CHAPTER IX.

1677-1680.—George Fox, with other Friends, sails for England, and

lands at Harwich, after a hazardous voyage of three days—has a

large meeting at Colchester, and proceeds thence to

London—writes to his wife—receives further accounts of

persecution in New England—travels into Buckinghamshire, and

meets with some false brethren, who are unruly and troublesome

at meetings—Friends have a special meeting with them

afterwards—at Reading meets with opposition to the settlement of

a women’s meeting—visits Bristol during the fair, where are many

Friends from various parts—the separatists there are very rude

and abusive—he aids Friends in drawing up a breviat of their

sufferings, to present to the judges at Gloucester assizes—meets

with some separatists at Finchcomb—is engaged with other Friends

in soliciting Parliament to grant them relief from the statutes

made against Popish recusants—attends the Yearly Meeting, which

was a glorious and heavenly one—Friends greatly united in

testifying against the spirit of separation—not one mouth opened

on its behalf—the Truth prospers at home and abroad—George Fox

writes to his wife—writes to the king of Poland to dissuade him

from persecution—to Friends in Amsterdam—Friends again press

their suit for relief from the statutes made against Popish

recusants without success—are much exercised with the spirit of

separation, which opposes the order and discipline of the

church—George Fox writes a paper to open the understandings of

the weak, and as a reproof to a censorious judging spirit—has

conferences with some of the opposers at Hertford—writes again

to Friends to warn them of this spirit of false liberty—visits

Friends in prison at Leicester—advises Friends how to end their

differences—writes an epistle to Friends in London—writes to

Friends in prison to console them under suffering—writes an

epistle to the Yearly Meeting—an encouragement to Friends to be

valiant for the Truth—also a caution to Friends to keep in

humility—travels again towards the South—visits prisoners in

York Castle—recommends Friends to lay their sufferings before

the judge at the assizes—attends the Yearly Meeting in

London—writes to the Great Turk and to the Dey of Algiers—to the

latter particularly respecting Friends who are captives there—at

Hertford meets with John Story (the schismatic) and some of his

party, but the Truth prevails—has a meeting with some of the

opposers—solicits the Parliament to grant relief to Friends

under suffering—writes a paper against plots and plotters.

Finding our spirits clear of the service which the Lord had given us

to do in Holland, we took leave of Friends of Rotterdam, and passed

by boat to the BRIEL, in order to take passage that day for England;

several Friends of Rotterdam accompanying us, and some of Amsterdam,

who were come to see us again before we left Holland. But the packet

not coming in till night, we lodged that night at the Briel; and

next day being the 21st of the 8th month, and the First-day of the

week, we went on board, and set sail about ten, viz., William Penn,

George Keith, and I, and Gertrude Dirick Nieson, with her children.

We were in all about sixty passengers, and had a long and hazardous

passage; for the winds were contrary, and the weather stormy; the

boat also was very leaky, insomuch that we had to have two pumps

continually going, day and night; so that it was thought there was

quite as much water pumped out as the vessel would have held. But

the Lord, who is able to make the stormy winds to cease, and the

raging waves of the sea calm, yea, to raise them and stop them at

his pleasure, He alone did preserve us: praised be his name for

ever! Though our passage was hard, yet we had a fine time, and good

service for truth on board among the passengers, some of whom were

great folks, and were very kind and loving. We arrived at HARWICH on

the 23rd, at night, having been two nights, and almost three days at

sea. Next morning William Penn and George Keith took horse for

Colchester; but I stayed, and had a meeting at Harwich; and there

being no Colchester coach there, and the postmaster’s wife being

unreasonable in her demands for a coach, and deceiving us of it also

after we had hired it, we went to a Friends’ house about a mile and

a half in the country, and hired his waggon which we bedded well

with straw, and rode in it to Colchester.

I stayed there till First-day, having a desire to be at Friends’

meeting that day; and a very large and weighty one it was; for

Friends hearing of my return from Holland, flocked from several

parts of the country, and many of the town’s-people coming in also,

it was thought there were about a thousand people at it; and all was

peaceable. Having stayed a day or two longer at Colchester, I

travelled through ESSEX, visiting Friends at HALSTEAD, BRAINTREE,

FELSTEAD, and SALING, and having meetings with them. At CHELMSFORD I

had a meeting in the evening; and there being many Friends

prisoners, they got liberty and came to the meeting; and we were all

refreshed together in the Lord. Next day, the 9th of the 9th month,

I got to LONDON, where Friends received me with great joy; and on

the First-day following went to Gracechurch Street meeting, where

the Lord visited us with his refreshing presence, and the glory of

the Lord surrounded the meeting; praised be the Lord.

After I had been a little while in London, I wrote the following

letter to my wife:—

“DEAR HEART,

“To whom is my love and to the children, and to all the rest of

Friends, in the Lord’s truth, power, and Seed, that is over all;

glory to the Lord, and blessed be his name for ever beyond all

words! who hath carried me through and over many trials and

dangers, in his eternal power! I have been twice at Gracechurch

Street meeting; and though the opposite spirits were there, yet

all was quiet; the dew of heaven fell upon the people, and the

glory of the Lord shone over all. Every day I am fain to be at

meetings about business, and sufferings which are great abroad;

and now many Friends are concerned with many persons about them:

so in haste, with my love to you all.”

G.F.

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

About this time, I received letters from New England, which gave

account of the magistrates’ and rulers’ cruel and unchristian-like

proceedings against Friends there, whipping and abusing them very

shamefully; for they whipped many women Friends. One woman they tied

to a cart, and dragged her along the street, stripped above the

waist. They whipped some masters of ships that were not Friends,

only for bringing Friends thither. And at that very time, while they

were persecuting Friends in this barbarous manner, the Indians slew

three-score of their men, took one of their captains, and flayed the

skin off his head while he was alive, and carried it away in

triumph; so that the sober people said “the judgments of God came

upon them, for persecuting the Quakers;” but the blind dark priests

said, “It was because they did not persecute them enough.”[48] Great

exercise I had in seeking relief here for our poor suffering Friends

there, that they might not lie under the rod of the wicked. Upon

this and other services for truth, I stayed in London a month or

five weeks, visiting meetings, and helping and encouraging Friends

to labour for the deliverance of their suffering brethren in other

parts.

Afterwards I went down to KINGSTON, and visited Friends there and

thereaway. Having stayed a little among Friends there, looking

over a book I had then ready to go to press, I went into

Buckinghamshire, visiting Friends, and having several meetings

amongst them, as at AMERSHAM, HUNGER-HILL, JORDANS, HEDGERLY,

WYCOMBE, and TURVILLE-HEATH. In some of which, they that were gone

out from the unity of Friends in truth into strife, opposition,

and division, were very unruly and troublesome; particularly at

the men’s meeting at Thomas Ellwood’s at HUNGER-HILL, where the

chief of them came from Wycombe, endeavouring to make disturbance,

and to hinder Friends from proceeding in the business of the

meeting. When I saw their design I admonished them to be sober and

quiet, and not trouble the meeting by interrupting its service;

but rather, if they were dissatisfied with Friends’ proceedings,

and had anything to object, let a meeting be appointed on purpose

some other day. So Friends offered to give them a meeting another

day: and at length it was agreed to be at Thomas Ellwood’s[49] the

week following. Accordingly Friends met them there, and the

meeting was in the barn; for there came so many, that the house

could not receive them. After we had sat awhile they began their

jangling. Most of their arrows were shot at me; but the Lord was

with me, and gave me strength in his power to cast back their

darts of envy and falsehood upon themselves. Their objections were

answered, and things were opened to the people; a good opportunity

it was, and serviceable to the truth; for many that before were

weak, were now strengthened and confirmed; some that were doubting

and wavering, were satisfied and settled; and faithful Friends

were refreshed and comforted in the springings of life amongst us.

For the power arose, and life sprung, and in the arisings thereof

many living testimonies were borne against that wicked, dividing,

rending spirit, which those opposers were joined to, and acted by;

and the meeting ended to the satisfaction of Friends. That night I

lodged, with other Friends, at Thomas Ellwood’s; and the same week

had a meeting again with the opposers at WYCOMBE, where they again

showed their envy, and were made manifest to the upright-hearted.

After I had visited Friends in that upper side of Buckinghamshire, I

called upon Friends at HENLEY in OXFORDSHIRE, and afterwards went by

CORSHAM to READING, where I was at meeting on First-day, and in the

evening had a large meeting with Friends. Next day there being

another meeting about settling a women’s meeting, some of them that

had let in the spirit of division, fell into jangling, and were

disorderly for a while, till the weight of truth brought them down.

After this I passed on, visiting Friends, and having meetings in

several places, through BERKSHIRE and WILTSHIRE, till I came to

BRISTOL, which was on the 24th of the 11th Month, just before the

fair.

