5. And when he came to Jerusalem, not speak any thing about
religion.
Not being willing to enter into a promise, he was by the Irish friar,
(with a guard of horse and footmen, he brought with him,) carried back
to Jaffa, and embarked in a vessel bound for St. John d’Acre; whither
being come, a French merchant called Surrubi, took him into his house,
and lodged him about three weeks. This man entertained him very kindly,
and would say sometimes that it was the Lord’s doings; ‘For,’ said he,
‘when my own countrymen come to me, they are little to me, but thee I
can willingly receive.’ After much trouble, Robinson got opportunity,
by the help of the said French merchant, who was an ancient man, to
return by sea to Jaffa; from whence he went on his journey a-foot,
and by the way met three men, two of them riding upon asses, and the
other going a-foot; and they asking him for money, one held his gun to
his breast, and another put his hands into his pockets, and took some
things out. He suffering all this without any opposition, the man that
took his things from him put them up again; and one of the three taking
him by the hand, led him a little on his way, in a friendly manner, and
so left him. At length Robinson came to Ramoth, where he was presently
known, and two that belonged to the friars laid hold on him, and
hurried him away; but two Turks took him from them, and one leading him
by one arm, and the other by the other, they brought him into a mosque,
or Turkish temple. Thus innocently entering there, many people came
flocking in, and also some of the Mahometan priests, who having caused
him to sit down, asked him whether he would turn to the Mahometan
religion? But he refusing, they pressed him much, made great promises,
and said that he had no need to fear what the Christians might do unto
him. Nevertheless he answered he could not turn unto them for all the
world. But they continued to strive much with him, and would have him
hold up one of his fingers, as a sign of owning them; and one bid him
say, ‘Christ is bad;’ but he answered, he knew him to be good, and he
was his servant. Then some growing angry, said if he would not turn to
their religion, he would die. To which he replying that he would rather
die than turn unto them; it was answered, he should then die. And so
by their order, the executioner hauled him away to the place where it
was expected that he should have been burnt to death with camel’s dung.
Here he was made to sit down upon the ground, and was as a sheep among
wolves. Whilst he was thus sitting with a retired mind, the Turks began
to fall out among themselves, and whilst they were at odds, a grave
ancient Turk, a man of note, came to him, and said whether he would
turn from his religion or not, he should not die. Then he was brought
before the priests again, who asked him, ‘Will you turn?’ and he
answering ‘No,’ they recorded in a book, that he was no Roman Catholic,
but of another religion; for though he denied to be such a Catholic,
yet he had owned that he was a Christian.
The Turks coming now to be more sedate, the aforesaid ancient man
ordered his servants to conduct Robinson to his house, where he was
friendly entertained, and soon perceived that the friars had thus
plotted against him; for he went not into the mosque of his own
accord; being led into it; but heaven preserved him. After having
been four or five days in the house of the ancient Turk, there came a
guard of horsemen, hired by the friars, to carry him to Gaza; for they
had pre-informed the bashaw of that place against him; but Robinson
being come thither, things took another turn than they expected; for
the bashaw being by some Turks made acquainted with the mischievous
design of the friars, made them not only pay a considerable fine, but
also commanded them to convey Robinson safely to Jerusalem. Whilst he
was at Gaza, he was visited by many Turks, Greeks, and Armenians; the
latter of which having heard he was a Christian, and that he chose
rather to die than to turn from his religion, became very loving, as
were the Turks, the Jews also showed themselves moderate towards him.
Then according to the forementioned order of the bashaw, he was carried
to Jerusalem, and there, by the appointment of the friars, brought
into their convent, where at first they seemingly showed love unto
him, and one confessed, there was now an evident sign, that he was a
good Christian, for he was come through persecution and sufferings;
and those things which had been spoken in his prejudice, were manifest
to be untrue. Robinson told the friar, it was he and his brethren
that had been the cause of his sufferings, and withstood his coming
to Jerusalem. To which the other returned, that the English friar had
misinformed them by his writing, which had caused them to do what
they had done; and that therefore they desired he would now pass by
those things, seeing he was come through in such a miraculous manner;
for, (continued the friar,) it was the Lord’s work, thus to carry him
through, and he might praise God he was preserved.
The next morning a friar came to him, and asked if he would become an
obedient child, and go to visit the holy places, according to their
custom; he answered, ‘No.’ Then the friar said, ‘Whereas others give
great sums of money to see them, you shall see them for nothing.’ But
Robinson replied ‘I shall not visit them in your manner, for in so
doing I should sin against God.’ This did not please the friar, yet he
said they would honour him as much as ever they honoured any Englishman
that came thither, if he would conform unto them. But Robinson
continued immoveable, and said he should not conform; and as for their
honour, he did not matter it. Then the friar became angry, and said
they would make him an example to all Englishmen that came thither.
