Chapter X
1681-1683.—George Fox answers two envious books written abroad—writes to magistrates to persuade them to moderation—writes to the Quarterly Meetings—attends the judges at Chambers, respecting a tithe-suit against himself and his wife—George Fox had bound himself not to intermeddle with his wife’s estate—this is shown to the judges in court, at which they wonder—his counsel thereon founds an argument in his favour—he again writes against the spirit of strife and division in the church—writes to the magistrates who had illegally condemned Friends upon ex-parte evidence—writes two papers respecting the choice of sheriffs—Friends are interrupted at Gracechurch Street Meeting by a civil and military force—George Fox writes divers books and papers in support and defence of the Truth—the Spirit of God directed to as the rule to distinguish between Truth and error, whereby the evil of persecution may be avoided—an epistle to encourage Friends under their sufferings, both from the outward powers, and from false brethren—the laws are now more strictly enforced against Dissenters—an epistle to Friends, commending them to the power of God in themselves—writes to Friends imprisoned at Denbigh, to console them in their sufferings, and exhorting them to faithfulness—Friends are kept out of their meeting-houses, and fined for speaking—a Friend is speedily restored from a sudden illness, in a remarkable manner, through the prayers of George Fox—persecution is now hot, and George Fox writes to Friends not to risk the loss of other people’s goods through their sufferings.
About this time I received two very envious books, written against Truth and Friends; one of them by a doctor (so called) of Bremen, in Germany, the other by a priest of Dantzic. They were both full of gross falsehoods, and reproachful slanders. I found it upon me to answer them both; and that I might not be much interrupted therein by other business and company, I went to KINGSTON-UPON-THAMES, where I wrote an answer to each of them; and also to some other scandalous papers which had been printed and scattered about to misrepresent Friends.
While I was there I wrote also the following paper, to persuade the magistrates to moderation towards Dissenters, and take off their edge to persecution. That it should have its full service, I directed it—
“_To all the Rulers, Magistrates, and Law-makers in England, Scotland, and Ireland, from the highest to the lowest; and to all other Magistrates everywhere, in that which is called Christendom; desiring their health, peace, tranquillity, life, and salvation in Christ Jesus, the Lord of Glory, and Lamb of God, who takes away the sins of the world, who is the King of kings, and Lord of lords, to whom all power in heaven and in earth is given; and who will reward every man according to his words and works._
“You that bear the name of Christian magistrates, my desire is, that you may all be found in Christ; and not only have the name, but be made partakers of his divine nature; that ye may be not only sayers, but doers of the word; not only professors and talkers of Christ, but letting him rule in your hearts by faith, and be walkers in Christ. For as his great apostle saith, ‘As every one hath received the Lord Jesus Christ, so let him walk in him; for in him there is peace.’ If all that profess Christ, did walk in Christ, they would walk in peace, and be in unity; for the apostle exhorted the Christians in his day to keep the unity of the Spirit; which is the bond of peace, yea, of Christ the King of kings’ peace. All Christians, who have the Scriptures, and are not in this Spirit of Christ, are not in unity one with another; and so have broken this bond of peace, which should knit and unite them together. Likewise all that profess the truth of Christ, should live in it; for it is peaceable, and the gospel is the gospel of peace; which, if all Christians lived in, they would be at peace one with another, and in the glorious fellowship of the gospel. And if all Christians kept in the fear of God, which is the beginning of the pure, heavenly peaceable, and gentle wisdom, which is easy to be entreated (above that wisdom which is earthly, sensual, devilish, and destroying), there would be no difference and destroying about matters of religion.
“I do declare the mighty day of the Lord is come and coming; and the Lord God is come to teach his people himself by his Son, Heb. i., who bruises the serpent’s head, that false teacher, that led Adam and Eve from God their Teacher. God will teach his people by his Son, who was the Teacher of Adam and Eve in paradise, before they fell and disobeyed the Lord, forsook him, and followed the serpent; whose head Christ bruises, and renews man and woman up again into the image of God, which Adam and Eve were in before they fell: glory and honour be to God through Jesus Christ, who hath called us by his Son into his glorious image, to serve and worship him in Spirit and truth; which Holy Spirit and truth the devil is out of, and into which he cannot come.
“I desire all Christian magistrates to take heed of persecuting any, though they differ from you in matters of faith, worship, and religion. For Christ saith, ‘Let the tares and the wheat grow together till the harvest:’ and he forbade such as would be plucking up tares: the reason was, ‘lest they should pluck up the wheat also;’ for Christ said, it should be his angels’ work, to separate the tares from the wheat. Moreover, Christ said, they should go into everlasting punishment that did not visit him in prison in his members; then what will become of them that cast him into prison, where he is made manifest in his members! O, lay these things to heart! A day of judgment will come, vengeance and recompense upon every one according to his works.
“To those disciples who would have had fire to come down from heaven to consume them that would not receive them, Christ turned him about, rebuked them, and told them, ‘they knew not what spirit they were of; for he came not to destroy men’s lives, but to save them.’
“Therefore let all magistrates and priests in that which is called Christendom, consider who have destroyed men’s lives since the apostles’ days, because they could not receive the religions, ways, and worships which they have made and set up: have they known what spirit they have been of? Are they not all reproved by, and come under the judgment of Christ? Therefore let all persecution be laid aside concerning religion; let love bear the sway, to overcome evil and enemies; and let patience oversway passion in all, that all may retain the heavenly reason, and the pure understanding,—that your moderation in true Christianity may be known to all men. For have you not the Turks, Jews, Tartars, Indians, and atheists’ eyes upon you, and upon Christendom? Therefore be in unity, and let not the name of God and Christ be blasphemed amongst them by means of any that bear the name of Christians. So God may be glorified by all and in all, through Jesus Christ, who is over all, who calls all to peace, and is blessed for ever.
“I would have you to be as noble as the Bereans, and search the Scriptures of Christ and the apostles. Where did he or they give any command to imprison, banish, persecute, or put to death, any that would not receive or conform to them, or that were contrary-minded to them in religion, or differed from them in matters of worship?
“Again, I desire all Christian magistrates to search both Scriptures and Chronicles, and see what was the end of all persecutors, and what judgments came upon them. What came to Cain, who was the first persecutor for matters of faith and sacrifice? Did not he become a vagabond and a fugitive in the earth? What became of the old world, that grieved God, and Noah, a preacher of righteousness? What became of Sodom, that vexed just Lot? What became of Pharaoh, that persecuted God’s people in Egypt (though the more he persecuted them the more they grew?) What became of Ahab and Jezebel, that persecuted the Lord’s prophets? And what became of Haman, that would have destroyed the Jews? What became of the Jews and Jerusalem, that persecuted Christ and the apostles? What was the end of all these? Are they not become vagabonds in the earth, and driven away from their native country? Therefore I beseech you in the love and fear of God, be so noble as to search both Scripture and history, and let not your divine understanding be clouded. What will become of the beast and whore spoken of in the Revelations, with their false prophets, that have drunk the blood of the saints, martyrs, and prophets of Jesus? Must they not all go with the devil, who is a murderer, destroyer, and adversary of mankind, into the lake of fire, that burns with brimstone? And ye may be sure that spirit that stirs you up to persecution, let it be in whomsoever it will, is not of Christ, and of his lamb-like nature; who takes away the sins of the world, not the lives of men.
“Paul was a persecutor, and a haler to prison, before he was converted to Christianity; but never after. And therefore, are not all in Saul’s nature, let them be of what name or profession soever, that are persecutors, and unconverted into Paul’s life of Christianity? He said, the life that he lived after he was converted, was ‘by the faith of the Son of God;’ and that he lived, yet not he, but ‘Christ lived in him,’ who came to save men’s lives, and not to destroy them. This life should be the life of all Christians now, which Paul in his converted state lived in. And the apostle saith, ‘The law is good if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly, and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, and for perjured persons,’ 1 Tim. i. 8-10. So the law, in its place, is good against such.
“Again the apostle says, ‘The law was added because of transgression,’ Gal. iii. 19. Here all magistrates may see what the law in its place is good against; what it was made for and against; and what evils, the apostle says, it takes hold of. He does not say the law should be laid upon men that differed from them in their religion and judgment, nor upon righteous men. So you may see in what condition the law is good, and what it was made against; not against righteous men, against whom ye have nothing in their lives and conversations, only because they differ from you in matters of religion; letting manslayers, whoremongers, perjured persons, ungodly, profane persons, liars, &c., go unpunished; such do not use, nor execute the law lawfully, as the apostle says, ‘The law is good, if a man use it lawfully.’ Therefore it ought to be used lawfully; which law, the apostle says, ‘is for the punishment of evil-doers, and a praise for them that do well;’ as may be seen, Rom. xiii. So, as the apostle said, ‘We do not break the law, nor make it void; but we establish the law,’ (Rom. iii. 31.)
“This is from him who desires the eternal good and salvation of you all in Christ Jesus. Amen.”
G. F.
Kingston-upon-Thames, the 4th of the 1st Month, 1680-1.
After I had finished these services I returned to LONDON, where I stayed about a month, labouring amongst Friends in the work of the Lord, both in public meetings for worship, and in those relating to the outward affairs of the church. Then feeling my spirit drawn to visit Friends about Enfield, I went to WALTHAM ABBEY, where I had a very precious meeting; and another at FLAMSTEAD HEATH. Having spent some time among Friends thereabouts, and had divers good meetings at EDMONTON, ENFIELD, WINCHMORE-HILL, and other places, I came back to LONDON a little before the Yearly Meeting, which was in the 3rd month, 1681. It was a very precious time, in which the glorious presence and power of the Lord was eminently felt and enjoyed.
Some time after the Yearly Meeting it came upon me to write the following epistle:—
“_To the Men’s and Women’s Quarterly Meetings that are gathered in the name and power of Jesus._”
“Christ, the second Adam, who is both Head and Husband of his church, the Redeemer, Purchaser, Saviour, Sanctifier, and Reconciler of his sons and daughters (his church) to God, I say, his presence (to wit, Christ’s) feel among you, to exercise his prophetical office, in opening you with his light, grace, truth, power, and Spirit; and to exercise his office, as he is a Bishop, to oversee you with his light, grace, power, and Spirit, that ye do not go astray from God. And as Christ is a Shepherd, feel, see, and hear him exercising that office, who laid down his life for his sheep, feeding them in his living pastures of life, and making them to drink of his living, eternal springs. Let Him rule and govern in your hearts, as he is King, that his heavenly and spiritual government all may live under, as true subjects of his righteous, peaceable kingdom, which stands in righteousness, peace, joy in the Holy Ghost, over Satan and his power, and all unrighteousness. So all ye subjects to Christ’s kingdom of peace, if ye want wisdom, or knowledge, life, or salvation, Christ is the treasure; feel Him the treasure among you. And all, as ye have received Christ, walk in him, in whom ye have peace; who bruises the head of the serpent, the author of all strife, distraction, and confusion: yea, you have peace with God, and one with another, though the trouble be from the world and the world’s spirit.
“Therefore, my dear Friends, brethren and sisters, love one another with the love that is of God shed in your hearts; that ye may bear the marks of Christ’s disciples, and it may appear that Christ is in you, and ye in Him; so that God Almighty may be glorified among you. Whatever ye do, let it be done in the name of Jesus, to the praise of God the Father, keeping in unity in the Holy Spirit of God, which was before the unholy spirit was: which Holy Spirit is your bond of peace, yea, the Holy King of kings’ and Lord of lords’ peace. And in this holy, pure Spirit is your eternal unity and fellowship; in which ye serve and worship the God of Truth, who is over all, blessed for ever, Amen. So the Lord guide you all with his Word of patience, life, power, and wisdom, in all your actions, lives, conversations, and meetings, to God’s glory. My love to you all in the Lord Jesus Christ, by whom all things were made, and who is over all, the First and the Last.”
G. F.
London, the 9th of the 4th Month, 1681.
About this time I had occasion to go to several of the judges’ chambers upon a suit about tithes. For my wife and I and several other Friends, were sued in Cartmel-Wapentake Court in Lancashire, for small tithes, and we had demurred to the jurisdiction of that court. Whereupon the plaintiff prosecuted us in the Exchequer Court at Westminster, where they run us up to a writ of rebellion, for not answering the bill upon oath; and got an order of court to the sergeant, to take me and my wife into custody. This was a little before the Yearly Meeting, at which time it was thought they would have taken me up; and according to outward appearance, it was likely, and very easy for him to have done it, lodging at the places where I used to do, and being very public in meetings. But the Lord’s power was over them, and restrained them; so that they did not take me. Yet understanding there was a warrant out against me, as soon as the Yearly Meeting was over, I took William Mead with me, and went to several of the judges’ chambers, to speak with them about it; and to let them understand both the state of the case, and the ground and reason of our refusing to pay tithes.
The first I went to was Judge Gregory, to whom I tendered mine and my wife’s answer to the plaintiff’s bill; in which was set forth, that she had lived three and forty years at Swarthmore, and in all that time there had been no tithe paid or demanded: and an old man, who had long been a tithe-gatherer, had made affidavit, that he never gathered tithe at Swarthmore-Hall in Judge Fell’s time, or since. There were many particulars in our answer, but it would not be accepted without an oath. I told the judge that both tithe and swearing among Christians came from the Pope, and it was matter of conscience to us not to pay tithes, nor to swear; for Christ bid his disciples, who had freely received, give freely; and he commanded them “not to swear at all.” The judge said, there was tithe paid in England before Popery was: I asked him by what law or statute they were paid then; but he was silent. Then I told him, there were eight poor men brought up to London out of the North about two hundred miles for small tithes, and one of them had no family but himself and his wife, and kept no living creature but a cat. I asked him also, whether they could take a man and his wife, and imprison them both for small tithes, and so destroy a family; and if they could, I desired to know by what law: he did not answer me, but only said, “that was a hard case.”
When I found there was no help to be had there, we left him, and went to Judge Montague’s chamber; and with him I had much discourse concerning tithes. Whereupon he sent for our adversary’s attorney; and when he came I offered him our answer. He said, if we would pay the charges of the court, and be bound to stand trial, and abide the judgment of the court, we should not have the oath tendered to us. I told him that they had brought those charges upon us, by requiring us to put in our answer upon oath; which they knew before we could not do for conscience’ sake; and as we could not pay any tithe nor swear, so neither should we pay any of their charges. Upon this he would not receive our answer. So we went from thence to Judge Atkyns’s chamber, and he being busy, we gave our answers and our reasons against tithes and swearing to his clerk; but neither could we find any encouragement from him to expect redress there. Wherefore leaving him we went to one of the most noted counsellors, and showed him the state of our case and our answers: he was very civil to us, and said, “this way of proceeding against us was somewhat like an inquisition.”
A few days after, those eight poor Friends that were brought up so far out of the North, appeared before the judges; and the Lord was with them, and his power was over the court, so that the Friends were not committed to the Fleet. Our cause was put off till the next term (called Michaelmas), and then it was brought before the four judges again. Then William Mead told the judges that I had engaged not to meddle with my wife’s estate. The judges could hardly believe that any man would do so: whereupon he showed them the writing under my hand and seal, at which they wondered. Then two of the judges and some of the lawyers stood up, and pleaded for me, that I was not liable to the tithes: but the other two judges and divers lawyers, pressed earnestly to have me sequestered; alleging that I was a public man. At length they prevailed with one of the other two judges to join with them; and then they granted a sequestration against me and my wife together. Thereupon, by advice of counsel, we moved for a limitation, which was granted, and that much defeated our adversary’s design in suing out the sequestration; for this limited the plaintiff to take no more than was proved. One of the judges, Baron Weston, was very bitter, and broke forth in a great rage against me in the open court; but shortly after he died.
After the Yearly Meeting, I tarried about a month in London; and then went into SUSSEX, to visit Friends there, amongst whom I had many large and very precious meetings in divers parts of that county. Yet I spent not much time now in Sussex, but returned pretty soon to LONDON, whither I felt drawings in spirit; and had very good service for the Lord there, both in public meetings and amongst Friends. When I had tarried some time in London, I went to EDMONTON; thence into BUCKINGHAMSHIRE, where I visited Friends at several meetings in that county: and then went by HENLEY to READING, where I tarried several meetings. I went no farther westward at this time than to OARE, where I had a very large meeting; after which, striking through the edge of OXFORDSHIRE, I had a large and very precious meeting at WARBOROUGH, in which the glory of the Lord shone over all. Many Friends came to it out of Berkshire, Buckinghamshire, and Hampshire.
Thence I passed to ILMER in the vale of Buckinghamshire, where we had a glorious meeting; and the day following I returned to Mary Penington’s, visiting the men’s and women’s monthly meetings at HUNGER-HILL, and some other meetings thereabouts; and then passed to WATFORD, where was a marriage of two Friends, at which I was present. A very large meeting we had on that occasion, and the Lord’s power was over all. I went from Watford to LONGFORD in MIDDLESEX, visiting Friends at UXBRIDGE in the way. At Longford we had a large meeting on First-day, and the presence of the Lord was preciously felt amongst us; blessed be his name! I passed from Longford to KINGSTON, visiting Friends as I went, at STAINES and SUNBURY. At Kingston I abode with Friends two meetings, wherein we were sweetly refreshed together in the Lord. Passing thence towards London, I had a very precious meeting at WANDSWORTH: then crossing over to HAMMERSMITH, I had a good meeting there, which was larger on account of a burial; and there being openness in the people, I had a fine opportunity to open the way of truth amongst them.
After I was come to LONDON, I was moved to write the following paper, concerning that spirit which had led some, who professed truth, into strife and division, and to oppose the way and work of the Lord:—
“FRIENDS,
“You that keep your habitations in the truth, that is over all, see that it is the same spirit that leads the back-sliders and apostates now, from the spiritual fellowship and unity of God’s people, and the church of Christ, that led Adam and Eve from God, and the Jews from God and his law, to rebel against his Spirit. This spirit is the same that was in the world, which got into the Jews, when they were gone from the Spirit of God; and then they turned against God and his prophets, and against Christ and his apostles. This spirit led them to be as bad as Pilate, or worse. The enmity or adversary got within them against the truth, and them that walked in it, and the Spirit of the Lord; so that they killed and destroyed the Just. This was the spirit of the devil, the destroyer, who sought not only to destroy the truth, but the order of it, and them that walked in it, when true Christianity was planted among the possessors of the light, grace, and truth, and the holy gospel faith and Spirit, who enjoyed Christ in their hearts. But when some began to err from the Spirit and faith, to hate the light, disobey the gospel, turn the grace of God into wantonness, walk despitefully against the Spirit of Grace, turn from the truth, crucify to themselves Christ afresh, and put him to open shame; these were they, that let in the spirit of the world; who held the form of godliness, but denied the power thereof; and troubled the churches in the apostles’ days. When the spirit of Satan had got into such, they were more troublesome to the church than the open persecutors that were without: these got into the assemblies to deceive the hearts of the simple, having the good words, fair speeches, and sheep’s clothing. Paul, Peter, John, Jude, and James had much to do with such, to keep them from troubling the church of Christ; for they are out of the light, power, and Spirit; therefore the apostles of Christ exhorted the saints to keep to the Word of life within; to the anointing; to the grace, truth, and Holy Spirit in their hearts. This foul spirit will profess all the Scriptures in words; but by the Spirit of God, which is holy, this spirit is tried, and its fruits. So the apostates went from the power and Spirit of God, and turned against the prophets, and the martyrs of Jesus; and became the whore, whose cup all nations drank of. The dragon with his tail threw down many of the stars, and would have devoured the woman with his flood; but the woman, the true church, was preserved; for the gates of hell cannot prevail against her; and then the dragon made war with her seed. So the dragon, the whore, the beast, and false prophets, all made war against the Lamb and the saints; but the Lamb and the saints will overcome them all, and will have the victory.
“And now the everlasting gospel is preached again to all nations, tongues, and peoples; and many are gathered into the gospel, the power of God, are turned to the light, which is the life in Christ, are grafted into him, and are come to walk in the order of the new covenant of light and life, in the gospel of peace and salvation. The same spirit that opposed the apostles and the churches in their days, opposes now; yea, it is the same that opposed Christ, and disdained him, that disdaineth God’s servants now. The same that opposed the prophets, and rebelled against Moses, opposes and rebels against God’s servants and people now. It is the same dark, blind, disobedient, faithless, wilful, jealous spirit, that persecutes some with the hands, and others with the tongue. It is the same spirit of enmity, the adversary and destroyer, that tempted Adam and Eve to disobey God, and deceived them; which deceived the Jews and tempted them, and deceived all those that went from the church in the apostles’ days. And it is the same spirit that is now going about sometimes like a roaring lion, sometimes like a twisting serpent to tempt, to deceive, and to devour, in those who have fair speeches, good words, and sheep’s clothing, in a form of godliness, and under pretence of light and liberty, but who deny the power thereof, and inwardly are ravening wolves; and if it were possible, they would deceive the very elect. But the elect are in the covenant of light and life, and in the power of God over them, and in Christ, who will grind them to pieces; and will slay all his enemies with his spiritual sword, who will not have him to rule over, or in them.
“In Christ all his people have rest and peace, who is their sanctuary over all storms and tempests. In Christ, the sanctuary, no deceiver nor destroyer can come; for he is a place of sweet rest and safety. Hallelujah! praise the Lord for his sanctuary. Amen.”
G.F.
Sufferings continuing severe upon Friends at LONDON, I found my service lay mostly there; wherefore I went but little out of town, and not far; being frequent at the most public meetings, to encourage Friends, both by word and example, to stand fast in the testimony to which God has called them. At other times I went about from house to house, visiting Friends that had their goods taken away for their testimony to truth. And because the wicked informers were grown very audacious, by reason that they had too much countenance and encouragement from some justices, who, trusting wholly to their information, proceeded against Friends without hearing them; whereby many were made to suffer, not only contrary to right, but even contrary to law also; I advised with some Friends about it; and we drew up a paper, which was delivered to most of the magistrates in and about the city; which was as follows:—
“Whereas informers have obtained warrants of some justices of peace, who have convicted many of us without a hearing, or once summoning us to appear before them; by which proceedings many have had their goods seized and taken away, being generally fined ten pounds each for an unknown speaker; and some of those persons so fined, have not been at the meetings they were fined for; and the speaker notwithstanding has himself been fined for the same meeting, the same day the others were fined for the unknown speaker. By this the justices may see the wickedness of these informers, by whose false oaths we have been convicted for an unknown preacher, when the preacher has been both known and fined. Also in their swearing such persons to have been at such a meeting such a day, when indeed they, whom they have so sworn against, have not been at that meeting. By which proceedings several families of the king’s peaceable subjects are likely to be ruined, if a speedy stop be not put thereunto.