I stayed at Bristol all the time of the fair, and some time after.

Many sweet and precious meetings we had; many Friends being there

from several parts of the nation, some on account of trade, and some

in the service of truth. Great was the love and unity of Friends

that abode faithful in the truth, though some who were gone out of

the holy unity, and were run into strife, division, and enmity, were

rude and abusive, and behaved themselves in a very unchristian

manner towards me. But the Lord’s power was over all; by which being

preserved in heavenly patience, which can bear injuries for his

name’s sake, I felt dominion therein over the rough, rude, and

unruly spirits; and left them to the Lord, who knew my innocency,

and would plead my cause. The more these laboured to reproach and

vilify me, the more did the love of Friends, that were sincere and

upright-hearted, abound towards me; and some that had been betrayed

by the adversaries, seeing their envy and rude behaviour, broke off

from them; who have cause to bless the Lord for their deliverance.

When I left Bristol, I went with Richard Snead to his house in the

country, and thence to Hezekiah Coale’s at WINTERBOURNE, in

GLOUCESTERSHIRE, whither came several Friends that were under great

sufferings for truth’s sake, whom I had invited to meet me there.

Stephen Smith[50], Richard Snead, and I, drew up a breviat of their

sufferings, setting forth the illegal proceedings against them,

which was delivered to the judges at the assizes at Gloucester; and

they promised to put a stop to those illegal proceedings. Next day

we passed to SUDBURY, and had a large meeting in the meeting-house

there, which at that time was of very good service. We went next day

to Nathaniel Crisp’s at TEDBURY, and thence passed on to NAILSWORTH;

where on First-day we had a brave meeting, and large. Thence we went

to the quarterly meeting at FINCHCOMB, where were several of the

opposite spirit, who, it was thought, intended to make some

disturbance amongst Friends; but the Lord’s power was over, and kept

them down, and good service for the Lord we had at that meeting. We

returned from Finchcomb to NAILSWORTH, and had another very precious

meeting there, to which Friends came from the several meetings

thereabouts; which made it very large also.

We went from Nailsworth the 1st of the 1st Month, 1678, and

travelled through the country visiting Friends and having many

meetings at CIRENCESTER, CROWN-ALLINS, CHELTENHAM, STOKE-ORCHARD,

TEWKESBURY, &c., so went to WORCESTER, where I had formerly suffered

imprisonment above a year for truth’s sake; and Friends rejoiced

greatly to see me there again. Here I stayed several days, and had

many very precious meetings in the city, and much service amongst

Friends. After which, I had meetings at PERSHORE and EVESHAM; and

then struck to RAGLEY in WARWICKSHIRE, to visit the Lady Conway,[51]

who I understood was very desirous to see me, and whom I found

tender and loving, and willing to detain me longer than I had

freedom to stay. About two miles hence I had two meetings at a

Friend’s house, whose name was John Stanley, whither William

Dewsbury came, and stayed with me about half a day. Afterwards I

visited Friends in their meetings, at STRATFORD, LAMCOTE, and

ARMSCOTT (whence I was sent prisoner to Worcester in 1673,) and

thence passed into OXFORDSHIRE, visiting Friends, and having

meetings at SIBFORD, NORTH-NEWTON, BANBURY, ADDERBURY, &c. Then

visiting Friends through BUCKINGHAMSHIRE, at LONG-CRENDON, ILMER,

MENDLE, WESTON, CHOLESBURY, CHESHAM, &c., I came to Isaac

Penington’s, where I stayed a few days; and then turning into

HERTFORDSHIRE, visited Friends at CHORLEYWOOD, WATFORD,

HEMEL-HEMPSTEAD, and MARKET-STREET, at which places I had meetings

with Friends. From Market-Street I went in the morning to LUTON in

BEDFORDSHIRE, to see John Crook, with whom I spent good part of the

day, and went towards evening to ALBAN’S, where I lay that night at

an inn. And visiting Friends at SOUTH-MIMS, BARNET, and HENDON,

where I had meetings, I came to LONDON the 8th of the 3rd Month. It

being the fourth day of the week, I went to Gracechurch-Street

meeting, which was peaceable and well; and many Friends, not knowing

I was come to town, were very joyful to see me there; and the Lord

was present with us, refreshing us with his living virtue: blessed

be his holy name!

The parliament was sitting when I came to town, and Friends having

laid their sufferings before them, were waiting on them for relief

against the laws made against Popish recusants, which they knew we

were not; though some malicious magistrates took advantages against

us, to prosecute us in several parts of the nation upon those

statutes. Friends attending on that service when I came, I joined

them therein; and there was some probability that something might be

obtained towards Friends’ ease and relief in that case, many of the

parliament-men being tender and loving towards us, believing we were

much misrepresented by our adversaries. But when I went down one

morning with George Whitehead to the parliament house, to attend

upon them on Friends’ behalf, suddenly they were prorogued, though

but for a short time.

About two weeks after I came to London, the Yearly Meeting began, to

which Friends came up out of most parts of the nation, and a

glorious heavenly meeting we had. O the glory, majesty, love, life,

wisdom, and unity, that were amongst us! The power reigned over all,

and many testimonies were borne therein against that ungodly spirit,

which sought to make rents and divisions amongst the Lord’s people;

but not one mouth was opened amongst us in its defence, or on its

behalf. Good and comfortable accounts also we had, for the most

part, from Friends in other countries; of which I find a brief

account in a letter, which soon after I wrote to my wife, the copy

whereof here follows;—

“DEAR HEART,

“To whom is my love in the everlasting Seed of life that reigns

over all. Great meetings here have been, and the Lord’s power hath

been stirring through all, the like hath not been. The Lord hath

in his power knit Friends wonderfully together, and his glorious

presence did appear among them. And now the meetings are over,

blessed be the Lord! in quietness and peace. From Holland I hear

things are well there: some Friends are gone that way, to be at

their Yearly Meeting at Amsterdam. At Embden, Friends that were

banished are got into the city again. At Dantzic, Friends are in

prison, and the magistrates threatened them with harder

imprisonment; but the next day the Lutherans rose, and plucked

down (or defaced) the Popish monastery; so they have work enough

among themselves. The King of Poland received my letter, and read

it himself; and Friends have since printed it in High Dutch. By

letters from the half-yearly meeting in Ireland, I hear that they

are all in love there. At Barbadoes, Friends are in quietness, and

their meetings settled in peace. At Antigua also and Nevis, truth

prospers, and Friends have their meetings orderly and well.

Likewise in New England and other places, things concerning truth

and Friends are well; and in those places the men’s and women’s

meetings are settled; blessed be the Lord! So keep in God’s power

and Seed, that is over all, in whom ye all have life and

salvation; for the Lord reigns over all in his glory, and in his

kingdom; glory to his name for ever, Amen. In haste, with my love

to you all, and to all Friends.”

G. F.

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

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

_To Johannes III. King of Poland, &c._

“O KING!

“We desire thy prosperity both in this life and that which is to

come. And we desire that we may have our Christian liberty to

serve and worship God under thy dominion; for our principle leads

us not to do anything prejudicial to the king or his people. We

are a people that exercise a good conscience towards God through

his Holy Spirit, and in it do serve, worship, and honour him; and

towards men in the things that are equal and just, doing to them

as we would have them do unto us; looking unto Jesus, who is the

author and finisher of our faith; which faith purifies our hearts,

and brings us to have access to God; without which we cannot

please him; by which faith all the just live, as the Scripture

declares. That which we desire of thee, O king, is, that we may

have liberty of conscience to serve and worship God, and to pray

unto him in our meetings together in the name of Jesus, as he

commands, with a promise that he will be in the midst of them. The

king, we hope, cannot but say that this duty and service is due to

God and Christ; and we give Cæsar his due, and pay our tribute and

custom equal with our neighbour, according to our proportion. We

never read in all the Scriptures of the New Testament, that Christ

or his disciples banished or imprisoned any that were not of their

faith or religion, and would not hear them, or gave them any such

command; but, on the contrary, let the tares and the wheat grow

together, till the harvest; and the harvest is the end of the

world. Then Christ will send his angels to sever the wheat from

the tares, &c. He rebuked such as would have had fire from heaven

to consume those that would not receive Christ; and told them that

they did not know what spirit they were of. He came not to destroy

men’s lives, but to save them.

