentifully amongst us, and his power came over all; glory to his name for ever, who is over all!

I had seen the mayor’s printed speech for putting the laws in execution against Dissenters; and it was much in my mind that we should draw up a paper to send to the mayor and aldermen, to clear ourselves from being such, as those laws were made against; and to set forth our peaceable behaviour both towards the king and the government. Accordingly a paper was drawn up and signed, and delivered to the mayor; copies of which were also delivered to the aldermen, and the bishop of London, who generally took it kindly, and were civil to the Friends that delivered it.

About this time I was moved to write the few lines following to Friends:—

“DEAR FRIENDS,

“Feel the power of God in you all, and over all, and by it let your hearts be united to one another, and to the Lord God who hath gathered you to himself, by his power and Spirit, to be a people to serve and worship him. So that you may all strive to excel one another in virtue, and in that love that beareth all things, and edifieth the body of Christ, the body of the second Adam. For the body of old Adam in the fall is full of malice, envy, and vice. Therefore you, that are called out of old Adam in the fall, and have put on Christ, the second Adam, that never fell, walk in Him, who is the treasure of life, wisdom, and knowledge, in whom ye have peace with God, who is the First and the Last, the Beginning and the Ending. So let all be gathered up to God, into Him who reconcileth all things in one, both things in heaven and things on earth; who is the faithful and true witness in male and female. In Him sit down, who is above the subtle foxes in their holes, and the fowls of the air in their nests; I say, sit down in Christ, who hath no place among them to lay his head; He is your rest. So in him is my love to you all,”

G. F.

London, the 20th of the 11th Month, 1682.

Not long after this, I received an account by letter, from some Friends, that were prisoners at Denbigh, in Wales, that many Friends there were under great sufferings, for the testimony of a good conscience. In the tender sense whereof I was moved, in the love of God, to visit them with a few lines, as a word of consolation to them in their sufferings; and of exhortation, to stand fast in the testimony committed to them, after this manner:—

“Dear suffering lambs for the name and command of Jesus: be valiant for his truth, and faithful, and ye will feel the presence of Christ with you. Look at Him, who suffered for you, who hath bought you, and will feed you; who saith, ‘Be of good comfort, I have overcome the world;’ who destroys the devil and his works, and bruises the serpent’s head. I say, look at Christ, your sanctuary, in whom ye have rest and peace. To you it is given not only to believe, but to suffer for his name’s sake. They that will live godly in Christ Jesus, shall suffer persecution by the ungodly professors of Christ Jesus, who live out of him. Therefore be valiant for God’s truth upon the earth, and look above that spirit that makes you suffer, up to Christ, who was before it was, and will be when it is gone. Consider all the prophets, Christ, and his apostles, who suffered, and were persecuted; but they were never persecuted as true men, but as deceivers, and yet true. Christ is the same to-day as he was yesterday; a rock and foundation for your age and generation, for you to build upon.

“I have written concerning you (since I heard your letter) to Friends in Cheshire to visit you, understanding that you belong to their quarterly meeting; and therefore I desire that some Friends of your county would go, and lay your suffering condition before the monthly or quarterly meeting in Cheshire. I have written likewise to Richard Davies,[57] that some of that side may go and visit you, and see what your condition is. My love is to you in the Lord, who is your alone support.”

G. F.

London, the 27th of the 11th Month, 1682.

Now because the magistrates were many of them unwilling to have fines laid upon meeting-houses, they kept Friends out in many places, setting officers and guards of soldiers at the doors and passages; yet sometimes Friends were fined for speaking or praying, though it was abroad. One First-day it was upon me to go to Devonshire House meeting in the afternoon; and because I had heard Friends were kept out there that morning (as they were that day at most meetings about the city), I went sooner, and got into the yard before the soldiers came to guard the passages; but the constables were there before me, and stood in the doorway with their staves. I asked them to let me go in; they said, “they could not, nor durst not; for they were commanded the contrary, and were sorry for it.” I told them I would not press upon them: so I stood by, and they were very civil. I stood till I was weary, and then one gave me a stool to sit down on; and after a while the power of the Lord began to spring up among Friends, and one began to speak. The constables soon forbade him, and said he should not speak; and he not stopping, they began to be wroth. But I gently laid my hand upon one of the constables, and wished him to let him alone; the constable did so, and was quiet; and the man did not speak long.

After he had done, I was moved to stand up and speak; and in my declaration, I said, “they need not come against us with swords and staves, for we were a peaceable people; and had nothing in our hearts but goodwill to the king and magistrates, and to all people upon the earth. We did not meet, under pretence of religion, to plot and contrive against the government, or to raise insurrections; but to worship God in Spirit and in truth. We had Christ to be our Bishop, Priest, and Shepherd to feed us, and oversee us, and he ruled in our hearts; so we could all sit in silence, enjoying our teacher; so to Christ, their Bishop and Shepherd, I recommended them all.” I then sat down; and after a while I was moved to pray, and the power of the Lord was over all; and the people, the constables, and soldiers, put off their hats. When the meeting was done, and Friends began to pass away, the constable put off his hat, and desired the Lord to bless us; for the power of the Lord was over him and the people, and kept them under.

After this I went up and down, visiting Friends at their houses, who had their goods taken from them for worshipping God. We took an account of what had been taken from them; and some Friends met together about it, and drew up the case of the sufferings of our Friends in writing, and gave it to the justices at their petty sessions. Whereupon they made an order, “that the officers should not sell the goods of Friends which they had in their hands, but keep them until the next sessions;” which gave some discouragement to the informers, and put a little stop to their proceedings.

Next First-day it was upon me to go to the meeting at the SAVOY; and by the time it was gathered the beadle came in; and after him the wild people like a sea; but the Lord’s power chained them all. The Spirit of the Lord went through and over all, and they were quiet, and we had a glorious, peaceable meeting; blessed be the Lord for his unspeakable goodness. This was in the 12th month, 1682.

In the 1st month, 1683, I went to KINGSTON-UPON-THAMES; and it being then a time of persecution, as I went to the meeting, I met the chief constable, who had been at the meeting-place, and had set watchmen there to keep us out; yet he was pretty civil, and the watchmen let Friends have a couple of forms out, to sit upon in the highway; so we met together there, and a very precious meeting we had; for the refreshing presence of the Lord was with us, in which we parted in peace.

Having visited and encouraged Friends there, I returned to LONDON, and went to the meeting at the Bull-and-Mouth, where the constables with their watchmen kept a guard, to keep Friends out of the house. So we met in the street; and when any Friend spoke, the officers and watchmen made a great bustle to pull him down, and take him into custody. After some other Friends had spoken, it was upon me to speak; and I said, “Heaven is God’s throne, and earth is his footstool; and will ye not let us stand upon God’s footstool to worship, and serve the living God?” While I spoke they were quiet; and after I had cleared myself, we broke up our meeting in peace. This was on the Sixth-day of the week.

On the First-day following I was moved to go to the meeting at GRACECHURCH STREET. When I came there, I found a guard set at the entrance in Lombard Street, and another at the gate in Gracechurch Street, to keep Friends out of the meeting-place; so we had to meet in the street. After some time I got a chair, stood up on it, and spoke largely to the people, “opening the principles of truth to them, and declaring many weighty truths concerning magistracy, and concerning the Lord’s prayer.” There were, besides Friends, a great multitude of people, and amongst them many professors; all was very quiet; for the Lord’s power was over all, and in his time we broke up our meeting, and departed in peace.

The next day I went to GUILDFORD in SURREY; and having visited Friends there, passed to WORMINGHURST in SUSSEX, where I had a very blessed meeting among Friends, free from disturbance. While I was there, James Claypole, of London (who was there with his wife also,) was suddenly taken ill with so violent a fit of the stone, that he could neither stand nor lie; but, through the extremity of pain, cried out. When I heard it, I was much exercised in spirit for him; and went to him. After I had spoken a few words to him, to turn his mind inward, I was moved to lay my hand upon him, and prayed the Lord to rebuke his infirmity. As I laid my hand on him, the Lord’s power went through him; and through faith in that power he had speedy ease, so that he quickly fell into a sleep. When he awoke, he was so relieved and well, that next day he rode with me five-and-twenty miles in a coach; though he used formerly (as he said) to lie sometimes two weeks, sometimes a month, in one of those fits. But the Lord was entreated for him, and by his power soon gave him ease at this time; blessed and praised be his holy name therefor!

After I had had some meetings in Sussex and Surrey, and had visited Friends thereaway, I returned to London by KINGSTON, where I had a meeting on the 1st of the 2nd month, being First-day. We were kept out of the meetinghouse by a constable and watchmen, as before, and so were obliged to meet in the highway. But it being the monthly meeting day, and many people being there, the meeting was pretty large, and very quiet; and the Lord’s blessed presence was amongst us; blessed be his name for ever!

Being come to LONDON, I went to the meeting at WHEELER STREET, near Spitalfields, which that day proved very large; and a glorious, blessed time it was; for the Lord’s power and truth were over all, and many deep and weighty things were opened to the people, to their great satisfaction. I tarried in and near London, visiting Friends’ meetings, and labouring in the service of the gospel, till the Yearly Meeting came on, which began on the 28th of the 3rd month.

It was a time of great sufferings; and much concerned I was, lest Friends that came up out of the country on the church’s service, should be taken and imprisoned at London. But the Lord was with us; his power preserved us, and gave us a sweet and blessed opportunity to wait upon him, to be refreshed together in him, and to perform his services for his truth and people for which we met. As it was a time of great persecution, and we understood that in most counties Friends were under great sufferings, either by imprisonments or spoiling of goods, or both, a concern was weightily upon me lest any Friends that were sufferers, especially such as were traders and dealers in the world, should hazard the losing of other men’s goods or estates through their sufferings. Wherefore, as the thing opened in me, I drew up an epistle of caution to Friends in that case, which I communicated to the Yearly Meeting; and from thence it was sent forth among Friends throughout the nation; a copy of which here follows:—

“Dear Friends and brethren in the Lord Jesus Christ, who is your only sanctuary in this day of storm and persecution, spoiling of goods, and imprisonments! Let every one’s eye be unto him, who has all power in heaven and in earth given unto him; so that none can touch a hair of your head, nor you, nor anything ye have, except it be permitted or suffered in this day, to try his people, whether their minds be with the Lord, or in outward things. Dear Friends, take care that all your offerings be free, and of your own, that has cost you something; so that ye may not offer of that which is another man’s, or that which ye are entrusted withal and not your own, or fatherless’ or widows’ estates; but all such things settle and establish in their places.

“You may remember many years ago, in a time of great persecution, divers Friends, who were traders, shop-keepers and others, had the concerns of widows and fatherless, and other people’s estates in their hands. And when a great suffering, persecution, and spoiling of goods came upon Friends, especial care was taken that all might offer up to the Lord in their sufferings what was really their own, and not any other people’s estates or goods which they had in their hands; and that they might not offer up another body’s, but that which they had bought and paid for, or were able to pay for. Afterwards several letters came out of the country to the meeting at London, from Friends that had goods of the shopkeepers at London upon credit, which they had not paid for; who wrote to their creditors whom they had their goods of, entreating them to take their goods again. And some Friends came to London themselves, and treated with their creditors, letting them understand ‘that they lay liable to have all that they had taken from them;’ and told them, ‘they would not have any man to suffer by them: neither would they by suffering offer up anything but what was really their own, or what they were able to pay for.’ Upon which several took their goods again. This wrought a very good savour in the hearts of many people, when they saw such a righteous, just, and honest principle in Friends, that would not make any suffer for their testimony; but what they did suffer for the testimony of Jesus should be really and truly their own, not other people’s. In this they owed nothing to any, but love. So in this every man and woman stands in the free offering, a free people, whether it be spiritual or temporal, which is their own; and in that they wrong no man, neither inwardly, nor outwardly. Ornan said unto David, ‘I give thee the threshing-floor, &c., and the oxen for burnt-offerings, and the threshing instruments for wood, and the wheat for the meat-offering; I give it all.’ But king David said unto Ornan, ‘Nay, but I will verily buy it for the full price; for I will not take that which is thine for the Lord, nor offer burnt-offerings without cost,’ 1 Chron. xxi. 22, &c. So it should be his own; and so should it be every man’s that offers. You may see here that David would not accept of another man’s gift for an offering to the Lord; he would not offer up that which cost him nothing; but what should be really his own, Psal. cxii. 5. ‘A good man ... will guide his affairs with discretion.’

“Let this be read in your monthly and quarterly men’s and women’s meetings.”

G.F.

London, the 2nd of the 4th Month, 1683.

-----

Footnote 56:

William Mead is often mentioned in these pages; and his trial, along with William Penn, is alluded to in a previous note. Of his life and ministry we have much less account than of most others of note in his day. George Fox sometimes calls him his son, he having married Sarah, a daughter of Judge Fell; George Fox’s wife being her mother. Before his joining Friends, William Mead appears to have been a captain in the army. In his remarks in court on the term, vi et armis, during his trial, he observes, “Time was when I had freedom to use a carnal weapon, and then I thought I feared no man; but now I fear the living God, and dare not make use thereof, nor hurt any man.” He died 1713, aged eighty-six.

Footnote 57:

Richard Davies—some account of whose life, written by himself, was published after his decease, and a third edition of the volume in 1771—was convinced of the truth about the year 1657. He resided in Montgomeryshire; and his life contains an interesting account of the first spreading of truth in Wales. Richard Davies was a faithful minister of the gospel, endued with spiritual gifts, and serviceable in the exercise thereof in the churches of Christ; sound in doctrine, and exemplary in conversation.

Vol. II, Chapter XI (1683-1685)

CHAPTER XI.

1683-1685.—A salutation of love to Friends, designed to stir up the pure mind—an epistle to Friends commending them to Christ, the rock and sure foundation—an epistle of counsel to Friends—George Fox taken from a meeting and examined by a magistrate, but soon released—writes an epistle to the faithful to beware of a seducing spirit—after the Yearly Meeting sails for Holland, and lands at the Briel—attends the Yearly Meeting at Amsterdam—writes to Galenus Abrahams, a Mennonist or Baptist, who, seven years before, bid him “keep his eyes off him.” for he said “they pierced him,” but now he was become very loving and tender, as well as his family—George Fox returns to England—writes to the Duke of Holstein an able defence of women’s preaching—writes an epistle of counsel to Friends—advises with, and assists them in, drawing up an account of sufferings, which is printed and spread amongst Parliament-men—writes a caution to Friends, to keep out of the world’s spirit &c.—and a warning against pride and excess in apparel.

Some time after the Yearly Meeting I went down to KINGSTON-UPON-THAMES to visit Friends there; and while I was there it came upon me to write the following epistle to Friends in general, as a salutation of love, and to stir up the pure mind in them:—

“DEAR FRIENDS AND BRETHREN,

“Who are turned from darkness to light, and from the power of Satan to God, who are believers in the light, which is the life in Christ, and are become children of the light and of the day;—who are grafted into Christ, the second Adam, the Lord from heaven, and are gathered in the name of Jesus, in whom ye have salvation, and not in any other name under the whole heaven. For Christ Jesus saith, ‘Where two or three are gathered together in my name, there am I in the midst of them,’ Matt. xviii. 20. So you being gathered in the name of Jesus, he is in the midst of you, a Saviour, a Mediator, a Prophet, a Shepherd, a Bishop, a Leader, a Counsellor, the Captain of your salvation, who bruises the serpent’s head, and destroys the devil and his works. Therefore, brethren in Christ Jesus, exhort one another daily, while it is called to-day, lest any of you be hardened through the deceitfulness of sin. For you are made partakers of Christ, if ye hold fast the beginning of your confidence stedfast to the end, Heb. iii. 14. Therefore hear Christ’s voice, for he is in the midst of you a teacher.

“Take heed, lest there be in any of you an evil heart of unbelief in departing from the living God, as there is in too many in this day of provocation and temptation. While it is to-day hear his voice, and let us consider one another, to provoke unto love and to good works. Let us hold fast the profession of our faith without wavering (for he is faithful that hath promised and hath called you), not forsaking the assembling of ourselves together, as the manner of some is; (mark) as the manner of some is, that did and do forsake the assembling of themselves together: but exhorting one another, and so much the more as you see the day of light appearing. For if we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries, Heb. x.

“And therefore it is good not to forsake the assembling of ourselves together, but exhort one another daily; for Christ is in the midst of his people a teacher, and a prophet, who saith, ‘Learn of me; the way, the truth, and the life.’ We being many, are one body in Christ, gathered in his name, and everyone members one of another. Having then gifts differing according to the grace that is given us, whether they be prophecy, let us prophesy according to the proportion of faith; and let those that minister, wait on their ministry; those that be teachers, on their teaching; and him that exhorteth, on exhortation; he that giveth, let him do it with simplicity; and he that ruleth, with diligence; and he that showeth mercy, is to do it with cheerfulness. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one towards another, with brotherly love, in honour preferring one another. Rejoice in hope; be patient in tribulations; be not overcome with evil, but overcome evil with good; and, if it be possible, as much as lieth in you, live peaceably with all men, Rom. xii. This is and was the practice of the church of Christ. And now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, and are able also to admonish one another, Rom. xv. 13, 14. Here the church of Christ, in which He was in the midst a teacher and the head of the church, were and are able through him to admonish one another. Let the peace of God rule in your hearts, to which ye are also called into one body, to wit, of Christ. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another, &c., Col. iii. Whatsoever ye do, in word or deed, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him: and above all things put on charity, which is the bond of perfectness.

“The apostle said to Timothy, ‘Be not thou ashamed of the testimony of our Lord, nor of me, his prisoner; but be thou partaker of the afflictions of the gospel, according to the power of God, who hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,’ 2 Tim. i. 8, 9. It concerns every one not to be ashamed of the testimony of our Lord, who hath called them by his grace; and not to be ashamed of any of Christ’s prisoners, and afflicted ones for Christ’s and his gospel’s sake, who abolishes death, and brings life and immortality to light through his gospel: you that believe in the light, know it.

“Peter saith, in his general epistle to the church of Christ, ‘As every man’ (mark, every man) ‘hath received the gift, so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God, not of men; if any man minister, let him do it as of the ability which God gives, not of the ability of men’s arts and sciences, that God in all things may be glorified through Jesus Christ,’ &c. For these gifts and grace come from Jesus into the hearts of the members of his church, whom he is in the midst of. And if any man suffer as a Christian, let him not be ashamed; but let him glorify God, &c. Every true Christian hath the presence of Christ, who hath all power in heaven and in earth given him, to support him with his power, light, and life. Christ saith to his believers, ‘Beware of men, for they will deliver you up to the councils, and they will scourge you in the synagogues, and you shall be brought before governors and kings for my name’s sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in the same hour what ye shall speak: for it is not you that speak, but the Spirit of your Father that speaketh in you. And ye shall be hated of all men for my name’s sake: but he that endureth to the end, shall be saved. The disciple is not above his Master, nor the servant above his lord; it is enough for the disciple that he be as his Master, and the servant as his lord: for if they have called the master of the house Beelzebub, what will they do to his servant? Fear not them which kill the body, but are not able to kill the soul, &c. A sparrow shall not fall to the ground without your heavenly Father, &c. The hairs of your head are all numbered; ye are of more value than many sparrows. Whosoever therefore shall confess me before men, him will I confess also before my Father who is in heaven; but whosoever shall deny me before men, him will I also deny before my Father who is in heaven. And whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed,’ &c., Matt. x. And again Christ saith, ‘Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he comes in the glory of his Father with his holy angels,’ Mark viii. 38.

“And Christ saith to his disciples, ‘He that receiveth you receiveth me; and he that receiveth me, receiveth him that sent me: he that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.’ Matt. x. 40-42. Here ye may see how Christ encourages his disciples, and them that receive them. And John saith, ‘Among the chief rulers of the Jews many believed in Christ; but because of the Pharisees, they did not confess him, lest they should be put out of the synagogue,’ John xii. 42. Too many such believers there are now-a-days, who dare not confess Christ, lest they should lose the favour of men. But Christ encouraged the faithful disciples, and told them they would put them out of their synagogues; yea, that the time should come, that whosoever killed them would think they did God service: And ‘these things,’ said he, ‘will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them,’ Jo hn xvi. 2-4. Here we may see what Christ told his disciples should come to pass to them. And Saul before he was converted, compelled the Christians to blaspheme, and make havoc of the church of Christ, Acts viii. and chap. xxii. and xxvi. And did not the beast in the Revelations compel both small and great to worship him and his image? And did not all worship it, but they who had their names written in the Lamb’s book of life? Did not Nebuchadnezzar set up an image sixty cubits high, and six cubits broad? And did not he cause a herald to cry aloud ‘It is commanded that all people, nations, and languages fall down, and worship the golden image that Nebuchadnezzar hath set up; and whoso falleth not down, and worshippeth, shall the same hour be cast into the midst of the fiery furnace?’ And were not Shadrach, Meshach, and Abednego, cast into the furnace? Dan. iii. But God delivered them.

“Therefore it is good to be faithful to God and his worship in Spirit and in truth. The Jews agreed that if any man should confess Christ, he should be put out of their synagogue, John ix. 22. So it was for Christ’s sake they were excommunicated out of their synagogues. But as it is written, ‘Behold, I lay in Zion a stumbling-stone, and a rock of offence; and whoso believes on him, shall not be ashamed.’ So Christ is a stumbling-block and a rock of offence to all the unbelievers in the light, which is the life in Christ, whether they be Jews, Christians, or Gentiles. The Jews believed Christ was to come, from the Scriptures; and the Christians believe he is come by the Scriptures; but do not believe in the light, as Christ commands, and so do not become children of the light. Therefore ye that are believers in the light, and are become children of light, walk in Christ, your way, life, and salvation.”

G.F.

Kingston, the 5th Month, 1683.

Before I left Kingston, something further opened in me, which I was moved to write, and send amongst Friends; as follows:—

“DEAR FRIENDS,

“My love is to all in the holy Seed, that reigns over all. And my desire is, that every one, both male and female, may feel the Seed Christ in you, which is heir of the promise of life eternal, that ye may all grow up in Christ Jesus your head, and be built upon Him, the rock and foundation that God hath laid, which stands sure over all rocks and foundations in the world;—that ye may eat and drink of this spiritual rock, the spiritual water and food; so that ye may truly and inwardly say, that your rock and foundation, your bread and water of life, is from heaven, and your bread and water is sure; and that ye know his voice that feeds you, and leads you into the pastures of life, which are always fresh and green. In this, your affections are set on things that are above, seeking that which comes down from above, where Christ sits at the right hand of God, making intercession for you; who is your Mediator, making peace between God and you; who is your heavenly Bishop to oversee you, that ye keep in his light, life, and power, and do not go astray from his heavenly fold and pasture, that He your Shepherd may feed you therein; who is your Prophet, to open to you the fulfilling of the promises and prophecies, himself being the substance; that ye may live in him, and he in you, yea, and reign in your hearts, there to exercise his offices, his prophetical, priestly, and kingly office, who is heavenly and spiritual;—that ye may know the three that bear witness in the earth, the Spirit, the Water, and the Blood, which is the life of Christ, which cleanseth from all sin; the Water that washes and refreshes you; and the Spirit that baptizes and circumcises you, and leads you into all truth; that ye may come all to drink into one Spirit, and keep the unity of the Spirit, which is the bond of the heavenly peace. So being led by the Spirit of God, ye are his sons and daughters, and by his Spirit will come to know the three that bear witness in heaven, the Father, the Word, and the Holy Ghost. These are the three witnesses that are in heaven, that bear record of all things; for he is God in heaven, and God in the earth.

“Therefore I desire, that ye may all feel his love shed in your hearts, and in it live (above the love of the world, which is enmity), and in that you will keep in the excellent way. For love edifies the body of Christ, builds his church up, and keeps out of the enmity, for it is above it, and brings and keeps all in true humanity, and in the true divinity; to be courteous, kind, and tender, one towards another, and to show forth the nature of Christ, and true Christianity in all your lives and conversations; that the blessings of the Lord may rest upon you, as ye all live in the seed of the gospel, the seed of the kingdom of God, in which all nations are blessed. In that ye will all have a care of God’s glory. There is the hill or mountain, where the light shines to the answering the witness of God in all; and the salt that is a good savour to the witness of God in the hearts of all; and that savour being kept in, the salt doth not come under the feet of men.

“So my love to you all in Christ Jesus, whom God hath given to be a sanctuary for all his people, who is from above and not of this world, in whom you have life, peace and salvation. In Him, God Almighty keep and preserve you all to his glory. Amen. As you live in the peaceable truth of God, it keeps you under, and within, his protection; but they that make a profession of the Scriptures of truth, and yet live out of the truth, in the spirit of strife, unquietness, and discontent, in a contriving, plotting, ravenous, destroying spirit, which is of the devil, and not of God, that spirit is judged out of the truth, and to be of him, in whom there is no truth, whose portion is in the lake, and in the fire that burns.”

G.F.

Kingston, the 27th of the 5th Month, 1683.

Having visited Friends at and about Kingston, I returned to LONDON; for it being a suffering time with Friends there, I had not freedom to be long from the city. I went to the meeting at THE PEEL, which but a little before the justices and constables had broken up, and had carried themselves very roughly; but that day it was in the house and quiet; and a glorious meeting it was, blessed be the Lord.

On the First-day following I went to the meeting at GRACECHURCH STREET. When I came there, I found three constables in the meeting-house, who kept Friends out; so we met in the court. After I had been some time there, I stood up and spoke to the people, and continued speaking some time. Then one of the constables came, and took hold of my hand, and said, “I must come down.” I desired him to be patient, and went on speaking to the people; but after a little time, he pulled me down, and had me into the meeting-house. I asked them if they were not weary of this work. One of them said, “indeed they were.” They let me go into the widow Foster’s house, which joined to the meeting house, where I stayed, being hot. When the meeting was ended, for one prayed after I was taken away, the constables asked some Friends, “which of them would pass their words that I should appear, if they should be questioned about me”; but Friends telling them, they need not require that, for I was a man well known in the city, to be one that would neither fly, nor shrink; they went away, and I heard no further of it.

The same week I was at the meeting at the SAVOY, which used to be kept out and disturbed; but that day it was within doors and peaceable; and a precious time it was. The First-day after, it was upon me to go to the meeting at WESTMINSTER, where there used to be great disturbances; but there also the meeting was within doors, that day, and very large. The Lord’s power was over all, and kept all quiet and still; for though many loose spirits were there, yet they were bound down by the power and Spirit of the Lord, that they could not get up to make disturbance.

About this time I was moved to write the following epistle:—

“FRIENDS AND BRETHREN,

“Who have received the peaceable truth, let the fruits of its peaceableness and of your quiet spirit appear in all your meetings, and in all your words and actions; for he that inhabits eternity dwells with a humble heart, he gives grace to the humble, and resisteth the proud. Heaven is his throne and the earth ye walk upon is his footstool; happy are ye that see and know him that is invisible. And now, Friends, let all things be done in your meetings, and otherwise, in love, without strife or vainglory. For love fulfils the law, love overcomes, and edifies the body of Christ. There is neither self nor envy in love, neither is it puffed up; but abides and bears all things. See that this love of God have the sway in you all and over you all.

“Christ saith, ‘Blessed are the poor in spirit; for theirs is the kingdom of heaven. Blessed are they that mourn; for they shall be comforted. Blessed are the meek; for they shall inherit the earth. Blessed are they that do hunger and thirst after righteousness; for they shall be filled. Blessed are the merciful; for they shall obtain mercy. Blessed are the pure in heart; for they shall see God. Blessed are the peace-makers; for they shall be called the children of God. Blessed are they that are persecuted for righteousness’ sake; for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad; for great is your reward in heaven; for so persecuted they the prophets which were before you.’

“Now Friends, here is a great deal in these words; and all must be in these states and conditions, if they have these blessings. The children of God are peace-makers, and strive to make peace in the truth; and to live in peace with all men, if it be possible. So live in peace and good-will to all men; which good-will is both for their sanctification and salvation. And, Friends, consider, the wisdom of God, which is from above, is pure, peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. Dear Friends, let this pure, peaceable, gentle wisdom, that is from above, that is easy to be entreated, and is full of mercy and good fruits, be exercised and practised in all the true churches of Christ, so that wisdom may be justified of her children. For the works of the flesh, or fleshly spirit, are hatred, variance, wrath, strife, envyings, drunkenness, revellings, adultery, fornication, lasciviousness, uncleanness, &c., and they which do such things shall not inherit the kingdom of God. But the fruits of the Spirit of God are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, &c. So, dear Friends and brethren, strive to exceed one another, and all people upon the earth, in humility, meekness, gentleness, temperance, love, patience, pureness, and in mercy; then ye will show forth the fruits of the Spirit of God, and of his heavenly wisdom that is from above. In this, wisdom will be justified of her children; ye will be the salt of the earth, the light of the world set on a hill, that cannot be hid; and your moderation will appear to all men.

Be ye just and righteous, faithful and true in all your words, dealings, and conversations, so that ye may answer the truth in all people; for Christ saith, his Father is glorified by such as bring forth fruits, when men do see their good works; for he that doeth righteousness, is accepted with God. And he that dwells in love, dwells in God; for love is his habitation. Let that be the habitation of every one that hath received the truth; for if it be not, such do not dwell in God, let them profess what they will. Therefore my desire is, that all you who have received Christ, the Seed, which bruises the serpent’s head, may walk in Him, your sanctuary, life, and salvation, your rest and peace. Amen.”

G.F.

London, the 14th of the 6th Month, 1683.

I continued yet at LONDON, labouring in the work and service of the Lord both in and out of meetings; sometimes visiting Friends in prison for the testimony of Jesus, encouraging them in their sufferings, and exhorting them to stand faithful and steadfast in the testimony, which the Lord had committed to them to bear; sometimes also visiting those that were sick and weak in body, or troubled in mind, helping to bear up their spirits from sinking under their infirmities. Sometimes our meetings were quiet and peaceable; sometimes they were disturbed and broken up by the officers.

One First-day it was upon me to go to the meeting at the SAVOY, which was large; for many professors and sober people were there. The Lord opened many precious, weighty things in me to the people, which I declared amongst them, and “directed them to the Spirit of God in themselves, which the Lord had given them a measure of; that all by the Spirit might understand the Scriptures, which were given forth from the Spirit of God; and that by the Spirit of God, they might know God, and Christ whom God hath sent; whom to know is eternal life; and that by the Spirit, they might all come into Christ, and know Him to be their sanctuary, who destroys the devil, the destroyer, and his works, and bruises the serpent’s head. For Christ was a sanctuary to them, to whom he was a Saviour, whom he saved from the destroyer. And Christ did baptize them with the Holy Ghost and with fire, and did thoroughly purge his floor, and burn up their chaff with unquenchable fire; this is, sin and corruption, which is got into man by transgression; but Christ gathereth his wheat into his garner. So all that are baptized with Christ’s baptism, their wheat is in God’s garner; and no spoiler can get into God’s garner to meddle with the wheat there, though they may be permitted to meddle with the outward goods,” &c.

As I was speaking in the power of the Lord, and the people were greatly affected therewith, suddenly the constables, with the rude people, came in like a sea. One of the constables said to me, “Come down;” and he laid hands on me. I asked him, “Art thou a Christian? We are Christians.” He had hold of my hand, and was very fierce to pluck me down; but I stood still, and spoke a few words to the people; desiring of the Lord that the blessings of God might rest upon them all. The constable still called upon me to come down, and at length plucked me down, and bid another man with a staff take me, and carry me to prison. That man led me to another officer’s house, who was more civil; and after a while they brought in four Friends more, whom they had taken. I was very weary and in a great perspiration; and several Friends hearing where I was, came to me in the constable’s house; but I bid them all go their ways, lest the constables and informers should stop them.

After a while the constables led us almost a mile to a justice, who was a fierce, passionate man; who, after he had asked me my name, and his clerk had taken it in writing, upon the constable’s informing him that “I preached in the meeting,” said in an angry manner, “Do not you know, that it is contrary to the king’s laws to preach in such conventicles, contrary to the Liturgy of the Church of England?” There was present one —— Shad (a wicked informer, who was said to have broken jail at Coventry, and to have been burned in the hand at London,) who hearing the justice speak so to me, stepped up to him, and told him, “that he had convicted them on the Act of the 22nd of King Charles the Second.” “What! you convict them?” said the justice; “Yes,” said Shad, “I have convicted them, and you must convict them too upon that Act.” With that the justice was angry with him, and said, “You teach me! what are you? I’ll convict them of a riot.” The informer hearing that, and seeing the justice angry, went away in a fret; so he was disappointed of his purpose. I thought he would have sworn somebody against me, whereupon I said, “Let no man swear against me, for it is my principle ‘not to swear;’ and therefore I would not have any man swear against me.” The justice thereupon asked me, “If I did not preach in the meeting;” I told him, “I confessed what God and Christ had done for my soul, and praised God; and I thought I might have done that in the streets, and in all places, viz., praise God and confess Christ Jesus; and this I was not ashamed to confess. Neither was this contrary to the Liturgy of the Church of England.” The justice said, “the laws were against such meetings as were contrary to the Liturgy of the Church of England.” I said, “I knew no such laws against our meetings; but if he meant that Act that was made against such as met to plot, contrive, and raise insurrections against the king, we were no such people, but abhorred all such actions; and bore true love and good-will to the king, and to all men upon the earth.” The justice then asked me, “if I had been in orders;” I told him, “No.”

Then he took his law-books and searched for laws against us; bidding his clerk take the names of the rest in the mean time: but when he could find no other law against us, the clerk swore the constable against us. Some of the Friends bid the constable “take heed what he swore, lest he were perjured; for he took them in the entry, and not in the meeting.” Yet the constable, being an ill man, swore “that they were in the meeting.” However, the justice said, “seeing there was but one witness, he would discharge the rest; but he would send me to Newgate, and I might preach there.” I asked him, “If it stood with his conscience to send me to Newgate for praising God, and for confessing Christ Jesus?” He cried, “Conscience! conscience!” but I felt my words touched his conscience. He bid the constable take me away, and he would make a mittimus to send me to prison when he had dined. I told him, “I desired his peace, and the good of his family, and that they might be kept in the fear of the Lord;” so I passed away. And as we went the constable took some Friends’ word, that I should come to his house the next morning by eight. Accordingly I went with those Friends; and then the constable told us, that he went to the justice for the mittimus after he had dined, and he bid him come again after the evening service; which he did; and then the justice told him he might let me go. “So,” said the constable, “you are discharged.” I blamed the constable for turning informer, and swearing against us; and he said he would do so no more. Next day the justice meeting with Gilbert Latey, asked him, “if he would pay twenty pounds for George Fox’s fine.” He said, “No.” “Then,” said the justice, “I am disappointed; for being but a lodger I cannot come by his fine, and he having been brought before me, and being of ability himself, I cannot lay his fine on any other.”

After I was discharged, I went into the city. The same week the sessions coming on, where many Friends were concerned, some as prisoners, and some on trials of appeal upon the conventicle act, I went to a Friend’s house not far off, that I might be in readiness to assist them with counsel, or otherwise, as occasion should offer; and I found service in it. But as my spirit was concerned on behalf of Friends, with respect to their outward sufferings by the persecutors without; so an exercise also came weightily upon me at this time, in the sense I had of the mischievous working of that adulterated spirit, which, being gone out from the heavenly unity, and having drawn out some that professed truth into enmity and opposition against Friends, endeavoured to trouble the church of Christ with their janglings and contention. And as a further discovery of the working of that seducing spirit, and a warning to all Friends to beware of it, I was moved to write the following epistle:—

“To all the elect faithful, called, and chosen of God, the flock and heritage of God, who have been acquainted with the dealings of the Lord, and have kept your habitations in his life, power, and truth, being built upon the holy, heavenly rock and foundation, Christ Jesus, who was the foundation of the prophets and apostles; which foundation stands sure.

“Many foundations have been laid since the apostles’ days, by such as have gone from Christ, the true and sure Foundation; but their foundations have proved rotten, and come to nought; and they themselves have come to loss. Many, since the day of Christ and the truth hath appeared in this nation, have had some openings and sights, and come among us for a time; and then gone out from us again; these have been the comers and goers, like those in the apostles’ days. Such had an outward profession of the truth, and have gone from the true foundation, Christ Jesus, and so from the heavenly society and unity of the saints in light. Then they set up foundations of their own; and having a form of godliness, but out of the power thereof, out of the order thereof, such have turned to janglings and vain disputings. This sort of spirit you have been acquainted with, who have kept your habitations in Christ Jesus, the First and the Last.

“And you are not insensible of the scurrilous and filthy books of lies and defamations, which have been spread abroad in this nation, and beyond the seas, against the faithful. It is very well that the Lord hath suffered them to publish their own shame in print, that truth’s enemies may be discovered; that their fruits and spirits have appeared and manifested themselves both in print and otherwise. And I do believe, that the Lord will yet suffer this spirit so to publish its fruits, its shame and nakedness, to professor and profane, and to all sober, moderate, and innocent people, that its shame and nakedness shall more fully appear. Though for a time it hath been hid and covered with the fig-leaves of an outward profession, and sometimes with fawning and flattering words, as at other times, it hath discovered itself by rough, lying, and defaming words; yet the Lord God will blast all such vain talkers, that do not walk in the order of life, truth, and the gospel.

“Therefore, ye that are faithful, stand fast in the liberty wherewith Christ hath made you free in his government. It is upon his shoulders; he bears it up; of the increase of it, and of its peace, there is no end. For all quarellers against his order and government are not in him, nor in his heavenly, spiritual government and peace. Therefore, ye faithful ones, who have stood the trial through many persecutions, imprisonments, spoilings of goods; you know that there is a crown of glory laid up for you. You that suffer with Christ, shall reign with him in his kingdom of glory; ye that die with Christ, shall live with him in eternal life, in the world that hath no end, who have gone through the sufferings without, and within, by false brethren, by comers and goers, that have caused the way of truth to be evil spoken of, and have been the persecutors of the faithful with their tongues; and by printing and publishing their lying, defaming books against the faithful, these have stirred up the magistrates and priests who were willing to get any occasion to speak evil of the right way, and precious truth of Christ, by which his people are made free; it would have been better for such had they never been born. But God hath brought them to light, and their fruits and ravenous spirits are seen, savoured, and known; who are become Judases, and sons of perdition, to betray Christ now within (where he is made manifest) to the priests, magistrates, and profane, as Judas betrayed Christ without to the priests and Pilate; though some of the magistrates and sober people see their envy and folly, and that they have more malice than matter against the faithful. But the Lord will consume this Judas, or son of perdition. The Lord will consume him with the Spirit of his mouth, and destroy him with the brightness of his coming. So let all the faithful look unto the Lord. And let the wicked son of perdition know, though he may be got as high as Judas without (who was partaker of the ministry with the apostles,) ‘the Lord will consume him with the Spirit of his mouth, and destroy him with the brightness of his coming.’ That is his portion. The brightness of the Lord will destroy him, and the Spirit of his mouth will consume him. And when he is destroyed and consumed, there will not be a son of perdition to betray Christ in his people, and his people that live and walk in Christ, who hath all power in heaven (mark, in heaven) and in earth given to him; and with his holy and glorious power he limits and orders; so that nothing shall be done against his people, but what is suffered for their trial and their good, neither by apostates, persecutors with the tongue, Judases, sons of perdition to betray, or the outward powers to imprison, or spoil goods; all these are limited by Christ’s power, who hath all power in heaven and in earth given to him. Every one’s faith is to stand in him and his power, and rejoice in his power, and see the increase of his righteous, holy, heavenly, spiritual, peaceable government, in which the glorious, holy order of life is lived and walked in, by all his sons and daughters. In his Spirit is the holy unity and bond of peace; though ye be absent in body one from another, yet all joying and rejoicing, being present in his Spirit, and beholding in the same Spirit your spiritual order, unity, and fellowship, and the steadfastness of your faith in Christ Jesus, who is steadfast for ever, the First and the Last, whose presence is among his people, and who is their head. Here is heavenly Sion known, and heavenly Jerusalem, and the innumerable company of angels (which are spirits) and the spirits of the just men made perfect. Here is the general assembly, and a general, heavenly, holy, and spiritual joy and rejoicing, lauding and praising the Lord God Almighty, and the Lamb, that lives for evermore. Amen.”

G. F.

London, the 14th of the 8th Month, 1683.

“Read this in your assemblies amongst the faithful.”

I tarried a little in LONDON, visiting Friends and meetings, and labouring in the work of the Lord there. And being on a First-day at the Bull-and-Mouth, where the meeting had long been kept out, it was that day in the house peaceable and large; the people were so affected with the truth, and refreshed with the powerful presence of the Lord, that when it was ended they were loth to go away.

After some time, having several things upon me to write, I went to KINGSTON, that I might be free from interruptions. When I came there, I understood the officers had been very rude at the meeting, abusing Friends, and had driven them out of the meeting-place, and very abusive they continued to be for some time. Whilst I was there I wrote a little book (printed soon after,) entitled, “The Saints’ heavenly and spiritual worship, unity, and communion, &c., wherein is set forth what the true gospel worship is, and in what the true unity and communion of the saints stands; with a discovery of those that were gone from this holy unity and communion, and were turned against the saints, that abode therein.”

When I had finished the services for which I went thither, and had visited the Friends, I returned to LONDON, and visited most of the meetings in and about the city. Afterwards I went to visit a Friend in ESSEX; and returning by DALSTON, made some stay at the widow Stot’s, where I wrote an epistle to Friends, declaring the word of the Lord to them, which may be read amongst my other printed books.

I came from Dalston to LONDON, and next day was sent for in haste to my son Rous’s at KINGSTON, whose daughter, Margaret, lay very sick, and had a desire to see me. I tarried now at Kingston about a week, and then returned to LONDON; where I continued for the most part of the winter and the spring following, until the general meeting in 1684, save that I went once as far as Enfield, to visit Friends thereabouts. In this time I ceased not to labour in the work of the Lord, being frequent at meetings, and visiting Friends that were prisoners, or that were sick; and in writing books for the spreading of truth, and opening the understandings of the people to receive it.[58]

The Yearly Meeting was in the 3rd month. A blessed weighty one it was, wherein Friends were sweetly refreshed together; for the Lord was with us, and opened his heavenly treasures amongst us. And though it was a time of great difficulty and danger, by reason of informers and persecuting magistrates, yet the Lord was a defence and place of safety to his people.

Now had I drawings in Spirit to go into Holland, to visit the Seed of God there. And as soon as the Yearly Meeting was over I prepared for my journey. There went with me from London Alexander Parker, George Watts, and Nathaniel Brassey, who also had drawings into that country. We took coach the 31st of the 3rd month, 1684, and got to COLCHESTER that night. Next day being First-day, we went to the meeting there; and though there was no notice given of my coming, yet our being there was presently spread over the town, and in several places in the country at seven and ten miles distance; so that abundance of Friends came in double-horsed, which made the meeting very large. I had a concern and travail in my mind, lest this great gathering should have stirred up the town, and been more than the magistrates could well bear; but it was very quiet and peaceable, and a glorious meeting we had, to the settling and stablishing of Friends both in town and country; for the Lord’s power was over all; blessed be his name for ever! Truly the Lord’s power and presence was beyond words; for I was but weak to go into a meeting, and my face (by reason of a cold I had taken) was sore; but God manifested his strength in us and with us, and all was well: the Lord have the glory for evermore for his supporting power. After the meeting, I think above a hundred Friends of the town and country came to see me at John Furly’s, and very glad we were to see one another, and greatly refreshed together, being filled with the love and riches of the Lord; blessed be his name for ever!