To which Robinson returned, ‘I choose your dishonour rather than your
honour.’ The friar seeing he could not prevail, went away in anger, and
within a short time came again; and other friars being present, one
asked him if he would visit their church, and the holy sepulchre, and
Bethlehem, with the rest of the holy places, as other pilgrims did? But
he told them, at present he had no business to visit them; and in their
manner he should not visit them at all, viz. to worship them. Then one
said to him, ‘How can you be a servant of God, and will not go to visit
the places where the holy men of God dwelt?’ To which he returned, that
they under pretence of doing service to God, in visiting the places
where the holy men dwelt, did oppose that way, and resist that life,
which the holy men of God lived and walked in. Then one of the friars
said, ‘What do you preach unto us for?’ To which he replied, that he
would have them turn from those evil practices they lived in, else the
wrath of the Almighty would be kindled against them. But they did not
at all like such discourse, and therefore said, if he would not go and
visit the aforesaid places, yet he must give twenty-five dollars, as
was the manner of those that visited them; for, said they, the Turks
must be paid, whether he would visit them, or not; but if he would
visit them, then they would pay it for him. To this he signified, that
he could not submit to such unreasonable terms.
Then they brought him before a Turk in authority in that place, who
asked him divers questions, to which he soberly gave answers; and they
discoursing about the worship of the Christians, the Turk asked also,
what was the ground of his coming to Jerusalem. To which he answered,
that it was by the command of the Lord God of heaven and earth he came
thither; and that the great and tender love of God was made manifest
in visiting them; his compassionate mercies being such, that he would
gather them in this the day of his gathering. This was the message
which Robinson believed he had from the Lord to declare unto them,
whether they would hear, or forbear. And afterwards he wrote, that
having thus cleared his conscience, he found great peace with the Lord,
and therefore he magnified his glorious name, who had gone along with
him, and preserved him in many trials. For the friars, who intended him
mischief, were commanded by the Turks to carry him again safe and free
of charges, to Ramola. Here I leave him, because I do not find how he
came home; but that he returned thither in safety, appears to me from
the relation he afterwards published of his travels.
1658.
The year being come to an end, I return again to G. Fox, whom we left
at Newcastle. Whilst he was there, he, with Anthony Pearson, visited
some of the aldermen; and among these one Ledger, who as well as the
priests, had said the Quakers would not come into any great towns, but
lived in the fields like butterflies. G. Fox desired to have a meeting
amongst them; but they would not yield to it. He therefore asked
Ledger, whether they had not called his friends butterflies, and said
they would not come into any great towns? ‘But,’ said he, ‘now we are
come into your town, you will not come to us; who are the butterflies
now?’ Then Ledger began to plead for the sabbath day; which made G.
Fox say, they kept markets on that which was the sabbath day, for that
was the seventh day of the week; whereas that day which the professed
Christians now meet on, and call their sabbath, was the first day of
the week. No leave for a public meeting being obtained, G. Fox got a
little meeting among his friends, and some friendly people at Gateside.
Travelling from thence and passing through Northumberland, and
Bishoprick, he came to Durham, where was a man come down from London,
to set up a college there, to make ministers of Christ, as they said.
G. Fox entering into discourse with this man, said that to teach men
Hebrew, Greek, and Latin, and the seven arts, was not the way to make
them ministers of Christ; for the languages began at Babel; and to the
Greeks that spake Greek as their mother tongue, the preaching of the
cross of Christ was foolishness; and to the Jews that spake Hebrew
as their mother tongue, Christ was a stumbling block. And as for the
Romans, who spake Latin, they persecuted the Christians; and Pilate,
one of the Roman governors, set Hebrew, Greek, and Latin, atop of
Christ when he crucified him. Thus the languages, which began at Babel,
had been set above Christ the Word. And John the Divine, who preached
the Word, that was in the beginning, said that the beast and the whore
had power over tongues and languages, and they were as waters, and in
the mystery Babylon, for they began at Babel; and the persecutors of
Christ set them over him, when he was crucified by them. ‘Dost thou
think,’ said G. Fox to the man, ‘to make ministers of Christ by these
natural confused languages, which sprang from Babel, are admired in
Babylon, and set atop of Christ, the life, by a persecutor?’ The man,
puzzled a little by this, confessed to many things spoken by G. Fox.
Then it was showed him further, that Christ made his ministers himself,
and gave gifts unto them, and bid them pray to the Lord of the harvest,
to send forth labourers: that Peter and John, though unlearnt and
ignorant as to school-learning, preached Christ the Word, which was in
the beginning before Babel was: and that Paul also was made an apostle,
not of man, nor by man, but by Jesus Christ, who is the same now, and
so is his gospel, as it was at that day. This discourse had such effect
upon the man, that he became very loving; and having considered the
matter further, he never set up his intended college.