“Therefore we hope and desire, that you, the king’s justices, for the time to come, when any informers shall come to any of you with information against any of us, will summon such as are accused to appear before you, and hear us and our accusers face to face; that none for the time to come may suffer for that they are not guilty of. For Pilate the governor heard Christ and his accusers, face to face, before he condemned him, (John xix.) The council and chief priests heard Stephen and his accusers, with the witnesses that were brought against him, face to face, before they condemned him, (Acts vii.) The Roman captain heard Paul and his accusers face to face (Acts xxiii.) Felix the governor heard Paul, and Ananias the high priest, and the elders that accused Paul, face to face (Acts xxiv.) And when the high priests and chief of the Jews accused Paul to Festus, he heard Paul and his accusers, and them that witnessed against him, face to face (Acts xxv.) Doth the law of God, or did the Roman law, or doth the law of the land judge any man, before he and his accusers, and they that witness against him, be heard face to face?”
This somewhat moderated the justices; and after this several Friends, that had been illegally prosecuted and fined, entered their appeals; and upon trial were acquitted, and the informers cast: which was a great discouragement to the informers, and some relief to Friends.
A little before the time for choosing new sheriffs for the city, they who put up to be chosen desiring our Friends to give their voices for them, I wrote a few lines, tending to discover what spirit they were of, and how they stood affected to true liberty; and it was by way of inquiry, thus:—
“Do any here in London, who stand to be chosen sheriffs, own that Christ, that was crucified without the gates of Jerusalem, to be the light of the world, that ‘enlightens every man that cometh into the world,’ who saith, ‘Believe in the light, that ye may become children of light?’ Are any of you against persecuting people for their religion and worship of God in spirit and in truth, as Christ commandeth? For Christ, said, ‘I am not of this world, nor my kingdom;’ therefore he doth not uphold his spiritual worship and pure religion with worldly and carnal weapons. Christ said, ‘Swear not at all;’ and his apostle James saith the same; but will not you force us to swear, and so to break Christ’s and his apostle’s commands, in putting oaths to us? Christ saith to his apostles, ‘Freely ye have received, freely give.’ Will not you force us to give tithes and maintenance to such teachers as we know God hath not sent? Shall we be free to serve and worship God, and keep his and his Son’s commands, if we give our voices freely for you? For we are unwilling to give our voices for such as will imprison and persecute us, and spoil our goods.”
But whatever they were that stood to be chosen, I observed heat and strife in the spirits of the people that were to choose; wherefore I wrote a few lines to be spread amongst them, directed thus:—
“To the People who are choosing Sheriffs in London.”
“PEOPLE,—All keep in the gentle and peaceable wisdom of God, which is above all that which is earthly, sensual, and devilish; and live in that love of God that is not puffed up, nor is unseemly; which envieth not, but beareth and endureth all things. In this love ye will seek the good and peace of all, and the hurt of no man. Keep out of all heats, and be not hot-headed; but be cool and gentle, that your Christian moderation may appear to all men; for the Lord is at hand, who beholds all men’s words, thoughts, and actions, and will reward every one according to his works; and what every man soweth, that shall he reap.”
Now I had some inclination to go into the country to a meeting, but hearing that there would be a bustle at our meetings, and feeling a great disquietness in people’s spirits in the city about choosing sheriffs, it was upon me to stay in the city, and go to the meeting in Gracechurch Street upon the First-day of the week. William Penn went with me, and spoke; and while he was declaring the truth to the people, a constable came in with his great staff, and bid him give over, and come down; but he continued, declaring truth in the power of God. After a while the constable drew back, and when William Penn had done, I stood up, and declared to the people “the everlasting gospel, which was preached in the apostles’ days, and to Abraham; and which the church in the apostles’ days received, and came to be heirs of. This gospel, I declared, was sent from heaven by the Holy Ghost in the apostles’ days, and is so now; and was not of man, neither by man; but by the revelation of the Holy Ghost. And now this gospel is preached again (as John saw, and said it should be) to all nations, tongues, and people; and all people now are to hear Christ the prophet, in this his gospel of the new covenant. For as Moses said, ‘Like unto me will God raise up a prophet, and Him shall ye hear in all things;’ so, said I, this prophet, Christ, is come, and all the Jews in spirit, the true believing Christians in the light, who have the law of God written in their hearts, and put into their minds, are to hear Christ in his gospel, new testament, and new covenant, which is the law of the spirit of life in Christ Jesus, who bruises the serpent’s head (which is the head of enmity), and makes free from the law of sin and death. I showed, that all whom Christ quickens and makes alive, he makes to sit together in the heavenly places in himself. So that they do not wander up and down, like the fool’s eye, in the corners of the earth; nor are their eyes abroad in the world, to sit down in the world’s invented seats of religion; but they sit together in Him, as the saints did in the apostles’ days. So Christ was and is their treasure of wisdom, life, knowledge and salvation.”
As I was thus speaking, two constables came in with their great staves, and bid me give over speaking and come down; but, feeling the power of the Lord with me, I spoke on therein, both to the constables and to the people. To the constables I declared, “that we were a peaceable people, who meet to wait upon God, and worship him in spirit and in truth; and therefore they needed not to come with their staves amongst us, who were met in a peaceable manner, desiring and seeking the good and salvation of all people.” Then turning my speech to the people again, I declared what further was upon me to them; and while I was speaking the constables drew out towards the door; and the soldiers stood with their muskets in the yard. When I had done speaking, I kneeled down and prayed, desiring the Lord to open the eyes and hearts of all people, both high and low, that their minds might be turned to God by his Holy Spirit; that he might be glorified in all and over all. After prayer the meeting rose, and Friends passed away; the constables being come in again, but without the soldiers: and indeed, both they and the soldiers carried themselves civilly.
William Penn and I went into a room hard by, as we used to do, and many Friends went with us; and lest the constables should think we would shun them, a Friend went down and told them, that if they would have anything with us, they might come where we were, if they pleased. One of them came to us soon after, but without his staff; which he chose to do, that he might not be observed; for he said, the people told him he busied himself more than he needed. We desired to see his warrant; and therein we found, that the informer was one Hilton, a North-countryman, who was reputed to be a Baptist. The constable was asked, whether he would arrest us by his warrant on that day; it being the First-day of the week, which in their law was called the Lord’s day; he said, he thought he could not. He told us also, that he had charged the informer to come along with him to the meeting, but he had run away from him. We showed the constable that both he and we were clear; yet to free him from all fear of danger, we were free to go to the alderman that granted the warrant. Then a Friend that was present said, he would go with the constable to speak with the alderman; which they did, and came presently back again, the alderman being gone from home. Seeing the constable in a strait, and finding him to be a tender man, we bid him fix an hour to come to us again, or send for us, and we would come to him. So he appointed five in the afternoon; but neither came, nor sent for us; and a Friend meeting him afterwards in the evening, the constable told him, he thought it would come to nothing, and therefore did not look after us. So the Lord’s power was over all; to him be the glory!
On the Fourth-day following, it was upon me to go to Gracechurch Street meeting again; for I had heard that they would come to break it up that day. The neighbours, it seems, were informed so; a justice had granted a warrant for that purpose, and the constable told a Friend, that Hilton the informer had been with him about it. The constable would have had the informer to go with him to the meeting, but he would not; but would have the constable to go without him; whether that put the constable by, I know not; but he did not come. I was in a travail of spirit in the power of God, and was moved in it to go to the meeting; and the Lord’s power chained all down. Though they threatened to bring the red coats, none came, nor was there any disturbance; but a glorious, powerful meeting it was, and very peaceable. Glory, honour, and praises be to the Lord over all for ever. Amen!
During the time I thus abode at London, as I had leisure between meetings, and from other public services, I wrote divers books and papers, some of which were printed, and others spread about in manuscript. Of these, one was directed “To the bishops and others, that stirred up persecution; to show them from the Holy Scriptures that they did not walk therein according to the royal law, ‘to love their neighbour as themselves, and to do to others as they would be done unto.’”
Another was, “To all the several sorts of professed Christians, as well Protestants as Papists, whose religion and worship stand in outward observances and ceremonies; pressing them from those words of the apostle Paul to the Galatians, chap. v. ver. 2-4, ‘Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace,’ to consider whether they, being gone back into legal observations and shadowy ceremonies (in upholding tithes, offerings, first-fruits, priests’ garments, outward altars, temples, lamps, lights, &c., and in observing days, months, times, years, with many other things commanded by the law), were not gone into the same state that the Galatians were running into; and so were fallen from grace, and become debtors to do the whole law.”
Another was, “To direct and turn all people to the Spirit of God, that they might thereby receive a right understanding, and be able to distinguish between right and wrong, truth and error; that under pretence of punishing evil-doers, they might not themselves do evil in persecuting the righteous.” That paper, being short, is here inserted:—
“The Spirit of God, which he hath poured upon all, giveth an understanding to all who are led by it; and to those who do not quench the motions of it, it giveth knowledge and understanding to distinguish good from evil, light from darkness, Christ from antichrist, the old testament or covenant from the new, the old way from the new and living way; the sheep and lambs from the goats and wolves; the worship of God, which Christ set up above sixteen hundred years ago, from the dragon’s and beast’s worship; and all them that worship the works of men’s hands, and the will-worshippers, from them that worship God in his Spirit and in his truth, in which God’s people worship him; which worship is over all false worships and worshippers. They who believe in the light, which is the life in Christ, become the children of light, and are the lambs of Jesus. These lambs follow the Lamb of God, that taketh away the sins of the world; and they will not follow the hirelings, nor the strangers, to be led into strange ways, doctrines, religions, worships, and churches; for the lambs of Christ follow Christ, the Lamb of God, and know his heavenly voice. They know also, that they who are without Christ are dogs and wolves, adulterers, idolaters, liars, and unbelievers, who would devour the lambs; but these are in the hand of the Lord, which is his power, that is over all. Such do good in his power unto all; for they have the mind of Christ, who would have all to come to the knowledge of the truth, and be saved. They that do good to all, do hurt to none; for that spirit that doth hurt to any, is not of God; but that spirit which doth good to all, and especially to the household of faith, is of God. Christ came not to destroy men’s lives, but to save them: it is the devil that is the destroyer of men’s lives about religion, that corrupts men, and makes them deaf and blind to the things of God, and to halt out of God’s way. They that obey the evil one and forsake the Lord, such the destroyer doth destroy; but Christ destroys that destroyer; and in Christ all have life.”
G. F.
I wrote another paper also concerning meditation, delight, exercise, and study; showing from the Scriptures of truth, what the true Christians ought to meditate upon, and to exercise their minds in; what they should take delight in, and what they should study to do. For in these things, not the profane and loose people only, but even the great professors of religion are very much mistaken; taking delight in earthly, fading, perishing things; whereas they ought to meditate on heavenly things, delight in the law of God after the inward man, and exercise themselves to have always “a conscience void of offence towards God, and towards men,” as the apostle Paul did.
As sufferings continued very sore and heavy upon Friends, not only in the city but in most parts of the nation, I drew up a paper to be presented to the king; setting forth our grievances, and desiring redress from him in those particular cases which I understood were in his power. But not having relief from him, it came upon me to write an epistle to Friends, to encourage them in their sufferings, that they might bear with patience the many exercises that were brought upon them, both from the outward magistrates, and by false brethren and apostates, whose wicked books and filthy slanders grieved the upright-hearted. This epistle I wrote at DALSTON, whither I went to visit an ancient Friend that lay sick:—
“Friends and brethren in Christ Jesus, whom the Lord hath called and gathered into himself, in him abide; for without him ye can do nothing, and through him ye can do all things. He is your strength and support in all your trials, temptations, imprisonments, and sufferings, who for Christ’s sake are accounted as sheep for the slaughter: in all these things we are more than conquerors, through Christ who hath loved us. And therefore, Friends, though you suffer by the outward powers, ye know that the prophets, Christ, and the apostles, suffered by the unconverted. And though ye suffer by false brethren and false apostates for a time, and by their filthy books and tongues; whose tongues indeed are become no slander, let them speak, write, or print what they will; for the sober people even of the world hardly regard it: it is well they have manifested themselves to the world, that their folly may proceed no farther. Though, to the utmost of their power, they have showed their wicked intent, to stir up the magistrates, professors, and profane against us, and to speak evil of the way of truth, God’s judgments will overtake them, and come upon them, as sure as they have come upon those that are gone before them. Let their pretence be ever so high, mark their end; for they will fall like untimely figs, and wither like the grass upon the top of the house. Though they may seem to flourish, and make a boast and a noise for a time, yet the Seed is on the head of such, and will grind them to powder; which Seed bruises the serpent’s head. Therefore in this Seed, Christ, who is your sanctuary, rest, peace, and quiet habitation, who is the First and the Last, and over all, in Him walk; for the Lord taketh pleasure in his people that are faithful, that serve and worship him. Therefore let the saints be joyful in glory; and the God of peace, ‘the God of all grace, who hath called us into his eternal glory by Jesus Christ, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.’ Cast all your care upon the Lord, for he careth for you.
“And, dearly beloved, think it not strange concerning the fiery trial that is to try you, as though some strange thing had happened unto you; for it is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing: and rejoice, inasmuch as ye are made partakers of Christ’s sufferings. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator; for unto you is given, in the behalf of Christ, not only to believe in him, but also to suffer for his sake. So it is given, or is a gift from Christ, to suffer for his name; and therefore rejoice, inasmuch as ye are made partakers of Christ’s sufferings. If ye be reproached, or evil spoken of for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. Therefore, if any suffer as Christians, let them not be ashamed; but let them glorify God on this behalf; though now for a season ye are in sufferings, and trials, and temptations, that the trial of your faith, being much more precious than that of gold, which perishes, though it be tried with fire, may be found unto praise, honour, and glory, who are kept by the power of God, through faith, unto salvation. Therefore mind your Keeper, wherever ye are, or what sufferings soever ye be in; and mind the example of the apostle, how he suffered trouble as an evil-doer unto bonds. But the Word of God is not bound, which is everlasting and endures for ever; and they who are in that which is not everlasting, and doth not endure for ever, cannot bind the Word. The apostle said, I endure all things for the elect’s sake, that they may also obtain the salvation, which is in Christ Jesus, with eternal glory (mark, with eternal glory). And if we suffer with Christ, we shall reign with Christ, who abide faithful.
“Therefore strive not about words to no profit, but shun profane and vain babblings, for they will increase unto more ungodliness; that ye may be vessels of honour, sanctified and meet for Christ your Master’s use, and prepared unto every good work. Follow after righteousness, godliness, faith, love, patience, and meekness. Fight the good fight of faith with your heavenly weapons; which faith is victory (or gives victory) by which ye lay hold on eternal life, and have access unto God, ‘who will render to every man according to his deeds; to them who, by patient continuing in well-doing, seek for glory, and honour, and immortality, eternal life; but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doeth evil; but glory, honour, and peace to every man that worketh good.’ Christ said to his disciples, ‘If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.’ And, ‘If they have persecuted me, they will also persecute you.’ And John, in his general epistle to the church, saith, ‘Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren.’ And Christ, in his prayer to his Father, saith of his followers, ‘As thou hast sent me into the world, even so have I also sent them into the world; and the glory which thou gavest me I have given them, that they may be one, even as we are one.’ And, therefore, all ye that know God and Jesus Christ, whom to know is eternal life, and are partakers of his glory, keep the testimony of Jesus, and be valiant for his truth upon earth, that ye may be all settled upon Christ, the rock and foundation.”
G.F.
Dalston, the 3rd of the 8th Month, 1682.
I made but little stay at Dalston, but returned to LONDON, where I continued most part of the winter, labouring in the service of truth amongst Friends; save that I was a little while at Kingston, in the 10th month of this year, where I wrote a book, setting forth “The state of the birth temporal, and the birth spiritual; and the duty and state of a child, youth, young men, aged men, and fathers in the truth,” &c. But I stayed not long at Kingston, for the heat of persecution still continuing, I felt my service to be chiefly at London; where our meetings were for the most part disturbed and broken up, or Friends were forced to meet without doors, being kept out of their meeting-houses by the officers. Yet sometimes, beyond expectation, we got a quiet and peaceable meeting in the houses. One time I intended to go a mile or two out of town, to visit a Friend that was not well; but hearing that the king had sent to the mayor to put the laws in execution against Dissenters, and that the magistrates thereupon intended to nail up the meeting-house doors, I had not freedom to go out of town, but was moved to go to the meeting in Gracechurch Street; and notwithstanding all the threats, a great meeting it was, and very quiet; the glory of the Lord shone over all.
The same week I went to the meeting at THE PEEL in John’s Street; and the sessions were holden the same day at Hicks’s-Hall. I went to The Peel in the morning; and William Mead being to appear at the sessions-house for not going to the steeple-house worship, came once or twice from Hicks’s-Hall to me at The Peel; which some ill-minded people observing, went and informed the justices at the bench, that he was gone to a meeting at The Peel. Whereupon the justices sent a messenger to see if there was a meeting; but this being in the forenoon, there was none; so the messenger, when he had looked about, went back and told them. Then others informed the justices that there would be one there in the afternoon; whereupon they sent for the chief constable, and asked him “why he suffered a meeting to be at The Peel, so near him?” He told them, “he did not know of any meeting there.” They asked him, “how he could not know, and live so near it?” He said, “he was never there in his life, and did not know that there was a meeting there.” They would have persuaded him that he must needs know of it; but he standing steadfast in the denial of it, they said, “they should take order to have it looked after in the afternoon.” But a multitude of business coming before them at the sessions, when dinner time came, they hastened to it, without giving order, and when they came to the bench again after dinner, the Lord put it out of their minds, so that they sent no officer. The meeting was quiet, beginning and ending in peace; and a blessed one we had, the Lord’s presence being preciously amongst us. Many Friends had a concern upon their minds, when they saw me come into the meeting, lest I should be taken; but I was freely given up to suffer, if it was the Lord’s will, before I went to the meeting; and had nothing in my mind concerning it but the Lord’s glory. I do believe the Lord put it out of their minds, that they should not send to break up our meeting that day. Yet the First-day after, three or four justices (as I heard) came to The Peel, and put Friends out of their meeting there, and kept them out; and inquired for William Mead,[56] but he was not there.
That day I was moved to go to GRACECHURCH STREET meeting; and it was expected that the officers would come to break it up, or keep Friends out; and many hundreds of people came to see what would be done to us. But the officers came not; so we were in peace and quietness; and many of the people that came to look on, stayed all the time; and a glorious, precious meeting we had; for the Lord’s presence was plentifully amongst us, and his power came over all; glory to his name for ever, who is over all!
I had seen the mayor’s printed speech for putting the laws in execution against Dissenters; and it was much in my mind that we should draw up a paper to send to the mayor and aldermen, to clear ourselves from being such, as those laws were made against; and to set forth our peaceable behaviour both towards the king and the government. Accordingly a paper was drawn up and signed, and delivered to the mayor; copies of which were also delivered to the aldermen, and the bishop of London, who generally took it kindly, and were civil to the Friends that delivered it.
About this time I was moved to write the few lines following to Friends:—
“DEAR FRIENDS,
“Feel the power of God in you all, and over all, and by it let your hearts be united to one another, and to the Lord God who hath gathered you to himself, by his power and Spirit, to be a people to serve and worship him. So that you may all strive to excel one another in virtue, and in that love that beareth all things, and edifieth the body of Christ, the body of the second Adam. For the body of old Adam in the fall is full of malice, envy, and vice. Therefore you, that are called out of old Adam in the fall, and have put on Christ, the second Adam, that never fell, walk in Him, who is the treasure of life, wisdom, and knowledge, in whom ye have peace with God, who is the First and the Last, the Beginning and the Ending. So let all be gathered up to God, into Him who reconcileth all things in one, both things in heaven and things on earth; who is the faithful and true witness in male and female. In Him sit down, who is above the subtle foxes in their holes, and the fowls of the air in their nests; I say, sit down in Christ, who hath no place among them to lay his head; He is your rest. So in him is my love to you all,”
G. F.
London, the 20th of the 11th Month, 1682.
Not long after this, I received an account by letter, from some Friends, that were prisoners at Denbigh, in Wales, that many Friends there were under great sufferings, for the testimony of a good conscience. In the tender sense whereof I was moved, in the love of God, to visit them with a few lines, as a word of consolation to them in their sufferings; and of exhortation, to stand fast in the testimony committed to them, after this manner:—
“Dear suffering lambs for the name and command of Jesus: be valiant for his truth, and faithful, and ye will feel the presence of Christ with you. Look at Him, who suffered for you, who hath bought you, and will feed you; who saith, ‘Be of good comfort, I have overcome the world;’ who destroys the devil and his works, and bruises the serpent’s head. I say, look at Christ, your sanctuary, in whom ye have rest and peace. To you it is given not only to believe, but to suffer for his name’s sake. They that will live godly in Christ Jesus, shall suffer persecution by the ungodly professors of Christ Jesus, who live out of him. Therefore be valiant for God’s truth upon the earth, and look above that spirit that makes you suffer, up to Christ, who was before it was, and will be when it is gone. Consider all the prophets, Christ, and his apostles, who suffered, and were persecuted; but they were never persecuted as true men, but as deceivers, and yet true. Christ is the same to-day as he was yesterday; a rock and foundation for your age and generation, for you to build upon.
“I have written concerning you (since I heard your letter) to Friends in Cheshire to visit you, understanding that you belong to their quarterly meeting; and therefore I desire that some Friends of your county would go, and lay your suffering condition before the monthly or quarterly meeting in Cheshire. I have written likewise to Richard Davies,[57] that some of that side may go and visit you, and see what your condition is. My love is to you in the Lord, who is your alone support.”
G. F.
London, the 27th of the 11th Month, 1682.
Now because the magistrates were many of them unwilling to have fines laid upon meeting-houses, they kept Friends out in many places, setting officers and guards of soldiers at the doors and passages; yet sometimes Friends were fined for speaking or praying, though it was abroad. One First-day it was upon me to go to Devonshire House meeting in the afternoon; and because I had heard Friends were kept out there that morning (as they were that day at most meetings about the city), I went sooner, and got into the yard before the soldiers came to guard the passages; but the constables were there before me, and stood in the doorway with their staves. I asked them to let me go in; they said, “they could not, nor durst not; for they were commanded the contrary, and were sorry for it.” I told them I would not press upon them: so I stood by, and they were very civil. I stood till I was weary, and then one gave me a stool to sit down on; and after a while the power of the Lord began to spring up among Friends, and one began to speak. The constables soon forbade him, and said he should not speak; and he not stopping, they began to be wroth. But I gently laid my hand upon one of the constables, and wished him to let him alone; the constable did so, and was quiet; and the man did not speak long.