We tarried at Colchester two days more; which we spent in visiting Friends, both at their meetings for business and at their houses. Then early in the morning of Fourth-day we took coach for Harwich, where we met William Bingley, and Samuel Waldenfield, who went over with us. About eight at night we went on board the packet, Richard Gray master; but by reason of contrary winds it was one in the morning before we sailed. We had a very good passage; and about five in the afternoon next day we landed at the BRIEL in HOLLAND, where we stayed that night. Early next morning we went to ROTTERDAM, where we abode some days.

The day after we came to Rotterdam, one Wilbert Frouzen, a burgomaster, and kinsman of Aarent Sunneman’s, hearing I was there, invited me to his country house, having a desire to speak with me about some business, relating to Aarent Sunneman’s daughters. I took George Watts with me, and a brother of Aarent Sunneman’s had us thither. The burgomaster received us very kindly, and was very glad to see me; and entering into discourse about his kinsman’s daughters, I found he was apprehensive that, their father being dead, and having left them considerable portions, they might be stolen and married to their disadvantage. Wherefore I told him, “that it was our principle and practice, that none should marry amongst us unless they had a certificate of the consent of their relations or guardians; for it was our Christian care to watch over and look after all young people that came among us; especially those whose natural relations were dead. And as for his kinsman’s daughters, we should take care that nothing should be offered to them but what should be agreeable to truth and righteousness, and that they might be preserved in the fear of God, according to their father’s mind.” This seemed to give him great satisfaction. While I was with him there came many great people to me, and “I exhorted them all to keep in the fear of God, and to mind his good Spirit in them, to keep their minds to the Lord.” After I had stayed two or three hours, and had conversed with him on several things, I took my leave of him, and he very kindly sent me to Rotterdam in his chariot.

Next day being First-day, we were at the meeting at Rotterdam, which was pretty large, and declared to them by an interpreter. The day following Alderman Gaul came to speak with me, with whom we had much discourse about religious matters; he seemed to be well satisfied, and was very tender. Several other persons of account had intended to come to speak with me that day, but being hindered by extraordinary business (as I understood), they came not.

We went next day to AMSTERDAM, where we had a large and very precious meeting. In the afternoon I was at another meeting with Friends there, about business.

There is a Yearly Meeting at Amsterdam for the Friends of Holland and Germany, &c., which begun now on the 8th of the 4th month, and ended on the 12th. Here we had a fine opportunity of seeing Friends from many parts, and of being refreshed together in the love of God. After this meeting, before those that came out of the several provinces were gone, we had a meeting with some particular Friends, about the places and countries into which we who came out of England in the work of the ministry were to travel; and to enquire who among them were suitable persons to go along with us for interpreters. When this was concluded on, William Bingley[59] and Samuel Waldenfield[60] took shipping for Friesland, with Jacob Claus, their interpreter.

Alexander Parker and George Watts remained with me. We tarried a few days longer at Amsterdam, where I had further service. Before I left I went to visit one, Galenus Abrahams, a teacher of chief note among the Mennonites, or Baptists. I had been with him when I was in Holland about seven years before; and William Penn and George Keith had disputes with him. He was then very high and shy, so that he would not let me touch him, nor look upon him (by his good will), but bid me “keep my eyes off him, for,” he said, “they pierced him.” But now he was very loving and tender, and confessed in some measure to truth; his wife also and daughter were tender and kind, and we parted from them very lovingly.

Feeling our spirits drawn towards Friesland, Alexander Parker, George Watts, and I, having John Claus of Amsterdam with us for our interpreter, took shipping, and having sailed nine or ten leagues, we left the ship, and travelled through Friesland, sometimes by boat, sometimes by waggon, visiting Friends and tender people in the towns and villages where we came; having one or two meetings in a day. After we had been at LEUWARDEN, we passed by FRANEKER to HARLINGEN in West Friesland, which was the furthest place we went to that way. And having been six days from Amsterdam, and had very good service in that time, visiting Friends and publishing truth amongst the people, we took ship at Harlingen for Amsterdam on the 26th of 4th month, and arrived there that night. The First-day following we were at the meeting at AMSTERDAM, which was very large and precious. Many of the people were there, their teachers, and some great persons also. They seemed very attentive, and a good opportunity we all had, one after another, to declare the word of the Lord and open the way of truth amongst them, John Claus interpreting for us. I tarried next day at Amsterdam; but George Watts went to a burial at Haarlem, attended by many hundreds of people, amongst whom he had a good opportunity, and came back at night to us.

The day following we went by boat to OSAN-OVERTON in WATERLAND, and thence, in another small boat, about a league over a small river, where we passed over and by a hundred bridges, and so went to LANDSMEER to a Friend’s house whose name was Timon Peters; where we had a very good meeting. We returned to AMSTERDAM that night, and were at the meeting there next day. Many were at this meeting besides Friends, and among the rest, the great Baptist teacher, Galenus, who was very attentive to the testimony of the truth, and when it was over, came and got me by the hand very lovingly.

We went next day by boat to ALKMAAR, about eight leagues from Amsterdam, passing through SARDAM, the great town of ship-carpenters, and several other towns in the way. At Alkmaar, which is a pretty city, we stayed, and had a meeting next day at William Williams’s. There were besides Friends many very sober people at this meeting, who were very attentive to the testimonies of truth, that were borne both by Alexander Parker, George Watts, and myself, John Claus being our interpreter. This was on a sixth day, and on the seventh we returned to AMSTERDAM, being willing to be at the meeting at Amsterdam on First-day, because it was likely to be the last we should have there. Accordingly we were at it, and a very large and open meeting it was. Many great persons were at it, some earls, we were told, with their attendants, out of Germany, who were very grave and sober, and the everlasting gospel was preached unto them.

After this we took leave of the Friends of Amsterdam; and next morning departed thence to HAARLEM, where we had a meeting at a Friend’s house, whose name is Abraham Frondenberg. Great numbers of people were at this meeting, and of great service it was. After it a watchmaker of Amsterdam, who, with his wife, attended it, desired to speak with me concerning religion. I had much discourse with him, and both he and his wife were very low and tender, received with gladness what I spoke to them, and seemed well satisfied when they went away.

We went next day to ROTTERDAM, where we tarried two meetings; and on the 16th of the 5th month went to the BRIEL, to take ship for England. About four in the afternoon we went on board the packet, William Sherman master, and set sail from the Briel. But when we had gone over the Maese about a league, we cast anchor at a place called the PITT, because it is near to the sands, where we stayed till about four next morning; when, having a pretty fair wind, and the tide with us, we weighed anchor, and by four next day were within five leagues of Harwich, over against Aldborough Castle; but the wind falling short, and the tide being weak, it was one in the afternoon before we came so near to HARWICH that boats could come to receive the passengers and goods. There were on board about forty passengers in all; English, Scotch, Dutch, French, Spanish, Flemish, and some Jews.

I spent a day with Friends at Harwich, while Alexander Parker and George Watts went by water to visit Friends at Ipswich, and returned at night. Next morning early we all took coach for Colchester, and were at the meeting there, which was large and peaceable; after it, we travelled to WITHAM, and lodged there that night. Next day, William Mead meeting us on the way at HARE STREET, I went with him to his house, the other Friends going on for London.

Here, being weak with travel and continual exercise, I spent some time to rest myself, and recover my health; visiting in the mean time the Friends in that part of the country, as I was able to get abroad.[61] When I was a little recovered, I went to ENFIELD, visiting Friends there and thereabouts; and so to DALSTON to see the widow Stot; and thence to LONDON, some Friends being come over from New Jersey in America, about business, which I was desired to be present at.

It was the latter end of the summer when I came to LONDON, where I stayed the winter following; saving that once or twice, my wife being in town with me, I went with her to her son Rous’s at Kingston. And though my body was very weak; yet I was in continual service, either in public meetings, when I was able to bear them, or in particular business amongst Friends, and visiting those that were sufferers for truth, either by imprisonment or loss of goods.

Many things also in this time I wrote, some for the press, and some for particular service; as letters to the King of Denmark and Duke of Holstein, on behalf of Friends that were sufferers in their dominions; of the latter, the following is a copy:—

“For the Duke of Holstein, whom I entreat, in the love of God, to read over this, which is sent in love to him.

“I understand that formerly, by some evil-minded persons, it was reported to thee, when Elizabeth Hendricks came to Frederickstadt to visit the people called Quakers, that it was a scandal to the Christian religion, that a woman should be suffered to preach in a public assembly religiously gathered together, &c. Upon which thou gave forth an order to the rulers of Frederickstadt, ‘to make the said people leave that place forthwith, or to send them away.’ But the said rulers being Arminians, and they, or their fathers, having come to live there, as a persecuted people in Holland, not much above threescore years ago, made answer to the duke, ‘they were not willing to persecute others for conscience’ sake, who had looked upon persecution on that account in their own case as antichristian,’ &c. But after that, the people of God, in scorn called Quakers, wrote unto thee, O duke, from Frederickstadt; and since that time they have had their liberty, and their meetings peaceable, to serve and worship God almost these twenty years at Frederickstadt, and thereabouts, freely without any molestation; which liberty they have acknowledged as a great favour and kindness from thee.

“And now, O duke, thou professing Christianity from the great and mighty name of Christ Jesus, who is King of kings and Lord of lords, and the Holy Scriptures of truth of the Old and New Testament, do not you use many women’s words in your service and worship out of the Old and New Testament? The apostle saith, ‘Let your women keep silence in the churches;’ and that, ‘he did not permit a woman to speak, but to be under obedience; and if she will learn anything, to ask her husband at home; for it is a shame for a woman to speak in the church.’ And 1 Tim. ii. 11, 12. ‘Women are to learn in silence and not suffered to teach, nor to usurp authority over the man, but to be in silence.’ 1 Cor. xiv. 34. Now, here the duke may see, what sort of women were to be in silence and in subjection, whom the law commands to be silent, and not to usurp authority over the man, nor to speak in the church; these were unruly women. In the same chapter he commands women ‘not to plait or broider their hair, nor to wear gold, pearls, or costly array.’ These things were forbidden by the apostle; and such women as wear such things, are to learn in silence and to be subject, and not to usurp authority over the men; for it is a shame for such to speak in the church. But do not such women as these, that wear gold and silver, and pearls and gaudy apparel, or costly array, and plait and broider their hair, speak in your church, when your priest sets them to sing psalms? Do they not speak when they sing psalms? Consider this, O duke! Yet you say, ‘your women must keep silence in the church, and must not speak in the church;’ but when they sing psalms in your churches, are they then silent? Though the apostle forbids such women before-mentioned to speak in the church, yet in another place the apostle encourages the good or holy women to be teachers of good things, as in Tit. ii. 3, 4. The apostle said, ‘I entreat thee, true yoke-fellow, help those women which laboured with me in the gospel, and with other my fellow-labourers, whose names are written in the book of life.’ Here he owns these holy women, and encourages them, which laboured with him in the gospel, and did not forbid them; Phil. iv. 2, 3. He likewise commends Phœbe unto the church of the Romans, calls her ‘a servant unto the church of Cenchrea,’ sends his epistle by her to the Romans from Corinth, and desires the church at Rome ‘to receive her in the Lord as becometh saints:’ and to ‘assist her in whatsoever business she had need of; for she had been a succourer of many and of himself also.’ And he said, ‘Greet Priscilla and Aquila, my helpers in Christ Jesus, who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles.’ Now here the duke may see these were good, holy women, whom the apostle did not forbid speaking, Rom. xvi. 1-4, but commended them. And Priscilla and Aquila instructed and expounded unto Apollos the way of God more perfectly, Acts xviii. 26. So here Priscilla was an instructor as well as Aquila; which holy women the apostle doth not forbid. Neither did the apostle forbid Philip’s four daughters, which were virgins, to prophesy. Women might pray and prophesy in the church, 1 Cor. xi. 5.

“The apostles showed to the Jews the fulfilling of Joel’s prophecy; that in the last days God would pour of his Spirit upon all flesh, and their sons and daughters, servants and handmaids, should prophesy with the Spirit of God. So the apostle encourages daughters and handmaids to prophesy as well as sons; and if they do prophesy, they must speak to the church or people, Joel ii. 28; Acts ii. 17, 18. Did not Miriam the prophetess sing unto the Lord, and all the women with her, when the Lord had delivered the children of Israel from Pharaoh? Did not she praise the Lord, and prophesy in the congregation of the children of Israel? and was not this in the church? Exod. xv. 21. Moses and Aaron did not forbid her prophesying or speaking; but Moses said, ‘would God all the Lord’s people were prophets!’ and the Lord’s people are women as well as men. Deborah was a judge and a prophetess; and do not you make use of Deborah’s and Miriam’s words in your service and worship? See (Judg. v. 1-31) Deborah’s large speech or song. Barak did not forbid her, nor any of the Jewish priests. Did not she make this speech or song in the congregation or church of Israel? In the book of Ruth there are good speeches of those good women, which were not forbidden. Hannah prayed in the temple before Eli, and the Lord answered her prayer. See what a speech Hannah makes, and a praising of God, before Eli the high-priest, who did not forbid her, 1 Sam. ii. 1-10. Josiah the king sent his priest with several others, to ask counsel of Huldah the prophetess, who dwelt at Jerusalem in the college, 2 Kings, xxii. 14; 2 Chron. xxxiv. 22. So here the king and his priests did not despise the counsel of this prophetess; and she prophesied to the congregation of Israel, as may be seen in these chapters.

“And in Luke i. 41-55, see what a godly speech Elizabeth made to Mary, and what a large godly speech Mary made also. Mary said, ‘that the Lord did regard the low estate of his handmaid,’ &c. And do you not make use in your worship and service of Mary’s and Elizabeth’s words from Luke i. 41-55, in your churches, and yet forbid women’s speaking in your churches? Yet all sorts of women speak in your churches, when they sing, and say Amen. In Luke ii. there was Anna the prophetess, a widow of about fourscore and four years; who departed not from the temple, but served God with fasting and prayer night and day. Did not she confess Christ Jesus in the temple, and give thanks to the Lord, and ‘speak of Christ to all that looked for redemption in Jerusalem?’ Luke ii. 36-38. So such holy women were not forbidden to speak in the church, neither in the law nor gospel. Was it not Mary Magdalene and other women that first preached Christ’s resurrection to the apostles? The woman indeed (namely, Eve) was first in transgression; and so they were women that first preached the resurrection of Christ Jesus; for Christ said to Mary, &c. ‘Go to my brethren, and say unto them, I ascend unto my Father and to your Father, and to my God and to your God,’ John xx. 17. And Luke xxiv. 10, it was Mary Magdalene and Joanna, and Mary the mother of James, and other women that were with them, who told the apostles, ‘that Christ was risen from the dead, and their words and these women’s words, were as idle tales to the apostles, and they believed them not,’ ibid. ver. 11. And ver. 22, ‘Certain women also of our company made us astonished,’ they said: so here it may be seen, that the women’s preaching the resurrection of Christ did astonish the apostles. Christ sent these women to preach his resurrection; so it is no shame for such women to preach Christ Jesus; neither are they to be silent when Christ sends them. The apostle says, ‘Every tongue shall confess to God,’ Rom. xiv. 11; and ‘Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father,’ Phil. ii. 11. So here it is clear, that women must confess Christ as well as men, if every tongue must confess. And the apostle saith, ‘There is neither male nor female; for ye are all one in Christ Jesus,’ Gal. iii. 28.

“And whereas it is said, ‘Women must ask their husbands at home,’ &c., the duke knows very well virgins have no husbands, nor widows; for Anna the prophetess was a widow; and if Christ be the husband, men must ask counsel of him at home as well as women, before they teach. And set the case, that a Turk’s wife should be a Christian, or a Papist’s wife should be a Lutheran, or a Calvinist, must they ask and learn of their husbands at home, before they confess Christ Jesus in the congregation of the Lord? Their counsel will be to them to turn Turks or Papists.

“I entreat the duke to consider these things. I entreat him to mind God’s grace and truth in his heart that is come by Jesus; that by his Spirit of grace and truth he may come to serve and worship God in his spirit and truth; so that he may serve the living eternal God that made him, in his generation, and have his peace in Christ, that the world cannot take away. And I do desire his good, peace, and prosperity in this world, and his eternal comfort and happiness in the world that is everlasting. Amen.”

G.F.

London, 26th of the 8th Month, 1684.

Besides the foregoing, I wrote also epistles to Friends; of one of which the following is a copy:—

“Friends and Brethren in the Lord Jesus Christ, in whom you have all life, peace, and salvation; walk in Him, who is your heavenly Rock and Foundation, that stands sure, who hath all power in heaven and earth given unto him. So his power is over all. Let your faith stand in his power, which is over all from everlasting to everlasting, over the devil and his power; that in the holy, heavenly wisdom of God, ye may be preserved and kept to God’s glory, out of all snares and temptations; so that God’s wisdom may be justified of all his children in this day of his power, and they all may be faithful, serving and worshipping God in his Spirit and truth, and valiant for it upon the earth.

“For, as the apostle saith, ‘They that believe are entered into their rest, and have ceased from their own works, as God did from his.’ Now this rest is an eternal rest in Christ, the eternal Son of God, in whom every true believer hath everlasting life in Christ Jesus, their rest and everlasting day. For Christ the Rest bruiseth the serpent’s head, and through death destroyeth death, and the devil, the power of death, and his works. He is the Eternal Rest, that giveth eternal life to his sheep. Christ fulfilleth the prophets, and all the figures, shadows, and ceremonies, as in the Old Testament; and all the promises are yea and amen in Christ, who was the Eternal Rest to all true believers in the apostles’ days, and ever since, and is so now. Christ is the beginning and the ending, the first and the last, who is ascended above all principalities, powers, thrones, and dominions, that he might fill all things. For ‘by Jesus Christ all things were made and created, whether they be things in heaven, or things in the earth;’ and he is the Eternal Rest. They that believe are entered into Christ, their Eternal Rest, in whom they have eternal life and peace with God. Wherefore I say again, in Him who is your Rest, live and abide; for in Him ye are happy, and his blessings will rest upon you. God Almighty keep and preserve you all, his true believers, in Christ your Rest and Peace this day. Amen.”

G.F.

London, the 18th of the 12th Month, 1684-5.

About a month after I got a little out of London, visiting Friends, at SOUTH STREET, FORD GREEN, and ENFIELD, where I had meetings. Afterwards I went to WALTHAM ABBEY, and was at the meeting there on a First-day, which was very large and peaceable. Then returning through ENFIELD and EDMONTON SIDE, I came back to LONDON in the 3rd Month, to advise with and assist Friends, in laying their sufferings before the Parliament then sitting. We drew up a short account thereof, which we caused to be printed and spread among the Parliament-men.

The Yearly Meeting coming on, I was much concerned for the Friends that came up to it out of the country, lest they should meet with any trouble or disturbance in their passages up or down; and the rather, because about that time a great bustle arose in the nation on the Duke of Monmouth’s landing in the West. But the Lord, according to his wonted goodness, was graciously pleased to preserve Friends in safety, gave us a blessed opportunity to meet together in peace and quietness, and accompanied our meeting with his living, refreshing presence; blessed for ever be his holy name!

Now, considering the hurries that were in the nation, it came upon me, at the close of this meeting, to write a few lines to Friends, “to caution all to keep out of the spirit of the world, in which the trouble is, and to dwell in the peaceable truth;” as follows:—

“DEAR FRIENDS AND BRETHREN,

“Whom the Lord hath called and chosen in Christ Jesus, your Life and Salvation, in whom ye have all rest and peace with God; the Lord God by his mighty power, which is over all, hath preserved and supported you to this day, to be a peculiar, holy people to himself, so that by his eternal Spirit and power ye might be all kept out of the world; for in the world is trouble. And now, in this great day of the Lord God Almighty, he is shaking the heavens and the earth of outward professions, their elements are in a heat, their sun and their moon are darkened, the stars falling, and the mountains and hills shaking and tottering, as it was among the Jews in the day of Christ’s appearing. Therefore, dear Friends and brethren, dwell in the Seed, Christ Jesus, the Rock and Foundation, that cannot be shaken; that ye may see with the light and Spirit of Christ, that ye are as fixed stars in the firmament of God’s power; and in this his power and light, you will see over all the wandering stars, the clouds without water, and trees without fruit. That which may be shaken, will be shaken; as will all they that are wandered from the firmament of God’s power.

“Dear Friends and brethren, you that are redeemed from the death and fall of Adam, by Christ the second Adam, in Him ye have life, rest, and peace; for Christ saith, ‘In me ye shall have peace; but in the world trouble.’ And the apostle saith, ‘They that believe are entered into their Rest,’ namely, Christ, who hath overcome the world, who bruiseth the serpent’s head, destroys the devil and his works, and fulfils the types, figures, and shadows of the Old Testament and the prophets; in whom the promises are yea and amen; who is the first and the last, the beginning and the ending—the Eternal Rest. So keep and walk in Christ, your Rest, every one that have received him.

“And now, dear Friends and brethren, whatever bustlings and trouble, tumults and outrages, quarrels and strife, arise in the world, keep out of them all; concern not yourselves with them: but keep in the Lord’s power and peaceable truth, that is over all such things; in which power ye seek the peace and good of all men. Live in the love which God hath shed abroad in your hearts through Christ Jesus; in which nothing is able to separate you from God and Christ, neither outward sufferings, persecutions, nor any outward thing, that is below and without; nor to hinder or break your heavenly fellowship in the light, gospel, and Spirit of Christ; nor your holy communion in the Holy Ghost, that proceeds from the Father and the Son, and which leads you into all truth. In this Holy Ghost, in which is your holy communion, that proceeds from the Father and the Son, you have fellowship with the Father and the Son, and one with another. This is it which links and joins Christ’s church or body together, to Him the heavenly and spiritual head, and in unity in his Spirit, which is the bond of peace, to all his church and living members, in whom they have eternal rest and peace in Christ, and with God everlasting, who is to be blessed and praised for ever. Amen.

“Dear Friends, forsake not the assembling of yourselves together, who are gathered in the name of Jesus, who is your prophet, whom God hath raised up in the New Testament, to be heard in all things; who opens to you, and no man can shut; and shuts, and no man can open; who is your Priest, made higher than the heavens by the power of an endless life, by whom you are made a royal priesthood, to offer up to God spiritual sacrifice; who is the Bishop of your souls, to oversee you, that ye do not go astray from God; who is the good Shepherd, that hath laid down his life for his sheep; and they hear his voice, and follow him, and he gives them eternal life.

“And now, dear Friends and brethren, abide in Christ, the vine, that ye may bring forth fruit to the glory of God. And as every one hath received Christ, walk in Him, who is not of the world, that lies in wickedness; so that ye may be preserved out of the vain fashions and customs of the world, which satisfy the lust of the eye, the lust of the flesh, and the pride of life, which are not of the Father, but of the world that passes away. Whoever joins to that which is not of the Father, or encourages it, draws the mind from God the Father, and the Lord Jesus Christ. Therefore let Christ rule in your hearts, that your minds, souls, and spirits may be kept out of the vanities of the world, in their words, ways, and actions, that ye may be a peculiar people, zealous of good works, serving the Lord through Jesus Christ, to the praise and glory of God; that by the Word of his grace your words may be gracious, and in your lives and conversations ye may show forth righteousness, holiness, and godliness; that so God Almighty may be glorified in you all, and through you all, who is above all, blessed and praised for ever. Amen.”

G. F.

London, the 11th of the 4th Month, 1685.

Several other letters also I wrote at this time to Friends in divers foreign countries, from whom I had received letters about the affairs of truth. Which when I had despatched, the Yearly Meeting being over, and country Friends for the most part being gone, I got a little way out of town; being much spent with the heat of the weather, throngs in meetings, and continual business. I went at first to SOUTH STREET, where I abode some days. And among other services I had there, a great sense entered me of the growth and increase of pride, vanity, and excess in apparel; and that not only amongst the people of the world, but too much also amongst some that came among us, and seemed to make profession of the truth. In the sense I had of the evil thereof, it came upon me to give forth the following, as a reproof and check thereunto:—[62]

“The apostle Peter saith (in 1 Pet. iii.) of the women’s adorning; ‘Let it not be (mark, let it not be; this is a positive prohibition) that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price; for after this manner in the old time the holy women also, who trusted in God, adorned themselves.’

“Here ye may see what is the ornament of the holy women, which was in the sight of God of great price, and which the holy women, who trusted in God, adorned themselves with. But the unholy women, that trust not in God, their ornament is not a meek and a quiet spirit; they adorn themselves with plaiting the hair, putting on of apparel, and wearing of gold; which is forbidden by the apostle in his general epistle to the church of Christ, the true Christians.

“And the apostle saith (1 Tim. ii. 9, 10), ‘In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works.’

“Here ye may see what the women were not to adorn themselves with, who professed godliness; they were not to adorn themselves with broidered hair, nor gold, nor pearls, nor costly array; for this was not looked upon to be modest apparel for holy women, that professed godliness and good works. But this adorning or apparel is for the immodest, unshamefaced, unsober women, that profess not godliness, neither follow those good works that God commands. Therefore it doth not become men and women who profess true Christianity and godliness to be adorned with gold, or chains, or pearls, or costly array; or with broidered hair; for these things are for the lust of the eye, the lust of the flesh, and the pride of life, which are not of the Father. All holy men and women are to mind that which is more precious than gold; who are ‘redeemed not with corruptible things, as silver and gold, from your vain conversation; but with the precious blood of Christ, as of a Lamb without blemish and without spot. Therefore as obedient children to God, not fashioning yourselves according to your former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation,’ 1 Pet. i. 14, 15.

“Christ saith, ‘The life is more than meat, and the body is more than raiment,’ Luke xii. 23.

“I read of a “wise moral philosopher, who, meeting a woman with her neck and breast bare, laid his hand upon her, and said, ‘Woman, wilt thou sell this flesh?’ and she replying, No; ‘Then pray,’ said he, ‘shut up thy shop;’” (meaning her bare breasts and neck). So they were looked upon as harlots, that went with their necks, breasts, and backs bare, and not modest people, even among the moral heathens. Therefore they that profess the knowledge of true Christianity, should be ashamed of such things. You may see a book written by the very Papists, and another by Richard Baxter the Presbyterian, against bare breasts and bare backs. They that were but in an outward profession, declared against such things; therefore they who are in the possession of truth and true Christianity, should be ashamed of such things. Read, I pray you, the third of Isaiah, and there see how that holy prophet was grieved with the foolish women’s vain attire, and how he was sent by the Lord to reprove them. Envious, persecuting Jezebel’s attired head and bravery, like a painted harlot out of the truth, did not keep her from the judgments of God, when the Lord stirred up Jehu against her. Doth not pride go before a fall, and a haughty mind before destruction? God resisteth the proud, and giveth grace to the humble. Solomon saith, ‘The Lord will destroy the house of the proud,’ Prov. xv. 25. ‘For the day of the Lord shall be upon every one that is proud and lofty, &c., and he shall be brought low,’ Isa. ii. 12, and Mal. iv. Therefore take heed of calling the proud happy; for ‘the Lord will scatter the proud in the imaginations of their own hearts, and exalt them of low degree.’ And you may read in the Revelations (chap. xvii. 4, and xviii. 16), of the false church, how she was outwardly decked, but full of abomination, and came to a downfall at last. Therefore it is good for all that profess the truth, to use this world as not abusing it; for the fashion of this world passeth away; but the Word of the Lord endureth for ever. ‘The Lord taketh pleasure in his people, he will beautify the meek with salvation,’ Psa. cxlix. 4. All that know the truth as it is in Jesus, are to be beautified and clothed with this salvation, which salvation is a strong wall or a bulwark against that spirit, that would lead you further into the fall from God, into those things which the fallen man and woman delight in, and beautify or adorn themselves with. Therefore, all that profess the truth, be circumspect, sincere, and fervent, following the Lord Jesus Christ, who is not of this world; in whom ye have life and peace with God.”

G. F.

South-street, the 24th of the 4th Month, 1685.

-----

Footnote 58:

Frequent mention being made by George Fox of his being engaged with his pen on behalf of the truth, it may be well to apprize the reader that these volumes contain only a very small portion of his writings. Many others of his works were collected and printed in 1706, forming a large volume, entitled, Gospel Truth Demonstrated, in a collection of Doctrinal Books, given forth by that faithful minister of Jesus Christ, George Fox, &c. This collection consists of above 1000 folio pages, comprising about 160 pieces, the dates from 1653-1689.

In addition to treatises in explanation or defence of the principles and doctrines taught by George Fox, this volume contains many others of a more extended character. There are three addressed to the Jews; and papers in behalf of the doctrine of the gospel, and against persecution, to be delivered to the following rulers:—The Great Turk, the magistrates of Malta, the Emperor of Austria, the Kings of France and Spain, the Pope, and the Emperor of China. And in 1688, Sultan Mahomet IV. having sent a defiance to the Emperor Leopold in his Christian character, threatening to ruin him, and pursue his crucified God, George Fox wrote a Reply to this public document; warning the Turk to fear the great God that made him and all things, and showing him out of their Koran, that the founder of their religion wrote more respectfully of Christ: whom he then proceeds to set forth to the notice of the Sultan by citations from the Scriptures.

In the books and treatises forming the above collection, the doctrine of our blessed Lord, and those matters essential to salvation and true Christianity, are plainly asserted and fully demonstrated according to the Scriptures. For although he gave preference to the Holy Spirit (as all true spiritual Christians do), yet his true love to, and sincere esteem of, the Holy Scriptures (as being given by Divine inspiration), is clearly manifest; 1st, In his frequent advice to Friends to keep to Scripture language, terms, words, and doctrines, as taught by the Holy Ghost, in matters of faith, religion, controversy, and conversation; and not to be imposed upon and drawn into unscriptural terms, invented by men in their human wisdom. 2nd, In his great industry in searching the Scriptures, and frequently quoting, reciting, aptly applying and opening the same in his writings, as appears in the above-named work. He truly testified, both in his ministry and writings, of Christ Jesus, his power, and coming, in the flesh and in the spirit. He was both for the sacred history and mystery of Christ revealed according to the Scripture testimonies of him, respecting his sufferings without, the work of his power within, and his kingdom and glory; and, under his guidance, he faithfully warred against the spirit of Antichrist and persecution—against the false church—the corruptions of the world, its deceit and hypocrisy, under all professions.

Footnote 59:

William Bingley became a minister among Friends while residing in Yorkshire, and visited Ireland in 1675 and in 1682. He settled in London as a stuff merchant when in the meridian of life; and in 1684 accompanied Samuel Waldenfield on an apostolic journey in Holland and the Netherlands. He was one of the Friends who preached at the funeral of George Fox, in 1690-91; and he appears to have paid religious visits to different parts of Great Britain at various periods. He died in London in 1714, aged 64 years.

Footnote 60:

Samuel Waldenfield, born at Edmondsbury, in Suffolk, in 1652, was religiously inclined in his youth, and a hearer of the Independents. But becoming convinced of the principles of truth, as held by Friends, about the year 1670, he came forth a powerful preacher of the word of life; and, with the Lord’s blessing on his labours, many were convinced of the truth, and turned from darkness to light, and from the power of Satan unto God, and were as the seals of his ministry. In 1684 he married, and settled in London, continuing faithful and diligent in the work he was called unto; and suffered for his testimony by imprisonment, &c. His travels on gospel service, to the year 1700 were near 40,000 miles, which were also, subsequently, very considerable. Samuel Waldenfield is spoken of as being very considerate of the poor, humble, and merciful, and as an elder worthy of double honour. He was a bright ornament to our religion in his conversation, gaining great reputation to truth and Friends among rich and poor. He was ill about two months before his decease, during which time he uttered many expressions worthy of being noted. He died in great peace in 1715.—See Piety Promoted, vol. ii., pp. 248-252.

Footnote 61:

After returning from his last visit to Holland, George Fox did not travel far from London, his usual residence during the latter part of his life. His health had been gradually declining for some years, in consequence of his many and grievous imprisonments, and the great fatigue of body and mind, occasioned by his long travels for the promotion of the cause of truth, and by his incessant labours in “defence of the gospel” against the clamour and opposition of apostate brethren, and the unfounded imputations of others, decidedly hostile to the truth as it is in Jesus. His solicitude, however, to promote the welfare of the Society, and procure relief to his Friends under suffering, both at home and abroad, remained undiminished. In the course of his declining state, he wrote many epistles to his friends, some of sympathy and consolation, to encourage and strengthen them in their deep sufferings; others of counsel, exhortation, and reproof, “stirring up the pure mind by way of remembrance,” and labouring to build them up in the most holy faith; and, on all occasions, seeking not his own honour, but the honour of God only, and the edification of his church and people.

Footnote 62:

Those Christians whose experience enters most deeply into the spiritual nature of the gospel dispensation, will find that it leads them into simplicity as regards their outward appearance. The practice in the primitive church, as regards “outward adorning,” is thus spoken of by Coleman, in his Antiquities of the Christian Church:—

“Nothing may appear more purely a matter of indifference than the fashion and colour of dress; and yet, in the circumstances of the primitive Christians, articles of that nature did acquire such an importance that they gradually fell into a style of clothing peculiar to themselves. Not that they affected any singularities in their personal appearance, for their habiliments were made and worn in the ordinary fashion of the time and place: and Christians, whether found in the high, the middle, or the lower ranks, were accustomed to equip themselves in a manner suited to the decencies of the state or profession to which they belonged; but, looking to the moral influence of dress, and desirous of avoiding everything that might minister to vanity, or lead the wearer to forget, in attending to the outward man, the ornament of a ‘meek and quiet spirit,’ they studiously rejected all finery as unbecoming the humility of their character, and confined themselves to a suit of apparel, remarkable not so much for the plainness of the material as for the absence of all superfluous ornament. Everything gaudy or sumptuous, that partook of the costly stuffs or the crimson dyes that suited the luxurious taste of the times, was discountenanced by the spiritually-minded followers of Christ. The same simplicity reigned throughout their domestic establishments; and even those of their number who were persons of rank and opulence, chose to content themselves with such things as were recommended by their utility rather than their elegance, and calculated to answer the purposes of necessity and comfort, rather than to gratify ‘the lust of the eye, and the pride of life.’ And however refined or exquisite the taste, which, through education and the habits of society, any of them had acquired, they learned to subject it to the higher principle of denying themselves to everything that tended too much to captivate the senses, and increase their love to a world, the fashion whereof, they thought, was soon to pass away.”

The remarks of John Wesley on simplicity in dress are excellent, but too long to be quoted here. He says that “following the fashions of the world is directly at war with the spirit of the gospel.” See Select Miscellanies, vol. v., p. 288, for Wesley’s views on this subject; also of T. à Kempis, and others.

Vol. II, Chapter XII (1685-1686)

CHAPTER XII.

1685-1686.—George Fox tarries in London, labouring in the service of Truth—removes to Epping on account of his health—writes an epistle to Friends—returns to London—writes a paper concerning order in the Church of God—and a warning to backsliders—assists in distributing money raised for sufferers by Friends in Ireland—writes an epistle to the king of Poland, on behalf of Friends of Dantzic, who suffer imprisonment for conscience’ sake—a paper concerning judging—looks diligently after Friends’ sufferings in London, and obtains a general release of prisoners—writes an epistle to Friends, many having been recently liberated from prison—another on a similar occasion—an epistle to Friends to keep in the unity in the Truth—another to remind them of the evidence and seal they had received of their meetings for discipline having been set up in the power and spirit of God—a paper concerning the state of the true Church—a paper respecting the “falling away” foretold by the apostle Paul, 2 Thess. ii. 3—a paper showing how the Lord, in all ages, called the righteous out from amongst the wicked, before he destroyed the latter.

After I had been some weeks at South Street and Enfield, in which time I had several meetings with Friends, I returned to LONDON. Amongst other services I found there, one was to assist Friends in drawing up a testimony to clear our Friends from being concerned in the late rebellion in the West, and from all plots against the government: which was delivered to the chief justice, who was then going down into the West with commission to try prisoners.

I tarried some time in London, visiting meetings, and labouring among Friends in the service of truth. But finding my health much impaired for the want of fresh air, I went to Charles Bathurst’s country-house at EPPING-FOREST, where I stayed a few days. While I was there it came upon me to write the following epistle to Friends:—

“DEAR FRIENDS,

“Who are called, chosen, and faithful in this day of trial, temptations, and sufferings, whom the Lord by his right hand hath upholden in all your sufferings (and some to death) for the Lord and his truth’s sake. Christ saith, ‘Be of good cheer, I have overcome the world; in me ye have peace; but in the world ye have trouble.’ The children of the Seed, who are heirs of the kingdom, know this is true. And though ye have trials by false brethren, Judases and sons of perdition, that are got into the temple of God, and exalted above all that is called God, whom the Lord will destroy with the breath of his mouth, and the brightness of his coming: and though ye be tried by powers or principalities, yet there is nothing able to separate you from the love of God, which ye have in Christ Jesus. In that love dwell, which bears all things and fulfils the law; in which edify one another, and be courteous, kind, and humble; for to such God giveth his grace plentifully, and such he teacheth. And pray in the Holy Ghost, which proceeds from the Father and the Son; in it keep your holy communion, and unity in the Spirit, the bond of peace, which is the king of kings’ heavenly peace. In that you are all bound to good behaviour, to keep peace among yourselves, to seek the peace of all men; and to show forth the heavenly, gentle, and peaceable wisdom to all, in righteousness and truth, answering the good in all people in your lives and conversations (for the Lord is glorified in your bringing forth spiritual fruit), that ye may eye and behold the Lord in all your actions; that his blessings ye may all feel to rest upon you.

“Whether ye be the Lord’s prisoners for his name and truth’s sake, or at liberty, in all things labour to be content, for that is a continual feast; and let no trouble move you; then ye will be as Mount Sion, that cannot be removed. In all things exercise the word of patience, which word will sanctify all things to you. Study to be quiet, and do the Lord’s business that he requires of you, and your own, in truth and righteousness: and whatsoever ye do, let it be done to the praise and glory of God in the name of Jesus Christ. All they that make God’s people suffer, make the Seed suffer in their own particulars, and imprison the Just there. Such will not visit the Seed in themselves, but cast it into prison in others, and not visit it in prison. You may read that Christ saith, such must go into everlasting punishment. That is a sad punishment and prison. All such as become apostates and backsliders, that crucify to themselves Christ afresh, put him to open shame, and trample under feet the blood of the Son of God, by which they were cleansed, and then come to be unclean; such grieve, vex, quench, and rebel against, the Spirit of God in themselves; and then rebel against them that walk in it. Such are unfaithful to God and man, and are enemies to every good work and service of God: but their end will be according to their works; who are like unto the earth, that hath often received rain, but brings forth briars and thorns, which are to be rejected, and are for the fire.

“Therefore, dear Friends, in all your sufferings feel the Lord’s eternal arm and power, which hath supported you to this day, and will to the end, as your faith stands in it, and as you are settled upon the rock and foundation Christ Jesus, that cannot be removed; in whom ye have life and peace with God. The Lord God Almighty in him give you dominion, and preserve you all to his glory; that in all your sufferings ye may feel his presence: and that when ye have finished your testimony, ye may receive the crown of glory, which God hath laid up for them that fear and serve him. Amen.”

G. F.

The 15th of the 7th Month, 1685.

Having spent about a week in the country, I returned to LONDON, where I continued about two months, visiting meetings, and labouring to get relief for Friends from their sufferings, which yet lay heavy upon them in many parts of the nation. Several papers also I wrote relating to the service of truth, one of which was concerning order in the church of God, which some that were gone out of the unity of Friends much opposed. It was as follows:—

“Among all societies, families, or nations of people in the world, there exists some sort of order. There was the order of Aaron in the Old Testament; and the order of Melchizedeck before that, after whose order Christ Jesus came; and he did not despise that order. God is a God of order in his whole creation, and in his church: and all believers in the light, the life in Christ, that pass from death to life, are in the order of the Holy Spirit, power, light, life, and government of Christ Jesus, of the increase whereof there is no end. This is a mystery to all those disorderly people, who have written and printed so much against the order which the Lord’s power and Spirit hath brought forth among his people. And you that cry so much against order, is it not manifest that you are gone into a land of darkness, and of the shadow of death, into disorder, and where the light is as darkness? Is not this your condition seen by all them that live and walk in the truth, whose conversations are according to the gospel of life and salvation?

“The devil, Satan, dragon, the first and second beast, the whore and false prophets, and their worshippers and followers, are all out of the truth, abode not in it, nor in the order of it; and the truth is over them all. In Salem is God’s tabernacle; and his tabernacle is in Shiloh; these are far beyond the tabernacles of Ham. (Ps. lxxvi. and lxxviii.).

“All the figures and shadows were and are comprehended in time; but Christ the substance is the beginning and the ending. And all trials, troubles, persecutions, and temptations, came up in time; but the Lord’s power which is everlasting, is over all such things; in which is safety.

“The black world of darkness lieth in wickedness, and by its wisdom knoweth not God, that made the world and all things therein; for the god of the world and prince of the air ruleth in the hearts of all that disobey the living God that made them. So the God of this wicked world hath blinded the eyes of the infidels or heathen; so that by their wisdom they know not the living God.

“In the Old Testament the Lord said, ‘With all thy offerings thou shalt offer salt.’ (Lev. ii. 13.). And Christ saith in his new covenant, ‘Every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good; but if the salt have lost its saltness, wherewith will you season it? Have salt in yourselves; and have peace one with another,’ Mark ix. 49, 50.

“We have received the earnest of the Spirit, which is the earnest of the inheritance, that fadeth not away. For God poureth out of his Spirit upon all flesh. It is God’s Spirit which is above our natural spirit, by which alone we do not know God; for it is by the Spirit of God that we know the things of God. And the Spirit of God doth witness to our souls and spirits, that this Spirit of God is the earnest of an eternal inheritance. ‘God opens his people’s ears to discipline, and commands that they turn from iniquity. If they obey and serve him, they shall spend their days in prosperity and their years in pleasures; but if they obey not, they shall perish by the sword, and they shall die without knowledge,’ Job xxxvi. 10-12. So the disobedient that do not turn from their iniquity have not this prosperity and pleasure, but die without the knowledge of God; and their ears are shut to this discipline, which God opens to his people.”

G. F.

When I had been about two months in London, I was sent for to my son Rous’s at KINGSTON, to visit a daughter of his, who at that time lay very sick; but recovered. Whilst I stayed there I had several meetings with Friends; and returning by HAMMERSMITH, stayed the First-day meeting there, which was large and peaceable. Having visited Friends thereabouts, I came back to LONDON again, being very intent upon the business of getting redress for suffering Friends. In this and other services I continued at London, till the latter end of the 11th month; save that I went to visit an ancient Friend at BETHNAL-GREEN, with whom I tarried three or four days. While I was there, I was much exercised in the sense of the enemy’s working, to draw from the holy way of truth into a false liberty, and so into the world’s ways and worships again. And the example of the backsliding Jews coming before me, I was moved to write the following as a warning to all such:—

“You may see, when the Jews rebelled against the good Spirit of God, which he gave to instruct them, they forsook him and his law, way, and worship, and went a whoring after Balaam’s ways, and became like the wild ass’s colt, snuffing up the wind, as in Jer. ii. 24. And in Jer. iii., see how Judah played the harlot under every green tree, and upon every high mountain: and therefore the Lord divorced Judah, as he had divorced Israel, when she forsook his way and followed the ways of the heathen. Though the Lord had fed them to the full, yet they forsook him, ‘they committed adultery, and assembled themselves together in harlots’ houses,’ Jer. v. 7. ‘And with their whoredom they defiled the land, and committed adultery with stocks and stones,’ Jer. iii. 9. Here you may see, when they forsook the living eternal God, they followed the religions and worships of other nations, whose gods were made of stocks and stones, which the Jews worshipped, and committed adultery withal. When they forsook the living God, and his way and worship, they forsook the worship at the temple at Jerusalem, and followed the heathen’s worships in the mountains and fields; so it was called adultery and whoredom to join with other religions and forsake God; as in Jer. xiii. 27.