“We desire the king to consider how much persecution there has

been in Christendom, since the apostles’ days, concerning

religion. Christ said, they should go into everlasting punishment,

that did not visit him in prison; then what will become of them

that imprison him in his members, where he is manifest? None can

say that the world is ended; and therefore how will Christendom

answer the dreadful and terrible God at his day of judgment, that

have persecuted one another about religion, before the end of the

world, under pretence of plucking up tares; which is not their

work, but the angels’, at the end of the world? Christ commands

men to love one another, and to love enemies, and by this they

should be known to be his disciples. O! that all Christendom had

lived in peace and unity, that they might, by their moderation,

have judged both Turks and Jews; and let all have their liberty

that do own God and Jesus, and walk as becomes the glorious gospel

of the Lord Jesus Christ. Our desires are, that the Lord God of

heaven may soften the king’s heart to all tender consciences, that

fear the Lord, and are afraid of disobeying him.

“We entreat the king to read some of the noble expressions of

several kings and others, concerning liberty of conscience; and

especially Stephanus, king of Poland’s sayings, viz.: ‘It

belongeth not to me to reform the consciences; I have always

gladly given that over to God, which belongeth to him; and so

shall I do now, and also for the future. I will suffer the weeds

to grow till the time of harvest, for I know that the number of

believers is but small: therefore,’ said he, when some were

proceeding in persecution, ‘I am king of the people not of their

consciences.’ He also affirmed, that ‘religion was not to be

planted with fire and sword.’ _Chron. Liberty of Religion_, part

2.

“Also a book written in French by W. M., anno 1576, hath this

sentence, viz.: ‘Those princes that have ruled by gentleness and

clemency, added to justice, and have exercised moderation and

meekness towards their subjects, always prospered and reigned

long; but, on the contrary, those princes that have been cruel,

unjust, prejudiced, and oppressors of their subjects, have soon

fallen, they and their estates, into danger, or total ruin.’

“Veritus saith, ‘Seeing Christ is a Lamb, whom you profess to be

your head and captain, then it behoveth you to be sheep, and to

use the same weapons that he made use of; for he will not be a

shepherd of wolves and wild beasts, but only of sheep. Wherefore,

if you lose the nature of sheep,’ said he, ‘and be changed into

wolves and wild beasts, and use fleshly weapons, then will you

exclude yourselves out of his calling, and forsake his banner; and

then will he not be your captain,’ &c.

“Also we find it asserted by King James, in his speech to the

parliament, in the year 1609, ‘That it is a pure rule in divinity,

that God never planted his church with violence of blood.’ And

furthermore he said, ‘it was usually the condition of Christians

to be persecuted, but not to persecute.’

“King Charles, in his [Greek: Eikôn Basilikê], page 61, said in

his prayer to God, ‘Thou seest how much cruelty amongst Christians

is acted under the colour of religion; as if we could not be

Christians unless we crucified one another.’

“Page 28, ‘Make them at length seriously to consider, that nothing

violent nor injurious can be religious.’

“Page 70, ‘Nor is it so proper to hew out religious reformation by

the sword as to polish them by fair and equal disputations among

those that are most concerned in the differences; whom not force,

but reason, must convince.’

“Page 66, ‘Take heed that outward circumstances and formalities in

religion devour not all.’

“Pages 91, 92, ‘In point of true conscientious tenderness I have

so often declared, how little I desire my laws and sceptre should

entrench on God’s sovereignty, who is the only King of

conscience.’

“Page 123, ‘Nor do I desire any man should be further subject unto

me, than all of us may be subject unto God.’

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

our consciences!’

“Page 346 (In his ‘Meditations on Death’,) ‘It is indeed a sad

state to have his enemies to be his accusers, parties, and

judges.’

“The Prince of Orange testified, anno 1579, ‘That it was

impossible the land should be kept in peace, except there was a

free toleration in the exercise of religion.’

“‘Where hast thou read in thy day (said Menno) in the writings of

the apostles, that Christ or the apostles ever cried out to the

magistrates for their power against them that would not hear their

doctrine, nor obey their words? I know certainly,’ said he, ‘that

where a magistrate shall banish with the sword, there is not the

right knowledge, spiritual word, nor church of Christ; it is,

Invocare brachium seculare (to invoke the secular arm.’)

“‘It is not Christian-like, but tyrannical (said D. Philipson,) to

banish and persecute people about faith and religion; and they

that so do are certainly of the Pharisaical generation, who

resisted the Holy Ghost.’

“Erasmus said, ‘That though they take our money and goods, they

cannot therefore hurt our salvation; they afflict us much with

prisons, but they do not thereby separate us from God.’—_In de

Krydges wrede_, fol. 63.

“Lucernus said, ‘He that commandeth anything, wherewith he bindeth

the conscience, this is an antichrist.’—_In de Bemise Disp._, fol.

71.

“Irenæus affirmed, ‘that all forcing of conscience, though it was

but a forbidding of the exercise which is esteemed by one or

another to be necessary to salvation, is in no wise right nor

fitting.’ He also affirmed, ‘that through the diversity of

religions the kingdom should not be brought into any disturbance.’

“Constantius, the emperor, said, ‘That it was enough that he

preserved the unity of the faith, that he might be excusable

before the judgment-seat of God; and that he would leave every one

to his own understanding, according to the account he will give

before the judgment-seat of Christ. Hereto may we stir up people

(said he,) not compel them; beseech them to come into the unity of

the Christians, but to do violence to them we will not in any

wise.’—_Sebast. Frank_, _Chron._ fol. 127.

“Augustinus said, ‘Some disturbed the peace of the church while

they went about to root out the tares before their time; and

through this error of blindness (said he) are they themselves

separated so much the more from being united unto Christ.’

“Retnaldus testified, ‘That he who, with imprisoning and

persecuting, seeketh to spread the gospel, and greaseth his hands

with blood, shall much rather be looked upon for a wild hunter

than a preacher, or a defender of the Christian religion.’

“‘I have for a long season determined (said Henry IV., king of

France, in his speech to the parliament, 1599,) to reform the

church, which, without peace, I cannot do: and it is impossible to

reform or convert people by violence. I am king, as a shepherd,

and will not shed the blood of my sheep, but will gather them

through the mildness and goodness of a king, and not through the

power of tyranny: and I will give them that are of the reformed

religion right liberty to live and dwell free, without being

examined, perplexed, molested, or compelled to anything contrary

to their consciences; for they shall have the free exercise of

their religion, &c.’—[_Vid. Chron. Van de Underg._ 2. deel, p.

1514.]

“Ennius said, ‘Wisdom is driven out when the matter is acted by

force. And therefore the best of men, and most glorious of

princes, were always ready to give toleration.’

“Eusebius, in his second book of the life of Constantine, reports

these words of the emperor: ‘Let them which err, with joy receive

the like fruition of peace and quietness with the faithful; sith

the restoring of communication and society may bring them into the

right way of truth: let none give molestation to any; let every

one do as he determines in his mind. And indeed, there is great

reason for princes to give toleration to disagreeing persons,

whose opinions cannot by fair means be altered; for if the persons

be confident, they will serve God according to their persuasions:

and if they be publicly prohibited, they will privately convene:

and then all those inconveniences and mischiefs, which are

arguments against the permission of conventicles, are arguments

for the public permission of differing religions, &c., they being

restrained and made miserable, endears the discontented persons

mutually, and makes more hearty and dangerous confederations.’

“The like counsel, in the divisions of Germany at the first

reformation, was thought reasonable by the Emperor Ferdinand, and

his excellent son Maximilian; for they had observed, ‘that

violence did exasperate, was unblessed, unsuccessful, and

unreasonable; and therefore they made decrees of toleration.’

“The Duke of Savoy, repenting of his war undertaken for religion

against the Piedmontese, promised them toleration; and was as good

as his word.

“It is remarkable, that till the time of Justinian the emperor,

Anno Domini 525, the Catholics and Novatians had churches

indifferently permitted, even in Rome itself.

“And Paul preached the kingdom of God, teaching those things which

concerned the Lord Jesus Christ, with all confidence; and no man

forbade him: and this he did for the space of two years in his own

hired house at Rome, and received all that came to him.

“Now, O king, seeing these noble testimonies concerning liberty of

conscience from kings, emperors, and others, and the liberty that

Paul had at Rome in the days of the heathen emperor, our desire

is, that we may have the same liberty at Dantzic to meet together

in our own hired houses; which cannot be any prejudice, either to

the king or the city, for us to meet together to wait upon the

Lord, and pray unto him, and to serve and worship him in Spirit

and in truth in our own hired houses; seeing our principle leads

us to hurt no man, but to love our enemies, and to pray for them:

yea, them that persecute us. Therefore, O king, consider, and the

city of Dantzic, would you not think it hard for others to force

you from your religion to another, contrary to your consciences?

And if it be so, that you would think it hard to you, then ‘do you

unto others as you would have them do unto you;’ do not you that

unto others, which you would not have them do unto you; for that

is the royal law, which ought to be obeyed. And so in love to thy

immortal soul, and for thy eternal good, this is written.”