After he had done, I was moved to stand up and speak; and in my declaration, I said, “they need not come against us with swords and staves, for we were a peaceable people; and had nothing in our hearts but goodwill to the king and magistrates, and to all people upon the earth. We did not meet, under pretence of religion, to plot and contrive against the government, or to raise insurrections; but to worship God in Spirit and in truth. We had Christ to be our Bishop, Priest, and Shepherd to feed us, and oversee us, and he ruled in our hearts; so we could all sit in silence, enjoying our teacher; so to Christ, their Bishop and Shepherd, I recommended them all.” I then sat down; and after a while I was moved to pray, and the power of the Lord was over all; and the people, the constables, and soldiers, put off their hats. When the meeting was done, and Friends began to pass away, the constable put off his hat, and desired the Lord to bless us; for the power of the Lord was over him and the people, and kept them under.
After this I went up and down, visiting Friends at their houses, who had their goods taken from them for worshipping God. We took an account of what had been taken from them; and some Friends met together about it, and drew up the case of the sufferings of our Friends in writing, and gave it to the justices at their petty sessions. Whereupon they made an order, “that the officers should not sell the goods of Friends which they had in their hands, but keep them until the next sessions;” which gave some discouragement to the informers, and put a little stop to their proceedings.
Next First-day it was upon me to go to the meeting at the SAVOY; and by the time it was gathered the beadle came in; and after him the wild people like a sea; but the Lord’s power chained them all. The Spirit of the Lord went through and over all, and they were quiet, and we had a glorious, peaceable meeting; blessed be the Lord for his unspeakable goodness. This was in the 12th month, 1682.
In the 1st month, 1683, I went to KINGSTON-UPON-THAMES; and it being then a time of persecution, as I went to the meeting, I met the chief constable, who had been at the meeting-place, and had set watchmen there to keep us out; yet he was pretty civil, and the watchmen let Friends have a couple of forms out, to sit upon in the highway; so we met together there, and a very precious meeting we had; for the refreshing presence of the Lord was with us, in which we parted in peace.
Having visited and encouraged Friends there, I returned to LONDON, and went to the meeting at the Bull-and-Mouth, where the constables with their watchmen kept a guard, to keep Friends out of the house. So we met in the street; and when any Friend spoke, the officers and watchmen made a great bustle to pull him down, and take him into custody. After some other Friends had spoken, it was upon me to speak; and I said, “Heaven is God’s throne, and earth is his footstool; and will ye not let us stand upon God’s footstool to worship, and serve the living God?” While I spoke they were quiet; and after I had cleared myself, we broke up our meeting in peace. This was on the Sixth-day of the week.
On the First-day following I was moved to go to the meeting at GRACECHURCH STREET. When I came there, I found a guard set at the entrance in Lombard Street, and another at the gate in Gracechurch Street, to keep Friends out of the meeting-place; so we had to meet in the street. After some time I got a chair, stood up on it, and spoke largely to the people, “opening the principles of truth to them, and declaring many weighty truths concerning magistracy, and concerning the Lord’s prayer.” There were, besides Friends, a great multitude of people, and amongst them many professors; all was very quiet; for the Lord’s power was over all, and in his time we broke up our meeting, and departed in peace.
The next day I went to GUILDFORD in SURREY; and having visited Friends there, passed to WORMINGHURST in SUSSEX, where I had a very blessed meeting among Friends, free from disturbance. While I was there, James Claypole, of London (who was there with his wife also,) was suddenly taken ill with so violent a fit of the stone, that he could neither stand nor lie; but, through the extremity of pain, cried out. When I heard it, I was much exercised in spirit for him; and went to him. After I had spoken a few words to him, to turn his mind inward, I was moved to lay my hand upon him, and prayed the Lord to rebuke his infirmity. As I laid my hand on him, the Lord’s power went through him; and through faith in that power he had speedy ease, so that he quickly fell into a sleep. When he awoke, he was so relieved and well, that next day he rode with me five-and-twenty miles in a coach; though he used formerly (as he said) to lie sometimes two weeks, sometimes a month, in one of those fits. But the Lord was entreated for him, and by his power soon gave him ease at this time; blessed and praised be his holy name therefor!
After I had had some meetings in Sussex and Surrey, and had visited Friends thereaway, I returned to London by KINGSTON, where I had a meeting on the 1st of the 2nd month, being First-day. We were kept out of the meetinghouse by a constable and watchmen, as before, and so were obliged to meet in the highway. But it being the monthly meeting day, and many people being there, the meeting was pretty large, and very quiet; and the Lord’s blessed presence was amongst us; blessed be his name for ever!
Being come to LONDON, I went to the meeting at WHEELER STREET, near Spitalfields, which that day proved very large; and a glorious, blessed time it was; for the Lord’s power and truth were over all, and many deep and weighty things were opened to the people, to their great satisfaction. I tarried in and near London, visiting Friends’ meetings, and labouring in the service of the gospel, till the Yearly Meeting came on, which began on the 28th of the 3rd month.
It was a time of great sufferings; and much concerned I was, lest Friends that came up out of the country on the church’s service, should be taken and imprisoned at London. But the Lord was with us; his power preserved us, and gave us a sweet and blessed opportunity to wait upon him, to be refreshed together in him, and to perform his services for his truth and people for which we met. As it was a time of great persecution, and we understood that in most counties Friends were under great sufferings, either by imprisonments or spoiling of goods, or both, a concern was weightily upon me lest any Friends that were sufferers, especially such as were traders and dealers in the world, should hazard the losing of other men’s goods or estates through their sufferings. Wherefore, as the thing opened in me, I drew up an epistle of caution to Friends in that case, which I communicated to the Yearly Meeting; and from thence it was sent forth among Friends throughout the nation; a copy of which here follows:—
“Dear Friends and brethren in the Lord Jesus Christ, who is your only sanctuary in this day of storm and persecution, spoiling of goods, and imprisonments! Let every one’s eye be unto him, who has all power in heaven and in earth given unto him; so that none can touch a hair of your head, nor you, nor anything ye have, except it be permitted or suffered in this day, to try his people, whether their minds be with the Lord, or in outward things. Dear Friends, take care that all your offerings be free, and of your own, that has cost you something; so that ye may not offer of that which is another man’s, or that which ye are entrusted withal and not your own, or fatherless’ or widows’ estates; but all such things settle and establish in their places.
“You may remember many years ago, in a time of great persecution, divers Friends, who were traders, shop-keepers and others, had the concerns of widows and fatherless, and other people’s estates in their hands. And when a great suffering, persecution, and spoiling of goods came upon Friends, especial care was taken that all might offer up to the Lord in their sufferings what was really their own, and not any other people’s estates or goods which they had in their hands; and that they might not offer up another body’s, but that which they had bought and paid for, or were able to pay for. Afterwards several letters came out of the country to the meeting at London, from Friends that had goods of the shopkeepers at London upon credit, which they had not paid for; who wrote to their creditors whom they had their goods of, entreating them to take their goods again. And some Friends came to London themselves, and treated with their creditors, letting them understand ‘that they lay liable to have all that they had taken from them;’ and told them, ‘they would not have any man to suffer by them: neither would they by suffering offer up anything but what was really their own, or what they were able to pay for.’ Upon which several took their goods again. This wrought a very good savour in the hearts of many people, when they saw such a righteous, just, and honest principle in Friends, that would not make any suffer for their testimony; but what they did suffer for the testimony of Jesus should be really and truly their own, not other people’s. In this they owed nothing to any, but love. So in this every man and woman stands in the free offering, a free people, whether it be spiritual or temporal, which is their own; and in that they wrong no man, neither inwardly, nor outwardly. Ornan said unto David, ‘I give thee the threshing-floor, &c., and the oxen for burnt-offerings, and the threshing instruments for wood, and the wheat for the meat-offering; I give it all.’ But king David said unto Ornan, ‘Nay, but I will verily buy it for the full price; for I will not take that which is thine for the Lord, nor offer burnt-offerings without cost,’ 1 Chron. xxi. 22, &c. So it should be his own; and so should it be every man’s that offers. You may see here that David would not accept of another man’s gift for an offering to the Lord; he would not offer up that which cost him nothing; but what should be really his own, Psal. cxii. 5. ‘A good man ... will guide his affairs with discretion.’
“Let this be read in your monthly and quarterly men’s and women’s meetings.”
G.F.
London, the 2nd of the 4th Month, 1683.
-----
Footnote 56:
William Mead is often mentioned in these pages; and his trial, along with William Penn, is alluded to in a previous note. Of his life and ministry we have much less account than of most others of note in his day. George Fox sometimes calls him his son, he having married Sarah, a daughter of Judge Fell; George Fox’s wife being her mother. Before his joining Friends, William Mead appears to have been a captain in the army. In his remarks in court on the term, vi et armis, during his trial, he observes, “Time was when I had freedom to use a carnal weapon, and then I thought I feared no man; but now I fear the living God, and dare not make use thereof, nor hurt any man.” He died 1713, aged eighty-six.
Footnote 57:
Richard Davies—some account of whose life, written by himself, was published after his decease, and a third edition of the volume in 1771—was convinced of the truth about the year 1657. He resided in Montgomeryshire; and his life contains an interesting account of the first spreading of truth in Wales. Richard Davies was a faithful minister of the gospel, endued with spiritual gifts, and serviceable in the exercise thereof in the churches of Christ; sound in doctrine, and exemplary in conversation.
Chapter XI
1683-1685.—A salutation of love to Friends, designed to stir up the pure mind—an epistle to Friends commending them to Christ, the rock and sure foundation—an epistle of counsel to Friends—George Fox taken from a meeting and examined by a magistrate, but soon released—writes an epistle to the faithful to beware of a seducing spirit—after the Yearly Meeting sails for Holland, and lands at the Briel—attends the Yearly Meeting at Amsterdam—writes to Galenus Abrahams, a Mennonist or Baptist, who, seven years before, bid him “keep his eyes off him.” for he said “they pierced him,” but now he was become very loving and tender, as well as his family—George Fox returns to England—writes to the Duke of Holstein an able defence of women’s preaching—writes an epistle of counsel to Friends—advises with, and assists them in, drawing up an account of sufferings, which is printed and spread amongst Parliament-men—writes a caution to Friends, to keep out of the world’s spirit &c.—and a warning against pride and excess in apparel.
Some time after the Yearly Meeting I went down to KINGSTON-UPON-THAMES to visit Friends there; and while I was there it came upon me to write the following epistle to Friends in general, as a salutation of love, and to stir up the pure mind in them:—
“DEAR FRIENDS AND BRETHREN,
“Who are turned from darkness to light, and from the power of Satan to God, who are believers in the light, which is the life in Christ, and are become children of the light and of the day;—who are grafted into Christ, the second Adam, the Lord from heaven, and are gathered in the name of Jesus, in whom ye have salvation, and not in any other name under the whole heaven. For Christ Jesus saith, ‘Where two or three are gathered together in my name, there am I in the midst of them,’ Matt. xviii. 20. So you being gathered in the name of Jesus, he is in the midst of you, a Saviour, a Mediator, a Prophet, a Shepherd, a Bishop, a Leader, a Counsellor, the Captain of your salvation, who bruises the serpent’s head, and destroys the devil and his works. Therefore, brethren in Christ Jesus, exhort one another daily, while it is called to-day, lest any of you be hardened through the deceitfulness of sin. For you are made partakers of Christ, if ye hold fast the beginning of your confidence stedfast to the end, Heb. iii. 14. Therefore hear Christ’s voice, for he is in the midst of you a teacher.
“Take heed, lest there be in any of you an evil heart of unbelief in departing from the living God, as there is in too many in this day of provocation and temptation. While it is to-day hear his voice, and let us consider one another, to provoke unto love and to good works. Let us hold fast the profession of our faith without wavering (for he is faithful that hath promised and hath called you), not forsaking the assembling of ourselves together, as the manner of some is; (mark) as the manner of some is, that did and do forsake the assembling of themselves together: but exhorting one another, and so much the more as you see the day of light appearing. For if we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries, Heb. x.
“And therefore it is good not to forsake the assembling of ourselves together, but exhort one another daily; for Christ is in the midst of his people a teacher, and a prophet, who saith, ‘Learn of me; the way, the truth, and the life.’ We being many, are one body in Christ, gathered in his name, and everyone members one of another. Having then gifts differing according to the grace that is given us, whether they be prophecy, let us prophesy according to the proportion of faith; and let those that minister, wait on their ministry; those that be teachers, on their teaching; and him that exhorteth, on exhortation; he that giveth, let him do it with simplicity; and he that ruleth, with diligence; and he that showeth mercy, is to do it with cheerfulness. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one towards another, with brotherly love, in honour preferring one another. Rejoice in hope; be patient in tribulations; be not overcome with evil, but overcome evil with good; and, if it be possible, as much as lieth in you, live peaceably with all men, Rom. xii. This is and was the practice of the church of Christ. And now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, and are able also to admonish one another, Rom. xv. 13, 14. Here the church of Christ, in which He was in the midst a teacher and the head of the church, were and are able through him to admonish one another. Let the peace of God rule in your hearts, to which ye are also called into one body, to wit, of Christ. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another, &c., Col. iii. Whatsoever ye do, in word or deed, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him: and above all things put on charity, which is the bond of perfectness.
“The apostle said to Timothy, ‘Be not thou ashamed of the testimony of our Lord, nor of me, his prisoner; but be thou partaker of the afflictions of the gospel, according to the power of God, who hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,’ 2 Tim. i. 8, 9. It concerns every one not to be ashamed of the testimony of our Lord, who hath called them by his grace; and not to be ashamed of any of Christ’s prisoners, and afflicted ones for Christ’s and his gospel’s sake, who abolishes death, and brings life and immortality to light through his gospel: you that believe in the light, know it.
“Peter saith, in his general epistle to the church of Christ, ‘As every man’ (mark, every man) ‘hath received the gift, so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God, not of men; if any man minister, let him do it as of the ability which God gives, not of the ability of men’s arts and sciences, that God in all things may be glorified through Jesus Christ,’ &c. For these gifts and grace come from Jesus into the hearts of the members of his church, whom he is in the midst of. And if any man suffer as a Christian, let him not be ashamed; but let him glorify God, &c. Every true Christian hath the presence of Christ, who hath all power in heaven and in earth given him, to support him with his power, light, and life. Christ saith to his believers, ‘Beware of men, for they will deliver you up to the councils, and they will scourge you in the synagogues, and you shall be brought before governors and kings for my name’s sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in the same hour what ye shall speak: for it is not you that speak, but the Spirit of your Father that speaketh in you. And ye shall be hated of all men for my name’s sake: but he that endureth to the end, shall be saved. The disciple is not above his Master, nor the servant above his lord; it is enough for the disciple that he be as his Master, and the servant as his lord: for if they have called the master of the house Beelzebub, what will they do to his servant? Fear not them which kill the body, but are not able to kill the soul, &c. A sparrow shall not fall to the ground without your heavenly Father, &c. The hairs of your head are all numbered; ye are of more value than many sparrows. Whosoever therefore shall confess me before men, him will I confess also before my Father who is in heaven; but whosoever shall deny me before men, him will I also deny before my Father who is in heaven. And whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed,’ &c., Matt. x. And again Christ saith, ‘Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he comes in the glory of his Father with his holy angels,’ Mark viii. 38.
“And Christ saith to his disciples, ‘He that receiveth you receiveth me; and he that receiveth me, receiveth him that sent me: he that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.’ Matt. x. 40-42. Here ye may see how Christ encourages his disciples, and them that receive them. And John saith, ‘Among the chief rulers of the Jews many believed in Christ; but because of the Pharisees, they did not confess him, lest they should be put out of the synagogue,’ John xii. 42. Too many such believers there are now-a-days, who dare not confess Christ, lest they should lose the favour of men. But Christ encouraged the faithful disciples, and told them they would put them out of their synagogues; yea, that the time should come, that whosoever killed them would think they did God service: And ‘these things,’ said he, ‘will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them,’ Jo hn xvi. 2-4. Here we may see what Christ told his disciples should come to pass to them. And Saul before he was converted, compelled the Christians to blaspheme, and make havoc of the church of Christ, Acts viii. and chap. xxii. and xxvi. And did not the beast in the Revelations compel both small and great to worship him and his image? And did not all worship it, but they who had their names written in the Lamb’s book of life? Did not Nebuchadnezzar set up an image sixty cubits high, and six cubits broad? And did not he cause a herald to cry aloud ‘It is commanded that all people, nations, and languages fall down, and worship the golden image that Nebuchadnezzar hath set up; and whoso falleth not down, and worshippeth, shall the same hour be cast into the midst of the fiery furnace?’ And were not Shadrach, Meshach, and Abednego, cast into the furnace? Dan. iii. But God delivered them.
“Therefore it is good to be faithful to God and his worship in Spirit and in truth. The Jews agreed that if any man should confess Christ, he should be put out of their synagogue, John ix. 22. So it was for Christ’s sake they were excommunicated out of their synagogues. But as it is written, ‘Behold, I lay in Zion a stumbling-stone, and a rock of offence; and whoso believes on him, shall not be ashamed.’ So Christ is a stumbling-block and a rock of offence to all the unbelievers in the light, which is the life in Christ, whether they be Jews, Christians, or Gentiles. The Jews believed Christ was to come, from the Scriptures; and the Christians believe he is come by the Scriptures; but do not believe in the light, as Christ commands, and so do not become children of the light. Therefore ye that are believers in the light, and are become children of light, walk in Christ, your way, life, and salvation.”
G.F.
Kingston, the 5th Month, 1683.
Before I left Kingston, something further opened in me, which I was moved to write, and send amongst Friends; as follows:—
“DEAR FRIENDS,
“My love is to all in the holy Seed, that reigns over all. And my desire is, that every one, both male and female, may feel the Seed Christ in you, which is heir of the promise of life eternal, that ye may all grow up in Christ Jesus your head, and be built upon Him, the rock and foundation that God hath laid, which stands sure over all rocks and foundations in the world;—that ye may eat and drink of this spiritual rock, the spiritual water and food; so that ye may truly and inwardly say, that your rock and foundation, your bread and water of life, is from heaven, and your bread and water is sure; and that ye know his voice that feeds you, and leads you into the pastures of life, which are always fresh and green. In this, your affections are set on things that are above, seeking that which comes down from above, where Christ sits at the right hand of God, making intercession for you; who is your Mediator, making peace between God and you; who is your heavenly Bishop to oversee you, that ye keep in his light, life, and power, and do not go astray from his heavenly fold and pasture, that He your Shepherd may feed you therein; who is your Prophet, to open to you the fulfilling of the promises and prophecies, himself being the substance; that ye may live in him, and he in you, yea, and reign in your hearts, there to exercise his offices, his prophetical, priestly, and kingly office, who is heavenly and spiritual;—that ye may know the three that bear witness in the earth, the Spirit, the Water, and the Blood, which is the life of Christ, which cleanseth from all sin; the Water that washes and refreshes you; and the Spirit that baptizes and circumcises you, and leads you into all truth; that ye may come all to drink into one Spirit, and keep the unity of the Spirit, which is the bond of the heavenly peace. So being led by the Spirit of God, ye are his sons and daughters, and by his Spirit will come to know the three that bear witness in heaven, the Father, the Word, and the Holy Ghost. These are the three witnesses that are in heaven, that bear record of all things; for he is God in heaven, and God in the earth.
“Therefore I desire, that ye may all feel his love shed in your hearts, and in it live (above the love of the world, which is enmity), and in that you will keep in the excellent way. For love edifies the body of Christ, builds his church up, and keeps out of the enmity, for it is above it, and brings and keeps all in true humanity, and in the true divinity; to be courteous, kind, and tender, one towards another, and to show forth the nature of Christ, and true Christianity in all your lives and conversations; that the blessings of the Lord may rest upon you, as ye all live in the seed of the gospel, the seed of the kingdom of God, in which all nations are blessed. In that ye will all have a care of God’s glory. There is the hill or mountain, where the light shines to the answering the witness of God in all; and the salt that is a good savour to the witness of God in the hearts of all; and that savour being kept in, the salt doth not come under the feet of men.
“So my love to you all in Christ Jesus, whom God hath given to be a sanctuary for all his people, who is from above and not of this world, in whom you have life, peace and salvation. In Him, God Almighty keep and preserve you all to his glory. Amen. As you live in the peaceable truth of God, it keeps you under, and within, his protection; but they that make a profession of the Scriptures of truth, and yet live out of the truth, in the spirit of strife, unquietness, and discontent, in a contriving, plotting, ravenous, destroying spirit, which is of the devil, and not of God, that spirit is judged out of the truth, and to be of him, in whom there is no truth, whose portion is in the lake, and in the fire that burns.”
G.F.
Kingston, the 27th of the 5th Month, 1683.
Having visited Friends at and about Kingston, I returned to LONDON; for it being a suffering time with Friends there, I had not freedom to be long from the city. I went to the meeting at THE PEEL, which but a little before the justices and constables had broken up, and had carried themselves very roughly; but that day it was in the house and quiet; and a glorious meeting it was, blessed be the Lord.
On the First-day following I went to the meeting at GRACECHURCH STREET. When I came there, I found three constables in the meeting-house, who kept Friends out; so we met in the court. After I had been some time there, I stood up and spoke to the people, and continued speaking some time. Then one of the constables came, and took hold of my hand, and said, “I must come down.” I desired him to be patient, and went on speaking to the people; but after a little time, he pulled me down, and had me into the meeting-house. I asked them if they were not weary of this work. One of them said, “indeed they were.” They let me go into the widow Foster’s house, which joined to the meeting house, where I stayed, being hot. When the meeting was ended, for one prayed after I was taken away, the constables asked some Friends, “which of them would pass their words that I should appear, if they should be questioned about me”; but Friends telling them, they need not require that, for I was a man well known in the city, to be one that would neither fly, nor shrink; they went away, and I heard no further of it.
The same week I was at the meeting at the SAVOY, which used to be kept out and disturbed; but that day it was within doors and peaceable; and a precious time it was. The First-day after, it was upon me to go to the meeting at WESTMINSTER, where there used to be great disturbances; but there also the meeting was within doors, that day, and very large. The Lord’s power was over all, and kept all quiet and still; for though many loose spirits were there, yet they were bound down by the power and Spirit of the Lord, that they could not get up to make disturbance.
About this time I was moved to write the following epistle:—
“FRIENDS AND BRETHREN,
“Who have received the peaceable truth, let the fruits of its peaceableness and of your quiet spirit appear in all your meetings, and in all your words and actions; for he that inhabits eternity dwells with a humble heart, he gives grace to the humble, and resisteth the proud. Heaven is his throne and the earth ye walk upon is his footstool; happy are ye that see and know him that is invisible. And now, Friends, let all things be done in your meetings, and otherwise, in love, without strife or vainglory. For love fulfils the law, love overcomes, and edifies the body of Christ. There is neither self nor envy in love, neither is it puffed up; but abides and bears all things. See that this love of God have the sway in you all and over you all.