“And now, if the children of New Jerusalem that is above, should forsake the worship that Christ in his New Testament set up (which is in Spirit and in truth) and follow the worships of nations, which men have set up, will not they that do so, commit adultery with them, in forsaking God’s worship, and Christ, the new and living way?

“In Jer. xliv., ye may see how the children of Judah provoked the Lord against them, by worshipping the works of their own hands, and following the gods of the land of Egypt. In this they committed adultery, forsaking the living God, their husband, and his worship; and there ye may see God’s judgments pronounced against them to their destruction. And what will become of those that forsake the worship in Spirit and in truth, which Christ set up, and worship the works of their own hands in spiritual Egypt, and follow spiritual Egypt’s will-worship, which they invented? May not this be called whoredom in them that forsake Christ, the new and living way, his pure religion, and his worship, that he hath set up? And they that forsake the Lord’s way, and his worship that he set up, and follow the world’s ways and worships that they set up, do not they, whose way they follow, become at last their enemies? as in Lam. i. See how the Jews forsook the Lord’s way and worship, and doted on their lovers (the Assyrians, &c.) and with all their idols they were defiled; and how they did not leave the whoredoms brought from Egypt, and how they were polluted with the Babylonians’ bed; as ye may read in Ezek. xxiii. When they forsook the Lord, his way and worship, and followed the way and worship of the heathen; then it was said they went a whoring after other lovers, and committed adultery with them.

“Ye may see in Ezek. xvi. the state of the Jews was likened unto that of their sister Sodom, and how they had played the harlot with the Assyrians, and committed fornication with the Egyptians, and had increased their whoredoms in following their abominable idols. And therefore the Lord carried away the two tribes that forsook him into Babylon; as you may see in Ezek. xvii. 20. And they that forsake Christ, the new and living Way, and the worship of God in Spirit and in truth, which Christ set up in his New Testament, go into captivity in spiritual Babylon.

“In Hosea ii., see how he discovers the whoredoms and idolatry of the Jews, who forsook the Lord, and compares them to a harlot. And in chap, viii., the destruction threatened against the Jews, for their impiety and idolatry. In chap. ix. also, the distress and captivity of the Jews is threatened for their sins and idolatry. And again they are reproved and threatened for their impiety and idolatry, Hos. x. This was for forsaking the Lord and his way, and following the ways of their own inventions, and the ways of the heathen.

“Doth not Isaiah say, ‘That the Lord would visit Tyre, and that she should commit fornication with all the kingdoms of the world upon the face of the earth;’ and therefore the Lord threatened destruction upon her, chap, xxiii. And in chap. lvii. see how the Lord reproved the Jews for their whorish idolatry, and said, ‘Upon a high and lofty mountain hast thou set thy bed; even thither wentest thou up to offer sacrifices. Thou hast enlarged thy bed, and made a covenant with them; thou lovedst their bed, where thou sawest it.’ This was a joining to the heathen’s religions, altars, and sacrifices, and a forsaking of the Lord’s altar and sacrifices, which he commanded in the law; and therefore that was committing whoredom with the heathen, and going into their beds from the living God that made them. And now in the New Testament God having ‘poured his Spirit upon all flesh,’ that by his Spirit all might come to be ‘a royal priesthood, to offer up spiritual sacrifices to God by Jesus Christ;’ all that err from the Spirit of God and rebel against it, are not like to offer spiritual sacrifices to God; the sacrifice of such God doth not accept, no more than he did that of the heathens, or of the Jews, who rebelled against his good Spirit, that he gave to instruct them.

“And ye may see in the xviith, xviiith, and xixth chapters of the Revelations, the punishment of the great whore, Babylon, the mother of harlots; and the victory of the Lamb, and how he calleth God’s people out of Babylon; for ‘in her was found the blood of the prophets, and of the saints, and of all that were slain upon the earth.’ There ye may read her judgment and her downfall. This whore are they, that are whored from the Spirit of God, and so from God and from his holy worship in spirit and in truth, from the pure, undefiled religion, that keeps from the spots of the world, and from the new and living way, Christ Jesus; these are whored from the Spirit of God into false religions, ways, and worships, and so have corrupted the earth with her abominations. But her judgment and downfall are seen, over whom Christ hath the victory; and the marriage of the Lamb is come, glory to the Lord for ever! And God’s pure religion, and pure worship in Spirit and in truth, Christ hath set up, as it was in the apostles’ days. Hallelujah!”

G. F.

I soon returned to LONDON, but made no long stay there, my body not being able to bear the closeness of the city long together. While I was in town, besides the usual services of visiting Friends, and looking after their sufferings to get them eased, I assisted Friends of the city in distributing certain sums of money, which our Friends of Ireland had charitably and very liberally raised, and sent over for the relief of their brethren, who suffered for the testimony of a good conscience; which money was distributed amongst poor, suffering Friends in the several counties, in proportion as we understood their need.

Before I left the city, I heard of a great doctor lately come from Poland; whom I invited to my lodging, and had much discourse with him. After I had informed myself by him of such things as I had a desire to know, I wrote a letter to the King of Poland on behalf of Friends at Dantzic, who had long been under grievous sufferings. A copy whereof follows:—

“_To John the Third, King of Poland, Grand Duke of Lithuania, Russia, and Prussia, Defender of the city of Dantzic, &c. Concerning the innocent and afflicted people, in scorn called Quakers, who are now fed with bread and water in Bridewell of the aforesaid city, under close confinement, where their friends, wives, and children, are hardly suffered to come to see them._

“O KING!

“The magistrates of the city of Dantzic say, that it is thy order and command, that these innocent and afflicted people should suffer such oppression. Now this punishment is inflicted upon them only because they come together in the name of Jesus Christ, their Redeemer and Saviour, who died for their sins, and is risen from the dead for their justification; who is their Prophet, whom God hath raised up like unto Moses; whom they ought to hear in all things in this day of the gospel and new covenant; who went astray like scattered sheep, but now are returned to the chief Shepherd and Bishop of their souls, 1 Pet. ii. 25. ‘Who has given his life for his sheep, and they hear his voice and follow him;’ who leads them into his ‘pastures of life,’ John x.

“Now, O King! I understand that thou openly professest Christianity, and the great and mighty name of Jesus Christ, who is King of kings, and Lord of lords, to whom is given all power in heaven and in earth, who rules all nations with a rod of iron. Therefore, O king, it seems hard to us, that any who openly confess Christ Jesus (yea, the magistrates of Dantzic do the same,) should inflict those punishments upon an innocent and harmless people, by reason of their tender conscience, only because they come together to serve and worship the Eternal God, who made them, in Spirit and in truth; which worship Christ Jesus set up sixteen hundred years ago; as we read in John iv. 23, 24.

“I beseech the king, that he would consider, whether Christ in the New Testament, ever gave such a command to his apostles, that they should shut up any in prison, and feed them with bread and water, who were not conformable in every particular to their religion, faith, and worship? Where did the apostles exercise such things in the true church after Christ’s ascension? Is not this the doctrine of Christ and the apostles, that his followers should ‘love their enemies, and pray for them that hate them and persecute and despitefully use them?’ (Matt, v.)

“Is it not a shame to Christendom among the Turks and others, that one Christian should persecute another for the doctrine of faith, worship, and religion? They cannot prove that Christ ever gave them such a command, whom they profess to be their Lord and Master. For Christ says that his believers and followers should ‘love one another,’ and by this they should be known to be his disciples. And did not Christ reprove those who would have ‘fire to come down from heaven,’ to destroy them who would not receive him? and did not he tell them, ‘they did not know what spirit they were of?’ Have all who have persecuted men, or taken away their lives, because they would not receive their religion, known what spirit they were or are of? Is it not good for all to know, by the Spirit of Christ, what spirit they are of? For the apostle says, Rom. viii. 9, ‘If any man have not the Spirit of Christ, he is none of his.’ And 2 Cor. x. 4, ‘The weapons of our warfare are not carnal, but spiritual,’ &c. And ‘We wrestle not against flesh and blood, but against spiritual wickedness,’ &c. Thus we see, that the fight of the first Christians, and their weapons in the days of the apostles, were spiritual.

“Now would not the king and the magistrates of Dantzic think it contrary to their consciences, it they should be forced by the Turk to his religion? Would it not in like manner seem hard to the magistrates of Dantzic, and contrary to their consciences, if they should be forced to the religion of the King of Poland? or to the King of Poland, if he should be compelled to the religion of the magistrates of Dantzic? And if they would not be subject thereunto, that then they should be banished from their wives and families, and out of their native country, or otherwise be fed with bread and water under strict confinement?

“Therefore we beseech the king with all Christian humility, and the magistrates, that they would order their proceedings in this matter according to the royal law of God, which is, ‘to do unto others as they would have others do unto them,’ and ‘to love their neighbour as themselves.’ For we have this charity, that we hope and believe, that the King of Poland and his people, with the magistrates of Dantzic, own the writings of the New Testament, as well as of the Old; and therefore we beseech the king and magistrates to take heed, that their work of imprisoning an innocent people, for nothing but their meeting together, in tenderness of conscience, to serve and worship God, their Creator, may not be contrary and opposite to the royal law of God, and to the glorious and everlasting gospel of truth.

“We desire the king, in Christian love, earnestly and weightily to consider these things, and to give order to set the innocent prisoners, our friends, called Quakers, at liberty from their strict confinement in Dantzic; that they may have freedom to serve and worship the Living God in Spirit and in truth, to go home to their habitations, and follow their trades and calling, to maintain their wives, children, and families. And we believe that the king, in doing such a noble, glorious, yea Christian work, will not go unrewarded from the Great God who made him, whom we serve and worship, who has the hearts of kings, and their lives and length of days in his hands.

“From him who desires that the king and all his ministers may be preserved in the fear of God, and receive his Word of wisdom, by which all things were made and created; that by it he may come to order all things to the glory of God, which God has put under his hand: that both he and they may enjoy the comforts and blessings of the Lord in this life, and in that which is to come, life eternal. Amen.”

G. F.

London, the 10th of the 3rd Month, commonly called May, 1684.

“Postscript.—The king may please to consider, that his and all men’s consciences are the prerogative of God.”

After this I went to ENFIELD, where, and in the country around, several Friends had country-houses, amongst whom I tarried some time, visiting and being visited by Friends, and having meetings with them. Several things I wrote in this time, relating to the service of truth; one was “Concerning judging:” for some, who had departed from the truth, were so afraid of its judgment, that they made it much of their business to cry out against judging. Wherefore I wrote a paper, proving by the Scriptures of truth, that the church of Christ has power and ability to judge those that profess to be of it, not only with respect to outward things relating to this world, but with respect to religious matters also. A copy of which follows:—

“CONCERNING JUDGING.

“‘The natural man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned; but he that is spiritual judgeth all things (mark all things); yet he himself is judged of no man,’ 1 Cor. ii. 14, 15. So the natural man cannot judge of those things he receives not, for they are foolishness to him; but he is comprehended by the spiritual man, and his foolishness, and is judged, though he cannot judge the spiritual man.

“‘Do not ye judge them that are within?’ saith the apostle (this power the church had, and hath,) ‘therefore put away from amongst yourselves that wicked person.’ Did not this wicked person, think you, profess and plead for liberty for his wickedness, and his freedom, as he was a Christian, who was looked upon as a member of the church?

“The apostle saith, ‘For I verily, as absent in body, yet present in spirit, have judged already, as though I were present, concerning him that hath done this wicked deed,’ 1 Cor. v. 3, 12. Here the apostle judged, though afar off, and set up judgment in the church against false liberty, under what pretence soever it was.

“And the apostle saith, ‘Dare any of you, having a matter against a brother, go to law before the unjust, and not before the saints?’ Here the saints, the church, are to judge of things amongst themselves, and not for the unjust to judge of their matters. ‘Do ye not know the saints shall judge the world?’ So the saints are to judge the unjust, and not the unjust to judge their matters.

“And farther, the apostle saith, ‘If the world shall be judged by you (to wit, the saints,) are you unworthy to judge the smallest matters amongst you?’

“It is thus clear that the saints have a judgment given them of Christ, by his power and Spirit, light and wisdom, to judge the world, and not to carry their matters before the unjust, but to judge of them amongst themselves; and if they carry them before the unjust, they show their unworthiness of the saints’ judgment.

“Again, ‘Know ye not that we shall judge angels? (and angels are spirits) how much more things which pertain to this life?’

“‘If ye then have judgment of things pertaining to this life, set them up to judge who are least esteemed in the church,’ 1 Cor. vi. 4. Here it is clear the church of Christ has a judgment in the power and Spirit of God, not only to judge in things that pertain to this life, but also to judge of things between brethren, without brother going to law with brother before unbelievers; which was a fault, and to be judged, if they did so.

“But also the saints have a judgment to judge angels that kept not their habitations; and the world. As in Jude, ‘He judged the angels that kept not their habitations, their first state.’ Did not he judge in divine matters here? He judged the state of Cain, and Balaam, and Core, and such Christians as were in their steps, and were gone as far as they, though they professed themselves Christians? Here again he judged in divine matters; and of their states and beings, who stood in the divine principle, and who were fallen from it.

“The apostle saith, ‘Try the spirits, and believe not every spirit,’ 1 John iv. Here again was a judgment in divine matters; and he judged such as went out from them; these, whilst they were with them, had sight of things and openings; but when they went from them they went from the anointing; and therefore he exhorts the saints to keep to the anointing. Such as went from them that had the anointing, came to be the seducers and false prophets that went into the world.

“John had a judgment to try sacrifices, and distinguished Cain’s from Abel’s; and, by the Spirit of God, knew which God accepted, and which he did not accept, 1 John iii. 12. Paul judged and tried such messengers and apostles, and transformers of themselves like to the apostles of Christ; and would have the church to try such, and have the same judgment that he had, 2 Cor. xi.

“The apostle Peter judged Ananias and Sapphira, and the thoughts of Simon Magus, who would have been a worker of miracles for money. Was not all this judgment in divine matters? And the apostle Paul judged the preachers of circumcision, both in the Romans and Galatians. For it was the faith and liberty of those preachers to preach up circumcision, though it was a wrong faith. Did not the apostle here again judge in divine matters?

“James judged in matters of faith, and manifested the living faith from the dead one. He also judged in matters of religion, the vain from the pure religion, and distinguished them.

“Paul judged of the false brethren, that would spy out the liberty of the true; to whom he would give no place by subjection, no, not for an hour, that the truth of the gospel might continue with the saints; as in Gal. ii. Did not the apostle here judge in divine matters? and he judged concerning the matters of the gospel when some came to pervert them with another gospel, and said, ‘The gospel which I received is not of man, neither was I taught it, but by the revelation of Jesus Christ,’ Gal. i. 12. So here was a judgment to distinguish the gospel of Christ from all other gospels, which were accursed, which are after man, received and taught of man, and not by the revelation of Jesus Christ, Gal. i. And he had a judgment to know, ‘who made the gospel chargeable, and who kept it without charge.’

“He set up a judgment in the church that the believers should not be unequally yoked; and to see when men had a communion in the light, and when they had it in the darkness; when with Christ, and when with Baal; with the believer and unbeliever; with the temple of God and with idols: as in 2 Cor. vi. Did he not set up a clear judgment here in divine matters in the church?

“And the apostle judged such libertines as through their knowledge could sit at meat in the idol’s temple; who through their knowledge and liberty caused the weak brother to perish, for whom Christ died. These, it is like, did profess it was their faith and their liberty; yet they did not keep in the unity of the true faith, but went about to destroy it, 1 Cor. viii.

“Peter gives judgment upon the angels that sinned, and were cast down into hell; upon the state of the old world, and of Sodom, and the state of the false prophets then amongst them, that could speak great swelling words of vanity; and whilst they promised them liberty, they themselves were the servants of corruption. And had not Peter here a judgment in divine matters? These were such whose work was to bring into bondage, and these were like the dog and sow that were washed; which shows that they have been washed, but were turned into the mire again. The apostle Paul had a judgment upon such as, with their fair words and men’s wisdom, deceived the hearts of the simple; and upon such as ‘served not the Lord Jesus Christ, but their own bellies, and were enemies to the cross of Christ.’ He had a judgment and discerning who lived in the cross of Christ, and who did not; and exhorted all to live in the cross of Christ, the righteous power of God, that slew all deceit, and the deeds of the old man, agreeably to Christ’s words, ‘He that will be my disciple, must take up his cross and follow me.’ Was not here a judgment again in divine matters, of such as walked in the divine power, and such as did not?

“Christ sets up a judgment in his seven churches, and commends them that did keep in his judgment, and had tried them which said, ‘they were apostles,’ who might pretend they were sent of God and Christ, and were not; but the church of Christ had found them liars. Christ commended this judgment of the church of Ephesus, because they had ‘not borne with them that were evil, but had tried those false apostles:’ and Christ commends this church, for they had ‘hated the deeds of the Nicolaitanes, which he also hated:’ and had not these Nicolaitanes sprung from Nicolas, one of the deacons? and were not these become a sect of Christians? though they might talk and preach of Christ, yet Christ hated their doctrine.

“Christ saith to the church of Smyrna, ‘I know the blasphemy of them which say they are Jews, and are not, but are of the synagogue of Satan.’ So the church is to have a judgment upon these blasphemers, and to distinguish the Jews in the Spirit from such as are not, but of the synagogue of Satan.

“To the church in Pergamos Christ saith, ‘I have a few things against thee, because thou hast there them that hold the doctrines of Balaam,’ &c., and ‘also them that hold the doctrine of the Nicolaitanes, which thing I hate.’ Now, these that held the doctrine of Balaam, and the doctrine of the Nicolaitanes, were got into the church, and might look upon themselves to be high Christians, and take great liberty to go into Balaam’s doctrine, and Nicolas’s doctrine, which was hated by Christ; but the church was to keep a spiritual and divine judgment upon the heads of all these.

“To the church of Thyatira, saith Christ, ‘I have a few things against thee, because thou sufferest the woman Jezebel to teach, which seduces my people,’ &c. Here was a suffering, which should have been a judgment by Christ’s Spirit, upon that Jezebel, which was erred from his Spirit, and so from Christ. Such as these were high preachers. And is not the church to beware of suffering such now, lest they come under the reproof of Christ, for not passing judgment against the false teacher and seducer?

“The church of Sardis ‘had a name to live, but was dead, and her works were not found perfect before God.’ There is a judgment to be set up in the church, to judge all imperfect works, and such as would have a name, but not the nature; a name to live, but are dead. All the members of Christ’s church must be in Christ, living members, and live to his name. This church had a few names that had not defiled their garments, that did walk in white; but such as have a name to live, but are dead, whilst they are in the dead state, cannot walk in white, nor judge in divine matters. ‘Behold,’ saith Christ, ‘I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come, and to worship before thy feet, and to know that I have loved thee,’ Rev. iii. 9.

“And to the church of Laodicea, that was ‘neither cold nor hot,’ but lukewarm; ‘I would thou wert cold or hot: I will spew thee out of my mouth, because thou saidst thou wast rich, and wanted nothing; when thou wast wretched, miserable, poor, blind, and naked.’ Now this was for want of living in the Power and Spirit of Christ. These could talk of high experiences, and great enjoyments, but were naked, miserable, and blind; so lived not in the power, and Spirit, the light, and righteousness of Christ, by which they might be clothed, and have the eternal riches. So the church of Christ had a spiritual judgment given to them that are faithful in his power, and Spirit, and light, to judge of temporal things, and the things of this life; and to judge of eternal and divine things and states; of angels and wicked men, and such as go from truth; and of the states of election and reprobation; yea, and of the devils who are out of truth; these being in Christ Jesus, who is the First and Last, from whom they have the eternal judgment, to judge eternal, spiritual, and divine things; and in this Word of power and wisdom, by which all things were made, and by which all things are upheld, to order all things to God’s glory, and to judge of all things in righteousness.

“The apostle judged, and set up a judgment in the church, of gifts, of prophecies, of mysteries, of faith, and of giving the body to be burned, and of giving goods to the poor, and of speaking with tongues of men and angels; and yet, if they had not love, all this was nothing, but as a sounding brass and tinkling cymbal. Therefore they are to be tried by the fruits of the good Spirit, which is love. So here the apostle not only judged himself in divine things, but set up a judgment in the church in those spiritual and divine matters.

“The apostle James judges of fountains, and of fig-trees, of the wisdom from below, and of the wisdom from above, and of the fruits of both, James iii. And Paul judged in divine matters when he said, ‘The Spirit spake expressly, that in the latter times some should depart from the faith,’ 1 Tim. iv. And he judged in divine matters, when he judged all those teachers that were high-minded, and had got the form of godliness, but denied the power; and termed them like unto Jannes and Jambres, who withstood Moses, coming out of outward Egypt; as these with their form of godliness, oppose Christ and his power, that brings them out of spiritual Egypt now. Was not he a judge here in divine matters, who judged such as had gotten the form of godliness, but denied the divine power? 2 Tim. iii.

“When the apostle said, ‘the priesthood of Aaron was changed, and the law was changed, and the commandment disannulled, that gave them their tithes,’ did not he judge here in divine and spiritual matters? and was not the law spiritual, which served till the Seed came?

“Did not the apostle judge in divine and spiritual matters, in the sixth of the Hebrews, where he saith, ‘Let us go on to perfection, not laying again the foundation of repentance from dead works, and of faith towards God, and of the doctrine of baptisms, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment: and this will we do, if God permit,’ &c. And does not the apostle judge here, ‘that it was impossible for those who were once enlightened, and tasted of the heavenly gift, and were partakers of the Holy Ghost, and had tasted of the good word of God, and of the power of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to open shame?’ Heb. vi. Were not these spiritual, eternal, and divine matters and states, that the apostle judged of? and have not the saints the same judgment given unto them in the same Spirit? Have not the apostles and the church a spiritual judgment to judge of prophets, mysteries, faith, apostles, angels, the world, and the devil? And is not this judgment given them of God in divine matters, besides the judgment given them in matters pertaining unto this life?

“And had not they judgment to discern the true gospel from the false? and all such as had a profession of the form, and did not live in the power? and such as spoke the things of God, in the words that man’s wisdom did teach? which things of God were not to be spoken in the words which man’s wisdom taught, but in the words which the Holy Ghost taught. Therefore did not the apostle exhort to know the power, and that their faith might stand in the power of God? for the kingdom of God stands not in word but in power.

“Had not all the prophets a divine judgment to judge in divine matters? as Jeremiah, when he judged the prophets. Ezekiel also judged all such as came with a pretence of the Word of the Lord, using their tongues, and saying, ‘Thus saith the Lord, when the Lord never spoke unto them;’ as in Jer. xxiii. Exek. xiii., and many other places might be instanced. Did not he judge Hananiah, who prophesied falsely? and did not this Hananiah pretend to speak the Word of the Lord to the priests and people? as in Jer. xxviii.

“Did not Isaiah judge in divine matters, when he judged the watchmen and the shepherds? Isa. lvi. Did not Micah judge in divine and spiritual matters when he said, ‘he was full of power by the spirit of the Lord, and of judgment?’ Did not he judge of priests, prophets, and judges, though they would lean upon the Lord, and say, ‘Is not the Lord amongst us, and no evil can come unto us;’ yet did not he let them see their states and conditions, and divide the precious from the vile? Mic. iii. And so the rest of the prophets. You may see they judged for God in his divine matters, ‘who served him, and who served him not; and who lived in truth, and who not;’ and likewise the apostles. And this divine, spiritual, and heavenly judgment was given of God to his holy men and women.

“They that judge in God’s divine matters, must live in his divine Spirit, power, and light now, as they did then; which spiritual and divine judgment Christ has given to his church, the living stones, and living members, that make up his spiritual household; to try Jews, apostles, and prophets; to try faiths and religions, trees and fruits, shepherds and teachers; and to try spirits. So the living members have a living, divine judgment in the church of Christ, which he is the Head of, the Judge of all.

“Nay, the church has a power given them, which is farther than a judgment: for what they ‘bind on earth, is bound in heaven by the power of God: and what they loose on earth is loosed in heaven by the power of God.’ This power has Christ given to his living members, the church.”

G. F. to Friends.

The 20th of the 12th Month, 1685-6.

I came back to LONDON in the 1st month, 1686, and set myself with all diligence to look after Friends’ sufferings, from which we had now some hopes of getting relief. The sessions came on in the 2nd month at Hicks’s Hall, where many Friends had appeals to be tried; with whom I was from day to day, to advise and see that no opportunity were slipped, nor advantage lost; and they generally succeeded well. Soon after also the king was pleased, upon our often laying our sufferings before him, to give order for the “releasing of all prisoners for conscience’ sake that were in his power to discharge.” Whereby the prison-doors were opened, and many hundreds of Friends, some of whom had been long in prison, were set at liberty. Some of them, who had for many years been restrained in bonds, came now up to the Yearly Meeting, which was in the 3rd month this year. This caused great joy to Friends, to see our ancient, faithful brethren, again at liberty in the Lord’s work, after their long confinement. And indeed a precious meeting we had; the refreshing presence of the Lord appearing plentifully with us and amongst us.

After the meeting I was moved to write a few lines, to be sent amongst Friends: the tenor whereof was thus:—

“DEAR FRIENDS,

“My love is to you all in the holy Seed, Christ Jesus, that bruises the serpent’s head, and destroys the devil and his works; and who hath all power in heaven and in earth given him. Let every one’s faith stand in Him, and in his power, who is the author and finisher of your faith. And now for you, who have been partakers of his power, and are sensible of it in this day of his power, that is over darkness and its power; by whose power the hearts of the king and rulers have been opened, and your outward prison-doors set open for your liberty, my desires are, that all may be preserved in humility and thankfulness, in the sense of the mercies of the Lord; and live in the peaceable truth, that is over all; that ye may answer God’s grace, and his light and Spirit in all, in a righteous, godly life and conversation. Let none be lifted up by their outward liberty, neither let any be cast down by suffering for Christ’s sake; but all live in the Seed (which is as wheat) which is not shaken, nor blown away by the winds and storms, as the chaff is. Which Seed of life none below can make higher or lower; for the children of the Seed are the children of the everlasting, unchangeable kingdom of Christ and God. In Christ Jesus, whom God hath given you for a sanctuary, God almighty keep you, in whom ye have life everlasting, and wisdom from above, which is pure, peaceable, gentle, and easy to be entreated, full of mercy and good fruits; that all now may be exercised in, and may practise this wisdom in holy lives and conversations; so that this wisdom may be justified of all her children, and they exercised and preserved in it in this day of the power of Christ, in which all his people are made a willing people, to serve and worship God in Righteousness and holiness, in Spirit and in truth.

“Let none abuse the power of the Lord, nor grieve his Spirit, by which you are sealed, and kept to the day of salvation and redemption; but always exercise yourselves to have ‘a good conscience, void of offence towards God and towards all men,’ being exercised in holiness, godliness, and righteousness; and in the truth, and in the love of it. All study to be approved unto God in innocency, virtue, simplicity, and faithfulness, labouring and studying to be quiet in the will of God. ‘And whatsoever ye do in word or deed, do all in the name of the Lord Jesus; giving thanks to God the Father by him;’ that he who is over all, may have the praise for all his mercies and blessings, with which he hath refreshed his people, and by his eternal arm and power hath kept and preserved them to this day; glory to his name over all for ever. Amen!

“Christ hath called you by his grace into one body, to him the holy Head; therefore live in charity, and in the love of God, which is the bond of perfectness in his body. This love edifies the body of Christ; which body and all his members are knit together, and increased with the increase of God, from whom they receive nourishment. For by one Spirit we are all baptised into one body, and have been made all to drink into one Spirit, in which Spirit the body and all its members have fellowship with Christ, the head, and one with another. The unity of this Holy Spirit is the bond of peace of all the living members of Christ Jesus, of which he is the spiritual Head, Rock, and Foundation. In the midst of his church of living members, Christ exercises his spiritual prophetical office, to open to them the mysteries of his kingdom. He is a spiritual Bishop to oversee them, that they do not go astray from the living God that made them; a Shepherd that feeds them with bread and water of life from heaven; and none is able to pluck his sheep out of his hands. He is a Priest that died for them, sanctifies them, and presents them to God; who ruleth in their hearts by the divine faith, which he is the author and finisher of. His living members praise God through Jesus Christ, in whom they have life and salvation, who reconciles them to God, that they can say they have ‘peace with God through Jesus Christ;’ and so praise God through him that was dead, and is alive again, who reigns over all, and liveth for evermore, blessed for ever; Hallelujah. Amen!

“Greet one another with a holy kiss of charity. Love or charity beareth all things, believeth all things, hopeth all things, endureth all things. It envieth not, vaunteth not itself, is not puffed up, nor doth it behave itself unseemly. It rejoices not in iniquity, but rejoices in the truth. Charity is not easily provoked, and thinks no evil, but suffereth long and is kind. Charity never faileth. I say, greet one another with this holy kiss of charity, and peace be with you all, that are in Christ Jesus, your life and salvation.”

G. F.

The 30th of the 3rd Month, 1686.

I remained most part of this year in LONDON, save that sometimes I got out to BETHNAL-GREEN for a night or two, or as far as ENFIELD and thereabouts amongst Friends, and once or twice to CHISWICK, where an ancient Friend had set up a school for the educating of Friends’ children; in all which places I found service for the Lord. At LONDON, I spent my time amongst Friends, either in public meetings (as the Lord drew me) or visiting those that were not well, and in looking after the sufferings of Friends. For though many were released out of prisons, yet some remained prisoners still for tithes, &c., and sufferings of several sorts lay heavy on Friends in many places. Yet inasmuch as many Friends, that had been prisoners, were now set at liberty, I felt a concern upon me, that none might look too much at man, but might eye the Lord therein, from whom deliverance comes. Wherefore I wrote an epistle to them, as follows:—

“FRIENDS,

“The Lord, by his eternal power, hath opened the heart of the king to open the prison doors, by which about fifteen or sixteen hundred are set at liberty, and hath given a check to the informers; so that in many places our meetings are pretty quiet. My desires are, that both liberty and sufferings may be sanctified to his people, that Friends may prize the mercies of the Lord in all things, and to him be thankful, who stilleth the raging waves of the seas, allayeth the storms and tempests, and maketh a calm. Therefore it is good to trust in the Lord, and cast your care upon him, who careth for you. For when ye were in jails and prisons, the Lord did, by his eternal arm and power, uphold you, and sanctified them to you (and unto some he made them as a sanctuary), and tried his people as in a furnace of affliction, both in prisons and spoiling of goods. In all this the Lord was with his people, and taught them to know that ‘the earth is the Lord’s and the fulness thereof;’ and that he was in all places; ‘who crowneth the year with his goodness,’ Psal. lxv.

Therefore let all God’s people be diligent, and careful to keep the camp of God holy, pure, and clean, and to serve God and Christ, and one another in the glorious, peaceable gospel of life and salvation, which glory shines over God’s camp; and his great Prophet, Bishop, and Shepherd is among, or in the midst of them, exercising his heavenly offices in them; so that you his people may rejoice in Christ Jesus, through whom you have peace with God. For he that destroyeth the devil and his work, and bruises the serpent’s head, is all God’s people’s heavenly Foundation and Rock to build upon; which was the holy prophets’ and apostles’ Rock in days past, and is now the Rock of our age; which Rock and Foundation of God standeth sure. Upon this the Lord God establish all his people. Amen.”

G. F.

London, the 25th of the 7th Month, 1686.

Divers other epistles and papers I wrote this year; one of which was an exhortation “to Friends to keep in unity in the truth, in which there is no division nor separation;” it was thus:—

“DEAR FRIENDS AND BRETHREN IN THE LORD JESUS CHRIST,

“In whom ye have all peace and life, and in whom there is no division, schism, rent, strife, nor separation; for Christ is not divided: there can be no separation in the truth, nor in the light, grace, faith, and Holy Ghost, but unity, fellowship, and communion. For the devil was the first that went out of the truth, separated from it, and tempted man and woman to disobey God, and to go from the truth into a false liberty, to do that which God forbade. So it is the serpent now that leads men and women into a false liberty, even the God of the world, from which man and woman must be separated by the truth; that Christ the Truth may make them free, and then they are free indeed. Then they are to stand fast in that liberty, in which Christ hath made them free, and in Him there is no division, schism, rent, or separation; but peace, life, and reconciliation to God, and to one another. So in Christ, male and female are all one; for whether they be male or female, Jew or Gentile, bond or free, they are all one in Christ. And there can be no schism, rent, or division in Him; nor in the worship of God, in his Holy Spirit and truth; nor in the pure and undefiled religion, that keeps from the spots of the world; nor in the love of God that beareth and endureth all things; nor in the Word of God’s grace, for it is pure and endureth for ever.

“Many, you see, have lost the Word of patience and the Word of wisdom, that is pure, and peaceable, and gentle, and easy to be entreated: then they run into the wisdom that is below, that is ‘earthly, sensual, and devilish,’ and very uneasy to be entreated. They go from the love of God that beareth all things, endureth all things, thinketh no evil, and doth not behave itself unseemly: then they cannot bear, but grow brittle, and are easily provoked, run into unseemly things, and are in that, that vaunteth itself, are puffed up, rash, heady, high-minded, and fierce, and become as sounding brass, or a tinkling cymbal; but this is contrary to the nature of the love of God. Therefore, dear Friends and brethren, dwell in the love of God; for they who dwell in love, dwell in God, and God in them. Keep in the Word of wisdom, that is gentle, pure, and peaceable, and in the Word of patience, that endureth and beareth all things; which Word of patience the devil, and the world, and all his instruments can never wear out; it will wear them all out; for it was before they were, and will be, when they are gone, the pure, holy Word of God, by which all God’s children are born again, feed on the milk thereof, and live and grow by it. My desires are, that ye may all be of one heart, mind, soul, and spirit in Christ Jesus. Amen.”

G. F.

Soon after this, finding those apostates, whom the enemy had drawn out into division and separation from Friends, continued their clamour and opposition against our monthly, quarterly, and yearly meetings, it came upon me to write another short epistle to Friends, to put them in mind of the “evidence and seal they had received in themselves by the Spirit of the Lord, that those meetings were of the Lord, and accepted by him,” that so they might not be shaken by the adversaries. I wrote as follows:—

“MY DEAR FRIENDS IN THE LORD JESUS CHRIST!

“All you, that are gathered in his holy name, know, that your meetings for worship, your quarterly, monthly and other meetings are set up by the power and Spirit of the Lord God, and witnessed by his Spirit and power in your hearts; and by the Spirit and power of the Lord God they are established to you, and in the power and Spirit of the Lord God you are established in them. The Lord God hath with his Spirit sealed to you, that your meetings are of his ordering and gathering, and he hath owned them, by honouring you with his blessed presence in them; and you have had great experience of his furnishing you with his wisdom, life, and power, and heavenly riches from his treasure and fountain, by which many thanks and praises have been returned in your meetings to his holy, glorious name. He hath sealed your meetings by his Spirit to you, and that your gathering together hath been by the Lord, to Christ his Son, and in his name: and not by man. So the Lord hath the glory and praise of them and in them, who hath upheld you and them, by the arm of his power, against all opposers and backsliders, and their slanderous books and tongues. For the Lord’s power and Seed doth reign over them all, in which he doth preserve his sons and daughters to his glory, by his eternal arm and power, in his work and service, as a willing people in the day of his power, without being weary or fainting, but strong in the Lord, and valiant for his glorious name and precious truth, and his pure religion; that ye may serve the Lord in Christ Jesus, your Rock and Foundation, in your age and generation. Amen.”

G.F.

London, the 3rd of 11th Month, 1686-7.

A little after it came upon me to write something concerning the state of the true church, and of the true members thereof, as follows:—

“Concerning the Church of Christ being clothed with the Sun, and having the Moon under her feet.

“They are living members, living stones, built up a spiritual household, children of the promise, and of the Seed and flesh of Christ; and as the apostle saith, ‘Flesh of his flesh, and bone of his bone.’ They are the good seed, the children of the everlasting kingdom written in heaven; and have put on the Lord Jesus Christ. They sit together in heavenly places in Christ, are clothed with the Sun of Righteousness, Christ Jesus, and have the moon under their feet, as Rev. xii. So all changeable things, that are in the world, all changeable religions, worships, ways, fellowships, churches, and teachers in the world, are as the moon; for the moon changes, but the sun doth not change. The Sun of Righteousness never changeth, nor goes down; but all the ways, religions, worships, fellowships of the world, and the teachers thereof, change like the moon.

“The true church, which Christ is the head of, which is in God, the Father, is called ‘the pillar and ground of truth,’ whose conversation is in heaven; this church is clothed with the Sun, Christ Jesus, her head, who doth not change, and hath all changeable things under her feet. These are the living members, born again of the Immortal Seed, by the Word of God, who feed upon the immortal milk, and live and grow by it. Such are the new creatures in Christ Jesus, who makes all things new, and sees the old things pass away. His church and all his members, which are clothed with the Sun, their worship is in Spirit, and in truth, which doth not change; which truth the devil, the foul, unclean spirit, is out of, and cannot get into this worship in Spirit and in truth. Their religion is pure and undefiled before God, that keeps from the spots of the world, &c., and their way is the new and living way, Christ Jesus. So the church of Christ, that is clothed with the Sun, that hath the moon and all changeable religions and ways under her feet, hath an unchangeable worship, religion, and way, an unchangeable Rock and Foundation, Christ Jesus, and an unchangeable High Priest; and so are children of the New Testament, and in the everlasting Covenant of Light and Life.

“Now all, that profess the Scriptures both of the New and Old Testament, and are not in Christ Jesus, the apostle tells them, they are ‘reprobates, if Christ be not in them.’ Therefore these, that are not in Christ, cannot be clothed with Christ, the Sun of Righteousness, that never changes. They are under the changeable moon, in the world, in the changeable things, changeable religions, ways, worships, teachers, rocks, and foundations. But Christ, the Son of God, and Sun of Righteousness, doth not change; in whom his people are gathered, and sit together in heavenly places in him, clothed with Christ Jesus, the Sun, who is the mountain, that filleth the whole earth with his divine power and light. So all his people see him, and feel him both by sea and land. He is in all places of the earth, felt and seen of all his. And Christ Jesus saith to the outward professors, the Jews, ‘I am from above,’ ye are from below, ‘ye are of this world.’ So their religions, worships, ways, teachers, faiths, beliefs, and creeds are made by men, and are below, of this world that changeth like the moon. You may see their religions, ways, worships, and teachers, are all changeable, like the moon; but Christ, the Sun, with which the church is clothed, doth not change, nor his church; for they are spiritually minded, and their way, worship, and religion is spiritual, from Christ, who is from above, and not of this world. Christ hath redeemed his people from the world, and its changeable rudiments, elements, and old things, and from its changeable teachers, faiths, and beliefs. For Christ is the author and finisher of his church’s faith, who is from above, and saith, ‘Believe in the light, that ye may become children of light;’ and it is given them not only to believe, but to suffer for his name. So this faith and belief is above all faiths and beliefs, which change, like the moon. God’s people are a holy nation, a peculiar people, a spiritual household, and royal priesthood, offering up spiritual sacrifice to God, by Jesus Christ; and are zealous of righteous, godly, good works; and their zeal is for that which is of God, against the evil which is not of God.

“Christ took upon him the seed of Abraham; he doth not say, the corrupt seed of the Gentiles: so, according to the flesh, he was of the holy seed of Abraham and of David; and his holy body and blood was an offering and a sacrifice for the sins of the whole world, as a lamb without blemish, whose flesh saw no corruption. By the one offering of himself in the New Testament or New Covenant, he has put an end to all the offerings and sacrifices amongst the Jews in the Old Testament. Christ, the holy Seed, was crucified, dead, and buried, according to the flesh, and raised again the third day; and his flesh saw no corruption. Though he was crucified in the flesh, yet he was quickened again by the Spirit, and is alive, and liveth for evermore; he hath all power in heaven and in earth given to him, and reigneth over all; and is the one Mediator between God and man, even the man Christ Jesus.

“Christ said, ‘He gave his flesh for the life of the world:’ and the apostle says, ‘His flesh saw no corruption:’ so that which saw no corruption he gave for the life of the corrupt world, to bring them out of corruption. Christ said again, ‘He that eateth my flesh and drinketh my blood hath eternal life: for my flesh is meat indeed, and my blood is drink indeed. And he that eateth my flesh and drinketh my blood dwelleth in me, and I in him.’ He that eats not his flesh and drinks not his blood, which is the life of the flesh, hath not eternal life. As the apostle saith, all died in Adam; then all are dead. Now all coming spiritually to eat the flesh of Christ, the second Adam, and drink his blood, his blood and flesh gives all the dead in Adam, life, and quickens them out of their sins and trespasses, in which they were dead; so they come to sit together in heavenly places in Christ Jesus, living members of the church of Christ, that he is the head of; are clothed with the Sun of Righteousness, the Son of God, that never changes, and have the changeable moon under their feet, and all changeable, worldly things and inventions, and works of men’s hands. These see the people, how they change from one worship to another, from one religion to another, from one way to another, and from one church to another; and yet their hearts are not changed. The letter of Scripture is read by the Christians like the Jews; but the mystery is hid: they have the sheep’s clothing, the outside, but are inwardly ravened from the Spirit, which should bring them into the Lamb’s and Sheep’s nature. The Scripture saith, ‘All the uncircumcised must go down into the pit:’ and therefore all must be circumcised with the Spirit of God, which puts off the body of death, and sins of the flesh, that came into man and woman by their disobedience, and transgressing of God’s commands. I say, all must be circumcised with the Spirit, which puts off the body of death and sins of the flesh, before they come up into Christ, their Rest, that never fell, and be clothed with Him, the Sun of Righteousness.”

G. F.

Towards the latter end of this year I went to KINGSTON to visit Friends there; and stayed some time at my son Rous’s. I wrote there a paper concerning “the falling away” foretold by the apostle Paul, 2 Thess. ii. 3, as follows:—

“The apostle saith that there must be ‘a falling away’ first, before the wicked one, that man of sin, the son of perdition, be revealed, which betrayeth Christ within, as the son of perdition betrayed Christ without; and they that betray Christ within, crucify to themselves Christ afresh, and put him to open shame. Before the apostles died, this man of sin, the son of perdition, was revealed: for they saw antichrist come, and false prophets, false apostles, and deceivers come, having a form of godliness, but denying the power thereof. They saw the wolves dressed in the sheep’s clothing, and such as went in Cain’s, Korah’s, and Balaam’s way, and Jezebel’s; and the whore of Babylon, the whore of confusion, the mother of harlots, and such as were enemies to the cross of Christ, that served not the Lord Jesus Christ, but their own bellies. These Christ saw should come, and said, ‘If it were possible, they should deceive the elect;’ and commanded his followers not to go after them. The apostle said, ‘Turn away from such;’ and Christ and his apostles warned the church of Christ of such.

“And now, in this day of Christ and his gospel, after the long night of apostasy from the light, grace, truth, life, and Spirit of Christ Jesus, the son of perdition, the wicked one, the man of sin, is revealed again; and the inwardly ravening wolves in sheep’s clothing, and the spirit of Cain, Korah, Balaam, Jezebel, the antichrists, false prophets, and false apostles, and such as are enemies to the cross of Christ, who serve not the Lord Jesus, but their own bellies; and crucify Christ to themselves, and put him to open shame. This spirit have we seen in this gospel-day of Christ; but Christ will consume them with the Spirit of his mouth, and destroy them with the brightness of his coming. But God’s people, whom he hath chosen unto salvation in Christ from the beginning, ‘through sanctification of the Spirit and belief of the truth,’ stand stedfast in Christ Jesus; and are thankful to God, by and through his Son, their rock and salvation, who is their happiness and eternal inheritance.