G. F.

“_Postscript._—‘Blessed be the merciful, for they shall obtain

mercy.’ And remember, O king, Justin Martyr’s two Apologies to the

Roman emperors, in the defence of the persecuted Christians; and

that notable Apology, which was written by Tertullian, upon the

same subject; which are not only for the Christian religion, but

against all persecution for religion.”

“_Dear Peter Hendricks, John Claus, J. Rawlins, and all the rest of

Friends in Amsterdam, Friesland, and Rotterdam, to whom is my

love in the Seed of life, that is over all._

“I received your letter with one from Dantzic: I have written

something directed to you, to the King of Poland, which you may

translate into High Dutch, and send to Friends there to give to

the king; or you may print it, after it be delivered in

manuscript, which may be serviceable to other princes. So in

haste, with my love. The Lord God Almighty over all give you

dominion in his eternal power, and in it over all preserve you,

and keep you to his glory, that you may answer that of God in all

people. Amen.”

GEORGE FOX.

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

I continued yet in and about London some weeks, the parliament

sitting again, and Friends attending to get some redress of our

sufferings, which about this time were very great, and heavy upon

many Friends in divers parts of the nation; being very unduly

prosecuted upon the statutes made against Popish recusants; though

our persecutors could not but know that Friends were utterly against

Popery; having borne testimony against it in word and writing, and

suffered under it. But though many of the members of parliament in

each house were kind to Friends, and willing to do something for

their ease, yet having much business, they were hindered from doing

the good they would, so that the sufferings of Friends continued.

But that which added much to the grief and exercise of Friends, was,

that some who made a profession of the same truth with us, being

gone from the simplicity of the gospel into a fleshly liberty, and

labouring to draw others after them, opposed the order and

discipline, which God by his power had set up and established in his

church; and made a great noise and clamour against prescriptions;

whereby they easily drew after them such as were loosely inclined,

and desired a broader way than the path of truth to walk in. Some

also that were more simple, but young in truth, or weak in judgment,

were apt to be betrayed by them, not knowing the depths of Satan in

these wiles; for whose sake I was moved to write the following

paper, for undeceiving the deceived, and opening the understandings

of the weak in this matter:—

“All you that deny prescriptions without distinction, may as well

deny all the Scriptures, which were given forth by the power and

Spirit of God. For do not they prescribe how men should walk

towards God and man, both in the Old Testament and in the New?

Yea, from the very first promise of Christ in Genesis, what people

ought to believe and trust in, and all along, till ye come to the

prophets? Did not the Lord prescribe to his people by the Fathers,

and then by his prophets? Did he not prescribe to the people how

they should walk, though they turned against the prophets in the

old covenant, for declaring or prescribing to them the way, how

they might walk to please God, and keep in favour with him? In the

days of Christ, did not he prescribe and teach, how people should

walk and believe? And after him, did not the apostles prescribe to

people how they might come to believe, and receive the gospel and

the kingdom of God, directing to that which would give them the

knowledge of God, and how they should walk in the new covenant in

the days of the gospel, and by what way they should come to the

holy city? And did not the apostles send forth their decrees by

faithful chosen men, that had hazarded their lives for Christ’s

sake, to the churches, by which they were established?

“So you that deny prescriptions given forth by the power and

Spirit of God, do thereby oppose the Spirit that gave them forth

in all the holy men of God. Were there not some all along in the

days of Moses, and in the days of the prophets, in the days of

Christ, and in the days of his apostles, who did withstand that

which they gave forth from the Spirit of God? And hath there not

been the like since the days of the apostles? How many have risen,

since truth appeared, to oppose the order which stands in the

power and Spirit of God? who are but in the same spirit which hath

opposed the Spirit of God all along from the beginning. See, what

names or titles the Spirit of God gave that opposing spirit in the

old covenant, and also in the new; which is the same now; for

after the Lord had given forth the old covenant, there were some

among themselves that opposed; these were worse than public

enemies. And likewise in the days of the new covenant, in the

gospel-times, you may see what sort opposed Christ and the

apostles, after they came to some sight of the truth, and how they

turned against Christ and his apostles? See what liberty they

pleaded for, and ran into, in the apostles’ days, who could not

abide the cross, the yoke of Jesus.

“We see the same rough and high spirit cries now for liberty,

which the power and Spirit of Christ cannot give—cries,

‘Imposition,’ and yet is imposing;—cries, ‘liberty of conscience,’

and yet is opposing liberty of conscience; and cries against

‘prescriptions,’ and yet is prescribing both in words and writing.

So with the everlasting power and Spirit of God this spirit is

fathomed; its rise, beginning, and end; and it is judged. This

spirit cries, ‘we must not judge conscience; we must not judge

matters of faith; and we must not judge spirits, nor religions,’

&c. Yes; they that are in the pure Spirit and power of God, which

the apostles were in, judge of conscience, whether it be a seared

conscience, or a tender conscience; they judge of faith, whether

it be a dead one or a living one; they judge of religion, whether

it be vain, or pure and undefiled; they judge of spirits, and try

them, whether they be of God or not; they judge of hope, whether

it be that of hypocrites, or the true hope that purifies, even as

God is pure; they judge of belief, whether it be that which is

born of God, and overcometh the world, or that which runs into the

spirit of the world, which lusts to envy, and doth not overcome

the world; they judge of worships, whether they be will-worships,

and the worship of the beast and dragon, or the worship of God in

Spirit and in truth; they judge of angels, whether they be fallen,

or those that keep their habitation; they judge the world, that

grieves and quenches the Spirit, hates the light, turns the grace

of God into wantonness, and resists the Holy Ghost; they judge of

the hearts, ears, and lips, which are circumcised, and which are

uncircumcised; they judge of ministers, and apostles, and

messengers, whether they be of Satan or of Christ; they judge of

differences in outward things, in the church or elsewhere; yea,

the least member of the church hath power to judge of such things,

having the one true measure, and true weight to weigh things, and

measure things withal, without respect to persons. This judgment

is given, and all these things are done, by the same power and

Spirit the apostles were in. Such also can judge of election and

reprobation; who keep their habitation, and who do not; who are

Jews, and who are of the synagogue of Satan; who are in the

doctrine of Christ, and who are in the doctrines of devils; who

prescribes and declares things from the power and Spirit of God;

and who prescribes and declares things from a loose spirit, to let

all loose from under the yoke of Christ, the power of God, into

looseness and liberty.

“These likewise can judge and discern, who brings people into the

possession of the gospel of light and life, over death and

darkness, and into the truth, where the devil cannot get in; and

who brings them into the possession of death and darkness, out of

the glorious liberty of the gospel, and of Jesus Christ, his

faith, truth, Spirit, light, and grace. For there is no true

liberty, but in that; and that liberty answers the grace, the

truth, the light, the Spirit, the faith, the gospel of Christ in

every man and woman, and is the yoke to the contrary in every man

and woman. That makes it rage, and swell, and puff up; for it is

restless, unruly, out of patience, and ready to curse his God, and

that which reigns over him, because it hath not its will. It works

with all subtlety and evasion with its restless spirit, to get in

and defile the minds of the simple, and to make rapes upon the

virgin minds. But as they receive the heavenly wisdom, by which

all things were made (which wisdom is above that spirit,) through

this wisdom they will be preserved over that spirit.

“And Christ hath given judgment to his saints in his church,

though he be judge of all; and the saints, in the power and Spirit

of God, had and have power to judge of words and manners, of lives

and conversations, of growths and states, from a child to a father

in the truth; and to whom they are a savour of death, and to whom

they are a savour of life; who serve the Lord Jesus Christ and

preach him, and who preach themselves and serve themselves; and

who talk of the light, of faith, of the gospel, of hope, and of

grace, and preach such things; yet in their works and lives deny

them all, and God and Christ, and preach up liberty from that in

themselves to that in others, which should be under the yoke and

cross of Christ, the power of God. So the saints, in the power and

Spirit of Christ, can discern and distinguish, who serves God and

Christ, and who serves him not; and can put a distinction between

the profane and the holy. But such as have lost their eye-salve,

and whose sight is grown dim, lose this judgment, discerning, and

distinction in the church of Christ; and such come to be spewed

out of Christ’s mouth, except they repent; and if not, they come

to corrupt the earth, and burden it, that it vomits them out of

it.