“Christ saith, ‘Blessed are the poor in spirit; for theirs is the kingdom of heaven. Blessed are they that mourn; for they shall be comforted. Blessed are the meek; for they shall inherit the earth. Blessed are they that do hunger and thirst after righteousness; for they shall be filled. Blessed are the merciful; for they shall obtain mercy. Blessed are the pure in heart; for they shall see God. Blessed are the peace-makers; for they shall be called the children of God. Blessed are they that are persecuted for righteousness’ sake; for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad; for great is your reward in heaven; for so persecuted they the prophets which were before you.’
“Now Friends, here is a great deal in these words; and all must be in these states and conditions, if they have these blessings. The children of God are peace-makers, and strive to make peace in the truth; and to live in peace with all men, if it be possible. So live in peace and good-will to all men; which good-will is both for their sanctification and salvation. And, Friends, consider, the wisdom of God, which is from above, is pure, peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. Dear Friends, let this pure, peaceable, gentle wisdom, that is from above, that is easy to be entreated, and is full of mercy and good fruits, be exercised and practised in all the true churches of Christ, so that wisdom may be justified of her children. For the works of the flesh, or fleshly spirit, are hatred, variance, wrath, strife, envyings, drunkenness, revellings, adultery, fornication, lasciviousness, uncleanness, &c., and they which do such things shall not inherit the kingdom of God. But the fruits of the Spirit of God are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, &c. So, dear Friends and brethren, strive to exceed one another, and all people upon the earth, in humility, meekness, gentleness, temperance, love, patience, pureness, and in mercy; then ye will show forth the fruits of the Spirit of God, and of his heavenly wisdom that is from above. In this, wisdom will be justified of her children; ye will be the salt of the earth, the light of the world set on a hill, that cannot be hid; and your moderation will appear to all men.
Be ye just and righteous, faithful and true in all your words, dealings, and conversations, so that ye may answer the truth in all people; for Christ saith, his Father is glorified by such as bring forth fruits, when men do see their good works; for he that doeth righteousness, is accepted with God. And he that dwells in love, dwells in God; for love is his habitation. Let that be the habitation of every one that hath received the truth; for if it be not, such do not dwell in God, let them profess what they will. Therefore my desire is, that all you who have received Christ, the Seed, which bruises the serpent’s head, may walk in Him, your sanctuary, life, and salvation, your rest and peace. Amen.”
G.F.
London, the 14th of the 6th Month, 1683.
I continued yet at LONDON, labouring in the work and service of the Lord both in and out of meetings; sometimes visiting Friends in prison for the testimony of Jesus, encouraging them in their sufferings, and exhorting them to stand faithful and steadfast in the testimony, which the Lord had committed to them to bear; sometimes also visiting those that were sick and weak in body, or troubled in mind, helping to bear up their spirits from sinking under their infirmities. Sometimes our meetings were quiet and peaceable; sometimes they were disturbed and broken up by the officers.
One First-day it was upon me to go to the meeting at the SAVOY, which was large; for many professors and sober people were there. The Lord opened many precious, weighty things in me to the people, which I declared amongst them, and “directed them to the Spirit of God in themselves, which the Lord had given them a measure of; that all by the Spirit might understand the Scriptures, which were given forth from the Spirit of God; and that by the Spirit of God, they might know God, and Christ whom God hath sent; whom to know is eternal life; and that by the Spirit, they might all come into Christ, and know Him to be their sanctuary, who destroys the devil, the destroyer, and his works, and bruises the serpent’s head. For Christ was a sanctuary to them, to whom he was a Saviour, whom he saved from the destroyer. And Christ did baptize them with the Holy Ghost and with fire, and did thoroughly purge his floor, and burn up their chaff with unquenchable fire; this is, sin and corruption, which is got into man by transgression; but Christ gathereth his wheat into his garner. So all that are baptized with Christ’s baptism, their wheat is in God’s garner; and no spoiler can get into God’s garner to meddle with the wheat there, though they may be permitted to meddle with the outward goods,” &c.
As I was speaking in the power of the Lord, and the people were greatly affected therewith, suddenly the constables, with the rude people, came in like a sea. One of the constables said to me, “Come down;” and he laid hands on me. I asked him, “Art thou a Christian? We are Christians.” He had hold of my hand, and was very fierce to pluck me down; but I stood still, and spoke a few words to the people; desiring of the Lord that the blessings of God might rest upon them all. The constable still called upon me to come down, and at length plucked me down, and bid another man with a staff take me, and carry me to prison. That man led me to another officer’s house, who was more civil; and after a while they brought in four Friends more, whom they had taken. I was very weary and in a great perspiration; and several Friends hearing where I was, came to me in the constable’s house; but I bid them all go their ways, lest the constables and informers should stop them.
After a while the constables led us almost a mile to a justice, who was a fierce, passionate man; who, after he had asked me my name, and his clerk had taken it in writing, upon the constable’s informing him that “I preached in the meeting,” said in an angry manner, “Do not you know, that it is contrary to the king’s laws to preach in such conventicles, contrary to the Liturgy of the Church of England?” There was present one —— Shad (a wicked informer, who was said to have broken jail at Coventry, and to have been burned in the hand at London,) who hearing the justice speak so to me, stepped up to him, and told him, “that he had convicted them on the Act of the 22nd of King Charles the Second.” “What! you convict them?” said the justice; “Yes,” said Shad, “I have convicted them, and you must convict them too upon that Act.” With that the justice was angry with him, and said, “You teach me! what are you? I’ll convict them of a riot.” The informer hearing that, and seeing the justice angry, went away in a fret; so he was disappointed of his purpose. I thought he would have sworn somebody against me, whereupon I said, “Let no man swear against me, for it is my principle ‘not to swear;’ and therefore I would not have any man swear against me.” The justice thereupon asked me, “If I did not preach in the meeting;” I told him, “I confessed what God and Christ had done for my soul, and praised God; and I thought I might have done that in the streets, and in all places, viz., praise God and confess Christ Jesus; and this I was not ashamed to confess. Neither was this contrary to the Liturgy of the Church of England.” The justice said, “the laws were against such meetings as were contrary to the Liturgy of the Church of England.” I said, “I knew no such laws against our meetings; but if he meant that Act that was made against such as met to plot, contrive, and raise insurrections against the king, we were no such people, but abhorred all such actions; and bore true love and good-will to the king, and to all men upon the earth.” The justice then asked me, “if I had been in orders;” I told him, “No.”
Then he took his law-books and searched for laws against us; bidding his clerk take the names of the rest in the mean time: but when he could find no other law against us, the clerk swore the constable against us. Some of the Friends bid the constable “take heed what he swore, lest he were perjured; for he took them in the entry, and not in the meeting.” Yet the constable, being an ill man, swore “that they were in the meeting.” However, the justice said, “seeing there was but one witness, he would discharge the rest; but he would send me to Newgate, and I might preach there.” I asked him, “If it stood with his conscience to send me to Newgate for praising God, and for confessing Christ Jesus?” He cried, “Conscience! conscience!” but I felt my words touched his conscience. He bid the constable take me away, and he would make a mittimus to send me to prison when he had dined. I told him, “I desired his peace, and the good of his family, and that they might be kept in the fear of the Lord;” so I passed away. And as we went the constable took some Friends’ word, that I should come to his house the next morning by eight. Accordingly I went with those Friends; and then the constable told us, that he went to the justice for the mittimus after he had dined, and he bid him come again after the evening service; which he did; and then the justice told him he might let me go. “So,” said the constable, “you are discharged.” I blamed the constable for turning informer, and swearing against us; and he said he would do so no more. Next day the justice meeting with Gilbert Latey, asked him, “if he would pay twenty pounds for George Fox’s fine.” He said, “No.” “Then,” said the justice, “I am disappointed; for being but a lodger I cannot come by his fine, and he having been brought before me, and being of ability himself, I cannot lay his fine on any other.”
After I was discharged, I went into the city. The same week the sessions coming on, where many Friends were concerned, some as prisoners, and some on trials of appeal upon the conventicle act, I went to a Friend’s house not far off, that I might be in readiness to assist them with counsel, or otherwise, as occasion should offer; and I found service in it. But as my spirit was concerned on behalf of Friends, with respect to their outward sufferings by the persecutors without; so an exercise also came weightily upon me at this time, in the sense I had of the mischievous working of that adulterated spirit, which, being gone out from the heavenly unity, and having drawn out some that professed truth into enmity and opposition against Friends, endeavoured to trouble the church of Christ with their janglings and contention. And as a further discovery of the working of that seducing spirit, and a warning to all Friends to beware of it, I was moved to write the following epistle:—
“To all the elect faithful, called, and chosen of God, the flock and heritage of God, who have been acquainted with the dealings of the Lord, and have kept your habitations in his life, power, and truth, being built upon the holy, heavenly rock and foundation, Christ Jesus, who was the foundation of the prophets and apostles; which foundation stands sure.
“Many foundations have been laid since the apostles’ days, by such as have gone from Christ, the true and sure Foundation; but their foundations have proved rotten, and come to nought; and they themselves have come to loss. Many, since the day of Christ and the truth hath appeared in this nation, have had some openings and sights, and come among us for a time; and then gone out from us again; these have been the comers and goers, like those in the apostles’ days. Such had an outward profession of the truth, and have gone from the true foundation, Christ Jesus, and so from the heavenly society and unity of the saints in light. Then they set up foundations of their own; and having a form of godliness, but out of the power thereof, out of the order thereof, such have turned to janglings and vain disputings. This sort of spirit you have been acquainted with, who have kept your habitations in Christ Jesus, the First and the Last.
“And you are not insensible of the scurrilous and filthy books of lies and defamations, which have been spread abroad in this nation, and beyond the seas, against the faithful. It is very well that the Lord hath suffered them to publish their own shame in print, that truth’s enemies may be discovered; that their fruits and spirits have appeared and manifested themselves both in print and otherwise. And I do believe, that the Lord will yet suffer this spirit so to publish its fruits, its shame and nakedness, to professor and profane, and to all sober, moderate, and innocent people, that its shame and nakedness shall more fully appear. Though for a time it hath been hid and covered with the fig-leaves of an outward profession, and sometimes with fawning and flattering words, as at other times, it hath discovered itself by rough, lying, and defaming words; yet the Lord God will blast all such vain talkers, that do not walk in the order of life, truth, and the gospel.
“Therefore, ye that are faithful, stand fast in the liberty wherewith Christ hath made you free in his government. It is upon his shoulders; he bears it up; of the increase of it, and of its peace, there is no end. For all quarellers against his order and government are not in him, nor in his heavenly, spiritual government and peace. Therefore, ye faithful ones, who have stood the trial through many persecutions, imprisonments, spoilings of goods; you know that there is a crown of glory laid up for you. You that suffer with Christ, shall reign with him in his kingdom of glory; ye that die with Christ, shall live with him in eternal life, in the world that hath no end, who have gone through the sufferings without, and within, by false brethren, by comers and goers, that have caused the way of truth to be evil spoken of, and have been the persecutors of the faithful with their tongues; and by printing and publishing their lying, defaming books against the faithful, these have stirred up the magistrates and priests who were willing to get any occasion to speak evil of the right way, and precious truth of Christ, by which his people are made free; it would have been better for such had they never been born. But God hath brought them to light, and their fruits and ravenous spirits are seen, savoured, and known; who are become Judases, and sons of perdition, to betray Christ now within (where he is made manifest) to the priests, magistrates, and profane, as Judas betrayed Christ without to the priests and Pilate; though some of the magistrates and sober people see their envy and folly, and that they have more malice than matter against the faithful. But the Lord will consume this Judas, or son of perdition. The Lord will consume him with the Spirit of his mouth, and destroy him with the brightness of his coming. So let all the faithful look unto the Lord. And let the wicked son of perdition know, though he may be got as high as Judas without (who was partaker of the ministry with the apostles,) ‘the Lord will consume him with the Spirit of his mouth, and destroy him with the brightness of his coming.’ That is his portion. The brightness of the Lord will destroy him, and the Spirit of his mouth will consume him. And when he is destroyed and consumed, there will not be a son of perdition to betray Christ in his people, and his people that live and walk in Christ, who hath all power in heaven (mark, in heaven) and in earth given to him; and with his holy and glorious power he limits and orders; so that nothing shall be done against his people, but what is suffered for their trial and their good, neither by apostates, persecutors with the tongue, Judases, sons of perdition to betray, or the outward powers to imprison, or spoil goods; all these are limited by Christ’s power, who hath all power in heaven and in earth given to him. Every one’s faith is to stand in him and his power, and rejoice in his power, and see the increase of his righteous, holy, heavenly, spiritual, peaceable government, in which the glorious, holy order of life is lived and walked in, by all his sons and daughters. In his Spirit is the holy unity and bond of peace; though ye be absent in body one from another, yet all joying and rejoicing, being present in his Spirit, and beholding in the same Spirit your spiritual order, unity, and fellowship, and the steadfastness of your faith in Christ Jesus, who is steadfast for ever, the First and the Last, whose presence is among his people, and who is their head. Here is heavenly Sion known, and heavenly Jerusalem, and the innumerable company of angels (which are spirits) and the spirits of the just men made perfect. Here is the general assembly, and a general, heavenly, holy, and spiritual joy and rejoicing, lauding and praising the Lord God Almighty, and the Lamb, that lives for evermore. Amen.”
G. F.
London, the 14th of the 8th Month, 1683.
“Read this in your assemblies amongst the faithful.”
I tarried a little in LONDON, visiting Friends and meetings, and labouring in the work of the Lord there. And being on a First-day at the Bull-and-Mouth, where the meeting had long been kept out, it was that day in the house peaceable and large; the people were so affected with the truth, and refreshed with the powerful presence of the Lord, that when it was ended they were loth to go away.
After some time, having several things upon me to write, I went to KINGSTON, that I might be free from interruptions. When I came there, I understood the officers had been very rude at the meeting, abusing Friends, and had driven them out of the meeting-place, and very abusive they continued to be for some time. Whilst I was there I wrote a little book (printed soon after,) entitled, “The Saints’ heavenly and spiritual worship, unity, and communion, &c., wherein is set forth what the true gospel worship is, and in what the true unity and communion of the saints stands; with a discovery of those that were gone from this holy unity and communion, and were turned against the saints, that abode therein.”
When I had finished the services for which I went thither, and had visited the Friends, I returned to LONDON, and visited most of the meetings in and about the city. Afterwards I went to visit a Friend in ESSEX; and returning by DALSTON, made some stay at the widow Stot’s, where I wrote an epistle to Friends, declaring the word of the Lord to them, which may be read amongst my other printed books.
I came from Dalston to LONDON, and next day was sent for in haste to my son Rous’s at KINGSTON, whose daughter, Margaret, lay very sick, and had a desire to see me. I tarried now at Kingston about a week, and then returned to LONDON; where I continued for the most part of the winter and the spring following, until the general meeting in 1684, save that I went once as far as Enfield, to visit Friends thereabouts. In this time I ceased not to labour in the work of the Lord, being frequent at meetings, and visiting Friends that were prisoners, or that were sick; and in writing books for the spreading of truth, and opening the understandings of the people to receive it.[58]
The Yearly Meeting was in the 3rd month. A blessed weighty one it was, wherein Friends were sweetly refreshed together; for the Lord was with us, and opened his heavenly treasures amongst us. And though it was a time of great difficulty and danger, by reason of informers and persecuting magistrates, yet the Lord was a defence and place of safety to his people.
Now had I drawings in Spirit to go into Holland, to visit the Seed of God there. And as soon as the Yearly Meeting was over I prepared for my journey. There went with me from London Alexander Parker, George Watts, and Nathaniel Brassey, who also had drawings into that country. We took coach the 31st of the 3rd month, 1684, and got to COLCHESTER that night. Next day being First-day, we went to the meeting there; and though there was no notice given of my coming, yet our being there was presently spread over the town, and in several places in the country at seven and ten miles distance; so that abundance of Friends came in double-horsed, which made the meeting very large. I had a concern and travail in my mind, lest this great gathering should have stirred up the town, and been more than the magistrates could well bear; but it was very quiet and peaceable, and a glorious meeting we had, to the settling and stablishing of Friends both in town and country; for the Lord’s power was over all; blessed be his name for ever! Truly the Lord’s power and presence was beyond words; for I was but weak to go into a meeting, and my face (by reason of a cold I had taken) was sore; but God manifested his strength in us and with us, and all was well: the Lord have the glory for evermore for his supporting power. After the meeting, I think above a hundred Friends of the town and country came to see me at John Furly’s, and very glad we were to see one another, and greatly refreshed together, being filled with the love and riches of the Lord; blessed be his name for ever!
We tarried at Colchester two days more; which we spent in visiting Friends, both at their meetings for business and at their houses. Then early in the morning of Fourth-day we took coach for Harwich, where we met William Bingley, and Samuel Waldenfield, who went over with us. About eight at night we went on board the packet, Richard Gray master; but by reason of contrary winds it was one in the morning before we sailed. We had a very good passage; and about five in the afternoon next day we landed at the BRIEL in HOLLAND, where we stayed that night. Early next morning we went to ROTTERDAM, where we abode some days.
The day after we came to Rotterdam, one Wilbert Frouzen, a burgomaster, and kinsman of Aarent Sunneman’s, hearing I was there, invited me to his country house, having a desire to speak with me about some business, relating to Aarent Sunneman’s daughters. I took George Watts with me, and a brother of Aarent Sunneman’s had us thither. The burgomaster received us very kindly, and was very glad to see me; and entering into discourse about his kinsman’s daughters, I found he was apprehensive that, their father being dead, and having left them considerable portions, they might be stolen and married to their disadvantage. Wherefore I told him, “that it was our principle and practice, that none should marry amongst us unless they had a certificate of the consent of their relations or guardians; for it was our Christian care to watch over and look after all young people that came among us; especially those whose natural relations were dead. And as for his kinsman’s daughters, we should take care that nothing should be offered to them but what should be agreeable to truth and righteousness, and that they might be preserved in the fear of God, according to their father’s mind.” This seemed to give him great satisfaction. While I was with him there came many great people to me, and “I exhorted them all to keep in the fear of God, and to mind his good Spirit in them, to keep their minds to the Lord.” After I had stayed two or three hours, and had conversed with him on several things, I took my leave of him, and he very kindly sent me to Rotterdam in his chariot.
Next day being First-day, we were at the meeting at Rotterdam, which was pretty large, and declared to them by an interpreter. The day following Alderman Gaul came to speak with me, with whom we had much discourse about religious matters; he seemed to be well satisfied, and was very tender. Several other persons of account had intended to come to speak with me that day, but being hindered by extraordinary business (as I understood), they came not.
We went next day to AMSTERDAM, where we had a large and very precious meeting. In the afternoon I was at another meeting with Friends there, about business.
There is a Yearly Meeting at Amsterdam for the Friends of Holland and Germany, &c., which begun now on the 8th of the 4th month, and ended on the 12th. Here we had a fine opportunity of seeing Friends from many parts, and of being refreshed together in the love of God. After this meeting, before those that came out of the several provinces were gone, we had a meeting with some particular Friends, about the places and countries into which we who came out of England in the work of the ministry were to travel; and to enquire who among them were suitable persons to go along with us for interpreters. When this was concluded on, William Bingley[59] and Samuel Waldenfield[60] took shipping for Friesland, with Jacob Claus, their interpreter.
Alexander Parker and George Watts remained with me. We tarried a few days longer at Amsterdam, where I had further service. Before I left I went to visit one, Galenus Abrahams, a teacher of chief note among the Mennonites, or Baptists. I had been with him when I was in Holland about seven years before; and William Penn and George Keith had disputes with him. He was then very high and shy, so that he would not let me touch him, nor look upon him (by his good will), but bid me “keep my eyes off him, for,” he said, “they pierced him.” But now he was very loving and tender, and confessed in some measure to truth; his wife also and daughter were tender and kind, and we parted from them very lovingly.
Feeling our spirits drawn towards Friesland, Alexander Parker, George Watts, and I, having John Claus of Amsterdam with us for our interpreter, took shipping, and having sailed nine or ten leagues, we left the ship, and travelled through Friesland, sometimes by boat, sometimes by waggon, visiting Friends and tender people in the towns and villages where we came; having one or two meetings in a day. After we had been at LEUWARDEN, we passed by FRANEKER to HARLINGEN in West Friesland, which was the furthest place we went to that way. And having been six days from Amsterdam, and had very good service in that time, visiting Friends and publishing truth amongst the people, we took ship at Harlingen for Amsterdam on the 26th of 4th month, and arrived there that night. The First-day following we were at the meeting at AMSTERDAM, which was very large and precious. Many of the people were there, their teachers, and some great persons also. They seemed very attentive, and a good opportunity we all had, one after another, to declare the word of the Lord and open the way of truth amongst them, John Claus interpreting for us. I tarried next day at Amsterdam; but George Watts went to a burial at Haarlem, attended by many hundreds of people, amongst whom he had a good opportunity, and came back at night to us.
The day following we went by boat to OSAN-OVERTON in WATERLAND, and thence, in another small boat, about a league over a small river, where we passed over and by a hundred bridges, and so went to LANDSMEER to a Friend’s house whose name was Timon Peters; where we had a very good meeting. We returned to AMSTERDAM that night, and were at the meeting there next day. Many were at this meeting besides Friends, and among the rest, the great Baptist teacher, Galenus, who was very attentive to the testimony of the truth, and when it was over, came and got me by the hand very lovingly.
We went next day by boat to ALKMAAR, about eight leagues from Amsterdam, passing through SARDAM, the great town of ship-carpenters, and several other towns in the way. At Alkmaar, which is a pretty city, we stayed, and had a meeting next day at William Williams’s. There were besides Friends many very sober people at this meeting, who were very attentive to the testimonies of truth, that were borne both by Alexander Parker, George Watts, and myself, John Claus being our interpreter. This was on a sixth day, and on the seventh we returned to AMSTERDAM, being willing to be at the meeting at Amsterdam on First-day, because it was likely to be the last we should have there. Accordingly we were at it, and a very large and open meeting it was. Many great persons were at it, some earls, we were told, with their attendants, out of Germany, who were very grave and sober, and the everlasting gospel was preached unto them.
After this we took leave of the Friends of Amsterdam; and next morning departed thence to HAARLEM, where we had a meeting at a Friend’s house, whose name is Abraham Frondenberg. Great numbers of people were at this meeting, and of great service it was. After it a watchmaker of Amsterdam, who, with his wife, attended it, desired to speak with me concerning religion. I had much discourse with him, and both he and his wife were very low and tender, received with gladness what I spoke to them, and seemed well satisfied when they went away.