From Durham G. Fox passed to Nottingham, where he gathered again a
scattered people, that having about eight years before been convinced
of the Truth, had been led aside by one Rice Jones.
From hence he went into Warwickshire, and passing through
Northamptonshire and Leicestershire, he came into Bedfordshire, and so
to John Crook’s house, where a general yearly meeting was appointed,
which lasted three days: and many of G. Fox’s friends from most parts
of the nation came to it, so that the inns in the towns thereabouts
were filled. Here was also William Caton, who after the meeting was
ended, went with Thomas Salthouse, formerly his fellow-servant in
the house of judge Fell, to Westmoreland, Cumberland, and Swarthmore
in Lancashire. In the said general meeting, G. Fox made a long
speech concerning the several states of man, but more especially for
instruction of the ministers of the word, exhorting them at large to be
circumspect in their station.
After the meeting was over, there came a party of horse with a
constable, to seize upon G. Fox, who then was walking in J. Crook’s
garden: and though somebody, when they came to the house, had told them
G. Fox was there, yet they were so confounded, that they came not into
the garden to look for him, but went away without him.
Parting from thence, he came to London, where he heard that a Jesuit,
who was come over with an ambassador from Spain, had challenged all the
Quakers, to dispute with them at the earl of Newport’s house. G. Fox
then let him know by some of his friends, that they would meet him:
whereupon the Jesuit sent word, he would meet with twelve of the wisest
learned men they had. A while after he sent word, he would meet with
but six; and after that, he sent word again, he would have but three
to come. Then G. Fox went, with Edward Burrough, and Nicholas Bond, to
the aforesaid house, and bade them to go up, and enter the discourse
with the Jesuit, whilst he would be walking in the yard, and then come
up after them. He had advised them to state this question, Whether the
church of Rome, as it now stood, was not degenerated from the true
church which was in the primitive times, from the life and doctrine,
and from the power and spirit that those believers were in? They having
stated the question accordingly, the Jesuit affirmed, that the church
of Rome now was in the virginity and purity of the primitive church.
By this time G. Fox being come in, the Jesuit was asked, whether they
had the Holy Ghost poured forth upon them, as the apostles had? And
he said, ‘No.’ Then said G. Fox, ‘If ye have not the same Holy Ghost
poured forth upon you, and the same power and spirit that the apostles
had, then ye are degenerated from the power and spirit which the
primitive church was in.’ And he asked the Jesuit, what Scripture they
had for setting up cloisters for nuns, abbeys and monasteries for men,
and for their praying by beads and to images, and for making crosses,
for forbidding of meats and marriages, and for putting people to death
for religion? ‘If,’ said he, ‘ye are in the practice of the primitive
church, in its purity and virginity, then let us see by Scripture,
wherever they practised such things?’ For it was agreed mutually, that
both the Jesuits and the Quakers, should make good by Scripture what
they said. Then the Jesuit said, there was a written, and an unwritten
word. Which made G. Fox ask, what he called his unwritten word? And
he answered, ‘The written word is the Scriptures, and the unwritten
word is that which the apostles spake by word of mouth, which are all
those traditions that we practise.’ Then G. Fox bid him prove that by
Scripture; and the Jesuit alleged the words of the apostle, 2 Thess.
ii. 5. “When I was with you, I told you these things:” ‘That is,’ said
he, ‘I told you of nunneries and monasteries, of putting to death for
religion, and of praying by beads and to images,’ &c. This he affirmed
to be the unwritten word of the apostles, which they told then, and
had since been continued by tradition unto these times. Then G. Fox
desired him to read that Scripture again, that he might see how he had
perverted the apostles words, since that which the apostle said there
he had told them before, was not an unwritten word, but was written
down there; namely, that the man of sin, the son of perdition, should
be revealed before the great and terrible day of Christ, which he was
writing of, should come. And therefore this was not telling them any of
those things the church of Rome practised. Besides, the apostle in the
third chapter of the said epistle told the church, of some disorderly
persons he heard were amongst them, busy bodies, who did not work at
all; concerning whom he had commanded them by his unwritten word, when
he was among them, that if any would not work, neither should he eat;
which now he commanded them again in his written word in this epistle,
2 Thess. iii.
The Jesuit now finding no other scriptural proof for the tradition of
the church of Rome, let that point fall, and came to the sacrament of
the altar, to prove the reality of which, he began with the paschal
lamb, and the showbread, and so came to the words of Christ, “This is
my body,” and to what the apostle writ to the Corinthians, concluding
from thence, that after the priest had consecrated the bread and wine,
it was immortal and divine, and that he who received it, received the
whole Christ. To this G. Fox said, that the same apostle told the
Corinthians, after they had taken bread and wine in remembrance of
Christ’s death, that they were reprobates if Christ was not in them.