“Therefore, all are exhorted to keep in the power and Spirit of

Christ Jesus, in the word of life, and the wisdom of God (which is

above that which is below,) in which they may keep their heavenly

understandings and discernings; and so set the heavenly, spiritual

judgment over that which is for judgment, which dishonours God,

and leads into loose and false liberty; out of the unity, which

stands in the heavenly Spirit, which brings into conformity to the

image of the Son of God, and his gospel, the power of God (which

was before the devil was,) and his truth (which the devil is out

of,) in which all are of one mind, heart, and soul, and come to

drink into one Spirit, being baptized into one Spirit, and so into

one body, of which Christ is the head; and so keep one fellowship

and unity in the Spirit, which is the bond of peace, the Prince of

princes’ peace. And they that cry so much against judging, and are

afraid of judgment, whether they be apostates, professors, or

profane, are the most judging with their censorious, false

spirits, and judgment; and yet they cannot bear the true judgment

of the Spirit of God, nor stand in his judgment. This hath been

manifest from the beginning, they having the false measures, and

the false weights; for none have the true measure and true weight

but they that keep in the light, power, and Spirit of Christ. And

now there is a loose spirit, that cries for liberty, and against

prescriptions, and yet is proscribing ways, both by words and

writings. The same spirit cries against judging, and would not be

judged, and yet is judging with a wrong spirit. This is given

forth in reproof to that spirit.”

G. F.

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

When I had finished what service I had for the Lord at this time

here, I went towards Hertford; visiting Friends, and having several

meetings in the way. At HERTFORD I stayed some days, having much

service for the Lord there, both amongst Friends in their meetings,

and in conferences with such as having let in evil surmisings and

jealousies concerning Friends, stood in opposition to the order of

truth: and in answering some books written against truth and

Friends. While I was here, it came upon me to write a few lines, and

send them abroad amongst Friends, as follows:—

“DEAR FRIENDS,

“Let the holy Seed of life reign over death and the unholy seed in

you all; that in the holy Seed of the kingdom ye may all feel the

everlasting holy peace with God, through Christ Jesus, your

Saviour, and sit down in Him, your life and glorious rest, the

holy rock and foundation, that standeth sure over all from

everlasting to everlasting, in whom all the fulness of blessedness

is; so that ye may glory in Him that liveth for evermore, Amen!

who is your eternal joy, life, and happiness; through whom you

have peace with God. This holy Seed bruiseth the head of the

serpent, and will outlive all his wrath and rage, malice and envy;

who was before he and it were, and remains when he and it are gone

into the fire that burns with brimstone. The Seed, Christ, will

reign; and so will ye, as ye do live and walk in Him, sit down in

Him, and build up one another in the love of God.”

G. F.

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

Next day a fresh exercise came upon me, with respect to those unruly

and disorderly spirits, that were gone out from us, and were

labouring to draw others after them into a false liberty. In the

sense I had of the hurt and mischief these might do, where they were

given way to, I was moved to write a few lines to warn Friends of

them, as follows:—

“ALL FRIENDS,

“Keep in the tender life of the Lamb, over that unruly, puffed up,

and swelling spirit, whose work is for strife, contention, and

division, under a pretence of conscience, and drawing into

looseness and false liberty, dangerous to the welfare of youth.

They that do encourage them, will be guilty of their destruction,

and set up a sturdy will, instead of conscience, in their rage and

passion; which will quench the universal Spirit in themselves, and

in every man and woman: and so, that spirit shall not have liberty

in themselves, nor in others; thus they shut up the kingdom of

heaven in themselves, and also in others. So a loose spirit

getting up under a pretence of liberty of conscience; or a

stubborn will, making a profession of the words of truth in a form

without power, all looseness and vileness will be sheltered and

covered under this pretence, which is for eternal judgment: for

that doth dishonour God. Therefore, keep to the tender Spirit of

God in all humility, that in it you may know that ye are all

members of one another, and all have an office in the church of

Christ. All these living members know one another in the Spirit,

and not in the flesh. So here is no man ruling over the woman, as

Adam did over Eve in the fall: but Christ, the spiritual man,

among and over his spiritual members, which are edified in the

heavenly love that is shed in their heart from God, where all

strife ceases.”

G. F.

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

I went from Hertford to a meeting at RABLEY-HEATH, and thence to

Edward Crouch’s, of STEVENAGE. Next day to BALDOCK, where I had a

meeting that evening; and after that had meetings at HITCHIN and

ASHWELL. Then passing through part of BEDFORDSHIRE, where I had a

meeting or two, I went to HUNTINGDON, in which county I stayed

several days, having many meetings, and much service amongst

Friends; labouring to convince gainsayers, and to confirm and

strengthen Friends in the way and work of the Lord. At IVES, in

Huntingdonshire, George Whitehead came to me, and travelled with me,

in the work of the Lord, for five or six days in that county, and in

some part of NORTHAMPTONSHIRE; and leaving me in GREAT BOWDEN in

LEICESTERSHIRE, he went towards Westmorland. I stayed longer in

Leicestershire, visiting Friends at SADDINGTON, WIGSTON, KNIGHTON,

LEICESTER, SILEBY, SWANNINGTON, and divers other places; where I had

very precious meetings, and good service amongst Friends and other

people: for there was great openness, and many weighty and excellent

truths did the Lord give me to deliver amongst them.

At LEICESTER I went to the jail to visit the Friends that were in

prison there for the testimony of Jesus, with whom I spent some

time; encouraging them in the Lord to persevere steadfastly and

faithfully in their testimony, and not to be weary of suffering for

his sake. And when I had taken my leave of them, I spoke with the

jailer, desiring him to be kind to them, and let them have what

liberty he could, to visit their families sometimes.

I had a meeting or two in WARWICKSHIRE, and then went into

STAFFORDSHIRE, where I had several sweet and opening meetings, both

for gathering into truth and establishing therein. While I was in

Staffordshire, I was moved to give forth the following paper:—

“Dear Friends of the quarterly and monthly meetings everywhere: My

desire is, that ye may all strive to be of one mind in the Lord’s

power and truth, which is peaceable, and into which strife and

enmity cannot come; also in the wisdom of God, which is pure,

peaceable, and easy to be entreated, which is above that which is

below, that is earthly, devilish, and sensual; and that with, and

in this heavenly wisdom, you may be all ordered, and do what ye

do, to God’s glory.

“And, dear Friends, if there should happen at any time anything

that tends to strife, dispute or contention in your monthly or

quarterly meetings, let it be referred to half a dozen, or such a

like number, to debate and end, out of your meetings, as it was at

first, that all your monthly and quarterly meetings may be kept

peaceable. And then they may inform the meeting what they have

done; that the weak and youth amongst you may not be hurt, through

hearing of strife or contention in your meetings, where no strife

or contention ought to be; but all to go on, and determine things

in one mind, in the power of God, the gospel order: in which

gospel of peace ye will preserve the peace of all your meetings.

“If any man or woman have anything against any one, let them speak

to one another, and end it between themselves; if they cannot so

decide, let them take two or three to end it. In case these

determine it not, let it be laid before the church; and let half a

dozen, or such a number out of your monthly or quarterly meeting

hear it, and finally end it, without respect of persons. Let all

prejudice be laid aside and buried; also all shortness one towards

another; and let love, which is not puffed up, envies not, seeks

not her own, but bears all things, have the dominion in all your

meetings; for that doth edify the body, which Christ is the head

of; and this will rule over all sounding brass and tinkling

cymbals. This love will suffer long, and is kind; it will keep

down that which would vaunt itself, or be puffed up, or behave

itself unseemly, or is easily provoked; it hath a sway over all

such fruits, as are not of the Spirit, the fruit of which is love,

&c. And that with this Holy Spirit ye may all be baptized into one

body, and be made to drink into one Spirit; in which Spirit ye

will have unity, in which is the bond of the King of kings’, and

Lord of lords’ peace. They that dwell in love, dwell in God; for

God is love: therefore let every one keep his habitation. My love

to you in Christ Jesus, the everlasting Seed, which is over all.”

G.F.

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

Out of Staffordshire I went to visit John Gratton[52] at MONYASH in

DERBYSHIRE, with whom I tarried one night; and went next day to

William Shaw’s of the Hill in YORKSHIRE, where I appointed a meeting

to be on First-day following. Many Friends out of Derbyshire, and

from several meetings in Yorkshire, came, and a precious,

comfortable meeting it was; wherein was opened the blessed state of

man before he fell; the means by which he fell; the miserable

condition into which he fell; and the right way of coming out of it,

into a happy state again by Christ, the promised Seed.

I spent about two weeks in Yorkshire, travelling from place to place

amongst Friends in the Lord’s service; and many heavenly meetings I

had in that county. Then visiting Robert Widders, at KELLET, in

LANCASHIRE, I passed to ARNSIDE, in WESTMORLAND, where I had a

precious, living meeting in the Lord’s blessed power, to the great

satisfaction and comfort of Friends, who came from divers parts to

it. Next day I went to SWARTHMORE; and it being the meeting-day

there, I had a sweet opportunity with Friends, our hearts being

opened in the love of God, and his blessed life flowing amongst us.