“The apostle saith, ‘Ye were as sheep going astray; but are now returned to the Shepherd and Bishop of your souls.’ So when people are returned to Christ, their Shepherd, they know his voice, and follow him; and are returned to the Bishop of their souls: then they believe in him, and receive wisdom and understanding from him, who is from above, heavenly and spiritual. Then they act like spiritual and holy men and women; and come to be members of the church of Christ. Then a spiritual care cometh upon the elders in Christ, that all the members walk in Christ, in his light, grace, Spirit, and truth, that they may adorn their profession of Christ; and see that all walk in the order of the Holy Spirit, and the everlasting gospel of peace, life, and salvation. This order keeps out of confusion; for the gospel of peace, the power of God, was before confusion was. And all the heirs of the gospel are heirs of its order, and are in this gospel, which brings life and immortality to light in them; by which all may see their work and service in it, to look after the poor, widows, and fatherless, and to see that nothing be lacking; and that all honour the Lord in their lives and conversations.

“When the whole house of Israel were in their graves and sepulchres, and were called ‘the scattered dry bones,’ yet they could speak, and say, ‘their bones were dry, their hope was lost,’ or they were without hope, ‘and they were cut off.’ They were alive outwardly, and could speak outwardly. So that which is called Christendom may very well be called ‘the scattered dry bones,’ and they may be said to be in their graves and sepulchres, dead from the heavenly breath of life, the Spirit and Word of life, that gathereth to God. Though they can speak, and are alive outwardly, yet they remain in the congregations or churches of the dead, that want the virtue of life. For the Jews, whom God poured his Spirit upon, and gave them his law, when they rebelled against the Spirit of God, and turned from God and his law, came to be dry scattered bones, and were turned into their graves and sepulchres. So Christendom, that is turned from the grace, truth, and light of Christ, and the Spirit, that God poureth upon all flesh, they are become the scattered dry bones, are in their graves and sepulchres, and are the congregations or churches of the dead, though they can speak, and are alive outwardly.

“Christ saith, ‘I am come that they might have life, and that they might have it more abundantly.’ He gave his flesh for the life of the world. And he saith, ‘I am the resurrection and the life’; and, ‘I am the way, the truth, and the life; no man cometh unto the Father but by me.’ Christ is the quickening Spirit. All being dead in Adam, are to be quickened and made alive by Christ, the second Adam. And when they are quickened and made alive by him, they meet together in the name of Jesus Christ their Saviour, who died for their sins, and is risen for their justification; who was dead and is alive again, and liveth for evermore. All whom he hath quickened and made alive (even all the living) meet in the name of Jesus, who is alive, and He, their living Prophet, Shepherd, and Bishop, is in the midst of them; and is their living Rock and Foundation, and a living Mediator between them and the living God. So the living praise the living God through Jesus Christ, through whom they have peace with God. All the living have rest in Christ, their life. He is their sanctification, their righteousness, their treasure of wisdom, knowledge, and understanding, which is spiritual and heavenly. He is the spiritual tree and root, which all the believers in the light, the life in Christ, that pass from the death in Adam to the life in Christ, and overcome the world, and are born of God, are grafted into; even Christ, the heavenly tree, which beareth all the spiritual branches or grafts. These meet in his name, are gathered in him, and sit together in heavenly places in Christ Jesus, their life, who hath quickened and made them alive. So all the living worship the living God in his Holy Spirit and truth, in which they live and walk. Into this worship, the foul, unclean spirit, the devil, cannot get; for the Holy Spirit and truth is over him, and he is out of it. This is the standing worship, which Christ set up in his new covenant. And they that are quickened by Christ are the living stones, living members, and spiritual household and church, or congregation of Christ, who is the living head and husband. They that are made alive by Christ are a living church, have a living head, and are come from the congregations or churches of the dead in Adam, where death and destruction talk of God, and of his prophets and apostles, in their wisdom that is below, earthly and devilish; in the knowledge that is brutish, and in the understanding that comes to naught. For what they know is natural, by their natural tongues, arts, sciences; in which they corrupt themselves. This is the state of the dead in Adam: but the quickened, they that are made alive by Christ, discern between the living and the dead.”

G.F.

Kingston-upon-Thames, the 12th Month, 1686-7.

While I was at Kingston, I wrote also another paper, showing “that the Lord, in all ages, called the righteous out from amongst the wicked, before he destroyed them;” after this manner:—

“Noah and his family were called into the ark, before the old world was destroyed with the flood. And all the faithful generation, that lived before, were taken away, and died in the faith, before that flood of destruction came upon the wicked old world.

“The Lord called Lot out of Sodom, before he destroyed and consumed it, and the wicked there.

“Christ said, ‘It cannot be that a prophet perish out of Jerusalem:’ and he said, ‘O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen gathereth her brood under her wings! and ye would not,’ Luke xiii. 33, 34. And he said to the Jews, ‘Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute; that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; from the blood of Abel, unto the blood of Zacharias, which perished between the altar and the temple. Verily, I say unto you, it shall be required of this generation,’ Luke xi. 49-51. And he said to the Jews, ‘Behold your house is left unto you desolate,’ Matt. xxiii. 34, &c. Christ told his disciples, that the temple at Jerusalem should be thrown down, and there should not be one stone left upon another, that should not be thrown down, Matt. xxiv. 2. Also, that he must go to Jerusalem, and ‘suffer many things of the Jews, elders, and chief priests, and be killed, and raised again the third day,’ Matt. xvi. 21. And Christ said, ‘When ye shall see Jerusalem compassed with armies, then know the desolation thereof is nigh.’ He foretold, that the Jews should fall by the edge of the sword, and should be led away ‘captive into all nations; and Jerusalem should be trodden down of the Gentiles,’ Luke xxi. 20, 24.

“Here you may see, how Jerusalem was often warned by Christ, and how often he would have ‘gathered them, but they would not,’ before they were scattered over or into all nations, their houses left desolate, and their temple and Jerusalem besieged with armies, destroyed, and thrown down. And though the disciples and apostles of Christ did meet, with the elders and church, at Jerusalem, after Christ was risen, yet Eusebius reports in his Ecclesiastical History, that the Christians at Jerusalem had a vision, or a revelation to depart out of Jerusalem. Being forewarned also by Christ, that when they should see Jerusalem compassed with armies, its desolation was nigh; and that the temple should be thrown down, and not one stone left upon another; it is said, that the Christians did depart out of bloody Jerusalem, before it and the temple were destroyed by Titus, the emperor, who besieged it with his armies. He was of the Gentiles, and destroyed the temple and Jerusalem, as Christ had fore-spoken to his disciples, because of the wickedness of the Jews, and the innocent blood that they had shed in it. So the Lord called his people out of bloody Jerusalem, before he destroyed it.

“And it is said, that Titus destroyed the temple and Jerusalem about forty-two years after Christ was crucified, and risen again; and that with so great a destruction, that the Jews never built the city again, nor the temple (as Sodom was never built again, nor the cities of the old world.) But the Jews for above these thousand years have been, and are a scattered people in all nations to this day; and Christ (whom they crucified) and his doctrine, is preached, and set over them; and the Gentiles, whom they hated, have received, and do receive him and his doctrine, and praise God for it through Jesus Christ. Amen.

“God called his people out of Egypt, after he had poured out his ten plagues upon the Egyptians; when he had destroyed the first-born of Egypt, then the Lord brought his people out of Egypt. And after the Lord had clearly brought his people out, he destroyed Pharaoh, and all his hosts and chariots.

“John says, he heard a voice, saying, ‘Come out of her, my people, (to wit, out of Babylon, the false church), that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached to heaven, and God hath remembered her iniquities,’ Rev. xviii. 4, 5, Here ye may see that God called his people out of spiritual Babylon, before he destroyed her, and cast her down, to be utterly burnt with fire, ver. 8, 9, 21.

“Was not Nebuchadnezzar’s empire thrown down and ended by Cyrus and Darius, who were of the seed of the Medes, before Cyrus and Darius gave forth their proclamation for all the Jews to go into their own land, out of Babylon’s captivity? And was there not a prophecy of Cyrus, ‘that he should subdue nations, and that the Lord would loose the loins of kings before him, and break in pieces the gates of brass, and cut in sunder the bars of iron, and open the two-leaved gates; and that the gates should not be shut?’ And the Lord said, ‘This is for Jacob, my servant’s sake, and for Israel mine elect,’ Isa. xlv. Was not this fulfilled in Cyrus’s and Darius’s time? For did not then the Jews go out of captivity into their own land, Ezra i. 2-4; vi. 1, 12; Isa. xliv. 28; xlv. 13. Was not this prophecy of Isaiah fulfilled when the children of Israel came out of Babylon? Were not the Assyrians, that carried away the ten tribes, subdued? and the Babylonians, that carried away the two tribes, were they not subdued in the days of Cyrus and Darius, in whose days the ‘loins of kings were loosed, and the two-leaved gates of brass and iron were opened?’ and had not Israel and Jacob their liberty by them in their days, to go into their own land?

“And here in England, was it not observed, that most of the honest and sober people were turned out of the army, and their commissions, offices, and places taken from them, because they could not join with others in their cruelty and persecuting? And others laid down their commissions themselves, and came out from amongst those persecutors, before they were overthrown and brought to confusion. All that are wise, see these things, and learn by such examples and way-marks to shun such bogs. The righteous are safe, that keep in Christ, their everlasting sanctuary, that changes not in whom they have rest and peace with God. Amen.”

G.F.

Kingston, the 29th of the 12th Month, 1686-7.

Vol. II, Chapter XIII (1686-1687)

CHAPTER XIII.

1686-1687.—The first and the second Adam compared—the two seeds distinguished—George Fox is daily exercised in London in services relating to the church, visiting the sick or afflicted, and writing in defence of Truth, or refuting error—true prayer distinguished from the practice of the Papists—visits his son-in-law, William Mead—a distinction between the true offering, and sacrifice, and the false, under the old and new covenant—a general toleration and liberty being now granted, George Fox writes a word of counsel and caution to Friends, to walk circumspectly in a time of liberty—how redemption by Christ is known and witnessed—repentance must precede the reception of the gospel, baptism, &c.—a paper showing wherein God’s people are to be like him—the right way to Christ—the kingdom of God is to be measurably known in this life—George Fox is benefited by being three months in the country—has much service in London again—at Kingston writes a paper, showing how the Jews, by disobedience, lost the Holy City and the Holy Land, designed as a warning to Christians—everlasting life through, and in, Christ, to be received and witnessed in this life—the stone cut out of the mountain signifies the kingdom and power of Christ—a miscellaneous paper, being a collection of Scripture passages respecting regeneration, sanctification, &c.

While I was at Kingston, one day, as I was meditating on the things of God, some particular observations arose in my mind, Concerning the first, and the second or last Adam. As that—

“The first man Adam was made on the sixth day of the week; and Christ, the second Adam, was crucified on the sixth day of the week.

“The first Adam was betrayed by the serpent in the garden of Eden; Christ our Saviour, the second Adam, was betrayed by Judas in a garden near Jerusalem.

“Christ arose from the dead on the First-day of the week; and they that believe on him are entered into Christ, their Rest; the Christians meet together to worship God on the First-day of the week; and on the First-day of the week it was that God said, ‘Let there be light, and there was light.’ The Jews’ rest was on the seventh-day of the week, which was given to them as a sign of the eternal rest of the Lord, sanctifying them, after they came out of the land of Egypt; for before that time the Lord had not given to man and woman his outward Sabbath-day to keep, neither in the old world, nor after in Abraham’s time, nor in Isaac’s, nor in Jacob’s time; until the Jews came out of Egypt to Mount Sinai in the wilderness. Then the Lord gave the law and his Sabbath, as a sign in the old covenant, of Christ the Eternal Rest, in the new covenant; and they that believe do enter into Christ, their Rest.

“Adam, the first man, is the root from whence we all spring naturally; and Christ is called the last, or second Adam, because he is the beginning and root of all that are spiritual.

“The first Adam was made a living soul; and Christ, the last Adam, is a quickening spirit.

“Christ by the grace of God tasted death for every man, that they might all come into favour with God; and that every tongue should confess, that ‘Jesus Christ is Lord, to the glory of God the Father.’”

I wrote also a paper there, Concerning the two seeds, distinguishing the seed wherein the blessing is received, from the seed which the curse remains upon. Of which the following is a copy:—

“The Lord said to Abraham, ‘In thy seed shall all the nations of the earth be blessed,’ Gen. xxii. 18. ‘And thy seed shall be as the stars of heaven, and as the sand, which is upon the sea-shore, and as the dust of the earth, that cannot be numbered,’ chap. xiii. 16; xv. 5; xxii. 17. In this seed all nations and families of the earth are blessed; but not in the seed of evil-doers and of falsehood, nor in the seed of the adulterer and the whore, Isa. i. 4, and lvii. 3, 4; ‘for the seed of the wicked shall be cut off,’ saith the Lord, Psal. xxxvii. 28. The Lord said to David, ‘That his seed should endure for ever,’ Psal. lxxxix. 36. And again it is said, Psal. cii. 28, ‘The children of thy servants shall continue, and their seed shall be established before thee.’ Here is a distinction between the two seeds; for the seed of evil-doers, of the adulterer, and of the wicked, shall be cut off; and so it is not blessed. But Christ bruises the head of the serpent, and his seed which he soweth in them, that disobey and transgress God’s command, and rebel against God’s good Spirit. This wicked seed of the serpent is cursed, and is an enemy to the Seed in whom all are blessed; but Christ bruises the head of this cursed seed of enmity, and destroys the devil and his works; and in his seed all are blessed, and all are in unity in this seed. All the children of the seed are the children of the kingdom of God, and of Christ, and are blessed with faithful Abraham. Whoever are of the saving, divine, precious faith, are of Abraham, walk in the steps of the seed and faith of Abraham, and are blessed with him, yea, of all nations, and all the families of the earth.

“And the Lord said to Abraham, ‘Thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and that nation whom they shall serve, will I judge; and afterwards shall they (to wit, God’s seed) come out with great substance,’ Gen. xv. 13, 14. Here ye may see, that which afflicts God’s seed, he will judge, and did judge; for he destroyed the firstborn of Pharaoh, and overthrew him and his host.

“A holy man said, ‘Except the Lord of Sabaoth had left us a seed or remnant, we had been as Sodom,’ &c., that is, destroyed. But in the Seed, which destroys the devil and his works, and bruises the head of the serpent and his seed, are all nations and families of the earth blessed.

“Christ, according to the flesh, was of Abraham and of David, for he took not on him the nature of angels, but the seed of Abraham, in which seed all nations and families of the earth are blessed. So they that are of his seed, are of the generation of Christ; are ‘flesh of his flesh, and bone of his bone.’ Now, all nations and families of the earth must be in this holy Seed, if they have the blessings and are blessed. And ‘out of the mouth of this Seed’s seed shall not God’s word depart;’ but shall remain and abide in the mouth of this Seed’s seed, in which they are blessed, Isa. lix. 21. So it is not the first-birth’s talking of the words of Christ, the Seed, in whose mouth the word of God doth not abide; that makes an outward profession, like the Jews who killed and persecuted the prophets, and crucified Christ, the Seed, and substance of the law and prophets, which the Jews professed in words, but they denied Christ, the Seed and Life. And all Christians (so called) that profess the Scriptures in words, and are not in the Seed, Christ, are in the confusion, and are like the Jews; and so, neither Jews nor Christians are blessed, except they be in Christ, the Seed of Life.

“But though Christ is said to be of the Seed of David, and of Abraham, as his generation is declared by Matthew and Luke; yet Christ was not born of the will of the flesh, nor of the will of man, but of God. For he was conceived by the Holy Ghost, born of the Virgin, and supposed to be son of Joseph, but was the Son of God. His name was called Jesus, because he should ‘save his people from their sins;’ and Emmanuel, God with us. Christ took not upon him the nature of angels, but the seed of Abraham (as I said before) and so ‘was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead,’ Rom. i. 4. So the generation of Christ is a mystery. Christ saw his Seed or Word grow up in his disciples; and ‘Christ in you, the hope of glory,’ the apostle calls ‘The mystery, which hath been hid from ages and generations; but now is made manifest to the saints,’ or sanctified ones, Col. i. 26, 27. ‘Whom we preach; warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus,’ ver. 28. For in Christ, the second Adam, all are made perfect and complete; and in Adam in the fall, all are deformed and made imperfect; so out of Christ all mankind are imperfect and deformed: let them paint, and dress themselves with the sheep’s clothing, with the form of godliness, of the prophets’, and Christ’s, and his apostles’ words ever so much; yet if Christ be not in them, they are incomplete, imperfect, deformed, reprobates. But the apostle tells the church of Christ, ‘Ye are complete in Christ, which is the head of all principality and power,’ Col. ii. 10 (for he hath all power in heaven and in earth given to him, Matt, xxviii. 18). So all the saints are made perfect and complete in Christ Jesus; blessed be the Lord God over all for ever, through Jesus Christ. Amen, Amen.”

G. F.

Kingston, the 15th of the 1st Month, 1686-7.

Quickly after this I returned to LONDON, and continued there a month in the service of the Lord; being daily exercised either in public meetings, or more particular services relating to the church of Christ; as visiting such as were sick or afflicted, and writing books or papers for the spreading of truth, or refuting of error. As it was a time of general liberty, the Papists appeared more open in their worship than formerly; and many unsettled people going to view them at it, a great talk there was of their praying to saints, and by beads, &c., whereupon I wrote a short paper concerning prayer; as follows:—

“CHRIST JESUS, when he taught his disciples to pray, said unto them, ‘When ye pray, say, Our Father, which art in heaven, hallowed be thy name,’ &c. Christ doth not say, that they should pray to Mary, the mother of Christ; nor doth he say, that they should pray to angels, or to saints, that were dead. Christ did not teach them to pray to the dead, nor for the dead: neither did Christ or his apostles teach the believers to pray by beads, nor to sing by outward organs; but the apostle said he would sing and pray in the Spirit; ‘for the Spirit itself maketh intercession; and the Lord, that searcheth the heart, knoweth the mind of the Spirit.’

“To take counsel of the dead, was forbidden by the law of God; they were to take counsel of the Lord. And he hath given Christ in the new covenant, in his gospel-day, to be a counsellor and a leader to all believers in his light. Men are not to run to the dead for the living; for the law and testimony of God forbids it. Those Jews that refused the running waters of Shiloh, the floods and waters of the Assyrians and Babylonians came over them, and carried them into captivity; and they that refuse the waters of Christ, are overflowed with the flood of the world, that lieth in wickedness. They that asked counsel of stocks and stones, were in the spirit of error and whoredom; they were gone a whoring from God. Hos. iv. 12. And they that joined themselves to Baal-Peor, and ate the sacrifices of the dead, provoked the Lord’s anger, and brought the Lord’s displeasure upon them, Psal. cvi. 28, 29. So here ye may see, the sacrifices of the dead were forbidden. The living know that they shall die, but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten, Eccl: ix. 5. ‘Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin,’” Isa. xxx. 1.

G. F.

When I had stayed about a month in London, I got out of town again; for by reason of the many hardships I had undergone in imprisonments, and other sufferings for truth’s sake, my body was grown so infirm and weak, that I could not bear the closeness of the city long together; but was obliged to go a little into the country, for the benefit of the fresh air. At this time I went with my son-in-law William Mead, to his country-house called GOOSES in ESSEX, where I stayed about two weeks; and among other services I had there, I wrote the following paper:—

“A Distinction between the True Offering and Sacrifice, and the False, in the Old and New Covenant.

“The Lord saith, ‘He that sacrificeth to any god, save unto the Lord only, he shall be utterly destroyed.’ Exod. xxii. 20. So no god is to be minded, nor sacrificed to, but the Lord God: it is death to sacrifice to any other god, save the Lord. The Lord saith also, ‘Thou shalt not offer the blood of my sacrifice with leavened bread.’ Exod. xxiii. 18. So that sour, heavy leaven, must not be offered with the Lord’s sacrifice. Again the Lord saith, ‘Thou shalt not build an altar of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it,’ Exod. xx. 25. Therefore have a care of polluting the altar with your own tools, you that profess to offer the spiritual sacrifice.

“Jonah said, ‘he would sacrifice unto the Lord with the voice of thanksgiving,’ when he was in the fish’s belly; and there he prayed unto the Lord, Jonah ii. For Jonah in the whale’s belly had no lambs, nor rams, nor outward sacrifices to offer.

“The Lord forbids his people to sacrifice with harlots, Hos. iv. 14. And the Lord forbids his people to offer sacrifice of the blind, lame, sick, or that which was deformed, or had any blemish; as in Mal. i. and many other places. So they that offer spiritual sacrifice, must not offer the blind, lame, blemished, or deformed sacrifice to God.

“The scribe saith unto Christ, ‘To love God with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices,’ Mark xii. 33. And when Jesus saw that he answered discreetly, he said unto him ‘Thou art not far from the kingdom of God,’ v. 34. To love God, and their neighbour as themselves, was more than whole burnt offerings and sacrifices in the time of the law; therefore all offerings and sacrifices in the time of the gospel, if there be not love to God, and to their neighbour as themselves, avail nothing.

“David said, ‘Let them sacrifice a sacrifice of thanksgiving, and declare his works with rejoicing,’ Psal. cvii. 22. These are the sacrifices that the Lord requires of his people, more than outward sacrifices. David said, ‘Let my prayer be set forth before thee, as incense; and the lifting up of my hands as the evening sacrifice,’ Psal. cxli. 2. Here David looks upon his prayer to the Lord, and the lifting up of his hands to him, to be accepted with the Lord, as much as the outward incense, and the outward evening sacrifice. Again David says, ‘The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise,’ Psal. li. 17. See also Isa. lvii. 15; lxvi. 2. These are the sacrifices that David said God would accept, and not despise; which are beyond the unbroken spirit, and uncontrite heart, with outward offerings and sacrifices.

“The adversaries of the Jews would have joined with them towards the building of the temple, saying unto them, ‘Let us build with you, for we seek your God, as ye do; and we do sacrifice unto him.’ But the Jews refused them, and said, ‘You have nothing to do with us, to build a house unto our God,’ Ezra iv. 2, 3. Here ye may see that God’s people refused their building with them, and their sacrifice. Solomon saith, ‘The sacrifice of the wicked is an abomination to the Lord,’ Prov. xv. 8. See also Isa. i. 11: lxvi. 3. Solomon also saith, ‘Better is a dry morsel, and quietness therewith, than a house full of sacrifices with strife,’ Prov. xvii. 1. Now let all the people consider, what good your house full of sacrifices doth with strife, when a dry morsel and quietness therewith is better? Consider, all people, if ye live in wickedness, your sacrifice is an abomination to the Lord.

“Again, Solomon speaking of the sacrifice of fools, saith, ‘They consider not that they do evil,’ Eccl. v. 1. Fools are such as do not walk in the Spirit of God, or begin in the Spirit, and end in the flesh, like the foolish Galatians; for the Spirit of God is the Spirit of wisdom and understanding, and cannot join with the sacrifices of the dead, nor of the fools, nor of the wicked whose sacrifice is abominable; who grieve and quench the Spirit of God; by which the spiritual and righteous offer up spiritual sacrifices, acceptable to God by Jesus Christ.

“The apostle Paul said, he was the ‘minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost,’ Rom. xv. 16. So ye may see, that all the acceptable offerings and sacrifices to God must be sanctified by the Holy Ghost. The same apostle saith to the Corinthians, ‘Ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God’s,’ I Cor. vi. 20. And to the Romans he saith, ‘I beseech you, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service,’ Rom. xii. 1. This is the duty of all true Christians.

“Peter also saith, in his general epistle to the Church of Christ, ‘Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ,’ I Pet. ii. 5. So every man and woman must come to the Spirit of God in their own hearts, if they offer up spiritual sacrifices, acceptable to God by Jesus Christ. For as Christ saith, ‘Every sacrifice shall be salted with salt,’ Mark ix. 49. And in the Old Testament ye may see, all their outward offerings they were to season with salt, Lev. ii. 13, a type and figure of Christ, who gave himself for us, an offering and a sacrifice to God, for a sweet-smelling savour, Eph. v. 2. Therefore all his people must be baptized with the Holy Ghost and with fire, that they may be salted with fire, and every sacrifice salted with salt, with the Spirit of grace that is poured upon all; so that they may offer up this spiritual sacrifice, acceptable to God by Jesus Christ.

“Samuel said to king Saul, ‘Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? behold, to obey is better than sacrifice, and to hearken than the fat of rams,’ I Sam. xv. 22. So ye may see, all offerings and sacrifices are nothing, if there be not a hearkening to the Lord in his Spirit, and an obeying of his voice. Christ told the Jews, that were outward sacrificers, that he would have mercy, and not sacrifice; and bid them ‘Go and learn what that meaneth,’” Matt. ix. 13.

G.F.

Gooses, the 28th of the 2nd Month, 1687.

The beginning of the 3rd month I returned to LONDON, and continued there till after the Yearly Meeting, which began on the 16th of the same, and was very large, Friends having more freedom to come up out of the counties to it, by reason of the general toleration and liberty now granted. The meeting lasted several days; and at the close thereof it was upon me to write the following lines, to be dispersed amongst Friends everywhere, as—“A word of counsel and caution to them to walk circumspectly in this time of liberty:”—

“DEAR FRIENDS AND BRETHREN, IN THE LORD JESUS CHRIST,

“The Lord, by his eternal arm and power, having supported you in all your sufferings, and great spoiling of goods, and tedious imprisonments, only for serving and worshipping the living God that made you; who gave up wife and children, and goods, and suffered the spoil of them, and imprisonment for his truth and name’s sake;—the Lord, by his infinite power and mercy, having been pleased to open the king’s heart towards you, by which you are set at liberty from jails, and the spoilers of your goods are stopped, whereby ye may follow your callings, confess Christ Jesus, and call him Lord by the Holy Ghost, in your assemblies and meetings, without being cast into jails, or having your goods spoiled; a great concern lies upon me from the Lord to write unto you, dear brethren, that none may abuse this liberty, nor the mercies of the Lord, but prize them; for there is great danger in time of liberty, of getting up into ease, looseness, and false liberty. And now, seeing that ye have not the outward persecutors to war with in sufferings, with the spiritual weapons keep down that which would not be subject to Christ; that He, the Holy One, may reign in your hearts; that your lives, conversations, and words, may preach righteousness and truth; that ye may all show forth good ensamples of true believers in Christ, in virtue and holiness, answering that which may be known of God in all people, that ye are the sons and daughters of God; standing fast in that righteous, holy liberty in Christ, the just and holy One, that has made you free, over the loose or false; shunning vain disputes, and foolish questions of men of corrupt minds; for the serpent was the first questioner of Eve, who drew her and Adam out of the truth.

“Therefore as ye have received Christ, live and walk in Him, who bruises the serpent’s head, who is your safe sanctuary, in whom ye have election, reconciliation, and peace with God. Therefore live in the peace which ye have from Christ, which is not of this world; be at peace one with another, and seek the peace of all men in Christ Jesus; for blessed are the peacemakers. Labour to exercise a good conscience towards God, in obedience to him in what he requires; and in doing to all men the thing that is just and honest; in your conversations and words, giving no offence to Jew or Gentile, nor to the church of God. So ye may be as a city set on God’s Sion-hill, which cannot be hid; and may be lights to the dark world, that they may see your good fruits and glorify your Father, which is in heaven; for he is glorified in your bringing forth good fruits, as ye abide in Christ, the vine, in this his day of life, power, and light, that shines over all. Therefore all you that believe in the light, walk in the light, as children of the light, and of Christ’s everlasting day; that in the light ye may have fellowship with the Father and the Son, and one with another; keeping in the unity of his Holy Spirit, in the bond of his holy peace, in his church that he is head of. My desire is, that God’s wisdom everywhere may be justified of her children, and that it may be showed forth in meekness and in the fear of the Lord in this his day. Amen.”

G. F.

By that time the Yearly Meeting was over, I was very much wearied and spent; wherefore, about a week after the meeting, I got out of town to a Friend’s house a little beyond EDMONTON, where, and at SOUTH STREET, I abode some time, and had meetings amongst Friends there; and at WINCHMORE-HILL and BURY STREET. And having my mind continually exercised in the things of God, the sense of his infinite goodness and mercy to mankind in visiting them after they had transgressed and rebelled against him, and providing a way and means for their return to him again, was very much upon me, and in the opening of the Spirit of truth I wrote the following paper on that subject:—

“God, who made all mankind, though they have transgressed his commands and laws, rebelled against him, hated his light, grieved his Spirit, and walked despitefully against his Spirit of grace; God, who is merciful, would yet have all to be saved, and come to the knowledge of the truth. All that come to the knowledge of the truth must know it in their inward parts; I say, all that know and find the grace and truth which comes by Jesus, do know and find it in their hearts. And such find the hidden man of the heart, the pearl, the leaven, the lost piece of silver, and the kingdom of heaven within. For until they come to the light and truth in their hearts, all are strangers to these things,—are in Adam, in the fall from the image of God, and from his light, power, Spirit, and kingdom. But Christ that never fell, brings man and woman that follow him again to know these things, to know the truth, and Him the Saviour, and brings them into his image, and his everlasting kingdom.

“The devil, who is out of the truth, tempted man and woman to disobey God; and so drew them into the fall from the truth. It is the devil that hath stopped men’s eyes, ears, and hearts from the truth, who is called the god of the world, who hath blinded the eyes of infidels, or heathen. But Christ, who bruises the serpent’s head, and destroys the devil and his works, doth open men’s hearts, eyes, and ears. He is their Saviour and Redeemer, and giveth life eternal to his people that obey him and his truth. Blessed be the Lord for ever through Jesus Christ, who hath tasted death for all men, to bring them out of the death of Adam; who is a propitiation for the sins of the whole world, and gave himself a ransom for all, to be testified of in due time. For as by Adam’s transgression and disobedience death and condemnation came upon all, so by Christ’s obedience unto death, justification of life is come upon all; and he that believeth in Christ hath eternal life; but he that doth not is condemned already. But God would have all men to be saved, and come unto the knowledge of the truth as it is in Jesus, who is their Saviour; and in him there is no condemnation.”

G. F.

After I had been a while here, I went to a monthly meeting at ENFIELD, and thence with some Friends to HERTFORD; where I stayed three or four days, visiting Friends both at their public meetings on First-day, and at their quarterly meetings of men and women; and good service for the Lord I had amongst them. Then passing to WALTHAM ABBEY, I had a very good meeting with Friends there; and next day went thence to another place, to compose a difference, which, for want of a right understanding of each other, had happened between some Friends. I returned to Waltham that night; and next day went with some Friends to William Mead’s house, in ESSEX.

Here I stayed some weeks, yet was not idle, but often visited the meetings thereabouts; as at WANSTEAD, BARKING, and at John Harding’s. Between meeting and meeting I wrote many things for the spreading of truth, and for the opening of people’s understandings to receive it. One was a paper proving, from the Scriptures, that people must repent before they can receive the gospel, and the Holy Spirit, and the kingdom of God, or be baptized; after this manner:—

“John the Baptist came preaching in the wilderness of Judea, saying, ‘Repent ye: for the kingdom of heaven is at hand,’ Matt. iii. 2. And when John the Baptist was cast into prison, Mark says, 'That Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: Repent ye, and believe the gospel,’ Mark i. 14, 15. Matthew also says, ‘From that time Jesus began to preach, and to say, Repent, for the kingdom of heaven is at hand,’ Matt. iv. 17. And when Christ sent forth his twelve disciples, two and two, they went out and preached that men should repent, Mark vi. 12. Christ said to the Jews, ‘Except ye repent, ye shall all likewise perish,’ Luke xiii. 3, 5. When the publicans and sinners came to hear Christ, and the Pharisees and Scribes murmured saying, ‘This man receiveth sinners and eateth with them,’ Luke xv. 1, 2, Christ reproved them by a parable, and then told them, ‘Joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance,’ ver. 7, adding, ‘There is joy in the presence of the angels of God over one sinner that repenteth,’ ver. 10. Christ, after he was risen, said unto his disciples, ‘That repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem,’ Luke xxiv. 47. Peter said unto the Jews, ‘Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost,’ Acts ii. 38. And Paul said, ‘The times of this ignorance God winked at; but now commandeth all men everywhere to repent,’ Acts xvii. 30. Simon Magus was called to repentance, if he had regarded it, Acts viii. 22. And the apostle Paul preached at Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles (turning them from darkness to the light of Christ, and from the power of Satan to God,) that they should ‘repent and turn to God, and do works meet for repentance,’ Acts xxvi. 20.

“Here ye may see that people must repent before they believe, and are baptized, and before they receive the Holy Ghost, and the kingdom of God. They must repent of their vain life and conversation before they receive the gospel, be turned from darkness to the light of Christ, and from the power of Satan unto God, before they receive his Holy Spirit, and his gospel of life and salvation. The Lord commands all men everywhere to repent, and do works meet for repentance. They must show forth that their lives and conversations are changed, and that they serve God in newness of life, with new tongues and new hearts.”

G. F.

Gooses, the 6th Month, 1687.

Another short paper I wrote about the same time, showing wherein God’s people should be like unto him. It was thus:—

“God is righteous; and he would have his people to be righteous, and to do righteously. God is holy; and he would have his people holy, and to do holily. God is just; and he would have his people to be just, and to do justly to all. God is light; and his children must walk in his light. God is an eternal, infinite Spirit; and his children must walk in the Spirit. God is merciful; and he would have his people to be merciful. God’s sun shines upon the good and the bad, and he causes the rain to fall upon the evil and the good; so should his people do good unto all. God is love; and they that dwell in love, dwell in God. Love worketh no ill to his neighbour: therefore ‘love is the fulfilling of the law,’ Rom. xiii. 10. The apostle says, ‘All the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself,’ Gal. v. 14. ‘As the Father hath loved me, so I have loved you; continue ye in my love,’ John xv. 9. This should be the practice of all God’s people.”

G. F.

Gooses, the 6th Month, 1687.

And because most people would confess, that God’s people should be thus, but few know how to come to this state; therefore in the openings of the Spirit of truth I wrote another short paper, directing to “The right way and means, whereby people might come unto Christ, and so be made like unto God.” Thus:—

“Christ saith, ‘I am the way, the truth, and the life; no man cometh unto the Father, but by me,’ John xiv. 6. And again, ‘No man can come to me, except the Father, which hath sent me, draw him,’ John vi. 44. Now, what is the means by which God doth draw people to his Son, but by his Holy Spirit, who ‘poureth out of his Spirit upon all flesh.’ By this Holy Spirit, the holy and righteous God doth draw people from their unrighteousness and unholiness, to Christ, the righteous and holy One, the great Prophet in his New Covenant and New Testament, whom Moses in the Old Covenant and Testament said, God would raise up, like unto him, and whom people should ‘hear in all things: and they that would not hear him, should be cut off.’

“They that do not hear the Son of God, the great Prophet, do not mind the drawing of the Father by his Holy Spirit to his Son; but to them that mind the drawings of the good Spirit of the Father to his Son, the Spirit giveth understanding to know God and Jesus Christ, which is eternal life. Then they know that Jesus Christ is the way, the truth, and the life, and that none can come unto God but by and through his Son, who is their Shepherd to feed them in his pastures and springs of life; and his sheep know his holy voice, in whom there was no sin, and in whose mouth there was no guile; and a hireling they will not hear, for he careth not for the sheep; for they are not the hireling’s, but Christ’s, who hath laid down his life for his sheep.

“He that robs and steals his neighbour’s words, that climbeth up another way, and entereth not by the door, is a thief and a robber; but Christ is the door into his sheepfold, for his sheep to enter in by. They know that Christ is the Bishop of their souls, to see that they do not go astray from God, nor out of his pastures of life; they know that Christ is their Mediator, and makes their peace with God; and they know that Christ is their High-priest, made higher than the heavens, and hath died for their sins, doth cleanse them with his blood, is risen for their justification; and is able to the utmost to save all that come to God by him.”

G.F.

Gooses, the 6th Month, 1687.

Before I left this place, I wrote another paper, to show, by many instances from the Holy Scriptures, that the kingdom of God, which most people talk of at a distance, and refer altogether to another life, is in some measure to be known and entered into in this life; but that none can know an entrance thereinto, but such as are regenerated and born again. Of which paper the following is a copy:—

“Christ saith, ‘Except a man be born again, he cannot see the kingdom of God,’ John iii. 3. ‘That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit,’ ver. 6. So, ‘except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,’ ver. 5. And John, writing to the seven churches in Asia, calls himself their brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, Rev. i. 9. Here you may see, that John was in the kingdom; so he was born again: for he not only saw the kingdom, but was in it.

“And John saith, ‘Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God; therefore the world knoweth us not, because it knew him not,’ 1 John iii. 1. ‘Beloved, now are we the sons of God,’ ver. 2. ‘If ye know that he is righteous, ye know that every one that doeth righteousness is born of him,’ chap. ii. 29. ‘Whosoever is born of God, doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God,’ chap. iii. 9. Again John saith, ‘Let us love one another; for love is of God; and every one that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love,’ chap. iv. 7, 8. ‘Whosoever believeth that Jesus is the Christ, is born of God,’ chap. v. 1. And, ‘Whosoever is born of God, overcometh the world; and this is the victory that overcometh the world, even our faith,’ ver. 4. Were not these, that were born of God, in the kingdom of God? And seeing John says, every one that doeth righteousness, is born of God, do not such see the kingdom of God that stands in righteousness, and enter into it?

“Peter, in his first general epistle to the church of Christ, saith, ‘As new-born babes desire the sincere milk of the Word, that ye may grow thereby,’ 1 Pet. ii. 2. And he tells them they were a chosen generation, a royal priesthood, a holy nation, a peculiar people; that they should show forth the praises of Him who had called them out of darkness into his marvellous light, ver. 9. And that, as lively stones, they were built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ, ver. 5. Did not these new-born babes, these lively stones, spiritual household, royal priesthood, holy nation, and chosen generation, who were called out of darkness into Christ’s marvellous light, see, and enter into his holy kingdom, being heirs of the same? who were born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever, 1 Pet. i. 23. And had these not an entrance ministered to them into the everlasting kingdom of our Lord and Saviour Jesus Christ?

“James, in his general epistle to the church of Christ, says, ‘Hath not God chosen the poor of this world, to be rich in faith, and heirs of the kingdom, which he hath promised to them that love him?’ James ii. 5. The apostle Paul says, ‘God sent forth his Son, made of a woman, &c., to redeem them that were under the law; that we might receive the adoption of sons; and because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ,’ Gal. iv. 4-7. The same apostle says, ‘As many as are led by the Spirit of God, they are the sons of God;’ and tells the saints at Rome, ‘Ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be we suffer with him, that we may be also glorified together (namely, with Christ),’ Rom. viii. 14-17. Now seeing they are the sons of God that are led by the Spirit of God, and the Spirit beareth witness unto their spirit, that they are the children of God, and heirs of God, and joint-heirs with Christ, are not all these children of God heirs of the righteous, glorious, kingdom of God? and do they not see it, and enter into it?

“The Lord saith in Hosea i. 10, ‘Where it was said unto them, Ye are not my people; there it shall be said unto them, Ye are the sons of the living God.’ Did not this relate to the gospel-days of the new covenant? see Rom. ix. 26. And what the Lord said by the prophet Jeremiah, chap. xxxi. 1, the apostle applies to the gospel-days, and says, ‘Be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty,’ 2 Cor. vi. 18. Are not these the children that see, and enter into the righteous kingdom of God, that separate from that which is unclean, and touch it not?

“The Lord saith also by Isaiah, ‘I will say to the north, Give up; and to the south, Keep not back; bring my sons from far, and my daughters from the ends of the earth?’ Isa. xliii. 6. Then does not he bring them to his kingdom of glory, that stands in righteousness, and peace, and joy in the Holy Ghost?

“The Lord said to Job, ‘When the morning stars sang together, and all the sons of God shouted for joy,’ Job xxxviii. 7, where did these sons of God shout for joy? Was it not in his kingdom of glory?

“Christ saith, ‘The least in the kingdom of God is greater than John,’ Luke vii. 28. And in chap. xvi. 16, he says, ‘The law and the prophets were until John: since that time (viz., since the law, and the prophets, and John) the kingdom of God is preached, and every man presseth into it.’

“‘The good seed are the children of the kingdom,’ Matt. xiii. 38. And ‘the righteous shall shine forth as the sun, in the kingdom of their Father,’ ver. 43. Christ said unto his disciples, ‘Unto you it is given to know the mysteries of the kingdom of God,’ Mark iv. 11. And Christ lifted up his eyes upon his disciples, and said, ‘Blessed be ye poor: for yours is the kingdom of God,’ Luke vi. 20. And the apostles preached the kingdom of God. These were born again: that saw and knew the kingdom of God, and preached it.

“Christ said to his disciples, ‘Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom,’ Luke xii. 32. And, ‘I appoint unto you a kingdom,’ said Christ, ‘as my Father hath appointed unto me,’ chap. xxii. 29. The Lord said, ‘He that overcometh, shall inherit all things: and I will be his God, and he shall be my son,’ Rev. xxi. 7. And John saith, ‘I have written unto you, young men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one,’ 1 John ii. 14. And Christ, by whom are all things, is said ‘to bring many sons to glory,’ Heb. ii. 10.

“Christ said, ‘Woe unto you, scribes and Pharisees, hypocrites; for ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer them that are entering, to go in,’ Matt. xxiii. 13. He also said, ‘Woe unto you, lawyers; for you have taken away the key of knowledge; ye enter not in yourselves; and them that were entering in ye hindered,’ Luke xi. 52. Christ gives unto his children the key of the kingdom, his Spirit; but the scribes, and the Pharisees, and the lawyers, great professors, who were erred from the Spirit, like the great professors in our age that scoff at the Spirit, and draw people from the Spirit of God within, these shut up the kingdom from men, and draw people from the key of knowledge, and the key of the kingdom. ‘For no man knows the things of God, but by the Spirit of God; for the things of God are spiritually discerned.’ So the Spirit is the key, by which the kingdom of God, and the things of God, are revealed and discerned, and known, according to 1 Cor. ii. 10, 11, 13, 14. The apostle names some in his epistle to the Colossians, and says, ‘These are my fellow-workers unto the kingdom of God,’ Col. iv. 11. And he tells that church, that ‘God hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son,’ chap. i. 13. So ye may see these were born again, that were translated into the kingdom of Christ, and were fellow-workers unto the kingdom of God.

“Christ exhorts his disciples to love and to do good, that they might be the children of their Father which is in heaven, Matt. v. 45. He bids them be perfect, even as their Father which is in heaven, is perfect; ver. 48. The apostle saith to the church at Philippi, ‘That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, amongst whom ye shine as lights in the world, holding forth the word of life,’ &c., Phil. ii. 15, 16. And writing to the church of the Thessalonians, he puts them in mind how he had exhorted them that they would ‘walk worthy of God, who had called them into his kingdom and glory,’ 1 Thess. ii. 12.

“The Lord had promised by the prophet Joel, that he would ‘pour out his Spirit upon all flesh,’ and that ‘sons and daughters should prophesy, old men should dream dreams, and young men see visions,’ Joel ii. 28. Now the cause that sons and daughters, handmaids, servants, young men, and old men, have not these heavenly visions, dreams, and prophecies, is, because they are erred from the Spirit of God, which he poureth upon them: but as many as are led by the Spirit of God, are the sons of God.

