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.
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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.
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.