But that if the bread they eat was Christ, he must of necessity have
been in them, after they had eaten it. Besides, if the bread and wine
which the Corinthians ate and drank, was Christ’s body, how then
(continued he,) hath Christ a body in heaven? And he also signified
to him, that both the disciples at the supper, and the Corinthians
afterwards, were to eat the bread and drink the wine in remembrance of
Christ, and to show forth his death till he came; which plainly proved
that the bread and wine which they took, was not his body. For if it
had been his real body that they ate, then he had been come, and was
then there present; and it would have been improper to have done such
a thing in remembrance of him, if he had been then present with them;
as he must have been, if that bread and wine, which they ate and drank,
had been his real body. And as to the words of Christ, “This is my
body,” G. Fox told him, ‘Christ calls himself a vine and a door, and is
called in Scripture a rock: is Christ therefore an outward rock, door,
or vine?’ ‘O,’ said the Jesuit, ‘the words are to be interpreted.’
‘So,’ said G. Fox, ‘are those words of Christ, “This is my body.”’ And
having thus stopped the Jesuit’s mouth, he made this proposal: that,
seeing he said the bread and wine was immortal and divine, and the very
Christ, and that whosoever received it, received the whole Christ; a
meeting might be appointed between some such Papists as the pope and
his cardinals should appoint, and some of those called Quakers: ‘And
then,’ said he, ‘let a bottle of wine, and a loaf of bread be brought,
and divided each into two parts, and let them consecrate which of
those parts they will; and then let the consecrated and unconsecrated
bread and wine be set in a safe place, with a sure watch upon it;
and let trial then be made, whether the consecrated bread and wine
will not lose its goodness, viz. the bread grow dry and mouldy, and
the wine turn dead and sour, as well and as soon as that which was
unconsecrated; for by this means the truth of this matter may be made
manifest. And if the consecrated bread and wine change not, but retain
their savour and goodness, this may be a means to draw many to your
church. But if they change, decay, and lose their goodness, then ought
you to confess and forsake your error, and shed no more blood about
it, as hath been done, especially in queen Mary’s days.’ To this the
Jesuit made this reply: ‘Take a piece of new cloth, and cut it into
two pieces, and make two garments of it, and put one of them upon king
David’s back, and the other upon a beggar’s, and the one garment shall
wear away as well as the other.’ ‘Is this,’ said G. Fox, ‘thy answer?’
‘Yes,’ said the Jesuit. ‘Then,’ said G. Fox, ‘by this the company may
all be satisfied, that your consecrated bread and wine is not Christ.
Dost thou now say that the consecrated bread and wine, which you have
told people was immortal and divine, and the real body and blood of
Christ, will wear away, or decay as well as the other? Then I must tell
thee, Christ remains the same to day as yesterday, and never decays;
but is the saints’ heavenly food in all generations, through which they
have life.’ To this the Jesuit replied no more, but let the thing fall;
for he perceived that those which were present saw his error, and that
he could not defend it.
Then G. Fox asked him, why the church of Rome did persecute, and put
people to death for religion? and he answered, it was not the church
did it, but the magistrates. G. Fox asked, whether those magistrates
were not counted and called believers and Christians? ‘Yes,’ said he.
‘Are they not members of the church?’ asked G. Fox. ‘Yes,’ said the
Jesuit. Then G. Fox left it to the people to judge, whether the church
of Rome did not persecute, and put people to death for religion. Thus
they parted; the Jesuit’s subtilty being comprehended by the simplicity
of G. Fox, and his friends.
Whilst G. Fox was at London, his friends, both in England and Ireland,
were under great sufferings, which made him write to the protector
about it: and there being much talk of making Cromwell king, he went to
him and warned him against it, because of the dangers that would attend
it; and which, if he did not avoid, would bring shame and ruin upon
him and his posterity. Which counsel Cromwell seemed to take well, and
thanked him for it: yet G. Fox wrote also concerning the same thing to
him in this manner:
‘_O Protector_,
‘Who hast tasted of the power of God, which many generations
before thee have not so much, since the days of apostacy from
the apostles, take heed that thou lose not thy power; but keep
kingship off thy head, which the world would give to thee; and
earthly crowns under thy feet, lest with that thou cover thyself,
and so lose the power of God. When the children of Israel went
from that of God in them, they would have kings as other nations
had, as transgressors had; and so God gave them one; and what
did they do then? and when they would have taken Christ, and
made him a king, he hid himself from them; he was hid from that
which would have made him a king, he who was the king of the Jews
inward. O Oliver, take heed of undoing thyself, by running into
things that will fade, the things of this world that will change.
Be subject and obedient to the Lord God.