“John saith, Christ was the ‘true light, which lighteth every man that cometh into the world,’ John i. 9; and that ‘As many as received him, to them gave he power to become the sons of God;’ ver. 12, ‘which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God,’ ver. 13. Now, the reason why people do not become the sons of God, is because they do not receive Christ. The Jews, the great professors, who had the promises, prophecies, figures, and shadows of him, would not receive him when he came. And now the priests and high professors of Christ, are so far from receiving the light of Christ, and believing in it, that they hate the light, and scoff at it, calling it a natural conscience; and some, Jack-in-the-lantern. Such are not like to become the sons of God, nor to see the glorious kingdom of Christ, which stands in righteousness, peace, and joy in the Holy Ghost. For the light that shines in the heart, gives ‘the light of the knowledge of the glory of God in the face of Christ Jesus.’ They that do not receive Christ Jesus, but hate his light (which is the life in him) and yet profess him in words, neither know the children of the light, nor true fellowship in the light, nor the kingdom of God, that stands in righteousness, peace, and joy in the Holy Ghost; but by the light they are condemned. ‘And this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. For every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved,’ John iii. 19, 20. But the children of the light, that walk in the light, come to heavenly Jerusalem, and to the city of the living God, to the innumerable company of angels, and to the general assembly and church of the first-born, that are written in heaven, and can sing Hallelujah!”

G.F.

Gooses, the 2nd of the 7th Month, 1687.

Having been more than a quarter of a year in the country, I returned to LONDON, somewhat better in health than formerly, having received much benefit by the country air. And it being now a time of general liberty, and great openness amongst the people, I had much service for the Lord in the city; being almost daily at public meetings, and frequently taken up in visiting Friends that were sick, and in other services of the church. I continued at London about three months; and then finding my strength much spent, with continual labouring in the work of the Lord, and my body much stopped for want of fresh air, I went down to my son Rous’s, by KINGSTON, where I abode some time, and visited Friends at Kingston.

While I was there, it came upon me to write a paper concerning the Jews, showing “how by their disobedience and rebellion, they lost the holy city and land.” By which example the professed Christians may see what they are to expect, if they continue to disobey and provoke the Lord. The copy here follows:—

“The Lord gave the Jews in the Old Testament the land of Canaan, and they built the temple at Jerusalem to worship in. It was called ‘the holy temple;’ and Jerusalem was called ‘the holy city;’ and Canaan ‘the holy land.’ But when the Jews rebelled against the good Spirit, which God gave to instruct them, rebelled against his law, set up idols and images, and defiled the land and the city, the Lord sent his prophets to cry against them, to bring them back again to his Spirit, and to his law, and so to God, to serve and worship him, that they might not worship images and idols, the works of their own hands. But instead of hearkening to God’s prophets, they persecuted them, and at last killed his Son Christ Jesus, and persecuted his apostles. But Christ told the Jews, that both their city and temple should be laid waste, and they should be scattered over all nations: and it was so. Titus the Roman emperor came and took Jerusalem, and destroyed the city and temple; which was a day of vengeance upon the Jews for all their idolatries and their wickedness, and for the innocent blood they had shed, both in the city and country; and they were driven out of their own city and land, and scattered over all nations. The Jews have never had power to obtain the land since, nor to build Jerusalem, nor the temple; but the Turk hath both the land of Canaan, and that which is called ‘the city of Jerusalem.’

“Now, the Turk neither makes images, nor worships images; and so it is a just hand of the Lord, that he should be over the persecuting, idolatrous Jews, so that they cannot defile the land of Canaan now with images and idols, for the Turk hath it, who neither makes images, nor idols, nor worships them. The Jews must never hope, believe, nor expect, that ever they shall go again into the land of Canaan, to set up an outward worship at Jerusalem, and there for their priests to offer outward sacrifices of rams, sheep, and heifers, &c., for burnt-offerings; for Christ, the one offering, hath offered himself once for all, and by this one offering he hath perfected for ever them that are sanctified.

“And Christ hath changed the priesthood of Aaron, that offered sacrifices, that was made after the power of a carnal commandment; but Christ was made after the power of an endless life, a Priest for ever, who is holy, harmless, separate from sinners, and made higher than the heavens. This is the Priest that gives power to all that receive him, to become the sons and daughters of God: and Jerusalem that is above, is the mother of all the sons and daughters of God, and is free; but Jerusalem that is below, is in bondage with her children. They that are the children of Jerusalem that is above, do not look down at Jerusalem that is below; but they look at Jerusalem that is above, which is their mother. Christ said, ‘Neither at outward Jerusalem, nor in the mountain of Samaria, should God be worshipped; but God should be worshipped in Spirit and in truth; for he is a Spirit, and such he seeks to worship him,’ John iv. This is the worship that Christ set up above sixteen hundred years ago; and therefore the idolatrous Jews must never think to offer their outward offerings and sacrifices, nor set up their outward worship at Jerusalem, in the holy land of Canaan more. For Christ, by the offering up of himself once for all, for the sins of the whole world, hath ended all the Jews’ offerings, and changed the priesthood, and the law by which it was made; and hath blotted out the handwriting of ordinances, which commanded both priests and offerings; and triumphed, over them. So he is the offering and sacrifice of all the children of the New Testament, and New Covenant, and heavenly New Jerusalem, that is above. He is their Prophet that openeth to them; their Shepherd that feeds them; their Bishop that oversees them; and Priest that died for their sins, and is risen for their justification;—who sanctifies and presents them to God. He is the one Mediator between God and man, even the Man Christ Jesus.”

G. F.

Kingston, the 9th of the 10th Month, 1687.

After this I went to GUILDFORD to visit Friends there, and stayed three days with them; having a large and very good meeting there on First-day. After which I came back to KINGSTON again, and tarried about two weeks longer, visiting Friends, and having meetings amongst them, both at their public meeting-house and in their families. Many things I wrote while I was at Kingston; among which was the following:—

“‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, shall not perish (mark, not perish,) but have everlasting life,’ John iii. 16. Again, he saith, ‘He that believeth on the Son of God, hath (mark, hath) everlasting life,’ ver. 36. So these believers have everlasting life while they are upon the earth. And ‘He that believeth on Christ is not condemned; but he that believeth not, is condemned already, and the wrath of God abideth on him.’ And, ‘He that heareth Christ’s word, and believeth on God that sent him, hath (mark, hath) everlasting life, and shall not come into condemnation, but is passed from death,’ the death in the first Adam, ‘unto life,’ the life in Christ, the second Adam, John v. 24. And that meat which Christ doth give, endureth unto everlasting life, as in John vi. 27. And the water that Christ doth give, shall be in him that drinks it, ‘a well of water springing up into everlasting life,’ John iv. 14.

“Christ said to the Jews, ‘Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me; and ye will not come to me, that ye might have life,’ John v. 39, 40. Here ye may see eternal life is to be found in Christ, and not in the Scriptures, which testify of Him, the Life. Christ’s sheep that hear his voice, know and follow him; he gives them eternal life, and they shall not perish, neither shall any pluck them out of his hand. They shall not pluck Christ’s sheep, to whom he hath given eternal life, out of his hand. Christ said to Martha, ‘I am the resurrection and the life; he that believeth in me, though he were dead (mark, though he were dead) yet shall he live; (mark, live, though he were dead;) and whosoever liveth, and believeth in me, shall never die. Believest thou this? Martha said, Yea, Lord,’ John xi. 27. This is the true and substantial belief, which they that believe, shall not perish, but have everlasting life. John saith, ‘This is the record, that God hath given to us eternal life; and this life is in his Son,’ 1 John v. 11. ‘The life was manifested, and we have seen it and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us,’ 1 John i. 2. So these were the believers that had eternal life in the Son of God, and showed it unto others. ‘He that hath the Son hath life,’ says John, ‘and he that hath not the Son of God, hath not life,’ 1 John v. 12. Christ says, ‘Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundred fold, and shall inherit everlasting life,’ Matt. xix. 29.

“The wicked that do not receive Christ, shall go into everlasting punishment; but the righteous into eternal life. The true servants of God have their fruits unto holiness, and their end is everlasting life; for ‘the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.’ Such have a building of God, a house not made with hands, eternal in the heavens. Therefore I desire that God’s people may endure all things, that they may obtain this salvation, which is in Jesus Christ, with eternal glory. For Christ being made perfect, became the Author of eternal salvation to all them that obey him. This eternal salvation is above an external salvation; for they come to receive an eternal inheritance, and live in the possession of the everlasting gospel of joy, comfort, peace, and salvation, having everlasting life in Christ Jesus.”

G.F.

Kingston, the 6th of the 11th Month, 1687.

Another paper I wrote there, concerning the Stone spoken of by Daniel, chap. ii., which became a great mountain, and filled the whole earth; showing “that thereby was set forth the kingdom and power of Christ:”—

“When Christ, the Stone, that became a great mountain, and filled the whole earth, had broken to pieces the head of gold, and the breast of silver, and the belly of brass, and the legs of iron, and the feet part iron part clay (which were the four monarchies, to wit, the Babylonian and Mede, the Persian, the Grecian, and the Roman), and had ended the outward Jews’ typical kingdom; Daniel saith, ‘in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed,’ Dan. ii. 44. Christ saith, ‘All power is given unto me in heaven and in earth,’ Matt. xxviii. 18. And, ‘My kingdom is not of this world,’ John xviii. 36. ‘Christ is the image of the invisible God, the Firstborn of every creature. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers,; all things were created by him, and for him; and he is before all things, and by him all things consist,’ Col. i. 15-17.

“Here ye may see, all things consist by Jesus Christ, and all things were created by Christ, and for him, whether they be things in heaven, or things in earth, visible or invisible, they were created by him and for him; yea, thrones, dominions, principalities, and powers, these were all created by him and for him. So Christ ‘is King of kings, and Lord of lords,’ Rev. xix. 16. And the ‘Prince of the kings of the earth,’ chap. i. 5. Out of his mouth goeth a sharp sword, with which he shall smite the nations, and he shall rule them with a rod of iron; as the vessel of a potter, shall they be dashed in pieces, who do not obey him, the King of kings and Lord of lords. This is Christ, who said, ‘I am Alpha and Omega, the Beginning and the Ending, the First and the Last;’ so he is over all nations, and above them all. We must understand this rod of iron, by which Christ rules the nations, is a figurative speech of Christ, who is ascended into heaven, and is at the right hand of God. All power in heaven and in earth is given unto him, and all things were created by him and for him; so then they are Christ’s, and he hath power over all things, for all are his. So, as the Scripture saith, ‘By me kings reign, and princes decree justice,’ Prov. viii. 15. But if they abuse his power, and do not do justice, as is decreed by Christ, the King of kings and Lord of lords, the First and the Last, they must feel and know the weight of his rod of iron, by which he will rule such as abuse his power. That is decreed by Him, who hath all power in heaven and in earth given to him, and rules in the kingdoms of men.”

G.F.

Kingston, the 11th Month, 1687.

Several other things I wrote while at KINGSTON; for my spirit being continually exercised towards God, I had many precious openings of divine matters; and divers portions of Scripture, both in the Old Testament and in the New, relating to a state of regeneration, and sanctification, &c., were brought to my remembrance by the Holy Spirit; some of which I committed to writing, as follows—

“They that touched the dead were unclean, and were to be cleansed by the water of purification, Num. xix. And they who touch the dead doctrines or faiths, and let them in, burden the pure, defile, and make themselves unclean, until the spring of the water of the Word do arise, and wash and cleanse them; for all the dead in Adam in the fall are unclean, and they must be washed by Christ, in his blood, and water of life, who quickens and makes alive.”

“A dwarf might not come near to offer upon God’s altar; but he might eat of the holy bread, that he might grow, Lev. xxi. 20, &c. So the new-born babes may eat of the milk of the Word, that they may grow thereby and increase. He that had any blemish might not come near to offer upon God’s altar; neither might anything be offered upon God’s altar that had any blemish, or was unclean, Lev. xxi. And it is said, ‘The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous,’ Psal. i. 5. But ‘God standeth in the congregation of the mighty,’” Psal. lxxxii. 1.

“The camp of God was to be kept clean and holy. That which was unclean, or defiled, was to be kept out of God’s camp in the old Testament. And in the New Testament all that is defiled and unclean must be kept out of God’s kingdom, the new and heavenly Jerusalem, that is from above. All was to pass through the fire (even of those things that would bear the fire), and to be purified by fire and water, before the people might come into God’s camp, Num. xxxi. So all must be circumcised and baptized with the Holy Ghost and with fire, and be cleansed with the blood of Christ, and washed with the water of the Word before they come into the kingdom of God, and into heavenly Jerusalem.”

“The apostle Paul says, ‘We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house, which is from heaven, that mortality might be swallowed up of life,’ 2 Cor. v. 1, 2, 4. Here is (WE in the earthly house of this tabernacle) which (WE) are they that have received Christ, and are become the sons of God, new creatures, and children of the light, that believe in Christ’s light; who have an eternal house in the heavens, where mortality is swallowed up of life, in which house from heaven they will not groan.”

“Peter said, ‘I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance, knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me,’ 2 Pet. i. 13, 14. So Peter knew he must put off this tabernacle shortly; but as long as he was in it he stirred up the saints to their duty in holiness, that they might remember it after he was deceased.”

“The apostle Paul says, ‘The first man is of the earth, earthy,’ (mark, earthy), 1 Cor. xv. 47. ‘And as we have borne the image of the earthy, we shall also bear the image of the heavenly’ (mark, the heavenly), ver. 40. And, ‘We have this treasure in earthen vessels,’ &c., 2 Cor. iv. 7. ‘Nevertheless I live,’ said he, ‘yet not I, but Christ liveth in me,’ Gal. ii. 20, who is the life of all God’s people.”

“Christ said to the Jews, ‘That the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob: for he is not the God of the dead, but of the living; for all live unto him,’ Luke xx. 37, 38. So, ‘None of us liveth to himself, and no man dieth to himself; for whether we live, we live unto the Lord; and whether we die, we die unto the Lord. Whether we live, therefore, or die, we are the Lord’s. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living,’ Rom. xiv. 7-9. For all died in Adam; and Christ, by the grace of God, tasted death for every man, that they might come out of the death in Adam, to the eternal life in Jesus Christ, who is also a quickening Spirit; for as in Adam all died, even so in Christ shall all be made alive. So Christ that died and rose again is Lord both of the living and of the dead: for the living live to the Lord, and die in him, and are blessed.”

“All Christendom say they believe in God and in Christ, and that they believe Moses and the prophets, and preach Christ, Moses, and the prophets; so their words and writings are preached and printed; and ye say ye believe them. But what life do ye live? Are ye through the law dead to the law, that ye may live unto God? Are ye crucified with Christ? and doth Christ live in you? Is the life that ye now live in the flesh by the faith of the Son of God; and ye do not live, but Christ liveth in you, who gave himself for you? Is this your present life? for the just live by the faith which Christ is the author and finisher of: by which holy, divine, and precious faith they have victory over that which is vile, unholy, and not divine; and in this faith they please God, and have access to God and his Son, who fulfilleth the law and the prophets. For the law and the prophets were until John; and since that the kingdom of God hath been preached, and men press into it: and the least in the kingdom of God is greater than John, though he was the greatest prophet born of a woman. See whether ye are in the kingdom that stands in peace, and righteousness, and joy in the Holy Ghost, or not.

“Christ, ‘who is the image of the invisible God, the firstborn of every creature, was before any creature; for by him were all things created that are in heaven and that are in earth, visible or invisible, whether they be thrones or dominions, principalities or powers, all things were created by him and for him; he was before all things, and by him all things consist: and he is the head of the body, the church, who is the beginning, the firstborn from the dead.’ So here ye may see that all things were made by Christ Jesus, and created for him, and by him all things consist and have their being, who is the firstborn from the dead, and dieth no more. It pleased the Father that in him all fulness should dwell; and by Christ to reconcile all things unto himself, whether they be things in heaven, or things in the earth. ‘In him are hid all the treasures of wisdom and knowledge,’ who is the head of all principality and power; for ‘all power in heaven and in earth is given to him,’ the first-born of every creature, and the firstborn from the dead, who liveth for evermore in his power over all; the Lamb slain from the foundation of the world. While the world’s spirit rules in men’s hearts, they do not know Christ, nor the beginning nor ending of the work of God.

“Christ was outwardly crucified and slain without the gates of Jerusalem by the disobedient Jews; and they that hate the light of Christ, disobey his gospel, quench his Spirit, and are erred from his faith, crucify to themselves Christ afresh. So Adam and Eve, and their children that disobeyed God, did slay the Lamb; and the blind Jews, that disobeyed God, crucified Christ Jesus; and the outward Christians, that live and walk not in Christ, but in sin and evil, though they make an outward profession of Christ, yet crucify to themselves Christ afresh. But as to Christ himself, he is ‘ascended far above all principalities, thrones, powers, and dominions,’ so that they cannot put him to death or crucify him any more as to himself: but what the killers, crucifiers, and persecutors do now upon the earth, is against Christ, as in themselves, and in his members; as Christ said to Saul, ‘Why persecutest thou me,’ Acts ix. 4. For what is done to his members Christ takes as done to himself, Matt. xxv. 40, 45. And they that did not visit Christ, but persecuted him in his members, persecuted Christ in themselves first.”

“The serpent, that enemy to man and woman, the destroyer, the god of the world and prince of the air, that ruleth in the hearts of the disobedient, got in by disobedience. But Christ bruises his head, breaks his power to pieces, and destroys the devil and his works; and through death destroys death, and the devil, the power of death. So Christ, the light and life, hath all power in heaven and in earth, and openeth the prison-doors, and the eyes of the blind, and takes captive him that hath led into captivity, and gives gifts unto men. So Christ binds the strong man of sin, spoils his goods, and casts him out; hallelujah! For the strong man of sin is the god of the world, and his house is the whole world, that lieth in wickedness. And this god of the world hath kept his house, and his goods have been in peace, until a stronger than he comes and binds and casts him out; and then destroys him and his goods. So Christ, the Son of God, who is stronger than the devil, having destroyed the devil and his works, setteth up his own house. All the believers in the light are the children of light, are of the Son of God’s spiritual house, and the Son of God is over his house for evermore: glory to God in the highest, through Jesus Christ. Amen.”

“God spoke by the mouth of all his holy prophets concerning Christ Jesus, his Son, the Holy One; so they were holy men, and not unholy, that God spoke by. Therefore all that name the name of the Lord Jesus Christ are to depart from iniquity.”

G.F.

Kingston-upon-Thames, the 11th Month, 1687.

Vol. II, Chapter XIV (1687-1690)

CHAPTER XIV.

1687-1690.—George Fox continues to have service in London and the neighbourhood—writes a paper respecting the gospel and the seed; being also an incentive to diligence—a general epistle to Friends, forewarning them of an approaching storm—Moses and Christ both faithful under their respective dispensations—Christ is on his throne—George Fox’s health declining, he visits William Mead again for a few weeks—the world’s teachers and the emptiness of their teaching—those who turn people from the inward manifestation of Christ in the heart, remove them from the heavenly landmark, and bring a curse on themselves—the prophets, apostles, and holy men of old were husbandmen and tradesmen, unlike the world’s teachers—the vanity of being too much busied with, and spending the time in, hearing and telling news—though still declining, George Fox attends at the Parliament-house many days on behalf of his Friends—writes to Peter Hendricks, and to Friends at Dantzic, to strengthen and comfort them under their sufferings—to the magistrates and priests at Dantzic, showing the evil of persecution, and persuading to Christian moderation—an appendix to the Yearly Meeting’s epistle—an epistle to the Northern Yearly Meeting to be held at York—George Fox’s health still impaired—writes an epistle to Friends in Barbadoes—to Friends in Pennsylvania, and other parts of America—to all that profess the truth of God; being a warning to the young against the world’s fashions, and to the old against going into the earthly things—Christ is the “Ensign,” prophesied of by Isaiah—an appendix to the Yearly Meeting’s epistle—an epistle to Friends in the ministry—to Friends in the ministry gone to America—to suffering Friends in Ireland—death of George Fox in 1690—epistle written with his hand and found sealed up—some account of the interment.

I returned to London towards the latter end of the 11th month, 1687, visiting Friends in the way at CHISWICK, and at HAMMERSMITH, where I had two meetings, one on a First-day, the other upon the occasion of a marriage there, at which there were many people of other denominations, amongst whom I had a very seasonable opportunity of opening the way of truth. Being come to LONDON, I visited Friends’ meetings in and about the city, as the Lord led me, in whose service I continued labouring in the city until the middle of the first month, 1687-8. At which time I went down towards ENFIELD, and visited Friends there and thereabouts, and at BARNET, WALTHAM ABBEY, and other places, where I had many meetings, and very good service; in which I spent several weeks.

I then returned to LONDON, where I continued labouring in the work of the gospel, till after the Yearly Meeting, which this year was about the beginning of the fourth month. A precious meeting it was; and a very refreshing season Friends had together, the Lord vouchsafing to honour our assemblies with his living and glorious presence in a very plentiful manner. At the conclusion of the meeting I felt a concern upon my spirit to give forth the following paper, to be dispersed amongst Friends:—

“All you believers in the light, that are become children of the light, walk as children of the light, and of the day of Christ; as a city set on a hill, that cannot be hid. Let your light shine, that people may see your good works, and glorify your Father, which is in heaven. For a good tree bringeth forth good fruit; therefore be ye trees of righteousness, the planting of the Lord, having fruits unto holiness; and then your end will be everlasting life. Such are the wells and cisterns, that hold the living water, which springs up in them to eternal life. Ye may all drink water out of your own cisterns, running water out of your own wells; and eat every one of his own fig-tree, and of his own vine: having salt every one in yourselves, to season every one’s sacrifice, acceptable to God by Jesus Christ; and like unto the wise virgins, that have oil in their lamps, follow the Lamb, and enter in with the bridegroom. Now is the time to labour, while it is day (yea, the day of Christ), to stir up every one’s pure mind, and the gift of God that is in them; and to improve your talents, that Christ hath bestowed upon you, that ye may profit; and to walk every one according to the measure that Christ hath given you; for ‘the manifestation of the Spirit of God is given to every one to profit withal.’

“Consider what you have profited in spiritual and heavenly things, with the heavenly Spirit of God. Be not like the wicked and slothful, that hid his talent, from whom it was taken, and he cast into utter darkness. A dwarf, or one that had any blemish, was not to come nigh to offer upon God’s altar; therefore mind the word of wisdom, to keep you out of that which will corrupt and blemish you; and that ye may grow in grace, and in faith, and in the knowledge of our Lord Jesus Christ: and feeding upon the milk of the word, may grow by it, that ye may not be dwarfs; and so offer your spiritual sacrifice upon God’s holy altar. For the field or vineyard of the slothful grows over with thorns and nettles, and his walls go down. Such are they that are not diligent in the Spirit of God, and the power, which is the wall, a sure fence. The Spirit of God will weed all thorns, thistles, and nettles, out of the vineyard of the heart.

“And you, that are keepers of others’ vineyards, see that you keep your own vineyard clean with the Spirit and power of Christ. Sanctify yourselves, and sanctify the Lord in your hearts, that ye may be a holy people to the Lord, who saith, ‘Be ye holy, for I am holy:’ that ye may be the holy members of the church of Christ, that is clothed with the sun, and hath the moon under her feet; the changeable world with all her changeable worships, religions, churches, and teachers. Be ye new and heavenly Jerusalem’s children: for new and heavenly Jerusalem, that is above, is the mother of all the children of light, and that are born of the Spirit. These are they that have been persecuted, and have suffered by the false church, mystery Babylon, the mother of harlots.

“And now, all heavenly Jerusalem’s and Sion’s children, that are from above, labour in the gospel, the power of God, and the Seed, in which all nations, and all the families of the earth are blessed: which Seed, Christ, bruises the serpent’s head, and destroys the devil and his works, and overcomes the whore, the false church, the beast, and the false prophet. He takes away the curse, and the veil that is spread over all nations, and over all the families of the earth; and brings the blessing upon all (if they will receive it) saying, ‘In thy seed shall all nations and all the families of the earth be blessed.’ This is the gospel of God preached to Abraham, before Moses wrote his five books, and was preached in the apostles’ days, and is now preached again; which brings life and immortality to light; and is the gospel of peace, life, and salvation, to every one that believes it. So all nations, and all the families of the earth, must be in Christ, the Seed, if they be blessed, and be partakers of the blessing in the Seed.

“This gospel was revealed by Christ unto his apostles, who preached it; which is not of man, nor from man. Now, God and Christ hath revealed the same gospel unto me, and many others in this age (I say, the gospel and the Seed, in which all nations and families of the earth are blessed;) in which gospel I have laboured, and do labour, that all may come into this blessed Seed, Christ, who bruises the head of the serpent, that in it they might have peace with God. This everlasting gospel is preached again to them that dwell upon the earth; and they that believe it, and receive it, receive the blessing, the peace, joy, and comfort of it; and the stability in it, and the life and immortality, which it brings to light in them and to them. Such can praise the everlasting God in his everlasting gospel.

“And Friends, all seek the peace and good of all in Christ: for truth makes no Cains, Korahs, Balaams, nor Judases; for they come to be such that go out of the peaceable truth. Therefore walk in the peaceable truth, and speak the truth in the love of it, as it is in Jesus.”

G. F.

Some time after the Yearly Meeting, I went to my son Mead’s house, in ESSEX, and abode there some weeks; often visiting Friends’ meetings near, and sometimes at Barking. After I had been a while there, I went to visit Friends at WALTHAM ABBEY, HODDESDON, ENFIELD, SOUTH STREET, FORD GREEN, and WINCHMORE HILL; where I had several very serviceable meetings, the Lord opening many deep and weighty things through me, for informing the understandings of inquirers, building up those that were gathered into the truth, and establishing them therein.

In the 7th month I returned to London, having been near three months in the country for my health’s sake, which was very much impaired; so that I was hardly able to stay in a meeting the whole time; and often after a meeting had to lie down on a bed. Yet did not my weakness of body take me off from the service of the Lord, but I continued to labour in and out of meetings, in his work, as he gave me opportunity and ability.

I had not been long in London before a great weight came upon me, and a sight the Lord gave me of the great bustles and troubles, revolution and change, which soon after came to pass. In the sense whereof, and in the movings of the Spirit of the Lord, I wrote “A general epistle to Friends, to forewarn them of the approaching storm, that they might all retire to the Lord, in whom safety is;” as follows:—

“My dear Friends and brethren everywhere, who have received the Lord Jesus Christ, and to whom he has given power to become his sons and daughters; in Him ye have life and peace, and in his everlasting kingdom, that is established and cannot be shaken, but is over all the world, and stands in his power, and in righteousness, and joy in the Holy Ghost, into which no unrighteousness, nor the foul, unclean spirit of the devil in his instruments can enter. Therefore, dear Friends and brethren, every one in the faith of Jesus, stand in His power, who has all power in heaven and in earth given to him, and will ‘rule the nations with his rod of iron, and dash them to pieces, like a potter’s vessel,’ that are not subject and obedient to his power; whose voice will shake the heavens and the earth, that that which may be shaken may be removed, and that which cannot be shaken may appear. Stand in Him; and all things shall work together for good to them that love him.

“And now, dear Friends and brethren, though these waves, and storms, and tempests be in the world, yet you may all appear the harmless and innocent lambs of Christ, walking in his peaceable truth, keeping in the Word of power, wisdom, and patience; and this Word will keep you in the day of trials and temptations, that will come upon the whole world, to try them that dwell upon the earth. For the Word of God was before the world, and all things were made by it; it is a tried Word, which gave all God’s people in all ages wisdom, power, and patience. Therefore let your dwelling and walking be in Christ Jesus, who is called the Word of God; and in his power, which is over all. Set your affections on things that are above, where Christ sits at the right hand of God (mark,) on those things which are above, where Christ sits; not on those things that are below, which will change, and pass away. Blessed be the Lord God, who by his eternal arm and power hath gathered a people to himself; and hath preserved his faithful to himself through many troubles, trials, and temptations; his power and Seed, Christ, is over all, and in Him ye have life and peace with God. Therefore in Him all stand, and see your salvation, who is the First and Last, the Amen. God Almighty preserve and keep you all in Him, your ark and sanctuary; in Him you are safe over all floods, storms, and tempests; for He was before they were, and will be when they are all gone.”

G.F.

London, the 17th of the 8th Month, 1688.

About this time great exercise and weights came upon me (as had usually done before the great revolutions and changes of government,) and my strength departed from me; so that I reeled, and was ready to fall, as I went along the streets. At length I could not go abroad at all, I was so weak, for some time, till I felt the power of the Lord to spring over all, and had received an assurance from him, that he would preserve his faithful people to himself through all.

In the time that I kept within, I wrote a paper, showing, how “Moses, as a servant, was faithful in all his house, in the Old Testament; and Christ, as a Son, is over his house, in the New Testament.”

“The house of Israel was called God’s Vineyard, in Isa. v. 7, and all the Israelites were called the house of Israel. Israel signifies ‘a prince with God, and a prevailer with men,’ Gen. xxxii. 28. When Peter preached Christ to the house of Israel, he said, ‘Let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ,’ Acts ii. 36. So they were all called the house of Israel. And it is said, ‘Moses was faithful in all his house (to wit, this house of Israel), as a servant, for a testimony of those things which were to be spoken after; but Christ, as a son, over his own house, which house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end,’ Heb. iii. 5, 6. Here it is manifest, that Moses was faithful in all his house, as a servant, viz., in the house of Israel, in the Old Testament; but Christ Jesus, the Son of God, is over his house in his new Testament and Covenant; and all his true believers are of his house.

“The apostle tells the Ephesians (who were the church of Christ,) ‘They were fellow-citizens with the saints, and of the household of God,’ Eph. ii. 19. And the saints are called ‘the household of faith,’ Gal. vi. 10. Peter in his general epistle tells the church of Christ, they were ‘a chosen generation, a royal priesthood, a holy nation, a peculiar people,’ 1 Pet. ii. 9. And that as lively stones, they were built up ‘a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ,’ ver. 5. The apostle says to the church of Christ at Corinth, ‘If our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens,’ 2 Cor. v. 1. And Christ said to his disciples, ‘Let not your hearts be troubled; ye believe in God, believe also in me. In my Father’s house are many mansions (a mansion is a dwelling, or abiding place;) if it were not so, I would have told you; I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also,’ John xiv. 1-3. The Psalmist saith, ‘Those that be planted in the house of the Lord, shall flourish in the courts of our God; they shall bring forth fruit in old age; they shall be fat and flourishing,’ Psal. xcii. 13, 14. Again, ‘Holiness becomes thine house, O Lord, for ever,’ Psal. xciii. 5.

“Isaiah also said by way of prophecy, ‘It shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it,’ Isa. ii. 2. Is not that a great house? Is not this mountain, Christ, who is over his house in the New Testament and New Covenant? To this mountain and house all the children of the New Testament and New Covenant flow in these latter days, so that it is come to pass, which was prophesied of by Isaiah; for he said, ‘Many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come ye, and let us walk in the light of the Lord,’ ver. 3-5. Here ye may see, they that come to the mountain of the house of God, and to God’s teaching, must walk in the light of the Lord; yea the house of Jacob. Jacob signifies a supplanter; he supplanted profane Esau, who is hated, and Jacob is loved.

“Now these two births must be known within; and they that walk in the light of the Lord, and come to Christ, the mountain of the house of the Lord, established above all mountains and hills, break their swords into ploughshares, and their spears into pruning-hooks; and in Christ, this mountain and house of the Lord, there are no spears, nor swords to hurt one another withal. Christ, the Son of God, is over his house and great family, the children of the light, that believe in it, and walk in it, the children of the day of Christ, his holy and royal priesthood, that offer up spiritual sacrifice to God by him. All such are of Christ’s (the spiritual man’s) house, who are born of God, and led by his Spirit; they are of the Lord of lords, and King of kings’ house and family, which he is over; and are of the household of the holy, divine, pure, and precious faith, which Christ is the author and finisher of. And they that are of the Son’s house, are pure, righteous, and holy, and can do nothing against the truth, but for it, in their words, lives, and conversations; and so are a chosen generation, a holy nation, a peculiar people, that they should show forth the praise of Him, who hath called them out of darkness into his marvellous light. These are Christ’s lively stones, that build up a spiritual house, which He (Christ, the spiritual man, the King of kings, and Lord of lords) is over.”

G.F.

London, the 10th Month, 1688.

Some time after this, my body continuing weak, I went down with my son Mead to his house in ESSEX, where I stayed some weeks. In which time I wrote many things relating to the service of truth, of which some were printed soon after, others were spread abroad in manuscript; and amongst other things, a few lines to this purpose:—

“That while men are contending for thrones here below, Christ is on his throne, and all his holy angels are about him; who is the Beginning and the Ending, the First and the Last, over all. And that the Lord will make way and room for himself, and for them that are born of his Spirit, who are heavenly Jerusalem’s children, to come home to their free mother.”

A few words also I wrote concerning the world’s teachers, and the emptiness of their teaching. Which were thus:—

“Doth not all that, which is called Christendom, live in talking of Christ’s, and of the apostles’ and prophets’ words, and the letter of the Scriptures? And do not their priests minister the letter, with their own conceptions thereupon, for money, though the Holy Scriptures were freely given forth from God and Christ, and his prophets and apostles? Yet the apostle says, ‘The letter killeth; but the Spirit giveth life,’ 2 Cor. iii. 6. The ministers of the New Testament are not ministers of the letter, but of the Spirit; and they sow to the Spirit, and of the Spirit reap life eternal. But people spending time about old authors, and talking of them, and of the outward letter, this doth not feed their souls. For talking of victuals and clothes, doth not clothe the body, nor feed it. No more are their souls and spirits fed and clothed, except they have the bread and water of life from heaven to feed them, and the righteousness of Christ to clothe them. Talking of outward things and spiritual things, and not having them, may starve both their bodies and their souls. Therefore, quench not the Spirit of God, which will lead to be diligent in all things.”

With this I wrote another short paper, showing the hurt they did, and the danger they run into, who turned people from the inward manifestation of Christ in the heart:—

“The Jews were commanded by the law of God, ‘Not to remove the outward land-mark,’ Deut. xix. 14. They that did so, or that caused the blind to wander, were cursed in the Old Covenant, Deut. xxvii. 17. In the New Covenant the apostle saith, ‘Let him be accursed, that preacheth any other gospel than that which he had preached,’ Gal. i. 8. Now the gospel that he preached, was ‘The power of God unto salvation, to every one that believeth,’ Rom. i. 16. And the gospel that was preached to Abraham was, ‘That in his seed all nations, and all the families of the earth should be blessed.’ And in order to bring men to this blessed state, God poureth out of his Spirit upon all flesh; and Christ doth enlighten every one that cometh into the world; and the grace of God, which bringeth salvation, hath appeared unto all men, and teacheth Christians, the true believers in Christ; and God doth write his law in the true Christians’ hearts, and putteth it in their minds, that they may ‘all know the Lord, from the greatest to the least;’ and he giveth his word in their hearts to obey and do, and the anointing within them; so that they need not any man to teach them, but as the anointing doth teach them.

“Now all such as turn people from the Light, Spirit, Grace, Word, and Anointing within, remove them from their heavenly landmark of their eternal inheritance, and make them blind; and cause the blind to wander from the living way to their eternal house in the heavens, and from the new and heavenly Jerusalem. So they are cursed, that cause the blind to wander out of their way, and to remove them from their heavenly landmark.”

G. F.

I wrote also a paper to show, by instances from the Scriptures, that “many of the holy men and prophets of God, and of the apostles of Christ, were husbandmen and tradesmen;” by which people might see how unlike to them the world’s teachers now are:—

“Righteous Abel was a shepherd, ‘a keeper of sheep,’ Gen. iv. 2. Noah was a husbandman; and he was a ‘just man, and perfect in his generation, and walked with God,’ Gen. ix. 20; vi. 9. Abraham, the father of the faithful, was a husbandman, and had great flocks of cattle; and just Lot was a husbandman, and had great flocks and herds, Gen. xiii. Isaac also was a husbandman, and had great ‘flocks and herds of cattle, and great store of corn,’ Gen xxvi. 12, 14. And the promise was with Isaac; for the Lord said to Abraham, ‘In Isaac shall thy seed be called,’ Gen. xxi. 12. Jacob was a husbandman, and his sons keepers of flocks of cattle, Gen. xlvi. 32, 34, and God loved Jacob. Moses kept sheep, Exod. iii. 1, and the Lord spake to him when he was keeping sheep, ver. 4, and sent him to Pharaoh, to bring God’s people, or sheep, out of Egypt. And by the hand and power of the Lord, he and Aaron his brother brought them out of Egypt, a land of anguish, bondage, darkness, and perplexity. And Moses kept the Lord’s people, or sheep, forty years in the wilderness; a meek shepherd of God he was, and kept his great flock of sheep: though some of them were scabbed with the leprosy of contention and murmuring, and were destroyed in the wilderness.

“David (though he afterwards came to be a king) was a keeper of his father’s sheep in the wilderness, 1 Sam. xvii. 15, 28. And the Lord God called him from the sheepcotes to feed his sheep, the house of Israel, and to defend them from the spiritual wolves, bears, and lions; and he did it to purpose, who was a man after God’s own heart.

“Elisha was a ploughman, 1 Kings xix. 19. He was called from the plough, to teach God’s people, the children of Israel, to plough up the fallow ground of their hearts, that they might bring forth seed and fruits to God, their Creator.

“The word of the Lord came to Amos, when he was among the herdsmen of Tekoa, Amos i. 1. And Amaziah, the priest of Bethel, said to Amos, ‘Prophesy not again any more at Bethel; for it is the king’s chapel, and it is the king’s court,’ chap. vii. 13. Then answered Amos, and said to Amaziah, ‘I was no prophet, neither was I a prophet’s son; but I was a herdsman, and a gatherer of sycamore-fruit; and the Lord took me, as I followed the flock. And the Lord said unto me, Go, prophesy unto my people Israel,’ ver. 14, 15. Here ye may see, how the Lord made use of a poor man, and how he called him from following the outward flock, and from gathering outward fruits, to gather his fruits, and to follow his people or flock, the children of Israel.

“Christ called Peter and Andrew his brother, when they were fishing, and casting their net into the sea (for they were fishers;) ‘and he said unto them, Follow me, and I will make you fishers of men,’ Matt. iv. 18, 19. Christ likewise called James and John his brother, when they were ‘in a ship, with Zebedee, their father, mending their nets; and they immediately left the ship, and their father, and followed him,’ ver. 21, 22. He gave them power (a net that will hold, and not want mending), and made them fishers of men, to fish them out of the great sea, the world of wickedness. We read, that when Peter, Thomas, Nathanael, the sons of Zebedee, and other disciples, went a fishing together, and that night caught nothing, in the morning Jesus appeared to them and said, ‘Cast the net on the right side of the ship, and ye shall find;’ and they did so, and caught so great a multitude, that they were not able to draw them to shore. When thereupon one of the other disciples said unto Peter, ‘It is the Lord,’ Peter hearing that it was the Lord, ‘girded his fisher’s coat unto him,’ John xxi. 2-7. This was after Christ was risen. So here ye may see, Peter had not laid aside his fisher’s coat all the while that he had been preaching before Christ’s death.

“‘Jesus saw Matthew sitting at the receipt of custom, and he said unto him, Follow me; and he arose and followed him,’ Matt. ix. 9. And Christ employed Matthew to gather his people, that were scattered from God; another manner of treasure than the outward custom of the Romans. Luke was a physician, whom Christ made a physician spiritual; which was better than outward.

“Paul was a tent-maker; and being one of the same craft with Aquila and Priscilla, he abode with them at Corinth, and wrought (for by their occupation they were tent-makers), Acts xviii. 3.”

G.F.

Gooses, the 1st Month, 1688-9.

It was now a time of much talk; and people busied their minds and spent their time too much in hearing and telling news. To show them the vanity thereof, and to draw them from it, I wrote the following lines:—

“In the low region, in the airy life, all news is uncertain; there nothing is stable; but in the higher region, in the kingdom of Christ, there all things are stable and sure, and the news always good and certain. For Christ, who hath all power in heaven and in earth given unto him, ruleth in the kingdoms of men; and he, who doth inherit the heathen, and possess the utmost parts of the earth with his divine power and light, rules all nations with his rod of iron, and dashes them to pieces like a potter’s vessel, the vessels of dishonour, and the leaky vessels, that will not hold his living water; and he doth preserve his elect vessels of mercy and honour. His power is certain, and changes not, by which he removes the mountains and hills, and shakes the heavens and the earth. Leaky, dishonourable vessels, the hills and mountains, and the old heavens and the earth, are all to be shaken, and removed, and broken to pieces, though they do not see it, nor him that doth it; but his elect and faithful both see it and know him, and his power, that cannot be shaken, and which changeth not.”

G.F.

The 5th of 1st Month, 1688-9.

About the middle of the first month, 1688-9, I went to LONDON, the parliament then sitting, and engaged about the bill for indulgence. Though I was weak in body, and not well able to stir about, yet so great a concern was upon my spirit on behalf of truth and Friends, that I attended continually for many days, with other Friends, at the parliament-house, labouring with the members, that the thing might be done comprehensively and effectually.

In this, and other services, I continued till towards the end of the second month, when, being much spent with continual labour, I got out of town for a little while as far as SOUTHGATE and thereabouts. While I was there I wrote a letter to Peter Hendricks, a Friend at Amsterdam, in which I enclosed an epistle to the Friends at Dantzic, who at this time were under great persecution. And as I wrote to encourage and strengthen them in their testimony, and comfort them in their sufferings for the truth, so also I wrote a paper to their persecutors, the magistrates of Dantzic, laying before them the evil of persecution, and persuading them to Christian moderation, and “to do unto others in matters of religion as they would be done unto.” Which papers were as follows:—

“To Peter Hendricks at Amsterdam, and to Friends at Dantzic who are under persecution.

“DEAR FRIEND P. H.

“With my love to thee and thy wife, J. Claus, and J. Roeloffs, and all the rest of Friends everywhere in Christ Jesus, who reigns over all. I am glad to hear that Friends are well everywhere, except at Dantzic; and that you were so diligent in spreading my papers to the strengthening of Friends. I have lately printed the life of William Caton, but have not made a collection of his books. I think to send some of them to you, which you may translate and print, if you will; they may be serviceable among Friends, especially them that knew him.[63]

“Concerning the dear Friends at Dantzic, whom the Lord hath supported by his eternal arm and power to this day; I hope by the same arm and power he will support them, and in it they will feel his blessed presence with them in all their sufferings; who is over the cruelty of their persecutors, who will hardly let them breathe outwardly or inwardly in the common air of their native soil. Which shows both their immorality, inhumanity, and unchristianity, and that they want the counsel of a Gamaliel amongst them; whose actions are below the law of God, to ‘do unto others as they would have others to do unto them:’ God will not bless the doings of such. I desire, however, that Friends may mind the Lord’s power, that is over all; be valiant for his truth, and keep upon their rock and foundation, Christ Jesus, that stands sure in this time of the heat of persecution, which is so hot upon you, that they will not suffer you to have so much as your houses to work and sleep in, nor to meet, nor serve God in. The Lord beholds all such actors and their actions. Therefore look over all to Him, who is able to deal with them and reward them according to their works. God Almighty preserve you all in Christ Jesus, in whom you have rest, life, and peace. Amen.”

G.F.

Southgate, the 28th of the 2nd Month, 1689.