I had not been long at Swarthmore, ere a concern came upon me to

visit the churches of Christ in London and elsewhere, by an epistle,

as follows:—

DEAR FRIENDS,

“To whom is my love in the heavenly Seed, in whom all nations are

blessed. O, keep all in this Seed, in which ye are blessed, and in

which Abraham and all the faithful were blessed, without the deeds

of the law; for the promise was and is to, and with the Seed, and

not with the law of the first covenant. In this Seed all nations,

and ye, are blessed, which bruiseth the head of the seed that

brought the curse, and separated man from God; this is the Seed

which reconciles you to God, this is the Seed in which ye are

blessed both in temporals and spirituals; through which ye have an

inheritance among the sanctified, that cannot be defiled, neither

can any defiled thing enter into its possession; for all

defilements are out of this Seed. This is that which leavens into

a new lump, and bruises the head of the wicked seed, which leavens

into the old lump, upon which the Sun of Righteousness goes down

and sets; but it never goes down and sets to them that walk in the

Seed, in which all nations are blessed: by which Seed they are

brought up to God, which puts down that seed which separated them

from God; so that there comes to be nothing between them and God.

Now, all my dear Friends, my desires are, that ye may all be

valiant in this heavenly Seed, for God and his truth upon the

earth, and spread it abroad, answering that of God in all; that

with it the minds of people may be turned towards the Lord, that

he may come to be known, and served, and worshipped; and that ye

may all be as the salt of the earth, to make the unseasoned

savoury.

“And in the name of Jesus keep your meetings, who are gathered

into it, in whose name ye have salvation; he being in the midst of

you, whose name is above every name under the whole heaven. So ye

have a Prophet, Bishop, Shepherd, Priest and Counsellor (above all

the counsellors and priests, bishops, prophets, and shepherds

under the whole heaven) to exercise his offices among you, in your

meetings, that are gathered in his name. For Christ’s meeting and

gathering is above all the meetings and gatherings under the whole

heaven; and his body, his church, and he the head of it, is above

all the bodies, churches, and heads under the whole heaven. And

the faith that Christ is the author of, the worship that he hath

set up, and his fellowship in the gospel, are above all historical

faiths, and the faiths that men have made, together with their

worships and fellowships under the whole heaven.

“And now, dear Friends, keep your men’s and women’s meetings in

the power of God, the gospel, the authority of them, which brings

life and immortality to light in you; and this gospel, the power

of God, will preserve you in life, and in immortality, that ye may

see over him that hath darkened, and kept from the knowledge of

the things of God: for it is he and his instruments which have

darkened you from life and immortality, that would throw down your

men’s and women’s meetings, and would darken you again from this

life and immortality, which the gospel hath brought to light, and

will preserve you, as your faith stands in this power, in which

every one sees his work and service for God. Every heir in the

power of God, the gospel, hath right to this authority, which is

not of man, nor by man; which power of God is everlasting, an

everlasting order and fellowship; and in the gospel is everlasting

joy, comfort, and peace, which will outlast all those joys,

comforts, and peaces, that will have an end; and that spirit also

that opposes its order, and the glorious fellowship, peace, and

comfort in it.

“And, dear Friends, my desire is, that ye may keep in the unity of

the Spirit, that baptizes you all into one body, of which Christ

is the heavenly and spiritual Head; so that ye may see and bear

witness thereto, and all drink into the one Spirit; which all

people upon the earth are not likely to do, while they grieve,

quench, and rebel against it; nor to be baptized into one body,

and to keep the unity of the Spirit, which is the bond of peace,

yea, the King of kings’ and Lord of lords’ peace; which it is the

duty of all true Christians to keep, who are inwardly united to

Christ. My love to you all in the everlasting Seed.”

G. F.

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

There were about this time several Friends in prison for bearing

testimony to the truth, to whom I was moved to write a few lines, to

comfort, strengthen, and encourage them in their sufferings; having

a true sense of their sufferings upon my spirit, sympathizing with

them therein. That which I wrote was after this manner:—

“MY DEAR FRIENDS,

“Who are sufferers for the Lord Jesus’ sake, and for the testimony

of his truth; the Lord God Almighty with his power uphold and

support you in all your trials and sufferings, and give you

patience and content in his will, that ye may stand valiant for

Christ and his truth upon the earth, over the persecuting and

destroying spirit, which makes to suffer, in Christ (who bruises

his head) in whom ye have both election and salvation. For his

elect’s sake the Lord hath done much from the foundation of the

world; as may be seen throughout the Scriptures of truth. They

that touch them touch the apple of God’s eye; they are so tender

to him; and therefore it is good for all God’s suffering children

to trust in the Lord, and to wait upon him: for they shall be as

Mount Sion, that cannot be removed from Christ, their rock and

salvation, who is the foundation of all the elect of God, of the

prophets and the apostles, and of God’s people now, and to the

end. Glory to the Lord and the Lamb over all! Remember my dear

love to all Friends, and do not think the time long; for all time

is in the Father’s hand, his power. Therefore keep the word of

patience, and exercise that gift; and the Lord strengthen you in

your sufferings, in his Holy Spirit of Faith. Amen.”

G.F.

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

I abode in the North at this time above a year, having service for

the Lord amongst Friends there, and being much taken up in writing

in answer to books published by adversaries; and for opening the

principles and doctrines of truth to the world, that they might come

to have a right understanding thereof, and be gathered thereunto.

Several epistles also to Friends I wrote in this time, on divers

occasions; one was to the Yearly Meeting of Friends held in London

this year, 1679, a copy of which here follows:—

“MY DEAR FRIENDS AND BRETHREN,

“Who are assembled together in the name and power of the Lord

Jesus Christ; grace, mercy, and peace from God the Father, and

from the Lord Jesus Christ, fill all your hearts, and establish

you in his grace, mercy, and peace upon Christ, the holy, living

Rock and Foundation, who is the First and Last, and over all the

rocks and foundations in the whole world; a Rock and Foundation of

life for all the living to build upon, which stands sure in his

heavenly, divine light, which is the life in Him, by whom all

things were made: who is the precious stone laid in Zion (and not

in the world), which all the wise master-builders rejected, who

pretended to build people up to heaven with the words of the

prophets, and the law from Mount Sinai, but out of the life of

both. Such builders therefore could not receive the law of life

from Christ, the precious Stone laid in Sion, nor the word from

heavenly Jerusalem. But you, my dear Friends, that have received

this law from heavenly Sion, and the word from heavenly Jerusalem,

in the new covenant, where the life and substance is enjoyed, you

see the end and abolishing of the Jews’ law and ceremonies from

Mount Sinai.

“And therefore, my desire is, that you all may keep in the law of

life and love, which ye have in Christ Jesus, by which love the

body is edified, knit, and united together to Christ Jesus, the

Head. This love beareth all things, and fulfils the law; and it

will preserve all in humility, to be of one mind, heart, and soul;

so that all may come to drink into that one Spirit that doth

baptize and circumcise them; plunging down and cutting off the

body of the sins of the flesh, that is gotten up in man and woman

by their transgressing of God’s commands. So that in this holy,

pure spirit, all may serve and worship the pure God in Spirit and

in truth, which is over all the worships that are out of God’s

Spirit and his truth. In this Spirit ye will all have a spiritual

unity and fellowship, over all the fellowships of the unclean

spirits which are out of truth in the world. By this holy Spirit

all your hearts, minds, and souls, may be knit together to Christ,

from whence it comes; and by the grace and truth which is come by

Jesus Christ, which all should be under the teachings of in the

new covenant, and not under the law, as the outward Jews were in

the old covenant—by this grace and truth in the new covenant, all

may be made God’s free men and women, to serve God in the new

life, and in the new and living way; showing forth the fruits of

the new heart and new spirit, in the new covenant, over death and

darkness; glory be unto the Lord for ever!

“Now, Friends, in this grace and truth is your heavenly, gracious,

and true liberty to every spiritual mind, that makes you free from

him that is out of truth, where your bondage was; also your

liberty in the holy, divine, and precious faith, which gives you

victory over that which once separated you from God and Christ,

and by which faith ye have access to God again, through Jesus

Christ. So in this divine and holy faith, ye have divine, holy,

and precious liberty, yea, and victory over him that separated you

from God: and this faith is held in a pure conscience. So the

liberty in the Spirit of God, is in that which baptizes and

plunges down sin and iniquity, and puts off the body of death and

of the sins of the flesh, that is gotten up by transgressing God’s

command. And also the liberty of the gospel, which is sent from

heaven by the Holy Ghost, which is the power of God, which was,

and is again to be, preached to all nations: in this gospel (the

power of God, which is over the power of Satan,) is the true

liberty, and the gospel-fellowship and order. So that the evil

spirit or conscience, or false, dead faith, and that which is

ungracious and out of truth, and not in the Spirit of God, nor in

his gospel, nor in the divine faith, its liberty is in the

darkness: for all the true liberty is in the gospel, and in the

truth that makes free; in the faith, in the grace, and in Christ

Jesus, who destroys the devil and his works, that hath brought all

mankind into bondage. So in this heavenly, peaceable Spirit, and

truth, and faith, which works by love, and in the gospel of peace,

and in Christ Jesus, is all the saints’ peace, and pure, true, and

holy liberty; in which they have salt, and sense, feeling,

discerning, and savour, yea, unity and fellowship one with

another, and with the Son and the Father, heavenly eternal

fellowship. So all being subject to the grace, and truth, to the

faith, and gospel (the power of God,) and to his good Spirit; in

this they distinguish all true, pure, and holy liberty, from that

which is false. This will bring all to sit low: for patience runs

the race, and the Lamb must have the victory; and not the rough,

unruly, and vain talkers, unbaptized, uncircumcised, and

unsanctified. Such travel not in the way of regeneration, but in

the way of unregeneration; neither go they down into death with

Christ by baptism; and therefore such are not like to reign with

him in his resurrection, who are not buried with him in baptism.