We went next day to ROTTERDAM, where we tarried two meetings; and on the 16th of the 5th month went to the BRIEL, to take ship for England. About four in the afternoon we went on board the packet, William Sherman master, and set sail from the Briel. But when we had gone over the Maese about a league, we cast anchor at a place called the PITT, because it is near to the sands, where we stayed till about four next morning; when, having a pretty fair wind, and the tide with us, we weighed anchor, and by four next day were within five leagues of Harwich, over against Aldborough Castle; but the wind falling short, and the tide being weak, it was one in the afternoon before we came so near to HARWICH that boats could come to receive the passengers and goods. There were on board about forty passengers in all; English, Scotch, Dutch, French, Spanish, Flemish, and some Jews.
I spent a day with Friends at Harwich, while Alexander Parker and George Watts went by water to visit Friends at Ipswich, and returned at night. Next morning early we all took coach for Colchester, and were at the meeting there, which was large and peaceable; after it, we travelled to WITHAM, and lodged there that night. Next day, William Mead meeting us on the way at HARE STREET, I went with him to his house, the other Friends going on for London.
Here, being weak with travel and continual exercise, I spent some time to rest myself, and recover my health; visiting in the mean time the Friends in that part of the country, as I was able to get abroad.[61] When I was a little recovered, I went to ENFIELD, visiting Friends there and thereabouts; and so to DALSTON to see the widow Stot; and thence to LONDON, some Friends being come over from New Jersey in America, about business, which I was desired to be present at.
It was the latter end of the summer when I came to LONDON, where I stayed the winter following; saving that once or twice, my wife being in town with me, I went with her to her son Rous’s at Kingston. And though my body was very weak; yet I was in continual service, either in public meetings, when I was able to bear them, or in particular business amongst Friends, and visiting those that were sufferers for truth, either by imprisonment or loss of goods.
Many things also in this time I wrote, some for the press, and some for particular service; as letters to the King of Denmark and Duke of Holstein, on behalf of Friends that were sufferers in their dominions; of the latter, the following is a copy:—
“For the Duke of Holstein, whom I entreat, in the love of God, to read over this, which is sent in love to him.
“I understand that formerly, by some evil-minded persons, it was reported to thee, when Elizabeth Hendricks came to Frederickstadt to visit the people called Quakers, that it was a scandal to the Christian religion, that a woman should be suffered to preach in a public assembly religiously gathered together, &c. Upon which thou gave forth an order to the rulers of Frederickstadt, ‘to make the said people leave that place forthwith, or to send them away.’ But the said rulers being Arminians, and they, or their fathers, having come to live there, as a persecuted people in Holland, not much above threescore years ago, made answer to the duke, ‘they were not willing to persecute others for conscience’ sake, who had looked upon persecution on that account in their own case as antichristian,’ &c. But after that, the people of God, in scorn called Quakers, wrote unto thee, O duke, from Frederickstadt; and since that time they have had their liberty, and their meetings peaceable, to serve and worship God almost these twenty years at Frederickstadt, and thereabouts, freely without any molestation; which liberty they have acknowledged as a great favour and kindness from thee.
“And now, O duke, thou professing Christianity from the great and mighty name of Christ Jesus, who is King of kings and Lord of lords, and the Holy Scriptures of truth of the Old and New Testament, do not you use many women’s words in your service and worship out of the Old and New Testament? The apostle saith, ‘Let your women keep silence in the churches;’ and that, ‘he did not permit a woman to speak, but to be under obedience; and if she will learn anything, to ask her husband at home; for it is a shame for a woman to speak in the church.’ And 1 Tim. ii. 11, 12. ‘Women are to learn in silence and not suffered to teach, nor to usurp authority over the man, but to be in silence.’ 1 Cor. xiv. 34. Now, here the duke may see, what sort of women were to be in silence and in subjection, whom the law commands to be silent, and not to usurp authority over the man, nor to speak in the church; these were unruly women. In the same chapter he commands women ‘not to plait or broider their hair, nor to wear gold, pearls, or costly array.’ These things were forbidden by the apostle; and such women as wear such things, are to learn in silence and to be subject, and not to usurp authority over the men; for it is a shame for such to speak in the church. But do not such women as these, that wear gold and silver, and pearls and gaudy apparel, or costly array, and plait and broider their hair, speak in your church, when your priest sets them to sing psalms? Do they not speak when they sing psalms? Consider this, O duke! Yet you say, ‘your women must keep silence in the church, and must not speak in the church;’ but when they sing psalms in your churches, are they then silent? Though the apostle forbids such women before-mentioned to speak in the church, yet in another place the apostle encourages the good or holy women to be teachers of good things, as in Tit. ii. 3, 4. The apostle said, ‘I entreat thee, true yoke-fellow, help those women which laboured with me in the gospel, and with other my fellow-labourers, whose names are written in the book of life.’ Here he owns these holy women, and encourages them, which laboured with him in the gospel, and did not forbid them; Phil. iv. 2, 3. He likewise commends Phœbe unto the church of the Romans, calls her ‘a servant unto the church of Cenchrea,’ sends his epistle by her to the Romans from Corinth, and desires the church at Rome ‘to receive her in the Lord as becometh saints:’ and to ‘assist her in whatsoever business she had need of; for she had been a succourer of many and of himself also.’ And he said, ‘Greet Priscilla and Aquila, my helpers in Christ Jesus, who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles.’ Now here the duke may see these were good, holy women, whom the apostle did not forbid speaking, Rom. xvi. 1-4, but commended them. And Priscilla and Aquila instructed and expounded unto Apollos the way of God more perfectly, Acts xviii. 26. So here Priscilla was an instructor as well as Aquila; which holy women the apostle doth not forbid. Neither did the apostle forbid Philip’s four daughters, which were virgins, to prophesy. Women might pray and prophesy in the church, 1 Cor. xi. 5.
“The apostles showed to the Jews the fulfilling of Joel’s prophecy; that in the last days God would pour of his Spirit upon all flesh, and their sons and daughters, servants and handmaids, should prophesy with the Spirit of God. So the apostle encourages daughters and handmaids to prophesy as well as sons; and if they do prophesy, they must speak to the church or people, Joel ii. 28; Acts ii. 17, 18. Did not Miriam the prophetess sing unto the Lord, and all the women with her, when the Lord had delivered the children of Israel from Pharaoh? Did not she praise the Lord, and prophesy in the congregation of the children of Israel? and was not this in the church? Exod. xv. 21. Moses and Aaron did not forbid her prophesying or speaking; but Moses said, ‘would God all the Lord’s people were prophets!’ and the Lord’s people are women as well as men. Deborah was a judge and a prophetess; and do not you make use of Deborah’s and Miriam’s words in your service and worship? See (Judg. v. 1-31) Deborah’s large speech or song. Barak did not forbid her, nor any of the Jewish priests. Did not she make this speech or song in the congregation or church of Israel? In the book of Ruth there are good speeches of those good women, which were not forbidden. Hannah prayed in the temple before Eli, and the Lord answered her prayer. See what a speech Hannah makes, and a praising of God, before Eli the high-priest, who did not forbid her, 1 Sam. ii. 1-10. Josiah the king sent his priest with several others, to ask counsel of Huldah the prophetess, who dwelt at Jerusalem in the college, 2 Kings, xxii. 14; 2 Chron. xxxiv. 22. So here the king and his priests did not despise the counsel of this prophetess; and she prophesied to the congregation of Israel, as may be seen in these chapters.
“And in Luke i. 41-55, see what a godly speech Elizabeth made to Mary, and what a large godly speech Mary made also. Mary said, ‘that the Lord did regard the low estate of his handmaid,’ &c. And do you not make use in your worship and service of Mary’s and Elizabeth’s words from Luke i. 41-55, in your churches, and yet forbid women’s speaking in your churches? Yet all sorts of women speak in your churches, when they sing, and say Amen. In Luke ii. there was Anna the prophetess, a widow of about fourscore and four years; who departed not from the temple, but served God with fasting and prayer night and day. Did not she confess Christ Jesus in the temple, and give thanks to the Lord, and ‘speak of Christ to all that looked for redemption in Jerusalem?’ Luke ii. 36-38. So such holy women were not forbidden to speak in the church, neither in the law nor gospel. Was it not Mary Magdalene and other women that first preached Christ’s resurrection to the apostles? The woman indeed (namely, Eve) was first in transgression; and so they were women that first preached the resurrection of Christ Jesus; for Christ said to Mary, &c. ‘Go to my brethren, and say unto them, I ascend unto my Father and to your Father, and to my God and to your God,’ John xx. 17. And Luke xxiv. 10, it was Mary Magdalene and Joanna, and Mary the mother of James, and other women that were with them, who told the apostles, ‘that Christ was risen from the dead, and their words and these women’s words, were as idle tales to the apostles, and they believed them not,’ ibid. ver. 11. And ver. 22, ‘Certain women also of our company made us astonished,’ they said: so here it may be seen, that the women’s preaching the resurrection of Christ did astonish the apostles. Christ sent these women to preach his resurrection; so it is no shame for such women to preach Christ Jesus; neither are they to be silent when Christ sends them. The apostle says, ‘Every tongue shall confess to God,’ Rom. xiv. 11; and ‘Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father,’ Phil. ii. 11. So here it is clear, that women must confess Christ as well as men, if every tongue must confess. And the apostle saith, ‘There is neither male nor female; for ye are all one in Christ Jesus,’ Gal. iii. 28.
“And whereas it is said, ‘Women must ask their husbands at home,’ &c., the duke knows very well virgins have no husbands, nor widows; for Anna the prophetess was a widow; and if Christ be the husband, men must ask counsel of him at home as well as women, before they teach. And set the case, that a Turk’s wife should be a Christian, or a Papist’s wife should be a Lutheran, or a Calvinist, must they ask and learn of their husbands at home, before they confess Christ Jesus in the congregation of the Lord? Their counsel will be to them to turn Turks or Papists.
“I entreat the duke to consider these things. I entreat him to mind God’s grace and truth in his heart that is come by Jesus; that by his Spirit of grace and truth he may come to serve and worship God in his spirit and truth; so that he may serve the living eternal God that made him, in his generation, and have his peace in Christ, that the world cannot take away. And I do desire his good, peace, and prosperity in this world, and his eternal comfort and happiness in the world that is everlasting. Amen.”
G.F.
London, 26th of the 8th Month, 1684.
Besides the foregoing, I wrote also epistles to Friends; of one of which the following is a copy:—
“Friends and Brethren in the Lord Jesus Christ, in whom you have all life, peace, and salvation; walk in Him, who is your heavenly Rock and Foundation, that stands sure, who hath all power in heaven and earth given unto him. So his power is over all. Let your faith stand in his power, which is over all from everlasting to everlasting, over the devil and his power; that in the holy, heavenly wisdom of God, ye may be preserved and kept to God’s glory, out of all snares and temptations; so that God’s wisdom may be justified of all his children in this day of his power, and they all may be faithful, serving and worshipping God in his Spirit and truth, and valiant for it upon the earth.
“For, as the apostle saith, ‘They that believe are entered into their rest, and have ceased from their own works, as God did from his.’ Now this rest is an eternal rest in Christ, the eternal Son of God, in whom every true believer hath everlasting life in Christ Jesus, their rest and everlasting day. For Christ the Rest bruiseth the serpent’s head, and through death destroyeth death, and the devil, the power of death, and his works. He is the Eternal Rest, that giveth eternal life to his sheep. Christ fulfilleth the prophets, and all the figures, shadows, and ceremonies, as in the Old Testament; and all the promises are yea and amen in Christ, who was the Eternal Rest to all true believers in the apostles’ days, and ever since, and is so now. Christ is the beginning and the ending, the first and the last, who is ascended above all principalities, powers, thrones, and dominions, that he might fill all things. For ‘by Jesus Christ all things were made and created, whether they be things in heaven, or things in the earth;’ and he is the Eternal Rest. They that believe are entered into Christ, their Eternal Rest, in whom they have eternal life and peace with God. Wherefore I say again, in Him who is your Rest, live and abide; for in Him ye are happy, and his blessings will rest upon you. God Almighty keep and preserve you all, his true believers, in Christ your Rest and Peace this day. Amen.”
G.F.
London, the 18th of the 12th Month, 1684-5.
About a month after I got a little out of London, visiting Friends, at SOUTH STREET, FORD GREEN, and ENFIELD, where I had meetings. Afterwards I went to WALTHAM ABBEY, and was at the meeting there on a First-day, which was very large and peaceable. Then returning through ENFIELD and EDMONTON SIDE, I came back to LONDON in the 3rd Month, to advise with and assist Friends, in laying their sufferings before the Parliament then sitting. We drew up a short account thereof, which we caused to be printed and spread among the Parliament-men.
The Yearly Meeting coming on, I was much concerned for the Friends that came up to it out of the country, lest they should meet with any trouble or disturbance in their passages up or down; and the rather, because about that time a great bustle arose in the nation on the Duke of Monmouth’s landing in the West. But the Lord, according to his wonted goodness, was graciously pleased to preserve Friends in safety, gave us a blessed opportunity to meet together in peace and quietness, and accompanied our meeting with his living, refreshing presence; blessed for ever be his holy name!
Now, considering the hurries that were in the nation, it came upon me, at the close of this meeting, to write a few lines to Friends, “to caution all to keep out of the spirit of the world, in which the trouble is, and to dwell in the peaceable truth;” as follows:—
“DEAR FRIENDS AND BRETHREN,
“Whom the Lord hath called and chosen in Christ Jesus, your Life and Salvation, in whom ye have all rest and peace with God; the Lord God by his mighty power, which is over all, hath preserved and supported you to this day, to be a peculiar, holy people to himself, so that by his eternal Spirit and power ye might be all kept out of the world; for in the world is trouble. And now, in this great day of the Lord God Almighty, he is shaking the heavens and the earth of outward professions, their elements are in a heat, their sun and their moon are darkened, the stars falling, and the mountains and hills shaking and tottering, as it was among the Jews in the day of Christ’s appearing. Therefore, dear Friends and brethren, dwell in the Seed, Christ Jesus, the Rock and Foundation, that cannot be shaken; that ye may see with the light and Spirit of Christ, that ye are as fixed stars in the firmament of God’s power; and in this his power and light, you will see over all the wandering stars, the clouds without water, and trees without fruit. That which may be shaken, will be shaken; as will all they that are wandered from the firmament of God’s power.
“Dear Friends and brethren, you that are redeemed from the death and fall of Adam, by Christ the second Adam, in Him ye have life, rest, and peace; for Christ saith, ‘In me ye shall have peace; but in the world trouble.’ And the apostle saith, ‘They that believe are entered into their Rest,’ namely, Christ, who hath overcome the world, who bruiseth the serpent’s head, destroys the devil and his works, and fulfils the types, figures, and shadows of the Old Testament and the prophets; in whom the promises are yea and amen; who is the first and the last, the beginning and the ending—the Eternal Rest. So keep and walk in Christ, your Rest, every one that have received him.
“And now, dear Friends and brethren, whatever bustlings and trouble, tumults and outrages, quarrels and strife, arise in the world, keep out of them all; concern not yourselves with them: but keep in the Lord’s power and peaceable truth, that is over all such things; in which power ye seek the peace and good of all men. Live in the love which God hath shed abroad in your hearts through Christ Jesus; in which nothing is able to separate you from God and Christ, neither outward sufferings, persecutions, nor any outward thing, that is below and without; nor to hinder or break your heavenly fellowship in the light, gospel, and Spirit of Christ; nor your holy communion in the Holy Ghost, that proceeds from the Father and the Son, and which leads you into all truth. In this Holy Ghost, in which is your holy communion, that proceeds from the Father and the Son, you have fellowship with the Father and the Son, and one with another. This is it which links and joins Christ’s church or body together, to Him the heavenly and spiritual head, and in unity in his Spirit, which is the bond of peace, to all his church and living members, in whom they have eternal rest and peace in Christ, and with God everlasting, who is to be blessed and praised for ever. Amen.
“Dear Friends, forsake not the assembling of yourselves together, who are gathered in the name of Jesus, who is your prophet, whom God hath raised up in the New Testament, to be heard in all things; who opens to you, and no man can shut; and shuts, and no man can open; who is your Priest, made higher than the heavens by the power of an endless life, by whom you are made a royal priesthood, to offer up to God spiritual sacrifice; who is the Bishop of your souls, to oversee you, that ye do not go astray from God; who is the good Shepherd, that hath laid down his life for his sheep; and they hear his voice, and follow him, and he gives them eternal life.
“And now, dear Friends and brethren, abide in Christ, the vine, that ye may bring forth fruit to the glory of God. And as every one hath received Christ, walk in Him, who is not of the world, that lies in wickedness; so that ye may be preserved out of the vain fashions and customs of the world, which satisfy the lust of the eye, the lust of the flesh, and the pride of life, which are not of the Father, but of the world that passes away. Whoever joins to that which is not of the Father, or encourages it, draws the mind from God the Father, and the Lord Jesus Christ. Therefore let Christ rule in your hearts, that your minds, souls, and spirits may be kept out of the vanities of the world, in their words, ways, and actions, that ye may be a peculiar people, zealous of good works, serving the Lord through Jesus Christ, to the praise and glory of God; that by the Word of his grace your words may be gracious, and in your lives and conversations ye may show forth righteousness, holiness, and godliness; that so God Almighty may be glorified in you all, and through you all, who is above all, blessed and praised for ever. Amen.”
G. F.
London, the 11th of the 4th Month, 1685.
Several other letters also I wrote at this time to Friends in divers foreign countries, from whom I had received letters about the affairs of truth. Which when I had despatched, the Yearly Meeting being over, and country Friends for the most part being gone, I got a little way out of town; being much spent with the heat of the weather, throngs in meetings, and continual business. I went at first to SOUTH STREET, where I abode some days. And among other services I had there, a great sense entered me of the growth and increase of pride, vanity, and excess in apparel; and that not only amongst the people of the world, but too much also amongst some that came among us, and seemed to make profession of the truth. In the sense I had of the evil thereof, it came upon me to give forth the following, as a reproof and check thereunto:—[62]
“The apostle Peter saith (in 1 Pet. iii.) of the women’s adorning; ‘Let it not be (mark, let it not be; this is a positive prohibition) that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price; for after this manner in the old time the holy women also, who trusted in God, adorned themselves.’
“Here ye may see what is the ornament of the holy women, which was in the sight of God of great price, and which the holy women, who trusted in God, adorned themselves with. But the unholy women, that trust not in God, their ornament is not a meek and a quiet spirit; they adorn themselves with plaiting the hair, putting on of apparel, and wearing of gold; which is forbidden by the apostle in his general epistle to the church of Christ, the true Christians.
“And the apostle saith (1 Tim. ii. 9, 10), ‘In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works.’
“Here ye may see what the women were not to adorn themselves with, who professed godliness; they were not to adorn themselves with broidered hair, nor gold, nor pearls, nor costly array; for this was not looked upon to be modest apparel for holy women, that professed godliness and good works. But this adorning or apparel is for the immodest, unshamefaced, unsober women, that profess not godliness, neither follow those good works that God commands. Therefore it doth not become men and women who profess true Christianity and godliness to be adorned with gold, or chains, or pearls, or costly array; or with broidered hair; for these things are for the lust of the eye, the lust of the flesh, and the pride of life, which are not of the Father. All holy men and women are to mind that which is more precious than gold; who are ‘redeemed not with corruptible things, as silver and gold, from your vain conversation; but with the precious blood of Christ, as of a Lamb without blemish and without spot. Therefore as obedient children to God, not fashioning yourselves according to your former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation,’ 1 Pet. i. 14, 15.
“Christ saith, ‘The life is more than meat, and the body is more than raiment,’ Luke xii. 23.
“I read of a “wise moral philosopher, who, meeting a woman with her neck and breast bare, laid his hand upon her, and said, ‘Woman, wilt thou sell this flesh?’ and she replying, No; ‘Then pray,’ said he, ‘shut up thy shop;’” (meaning her bare breasts and neck). So they were looked upon as harlots, that went with their necks, breasts, and backs bare, and not modest people, even among the moral heathens. Therefore they that profess the knowledge of true Christianity, should be ashamed of such things. You may see a book written by the very Papists, and another by Richard Baxter the Presbyterian, against bare breasts and bare backs. They that were but in an outward profession, declared against such things; therefore they who are in the possession of truth and true Christianity, should be ashamed of such things. Read, I pray you, the third of Isaiah, and there see how that holy prophet was grieved with the foolish women’s vain attire, and how he was sent by the Lord to reprove them. Envious, persecuting Jezebel’s attired head and bravery, like a painted harlot out of the truth, did not keep her from the judgments of God, when the Lord stirred up Jehu against her. Doth not pride go before a fall, and a haughty mind before destruction? God resisteth the proud, and giveth grace to the humble. Solomon saith, ‘The Lord will destroy the house of the proud,’ Prov. xv. 25. ‘For the day of the Lord shall be upon every one that is proud and lofty, &c., and he shall be brought low,’ Isa. ii. 12, and Mal. iv. Therefore take heed of calling the proud happy; for ‘the Lord will scatter the proud in the imaginations of their own hearts, and exalt them of low degree.’ And you may read in the Revelations (chap. xvii. 4, and xviii. 16), of the false church, how she was outwardly decked, but full of abomination, and came to a downfall at last. Therefore it is good for all that profess the truth, to use this world as not abusing it; for the fashion of this world passeth away; but the Word of the Lord endureth for ever. ‘The Lord taketh pleasure in his people, he will beautify the meek with salvation,’ Psa. cxlix. 4. All that know the truth as it is in Jesus, are to be beautified and clothed with this salvation, which salvation is a strong wall or a bulwark against that spirit, that would lead you further into the fall from God, into those things which the fallen man and woman delight in, and beautify or adorn themselves with. Therefore, all that profess the truth, be circumspect, sincere, and fervent, following the Lord Jesus Christ, who is not of this world; in whom ye have life and peace with God.”
G. F.
South-street, the 24th of the 4th Month, 1685.
-----
Footnote 58:
Frequent mention being made by George Fox of his being engaged with his pen on behalf of the truth, it may be well to apprize the reader that these volumes contain only a very small portion of his writings. Many others of his works were collected and printed in 1706, forming a large volume, entitled, Gospel Truth Demonstrated, in a collection of Doctrinal Books, given forth by that faithful minister of Jesus Christ, George Fox, &c. This collection consists of above 1000 folio pages, comprising about 160 pieces, the dates from 1653-1689.
In addition to treatises in explanation or defence of the principles and doctrines taught by George Fox, this volume contains many others of a more extended character. There are three addressed to the Jews; and papers in behalf of the doctrine of the gospel, and against persecution, to be delivered to the following rulers:—The Great Turk, the magistrates of Malta, the Emperor of Austria, the Kings of France and Spain, the Pope, and the Emperor of China. And in 1688, Sultan Mahomet IV. having sent a defiance to the Emperor Leopold in his Christian character, threatening to ruin him, and pursue his crucified God, George Fox wrote a Reply to this public document; warning the Turk to fear the great God that made him and all things, and showing him out of their Koran, that the founder of their religion wrote more respectfully of Christ: whom he then proceeds to set forth to the notice of the Sultan by citations from the Scriptures.