“To the Magistrates of Dantzic:—Christian Shroder, President of the Council, and Emanuel Dilger, N. Gadecken, and N. Fraterus, Deputies of the Council, and the rest of the Magistrates and Priests.

“We have seen your order, and your breathing out persecution against that little flock, the lambs of Christ, that live under your jurisdiction in the city of Dantzic; and that you have imprisoned and banished two by the hangman out of the government of your city; and others you threatened to do the same to, with great punishment, if they return. Likewise you threaten those with punishment they rent their houses of, if they let them have them either to live in, or meet in to serve and worship the Lord that made them. Truly I am heartily sorry for both your magistrates and priests, that go under the name of Christians, and show such immoral, inhuman, and unchristian actions, below the royal law of God, which is, to ‘do to others as you would have them do unto you.’ For would you think it was moral, human, or Christian, or according to the law of God, if the king of Poland, who is of another religion than you, should banish you out of your city by the hangman and call you murderers of souls? Could you say, but this was according to the law of God, ‘to do unto you as you have done unto others?’

“But if you say that you have the sword, the horn, and the power; blessed be the Lord that hath shortened your sword, your power, and your horn, that it reaches no further than your jurisdiction at Dantzic; and you do not know how long God may suffer you to have your horn, your power and your sword. We are sure you have not the mind, nor the Spirit of Christ; and the apostle saith, ‘They that have not the Spirit of Christ are none of his,’ Rom. viii. And Christ bids Peter ‘put up his sword:’ they that draw the sword concerning him, to defend him and his worship and faith, should perish with the sword. Peter and the apostles never drew the outward sword after; but said their weapons were spiritual, not carnal; and they did not wrestle with flesh and blood. Christ never gave any such command, that they should banish any by the hangmen that were not of their religion, and would not receive it.

“Are not you worse than the Turks, who let many religions be in their country, yea, Christians, and to meet peaceably? Yea, the Turkish patroons let our Friends that were captives meet together at Algiers, and said, ‘it was good so to do.’ You are worse than those barbarous people at Sallee who do not profess Christianity, for you profess Christ in words, but in works deny him. And did you ever find, either in Scripture or history, that any persecutors prospered long? You are worse than they are in the Mogul’s country, who, they say, permits sixty religions in his dominions: and many others might be mentioned, all of whom you exceed in your cruelty and persecution of God’s people, only for meeting together in the name of Jesus, and serving and worshipping God, their Creator. No, they must not breathe their natural air, neither natural nor spiritual, in your dominions. I pray, where had you these commands from? Neither from Christ nor his apostles. Do not you profess the Scriptures of the New Testament to be your rule? But, I pray you, what Scripture have you for this practice? It is good for you to be humble, to do justly, and love mercy; call home your banished ones, and love and cherish them: yea, though they were your enemies, you are to obey the command of Christ, and love them. I wonder how you and your wives and families can sleep quietly in your beds, that do such cruel actions, without thinking the ‘Lord may do to you the same!’ You cannot be without sense and feeling, except you be given over to reprobation, and your consciences seared with a hot iron. But Christian charity hopes that you are not all in that state; but that there may be some relenting or consideration of your actions among some of you, either according to the law of God, or his gospel.

“From him that desires your temporal and eternal good and salvation, and not destruction. Amen.”

G.F.

Middlesex, the 28th of the 2nd Month, 1689.

“Peter, thou mayest translate this into high Dutch, and send them; and you may print it, if you will, and send it abroad; and translate that part of the letter that is to Friends into high Dutch, and send it to them.”

Having stayed in the country about three weeks, I returned to LONDON a little before the Yearly Meeting, which was in the third month this year, and was a very solemn, weighty meeting; the Lord, as formerly, visiting his people, and honouring the assembly with his glorious presence, to the great satisfaction and comfort of Friends. After the business was over, it was upon me to add a few lines to the Epistle which went from the meeting to Friends, after this manner:—

“DEAR FRIENDS AND BRETHREN,

“Who have known the Lord’s eternal arm and power, that hath preserved you upon the heavenly rock and foundation, and hath built your house upon it; you have known many winds, tempests, and storms, that have risen out of that sea where the beast rose; and many raging storms that have risen by apostates of several sorts; but the Seed that bruises the serpent’s head, and is the foundation of God’s people, stands sure. Dear Friends and brethren, though there be great shakings in the world, the Lord’s power is over all, and his kingdom cannot be shaken. Therefore all ye children of God, children of the light, and heirs of his kingdom, a joyful, peaceable habitation keep in; keeping out of all the contentions and disputes about things below. Lay hand on no man, nor nothing suddenly, lest they should be puffed up with that which fades, and so come to loss: but mind the Lord’s power, that keeps open your heavenly eye, to see things present and to come; and in that ye will see and handle the word of life.

“Dear Friends everywhere, have power over your own spirits. As God hath blessed you with his outward things, have a care of trusting in them, or falling into difference one with another about these outward things that are below, which will pass away. But all live in the love of God, and in that live in peace with God, and one with another. Follow the works of charity, and overcome evil with good to all; for what good have all the tinklers done, with their cymbals and sounding brass? They always bred confusion, and never did good in any age; tinkling with their cymbals, and sounding with their brass, to draw out the simple to follow them. Therefore, it is good for all the children of God to keep in their possession of life, and in the love of God, that is everlasting.

“As for all the tumults of the world, and the apostates from the truth, the Lord’s power is over them all, and Christ reigns; and the Lord saith, ‘No weapon that is formed against thee shall prosper,’ Isa. liv. 17. Now, Friends, you are not insensible how many weapons have been formed against us, who are the sons and daughters of God; and the Lord hath restrained them according to his promise; they have not prospered. The Lord said, ‘Every tongue that shall rise up in judgment against thee, thou shalt condemn:’ so God hath given such a power to his children, to condemn all the tongues that shall rise up in judgment against them, and this is the heritage of the servants of the Lord; ‘their righteousness is of me, saith the Lord.’ You are not insensible of the many tongues that have risen up against us in judgment, yea, of apostates and profane. But in and with the truth, the power of God, according to the promise of God, ‘Every tongue that riseth against thee, thou shalt condemn.’ It is not one tongue only thou shalt condemn, but ‘every tongue that shall rise up in judgment against thee, thou shalt condemn.’ The Lord giveth this power to his servants and children, to judge the evil tongues; and he doth restrain the weapons formed against them, so that they shall not prosper against his children that he hath begotten. Praises and honour be to his holy name for ever! Amen.”

G.F.

Soon after this, the Yearly Meeting began at York; which because of the largeness of that county, and for the conveniency of Friends in the northern parts, had for some years been held there. And inasmuch as there had been some hurt done in that place, by some that were gone out of the unity of Friends, it was upon me to write a few lines to that meeting, “to exhort them to keep in the pure, heavenly love, which brings into, and keeps in, the true unity.” Which was thus:—

“DEAR FRIENDS AND BRETHREN IN CHRIST JESUS,

“Whom the Lord by his eternal arm and power hath preserved to this day, all walk in the power and Spirit of God, that is over all, in love and unity; for love overcomes, builds up, and unites all the members of Christ to him the Head. Love keeps out of all strife, and is of God. Love, or charity, never fails, but keeps the mind above all outward things, and strife about outward things. It overcomes evil, and casts out all false fears. It is of God, and unites all the hearts of his people together in the heavenly joy, concord, and unity. The God of love preserve you all, and establish you in Christ Jesus, your life and salvation, in whom ye have all peace with God. So walk in him, that ye may be ordered in his peaceable, heavenly wisdom, to the glory of God, and the comfort one of another. Amen.”

G.F.

London, the 27th of the 3rd Month, 1689.

Being much wearied and spent with many large meetings, and much business with Friends, during the time of the Yearly Meeting, and finding my health much impaired thereby, I went out of town with my daughter Rous, to their country-house near KINGSTON, and tarried there most of the remaining part of the summer. In which time I sometimes visited Friends at Kingston, and wrote divers things for the service of truth and Friends. One was an epistle to Friends in Barbadoes; as follows:—

“To all Friends in Barbadoes, that are convinced of God’s truth.”

“My desires are that ye may live and walk in his peaceable truth, and show forth that ye are children of the light and of the truth; for the heavenly, gentle, and peaceable wisdom is justified of her children. But debate, strife, wilfulness, and laying open one another’s nakedness and weakness, is not the practice of heavenly wisdom’s children (but of Ham’s,) nor from the Spirit of Christ; neither such as bite and tear one another; that is from a devouring spirit, not from the Spirit of Jesus, which covers that which is uncomely, and can forgive.

“Now, my Friends, you profess that truth which is beyond all the world’s ways; therefore see that you excel them in the heavenly, gentle wisdom, that is easy to be entreated; for the wisdom of the world is not easy to be entreated; and sometimes will not be entreated at all. Pray see you excel the world in wisdom, in virtue, in kindness, in love that is over hatred, in meekness and humility, in sobriety, civility, and modesty, in temperance and patience, and in all morality and humanity, which will not act anything below men or unmanly. Show forth true Christianity, and that ye are the converted and translated believers in Christ, dwelling in the love of God, that beareth all things, endureth all things, is not puffed up, and envies not. For they that are out of this love of God and Christian charity, are nothing, but as a tinkling cymbal and as sounding brass, and are discontented, murmurers, and complainers, full of doubts, questions, and false jealousies. Keep that spirit out of the camp of God; for do not you read in the Scriptures, both of the New and Old Testament, that the end of such was misery? Therefore, in the love of God, build up one another; for love edifies the body of Christ, and he commands his believers to love enemies, and to love one another; by this they are known to be the disciples of Christ. But to live in envy, strife, and hatred, is a mark they are no disciples of Christ; ‘For he that loveth not his brother, abides in death; and whosoever hates his brother, is a murderer: and ye know that no murderer hath eternal life abiding in him. But they that love the brethren, are passed from death to life,’ 1 John iii. 14, 15. And, ‘if a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from God, that he who loveth God, love his brother also,’ chap. iv. 20, 21. ‘Therefore, love one another;’ for love is of God, and hatred is of the devil; and every one that loveth is born of God, and knows God. All are children of God by creation; therefore in that state they are to love their neighbours as themselves; and to do unto all men as they would have them do unto them.

“Secondly, God poureth his Spirit upon all flesh (or all men and women;) all that are led by the Spirit of God are the sons of God, heirs of God, and joint-heirs with Christ; and are in fellowship in the everlasting gospel; and in unity in the Spirit, the bond of peace. They that go out of this unity, out of the bond of peace, and do not keep it, break the King of king’s peace; but they that keep in the unity, and fellowship in the Spirit, and walk in the light, have fellowship one with another, and with the Father and the Son. It is not everyone that talks of the light, of the word, of righteousness, of Christ, and of God, but he that ‘doeth the will of God.’ Therefore, my Friends, strive to excel one another in love, in virtue, in good life and conversation; and strive all to be of one mind, heart, and judgment in the Spirit of God; for in Christ all are one, and are in peace with him. The Lord God Almighty preserve you in him, your rock and foundation, that is heavenly and stands sure; that ye may be valiant for the truth upon earth, for the Lord and his glorious name; that ye may all serve him in your generation, and in his new creation in Christ Jesus. Amen.

“And now, that you are come into so much favour with the magistrates and powers, that they let you serve the office of constable, &c., without swearing or taking any oaths, hereby Christ’s doctrine and command, and his apostle’s is set up. Therefore, I desire, that you may double your diligence in your offices, in doing that which is just, and true, and righteous; so that ye may excel and exceed all that are tied or bound by oaths to perform their offices; and you can do it upon your Yea and Nay; so say, and so do; according to Christ’s doctrine and command. For Adam and Eve, by disobeying the command of God, fell under condemnation; and they that disobey the command of Christ, in taking oaths and swearing, go into evil and fall into condemnation, Matt. v.; James v. My love in the Lord is to you all.”

G.F.

Kingston-upon-Thames, the 10th of the 5th Month, 1689.

I stayed at Kingston till the beginning of the seventh month, where not only Friends came to visit me, but some considerable people of the world, with whom I discoursed about the things of God. Then leaving Kingston, I went to LONDON by water, visiting Friends as I went, and taking HAMMERSMITH meeting in my way. Having recovered some strength by being in the country, when I was come to LONDON, I went from meeting to meeting, labouring diligently in the work of the Lord, and opening the divine mysteries of the heavenly things, as God by his Spirit opened them in me. But I found my body would not long bear the city; wherefore, when I had travelled amongst Friends there about a month, I went to TOTTENHAM-HIGH-CROSS, and thence to Edward Mann’s country-house near WINCHMORE-HILL, and to ENFIELD, spending three weeks among Friends thereabouts; and had meetings at all those places. Then, being a little refreshed with being in the country, I went back to LONDON; where I tarried, labouring in the work of the ministry, till the middle of the ninth month; at which time I went down with my son Mead to his house in ESSEX, and abode there all the winter. During which I stirred not much abroad, unless it were sometimes to the meeting, to which that family belonged, which was about half-a-mile from thence; but I had meetings often in the house with the family, and those Friends that came thither.

Many things also I wrote, while I was there; some of which follow. One was an epistle to the quarterly and yearly meetings of Friends in Pennsylvania, New England, Virginia, Maryland, the Jerseys, Carolina and other plantations in America. Which was thus:—

“MY DEAR FRIENDS AND BRETHREN IN THE LORD JESUS CHRIST,

“Who, by believing in his light, are become children of his light and of his day; my desires are, that you may all walk in the light and in the day, and keep the feast of Christ our passover, who is sacrificed for us, not with old leaven, neither with the leaven of malice and wickedness; but let all that be purged out, that ye may be a new lump, keeping the feast of Christ our passover, with the unleavened bread of sincerity and truth. Let no leavened bread be found in your houses, nor in your meetings, nor in the camp of God, or household of faith, which are the household of Christ; but all that old leaven, which makes people’s hearts sour, and burn one against another, must be purged out of the camp of God, and kept out. For the feast of Christ our passover, must be kept in the New Covenant, with his heavenly unleavened bread of life. The Jews’ feast in the Old Testament was kept with outward, unleavened bread; and now in the New Testament, in the gospel day, our feast is to be kept with the heavenly, unleavened bread of sincerity and truth.

“Therefore, Friends, I desire you seriously to consider and to keep this feast, which the apostle directed the church of Christ to keep. Do you not see Christendom, so called, keep their feasts with the leavened bread of malice and wickedness? which makes them so sour, and their hearts so burn one against another, that they have destroyed, or do destroy one another about religion. Therefore, all live in the love of God, which keeps above the love of the world, so that none of your hearts may be choked or surfeited with these outward things, or with the cares of the world, which will pass away; but mind ye the world and the life that is without end, that ye may be heirs of it.

“And Friends, you should strive to excel all, both professor and profane, in morality, humanity, and Christianity, modesty, sobriety, and moderation, and in a good, godly, righteous life and conversation, showing forth the fruits of the Spirit, and that you are the children of the living God, children of the light, and of the day, and not of the night. And serve God in newness of life; for it is the life, and a living and walking in the truth, that must answer the witness of God in all people; that ‘they, seeing your good works, may glorify our Father, which is in heaven.’ Therefore, be valiant for God’s holy, pure truth, and spread it abroad, among both professors and profane, and the Indians.

“And you should write over once a year, from all your yearly meetings to the yearly meeting here, concerning your diligence in the truth, and of its spreading, and of people’s receiving it, both professors and profane, and the Indians; and concerning the peace of the church of Christ amongst yourselves. For, blessed be the Lord, truth gains ground in these parts, and many are made very loving to Friends, and the Lord’s power and seed is over all; in which God Almighty keep all his people to his glory. Amen.”

G.F.

Gooses, the 28th of the 11th Month, 1689.

While I was in the city, I had a concern upon my spirit with respect to a twofold danger that attended some who professed truth: one was of young people’s running into the fashions of the world; and the other was of old people’s going into earthly things. And that concern coming now again weightily upon me, I was moved to give forth the following paper, as a reproof to such, and an exhortation and warning to all Friends to beware of, and keep out of those snares:—

“To all that profess the Truth of God.”

“My desires are, that you may walk in humility in it. For when the Lord first called me forth, he let me see, that young people grew up together in vanity and the fashions of the world; and old people went downwards into the earth, raking it together; and to both these I was to be a stranger. And now, Friends, I see too many young people that profess the truth, grow up into the fashions of the world, and too many parents indulge them; and amongst the elder, some are going downwards, and raking after the earth. Therefore take heed, that you are not making your graves, while you are alive outwardly, and loading yourselves with thick clay (Hab. ii. 6). For if you have not power over the earthly spirit, and that which leadeth into a vain mind, and the fashions of the world, and into the earth, though you have often had the rain fall upon your fields, you will but bring forth thistles, briars, and thorns, which are for the fire. Such will become brittle, peevish, fretful spirits, that will not abide the heavenly doctrine, the admonitions, exhortations, and reproofs of the Holy Ghost, or heavenly Spirit of God; which would bring you to be conformable to the death of Christ, and to his image, that ye might have fellowship with him in his resurrection. Therefore it is good for all to bow to the name of Jesus, their Saviour, that all may confess him to the glory of God, the Father.

“For I have had a concern upon me, in a sense of the danger of young people’s going into the fashions of the world, and old people’s going into earthly things, and many going into a loose and false liberty, till at last they go quite out into the spirit of the world, as some have done. The house of such hath been built upon the sand of the sea-shore, not upon Christ, the Rock, that they are so soon in the world again, under a pretence of liberty of conscience. But it is not a pure conscience, nor in the Spirit of God, nor in Christ Jesus; for in the liberty in the Spirit there is the unity, which is the bond of peace; and all are one in Christ Jesus, in whom is the true liberty: and this is not of the world; for He is not of the world. Therefore all are to stand fast in Him, as they have received Him; for in Him there is peace, who is the Prince of Peace; but in the world there is trouble. For the spirit of the world is a troublesome spirit; but the Spirit of Christ is a peaceable Spirit; in which God Almighty preserve all the faithful. Amen.”

G.F.

Gooses, the 1st of the 2nd Month, 1690.

Another paper I wrote while I was here, “concerning the Ensign, which Isaiah prophesied the Lord should set up for the Gentiles,” which I showed was Christ. Of which follows a copy:—

“The Lord saith, ‘They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea,’ Isa. xi. 9. ‘And in that day there shall be a root of Jesse, which shall stand for an Ensign of the people; to it shall the Gentiles seek, and his rest shall be glorious,’ ver. 10. ‘And he shall reign over the Gentiles, and in him shall the Gentiles trust,’ Rom. xv. 12. This Ensign is Christ, who was prophesied of by the prophet; which prophecy the apostle, who was a minister to the Gentiles, showeth was fulfilled in the New Testament. And in this day of Christ, Isaiah saith, ‘The Lord shall set his hand again the second time, to recover the remnant of his people, which shall be left, from Assyria and from Egypt,’ &c. ‘And he shall set up an Ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth,’ ver. 11, 12. This is in the day of Christ, and his gospel of life and salvation, which is preached to every creature under heaven; who ‘enlighteneth every man that cometh into the world,’ both Jews and Gentiles; that by his heavenly, divine light, they may see Christ, their Ensign, and Captain of their salvation; so Christ is one Ensign both to the Jews and Gentiles.

“Isaiah saith, ‘The Redeemer shall come to Sion,’ &c., Isa. lix. 20. And, ‘This is my covenant with them, saith the Lord, my Spirit, that is upon thee (to wit, Christ), and my words, which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever,’ ver. 21. ‘Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee,’ chap. lx. 1. ‘And the Gentiles shall come to thy light,’ ver. 3. ‘And the abundance of the sea shall be converted unto thee,’ ver. 5 (the sea is the world). ‘The Lord shall be thy everlasting light,’ ver. 20. And, ‘Thou shalt call thy walls, Salvation, and thy gates, Praise,’ ver. 18. And the Lord saith, ‘I will make the place of my feet glorious,’ ver. 13. ‘Heaven is his throne, and the earth is his footstool,’ chap. lxvi. 1. ‘And he that puts his trust in me, saith the Lord, shall possess the land, and shall inherit my holy mountain,’ chap. lvii. 13. Which mountain is established above all the mountains and hills, Isa. ii. 2. The Lord saith (speaking of Christ), ‘I have put my spirit upon him, he shall bring forth judgment to the Gentiles,’ Isa xlii. 1. And he saith of him, ‘I will give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house. I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven images,’ ver. 6-8. So Christ the Light is come, and the glory of the Lord is risen; and the Gentiles are come to the Light of Christ. This prophecy of Isaiah concerning Christ, many of the Gentiles witness fulfilled, that ‘Salvation is come to the Gentiles,’ Rom. xi. 11. God gave his glory to his Son; and Christ saith, ‘The glory which thou gavest me, I have given them (namely, his believers and followers), that they may be one, even as we are one,’ John xvii. 22.

“Now here you may see, the promises and prophecies are fulfilled in Christ Jesus, whom God hath given for an Ensign both to the Jews and Gentiles, and the Captain of their salvation; and he doth enlighten every one that cometh into the world; that with his heavenly, divine light, they might see Christ, the Lord from heaven, their Captain and Ensign, and trust in Him, their Conqueror, who bruises the serpent’s head, and destroys the devil and his works; and Christ and his followers overcome the dragon, beast, and false prophet. Therefore all Jews, Gentiles, and Christians, that come to believe in Christ, are to stand to their Ensign, Christ; who is also the Captain of their salvation, above all ensigns and captains below; for he is from above; therefore all are to trust in him; for he is certain and able to save to the utmost, &c. He is the same Ensign and Captain to-day that he was yesterday, and so for ever, the First and the Last, the Beginning and the Ending, the Lord of all lords, and King of all kings upon the earth; and there is nothing certain to be trusted in below Christ Jesus, who is from above.

“You see in the Scriptures there were many ways and religions among the heathen, as there were many sects among the Jews when Christ came; and now there are many sects or religions among the Christians, who believe from the Scriptures that ‘he is come,’ as the Jews believed ‘he was to come.’ But they that close their eyes, and stop their ears to the Light of Christ, are not likely to see Christ, who hath enlightened them, to be their Ensign and the Captain of their salvation, that see not with the heavenly eye, nor hear with the heavenly ear, to see and hear their heavenly Ensign and Captain of their salvation, to convert and heal them; that they might follow him, and be of his holy camp, his heavenly soldiers, to whom he gives spiritual arms and armour, the helmet of salvation, the breastplate of righteousness, the armour of light, and the shield of faith (which will quench all the fiery darts of Satan, and give victory), and the sword of the Spirit, the Word of God, which shall cut, hammer down, and burn up all the strongholds of Satan. Also he clothed his soldiers with fine linen, white and clean, his righteousness, and shoeth them with the everlasting gospel of peace, the power of God; which clothes and shoes will never wax old. And all that are shod with the everlasting gospel, the power of God, will never wax old, but will stand all storms and tempests in the world. They that are shod with the gospel, the power of God, can in it tread upon serpents, vipers, and scorpions, and all the venomous beasts upon the earth, and all the thorns, briars, brambles, thistles, and sharp rocks and mountains, and never be hurt, nor ever wear out their shoes; but their feet are always beautiful upon the mountains. Moses, a captain, the servant of the Lord, said unto the people of Israel, ‘I have led you forty years in the wilderness; your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot,’ Deut. xxix. 5. Here ye may see the Jews in the Old Testament, their clothes and their shoes did not wax old; so they who are Christ’s followers, whom he shoeth with his everlasting gospel of peace, clothes with his fine linen, his righteousness, and arms with his arms and armour, are clothed, shod, and armed, with that which will never decay, or wax old, never canker, or rust, corrupt, or grow blunt.

“Now, all (whether Christians, or Jews, or Gentiles) that hate the Light of Christ, and close their eyes and stop their ears to it, are not likely to see Christ, their Ensign, and Captain of their salvation; but are blind. As no outward captain would enlist a company of blind and deaf men, and clothe and arm them with outward armour; so such as are blind and deaf, whose eyes are closed, and ears stopped to the heavenly Light of Christ, he is not likely to clothe them with his fine linen, and arm them with his heavenly and spiritual armour; neither are they like to be heavenly and spiritually disciplined, to see and know his holy, spiritual, living camp, nor to follow him, while they are deaf and blind, and hate his Light, which is the Life in Christ. For it is the Light that shines in the heart, which gives the knowledge of the glory of God in the face of Christ Jesus; who is the Ensign and Captain of men’s salvation, and who hath brought, and doth bring many sons unto glory; praises, honour, and glory be unto the Lord over all, who liveth for ever. Amen.”

G.F.

Gooses, the 14th of the 2nd Month, 1690.

A week after this I returned to LONDON; and after a little stay there went to visit Friends at KINGSTON, where I stayed not long; but came back to LONDON, and remained there in the Lord’s work till after the Yearly Meeting, which was in the fourth month this year; in which the wonted goodness of the Lord was witnessed, his blessed presence enjoyed, and his heavenly power livingly felt, opening the hearts of his people unto him, and his divine treasures of life and wisdom in and unto them; whereby many useful and necessary things, relating to the safety of Friends and to the honour and prosperity of truth, were weightily treated of, and unanimously concluded.

After the meeting I wrote the following paper to Friends, to be added to the epistle which from the Yearly Meeting was sent into the several counties:—

“All Friends everywhere, that are alive to God through Jesus Christ, and are living members of Christ, the holy Head, be still; and stand still in the Lord’s camp of holiness and righteousness; and therein see the salvation of God, and your eternal life, rest, and peace. In it you may feel and see the Lord’s power is over all; and how the Lord is at work in his power, ruling the nations with his rod of iron, and breaking (in the nations) the old leaky vessels and cisterns to pieces, like the potter’s vessels, that will not hold his living water; who are erred from his Spirit.

“But blessed be the Lord God of heaven and earth, who, by his eternal arm and power hath settled all his people upon the living, holy rock and foundation, that stands sure; whom he hath drawn by his Spirit to his Son, and gathered into the name of Jesus Christ, his only begotten Son, full of grace and truth; who hath all power in heaven and in earth given to him; whose name is above every name under the whole heaven; and all his living members know there is no salvation given by any other name than by the name of Jesus. He, their salvation and their living head, is felt in the midst of them in his light, life, Spirit, grace, and truth, and his word of patience, wisdom, and power; who is his people’s prophet, that God hath raised up in his New Testament and Covenant, to open to them; and their living Shepherd, that hath purchased, redeemed, and bought them with his precious blood.

“Christ, the living One, feeds his living sheep in his pastures of life, and they know their living Shepherd’s voice with his living bread and water, and follow him; and will not follow any of the world’s hirelings, nor thieves, nor robbers, nor climbers, that are without Christ, the door. Christ’s living children likewise know him, the bishop of their souls, to oversee them with his heavenly and spiritual eye, that they may be preserved in his fold of life, and go no more forth. They also know Christ, their holy priest, that by the grace of God tasted death for them, and for every man, and is a propitiation for their sins; and not for theirs only, but for the sins of the whole world: and by the one offering up of himself he hath perfected for ever them that are sanctified.

“Such a High-priest becomes Christ’s sheep in his New Covenant and Testament, who is holy, harmless, and separate from sinners, and is made higher than the heavens; who is not made a priest after the order of Aaron, with his tithes, offerings, &c., but makes an end of all those things, having abolished them; and is made a High-priest after the power of an endless life, who ever liveth to make intercession for his people: and is able to save to the uttermost all that come to God through him. He is the one holy Mediator between God and man; who sanctifies his people, his church, that he is head of, and presents them to God without spot, or wrinkle, or blemish, or any such thing; and makes them a holy, royal priesthood, to offer up spiritual, holy sacrifices, acceptable to God by Jesus Christ, who is King of all kings, and Lord of all lords in the earth; so a holy, heavenly King, who hath all power in heaven and in earth given to him; and rules in all the hearts of his sheep and lambs, by his holy, divine, precious faith, that is held in all the pure consciences of his people: of which holy faith Christ, the holy One, is the author and finisher. By this holy faith all the just live: in which divine and precious faith all the just and holy ones have unity; by it they quench all the fiery darts of Satan, have access to the pure God, and in it please him.

“Christ, who is set on the right hand of the throne of the Majesty in heaven, in his New Testament and New Covenant, is the minister of the sanctuary and true tabernacle which the Lord hath pitched, and not man. Therefore all the lambs and sheep of Christ must feel this holy Minister in their temple and sanctuary, who ministers spiritual, holy, and heavenly things to them in their sanctuary and tabernacle. For all the tabernacles and sanctuaries that are built or pitched by man, men make ministers for them; and such ministers are of men and by men, with their worldly sanctuaries and tabernacles of men’s pitching, by men’s hands.

“And now, dear Friends and brethren everywhere that are of the flock of Christ; Christ our passover is sacrificed for us. Therefore let us all keep this heavenly feast of our passover in his New Testament and Covenant, not with old leaven, neither of malice nor wickedness; but let all that be purged out, with the sour, old leavened bread, that all may become a new lump; and so keep this heavenly feast of Christ, our heavenly Passover, with the unleavened bread (mark, with the unleavened bread) of sincerity and truth. My desires are, that all the flock of Christ everywhere may keep this heavenly feast of Christ, our heavenly passover, with his heavenly, unleavened bread of sincerity and truth. Amen.”

G.F.

I stayed in town three weeks or a month after the Yearly Meeting; and then went to TOTTENHAM-HIGH-CROSS, where was a meeting on First-day, which I was at; and then went to Edward Mann’s house, at FORD-GREEN, near Winchmore-Hill; and on the First-day following to the meeting at ENFIELD, where the Lord gave me many precious openings to declare to the people. Afterwards moving amongst Friends thereabouts, I visited the meetings at CHESHUNT, WALTHAM ABBEY, ENFIELD, TOTTENHAM, and WINCHMORE-HILL, frequently; the Lord being with me, and opening many deep and weighty truths, divine and heavenly mysteries to his people, through me, to their great refreshment, and my joy. After some time I went to HERTFORD, to visit Friends there; and was at their meeting on a First-day. And having something more particular upon me to the ancient Friends of that place, I had a meeting with some of them the next day, and imparted what the Lord had given me for them. Then passing to WARE, I made a little stay amongst Friends there, and was at their meeting. After which, returning, amongst Friends about EDMONTON side and TOTTENHAM, and taking meetings as I went, I came back to LONDON the end of the seventh month.

I remained at London till the beginning of the ninth month, being continually exercised in the work of the Lord, either in public meetings, opening the way of truth to people, and building up and establishing Friends therein, or in other services relating to the church of God. For the parliament now sitting, and having a bill before them concerning oaths, and another concerning clandestine marriages, several Friends attended the house, to get those bills so worded, that they might not be hurtful to Friends. In this service I also assisted, attending on the parliament, and discoursing the matter with several of the members.

Having stayed more than a month in London, and much spent myself in these services, I went to TOTTENHAM; and some time after to FORD-GREEN; at which places I continued several weeks, visiting Friends’ meetings round about there, at TOTTENHAM, ENFIELD, and WINCHMORE-HILL. In this time several things came upon me to write; one was

“An epistle to Friends in the ministry.”

“All Friends in the ministry everywhere, to whom God hath given a gift of the ministry, and who travel up and down in it, do not ‘hide your talent, nor put your light under a bushel, nor cumber or entangle yourselves with the affairs of this world.’ For the natural soldiers are not to cumber themselves with the world, much less the soldiers of Christ, who are not of this world; but are to mind the riches and glory of the world that is everlasting. Therefore, stir up the gift of God in you, and improve it; do not sit down, Demas-like, and embrace this present world, that will have an end; lest ye become idolaters. Be valiant for God’s truth upon the earth, and spread it abroad in the day-light of Christ, you who have sought the kingdom of God, and the righteousness thereof, and have received it, and preached it; which ‘stands in righteousness, and peace, and joy in the Holy Ghost.’

“As able ministers of the Spirit sow to the Spirit, that of the Spirit ye may reap life everlasting. Go on in the Spirit, ploughing with it in the purifying hope; and thrashing, with the power and Spirit of God, the wheat out of the chaff of corruption, in the same hope. For he that looks back from the spiritual plough into the world, is not fit for the spiritual and everlasting kingdom of God; and is not likely to press into it, as the faithful do. Therefore you that are awakened to righteousness, and to the knowledge of the truth, keep yourselves awakened in it; then the enemy cannot sow his tares in your field; for truth and righteousness is over him, and before he was. My desires are, that all may fulfil their ministry, that the Lord Jesus Christ hath committed to them; and then by the blood (or life) and testimony of Jesus you will overcome the enemy that opposes it, within and without.

“All All you that preach the truth, do it as it is in Jesus, in love: and all that are believers in Jesus, and receivers of him, he gives them power to become the sons of God, and joint-heirs with Christ; whom he calleth brethren; and he gives them the water of life, which shall be a well in them, springing up as a river to eternal life, that they may water the spiritual plants of the living God. So that all may be spiritual planters, and spiritual waterers; and may see with the spiritual eye the everlasting, eternal God over all, to give the increase, who is the infinite fountain. My desires are, that you may be kept out of all the beggarly elements of the world, which are below the spiritual region, to Christ, the Head; and may hold Him, who bruiseth the head of enmity, and was before it was; that ye may all be united together in love, in your Head, Christ, and be ordered by his heavenly, gentle, peaceable wisdom, to the glory of God. For all that be in Christ, are in love, peace, and unity. In Him they are strong, and in a full persuasion; and in Him, who is the first and the last, they are in a heavenly resolution and confidence for God’s everlasting honour and glory. Amen.

“From him, who is translated into the kingdom of his dear Son, with all his saints, a heavenly salutation. Salute one another with a holy kiss of charity, that never faileth.”

G.F.

Ford-Green, the 25th of the 9th Month, 1690.

Another epistle I wrote soon after, more particularly to the Friends in the ministry that were gone into America; after this manner:—

“Dear Friends and Brethren, Ministers, Exhorters, and Admonishers, that are gone into America and the islands thereaway. Stir up the gift of God in you, and the pure mind, and improve your talents, that ye may be the light of the world, a city set upon a hill, that cannot be hid. Let your light shine among the Indians, the Blacks, and the Whites, that ye may answer the truth in them, and bring them to the standard and ensign, that God hath set up, Christ Jesus. For from the rising of the sun to the going down of the same, God’s name shall be great among the Gentiles; and in every temple, or sanctified heart, incense shall be offered up to God’s name.

“And have salt in yourselves, that ye may be the salt of the earth, that ye may salt it; that it may be preserved from corruption and putrefaction; so that all sacrifices offered up to the Lord may be seasoned, and be a good savour to God. All grow in the faith and grace of Christ, that ye may not be like dwarfs, for a dwarf shall not come near to offer upon God’s altar; though he may eat of God’s bread, that he may grow by it. And Friends, be not negligent, but keep up your negroes’ meetings and your family meetings; and have meetings with the Indian kings, and their councils and subjects everywhere, and with others. Bring them all to the baptizing and circumcising Spirit, by which they may know God, and serve and worship Him. And all take heed of having your minds in earthly things, coveting and striving for them; for to be carnally minded brings death, and covetousness is idolatry. There is too much strife and contention about that idol, which makes too many go out of the sense and fear of God; so that some have lost morality, humanity, and true Christian charity.

“O therefore, be awakened to righteousness, and keep awakened: for the enemy soweth his tares, while men and women sleep in carelessness, and security. Therefore so many slothful ones go in their filthy rags, and have not the fine linen, the righteousness of Christ; but are straggling, and ploughing with their ox and their ass, in their woollen and linen garments, mixed stuff, feeding upon torn food that dieth of itself, and drinking of the dregs of their old bottle, and eating the sour, leavened bread, which makes their hearts burn one against another. But all are to keep the feast of Christ, our passover, with the unleavened bread of sincerity and truth. This unleavened bread of life from heaven, makes all hearts and souls glad and joyful, lightsome and cheerful, to serve and love God, and to love, and serve one another in the peaceable truth, and to keep in the unity of God’s Spirit, which is the bond of peace. In this love and peace, God Almighty keep and preserve all his people, and make them valiant for his truth upon the earth, to spread it abroad in doctrine, good life and conversation. Amen.

“All the members of Christ have need one of another. For the foot hath need of the hand, and the hand of the foot; the ear hath need of the eye, and the eye of the ear. So that all the members are serviceable in the body, which Christ is the head of; and the head sees their service. Therefore, let none despise the least member.

“Have a care to keep down that greedy, earthly mind, that raveneth and coveteth after the riches and things of this world, lest ye fall into the low region, like the Gentiles or heathen, and so lose the kingdom of God, that is everlasting; but seek that first, and God knows what things ye have need of; who takes care for all, both in heaven and in the earth: thanks be unto God for his unspeakable gifts, both temporal and spiritual.”

G. F.

Tottenham, the 11th of the 10th Month, 1690.

Not long after I returned to LONDON, and was almost daily with Friends at meetings. When I had been near two weeks in town, the sense of the great hardships and sore sufferings that Friends had been and were under in Ireland,[64] coming with great weight upon me, I was moved to write the following epistle, as a word of consolation unto them:—

“Dear Friends and Brethren in the Lord Jesus Christ, whom the Lord by his eternal arm and power hath upheld through your great sufferings, exercises, trials, and hardships (more, I believe, than can be uttered), up and down that nation, which I am very sensible of; and the rest of the faithful Friends, who have been partakers with you in your sufferings; and who cannot but suffer with the Lord’s people that suffer. My confidence hath been in the Lord, that he would and will support you in all your sufferings; and that he would preserve all the faithful in his wisdom, that they might give no just occasion to one nor other to make them suffer; and if you did suffer wrongfully, or unjustly, that the righteous God would assist and uphold you; and reward them according to their works, that oppressed or wronged you.

“And now my desire is unto the Lord, that in the same holy and heavenly wisdom, ye may all be preserved to the end of your days, to the glory of God, minding His supporting hand and power, who is God All-sufficient, to strengthen, help, and refresh, in time of need. Let none forget the Lord’s mercies and kindnesses, which endure for ever; but always live in the sense of them. And truly, Friends, when I consider the thing, it is the great mercy of the Lord, that ye have not been all swallowed up, seeing with what spirits ye have been compassed about. But the Lord carrieth his lambs in his arms, and they are as tender to him as the apple of his eye; and his power is his hedge about his vineyard of heavenly plants.

“Therefore it is good for all his children, to be given up to the Lord with their minds and souls, hearts and spirits, who is a faithful keeper, that never slumbers nor sleeps; but is able to preserve and keep you, and to save to the utmost; and none can hurt so much as a hair of your heads, except he suffer it, to try you; for he upholds all things, in heaven and in earth, by the Word of his power; all things were made by Christ, and by him all things consist (mark, consist), whether they be visible or invisible, &c. So he hath power over all; for all power in heaven and in earth is given to him; and to you that have received him, he hath given power to become the sons and daughters of God; so living members of Christ, the living head, grafted into Him, in whom ye have eternal life. Christ, the Seed, reigns, and his power is over all; who bruises the serpent’s head, and destroys the devil and his works, and was before he was. So all of you live and walk in Christ Jesus; that nothing may be between you and God, but Christ, in whom ye have salvation, life, rest, and peace with God.

“As for the affairs of truth in this land and abroad, I hear that in Holland and Germany and thereaway, Friends are in love, unity, and peace; and in Jamaica, Barbadoes, Nevis, Antigua, Maryland, and New England, I hear nothing but Friends are in unity and peace. The Lord preserve them all, out of the world (in which there is trouble), in Christ Jesus, in whom there is peace, life, love, and unity. Amen. My love in the Lord Jesus Christ to all Friends everywhere in your land, as though I named them.”

G.F.

London, the 10th of the 11th Month, 1690.

----------------------------

Thus, reader, thou hast had some account of the life and travels, labours, sufferings, and manifold trials and exercises of this holy man of God, from his youth to almost the time of his death, of which himself kept a journal; out of which the foregoing sheets were transcribed. It remains that an account be added of the time, place, and manner of his death and burial, which were thus:—

The day after he had written the foregoing epistle to Friends in Ireland, he went to the meeting at Gracechurch Street, which was large, being the First-day of the week; and the Lord enabled him to preach the truth fully and effectually, opening many deep and weighty things with great power and clearness. After which having prayed, and the meeting being ended, he went to Henry Goldney’s, in White-Hart-Court, near the meeting-house; and some Friends going with him there, he told them “he thought he felt the cold strike to his heart, as he came out of the meeting;” “yet,” he added, “I am glad I was here; now I am clear, I am fully clear.” As soon as the Friends withdrew, he lay down upon a bed (as he sometimes used to do, through weariness after meeting,) but soon rose again; and in a little time lay down again, complaining still of cold. And his strength sensibly decaying, he was soon obliged to go into bed; where he lay in much contentment and peace, and very sensible to the last.

And as, in the whole course of his life, his spirit, in the universal love of God, was bent upon the exalting of truth and righteousness, and the making known the way thereof to the nations and people afar off; so now, in the time of his outward weakness, his mind was intent upon, and (as it were) wholly taken up with that; and some particular Friends he sent for, to whom he expressed his mind and desire for the spreading of Friends’ books, and truth thereby in the world. Divers Friends came to visit him in his illness; to some of whom he said, “All is well; the Seed of God reigns over all, and over death itself. And though,” said he, “I am weak in body, yet the power of God is over all, and the Seed reigns over all disorderly spirits.”

Thus lying in a heavenly frame of mind, his spirit wholly exercised towards the Lord, he grew weaker and weaker in his natural strength; and on the third day of the week, between the hours of nine and ten in the evening, he quietly departed this life in peace, and sweetly fell asleep in the Lord, whose blessed truth he had livingly and powerfully preached in the meeting but two days before. Thus ended he his day in his faithful testimony, in perfect love and unity with his brethren, and in peace and good-will to all men, on the 13th of the 11th Month [old style], 1690, being in the 67th year of his age.

After the death of George Fox, an epistle was found written with his own hand, and left sealed up, with this superscription; “Not to be opened before the time”; that is, not till after his decease. When it was opened, it was found to be addressed to Friends, and to all the Children of God, in all places in the world. It was afterwards printed, and is inserted in the Appendix to this Journal.

On the day appointed for the interment of George Fox, a very great concourse of Friends, and others, assembled at the meeting-house in White-Hart-Court, near Gracechurch Street, about the middle of the day, to attend his body to the grave. The meeting held about two hours with great and heavenly solemnity, manifestly attended with the Lord’s blessed presence and glorious power; in which divers living testimonies were given, from a lively remembrance and sense of the blessed ministry of this dear and ancient servant of the Lord, his early entering into the Lord’s work at the breaking forth of this gospel-day, his innocent life, long and great travels, and unwearied labours of love in the everlasting gospel, for the turning and gathering of many thousands from darkness to the light of Christ Jesus, the foundation of true faith; the manifold sufferings, afflictions, and oppositions, which he met withal for his faithful testimony, both from his open adversaries, and from false brethren; and his preservations, deliverances, and dominion in, out of, and over them all, by the power of God; to whom the glory and honour always was by him, and is, and always ought to be by all, ascribed.

After the meeting was ended, his body was borne by Friends, and accompanied by very great numbers, to Friends’ burying-ground, near Bunhill-Fields; where, after a solemn waiting upon the Lord, and several living testimonies borne, recommending the company to the guidance and protection of that Divine Spirit and power, by which this holy man of God had been raised up, furnished, supported, and preserved, to the end of his day, his body was committed to the earth; but his memorial shall remain, and be everlastingly blessed among the righteous.

-----

Footnote 63:

William Caton, whose service was much in Holland, died at Amsterdam in 1665. He was one of the earliest associates of George Fox, being convinced by him in 1652, and is often mentioned in the earlier part of this Journal. He was not only a literary man, but zealous for religion; and being of a courteous and affable disposition, was in general esteem. When about fourteen years of age he went to reside in Judge Fell’s family at Swarthmore Hall, as a companion for his son, sharing with him, both in instruction and recreation. He was very early inclined to religion, and, as he grew in years, he advanced in godliness.