Therefore, all must go downward into the death of Christ, and be

crucified with him, if they will arise, and follow him in the

regeneration, before they come to reign with him.

“And, Friends, many may have precious openings; but I desire all

may be comprehended in that thing which doth open to them; and

that they may all keep in the daily cross; then they keep in the

power, that kills and crucifies that, which would lead them

amongst the beasts and goats, to leaven them into their rough,

unruly spirit; that through the cross, the power of God, _that_

may be crucified, and they in the power may follow the Lamb. For

the power of God keeps all in order, subjection, and humility—in

that which is lovely and virtuous, decent, comely, temperate, and

moderate; so that their moderation appears to all men. My desire

is, that all your lights may shine, as from a city set upon a

hill, that cannot be hid; and that ye may be the salt of the

earth, to salt and season it, and make it savoury to God, and you

all seasoned with it. Then all your sacrifices will be a sweet

savour to the Lord, and ye will be as the lilies and roses, and

garden of God, which gives a sweet smell unto him; whose garden is

preserved by his power, the hedge, that hedges out all the unruly

and unsavoury, and the destroyers and hurters of the vines, buds,

and plants, and God’s tender blade, which springs up from his Seed

of life; who waters it with his heavenly water, and word of life

continually, that they may grow and be fruitful; that so he may

have a pleasant and fruitful garden. Here all are kept fresh and

green, being watered every moment with the everlasting, holy water

of life, from the Lord, the fountain.

“My dear Friends, my desire is, that this heavenly Seed, that

bruises the head of the serpent, both within and without, may be

all your crown and life, and ye in him, one another’s crown and

joy, to the praise of the Lord God over all, blessed for evermore!

This holy Seed will outlast and wear out all that which the evil

seed, since the fall of man, has brought forth and set up. As

every one hath received Christ Jesus the Lord, so walk in him in

the humility which he teaches; and shun the occasions of strife,

vain janglings, and disputings with men of corrupt minds, who are

destitute of the truth: for the truth is peaceable, and the gospel

is a peaceable habitation in the power of God; his wisdom is

peaceable and gentle, and his kingdom stands in peace. O, his

glory shines over all his works! and in Christ Jesus, who is not

of the world, ye will have peace, yea, a peace that the world

cannot take away: for the peace which ye have from him, was before

the world was, and will be when it is gone. This keeps all in

that, which is weighty and substantial, over all chaff. Glory to

the Lord God over all for ever and ever! Amen.

“And now, my dear Friends, the Lord doth require more of you than

he doth of other people; because he hath committed more to you. He

requires the fruits of his Spirit, of the Light, of the Gospel, of

the Grace, and of the Truth; for herein is he glorified (as Christ

said,) in your bringing forth much fruit—fruits of righteousness,

holiness, godliness, virtue, truth, and purity; so that ye may

answer that which is of God in all people. Be valiant for his

everlasting, glorious gospel, in God’s Holy Spirit and truth;

keeping in unity, and in the Holy Spirit, Light, and Life, which

is over death and darkness, and was before death and darkness

were. In this Spirit ye have the bond of peace, which cannot be

broken, except ye go from the Spirit; and then ye lose this unity

and bond of peace, which ye have from the Prince of Peace.

“The world also expects more from Friends than from other people;

because you profess more. Therefore you should be more just than

others in your words and dealings, and more righteous, holy, and

pure in your lives and conversations; so that your lives and

conversations may preach. For the world’s tongues and mouths have

preached long enough; but their lives and conversations have

denied what their tongues have professed and declared.

“And, dear Friends, strive to excel one another in virtue, that ye

may grow in love, that excellent way which unites all to Christ

and God. Stand up for God’s glory, and mind that which concerns

the Lord’s honour, that in nowise his power may be abused, or his

name evil spoken of, by any evil talkers or walkers: but that in

all things God may be honoured, and ye may glorify him in your

bodies, souls, and spirits, the little time ye have to live. My

love to you all in the holy Seed of Life, that reigns over all,

and is the First and Last; in whom ye all have life and salvation,

and your election and peace with God, through Jesus Christ, who

destroys him that hath been between you and God; so that nothing

may be between you and the Lord, but Christ Jesus. Amen.

“My life and love is to you all, and amongst you all. The Lord God

Almighty by his mighty power, by which he hath preserved all his

people unto this day, preserve and keep you all in his power, and

peaceable, holy truth, in unity and fellowship one with another,

and with the Son and the Father. Amen.”

G.F.

The 24th of the 3rd Month, 1679.

Divers other epistles and papers I wrote to Friends, during my stay

in the North; one was in a few lines, to encourage Friends to be

bold and valiant for the Truth, which, the Lord had called them to

bear witness to; it was thus:—

“DEAR FRIENDS,

“All be valiant for the Lord’s Truth upon the earth, which the

serpent, Satan, and the devil is out of; and in the truth keep him

out, in which you all have peace and life, and unity with God and

his Son, and one with another. Let the love of God fill all your

hearts, that in it ye may build up and edify one another in the

light, life, Holy Spirit, and power of God, the glorious

comfortable gospel of Christ, the heavenly Man, your Lord and

Saviour; who will fill all your vessels with his heavenly wine and

water of life; clothe you with his heavenly clothing, his fine

linen, that never waxeth old; and arm you with his heavenly

weapons and armour, that ye may stand faithful witnesses for God

and his Son, who is come, and hath given you an understanding to

know Him, and ye are in him. So walk in him, in whom ye all have

life and salvation, and peace with God. My love to you all in the

Lord Jesus Christ, in whom I have laboured; and God Almighty, in

his eternal power and wisdom, preserve you all to his glory.

Amen.”

G.F.

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

The next day, having a sense upon me that some who had received the

Truth, and had openings thereof, for want of keeping low, had run

out therefrom, I was moved to give forth the following epistle as “a

warning and exhortation to all to dwell in humility:”—

“MY DEAR FRIENDS,

“Whom the Lord in his tender mercies, hath visited with the day

spring from on high, and hath opened you to confess and bow to his

name; keep low in your minds, and learn of Christ, who teacheth

you humility, to keep in it; so that in no wise, ye that are

younger, be exalted, or puffed up, or conceited through your

openings, and by that means lose your conditions, by being carried

up into presumption; and then fall into despair, and so abuse the

power of God. For it was the apostles’ care, that none should

abuse the power of the Lord God; but in all things their faith was

to stand therein, that they all might be comprehended into the

truth, which they spoke to others, that they might not be

preachers to others, and themselves cast-aways. Therefore it doth

concern you to be comprehended into that, which ye do preach to

others, and keep low in it; then the God of Truth will exalt the

humble in his truth, light, grace, power, and Spirit, and in his

wisdom to his glory. Here all are kept in their measures of grace,

light, faith, and the Spirit of Christ, the heavenly and spiritual

Man.

“So let none quench the Spirit, or its motions, grieve it, or err

from it; but be led by it, which keeps all in their tents; which

giveth an understanding, how to serve, worship, and please the

holy, pure God, the Maker and Creator in Christ Jesus, and how to

wait, speak, and answer the Spirit of God in his people; in which

Holy Spirit is the holy unity and fellowship. The Holy Spirit

teacheth the holy, gentle, meek, and quiet lowly mind to answer

the seed, that Christ hath sown upon all grounds; and to answer

the light, grace, and Spirit, and the gospel in every creature,

though they are gone from the Spirit, grace, light and gospel in

the heart. So by holy walking all may come to do it, as well as by

holy preaching, that God in all things may be glorified by you,

and that ye may bring forth fruits to his praise, Amen.”

G.F.