In the books and treatises forming the above collection, the doctrine of our blessed Lord, and those matters essential to salvation and true Christianity, are plainly asserted and fully demonstrated according to the Scriptures. For although he gave preference to the Holy Spirit (as all true spiritual Christians do), yet his true love to, and sincere esteem of, the Holy Scriptures (as being given by Divine inspiration), is clearly manifest; 1st, In his frequent advice to Friends to keep to Scripture language, terms, words, and doctrines, as taught by the Holy Ghost, in matters of faith, religion, controversy, and conversation; and not to be imposed upon and drawn into unscriptural terms, invented by men in their human wisdom. 2nd, In his great industry in searching the Scriptures, and frequently quoting, reciting, aptly applying and opening the same in his writings, as appears in the above-named work. He truly testified, both in his ministry and writings, of Christ Jesus, his power, and coming, in the flesh and in the spirit. He was both for the sacred history and mystery of Christ revealed according to the Scripture testimonies of him, respecting his sufferings without, the work of his power within, and his kingdom and glory; and, under his guidance, he faithfully warred against the spirit of Antichrist and persecution—against the false church—the corruptions of the world, its deceit and hypocrisy, under all professions.
Footnote 59:
William Bingley became a minister among Friends while residing in Yorkshire, and visited Ireland in 1675 and in 1682. He settled in London as a stuff merchant when in the meridian of life; and in 1684 accompanied Samuel Waldenfield on an apostolic journey in Holland and the Netherlands. He was one of the Friends who preached at the funeral of George Fox, in 1690-91; and he appears to have paid religious visits to different parts of Great Britain at various periods. He died in London in 1714, aged 64 years.
Footnote 60:
Samuel Waldenfield, born at Edmondsbury, in Suffolk, in 1652, was religiously inclined in his youth, and a hearer of the Independents. But becoming convinced of the principles of truth, as held by Friends, about the year 1670, he came forth a powerful preacher of the word of life; and, with the Lord’s blessing on his labours, many were convinced of the truth, and turned from darkness to light, and from the power of Satan unto God, and were as the seals of his ministry. In 1684 he married, and settled in London, continuing faithful and diligent in the work he was called unto; and suffered for his testimony by imprisonment, &c. His travels on gospel service, to the year 1700 were near 40,000 miles, which were also, subsequently, very considerable. Samuel Waldenfield is spoken of as being very considerate of the poor, humble, and merciful, and as an elder worthy of double honour. He was a bright ornament to our religion in his conversation, gaining great reputation to truth and Friends among rich and poor. He was ill about two months before his decease, during which time he uttered many expressions worthy of being noted. He died in great peace in 1715.—See Piety Promoted, vol. ii., pp. 248-252.
Footnote 61:
After returning from his last visit to Holland, George Fox did not travel far from London, his usual residence during the latter part of his life. His health had been gradually declining for some years, in consequence of his many and grievous imprisonments, and the great fatigue of body and mind, occasioned by his long travels for the promotion of the cause of truth, and by his incessant labours in “defence of the gospel” against the clamour and opposition of apostate brethren, and the unfounded imputations of others, decidedly hostile to the truth as it is in Jesus. His solicitude, however, to promote the welfare of the Society, and procure relief to his Friends under suffering, both at home and abroad, remained undiminished. In the course of his declining state, he wrote many epistles to his friends, some of sympathy and consolation, to encourage and strengthen them in their deep sufferings; others of counsel, exhortation, and reproof, “stirring up the pure mind by way of remembrance,” and labouring to build them up in the most holy faith; and, on all occasions, seeking not his own honour, but the honour of God only, and the edification of his church and people.
Footnote 62:
Those Christians whose experience enters most deeply into the spiritual nature of the gospel dispensation, will find that it leads them into simplicity as regards their outward appearance. The practice in the primitive church, as regards “outward adorning,” is thus spoken of by Coleman, in his Antiquities of the Christian Church:—
“Nothing may appear more purely a matter of indifference than the fashion and colour of dress; and yet, in the circumstances of the primitive Christians, articles of that nature did acquire such an importance that they gradually fell into a style of clothing peculiar to themselves. Not that they affected any singularities in their personal appearance, for their habiliments were made and worn in the ordinary fashion of the time and place: and Christians, whether found in the high, the middle, or the lower ranks, were accustomed to equip themselves in a manner suited to the decencies of the state or profession to which they belonged; but, looking to the moral influence of dress, and desirous of avoiding everything that might minister to vanity, or lead the wearer to forget, in attending to the outward man, the ornament of a ‘meek and quiet spirit,’ they studiously rejected all finery as unbecoming the humility of their character, and confined themselves to a suit of apparel, remarkable not so much for the plainness of the material as for the absence of all superfluous ornament. Everything gaudy or sumptuous, that partook of the costly stuffs or the crimson dyes that suited the luxurious taste of the times, was discountenanced by the spiritually-minded followers of Christ. The same simplicity reigned throughout their domestic establishments; and even those of their number who were persons of rank and opulence, chose to content themselves with such things as were recommended by their utility rather than their elegance, and calculated to answer the purposes of necessity and comfort, rather than to gratify ‘the lust of the eye, and the pride of life.’ And however refined or exquisite the taste, which, through education and the habits of society, any of them had acquired, they learned to subject it to the higher principle of denying themselves to everything that tended too much to captivate the senses, and increase their love to a world, the fashion whereof, they thought, was soon to pass away.”
The remarks of John Wesley on simplicity in dress are excellent, but too long to be quoted here. He says that “following the fashions of the world is directly at war with the spirit of the gospel.” See Select Miscellanies, vol. v., p. 288, for Wesley’s views on this subject; also of T. à Kempis, and others.
Chapter XII
1685-1686.—George Fox tarries in London, labouring in the service of Truth—removes to Epping on account of his health—writes an epistle to Friends—returns to London—writes a paper concerning order in the Church of God—and a warning to backsliders—assists in distributing money raised for sufferers by Friends in Ireland—writes an epistle to the king of Poland, on behalf of Friends of Dantzic, who suffer imprisonment for conscience’ sake—a paper concerning judging—looks diligently after Friends’ sufferings in London, and obtains a general release of prisoners—writes an epistle to Friends, many having been recently liberated from prison—another on a similar occasion—an epistle to Friends to keep in the unity in the Truth—another to remind them of the evidence and seal they had received of their meetings for discipline having been set up in the power and spirit of God—a paper concerning the state of the true Church—a paper respecting the “falling away” foretold by the apostle Paul, 2 Thess. ii. 3—a paper showing how the Lord, in all ages, called the righteous out from amongst the wicked, before he destroyed the latter.
After I had been some weeks at South Street and Enfield, in which time I had several meetings with Friends, I returned to LONDON. Amongst other services I found there, one was to assist Friends in drawing up a testimony to clear our Friends from being concerned in the late rebellion in the West, and from all plots against the government: which was delivered to the chief justice, who was then going down into the West with commission to try prisoners.
I tarried some time in London, visiting meetings, and labouring among Friends in the service of truth. But finding my health much impaired for the want of fresh air, I went to Charles Bathurst’s country-house at EPPING-FOREST, where I stayed a few days. While I was there it came upon me to write the following epistle to Friends:—
“DEAR FRIENDS,
“Who are called, chosen, and faithful in this day of trial, temptations, and sufferings, whom the Lord by his right hand hath upholden in all your sufferings (and some to death) for the Lord and his truth’s sake. Christ saith, ‘Be of good cheer, I have overcome the world; in me ye have peace; but in the world ye have trouble.’ The children of the Seed, who are heirs of the kingdom, know this is true. And though ye have trials by false brethren, Judases and sons of perdition, that are got into the temple of God, and exalted above all that is called God, whom the Lord will destroy with the breath of his mouth, and the brightness of his coming: and though ye be tried by powers or principalities, yet there is nothing able to separate you from the love of God, which ye have in Christ Jesus. In that love dwell, which bears all things and fulfils the law; in which edify one another, and be courteous, kind, and humble; for to such God giveth his grace plentifully, and such he teacheth. And pray in the Holy Ghost, which proceeds from the Father and the Son; in it keep your holy communion, and unity in the Spirit, the bond of peace, which is the king of kings’ heavenly peace. In that you are all bound to good behaviour, to keep peace among yourselves, to seek the peace of all men; and to show forth the heavenly, gentle, and peaceable wisdom to all, in righteousness and truth, answering the good in all people in your lives and conversations (for the Lord is glorified in your bringing forth spiritual fruit), that ye may eye and behold the Lord in all your actions; that his blessings ye may all feel to rest upon you.
“Whether ye be the Lord’s prisoners for his name and truth’s sake, or at liberty, in all things labour to be content, for that is a continual feast; and let no trouble move you; then ye will be as Mount Sion, that cannot be removed. In all things exercise the word of patience, which word will sanctify all things to you. Study to be quiet, and do the Lord’s business that he requires of you, and your own, in truth and righteousness: and whatsoever ye do, let it be done to the praise and glory of God in the name of Jesus Christ. All they that make God’s people suffer, make the Seed suffer in their own particulars, and imprison the Just there. Such will not visit the Seed in themselves, but cast it into prison in others, and not visit it in prison. You may read that Christ saith, such must go into everlasting punishment. That is a sad punishment and prison. All such as become apostates and backsliders, that crucify to themselves Christ afresh, put him to open shame, and trample under feet the blood of the Son of God, by which they were cleansed, and then come to be unclean; such grieve, vex, quench, and rebel against, the Spirit of God in themselves; and then rebel against them that walk in it. Such are unfaithful to God and man, and are enemies to every good work and service of God: but their end will be according to their works; who are like unto the earth, that hath often received rain, but brings forth briars and thorns, which are to be rejected, and are for the fire.
“Therefore, dear Friends, in all your sufferings feel the Lord’s eternal arm and power, which hath supported you to this day, and will to the end, as your faith stands in it, and as you are settled upon the rock and foundation Christ Jesus, that cannot be removed; in whom ye have life and peace with God. The Lord God Almighty in him give you dominion, and preserve you all to his glory; that in all your sufferings ye may feel his presence: and that when ye have finished your testimony, ye may receive the crown of glory, which God hath laid up for them that fear and serve him. Amen.”
G. F.
The 15th of the 7th Month, 1685.
Having spent about a week in the country, I returned to LONDON, where I continued about two months, visiting meetings, and labouring to get relief for Friends from their sufferings, which yet lay heavy upon them in many parts of the nation. Several papers also I wrote relating to the service of truth, one of which was concerning order in the church of God, which some that were gone out of the unity of Friends much opposed. It was as follows:—
“Among all societies, families, or nations of people in the world, there exists some sort of order. There was the order of Aaron in the Old Testament; and the order of Melchizedeck before that, after whose order Christ Jesus came; and he did not despise that order. God is a God of order in his whole creation, and in his church: and all believers in the light, the life in Christ, that pass from death to life, are in the order of the Holy Spirit, power, light, life, and government of Christ Jesus, of the increase whereof there is no end. This is a mystery to all those disorderly people, who have written and printed so much against the order which the Lord’s power and Spirit hath brought forth among his people. And you that cry so much against order, is it not manifest that you are gone into a land of darkness, and of the shadow of death, into disorder, and where the light is as darkness? Is not this your condition seen by all them that live and walk in the truth, whose conversations are according to the gospel of life and salvation?
“The devil, Satan, dragon, the first and second beast, the whore and false prophets, and their worshippers and followers, are all out of the truth, abode not in it, nor in the order of it; and the truth is over them all. In Salem is God’s tabernacle; and his tabernacle is in Shiloh; these are far beyond the tabernacles of Ham. (Ps. lxxvi. and lxxviii.).
“All the figures and shadows were and are comprehended in time; but Christ the substance is the beginning and the ending. And all trials, troubles, persecutions, and temptations, came up in time; but the Lord’s power which is everlasting, is over all such things; in which is safety.
“The black world of darkness lieth in wickedness, and by its wisdom knoweth not God, that made the world and all things therein; for the god of the world and prince of the air ruleth in the hearts of all that disobey the living God that made them. So the God of this wicked world hath blinded the eyes of the infidels or heathen; so that by their wisdom they know not the living God.
“In the Old Testament the Lord said, ‘With all thy offerings thou shalt offer salt.’ (Lev. ii. 13.). And Christ saith in his new covenant, ‘Every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good; but if the salt have lost its saltness, wherewith will you season it? Have salt in yourselves; and have peace one with another,’ Mark ix. 49, 50.
“We have received the earnest of the Spirit, which is the earnest of the inheritance, that fadeth not away. For God poureth out of his Spirit upon all flesh. It is God’s Spirit which is above our natural spirit, by which alone we do not know God; for it is by the Spirit of God that we know the things of God. And the Spirit of God doth witness to our souls and spirits, that this Spirit of God is the earnest of an eternal inheritance. ‘God opens his people’s ears to discipline, and commands that they turn from iniquity. If they obey and serve him, they shall spend their days in prosperity and their years in pleasures; but if they obey not, they shall perish by the sword, and they shall die without knowledge,’ Job xxxvi. 10-12. So the disobedient that do not turn from their iniquity have not this prosperity and pleasure, but die without the knowledge of God; and their ears are shut to this discipline, which God opens to his people.”
G. F.
When I had been about two months in London, I was sent for to my son Rous’s at KINGSTON, to visit a daughter of his, who at that time lay very sick; but recovered. Whilst I stayed there I had several meetings with Friends; and returning by HAMMERSMITH, stayed the First-day meeting there, which was large and peaceable. Having visited Friends thereabouts, I came back to LONDON again, being very intent upon the business of getting redress for suffering Friends. In this and other services I continued at London, till the latter end of the 11th month; save that I went to visit an ancient Friend at BETHNAL-GREEN, with whom I tarried three or four days. While I was there, I was much exercised in the sense of the enemy’s working, to draw from the holy way of truth into a false liberty, and so into the world’s ways and worships again. And the example of the backsliding Jews coming before me, I was moved to write the following as a warning to all such:—
“You may see, when the Jews rebelled against the good Spirit of God, which he gave to instruct them, they forsook him and his law, way, and worship, and went a whoring after Balaam’s ways, and became like the wild ass’s colt, snuffing up the wind, as in Jer. ii. 24. And in Jer. iii., see how Judah played the harlot under every green tree, and upon every high mountain: and therefore the Lord divorced Judah, as he had divorced Israel, when she forsook his way and followed the ways of the heathen. Though the Lord had fed them to the full, yet they forsook him, ‘they committed adultery, and assembled themselves together in harlots’ houses,’ Jer. v. 7. ‘And with their whoredom they defiled the land, and committed adultery with stocks and stones,’ Jer. iii. 9. Here you may see, when they forsook the living eternal God, they followed the religions and worships of other nations, whose gods were made of stocks and stones, which the Jews worshipped, and committed adultery withal. When they forsook the living God, and his way and worship, they forsook the worship at the temple at Jerusalem, and followed the heathen’s worships in the mountains and fields; so it was called adultery and whoredom to join with other religions and forsake God; as in Jer. xiii. 27.
“And now, if the children of New Jerusalem that is above, should forsake the worship that Christ in his New Testament set up (which is in Spirit and in truth) and follow the worships of nations, which men have set up, will not they that do so, commit adultery with them, in forsaking God’s worship, and Christ, the new and living way?
“In Jer. xliv., ye may see how the children of Judah provoked the Lord against them, by worshipping the works of their own hands, and following the gods of the land of Egypt. In this they committed adultery, forsaking the living God, their husband, and his worship; and there ye may see God’s judgments pronounced against them to their destruction. And what will become of those that forsake the worship in Spirit and in truth, which Christ set up, and worship the works of their own hands in spiritual Egypt, and follow spiritual Egypt’s will-worship, which they invented? May not this be called whoredom in them that forsake Christ, the new and living way, his pure religion, and his worship, that he hath set up? And they that forsake the Lord’s way, and his worship that he set up, and follow the world’s ways and worships that they set up, do not they, whose way they follow, become at last their enemies? as in Lam. i. See how the Jews forsook the Lord’s way and worship, and doted on their lovers (the Assyrians, &c.) and with all their idols they were defiled; and how they did not leave the whoredoms brought from Egypt, and how they were polluted with the Babylonians’ bed; as ye may read in Ezek. xxiii. When they forsook the Lord, his way and worship, and followed the way and worship of the heathen; then it was said they went a whoring after other lovers, and committed adultery with them.
“Ye may see in Ezek. xvi. the state of the Jews was likened unto that of their sister Sodom, and how they had played the harlot with the Assyrians, and committed fornication with the Egyptians, and had increased their whoredoms in following their abominable idols. And therefore the Lord carried away the two tribes that forsook him into Babylon; as you may see in Ezek. xvii. 20. And they that forsake Christ, the new and living Way, and the worship of God in Spirit and in truth, which Christ set up in his New Testament, go into captivity in spiritual Babylon.
“In Hosea ii., see how he discovers the whoredoms and idolatry of the Jews, who forsook the Lord, and compares them to a harlot. And in chap, viii., the destruction threatened against the Jews, for their impiety and idolatry. In chap. ix. also, the distress and captivity of the Jews is threatened for their sins and idolatry. And again they are reproved and threatened for their impiety and idolatry, Hos. x. This was for forsaking the Lord and his way, and following the ways of their own inventions, and the ways of the heathen.
“Doth not Isaiah say, ‘That the Lord would visit Tyre, and that she should commit fornication with all the kingdoms of the world upon the face of the earth;’ and therefore the Lord threatened destruction upon her, chap, xxiii. And in chap. lvii. see how the Lord reproved the Jews for their whorish idolatry, and said, ‘Upon a high and lofty mountain hast thou set thy bed; even thither wentest thou up to offer sacrifices. Thou hast enlarged thy bed, and made a covenant with them; thou lovedst their bed, where thou sawest it.’ This was a joining to the heathen’s religions, altars, and sacrifices, and a forsaking of the Lord’s altar and sacrifices, which he commanded in the law; and therefore that was committing whoredom with the heathen, and going into their beds from the living God that made them. And now in the New Testament God having ‘poured his Spirit upon all flesh,’ that by his Spirit all might come to be ‘a royal priesthood, to offer up spiritual sacrifices to God by Jesus Christ;’ all that err from the Spirit of God and rebel against it, are not like to offer spiritual sacrifices to God; the sacrifice of such God doth not accept, no more than he did that of the heathens, or of the Jews, who rebelled against his good Spirit, that he gave to instruct them.
“And ye may see in the xviith, xviiith, and xixth chapters of the Revelations, the punishment of the great whore, Babylon, the mother of harlots; and the victory of the Lamb, and how he calleth God’s people out of Babylon; for ‘in her was found the blood of the prophets, and of the saints, and of all that were slain upon the earth.’ There ye may read her judgment and her downfall. This whore are they, that are whored from the Spirit of God, and so from God and from his holy worship in spirit and in truth, from the pure, undefiled religion, that keeps from the spots of the world, and from the new and living way, Christ Jesus; these are whored from the Spirit of God into false religions, ways, and worships, and so have corrupted the earth with her abominations. But her judgment and downfall are seen, over whom Christ hath the victory; and the marriage of the Lamb is come, glory to the Lord for ever! And God’s pure religion, and pure worship in Spirit and in truth, Christ hath set up, as it was in the apostles’ days. Hallelujah!”
G. F.
I soon returned to LONDON, but made no long stay there, my body not being able to bear the closeness of the city long together. While I was in town, besides the usual services of visiting Friends, and looking after their sufferings to get them eased, I assisted Friends of the city in distributing certain sums of money, which our Friends of Ireland had charitably and very liberally raised, and sent over for the relief of their brethren, who suffered for the testimony of a good conscience; which money was distributed amongst poor, suffering Friends in the several counties, in proportion as we understood their need.
Before I left the city, I heard of a great doctor lately come from Poland; whom I invited to my lodging, and had much discourse with him. After I had informed myself by him of such things as I had a desire to know, I wrote a letter to the King of Poland on behalf of Friends at Dantzic, who had long been under grievous sufferings. A copy whereof follows:—
“_To John the Third, King of Poland, Grand Duke of Lithuania, Russia, and Prussia, Defender of the city of Dantzic, &c. Concerning the innocent and afflicted people, in scorn called Quakers, who are now fed with bread and water in Bridewell of the aforesaid city, under close confinement, where their friends, wives, and children, are hardly suffered to come to see them._
“O KING!
“The magistrates of the city of Dantzic say, that it is thy order and command, that these innocent and afflicted people should suffer such oppression. Now this punishment is inflicted upon them only because they come together in the name of Jesus Christ, their Redeemer and Saviour, who died for their sins, and is risen from the dead for their justification; who is their Prophet, whom God hath raised up like unto Moses; whom they ought to hear in all things in this day of the gospel and new covenant; who went astray like scattered sheep, but now are returned to the chief Shepherd and Bishop of their souls, 1 Pet. ii. 25. ‘Who has given his life for his sheep, and they hear his voice and follow him;’ who leads them into his ‘pastures of life,’ John x.
“Now, O King! I understand that thou openly professest Christianity, and the great and mighty name of Jesus Christ, who is King of kings, and Lord of lords, to whom is given all power in heaven and in earth, who rules all nations with a rod of iron. Therefore, O king, it seems hard to us, that any who openly confess Christ Jesus (yea, the magistrates of Dantzic do the same,) should inflict those punishments upon an innocent and harmless people, by reason of their tender conscience, only because they come together to serve and worship the Eternal God, who made them, in Spirit and in truth; which worship Christ Jesus set up sixteen hundred years ago; as we read in John iv. 23, 24.
“I beseech the king, that he would consider, whether Christ in the New Testament, ever gave such a command to his apostles, that they should shut up any in prison, and feed them with bread and water, who were not conformable in every particular to their religion, faith, and worship? Where did the apostles exercise such things in the true church after Christ’s ascension? Is not this the doctrine of Christ and the apostles, that his followers should ‘love their enemies, and pray for them that hate them and persecute and despitefully use them?’ (Matt, v.)
“Is it not a shame to Christendom among the Turks and others, that one Christian should persecute another for the doctrine of faith, worship, and religion? They cannot prove that Christ ever gave them such a command, whom they profess to be their Lord and Master. For Christ says that his believers and followers should ‘love one another,’ and by this they should be known to be his disciples. And did not Christ reprove those who would have ‘fire to come down from heaven,’ to destroy them who would not receive him? and did not he tell them, ‘they did not know what spirit they were of?’ Have all who have persecuted men, or taken away their lives, because they would not receive their religion, known what spirit they were or are of? Is it not good for all to know, by the Spirit of Christ, what spirit they are of? For the apostle says, Rom. viii. 9, ‘If any man have not the Spirit of Christ, he is none of his.’ And 2 Cor. x. 4, ‘The weapons of our warfare are not carnal, but spiritual,’ &c. And ‘We wrestle not against flesh and blood, but against spiritual wickedness,’ &c. Thus we see, that the fight of the first Christians, and their weapons in the days of the apostles, were spiritual.