After joining Friends, he travelled considerably as a gospel minister, and underwent many sufferings for Christ’s sake. At Maidstone, in 1654, he and another Friend were stripped, their necks and arms put in the stocks, and, in that condition, they were desperately whipped. At Yarmouth he was, with seven other Friends, taken from a religious meeting on the first day of the week, and confined six months in prison.

A valuable collection of letters of early Friends was met with at Swarthmore some years ago, written nearly throughout by William Caton, and appears to have been intended by him for publication. It has a title page, dated Swarthmore, 23rd of 6th Month, 1659; and a preface signed by himself, dated 7th of 2nd Month, 1660. The life of Caton, George Fox mentions as having been printed, was re-published in 1839, by John Barclay, forming one of the Select Series, to which the reader is referred for further particulars.

Footnote 64:

The sufferings of Friends in Ireland at this time were very great. The havoc and spoil they underwent were enormous, as related by the historians Sewell and Rutty, and more minutely by Besse, in his Collection of Sufferings, to which allusion has been made before, and to which the reader is now finally referred. The loss sustained by Friends from persecution in a single year (1689) was estimated at £100,000, many being deprived of all their substance. Great numbers were immured for years in prison, and many died there for Christ’s sake. Others when there was a prospect of their being released, because they could not satisfy the unjust demand of fees, as having done no wrong (thus bravely, though passively, asserting their Christian liberty,) were either detained or stripped of their clothes, and turned out.

Surrounded as they were with perils on every hand, they placed their confidence in Divine protection; and in the worst times of trial, when not in prison, they kept up their meetings for worship, as well as discipline; collected at the latter the accounts of the sufferings of their members, and took what care they could for their relief.

APPENDIX;

CONTAINING

TESTIMONY OF MARGARET FOX RESPECTING HER HUSBAND GEORGE FOX.

TESTIMONY OF SOME OF THE AUTHOR’S RELATIONS.

TESTIMONY FROM THE MORNING MEETING IN LONDON.

Testimony Of Thomas Ellwood

AN EPISTLE OF GEORGE FOX, FOUND AFTER HIS DEATH SEALED UP, ADDRESSED TO THE CHILDREN OF GOD EVERYWHERE.

THE APPEARANCE OF THE LORD’S EVERLASTING TRUTH, AND ITS BREAKING FORTH AGAIN IN HIS ETERNAL POWER, IN THIS OUR DAY AND AGE, IN ENGLAND.

A CHRONOLOGICAL REGISTER OF THE PLACES VISITED BY THE AUTHOR.

TEXTS OF SCRIPTURE OCCURRING IN THIS JOURNAL.

PARTICULARS OF THE VARIOUS EDITIONS OF GEORGE FOX’S JOURNAL, ETC.

Testimony Of Margaret Fox

TESTIMONY OF MARGARET FOX, CONCERNING HER LATE HUSBAND GEORGE FOX;

WITH A BRIEF ACCOUNT OF SOME OF HIS TRAVELS, SUFFERINGS, AND HARDSHIPS ENDURED FOR THE TRUTH’S SAKE.

--------------

It having pleased Almighty God to take away my dear husband out of this evil, troublesome world, who was not a man thereof, being chosen out of it; who had his life and being in another region, and whose testimony was against the world, that the deeds thereof were evil, and therefore the world hated him: so I am now to give in my account and testimony for him, whom the Lord hath taken unto his blessed kingdom and glory. And it is before me from the Lord, and in my view, to give a relation, and leave upon record the dealings of the Lord with us from the beginning.

He was the instrument in the hand of the Lord in this present age, which he made use of to send forth into the world, to preach the everlasting gospel, which had been hid from many ages and generations; the Lord revealed it unto him, and made him open that new and living way, that leads to life eternal, when he was but a youth, and a stripling. And when he declared it in his own country of Leicestershire, and in Derbyshire, Nottinghamshire, and Warwickshire, his declaration being against the hireling priests and their practices, it raised a great fury and opposition amongst the priests and people against him; yet there were always some that owned him in several places; but very few that stood firm to him when persecution came on him. He and one other were put in prison at Derby, but the other declined, and left him in prison there, where he continued almost a whole year; and when he was released out of prison, he went on with his testimony abroad, and was put in prison again at Nottingham; and there he continued a while, and after was released again.

He then travelled on into Yorkshire, and passed up and down that great county, and several received him, as William Dewsbury, Richard Farnsworth, Thomas Aldam, and others, who all came to be faithful ministers of the Spirit for the Lord. He continued in that country, and travelled through Holderness and the Wolds, and abundance were convinced: and several were brought to prison at York for their testimony to the truth, both men and women: so that we heard of such a people that were risen, and we did very much inquire after them. And after a while he travelled up farther towards the Dales in Yorkshire, as Wensleydale, and Sedbergh; and amongst the hills, dales, and mountains he came on, and convinced many of the eternal Truth.

In the year 1652 it pleased the Lord to draw him towards us; so he came on from Sedbergh, and so to Westmorland, as Firbank Chapel, where John Blakelin came with him; and so on to Preston, Grayrigg, Kendal, Underbarrow, Poolbank, Cartmel, and Stavely; and so on to Swarthmore, my dwelling-house whither he brought the blessed tidings of the everlasting gospel, which I, and many hundreds in these parts, have cause to praise the Lord for. My then husband, Thomas Fell, was not at home at that time, but gone to the Welsh circuit, being one of the judges of assize; and our house being a place open to entertain ministers and religious people at, one of GEORGE FOX’S friends brought him hither, where he stayed all night.

The next day being a lecture, or a fast-day, he went to Ulverstone steeple-house, but came not in till people were gathered; I and my children had been a long time there before. And when they were singing before the sermon, he came in; and when they had done singing, he stood up upon a seat or form, and desired that he might have liberty to speak; and he that was in the pulpit said he might. And the first words that he spoke were as followeth: “He is not a Jew that is one outward; neither is that circumcision which is outward; but he is a Jew that is one inward; and that is circumcision which is of the heart.” And so he went on, and said, how that Christ was the Light of the world, and lighteth every man that cometh into the world; and that by this light they might be gathered to God, &c. I stood up in my pew and wondered at his doctrine; for I had never heard such before. And then he went on, and opened the Scriptures, and said, “the Scriptures were the prophets’ words, and Christ’s and the apostles’ words, and what, as they spoke, they enjoyed and possessed, and had it from the Lord:” and said, “then what had any to do with the Scriptures, but as they came to the Spirit that gave them forth? You will say, Christ saith this, and the apostles say this; but what canst thou say? Art thou a child of Light, and hast thou walked in the Light, and what thou speakest, is it inwardly from God?” &c. This opened me so, that it cut me to the heart; and then I saw clearly we were all wrong. So I sat down in my pew again, and cried bitterly: and I cried in my spirit, to the Lord, “We are all thieves; we are all thieves; we have taken the Scriptures in words, and know nothing of them in ourselves.” So that served me, that I cannot well tell what he spoke afterwards; but he went on in declaring against the false prophets, and priests, and deceivers of the people.

And there was one John Sawrey, a justice of peace, and a professor, that bid the churchwarden take him away; and he laid his hands on him several times, and took them off again, and let him alone; and then after a while he gave over, and came to our house again that night. And he spoke in the family amongst the servants, and they were all generally convinced; as William Caton, Thomas Salthouse, Mary Askew, Anne Clayton, and several other servants. And I was struck into such a sadness, I knew not what to do, my husband being from home. I saw it was the truth, and I could not deny it; and I did as the apostle saith, “I received the truth in the love of it:” and it was opened to me so clear, that I had never a tittle in my heart against it; but I desired the Lord that I might be kept in it; and then I desired no greater portion.

Then he went on to Dalton, Aldingham, Dendron, and Rampside chapels and steeple-houses, and several places up and down, and the people followed him mightily; and abundance were convinced, and saw that what he spoke was truth; but the priests were all in a rage. About two weeks after, James Naylor and Richard Farnsworth followed him, and inquired him out, till they came to Swarthmore, and there stayed a while with me at our house, and did me much good, for I was under great heaviness and judgment. But the power of the Lord entered upon me within about two weeks that he came; and about three weeks’ end my husband came home; and many were in a mighty rage. And a deal of the captains and great ones of the country went to meet my then husband as he was coming home, and informed him “that a great disaster was befallen amongst his family, and that they were witches; and that they had taken us out of our religion: and that he might either set them away, or all the country would be undone.” But no weapon formed against the Lord shall prosper, as you may see hereafter.

So my husband came home greatly offended: and any may think what a condition I was like to be in, that either I must displease my husband, or offend God; for he was very much troubled with us all in the house and family, they had so prepossessed him against us. But James Naylor and Richard Farnsworth were both then at our house, and I desired them to come and speak to him, and so they did, very moderately and wisely; but he was at first displeased with them, till they told him they came in love and goodwill to his house. And after that he had heard them speak a while, he was better satisfied; and they offered as if they would go away; but I desired them to stay, and not to go away yet, for George Fox will come this evening. And I would have had my husband to have heard them all, and satisfied himself farther about them: because they had so prepossessed him against them of such dangerous, fearful things, in his coming first home. And then he was pretty moderate and quiet; and his dinner being ready, he went to it; and I went in, and sat me down by him. And whilst I was sitting, the power of the Lord seized upon me: and he was struck with amazement, and knew not what to think; but was quiet and still. And the children were all quiet and still, and grown sober, and could not play on their music that they were learning: and all these things made him quiet and still.

At night George Fox came: and after supper my husband was sitting in the parlour, and I asked him, if George Fox might come in; and he said, Yes. So George came in without any compliment, and walked into the room, and began to speak presently; and the family, and James Naylor, and Richard Farnsworth came all in: and he spoke very excellently as ever I heard him, and opened Christ’s and the apostles’ practices, which they were in, in their day. And he opened the night of apostasy since the apostles’ days, and laid open the priests and their practices in the apostasy; that if all England had been there, I thought they could not have denied the truth of those things. And so my husband came to see clearly the truth of what he spoke, and was very quiet that night, said no more and went to bed.

The next morning came Lampitt, priest of Ulverstone, and got my husband into the garden, and spoke much to him there; but my husband had seen so much the night before, that the priest got little entrance upon him. And when the priest Lampitt was come into the house, George spoke sharply to him, and asked him “when God spoke to him, and called him to go and preach to the people?” but after a while the priest went away: this was on a Sixth day of the week, about the Fifth month, 1652. And at our house divers Friends were speaking one to another, how there were several convinced hereaways; and we could not tell where to get a meeting; my husband also being present, he overheard, and said of his own accord, “You may meet here, if you will;” and that was the first meeting we had that he offered of his own accord. And then notice was given that day and the next to Friends, and there was a good large meeting on the day’, which was the first meeting that was at Swarthmore; and so continued there a meeting from 1652 till 1690. And my husband went that day to the steeple-house, and none with him but his clerk and his groom that rode with him; and the priest and people were all fearfully troubled: but praised be the Lord, they never got their wills upon us to this day.

After a few weeks George went to Ulverstone steeple-house again, and the said Justice Sawrey, with others, set the rude rabble upon him; and they beat him so that he fell down as in a swoon, and was sore bruised and blackened in his body, and on his head and arms. Then my husband was not at home; but when he came home he was displeased that they should do so; and spoke to Justice Sawrey, and said it was against law to make riots. And after that he was sore beat and stoned at Walney till he fell down; and also at Dalton was he sore beat and abused; so that he had very hard usage in divers places in those parts. And then when a meeting was settled there, he went again into Westmorland, and settled meetings there; and there was a great convincement, and abundance of brave ministers came out thereaways, as John Camm, John Audland, Francis Howgill, Edward Burrough, Miles Halhead, and John Blakelin, with divers others. He also went over the sands to Lancaster, and Yealand, and Kellet, where Robert Widders, Richard Hubberthorn, and John Lawson, with many others, were convinced. And about that time he was in those parts, many priests and professors rose up, and falsely accused him of blasphemy, and did endeavour to take away his life; and got people to swear at a sessions at Lancaster that he had spoken blasphemy. But my then husband and Colonel West, having had some sight and knowledge of the truth, withstood the two persecuting justices, John Sawrey and Thompson, and brought him off, and cleared him; for indeed he was innocent. And after the sessions there was a great meeting in the town of Lancaster; and many of the town’s-people came in, and many were convinced. And thus he was up and down about Lancaster, Yealand, Westmorland, and some parts of Yorkshire, and our parts above one year; in which time there were above twenty-four ministers brought forth, that were ready to go with their testimony of the Eternal Truth unto the world; and soon after Francis Howgill and John Camm went to speak to Oliver Cromwell.

In the year 1653, George’s drawings were into Cumberland, by Millom, Lamplugh, Embleton, and Brigham, Pardshaw and Cockermouth, where at or near Embleton he had a dispute with some priests, as Larkham and Benson; but chiefly with John Wilkinson, a preacher at Embleton and Brigham, who was afterwards convinced, and owned the Truth, and was a serviceable minister both in England, Ireland, and Scotland. Then he went to Coldbeck and several places, till he came to Carlisle, and went to their steeple-house; there they beat and abused him, and had him before the magistrates, who examined him, and put him in prison in the common jail among the thieves. At the assizes was one Anthony Pearson, who had been a justice of peace, and was convinced at Appleby (when he was upon the bench) by James Naylor and Francis Howgill, who were then prisoners there, and brought before him; so Anthony Pearson spoke to the justices at Carlisle, he being acquainted with them, having married his wife out of Cumberland; and after a while they released him. Afterwards he went into several parts of Cumberland, and many were convinced, and owned the Truth; and he gathered and settled meetings there amongst them, and up and down in several parts in the North.

In the year 1654, he went southward to his own country of Leicestershire, visiting Friends. And then Colonel Hacker sent him to Oliver Cromwell; and after having been kept prisoner a while, he was brought before Oliver, and released. He then stayed a while, visiting Friends in London, and the meetings therein; and so passed westward to Bristol and visited Friends there. He afterwards went into Cornwall, where they put him in prison at Launceston, and one Edward Pyot with him, where he had a bad, long imprisonment. When he was released, he passed into many parts of that county of Cornwall, and settled meetings there. Then he travelled through many counties, visiting Friends and settling meetings all along; and so came into the North, and to Swarthmore, and to Cumberland.

And so for Scotland he passed in the year 1657, and there went with him Robert Widders, James Lancaster, John Grave, and others. He travelled through many places in that nation, as Douglas, Heads, Hamilton, Glasgow, and to Edinburgh, where they took him, and carried him before General Monk and the council, and examined him, and asked him his business into that nation; who answered, he came to visit the seed of God. And after they had threatened him, and charged him to depart their nation of Scotland, they let him go. Then he went to Linlithgow, and Stirling, and Johnstone, and many places, visiting the people; and several were convinced. And after he had stayed a pretty while, and settled some meetings, he returned into Northumberland, and into the bishopric of Durham, visiting Friends and settling meetings as he went; and then returned back again to Swarthmore, and stayed amongst Friends a while, and so returned south again. In 1658, Judge Fell died.

In 1660 he came out of the South into the North, and had a great general meeting about Balby in Yorkshire; and so came on, visiting Friends in many places, till he came to Swarthmore again. And King Charles then being come in, the justices sent out warrants, and took him at Swarthmore, charging him in their warrants, that he drew away the king’s liege people, to the endangering the embruing the nation in blood; and sent him prisoner to Lancaster castle. And I having a great family, and he being taken in my house, I was moved of the Lord to go to the king at Whitehall; and took with me a declaration, and an information of our principles, and a long time, and much ado I had, to get to him. But at last, when I got to him, I told him if he was guilty of those things, I was guilty, for he was taken in my house; and I gave him the paper of our principles, and desired that he would set him at liberty, as he had promised that none should suffer for tender consciences; and we were of tender consciences, and desired nothing but the liberty of our consciences. Then with much ado, after he had been kept prisoner near half a year at Lancaster, we got a habeas corpus, and removed him to the king’s bench, where he was released. And then would I gladly have come home to my great family, but was bound in my spirit, and could not have freedom to get away for a whole year. The king had promised me several times that we should have our liberty, but then the Monarchy-men rose; and then came the great and general imprisonment of Friends the nation through; and so could I not have freedom nor liberty to come home, till we had got a general proclamation for all our Friends’ liberty. Then I had freedom and peace to come home.

In 1663 he came North again, and to Swarthmore. Then they sent out warrants, and took him again; and had him to Holker before the justices, who tendered him the oath of allegiance, and sent him prisoner to Lancaster castle. And about a month after, the justices sent for me also out of my house, and tendered me the oath, and sent me prisoner to Lancaster. And the next assizes they again tendered the oath of allegiance and supremacy to us both, and premunired me; but they had missed the date, and other things in the indictment, and so it was quashed; but they tendered him the oath again, and kept him prisoner a year and a half at Lancaster castle. And then they sent him to Scarbro’ castle in Yorkshire, where they kept him prisoner close under the soldiers much of a year and a half, so that a Friend could scarcely have spoken to him; yet after that, it pleased the Lord that he was released; but I continued in prison, and a prisoner four years at that time; and an order was procured from the council, whereby I was set at liberty. And in that time I went down into Cornwall with my son and daughter Lower, and came back by London to the Yearly Meeting; and there I met with him again; and then he told me the time was drawing on towards our marriage, but he might first go into Ireland. And a little before this time was he prisoner in his own country at Leicester for a while, and then released. So into Ireland he went, and I went into Kent and Sussex, and came back to London again; and afterwards I went to the West, towards Bristol, in 1669, and there I stayed till he came over from Ireland, which was eleven years after my former husband’s decease. In Ireland he had had a great service for the Lord and his eternal truth, amongst Friends and many people there, but escaped many dangers, and times of being taken prisoner, they having laid in wait aforehand for him in many places. And then he being returned, at Bristol he declared his intentions of marriage; and there also was our marriage solemnized. Within ten days after I came homewards, but my husband stayed up and down in the countries amongst Friends, visiting them.

Soon after I came home, there came another order from the council to cast me into prison again; and the sheriff of Lancashire sent his bailiff, and pulled me out of my own house, and had me prisoner to Lancaster castle (upon the old premunire), where I continued a whole year, and most part of that time was I sick and weakly; my husband also was weak and sickly at that time. After a while he recovered, and went about to get me out of prison, and a discharge at last was got under the great seal; and so I was set at liberty. Then I was to go up to London again, for my husband was intending for America. He was full two years away, before he came back again into England; and having arrived at Bristol, he came thence to London, intending to come to the middle of the nation with me; but when we came into some parts of Worcestershire, they got there information of him; and one Justice Parker, by his warrant, sent him and my son Lower to Worcester jail. The justices there tendered him the oath, and premunired him, but released my son Lower, who stayed with him most of the time he was prisoner there.

After some time he fell sick, in a long, lingering sickness, and many times was very ill; so they writ to me from London, that if I would see him alive, I might go to him; which accordingly I did. After I had tarried seventeen weeks with him at Worcester, and no discharge likely to be obtained for him, I went up to London, and wrote to the king an account of his long imprisonment, and how he was taken in his travel homewards, and that he was weak and sick, and not likely to live if they kept him long there. I went with it to Whitehall myself, where I met with the king and gave him the paper; and he said, I must go to the chancellor, he could do nothing in it. Then I wrote also to the lord chancellor, and went to his house, gave him my paper, and spoke to him, that the king had left it wholly to him; and if he did not take pity and release him out of that prison, I feared he would end his days there. The Lord Chancellor Finch was a very tender man, and spoke to the judge, who gave out an habeas corpus presently. When we got it we sent it down to Worcester, and they would not part with him at first, but said he was premunired, and was not to go out on that manner. Then we were forced to go to Judge North, and to the attorney-general, and we got another order, and sent down from them; and with much ado, and great labour and industry of William Mead and other friends, we got him up to London, where he appeared in Westminster Hall at the king’s bench, before Judge Hale, who was a very honest, tender man; and he knew they had imprisoned him but in envy. So that which they had against him was read, and our counsel pleaded that he was taken up in his travel and journey. And there was but a little said till he was acquitted. This was the last prison that he was in, being freed by the court of king’s bench.

When he was at liberty he recovered again; and then I was very desirous to go home with him, which we did. This was the first time that he came to Swarthmore after we were married; and he stayed here much of two years, and then went to London again to the Yearly Meeting; and after a while went into Holland, and some parts of Germany, where he stayed a pretty while, and then returned to London again at the next Yearly Meeting. And after he had stayed a while in and about London, he came into the North to Swarthmore again, and stayed that time near two years; and then he grew weakly, being troubled with pains and aches, having had many sore and long travels, beatings, and hard imprisonments. But after some time he rode to York, and so passed on through Nottinghamshire and several counties, visiting Friends, till he came to London to the Yearly Meeting, and stayed there, and thereaways, till he finished his course, and laid down his head in peace.

And though the Lord had provided an outward habitation for him, yet he was not willing to stay at it, because it was so remote and far from London, where his service most lay. And my concern for God, and his holy eternal truth, was then in the North, where God had placed and set me, and likewise for the ordering and governing of my children and family; so that we were very willing both of us, to live apart for some years on God’s account, and his truth’s service, and to deny ourselves of that comfort which we might have had in being together, for the sake and service of the Lord and his truth. And if any took occasion, or judged hard of us because of that, the Lord will judge them; for we were innocent. And for my own part, I was willing to take many long journeys, for taking away all occasion of evil thoughts; and though I lived two hundred miles from London, yet have I been nine times there, upon the Lord and his truth’s account; and of all the times that I was at London, this last was most comfortable, that the Lord was pleased to give me strength and ability to travel that great journey, being seventy-six years of age, to see my dear husband, who was better in his health and strength than many times I had seen him before. I look upon it, that the Lord’s special hand was in it, that I should go then, for he lived but about half a year after I left him; which makes me admire the wisdom and goodness of God, in ordering my journey at that time.

And now he hath finished his course, and his testimony, and is entered into his eternal rest and felicity. I trust in the same powerful God, that his holy arm and power will carry me through, whatever he hath yet for me to do; and that he will be my strength and support, and the bearer up of my head unto the end, and in the end. For I know his faithfulness and goodness, and I have experience of his love; to whom be glory and powerful dominion for ever. Amen.

M.F.

Testimony Of Some Of The Author’s Relations

Neither days nor length of time with us can wear out the memory of our dear and honoured father, George Fox, whom the Lord hath taken to himself. And though his earthly house of this tabernacle be dissolved, and mortality put off, yet we believe he has a “building with God eternally in the heavens, and is entered into rest,” as a reward to those great labours, hard sufferings, and sore trials he patiently endured for God and his truth. Of which truth he was made an able minister, and one, if not the first promulgator of it in our age; who, though of no great literature, nor seeming much learned, as to the outward (being hid from the wisdom of this world), yet he had the tongue of the learned, and could speak a word in due season to the conditions and capacities of most, especially to them that were weary, and wanted soul’s rest; being deep in the divine mysteries of the kingdom of God. And the word of life and salvation through him reached unto many souls, whereby many were convinced of their great duty of inward retiring to wait upon God; and as they became diligent in the performance of that service, were also raised up to be preachers of the same everlasting gospel of peace and glad tidings to others; who are as seals to his ministry both in this and other nations, and may possibly give a more full account thereof. Howbeit we knowing his unwearied diligence, not sparing, but spending himself in the work and service whereunto he was chosen and called of God, could not but give this short testimony of his faithfulness therein, and likewise of his tender love and care towards us; who, as a tender father to his children (in which capacity we stood, being so related to him), never failed to give us his wholesome counsel and advice.

And not only so, but, as a father in Christ, he took care of the whole family and household of faith, which the Lord had made him an eminent overseer of, and endued him with an excellent spirit of wisdom and understanding, to propose and direct such helps and advantages to the well-ordering and establishing of affairs and government in the church, as now are found very serviceable thereunto; and have greatly disappointed and prevented the false, loose, and libertine spirit of some who, to their own confusion, have endeavoured, by separation and division, to disturb the church’s peace. And although many of that sort have at sundry times shot their poisonous darts at him, publicly in print, and privately other ways, yet he has been always preserved by the heavenly power of God, out of the reach of their envy, and all perils and difficulties that attended on their account; who, as a fixed star in the firmament of God’s power, did constantly abide, and held his integrity to the last, being of a sweet, savoury life; and as to conversation, kept his garments clean: and though outwardly dead, yet he liveth, and his memory is right precious unto us; as it is and will be to all that abide in the love of truth, and have not declined the way of it. For he was one of the Lord’s worthies, valiant for the truth upon earth, not turning his back in the day of battle; but his bow still abiding in its strength, he, through many hardships, brought gladness and refreshment to Israel’s camp, being assisted by the might of that power that always put the armies of aliens and enemies to flight. And now having finished his course, he is removed from us into a glorious state of immortality and bliss, and is gathered unto the Lord as a shock of corn in its full season, and to that habitation of safety where the wicked cease from troubling and the weary are at rest.

JOHN ROUS, MARGARET ROUS, WILLIAM MEAD, SARAH MEAD, THOMAS LOWER, MARY LOWER, WILLIAM INGRAM, SUSANNA INGRAM, DANIEL ABRAHAM, RACHEL ABRAHAM, ABRAHAM MORRICE, ISABEL MORRICE.

------------------------------------

AN EPISTLE BY WAY OF TESTIMONY,

TO FRIENDS AND BRETHREN OF THE MONTHLY AND QUARTERLY MEETINGS IN ENGLAND, WALES, AND ELSEWHERE, CONCERNING THE DECEASE OF OUR FAITHFUL BROTHER, GEORGE FOX.

From our Second-day’s Morning-Meeting in London, the 26th of 11th Month, 1690.

Dear and truly beloved friends, brethren and sisters in Christ Jesus, our blessed Lord and Saviour, we sincerely and tenderly salute you all in his free and tender love wherewith he hath graciously visited us, and largely shed it abroad in our hearts and souls, to our own unspeakable comfort and consolation, and towards his whole heritage and royal offspring; blessed be his pure and powerful name forevermore. And our souls do truly and fervently desire, and breathe unto the God of all our mercies, that you all may be preserved, and kept truly faithful and diligent in his work and service, according to your heavenly calling and endowments with his light, grace, and truth, unto the end of your days; as being livingly engaged thereby all your appointed time to serve him, and to wait till your change come; that none may neglect that true improvement of your times and talents, that God has afforded you here, for your eternal advantage hereafter, in that inheritance and life immortal that never fades away. And that the whole flock and heritage of Christ Jesus, which he has purchased and bought for himself with a price incorruptible, may always be so preserved in his own pure love and life, as to grow, increase, and prosper in the same; and thereby be kept in love, unity, and peace with one another, as becomes his faithful and true followers, is that which our very hearts and souls desire, being often truly comforted and enlarged in the living sense and feeling of the increase and aboundings thereof, among faithful friends and brethren.

And, dear brethren and sisters, unto this our tender salutation we are concerned, in brotherly love and true tender-heartedness, to add and impart unto you some account of the decease of our dear and elder brother in Christ, namely, His and His church’s true and faithful servant and minister, George Fox; whom it hath pleased the Lord to take unto himself, as he hath divers others of his faithful servants and ministers of late time; who have faithfully served out their generation, and finished their testimony and course with joy and peace. Howbeit, O dear brethren and friends! that so many worthies in Israel, and serviceable instruments in the Lord’s hand, are of late taken away and removed from us so soon one after another, appears a dispensation that deeply and sorrowfully affects us, and many more whose hearts are upright and tender towards God, and one to another in the truth. The consideration of the depth, weight, and meaning thereof is very weighty upon our spirits, though their precious life and testimony live with us, as being of that same body, united to one head, even Christ Jesus; in which we still, and hope ever shall, have secret comfort and union with them, whom the Lord has removed and taken to himself, out of their earthly tabernacles and houses into, their heavenly and everlasting mansions.

This our said dear brother, George Fox, was enabled, by the Lord’s power, to preach the truth fully and effectually in our public meeting in White-Hart Court, by Gracechurch Street, London, on the 11th day of this instant 11th month, 1690: after which he said, “I am glad I was here; now I am clear, I am fully clear.” Then he was the same day taken with some illness or indisposition of body more than usual; and continued weak in body for two days after, at our friend Henry Goldney’s house, in the same court, close by the meeting-house, in much contentment and peace, and very sensible to the last. In which time he mentioned some divers Friends, and sent for some in particular; to whom he expressed his mind for the spreading of Friends’ books and truth in the world, and through the nations thereof; as his spirit in the Lord’s love and power was universally set and bent for truth and righteousness, and the making known the way thereof to the nations and people afar off: signifying also to some Friends, “That all is well; and the Seed of God reigns over all, and over death itself: that though he was weak in body, yet that the power of God is over all, and the Seed reigns over all disorderly spirits;” which were his wonted sensible expressions, being in the living faith and sense thereof, which he kept to the end. And on the 13th instant, between the ninth and tenth hour in the night, he quietly departed this life in peace; being two days after the Lord enabled him to publish and preach the blessed truth in the meeting as aforesaid. So that he clearly and evidently ended his days in his faithful testimony, in perfect love and unity with his brethren, and peace and good-will to all men; being about sixty and six years of age (as we understand) when he departed this life.

And on the 16th of this instant, being the day appointed for his funeral, a very great concourse of Friends and people assembled at our meeting-house in White-Hart Court aforesaid, about the mid-day, in order to attend his body to our burying-place, near Bunhill-Fields, to be interred, as Friends’ last office of love and respect due on that account. The meeting was held about two hours, with great and heavenly solemnity, manifestly attended with the Lord’s blessed power and presence; and divers living testimonies given, from a lively remembrance and sense of this his dear ancient servant, his blessed ministry and testimony of the breaking forth of this gospel-day; his innocent life, long and great travels, and labours of love in the everlasting gospel, for the turning and gathering many thousands from darkness to the light of Christ Jesus, the foundation of true faith; also of his manifold sufferings, afflictions, and oppositions, which he met withal for his faithful testimony, both from his open adversaries and false brethren; and his preservations, dominion, and deliverances out of them all by the power of God; to whom the glory and honour was and is ascribed, in raising up and preserving this his faithful witness and minister to the end of his days; whose blessed memorial will everlastingly remain.

He loved truth and righteousness, and bore faithful testimony against deceit and falsehood, and the mystery of iniquity; and often, of late time especially, warned Friends against covetousness, earthly-mindedness, against getting into the earth, and into a brittle spirit; and the younger sort, against looseness and pride of life, &c.

A few days before he died, he had a great concern upon his mind concerning some in whom the Lord’s power was working, to lead them into a ministry and testimony to his truth; who, through their too much entangling themselves in the things of this world, did make themselves unready to answer the call and leadings of the power of God, and hurt the gift that was bestowed upon them, and did not take that regard to their service and ministry as they ought; and mentioned the apostle’s exhortation to Timothy, to “take heed to his ministry, and to show himself approved,” &c.: and expressed his grief concerning such as preferred their own business before the Lord’s business, and sought the advancing worldly concerns before the concerns of truth: and concluded with a tender and fatherly exhortation to all to whom God had imparted of his heavenly treasure, that they would improve it faithfully, and be diligent in the Lord’s work, that the earth might be sown with the seed of the kingdom, and God’s harvest might be minded by those whom he had called and enabled to labour therein: and that such would commit the care of their outward concerns to the Lord, who would care for them, and give a blessing to them. However, this is not mentioned to encourage any to run unsent, or without being called of God.

Many are living witnesses that the Lord raised him up by his power, to proclaim his mighty day to the nations, and made him an effectual instrument in our day to turn many from darkness to light, and from Satan’s power to God; and freely to suffer and bear all reproaches, and the manifold persecutions, bufferings, halings, stonings, imprisonments, and cruelties, that were in the beginning, and for some time inflicted on him and others, for the name of Christ Jesus. He was in his testimony as a fixed star in the firmament of God’s power, where all that be truly wise, and that turn many to righteousness, shall shine as the brightness of the firmament, and as the stars, for ever and ever. He knew and preached the mystery of Christ revealed, the life and substance, and the power of godliness, above all shadows and forms. The Lord endued him with a hidden wisdom and life. He loved peace, and earnestly laboured for universal love, unity, peace, and good order in the churches of Christ; and wherever he met with the contrary, it was his great grief and burthen. He was greatly for the encouragement of faithful labourers in the Lord’s work; and it was a great offence and grief to him to have their testimony weakened, or labours slighted, through prejudice in any professing truth.

And inasmuch as the Lord suffered him not to be delivered up to the will of his enemies and persecutors, who often heretofore breathed out cruelty against him, and designed his destruction; but in his good pleasure so fairly and quietly took him away in his own time, when his testimony was so blessedly finished, and his work accomplished: this is all remarkable, and worthy of serious and due observation, as being by a special and Divine Providence and wisdom of God; to whom we ascribe the glory of all, and not unto man or creatures. Though we must needs allow, and own, that good report and due esteem, which faithful elders, ministers, and servants of God and Christ have by faith obtained, to the praise of that blessed Power, that upheld them in every age in their day; many whereof are even of late taken away from the evil to come, and are at rest in the Lord, out of the reach of all envy and persecution, where the wicked cannot trouble them any more.

And we must patiently bear our parting with them, and our loss and sorrow on that account, with respect to their unspeakable gain; yet how can we avoid being deeply affected with sadness of spirit, and brokenness of heart, under the sense and consideration of such loss and revolutions, which we have cause to believe are ominous of calamities to the wicked world, though of good to the righteous? Did the death of plain upright Jacob, namely, Israel (who was as a prince of God), so deeply affect both his own children and kindred, as that they made a great and exceeding sore lamentation for him; and even the Egyptians also, that they bewailed him seventy days? and the death of Moses so deeply affect the children of Israel, as that they “did weep and mourn for him in the plain of Moab thirty days?” and the death of Stephen, that faithful martyr of Jesus, so deeply affect certain men, fearing God, as “that they made great lamentation for him?” and the apostle Paul, when taking his leave of the elders of the church of Ephesus, and telling them, “they should see his face no more?” If this did so deeply affect them, that they “wept all abundantly, sorrowing most of all for these words, that they should see his face no more;” with many more of this kind; how then can we otherwise choose, but be deeply affected with sorrow and sadness of heart, though not as those who have no hope, when so many of our ancient, dear, and faithful brethren, with whom we have had much sweet society, are removed from us one after another? (We pray God raise up and increase more such!) Yet must we all contentedly submit to the good pleasure and wisdom of the Lord our God in all these things; who taketh away, and none can hinder him, nor may any say unto him, What doest thou? Yet we have cause to bless the Lord that he hath of late raised, and is raising up, more to publish his name in the earth. And we that yet remain have but a short time to stay after them that are gone; but we shall be gone to them also. The Lord God of life keep us all faithful in his holy truth, love, unity, and life, to the end. He hath a great work still to bring forth in the earth, and great things to bring to pass, in order to make way for truth and righteousness to take place therein; and that his seed may come forth and be gathered, and the power and kingdom of our God and of his Christ made known and exalted in the earth, unto the ends thereof.

Dear Friends and brethren, be faithful till death, that a crown of life you may obtain. All dwell in the love of God in Christ Jesus, in union and peace in him; to whom we tenderly commit you to keep and strengthen you, bless and preserve you, to the end of your days. In whose dear and tender love we remain,

Your dear friends and brethren,

STEPHEN CRISP, NICHOLAS GATES, DANIEL MONRO, GEO. WHITEHEAD, FRANCIS STAMPER, JOHN HEYWOOD, FRA. CAMFIELD, JOHN VAUGHTON, GEORGE BOWLES, JAMES PARK, GILBERT LATEY, WILLIAM ROBINSON, JOHN ELSON, CHARLES MARSHALL, WILLIAM BINGLEY, PETER PRICE, RICH. NEEDHAM, JOHN BUTCHER, JOHN FIELD, JAMES MARTIN, BENJAMIN ANTROBUS. JOHN EDRIDGE,

These names are since added, at the desire of the persons following:—

AMB. RIGG, SAM. GOODAKER, WILLIAM FALLOWFIELD.

P.S.—Before his death he wrote a little paper, desiring all Friends, everywhere, that used to write to him about the sufferings and affairs of Friends in their several countries, should henceforth write to their several correspondents in London, to be communicated to the Second-day’s meeting, to take care that they be answered.

THOMAS ELLWOOD’S ACCOUNT OF THAT EMINENT AND HONOURABLE SERVANT OF THE LORD, GEORGE FOX.[65]

This holy man was raised up by God in an extraordinary manner, for an extraordinary work, even to awaken the sleeping world, by proclaiming the mighty day of the Lord to the nations, and publishing again the everlasting gospel to the inhabitants of the earth, after the long and dismal night of apostasy and darkness. For this work the Lord began to prepare him by many and various trials and exercises from his very childhood; and having fitted and furnished him for it, he called him into it very young, and made him instrumental, by the effectual working of the Holy Ghost, through his ministry, to call many others into the same work, and to turn many thousands from darkness to the light of Christ, and from the power of Satan unto God.

I knew him not till the year 1660; from that time to the time of his death I knew him well, conversed with him often, observed him much, loved him dearly, and honoured him truly; and upon good experience can say, he was indeed a heavenly-minded man, zealous for the name of the Lord, and preferred the honour of God before all things. He was valiant for the truth, bold in asserting it, patient in suffering for it, unwearied in labouring in it, steady in his testimony to it; immovable as a rock. Deep he was in divine knowledge, clear in opening heavenly mysteries, plain and powerful in preaching, fervent in prayer. He was richly endued with heavenly wisdom, quick in discerning, sound in judgment, able and ready in giving, discreet in keeping counsel; a lover of righteousness, an encourager of virtue, justice, temperance, meekness, purity, chastity, modesty, humility, charity, and self-denial in all, both by word and example. Graceful he was in countenance, manly in personage, grave in gesture, courteous in conversation, weighty in communication, instructive in discourse, free from affectation in speech or carriage; a severe reprover of hard and obstinate sinners; a mild and gentle admonisher of such as were tender, and sensible of their failings; not apt to resent personal wrongs; easy to forgive injuries; but zealously earnest, where the honour of God, the prosperity of truth, the peace of the church, were concerned; very tender, compassionate, and pitiful he was to all that were under any sort of affliction; full of brotherly love, full of fatherly care; for, indeed, the care of the churches of Christ was daily upon him, the prosperity and peace whereof he studiously sought. Beloved he was of God; beloved of God’s people; and (which was not the least part of his honour) the common butt of all apostates’ envy; whose good, notwithstanding, he earnestly sought.

He lived to see the desire of his soul, the spreading of that blessed principle of divine light, through many of the European nations, and not a few of the American islands and provinces, and the gathering many thousands into an establishment therein; which the Lord vouchsafed him the honour to be the first effectual publisher of, in this latter age of the world. And having fought a good fight, finished his course, and kept the faith, his righteous soul, freed from the earthly tabernacle, in which he had led an exemplary life of holiness, was translated into those heavenly mansions, where Christ our Lord went to prepare a place for his; there to possess that glorious crown of righteousness, which is laid up for, and shall be given by the Lord the righteous judge to all them that love his appearance.

Ages to come and people yet unborn shall call him blessed, and bless the Lord for raising him up. And blessed shall we also be, if we so walk, as we had him for an example; for whom this Testimony lives in my heart, “He lived and died the SERVANT of the LORD.”

T.E.

-----

Footnote 65:

(It was Thomas Ellwood who first transcribed this Journal for the press. See note at p. 211, Seventh Edition, vol. ii.)

AN EPISTLE OF GEORGE FOX’S,

WRITTEN WITH HIS OWN HAND, AND LEFT SEALED UP WITH THIS SUPERSCRIPTION, VIZ., “NOT TO BE OPENED BEFORE THE TIME;” WHICH AFTER HIS DECEASE BEING OPENED, WAS THOUGHT MEET TO BE PRINTED, VIZ.:—

“For the Yearly and Second-day’s Meeting in London, and to all the Children of God in all places in the world.

By and from G.F.

“This for all the children of God everywhere, who are led by his Spirit, and walk in his Light, in which they have life, unity, and fellowship with the Father, and the Son, and one with another.

“Keep all your meetings in the name of the Lord Jesus, that be gathered in his name by his Light, Grace, Truth, Power, and Spirit; by which you will feel his blessed and refreshing presence among you, and in you, to your comfort, and God’s glory.

“And now, Friends, all your meetings, both men’s and women’s, monthly, quarterly, and yearly, &c., were set up by the power, and Spirit, and wisdom of God: and in them you know, that you have felt his power, and Spirit, and wisdom, and blessed refreshing presence among you, and in you, to his praise and glory, and your comfort; so that you have been ‘a city set on a hill, that cannot be hid.’

“And although many loose and unruly spirits have risen betimes to oppose you and them, in print and other ways, you have seen how they have come to nought. The Lord hath blasted them, brought their deeds to light and made them manifest to be trees without fruit, wells without water, wandering stars from the firmament of God’s power, and raging waves of the sea, casting up their mire and dirt; and many of them are like the dog turned to his old vomit, and the sow that was washed, turned again to the mire. This hath been the condition of many, God knoweth, and his people!

“Therefore all stand steadfast in Christ Jesus, your Head, in whom you are all one, male and female, and know His government, of the increase of whose government and peace there shall be no end; but there will be an end of the devil’s, and of all that are out of Christ, who oppose it and him, whose judgment doth not linger, and their damnation doth not slumber. Therefore in God and Christ’s light, life, Spirit, and power, live and walk, that is over all (and the seed of it) in love, in innocency, and simplicity. In righteousness and holiness dwell, and in his power and Holy Ghost, in which God’s kingdom doth stand. All children of New and Heavenly Jerusalem, that is from above, and is free, with all her holy, spiritual children, to her keep your eyes.

“As for this spirit of rebellion and opposition, that hath risen formerly and lately, it is out of the kingdom of God and Heavenly Jerusalem; and is for judgment and condemnation, with all its books, words, and works. Therefore Friends are to live and walk in the power and Spirit of God, that is over it, and in the Seed, that will bruise and break it to pieces. In which Seed you have joy and peace with God, and power and authority to judge it; and your unity is in the power and Spirit of God, that doth judge it: all God’s witnesses in his tabernacle go out against it, and always have and will.

“Let no man live to self, but to the Lord, as they will die in him; and seek the peace of the church of Christ, and the peace of all men in him: for ‘blessed are the peace-makers.’ Dwell in the pure, peaceable, heavenly wisdom of God, that is gentle, and easy to be entreated, that is full of mercy; all striving to be of one mind, heart, soul, and judgment in Christ, having His mind and Spirit dwelling in you, building up one another in the love of God, which doth edify the body of Christ, his church, who is the holy Head thereof. Glory to God through Christ, in this age and all other ages, who is the Rock and Foundation, the Emmanuel, God with us, Amen, over all, the Beginning and the Ending. In Him live and walk, in whom you have life eternal; in whom you will feel me, and I you.

“All children of New Jerusalem, that descends from above, the holy city, which the Lord and the Lamb is the light of, and is the temple; in it they are born again of the Spirit; so Jerusalem that is above, is the mother of them that are born of the Spirit. They that come, and are come to heavenly Jerusalem, receive Christ; and he giveth them power to become the sons of God, and they are born again of the Spirit; so Jerusalem that is above is their mother. Such come to heavenly Mount Sion, and the innumerable company of angels, to the spirits of just men made perfect; and to the church of the Living God written in heaven, and have the name of God, and of the city of God, written upon them. So here is a new mother, that bringeth forth a heavenly and spiritual generation.

“There is no schism, no division, no contention, nor strife, in heavenly Jerusalem, nor in the body of Christ, which is made up of living stones, a spiritual house. Christ is not divided, for in Him there is peace. Christ saith, ‘In me you have peace.’ And He is from above, and not of this world; but in the world below, in the spirit of it, there is trouble: therefore keep in Christ, and walk in Him. Amen.

“Jerusalem was the mother of all true Christians before the apostasy; and since the outward Christians are broken into many sects, they have got many mothers: but all they that are come out of the apostasy by the power and Spirit of Christ, Jerusalem that is above, is their mother (and none below her), who doth nourish all her spiritual children.”

G.F.

[This epistle was read at the Yearly Meeting in London, 1691.]

----------------------------

THE APPEARANCE OF THE LORD’S EVERLASTING TRUTH,

AND ITS BREAKING FORTH AGAIN IN HIS ETERNAL POWER, IN THIS OUR DAY AND AGE IN ENGLAND—

Wherein the Lord’s mighty power and word of life hath been richly and freely preached, to the gathering of many into reconciliation with God by it; to the exaltation and glory of the great God, through the bringing forth of the heavenly and spiritual fruits, from such as have been gathered by his eternal light, power, and Spirit, unto himself. And by the sowing to the Spirit in the hearts of people, life eternal hath been reaped; that the flocks have been gathered, which have the milk of the word plenteously; that the riches of the word have flourished, and mightily abounded; and God’s heavenly plough with his spiritual men hath gone on cheerfully, to the overturning the fallow ground of the hearts, that had not borne heavenly fruit to God. And God’s heavenly thrashers with his heavenly flail, have with joy and delight thrashed out the chaff, and the corruptions, that have been a-top of God’s seed and wheat in man and woman. And thus have they thrashed in hope, and are made partakers of their hope, through which God’s seed is come into his garner.

O! the unutterable glory, and the inexpressible excellency of the everlasting glorious truth, gospel, and word of life, that the infinite, invisible, and wise God (who is over all), hath revealed and manifested! And how have the professors, priests, and powers risen up in opposition against his children, that are born of the immortal Seed by the word of God! And, O! how great have the persecutions, and reproaches, and spoiling of goods been, that have been executed upon them! But notwithstanding these sufferings from such as have touched them, and do touch them, which are as dear to God as the apple of his eye, how hath the Lord manifested himself to stand by them, in overthrowing powers, priests, and states! What changes have there been since 1644, and 1650, and 1652! How have the jails been filled since then in this nation with the heirs of life, God’s chosen ones, who had no helper in the earth but the Lord and his Christ! So that truth’s faithful witnesses were scarcely to be found, but in jails and prisons, where the righteous were numbered among the transgressors; who had neither staff nor bag from man, but the staff, the bread of life, and the bag that holds the treasure that waxes not old. But the Lord Jesus Christ, that sent them forth, was their exceeding great supporter and upholder by his eternal power and Spirit, both then and now.

G.F.

A CHRONOLOGICAL REGISTER OF THE PLACES VISITED BY THE AUTHOR.

1643.—[Vol. I.] He leaves home and goes to Lutterworth, Northampton, Newport-Pagnell.

1644. Barnet, London, Returns home—goes to Coventry, Returns home—goes to Mancetter.

1645 and 1646. Tamworth, Coventry and other places.

1647. Derbyshire, Leicestershire, Nottinghamshire, Lancashire, Dukinfield, Manchester, Broughton.

1648. Nottingham, Mansfield, Derbyshire, Leicestershire, Warwickshire, Leicester, Nottinghamshire, Vale of Beavor, Nottinghamshire, Mansfield, Eaton, near Derby, Mansfield, Nottingham, Clawson, in Vale of Beavor.

1649. Nottingham, imprisoned,

Mansfield-Woodhouse, Leicestershire, Barrow, Bagworth, Coventry, Atherstone, Market-Bosworth, Leicestershire, Twy-Cross, Derbyshire, Chesterfield, Kidsey-Park.

1650. Derby, imprisoned a year.

1651. Leicestershire, Burton-on-Trent, Bushel-House, Lichfield, Nottinghamshire, Mansfield, Derbyshire, Yorkshire, Doncaster, Balby, Wakefield, Selby, Beverley, Cranswick, York, Burraby, Cleveland, Staithes, Whitby, Scarbro’, Malton, Pickering, The Moors, Cranswick, Holderness, Oram [supposed Ottringham], Patrington, Hull,

Balby, Nottinghamshire, Lincolnshire, Gainsbro’, Yorkshire, Warmsworth, Balby, Doncaster, Tickhill, Balby.

1652. Wakefield, Hightown, Bradford, Pendle-Hill, Wensleydale, Hawes, Grisdale, Dent, Sedbergh, Firbank Chapel, Preston-Patrick, Kendal, Underbarrow, Crook, Newton in Cartmel, Lyndale, Ulverstone, Swarthmore, Aldingham, Rampside, Swarthmore, Dalton, Isle of Walney, Swarthmore, Baycliff, Gleaston, Swarthmore, Westmorland, Kendal, Grisdale, Swarthmore, Underbarrow, Kellet, Lancaster, Kendal, Underbarrow, Swarthmore,

Ulverstone, Swarthmore, Westmorland, Crossland, Lancashire, Ulverstone, Swarthmore, Isle of Walney, Cockan, Swarthmore, Yealand, Lancaster, Kellet, Justice West’s, Swarthmore, Westmorland, Grayrig, Cartmel.

1653. Swarthmore, Gleaston, Lancashire, Swarthmore, Arnside, Cumberland, Col. West’s, Swarthmore, Cumberland, Bootle, Nr. Cockermouth, Millom-in-Bootle, Cockermouth, Brigham, Coldbeck, Carlisle, imprisoned, Coldbeck, Westmorland, Strickland-Head, Swarthmore, Coldbeck, Wigton, Bishoprick, Northumberland, Derwent-Water, Hexham, Gilsland, Cumberland, Langlands,

Brigham.

1654. Swarthmore, Lancaster, Halifax, T. Taylor’s (Brighouse), Synderhill-Green Yorkshire, Holderness, Thos. Taylor’s (Brighouse), Balby, Lincolnshire, Derbyshire, Nottinghamshire, Skegby, Kidsey-Park, Peak Country, Derbyshire, Swannington, Twy-Cross, Warwickshire, Drayton, Swannington, Leicester, Whetstone, Harborough, London, Theobald’s, near Waltham, Whitehall, Bedfordshire.

1655. Luton (John Crook’s), London, Kent, Rochester, Cranbrook, Rye, Romney, Dover, Canterbury, Cranbrook, Sussex, Horsham, Steyning, Reading, London, Essex, Coggeshall,

Colchester, Ipswich, Mendlesham, Norfolk, Norwich, Yarmouth, Lynn, Sutton, near Isle of Ely, Cambridge, Bishop-Stortford, Hertford, London, Bedfordshire, Northamptonshire, Wellingborough, Leicestershire, Whetstone, Sileby, Drayton, Baddesley, Nottinghamshire, Derbyshire, Warwickshire, Worcestershire, Birmingham, Chattan, Evesham, Worcester, Tewkesbury, Warwick, Coventry, Dun-Cow, Leicestershire, Baddesley, Swannington, Higham, Northamptonshire, Bedfordshire, Baldock, Market Street, Alban’s, London, Ryegate, Binscomb, in Godalming, Horsham Park, Arundel, Chichester, Portsmouth, Ringwood, Poole, Southampton,

Dorchester, Weymouth, Honiton, Topsham, Totness, Plymouth, Cornwall, Menheniot, Penryn, Helstone, Market-Jew, Ives, where he & Edward Pyot are taken into custody and imprisoned in Launceston jail about eight months.

1656. Humphrey Lower’s, Loveday Hambley’s, Thos. Mounce’s, Launceston, Oakhampton, Exeter, Collumpton, Taunton, Puddimore, J. Dander’s, Bristol, E. Pyot’s, Slaughterford, N. Crisp’s, Marlbro’, Newbury, Reading, Kingston-on-Thames, London, Buckinghamshire, Northamptonshire, Notts, Lincolnshire, Huntingdonshire, Cambridgeshire, Fen Country, Crowland, Boston (Lincolnshire), Yorkshire,

Holderness, Leicestershire, Staffordshire, Worcestershire, Warwickshire, Edge-Hill, Warwick, Bagley, Gloucestershire, Oxford, Col. Grimes’s, Nat. Crisp’s, Cirencester, Evesham, London, Kent, Sussex, Surrey, Farnham, Basingstoke, Bridport, Portsmouth.

1657. Poole, Ringwood, Weymouth, Dorchester, Lyme, Exeter, Bristol, Wales, The Slone, Cardiff, Swansea, Brecknock, Pontemoil, Shrewsbury, Wm. Gandy’s (Cheshire), Wales, Montgomeryshire, Radnorshire, Leominster, Tenby, Pembrokeshire, Pembroke, Haverford-west, Dolgelly, Caernarvon, Beaumaris, Near Wrexham, Flintshire,

Wrexham, and through every County in Wales, West Chester, Liverpool, Richard Cubban’s, Malpas, Manchester, Preston, Lancaster, Kellet, Sands-Side, Swarthmore, Westmorland, John Audland’s, Kendal, Strickland-Head, Cumberland, Gilsland, Carlisle, Abbey-Holm, Langlands, Pardshaw-Crag, Scotland, Dumfries, Douglas, Heads, Badcow, Highlands, Heads, Badcow, Garshore, Linlithgow, Edinburgh, Leith, Edinburgh, Heads, Glasgow, Badcow, Highlands, Stirling, Burnt Island, Johnstons, Leith, Edinburgh, Johnstons, Edinburgh, Dunbar, Berwick, Morpeth, Newcastle, Northumberland, Bishoprick,

City of Durham, A. Pearson’s, Cleveland, Hull, Pontefract, G. Watkinson’s, Scale-House, Swarthmore, Yorkshire, Cheshire, Derbyshire.

1658.

Nottinghamshire Nottingham, Warwickshire, Northamptonshire, Leicestershire, Bedfordshire, London, Kingston, Hampton-Court, Kingston, Isaac Penington’s London, Essex, London, Twickenham, Reading.

1659.

London, Essex, Suffolk, Norfolk, Norwich, Huntingdonshire, Cambridgeshire, London, Surrey, Sussex, Hampshire, Dorsetshire, Ringwood, Poole, Dorchester, Somersetshire, Devonshire, Plymouth, Cornwall.

1660.

Land’s End,

Horse-Bridge, Devonshire, Somersetshire, Bristol, Olveston, Nailsworth, Nat. Crisp’s, Gloucester, Col. Grimes’s, Tewkesbury, Worcester, Baddesley, Drayton, Twy-Cross, Swannington, Derbyshire, Derby, Nottinghamshire, Synderhill-Green, Yorkshire, Balby, Warmsworth, Barton-Abbey, Thos. Taylor’s (Brighthouse), Skipton, Lancaster, R. Widder’s (Kellet), Arnside, Kellet, Swarthmore, apprehended and imprisoned in Lancaster jail—an Habeas Corpus is sent down and he is liberated on parole—he visits Swarthmore, Lancaster, Preston, Wm. Gandy’s (Cheshire), Staffordshire, A. Bickley’s Warwickshire, Nuneaton, London, appears to the writ, and is liberated by the King.

1661.—Visits

Essex, Colchester, Coggeshall, London.

1662.

Bristol, Wiltshire, Berkshire, London, Leicestershire, Skegby, Barnet-Hills, Swannington, Leicester, imprisoned, but soon liberated. Swannington, Twy-cross, Warwickshire, Northamptonshire, Bedfordshire, London, Essex, Norfolk, Norwich, Sutton, Cambridgeshire, Little-Port, Isle of Ely, Lincolnshire, Huntingdonshire. Fen Country, Lynn.

1663.—[Vol. II.] Norfolk, Suffolk, Essex, Hertfordshire, London, Kent, Ashford, Cranbrook, Tenterden, Newick, Hampshire, Southampton, Pouner, Wiltshire, Dorsetshire, Topsham,

Totness, Kingsbridge, Plymouth, Cornwall, Falmouth, Penryn, Helstone, Land’s End, Redruth, Truro, Stoke, Horse Bridge, Devonshire, Tiverton, Collumpton, Wellington, Taunton, Street, Puddimore, Bristol, Slaughterford (Wilts), Gloucestershire, Herefordshire, Hereford, Radnorshire, Wales, Shropshire, Warwickshire, Derbyshire, Staffordshire, Whitehaugh, Peak Country, Synderhill-Green, Holderness, Scarbro’, Whitby, Malton, York, Boroughbridge, Bishoprick, Stainmoor, Yorkshire, Sedbergh, Westmorland, Lancashire, Swarthmore, Arnside, Kellet, Underbarrow, Grayrig, Sedbergh, Strickland-Head, Northumberland,

Derwent-Water, Cumberland, Wigton, Pardshaw-Crag, Westmorland, Keswick, Cartmel, Swarthmore, Kirby-Hall, Swarthmore, Holker-Hall, Swarthmore, Lancaster, imprisoned.

1664 and 1665. Removed to Scarbro’ Castle.

1666. Liberated by the King, after being incarcerated nearly 3 years—he then goes To Whitby, Burlington, Oram, Marmaduke Stor’s, Grace Barwick’s, Richard Shipton’s, Malton, Hull, Howden-Dyke, York, Geo. Watkinson’s, Thos. Taylor (Brighouse), Synderhill-Green, Derbyshire, Nottinghamshire, Skegby, Mansfield, Nottingham, Leicester, Sileby, John Penford’s, Warwick, Baddesley, Northamptonshire, Bedfordshire,

Buckinghamshire, Oxfordshire, London, Kingston, Reading, Wiltshire, Bristol, Nat. Crisp’s, London, Essex, Suffolk, Norfolk, Huntingdonshire, Bedfordshire, Nottinghamshire, Lincolnshire, Nottinghamshire.

1667. Leicestershire, Warwickshire, Derbyshire, Peak-Hills, Staffordshire, Cheshire, Lancashire, Sankey, near Warrington, Jane Milner’s (Cheshire), Shropshire, Wales, Denbighshire, Montgomeryshire, Merionethshire, Shropshire, Worcestershire, Pashur, Worcester, Droitwich, Shrewsbury, Radnorshire, Herefordshire, Monmouthshire, Ross, Gloucestershire, Bristol, Wiltshire, London, Hertfordshire, Baldock, Waltham,

Shacklewell, London, Buckinghamshire, Weston, North-Newton, near Banbury, Gloucestershire, Monmouthshire.

1668. Swansea, Mumbles, Cardiff, Newport, Shipton, Forest of Dean, Olveston, Irb’s Court, Somerset, Portishead, Minehead, Barnstaple, Appledore, Stratton, Truro, Land’s End, Tregangeeves, Devonshire, Plymouth, Kingsbridge, Topsham, Membury, Ilchester, Puddimore, Somersetshire, Dorsetshire, Southampton, Hampshire, Farnham, Surrey, Sussex, Kent, London.

1669. Surrey, Sussex, Warwick, Birmingham, Baddesley, Nottingham, Balby, York,

Whitby, Scarbro’, Through Yorkshire, Wolds, Holderness, Thos. Taylor’s (Brighouse), Eldreth, Staffordshire, Cheshire, Wm. Barnes’s (Sankey), Liverpool, Ireland, Dublin, New-Garden, Bandon-Bridge, Land’s End, Bandon, Cork, Dublin, Liverpool, Lancashire, Cheshire, Gloucestershire, Nailsworth, Bristol, Olveston, Wiltshire, Berkshire, Oxfordshire, Buckinghamshire, London, Essex, Hertfordshire, Cambridgeshire, Huntingdonshire, Leicestershire, Derbyshire, Warwickshire, London.

1670. Middlesex, Buckinghamshire, Oxfordshire, Reading, Banghurst (Hants), Berkshire, Surrey, Guildford,

Sussex, Kent, Deal, Canterbury, Isle of Sheppy, Rochester, Gravesend, Essex, Hornchurch, Stratford, Gerrard Roberts’s, Enfield.

1671. Gerrard Roberts’s, Shacklewell, London, Kingston, Gravesend, Downs, Deal, sails for Barbadoes, Jamaica.

1672. Maryland, Long Island, Rhode Island, Providence, Narraganset, Shelter Island, Long Island, East Jersey, Maryland, Virginia, Carolina, Virginia, Maryland.

1673. Old England, Shirehampton, Bristol, Gloucestershire, Wiltshire, Slaughterford, Marlborough, Oare, Hampshire, Oxfordshire, Reading, Buckinghamshire, Kingston-on-Thames,

London, Essex, Middlesex, London, Kingston, Surrey, Kingston, London, Hendon, Rickmansworth, Aylesbury, Adderbury, Worcestershire, Armscott, Sent to Worcester jail, detained nearly fourteen months; at length liberated by proclamation.

1674. London, Kingston, London, Dunstable.

1675. Newport-Pagnell, Northampton, Cossall, Warrington, Preston, Lancashire, Swarthmore.

1676. This year he remained at Swarthmore.

1677. Poolbank (Westmorland), Camsgill, Brigflatts, Sedbergh, Garsdale, Wensleydale, Counterside, Scarr-House in Langstroth-Dale,

Bishopdale, Middleham, Barton, Bedale, Northallerton, Burrowby, York, Tadcaster, Knottingley, Doncaster, Balby, Ballowfield, Stainsby, Skegby, Nottingham, Wimeswold, Sileby, Leicester, Knighton, Swannington, Hartshorn, Baddesley, Whittington, Hartshill, Dingley, Adingworth, Northampton, Olney, Turvey, Kempston, Ampthill, Bullock’s-Hill, Luton, Market-Street, Kensworth, Alban’s, South-Mims, Barnet, Gutterhedge, Highgate, London, Sussex, Surrey, Worminghurst, Worplesdon, Kingston, London, Colchester, Harwich,—sails for Holland-lands at Briel,—goes to Rotterdam, Delft,

Leyden, Haarlem, Amsterdam, Buyckslote, Purmerend, Alkmaar, Hoorn, Enckhuysen, Friesland, Workum, Harlingen, Leeuwarden, Dockum, Strobus, Groningen, Appingdalem, Delfziel, Embden, Leer, Strikehuysen, Deteren, Apen, Oldenburg, Delmenhorst, Bremen, Overdeland, Fisherholder, Closeterseven, Buxtehude, Hamburg, Elmshorn, Itzehoe, Hogenhorn, Frederickstadt, Hamburg, Bormer-Haven, Bremen, Keby, Oldenburgh, Leer, Embden, Delfziel, Groningen, Strobus, Dockum, Leeuwarden, Anderigo, Gardick, Leeuwarden, Franeker, Harlingen, Amsterdam, Landsmeer, Amsterdam,

Haarlem, Amsterdam, Leyden, Hague, Delft, Rotterdam, Briel,—sails for England, lands at Harwich,—goes to Colchester, Halstead, Braintree, Felstead, Saling, Chelmsford, London, Kingston, Buckinghamshire, Amersham, Hunger-Hill, Jordans, Hedgerly, Wycombe, Turville-Heath, Wycombe, Henley, Corsham, Reading, Berkshire, Wiltshire, Bristol, Winterbourne, Sudbury, Tedbury, Nailsworth, Finchcomb, Nailsworth.

1678. Cirencester, Crown-Allins, Cheltenham, Stoke-Orchard, Tewkesbury, Worcester, Pershore, Evesham, Ragley, Stratford, Lamcote, Armscott,

Oxfordshire, Sibford, North-Newton, Banbury, Adderbury, Buckinghamshire, Long-Crendon, Ilmer, Mendle, Weston, Cholesbury, Chesham, Isaac Penington’s, Hertfordshire, Chorleywood, Watford, Hemel-Hempstead, Market-Street, Luton, Alban’s, South-Mims, Barnet, Hendon, London, Hertford, Rabley-Heath, Stevenage, Baldock, Hitchin, Ashwell, Bedfordshire, Huntingdon, Ives, Northamptonshire, Great-Bowden, Saddington, Wigston, Knighton, Leicester, Sileby, Swannington, Warwickshire, Staffordshire, Monyash, Yorkshire, Hill, Kellet, Arnside, Swarthmore, where he remained about a year.

1680. Westmorland, Lancashire, Yorkshire, York, Barton, Nottinghamshire, Derbyshire, Leicestershire, Warwickshire, Warwick, Southam, Radway, North-Newton, Banbury, Gloucestershire, Northamptonshire, Biddlesden, Lillingston-Lovel, Bugbrook, Stony-Stratford, Bedfordshire, Dunstable, Market-Street, Alban’s, Mims, Barnet, Gutterhedge, London, Surrey, Sussex, Kingston, Worplesdon, Guildford, Esher, Capel, Patchgate, Worminghurst, Bletchington, Horsham, Ifield, Reigate, Gatton, Kingston, Hammersmith, Battersea, Wandsworth, Kensington, Hendon, London,

Edmonton, Hertford, Waltham-Abbey, Edmonton, Shacklewell, London.

1681. Kingston-on-Thames, London, Waltham-Abbey, Flamstead-Heath, Edmonton, Enfield, Winchmore-Hill, London, Sussex, London, Edmonton, Buckinghamshire, Henley, Reading, Oare, Oxfordshire, Warborough, Ilmer, Mary Penington’s, Hunger-Hill, Watford, Uxbridge, Longford, Staines, Sunbury, Kingston, Wandsworth, Hammersmith, London.

1682. Dalston, London, Kingston, London.

1683. Kingston-on-Thames, London, Guildford, Worminghurst, Sussex,

Surrey, Kingston, London, Kingston-on-Thames, London, Kingston, London, Essex, Dalston, London, Kingston, London, Enfield, London.

1684. Colchester, Harwich—sails for Briel in Holland, Rotterdam, Amsterdam, Friesland, Leeuwarden, Franeker, Harlingen, Amsterdam, Osan-over, Landsmeer, Amsterdam, Sardam, Alkmaar, Amsterdam, Haarlem, Rotterdam, Briel—sails for Harwich, Colchester, Witham, Hare Street, William Mead’s, Enfield, Dalston, London.

1685. South Street, Ford-Green, Enfield, Waltham-Abbey, Enfield, Edmonton-Side, London,

South Street, Enfield, London, Epping Forest, London, Kingston, Hammersmith, London, Bethnal-Green, London, Enfield.

1686. London, Bethnal-Green, Enfield, Chiswick, London, Kingston.

1687. London, Gooses (Essex), London, Edmonton, South-Street, Winchmore-Hill, Bury-Street, Enfield, Hertford, Waltham-Abbey, Gooses (W. Mead’s), Wanstead, Barking, John Harding’s, Gooses, London, Kingston, Guildford, Kingston, Chiswick, Hammersmith, London,

1688. Enfield, Barnet, Waltham-Abbey, London, Gooses, Barking, Waltham-Abbey, Hoddesdon,

Enfield, South-Street, Ford-Green, Winchmore-Hill, London, Gooses.

1689. London, Southgate, London, Kingston, Hammersmith, London, Tottenham-High-Cross, Winchmore-Hill, Enfield, London, Gooses.

1690. London, Kingston, Tottenham-High-Cross, Ford-Green, Enfield, Cheshunt, Waltham-Abbey, Enfield, Tottenham, Winchmore-Hill, Hertford, Ware, Edmonton, Tottenham, London, Tottenham, Ford-Green, Tottenham, Enfield, Winchmore-Hill, Ford-Green, London, where he died the 13th of 11th Month, 1690, in his 67th year.

TEXTS OF SCRIPTURE. OCCURRING IN THIS JOURNAL.

OLD TESTAMENT.

Ch. Ver. Reference.

Genesis.

4 2, ii. 480.

4 7, i. 355.

6 9, ii. 480.

9 20, ii. 480.

13 — ii. 480.

13 16, ii. 447.

15 5, ii. 447.

15 13, 14, ii. 448.

21 12, ii. 481.

22 17, 18, ii. 447.

26 12, 14, ii. 481.

32 28, ii. 477.

46 32, 34, ii. 481.

Exodus.

3 1, 4, ii. 481.

14 13, i. 355.

15 21, ii. 406.

20 1, ii. 157.

20 25, ii. 451.

22 20, ii. 450.

23 18, ii. 451.

Leviticus.

2 13, ii. 418, 452.

21 — ii. 468.

Numbers.

19 — ii. 468.

31 — ii. 469.

Deuteronomy.

19 14, ii. 480.

27 17, ii. 480.

29 5, ii. 496.

Judges.

5 1-31, ii. 406.

1 Samuel.

2 10, ii. 406.

15 22, ii. 453.

17 15, 28, ii. 481.

1 Kings.

19 19, ii. 481.

2 Kings.

22 14, ii. 406.

2 Chronicles.

34 22, ii. 406.

Ezra.

4 2, 3, ii. 452.

Nehemiah.

9 — ii. 226.

Job.

36 10-12, ii. 418.

38 7, ii. 461.

Psalms.

1 5, ii. 468.

19 2, i. 9.

37 28, ii. 447.

51 17, ii. 451.

76 2, ii. 418.

78 51, 60, ii. 418.

82 1, ii. 468.

89 36, ii. 447.

92 13, 14, ii. 478.

93 5, ii. 478.

102 28, ii. 447.

107 22, ii. 451.

141 2, ii. 451.

149 4, ii. 414.

Proverbs.

8 15, ii. 468.

15 8, ii. 452.

15 25, ii. 414.

17 1, ii. 452.

Ecclesiastes.

5 1, ii. 452.

Isaiah.

1 4, ii. 447.

1 11, ii. 452.

2 2, ii. 495.

2 5, ii. 478.

2 12, ii. 414.

5 7, ii. 477.

11 9-12, ii. 494.

19 19, 25, ii. 112.

23 — ii. 421.

32 15, i. 10.

42 1, 6-8, ii. 495.

43 6, ii. 461.

49 6, i. 353, 370.

56 — i. 203; ii. 430.

57 3, 4, ii. 447.

57 6, ii. 421.

57 13, ii. 495.

57 15, ii. 451.

59 20, 21, ii. 448, 494.

60 1, 3, 5, 13, 18, 20, ii. 495.

66 1, 2, 3, ii. 451, 495.

Jeremiah.

2 24, ii. 419.

3 8, 9, ii. 419.

5 — i. 203.

5 7, 31, i. 109; ii. 419.

13 27, ii. 419.

14 — i. 203.

22 29, i. 16.

23 — i. 204.

23 1, ii. 431.

28 — ii. 431.

31 1, ii. 460.

44 — ii. 419.

Lamentations.

1 — ii. 420.

Ezekiel.

13 — i. 203; ii. 431.

14 — i. 203.

16 — ii. 420.

17 20, ii. 420.

23 — ii. 420.

Daniel.

2 44, ii. 467.

Hosea.

1 10, ii. 460.

2 — ii. 420.

4 14, ii. 451.

10 — ii. 420.

Joel.

2 28, i. 351; ii. 406, 462.

Amos.

1 1, ii. 481.

7 13-15, ii. 481.

Jonah.

2 — ii. 451.

Micah.

3 — i. 203; ii. 431.

Malachi.

1 — ii. 451.

4 1, ii. 414.

NEW TESTAMENT.

Ch. Ver. Reference.

Matthew.

3 2, ii. 456.

4 17, ii. 456.

4 18, 19, 21, 22, ii. 481.

5 — i. 523; ii. 227, 423.

5 45, 48, i. 464; ii. 462.

9 9, ii. 482.

9 13, ii. 453.

11 11, i. 32.

12 36, i. 354.

13 38, 39, 43, ii. 461.

16 27, i. 354.

19 29, ii. 466.

20 — i. 355.

23 — i. 175, 203.

23 13, ii. 461.

24 14, ii. 112.

25 15-30, i. 354.

25 40, 45, ii. 471.

26 39, i. 4.

27 46, i. 4.

28 18, 19, i. 349; ii. 449, 467.

Mark.

1 14, 15, ii. 456.

4 11, ii. 461.

6 12, ii. 456.

9 49, 50, ii. 418, 452.

12 33, 34, ii. 451.

13 10, ii. 112.

Luke.

1 20, ii. 157.

1 41-55, ii. 407.

2 36-38, ii. 407.

6 20, ii. 461.

7 28, ii. 461.

11 52, ii. 461.

12 23, ii. 414.

12 32, ii. 461.

13 3, 5, ii. 456.

15 1, 2, 7, 10, ii. 456.

16 16, i. 32; ii. 461.

20 37, 38, ii. 469.

22 19, i. 341.

22 29, ii. 461.

24 10, 11, 22, ii. 407.

24 47, ii. 457.

22 36, i. 495.

John.

1 4, i. 370.

1 9, i. 353.

1 13, 12, ii. 462.

1 29, ii. 156.

3 3, 5, 6, ii. 459.

3 16, 36, ii. 465.

3 18-20, i. 353; ii. 113.

3 34, i. 350.

4 14, ii. 466.

4 23, 24, ii. 423.

5 24, 39, 40, ii. 466.

5 44, i. 38.

5 47, ii. 157.

6 44, ii. 458.

6 27, ii. 466.

8 12, i. 370.

10 — ii. 422.

11 27, ii. 466.

12 36, 46, i. 370.

14 1-3, ii. 477.

14 6, ii. 458.

16 — i. 175.

16 8, 13, 14, i. 351.

17 22, ii. 495.

18 36, ii. 467.

20 17, ii. 406.

21 2-7, ii. 482.

Acts.

2 17, 18, i. 406.

2 31, ii. 439.

2 36, ii. 477.

2 38, ii. 457.

3 22, 23, ii. 156.

5 3, ii. 426.

7 48, i. 91.

9 4, ii. 471.

17 24, i. 91.

17 30, ii. 457.

18 3, ii. 482.

18 26, ii. 406.

20 28, i. 131.

21 9, ii. 275.

26 20, ii. 457.

Romans.

1 — i. 254.

1 4, ii. 449.

1 16, ii. 480.

1 19, i. 351.

2 14, 15, i. 352.

4 15, i. 17.

5 6, i. 395.

5 14, i. 33.

8 2, i. 17.

8 9, 10, i. 354; ii. 423.

8 14-17, ii. 460.

9 16, i. 355.

9 26, ii. 460.

11 11, ii. 495.

12 1, ii. 452.

12 3, i. 354.

14 7-9, ii. 469.

14 11, ii. 407.

15 12, ii. 494.

15 16, ii. 452.

16 1-4, ii. 406.

1 Corinthians.

2 10, 11, ii. 462.

2 14, 15 ii. 425.

5 3, 12, ii. 425.

6 1-4, ii. 426.

6 20, ii. 452.

8 10, ii. 427.

11 5, ii. 406.

11 25, 26, i. 341.

12 7, i. 352.

14 34, ii. 405.

15 47, 69, ii. 469.

2 Corinthians.

4 6, i. 371.

4 7, ii. 469.

5 1, ii. 477.

5 1, 2, 4, ii. 469.

5 15, i. 395.

6 14-16, ii. 427.

6 18, ii. 461.

10 4, ii. 423.

11 — ii. 426.

Galatians.

1 — ii. 427.

2 4, 5, ii. 427.

2 20, ii. 469.

3 28, ii. 407.

4 4-7, ii. 460.

4 25-27, ii. 102.

6 10, ii. 477.

Ephesians.

2 2, i. 353.

2 5, 7, i. 420.

2 8, i. 354.

2 19, ii. 477.

3 9, i. 354.

4 7, i. 353.

4 13, i. 354.

5 2, ii. 453.

Phillipians.

1 15, i. 339.

2 11, ii. 407.

2 15, 16, ii. 462.

4 3, ii. 405.

Colossians.

1 13, ii. 462.

1 26-28, ii. 449.

2 10, ii. 449.

3 6, i. 353.

4 11, ii. 462.

1 Thessalonians.

2 12, ii. 462.

2 2, 3, ii. 440.

1 Timothy.

2 4, ii. 112.

2 9, ii. 413.

2 12, ii. 405.

4 1, ii. 429.

2 Timothy.

2 19, i. 354.

3 — ii. 430.

Titus.

2 3, 4, ii. 405.

11, 12, 15, i. 352, 395.

Hebrews.

1 — ii. 351.

1 1, ii. 179, 200.

2 10, ii. 461.

3 5, ii. 477.

3 15, ii. 201.

4 10, ii. 408.

6 1-6, ii. 430.

12 25, ii. 201.

James.

2 5, ii. 460.

3 — ii. 429.

4 1, 2, 3, i. 495.

5 — i. 523; ii. 227.

5 12, i. 199.

1 Peter.

1 14, 15, ii. 413.

1 23, ii. 460.

2 2, ii. 460.

2 5, ii. 452, 460.

2 9, ii. 477.

2 25, ii. 422.

3 3-5, ii. 412.

4 10, 11, i. 354.

2 Peter.

1 13, 14, ii. 469.

1 19, i. 42.

2 4, 18, 22, ii. 427.

1 John.

1 2, ii. 466.

1 8, 10, ii. 217.

2 26, 27, i. 307.

2 14, ii. 461.

2 27, i. 7.

2 29, ii. 459.

3 1, 2, ii. 459.

3 12, ii. 426.

4 1, ii. 426.

4 7, 8, ii. 459.

5 1, ii. 459.

5 11, 12, ii. 466.

Jude.

4, ii. 113.

6, ii. 426.

Revelation.

2 — ii. 201.

3, ii. 429.

12 — i. 175.

12 1, ii. 437.

17 — ii. 421.

17 4, ii. 414.

18 — i. 175; ii. 421.

18 16, ii. 414.

19 — ii. 421.

19 16, ii. 467.

21 7, ii. 461.

22 18, ii. 157.

PARTICULARS OF THE ENGLISH EDITIONS OF THE JOURNAL OF GEORGE FOX.

=A.=—FIRST EDITION, 1694.—“A JOURNAL or Historical Account of the Life, Travels, Sufferings, Christian Experiences and Labour of Love in the =Work of the Ministry=, of that Ancient, Eminent and Faithful Servant of JESUS CHRIST, George Fox; Who departed this Life in great Peace with the LORD, the 13_th_ of the 11_th_ Month, 1690. =The First Volume.=”[A]

Footnote A:

The Second Vol. was a Collection of Epistles, etc., published by Tace Sowle, 1698.

Dan. 12. 3.—“And they that turn many to Righteousness, shall shine as the Stars for ever and ever.” Verse 4.—“Many shall run to and fro; and Knowledge shall be Encreased.”

2 Tim. 2. 12.—“If we suffer, we shall also reign with him; (i.e. with Christ.”)

LONDON: Printed for =Thomas Northcott=, in George-Yard in Lombard-Street, M DC XCIV. Folio.

Preface 48 pp., Testimonies pp. i-xviii, Journal pp. 1-200, 201_*-288_*, 189-632, and 16 pages of Tables. Total number of pages 796.

The Tables are (i.) Names of Countries, etc.; (ii.) Names of Friends, etc.; (iii.) Subject Matters; (iv.) Catalogue of Epistles.

This edition was edited by Thomas Ellwood and published with and without the Preface by Wm. Penn (printed by Tace Sowle, 1694). Most of the copies of this edition extant contain a reprint of pages 309, 310, which was inserted by request, in place of the original leaf, soon after publication of the volume.

A circular with proposals for reprinting the Journal, issued in 1708, states that it was “out of Print, and very Scarce these Four or Five Years past, Advanced to, and sold for 20_s._ per Book, whereas the first Price was but 13_s._”

B.—SECOND EDITION.—(But not so called on title page), 1709.

Same title as =A=.

LONDON: Printed and Sold by J. Sowle in White-Hart-Court in Gracious-street, 1709. In two parts, 8vo., pt. i., pp. lxxii, 592., pt. ii., pp. 580 and 36 pages of Tables as in A.

The above-mentioned, 4to. circular of “Proposals for Re-printing the Journal,” etc., states that the Journal would be put to the press when the number of subscribers amounted to 500, and that the price would be Seven Shillings and Sixpence to subscribers,[B] “bound in Calves Leather.” The volumes were to be “about the bigness of R. Barclay’s Apology,” and the text “Corrected from some Mistakes which passed in the former Impression.”

Footnote B:

The advertised price was Ten Shillings.

=C.=—THIRD EDITION, 1765.—Same title as A, but omitting date of death, and part of Scripture quotations. “The Third Edition corrected.”

LONDON: Printed by W. RICHARDSON and S. CLARK. Sold by LUKE HINDE in George-Yard, Lombard-Street, and the Booksellers in London and Westminster. M.DCC.LXV. Folio, pp. lix., 679 and 27 pages of Indexes as in A.

Corrected by Joseph Phipps; and in which a large number of unnecessary words no longer appear. It is supposed that the following folio circular, though undated, refers to this edition, “Proposals for Printing by Subscription, in one Volume in Folio, a New Edition of the Journal ... of ... George Fox. ... The Conditions: I. The Book will contain upwards of Two Hundred Sheets, and shall be printed on a fine Paper, and with a curious new Letter of this Size. II. The Price to the Subscribers will be twelve Shillings per Book in Sheets, fourteen Shillings in half-binding, or sixteen Shillings neatly bound in Calves Leather and letter’d on the Back. But in case the Number subscrib’d for should exceed one Thousand, then the Subscribers shall have an Abatement of one Shilling per Book. III. Four Shillings per Book are to be paid at the Time of subscribing, and the Remainder on the Delivery. Subscriptions are taken in by LUKE HINDE, in George-Yard, Lombard-Street, London; of whom Proposals may be had.”

=D.=—FOURTH EDITION.—Not known as an English edition, but see under “American Editions.”

=E.=—FIFTH EDITION (but not so called on title page) 1827.—Same title as =A=.

=London=: Printed by W. Phillips, George Yard, Lombard Street, 1827, from the First Edition, printed for Thomas Northcott, in George Yard, in Lombard Street, 1694. In two volumes large 8vo., vol. i. pp. lxxiv. 75-506; vol. ii. pp. 452 and 35 pages of Tables as in =A=. Price Twenty-four Shillings.

=F.=—SIXTH EDITION, 1836.—Same title as =A=, with addition of “Sixth Edition—in two Volumes.”

LEEDS: Printed by Anthony Pickard. M DCCC XXXVI. Small 8vo., vol. i., pp. I.-VIII., i.-lxxxii., 83-556; vol. ii., pp. 488 and 75 pages of Addenda and Indexes.

Printed for Joshua Kaye and George North Tatham, Leeds. Edition of 5,000 copies, sold at six shillings per copy. Contains Advertisement by the Editors, who state it was collated with the first and third editions. Special work seems to have been done on the Indexes, which include Texts of Scripture, Chronological Arrangement, etc.

=G.=—SEVENTH EDITION, 1852.—Title, “Journal of George Fox; being an Historical Account of the Life, ... [as =A=.] Seventh Edition—in two Volumes, with Notes Biographical and Historical, etc., by Wilson Armistead.”

LONDON: W. and F. G. Cash (late Gilpin), Bishopsgate Street, ... M DCCCLII. 8vo., vol. i., pp. xiv., 409; vol. ii., pp. ix., 354, and 58 pages of Appendix and Indexes, but omission of Catalogue of Epistles, etc.

Printed by W. G. Blackie and Co., Villafield, Glasgow, from =F=. For the first time divided into chapters and supplied with Introduction and Table of Contents. Price five shillings.

=H.1.=—EIGHTH (and Bi-Centenary) EDITION, 1891.—Title as =G=, but omitting part of Scripture quotation. “Eighth (and Bi-Centenary) Edition, in two volumes.”

LONDON: Friends’ Tract Association; Edward Hicks, Junr., Publisher, 14, Bishopsgate Street Without, 1891. 8vo., vol. i., pp. lxii., 537; vol. ii., pp. xvi., 507, and 61 pages of Appendix and Indexes as =G=.

Carefully collated with the earliest editions; and in other respects a reprint of =G=. Favouring circumstances occurring about the time of the two-hundredth anniversary of the death of George Fox, by the gift of two Friends deceased, and assistance from others, these volumes were produced at much less cost to purchasers than would otherwise have been the case. The whole was printed and stereotyped by Headley Brothers, Ashford, Kent; and conducted through the press under the joint supervision of Daniel Pickard, the revising editor, and of Frederick Goodall Cash, Hon. Secretary of Friends’ Tract Association, London. Price five shillings net.

500 copies were printed, and sold at five shillings each.

=H.2.=—EIGHTH EDITION, reprinted 1901.—Title, “The Journal of George Fox; being an Historical Account of his Life, Travels, Sufferings, and Christian Experiences. In two volumes.”

Published for the Friends’ Tract Association, by Headley Brothers, 14, Bishopsgate Street Without, London, E.C., 1901. 8vo. vol. i., pp. lxxii., 537, vol. ii., pp. xvi., 507, 31 pages of Appendix as =H.1=, and 50 pages of Particulars of Editions, and Indexes.

The text of this is reprinted by Headley Brothers, Ashford, Kent, from the stereo plates of =H.1=. slightly corrected, and has been furnished with greatly extended Index to Persons and Places, further particulars of previous editions and a Map, compiled by Norman Penney, Hon. Sec. of Friends’ Tract Association. 500 copies were printed. Price per copy five shillings net, including the map six shillings and sixpence net.

NOTE.—An abridged edition of The Journal, under the title “The Autobiography of George Fox,” edited, with Introduction, by Henry Stanley Newman, was published in London and Leominster [1886]. 4to. pp. xxxii, 406 and 16 pages of Index.

PARTICULARS OF THE AMERICAN EDITIONS

OF

THE JOURNAL OF GEORGE FOX.

----------------------------

1.—FOURTH EDITION, 1800.—Title as C, but without Scripture quotation. “Fourth Edition in two Volumes.”

New York: Printed by Isaac Collins, No. 189, Pearl Street, 1800. Large 8vo.

It is possible that this, the first American edition, was styled “Fourth Edition,” in sequence to the “Third Edition,” published in England.

2.—FIFTH EDITION, 1808.—Title as C. “The Fifth Edition, corrected. In two volumes.”

Philadelphia. Printed for B. and T. Kite, No. 20, North Third Street. Fry and Kammerer, Printers, 1808. Large 8vo., vol. i., pp. 542, vol. ii., pp. 485 and Index.

This edition rightly follows the Fourth (American) Edition, as “The Fifth Edition,” but it was apparently not reckoned for, when the English edition of 1836 was styled the “Sixth Edition.”

3.—ANOTHER EDITION, 1831.—Title as C. “Corrected by the first edition.” In two volumes, forming vols. i. and ii. of The Works of George Fox (in 8 vols.).

Philadelphia: Marcus T. C. Gould, No. 6, North Eighth Street; New York: Isaac T. Hopper, No. 420, Pearl Street. J. Harding, Printer,[66] 1831. Large 8vo., vol. i., pp. 437, vol. ii., pp. 384 and 9 pages of Index.

4.—STEREOTYPE EDITION, no date. Title as =C=, but incorrect reference to “Dan. xii. 1.”

Philadelphia: Published at Friends’ Book Store, No. 84, Mulberry Street. Large 8vo., pp. liv., 662 and 10 pages of Index.

From a Minute of the Meeting for Sufferings of Philadelphia Yearly Meeting, under date of 12mo. 25, 1832, it seems that the stereotype plates of the Journal were so nearly completed that the Treasurer of the Yearly Meeting was authorised to pay for same, and in the following 4th month, a bill passed the Meeting for Sufferings for printing 500 copies of same.

Many of above particulars have been kindly supplied by Morgan Bunting, George J. Scattergood, and Wm. C. Cowperthwaite, of Philadelphia.

-----

Footnote 66:

The second volume has “Thomas B. Town and Co., Printers.”