“Now would not the king and the magistrates of Dantzic think it contrary to their consciences, it they should be forced by the Turk to his religion? Would it not in like manner seem hard to the magistrates of Dantzic, and contrary to their consciences, if they should be forced to the religion of the King of Poland? or to the King of Poland, if he should be compelled to the religion of the magistrates of Dantzic? And if they would not be subject thereunto, that then they should be banished from their wives and families, and out of their native country, or otherwise be fed with bread and water under strict confinement?
“Therefore we beseech the king with all Christian humility, and the magistrates, that they would order their proceedings in this matter according to the royal law of God, which is, ‘to do unto others as they would have others do unto them,’ and ‘to love their neighbour as themselves.’ For we have this charity, that we hope and believe, that the King of Poland and his people, with the magistrates of Dantzic, own the writings of the New Testament, as well as of the Old; and therefore we beseech the king and magistrates to take heed, that their work of imprisoning an innocent people, for nothing but their meeting together, in tenderness of conscience, to serve and worship God, their Creator, may not be contrary and opposite to the royal law of God, and to the glorious and everlasting gospel of truth.
“We desire the king, in Christian love, earnestly and weightily to consider these things, and to give order to set the innocent prisoners, our friends, called Quakers, at liberty from their strict confinement in Dantzic; that they may have freedom to serve and worship the Living God in Spirit and in truth, to go home to their habitations, and follow their trades and calling, to maintain their wives, children, and families. And we believe that the king, in doing such a noble, glorious, yea Christian work, will not go unrewarded from the Great God who made him, whom we serve and worship, who has the hearts of kings, and their lives and length of days in his hands.
“From him who desires that the king and all his ministers may be preserved in the fear of God, and receive his Word of wisdom, by which all things were made and created; that by it he may come to order all things to the glory of God, which God has put under his hand: that both he and they may enjoy the comforts and blessings of the Lord in this life, and in that which is to come, life eternal. Amen.”
G. F.
London, the 10th of the 3rd Month, commonly called May, 1684.
“Postscript.—The king may please to consider, that his and all men’s consciences are the prerogative of God.”
After this I went to ENFIELD, where, and in the country around, several Friends had country-houses, amongst whom I tarried some time, visiting and being visited by Friends, and having meetings with them. Several things I wrote in this time, relating to the service of truth; one was “Concerning judging:” for some, who had departed from the truth, were so afraid of its judgment, that they made it much of their business to cry out against judging. Wherefore I wrote a paper, proving by the Scriptures of truth, that the church of Christ has power and ability to judge those that profess to be of it, not only with respect to outward things relating to this world, but with respect to religious matters also. A copy of which follows:—
“CONCERNING JUDGING.
“‘The natural man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned; but he that is spiritual judgeth all things (mark all things); yet he himself is judged of no man,’ 1 Cor. ii. 14, 15. So the natural man cannot judge of those things he receives not, for they are foolishness to him; but he is comprehended by the spiritual man, and his foolishness, and is judged, though he cannot judge the spiritual man.
“‘Do not ye judge them that are within?’ saith the apostle (this power the church had, and hath,) ‘therefore put away from amongst yourselves that wicked person.’ Did not this wicked person, think you, profess and plead for liberty for his wickedness, and his freedom, as he was a Christian, who was looked upon as a member of the church?
“The apostle saith, ‘For I verily, as absent in body, yet present in spirit, have judged already, as though I were present, concerning him that hath done this wicked deed,’ 1 Cor. v. 3, 12. Here the apostle judged, though afar off, and set up judgment in the church against false liberty, under what pretence soever it was.
“And the apostle saith, ‘Dare any of you, having a matter against a brother, go to law before the unjust, and not before the saints?’ Here the saints, the church, are to judge of things amongst themselves, and not for the unjust to judge of their matters. ‘Do ye not know the saints shall judge the world?’ So the saints are to judge the unjust, and not the unjust to judge their matters.
“And farther, the apostle saith, ‘If the world shall be judged by you (to wit, the saints,) are you unworthy to judge the smallest matters amongst you?’
“It is thus clear that the saints have a judgment given them of Christ, by his power and Spirit, light and wisdom, to judge the world, and not to carry their matters before the unjust, but to judge of them amongst themselves; and if they carry them before the unjust, they show their unworthiness of the saints’ judgment.
“Again, ‘Know ye not that we shall judge angels? (and angels are spirits) how much more things which pertain to this life?’
“‘If ye then have judgment of things pertaining to this life, set them up to judge who are least esteemed in the church,’ 1 Cor. vi. 4. Here it is clear the church of Christ has a judgment in the power and Spirit of God, not only to judge in things that pertain to this life, but also to judge of things between brethren, without brother going to law with brother before unbelievers; which was a fault, and to be judged, if they did so.
“But also the saints have a judgment to judge angels that kept not their habitations; and the world. As in Jude, ‘He judged the angels that kept not their habitations, their first state.’ Did not he judge in divine matters here? He judged the state of Cain, and Balaam, and Core, and such Christians as were in their steps, and were gone as far as they, though they professed themselves Christians? Here again he judged in divine matters; and of their states and beings, who stood in the divine principle, and who were fallen from it.
“The apostle saith, ‘Try the spirits, and believe not every spirit,’ 1 John iv. Here again was a judgment in divine matters; and he judged such as went out from them; these, whilst they were with them, had sight of things and openings; but when they went from them they went from the anointing; and therefore he exhorts the saints to keep to the anointing. Such as went from them that had the anointing, came to be the seducers and false prophets that went into the world.
“John had a judgment to try sacrifices, and distinguished Cain’s from Abel’s; and, by the Spirit of God, knew which God accepted, and which he did not accept, 1 John iii. 12. Paul judged and tried such messengers and apostles, and transformers of themselves like to the apostles of Christ; and would have the church to try such, and have the same judgment that he had, 2 Cor. xi.
“The apostle Peter judged Ananias and Sapphira, and the thoughts of Simon Magus, who would have been a worker of miracles for money. Was not all this judgment in divine matters? And the apostle Paul judged the preachers of circumcision, both in the Romans and Galatians. For it was the faith and liberty of those preachers to preach up circumcision, though it was a wrong faith. Did not the apostle here again judge in divine matters?
“James judged in matters of faith, and manifested the living faith from the dead one. He also judged in matters of religion, the vain from the pure religion, and distinguished them.
“Paul judged of the false brethren, that would spy out the liberty of the true; to whom he would give no place by subjection, no, not for an hour, that the truth of the gospel might continue with the saints; as in Gal. ii. Did not the apostle here judge in divine matters? and he judged concerning the matters of the gospel when some came to pervert them with another gospel, and said, ‘The gospel which I received is not of man, neither was I taught it, but by the revelation of Jesus Christ,’ Gal. i. 12. So here was a judgment to distinguish the gospel of Christ from all other gospels, which were accursed, which are after man, received and taught of man, and not by the revelation of Jesus Christ, Gal. i. And he had a judgment to know, ‘who made the gospel chargeable, and who kept it without charge.’
“He set up a judgment in the church that the believers should not be unequally yoked; and to see when men had a communion in the light, and when they had it in the darkness; when with Christ, and when with Baal; with the believer and unbeliever; with the temple of God and with idols: as in 2 Cor. vi. Did he not set up a clear judgment here in divine matters in the church?
“And the apostle judged such libertines as through their knowledge could sit at meat in the idol’s temple; who through their knowledge and liberty caused the weak brother to perish, for whom Christ died. These, it is like, did profess it was their faith and their liberty; yet they did not keep in the unity of the true faith, but went about to destroy it, 1 Cor. viii.
“Peter gives judgment upon the angels that sinned, and were cast down into hell; upon the state of the old world, and of Sodom, and the state of the false prophets then amongst them, that could speak great swelling words of vanity; and whilst they promised them liberty, they themselves were the servants of corruption. And had not Peter here a judgment in divine matters? These were such whose work was to bring into bondage, and these were like the dog and sow that were washed; which shows that they have been washed, but were turned into the mire again. The apostle Paul had a judgment upon such as, with their fair words and men’s wisdom, deceived the hearts of the simple; and upon such as ‘served not the Lord Jesus Christ, but their own bellies, and were enemies to the cross of Christ.’ He had a judgment and discerning who lived in the cross of Christ, and who did not; and exhorted all to live in the cross of Christ, the righteous power of God, that slew all deceit, and the deeds of the old man, agreeably to Christ’s words, ‘He that will be my disciple, must take up his cross and follow me.’ Was not here a judgment again in divine matters, of such as walked in the divine power, and such as did not?
“Christ sets up a judgment in his seven churches, and commends them that did keep in his judgment, and had tried them which said, ‘they were apostles,’ who might pretend they were sent of God and Christ, and were not; but the church of Christ had found them liars. Christ commended this judgment of the church of Ephesus, because they had ‘not borne with them that were evil, but had tried those false apostles:’ and Christ commends this church, for they had ‘hated the deeds of the Nicolaitanes, which he also hated:’ and had not these Nicolaitanes sprung from Nicolas, one of the deacons? and were not these become a sect of Christians? though they might talk and preach of Christ, yet Christ hated their doctrine.
“Christ saith to the church of Smyrna, ‘I know the blasphemy of them which say they are Jews, and are not, but are of the synagogue of Satan.’ So the church is to have a judgment upon these blasphemers, and to distinguish the Jews in the Spirit from such as are not, but of the synagogue of Satan.
“To the church in Pergamos Christ saith, ‘I have a few things against thee, because thou hast there them that hold the doctrines of Balaam,’ &c., and ‘also them that hold the doctrine of the Nicolaitanes, which thing I hate.’ Now, these that held the doctrine of Balaam, and the doctrine of the Nicolaitanes, were got into the church, and might look upon themselves to be high Christians, and take great liberty to go into Balaam’s doctrine, and Nicolas’s doctrine, which was hated by Christ; but the church was to keep a spiritual and divine judgment upon the heads of all these.
“To the church of Thyatira, saith Christ, ‘I have a few things against thee, because thou sufferest the woman Jezebel to teach, which seduces my people,’ &c. Here was a suffering, which should have been a judgment by Christ’s Spirit, upon that Jezebel, which was erred from his Spirit, and so from Christ. Such as these were high preachers. And is not the church to beware of suffering such now, lest they come under the reproof of Christ, for not passing judgment against the false teacher and seducer?
“The church of Sardis ‘had a name to live, but was dead, and her works were not found perfect before God.’ There is a judgment to be set up in the church, to judge all imperfect works, and such as would have a name, but not the nature; a name to live, but are dead. All the members of Christ’s church must be in Christ, living members, and live to his name. This church had a few names that had not defiled their garments, that did walk in white; but such as have a name to live, but are dead, whilst they are in the dead state, cannot walk in white, nor judge in divine matters. ‘Behold,’ saith Christ, ‘I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come, and to worship before thy feet, and to know that I have loved thee,’ Rev. iii. 9.
“And to the church of Laodicea, that was ‘neither cold nor hot,’ but lukewarm; ‘I would thou wert cold or hot: I will spew thee out of my mouth, because thou saidst thou wast rich, and wanted nothing; when thou wast wretched, miserable, poor, blind, and naked.’ Now this was for want of living in the Power and Spirit of Christ. These could talk of high experiences, and great enjoyments, but were naked, miserable, and blind; so lived not in the power, and Spirit, the light, and righteousness of Christ, by which they might be clothed, and have the eternal riches. So the church of Christ had a spiritual judgment given to them that are faithful in his power, and Spirit, and light, to judge of temporal things, and the things of this life; and to judge of eternal and divine things and states; of angels and wicked men, and such as go from truth; and of the states of election and reprobation; yea, and of the devils who are out of truth; these being in Christ Jesus, who is the First and Last, from whom they have the eternal judgment, to judge eternal, spiritual, and divine things; and in this Word of power and wisdom, by which all things were made, and by which all things are upheld, to order all things to God’s glory, and to judge of all things in righteousness.
“The apostle judged, and set up a judgment in the church, of gifts, of prophecies, of mysteries, of faith, and of giving the body to be burned, and of giving goods to the poor, and of speaking with tongues of men and angels; and yet, if they had not love, all this was nothing, but as a sounding brass and tinkling cymbal. Therefore they are to be tried by the fruits of the good Spirit, which is love. So here the apostle not only judged himself in divine things, but set up a judgment in the church in those spiritual and divine matters.
“The apostle James judges of fountains, and of fig-trees, of the wisdom from below, and of the wisdom from above, and of the fruits of both, James iii. And Paul judged in divine matters when he said, ‘The Spirit spake expressly, that in the latter times some should depart from the faith,’ 1 Tim. iv. And he judged in divine matters, when he judged all those teachers that were high-minded, and had got the form of godliness, but denied the power; and termed them like unto Jannes and Jambres, who withstood Moses, coming out of outward Egypt; as these with their form of godliness, oppose Christ and his power, that brings them out of spiritual Egypt now. Was not he a judge here in divine matters, who judged such as had gotten the form of godliness, but denied the divine power? 2 Tim. iii.
“When the apostle said, ‘the priesthood of Aaron was changed, and the law was changed, and the commandment disannulled, that gave them their tithes,’ did not he judge here in divine and spiritual matters? and was not the law spiritual, which served till the Seed came?
“Did not the apostle judge in divine and spiritual matters, in the sixth of the Hebrews, where he saith, ‘Let us go on to perfection, not laying again the foundation of repentance from dead works, and of faith towards God, and of the doctrine of baptisms, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment: and this will we do, if God permit,’ &c. And does not the apostle judge here, ‘that it was impossible for those who were once enlightened, and tasted of the heavenly gift, and were partakers of the Holy Ghost, and had tasted of the good word of God, and of the power of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to open shame?’ Heb. vi. Were not these spiritual, eternal, and divine matters and states, that the apostle judged of? and have not the saints the same judgment given unto them in the same Spirit? Have not the apostles and the church a spiritual judgment to judge of prophets, mysteries, faith, apostles, angels, the world, and the devil? And is not this judgment given them of God in divine matters, besides the judgment given them in matters pertaining unto this life?
“And had not they judgment to discern the true gospel from the false? and all such as had a profession of the form, and did not live in the power? and such as spoke the things of God, in the words that man’s wisdom did teach? which things of God were not to be spoken in the words which man’s wisdom taught, but in the words which the Holy Ghost taught. Therefore did not the apostle exhort to know the power, and that their faith might stand in the power of God? for the kingdom of God stands not in word but in power.
“Had not all the prophets a divine judgment to judge in divine matters? as Jeremiah, when he judged the prophets. Ezekiel also judged all such as came with a pretence of the Word of the Lord, using their tongues, and saying, ‘Thus saith the Lord, when the Lord never spoke unto them;’ as in Jer. xxiii. Exek. xiii., and many other places might be instanced. Did not he judge Hananiah, who prophesied falsely? and did not this Hananiah pretend to speak the Word of the Lord to the priests and people? as in Jer. xxviii.
“Did not Isaiah judge in divine matters, when he judged the watchmen and the shepherds? Isa. lvi. Did not Micah judge in divine and spiritual matters when he said, ‘he was full of power by the spirit of the Lord, and of judgment?’ Did not he judge of priests, prophets, and judges, though they would lean upon the Lord, and say, ‘Is not the Lord amongst us, and no evil can come unto us;’ yet did not he let them see their states and conditions, and divide the precious from the vile? Mic. iii. And so the rest of the prophets. You may see they judged for God in his divine matters, ‘who served him, and who served him not; and who lived in truth, and who not;’ and likewise the apostles. And this divine, spiritual, and heavenly judgment was given of God to his holy men and women.
“They that judge in God’s divine matters, must live in his divine Spirit, power, and light now, as they did then; which spiritual and divine judgment Christ has given to his church, the living stones, and living members, that make up his spiritual household; to try Jews, apostles, and prophets; to try faiths and religions, trees and fruits, shepherds and teachers; and to try spirits. So the living members have a living, divine judgment in the church of Christ, which he is the Head of, the Judge of all.
“Nay, the church has a power given them, which is farther than a judgment: for what they ‘bind on earth, is bound in heaven by the power of God: and what they loose on earth is loosed in heaven by the power of God.’ This power has Christ given to his living members, the church.”
G. F. to Friends.
The 20th of the 12th Month, 1685-6.
I came back to LONDON in the 1st month, 1686, and set myself with all diligence to look after Friends’ sufferings, from which we had now some hopes of getting relief. The sessions came on in the 2nd month at Hicks’s Hall, where many Friends had appeals to be tried; with whom I was from day to day, to advise and see that no opportunity were slipped, nor advantage lost; and they generally succeeded well. Soon after also the king was pleased, upon our often laying our sufferings before him, to give order for the “releasing of all prisoners for conscience’ sake that were in his power to discharge.” Whereby the prison-doors were opened, and many hundreds of Friends, some of whom had been long in prison, were set at liberty. Some of them, who had for many years been restrained in bonds, came now up to the Yearly Meeting, which was in the 3rd month this year. This caused great joy to Friends, to see our ancient, faithful brethren, again at liberty in the Lord’s work, after their long confinement. And indeed a precious meeting we had; the refreshing presence of the Lord appearing plentifully with us and amongst us.
After the meeting I was moved to write a few lines, to be sent amongst Friends: the tenor whereof was thus:—
“DEAR FRIENDS,
“My love is to you all in the holy Seed, Christ Jesus, that bruises the serpent’s head, and destroys the devil and his works; and who hath all power in heaven and in earth given him. Let every one’s faith stand in Him, and in his power, who is the author and finisher of your faith. And now for you, who have been partakers of his power, and are sensible of it in this day of his power, that is over darkness and its power; by whose power the hearts of the king and rulers have been opened, and your outward prison-doors set open for your liberty, my desires are, that all may be preserved in humility and thankfulness, in the sense of the mercies of the Lord; and live in the peaceable truth, that is over all; that ye may answer God’s grace, and his light and Spirit in all, in a righteous, godly life and conversation. Let none be lifted up by their outward liberty, neither let any be cast down by suffering for Christ’s sake; but all live in the Seed (which is as wheat) which is not shaken, nor blown away by the winds and storms, as the chaff is. Which Seed of life none below can make higher or lower; for the children of the Seed are the children of the everlasting, unchangeable kingdom of Christ and God. In Christ Jesus, whom God hath given you for a sanctuary, God almighty keep you, in whom ye have life everlasting, and wisdom from above, which is pure, peaceable, gentle, and easy to be entreated, full of mercy and good fruits; that all now may be exercised in, and may practise this wisdom in holy lives and conversations; so that this wisdom may be justified of all her children, and they exercised and preserved in it in this day of the power of Christ, in which all his people are made a willing people, to serve and worship God in Righteousness and holiness, in Spirit and in truth.
“Let none abuse the power of the Lord, nor grieve his Spirit, by which you are sealed, and kept to the day of salvation and redemption; but always exercise yourselves to have ‘a good conscience, void of offence towards God and towards all men,’ being exercised in holiness, godliness, and righteousness; and in the truth, and in the love of it. All study to be approved unto God in innocency, virtue, simplicity, and faithfulness, labouring and studying to be quiet in the will of God. ‘And whatsoever ye do in word or deed, do all in the name of the Lord Jesus; giving thanks to God the Father by him;’ that he who is over all, may have the praise for all his mercies and blessings, with which he hath refreshed his people, and by his eternal arm and power hath kept and preserved them to this day; glory to his name over all for ever. Amen!
“Christ hath called you by his grace into one body, to him the holy Head; therefore live in charity, and in the love of God, which is the bond of perfectness in his body. This love edifies the body of Christ; which body and all his members are knit together, and increased with the increase of God, from whom they receive nourishment. For by one Spirit we are all baptised into one body, and have been made all to drink into one Spirit, in which Spirit the body and all its members have fellowship with Christ, the head, and one with another. The unity of this Holy Spirit is the bond of peace of all the living members of Christ Jesus, of which he is the spiritual Head, Rock, and Foundation. In the midst of his church of living members, Christ exercises his spiritual prophetical office, to open to them the mysteries of his kingdom. He is a spiritual Bishop to oversee them, that they do not go astray from the living God that made them; a Shepherd that feeds them with bread and water of life from heaven; and none is able to pluck his sheep out of his hands. He is a Priest that died for them, sanctifies them, and presents them to God; who ruleth in their hearts by the divine faith, which he is the author and finisher of. His living members praise God through Jesus Christ, in whom they have life and salvation, who reconciles them to God, that they can say they have ‘peace with God through Jesus Christ;’ and so praise God through him that was dead, and is alive again, who reigns over all, and liveth for evermore, blessed for ever; Hallelujah. Amen!
“Greet one another with a holy kiss of charity. Love or charity beareth all things, believeth all things, hopeth all things, endureth all things. It envieth not, vaunteth not itself, is not puffed up, nor doth it behave itself unseemly. It rejoices not in iniquity, but rejoices in the truth. Charity is not easily provoked, and thinks no evil, but suffereth long and is kind. Charity never faileth. I say, greet one another with this holy kiss of charity, and peace be with you all, that are in Christ Jesus, your life and salvation.”
G. F.
The 30th of the 3rd Month, 1686.
I remained most part of this year in LONDON, save that sometimes I got out to BETHNAL-GREEN for a night or two, or as far as ENFIELD and thereabouts amongst Friends, and once or twice to CHISWICK, where an ancient Friend had set up a school for the educating of Friends’ children; in all which places I found service for the Lord. At LONDON, I spent my time amongst Friends, either in public meetings (as the Lord drew me) or visiting those that were not well, and in looking after the sufferings of Friends. For though many were released out of prisons, yet some remained prisoners still for tithes, &c., and sufferings of several sorts lay heavy on Friends in many places. Yet inasmuch as many Friends, that had been prisoners, were now set at liberty, I felt a concern upon me, that none might look too much at man, but might eye the Lord therein, from whom deliverance comes. Wherefore I wrote an epistle to them, as follows:—
“FRIENDS,
“The Lord, by his eternal power, hath opened the heart of the king to open the prison doors, by which about fifteen or sixteen hundred are set at liberty, and hath given a check to the informers; so that in many places our meetings are pretty quiet. My desires are, that both liberty and sufferings may be sanctified to his people, that Friends may prize the mercies of the Lord in all things, and to him be thankful, who stilleth the raging waves of the seas, allayeth the storms and tempests, and maketh a calm. Therefore it is good to trust in the Lord, and cast your care upon him, who careth for you. For when ye were in jails and prisons, the Lord did, by his eternal arm and power, uphold you, and sanctified them to you (and unto some he made them as a sanctuary), and tried his people as in a furnace of affliction, both in prisons and spoiling of goods. In all this the Lord was with his people, and taught them to know that ‘the earth is the Lord’s and the fulness thereof;’ and that he was in all places; ‘who crowneth the year with his goodness,’ Psal. lxv.
Therefore let all God’s people be diligent, and careful to keep the camp of God holy, pure, and clean, and to serve God and Christ, and one another in the glorious, peaceable gospel of life and salvation, which glory shines over God’s camp; and his great Prophet, Bishop, and Shepherd is among, or in the midst of them, exercising his heavenly offices in them; so that you his people may rejoice in Christ Jesus, through whom you have peace with God. For he that destroyeth the devil and his work, and bruises the serpent’s head, is all God’s people’s heavenly Foundation and Rock to build upon; which was the holy prophets’ and apostles’ Rock in days past, and is now the Rock of our age; which Rock and Foundation of God standeth sure. Upon this the Lord God establish all his people. Amen.”
G. F.
London, the 25th of the 7th Month, 1686.
Divers other epistles and papers I wrote this year; one of which was an exhortation “to Friends to keep in unity in the truth, in which there is no division nor separation;” it was thus:—
“DEAR FRIENDS AND BRETHREN IN THE LORD JESUS CHRIST,
“In whom ye have all peace and life, and in whom there is no division, schism, rent, strife, nor separation; for Christ is not divided: there can be no separation in the truth, nor in the light, grace, faith, and Holy Ghost, but unity, fellowship, and communion. For the devil was the first that went out of the truth, separated from it, and tempted man and woman to disobey God, and to go from the truth into a false liberty, to do that which God forbade. So it is the serpent now that leads men and women into a false liberty, even the God of the world, from which man and woman must be separated by the truth; that Christ the Truth may make them free, and then they are free indeed. Then they are to stand fast in that liberty, in which Christ hath made them free, and in Him there is no division, schism, rent, or separation; but peace, life, and reconciliation to God, and to one another. So in Christ, male and female are all one; for whether they be male or female, Jew or Gentile, bond or free, they are all one in Christ. And there can be no schism, rent, or division in Him; nor in the worship of God, in his Holy Spirit and truth; nor in the pure and undefiled religion, that keeps from the spots of the world; nor in the love of God that beareth and endureth all things; nor in the Word of God’s grace, for it is pure and endureth for ever.
“Many, you see, have lost the Word of patience and the Word of wisdom, that is pure, and peaceable, and gentle, and easy to be entreated: then they run into the wisdom that is below, that is ‘earthly, sensual, and devilish,’ and very uneasy to be entreated. They go from the love of God that beareth all things, endureth all things, thinketh no evil, and doth not behave itself unseemly: then they cannot bear, but grow brittle, and are easily provoked, run into unseemly things, and are in that, that vaunteth itself, are puffed up, rash, heady, high-minded, and fierce, and become as sounding brass, or a tinkling cymbal; but this is contrary to the nature of the love of God. Therefore, dear Friends and brethren, dwell in the love of God; for they who dwell in love, dwell in God, and God in them. Keep in the Word of wisdom, that is gentle, pure, and peaceable, and in the Word of patience, that endureth and beareth all things; which Word of patience the devil, and the world, and all his instruments can never wear out; it will wear them all out; for it was before they were, and will be, when they are gone, the pure, holy Word of God, by which all God’s children are born again, feed on the milk thereof, and live and grow by it. My desires are, that ye may all be of one heart, mind, soul, and spirit in Christ Jesus. Amen.”
G. F.
Soon after this, finding those apostates, whom the enemy had drawn out into division and separation from Friends, continued their clamour and opposition against our monthly, quarterly, and yearly meetings, it came upon me to write another short epistle to Friends, to put them in mind of the “evidence and seal they had received in themselves by the Spirit of the Lord, that those meetings were of the Lord, and accepted by him,” that so they might not be shaken by the adversaries. I wrote as follows:—
“MY DEAR FRIENDS IN THE LORD JESUS CHRIST!
“All you, that are gathered in his holy name, know, that your meetings for worship, your quarterly, monthly and other meetings are set up by the power and Spirit of the Lord God, and witnessed by his Spirit and power in your hearts; and by the Spirit and power of the Lord God they are established to you, and in the power and Spirit of the Lord God you are established in them. The Lord God hath with his Spirit sealed to you, that your meetings are of his ordering and gathering, and he hath owned them, by honouring you with his blessed presence in them; and you have had great experience of his furnishing you with his wisdom, life, and power, and heavenly riches from his treasure and fountain, by which many thanks and praises have been returned in your meetings to his holy, glorious name. He hath sealed your meetings by his Spirit to you, and that your gathering together hath been by the Lord, to Christ his Son, and in his name: and not by man. So the Lord hath the glory and praise of them and in them, who hath upheld you and them, by the arm of his power, against all opposers and backsliders, and their slanderous books and tongues. For the Lord’s power and Seed doth reign over them all, in which he doth preserve his sons and daughters to his glory, by his eternal arm and power, in his work and service, as a willing people in the day of his power, without being weary or fainting, but strong in the Lord, and valiant for his glorious name and precious truth, and his pure religion; that ye may serve the Lord in Christ Jesus, your Rock and Foundation, in your age and generation. Amen.”
G.F.
London, the 3rd of 11th Month, 1686-7.
A little after it came upon me to write something concerning the state of the true church, and of the true members thereof, as follows:—
“Concerning the Church of Christ being clothed with the Sun, and having the Moon under her feet.
“They are living members, living stones, built up a spiritual household, children of the promise, and of the Seed and flesh of Christ; and as the apostle saith, ‘Flesh of his flesh, and bone of his bone.’ They are the good seed, the children of the everlasting kingdom written in heaven; and have put on the Lord Jesus Christ. They sit together in heavenly places in Christ, are clothed with the Sun of Righteousness, Christ Jesus, and have the moon under their feet, as Rev. xii. So all changeable things, that are in the world, all changeable religions, worships, ways, fellowships, churches, and teachers in the world, are as the moon; for the moon changes, but the sun doth not change. The Sun of Righteousness never changeth, nor goes down; but all the ways, religions, worships, fellowships of the world, and the teachers thereof, change like the moon.
“The true church, which Christ is the head of, which is in God, the Father, is called ‘the pillar and ground of truth,’ whose conversation is in heaven; this church is clothed with the Sun, Christ Jesus, her head, who doth not change, and hath all changeable things under her feet. These are the living members, born again of the Immortal Seed, by the Word of God, who feed upon the immortal milk, and live and grow by it. Such are the new creatures in Christ Jesus, who makes all things new, and sees the old things pass away. His church and all his members, which are clothed with the Sun, their worship is in Spirit, and in truth, which doth not change; which truth the devil, the foul, unclean spirit, is out of, and cannot get into this worship in Spirit and in truth. Their religion is pure and undefiled before God, that keeps from the spots of the world, &c., and their way is the new and living way, Christ Jesus. So the church of Christ, that is clothed with the Sun, that hath the moon and all changeable religions and ways under her feet, hath an unchangeable worship, religion, and way, an unchangeable Rock and Foundation, Christ Jesus, and an unchangeable High Priest; and so are children of the New Testament, and in the everlasting Covenant of Light and Life.
“Now all, that profess the Scriptures both of the New and Old Testament, and are not in Christ Jesus, the apostle tells them, they are ‘reprobates, if Christ be not in them.’ Therefore these, that are not in Christ, cannot be clothed with Christ, the Sun of Righteousness, that never changes. They are under the changeable moon, in the world, in the changeable things, changeable religions, ways, worships, teachers, rocks, and foundations. But Christ, the Son of God, and Sun of Righteousness, doth not change; in whom his people are gathered, and sit together in heavenly places in him, clothed with Christ Jesus, the Sun, who is the mountain, that filleth the whole earth with his divine power and light. So all his people see him, and feel him both by sea and land. He is in all places of the earth, felt and seen of all his. And Christ Jesus saith to the outward professors, the Jews, ‘I am from above,’ ye are from below, ‘ye are of this world.’ So their religions, worships, ways, teachers, faiths, beliefs, and creeds are made by men, and are below, of this world that changeth like the moon. You may see their religions, ways, worships, and teachers, are all changeable, like the moon; but Christ, the Sun, with which the church is clothed, doth not change, nor his church; for they are spiritually minded, and their way, worship, and religion is spiritual, from Christ, who is from above, and not of this world. Christ hath redeemed his people from the world, and its changeable rudiments, elements, and old things, and from its changeable teachers, faiths, and beliefs. For Christ is the author and finisher of his church’s faith, who is from above, and saith, ‘Believe in the light, that ye may become children of light;’ and it is given them not only to believe, but to suffer for his name. So this faith and belief is above all faiths and beliefs, which change, like the moon. God’s people are a holy nation, a peculiar people, a spiritual household, and royal priesthood, offering up spiritual sacrifice to God, by Jesus Christ; and are zealous of righteous, godly, good works; and their zeal is for that which is of God, against the evil which is not of God.
“Christ took upon him the seed of Abraham; he doth not say, the corrupt seed of the Gentiles: so, according to the flesh, he was of the holy seed of Abraham and of David; and his holy body and blood was an offering and a sacrifice for the sins of the whole world, as a lamb without blemish, whose flesh saw no corruption. By the one offering of himself in the New Testament or New Covenant, he has put an end to all the offerings and sacrifices amongst the Jews in the Old Testament. Christ, the holy Seed, was crucified, dead, and buried, according to the flesh, and raised again the third day; and his flesh saw no corruption. Though he was crucified in the flesh, yet he was quickened again by the Spirit, and is alive, and liveth for evermore; he hath all power in heaven and in earth given to him, and reigneth over all; and is the one Mediator between God and man, even the man Christ Jesus.
“Christ said, ‘He gave his flesh for the life of the world:’ and the apostle says, ‘His flesh saw no corruption:’ so that which saw no corruption he gave for the life of the corrupt world, to bring them out of corruption. Christ said again, ‘He that eateth my flesh and drinketh my blood hath eternal life: for my flesh is meat indeed, and my blood is drink indeed. And he that eateth my flesh and drinketh my blood dwelleth in me, and I in him.’ He that eats not his flesh and drinks not his blood, which is the life of the flesh, hath not eternal life. As the apostle saith, all died in Adam; then all are dead. Now all coming spiritually to eat the flesh of Christ, the second Adam, and drink his blood, his blood and flesh gives all the dead in Adam, life, and quickens them out of their sins and trespasses, in which they were dead; so they come to sit together in heavenly places in Christ Jesus, living members of the church of Christ, that he is the head of; are clothed with the Sun of Righteousness, the Son of God, that never changes, and have the changeable moon under their feet, and all changeable, worldly things and inventions, and works of men’s hands. These see the people, how they change from one worship to another, from one religion to another, from one way to another, and from one church to another; and yet their hearts are not changed. The letter of Scripture is read by the Christians like the Jews; but the mystery is hid: they have the sheep’s clothing, the outside, but are inwardly ravened from the Spirit, which should bring them into the Lamb’s and Sheep’s nature. The Scripture saith, ‘All the uncircumcised must go down into the pit:’ and therefore all must be circumcised with the Spirit of God, which puts off the body of death, and sins of the flesh, that came into man and woman by their disobedience, and transgressing of God’s commands. I say, all must be circumcised with the Spirit, which puts off the body of death and sins of the flesh, before they come up into Christ, their Rest, that never fell, and be clothed with Him, the Sun of Righteousness.”
G. F.
Towards the latter end of this year I went to KINGSTON to visit Friends there; and stayed some time at my son Rous’s. I wrote there a paper concerning “the falling away” foretold by the apostle Paul, 2 Thess. ii. 3, as follows:—
“The apostle saith that there must be ‘a falling away’ first, before the wicked one, that man of sin, the son of perdition, be revealed, which betrayeth Christ within, as the son of perdition betrayed Christ without; and they that betray Christ within, crucify to themselves Christ afresh, and put him to open shame. Before the apostles died, this man of sin, the son of perdition, was revealed: for they saw antichrist come, and false prophets, false apostles, and deceivers come, having a form of godliness, but denying the power thereof. They saw the wolves dressed in the sheep’s clothing, and such as went in Cain’s, Korah’s, and Balaam’s way, and Jezebel’s; and the whore of Babylon, the whore of confusion, the mother of harlots, and such as were enemies to the cross of Christ, that served not the Lord Jesus Christ, but their own bellies. These Christ saw should come, and said, ‘If it were possible, they should deceive the elect;’ and commanded his followers not to go after them. The apostle said, ‘Turn away from such;’ and Christ and his apostles warned the church of Christ of such.
“And now, in this day of Christ and his gospel, after the long night of apostasy from the light, grace, truth, life, and Spirit of Christ Jesus, the son of perdition, the wicked one, the man of sin, is revealed again; and the inwardly ravening wolves in sheep’s clothing, and the spirit of Cain, Korah, Balaam, Jezebel, the antichrists, false prophets, and false apostles, and such as are enemies to the cross of Christ, who serve not the Lord Jesus, but their own bellies; and crucify Christ to themselves, and put him to open shame. This spirit have we seen in this gospel-day of Christ; but Christ will consume them with the Spirit of his mouth, and destroy them with the brightness of his coming. But God’s people, whom he hath chosen unto salvation in Christ from the beginning, ‘through sanctification of the Spirit and belief of the truth,’ stand stedfast in Christ Jesus; and are thankful to God, by and through his Son, their rock and salvation, who is their happiness and eternal inheritance.
“The apostle saith, ‘Ye were as sheep going astray; but are now returned to the Shepherd and Bishop of your souls.’ So when people are returned to Christ, their Shepherd, they know his voice, and follow him; and are returned to the Bishop of their souls: then they believe in him, and receive wisdom and understanding from him, who is from above, heavenly and spiritual. Then they act like spiritual and holy men and women; and come to be members of the church of Christ. Then a spiritual care cometh upon the elders in Christ, that all the members walk in Christ, in his light, grace, Spirit, and truth, that they may adorn their profession of Christ; and see that all walk in the order of the Holy Spirit, and the everlasting gospel of peace, life, and salvation. This order keeps out of confusion; for the gospel of peace, the power of God, was before confusion was. And all the heirs of the gospel are heirs of its order, and are in this gospel, which brings life and immortality to light in them; by which all may see their work and service in it, to look after the poor, widows, and fatherless, and to see that nothing be lacking; and that all honour the Lord in their lives and conversations.
“When the whole house of Israel were in their graves and sepulchres, and were called ‘the scattered dry bones,’ yet they could speak, and say, ‘their bones were dry, their hope was lost,’ or they were without hope, ‘and they were cut off.’ They were alive outwardly, and could speak outwardly. So that which is called Christendom may very well be called ‘the scattered dry bones,’ and they may be said to be in their graves and sepulchres, dead from the heavenly breath of life, the Spirit and Word of life, that gathereth to God. Though they can speak, and are alive outwardly, yet they remain in the congregations or churches of the dead, that want the virtue of life. For the Jews, whom God poured his Spirit upon, and gave them his law, when they rebelled against the Spirit of God, and turned from God and his law, came to be dry scattered bones, and were turned into their graves and sepulchres. So Christendom, that is turned from the grace, truth, and light of Christ, and the Spirit, that God poureth upon all flesh, they are become the scattered dry bones, are in their graves and sepulchres, and are the congregations or churches of the dead, though they can speak, and are alive outwardly.
“Christ saith, ‘I am come that they might have life, and that they might have it more abundantly.’ He gave his flesh for the life of the world. And he saith, ‘I am the resurrection and the life’; and, ‘I am the way, the truth, and the life; no man cometh unto the Father but by me.’ Christ is the quickening Spirit. All being dead in Adam, are to be quickened and made alive by Christ, the second Adam. And when they are quickened and made alive by him, they meet together in the name of Jesus Christ their Saviour, who died for their sins, and is risen for their justification; who was dead and is alive again, and liveth for evermore. All whom he hath quickened and made alive (even all the living) meet in the name of Jesus, who is alive, and He, their living Prophet, Shepherd, and Bishop, is in the midst of them; and is their living Rock and Foundation, and a living Mediator between them and the living God. So the living praise the living God through Jesus Christ, through whom they have peace with God. All the living have rest in Christ, their life. He is their sanctification, their righteousness, their treasure of wisdom, knowledge, and understanding, which is spiritual and heavenly. He is the spiritual tree and root, which all the believers in the light, the life in Christ, that pass from the death in Adam to the life in Christ, and overcome the world, and are born of God, are grafted into; even Christ, the heavenly tree, which beareth all the spiritual branches or grafts. These meet in his name, are gathered in him, and sit together in heavenly places in Christ Jesus, their life, who hath quickened and made them alive. So all the living worship the living God in his Holy Spirit and truth, in which they live and walk. Into this worship, the foul, unclean spirit, the devil, cannot get; for the Holy Spirit and truth is over him, and he is out of it. This is the standing worship, which Christ set up in his new covenant. And they that are quickened by Christ are the living stones, living members, and spiritual household and church, or congregation of Christ, who is the living head and husband. They that are made alive by Christ are a living church, have a living head, and are come from the congregations or churches of the dead in Adam, where death and destruction talk of God, and of his prophets and apostles, in their wisdom that is below, earthly and devilish; in the knowledge that is brutish, and in the understanding that comes to naught. For what they know is natural, by their natural tongues, arts, sciences; in which they corrupt themselves. This is the state of the dead in Adam: but the quickened, they that are made alive by Christ, discern between the living and the dead.”
G.F.
Kingston-upon-Thames, the 12th Month, 1686-7.
While I was at Kingston, I wrote also another paper, showing “that the Lord, in all ages, called the righteous out from amongst the wicked, before he destroyed them;” after this manner:—
“Noah and his family were called into the ark, before the old world was destroyed with the flood. And all the faithful generation, that lived before, were taken away, and died in the faith, before that flood of destruction came upon the wicked old world.
“The Lord called Lot out of Sodom, before he destroyed and consumed it, and the wicked there.
“Christ said, ‘It cannot be that a prophet perish out of Jerusalem:’ and he said, ‘O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen gathereth her brood under her wings! and ye would not,’ Luke xiii. 33, 34. And he said to the Jews, ‘Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute; that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; from the blood of Abel, unto the blood of Zacharias, which perished between the altar and the temple. Verily, I say unto you, it shall be required of this generation,’ Luke xi. 49-51. And he said to the Jews, ‘Behold your house is left unto you desolate,’ Matt. xxiii. 34, &c. Christ told his disciples, that the temple at Jerusalem should be thrown down, and there should not be one stone left upon another, that should not be thrown down, Matt. xxiv. 2. Also, that he must go to Jerusalem, and ‘suffer many things of the Jews, elders, and chief priests, and be killed, and raised again the third day,’ Matt. xvi. 21. And Christ said, ‘When ye shall see Jerusalem compassed with armies, then know the desolation thereof is nigh.’ He foretold, that the Jews should fall by the edge of the sword, and should be led away ‘captive into all nations; and Jerusalem should be trodden down of the Gentiles,’ Luke xxi. 20, 24.
“Here you may see, how Jerusalem was often warned by Christ, and how often he would have ‘gathered them, but they would not,’ before they were scattered over or into all nations, their houses left desolate, and their temple and Jerusalem besieged with armies, destroyed, and thrown down. And though the disciples and apostles of Christ did meet, with the elders and church, at Jerusalem, after Christ was risen, yet Eusebius reports in his Ecclesiastical History, that the Christians at Jerusalem had a vision, or a revelation to depart out of Jerusalem. Being forewarned also by Christ, that when they should see Jerusalem compassed with armies, its desolation was nigh; and that the temple should be thrown down, and not one stone left upon another; it is said, that the Christians did depart out of bloody Jerusalem, before it and the temple were destroyed by Titus, the emperor, who besieged it with his armies. He was of the Gentiles, and destroyed the temple and Jerusalem, as Christ had fore-spoken to his disciples, because of the wickedness of the Jews, and the innocent blood that they had shed in it. So the Lord called his people out of bloody Jerusalem, before he destroyed it.
“And it is said, that Titus destroyed the temple and Jerusalem about forty-two years after Christ was crucified, and risen again; and that with so great a destruction, that the Jews never built the city again, nor the temple (as Sodom was never built again, nor the cities of the old world.) But the Jews for above these thousand years have been, and are a scattered people in all nations to this day; and Christ (whom they crucified) and his doctrine, is preached, and set over them; and the Gentiles, whom they hated, have received, and do receive him and his doctrine, and praise God for it through Jesus Christ. Amen.
“God called his people out of Egypt, after he had poured out his ten plagues upon the Egyptians; when he had destroyed the first-born of Egypt, then the Lord brought his people out of Egypt. And after the Lord had clearly brought his people out, he destroyed Pharaoh, and all his hosts and chariots.
“John says, he heard a voice, saying, ‘Come out of her, my people, (to wit, out of Babylon, the false church), that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached to heaven, and God hath remembered her iniquities,’ Rev. xviii. 4, 5, Here ye may see that God called his people out of spiritual Babylon, before he destroyed her, and cast her down, to be utterly burnt with fire, ver. 8, 9, 21.
“Was not Nebuchadnezzar’s empire thrown down and ended by Cyrus and Darius, who were of the seed of the Medes, before Cyrus and Darius gave forth their proclamation for all the Jews to go into their own land, out of Babylon’s captivity? And was there not a prophecy of Cyrus, ‘that he should subdue nations, and that the Lord would loose the loins of kings before him, and break in pieces the gates of brass, and cut in sunder the bars of iron, and open the two-leaved gates; and that the gates should not be shut?’ And the Lord said, ‘This is for Jacob, my servant’s sake, and for Israel mine elect,’ Isa. xlv. Was not this fulfilled in Cyrus’s and Darius’s time? For did not then the Jews go out of captivity into their own land, Ezra i. 2-4; vi. 1, 12; Isa. xliv. 28; xlv. 13. Was not this prophecy of Isaiah fulfilled when the children of Israel came out of Babylon? Were not the Assyrians, that carried away the ten tribes, subdued? and the Babylonians, that carried away the two tribes, were they not subdued in the days of Cyrus and Darius, in whose days the ‘loins of kings were loosed, and the two-leaved gates of brass and iron were opened?’ and had not Israel and Jacob their liberty by them in their days, to go into their own land?
“And here in England, was it not observed, that most of the honest and sober people were turned out of the army, and their commissions, offices, and places taken from them, because they could not join with others in their cruelty and persecuting? And others laid down their commissions themselves, and came out from amongst those persecutors, before they were overthrown and brought to confusion. All that are wise, see these things, and learn by such examples and way-marks to shun such bogs. The righteous are safe, that keep in Christ, their everlasting sanctuary, that changes not in whom they have rest and peace with God. Amen.”
G.F.
Kingston, the 29th of the 12th Month, 1686-7.