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

About the latter end of this year I was moved of the Lord to travel

into the South again. I set forward in the beginning of the first

month, 1679-80; and passing through part of WESTMORLAND and

LANCASHIRE, I visited Friends at several meetings, and came into

YORKSHIRE. Divers large and weighty meetings I had in Yorkshire,

before I came to YORK. When I came there it was the assize time; and

there being many Friends in prison for truth’s sake, I put those,

that were at liberty, upon drawing up the sufferings of Friends in

prison, to lay before the judges; and I assisted them therein. There

were then in York many Friends from several parts of the county, for

the quarterly meeting was at that time; so that I had a brave

opportunity among them. Many weighty and serviceable things did the

Lord open through me to the meeting, relating to the inward state of

man, how man by faith in Christ comes to be grafted into him, and

made a member of his spiritual body; and also to the outward state

of the church, how each member ought to walk and act, according to

his place in the body. I spent several days in York, having divers

meetings; and all was peaceable and well. I went also to the castle,

to visit Friends that were prisoners; with whom I spent some time,

encouraging and strengthening them in their testimony.

Then leaving York, I travelled southward, having meetings in many

places amongst Friends, till I came to BARTON in LINCOLNSHIRE;

where, on First-day, I had a large and precious meeting. Then

turning into NOTTINGHAMSHIRE, I travelled through good part of that

county, in which I had several good meetings; and then passed into

DERBYSHIRE, LEICESTERSHIRE, and WARWICKSHIRE, having meetings all

along as I went, till I came to WARWICK; there William Dewsbury came

to me, and several other Friends, and we had a little meeting in

that town. Then passing through SOUTHAM and RADWAY, at each of which

places I had a very good meeting, I came to Nathaniel Ball’s, of

NORTH NEWTON in OXFORDSHIRE, and so to BANBURY to a monthly meeting

there. After I had visited Friends in the bordering parts of

OXFORDSHIRE, GLOUCESTERSHIRE, and NORTHAMPTONSHIRE, I passed to

Richard Baker’s[53] of BIDDLESDEN in BUCKINGHAMSHIRE; and next day,

being First-day, I had a very large meeting in Biddlesden, at an old

abbey house, which a Friend rented and dwelt in. Many Friends and

people came to it out of Oxfordshire, Northamptonshire and the parts

adjacent; and of good service it was. After this, I visited Friends

in those parts, having meetings at LILLINGSTON-LOVEL and BUGBROOK.

Then going to STONY-STRATFORD, I went from thence into some parts of

BEDFORDSHIRE, till I came to Edward Chester’s of DUNSTABLE. Passing

on by MARKET STREET, I had a meeting at ALBAN’S; and calling on

Friends at MIMS and BARNET, I came to the Widow Hayley’s, at

GUTTERHEDGE, in HENDON, Middlesex, on a Seventh-day night, and had a

very large and good meeting there the day following.

I passed thence to LONDON on the Third-day following, and went

directly to the Peel-meeting at John Elson’s; and next morning to

the meeting at Gracechurch Street, which was very large and quiet;

and Friends rejoiced in the Lord to see me. The Yearly Meeting was

the week following, to which many Friends came out of most parts of

the nation; and a blessed opportunity the Lord gave us together;

wherein the ancient love was sweetly felt, and the heavenly life

flowed abundantly over all. After the Yearly Meeting, I continued a

month or five weeks, in and about London, labouring in the work of

the Lord, both in and out of meetings; for besides the public

testimony which the Lord gave me to bear both to Friends and to the

world in meetings, I had much service upon me, with respect to

Friends’ sufferings, in seeking to get ease and liberty for them in

this and other nations. Much pains and time I spent, while in

London, in writing letters to Friends in divers parts of England,

and in Scotland, Holland, Barbadoes, and several parts of America.

After this I was moved of the Lord to visit Friends in some parts of

Surrey and Sussex. I went to KINGSTON by water, and tarried certain

days; for while I was there, the Lord laid it upon me to write both

to the great Turk, and the Dey of Algiers severally, to warn them,

and the people under them, to turn from their wickedness, fear the

Lord, and do justly; lest the judgments of God should come upon

them, and destroy them without remedy. To the Algerines I wrote more

particularly, concerning the cruelty they exercised towards Friends

and others, whom they held captives in Algiers.[54] When I had

finished that service, and visited Friends in their meetings at

Kingston, I went further into the country, and had meetings amongst

Friends at WORPLESDON, GUILDFORD, ESHER, CAPEL, PATCHGATE,

WORMINGHURST, BLETCHINGTON, HORSHAM, IFIELD, REIGATE, GATTON, &c.,

and so came back to KINGSTON again; and thence to HAMMERSMITH.

Having spent some days in the service of truth amongst Friends at

Hammersmith, BATTERSEA, WANDSWORTH, and thereabouts, I crossed over,

by KENSINGTON, to HENDON, where I had a very good meeting on a

First-day; and went thence to LONDON.

When I had been about ten days in LONDON, I was drawn again to visit

Friends in the country; and went to EDMONTON, to Christopher

Taylor’s, who kept a school for the educating of Friends’ children.

I had some service here amongst the youth; and then went towards

Hertford, visiting Friends on the way. At HERTFORD I met with John

Story, and some others of his party;[55] but the testimony of truth

went over them, and kept them down, so that the meeting was quiet.

It was on a First-day; and the next day being the men’s and women’s

meeting for business, I visited them also, and the rather, because

some in that place had let in a disesteem of them. Wherefore I was

moved to open the service of those meetings, and the usefulness and

benefit thereof to the church of Christ, as the Lord opened the

thing in me; and it was of good service to Friends. I had a meeting

also with some of those, that were gone into strife and contention,

to show them wherein they were wrong; and having cleared myself of

them, I left them to the Lord. Then, after another public meeting in

the town, I returned towards London by WALTHAM ABBEY, where I had a

public meeting on the First-day following; and another with Friends

in the evening. Next day I went to Christopher Taylor’s at EDMONTON,

and stayed there a day or two, having some things upon me to write,

which were for the service of truth. When I had finished that

service, I went to LONDON by SHACKLEWELL, where was a school kept by

Friends, for the bringing up of young women that were Friends’

daughters.

I abode at LONDON most part of this winter, having much service for

the Lord there, both in and out of meetings: for as it was a time of

great suffering among Friends, I was drawn in spirit to visit

Friends’ meetings more frequently; to encourage and strengthen them

both by exhortation and example. The parliament also was sitting,

and Friends were diligent in waiting upon them, to lay their

grievances before them. We received fresh accounts almost every day

of the sad sufferings Friends underwent in many parts of the nation.

In seeking relief for my suffering brethren I spent much time;

together with other Friends, who were freely given up to that

service, attending at the parliament-house for many days together,

and watching all opportunities to speak with such members of either

house, as would hear our just complaints. And indeed, some of these

were very courteous to us, and appeared willing to help us if they

could; but the parliament being then earnest in examining the Popish

plot, and contriving ways to discover such as were Popishly

affected, our adversaries took advantages against us (because they

knew we could not swear nor fight) to expose us to those penalties

that were made against Papists; though they knew in their

consciences that we were no Papists, and had had experience of us,

that we were no plotters. Wherefore, to clear our innocency, and to

stop the mouths of our adversaries, I drew up a short paper, to be

delivered to the parliament; as follows.

“It is our principle and testimony, to deny and renounce all plots

and plotters against the king, or any of his subjects; for we have

the Spirit of Christ, by which we have the mind of Christ, who

came to save men’s lives, and not to destroy them. We desire the

safety of the king and of all his subjects. Wherefore we declare,

that we will endeavour, to our power, to save and defend him and

them, by discovering all plots and plotters (which shall come to

our knowledge) that would destroy the king or his subjects. This

we do sincerely offer unto you. But as to swearing and fighting,

which in tenderness of conscience we cannot do, ye know that we

have suffered these many years for our conscientious refusal

thereof. And now that the Lord hath brought you together, we

desire you to relieve us, and free us from these sufferings; and

that ye will not put upon us to do those things, which we have

suffered so much and so long already for not doing; for if you do,

you will make our sufferings and bonds stronger, instead of

relieving us.”

G.F.

-----

Footnote 48:

For full particulars of the great intolerance and spirit of

persecution manifested by the Puritans of New England towards the

Quakers, the reader is referred to Bowden’s _History of Friends in

America_, vol. v., from the commencement to p. 308.

Footnote 49:

Thomas Ellwood is only mentioned twice incidentally in these

volumes. It was he who, after the death of George Fox, transcribed

his journal for the press. (See _Letters, &c., of Early Friends_,

p. 213.) He was also the author of several works, including _A

Life of David_, in verse; a work on tithes; a _Sacred History_,

&c. Ellwood was born in 1639, at Crowell, in Oxfordshire, and

joined Friends when about twenty years of age. Brought up in ease,

luxury, and fashion, he had much to learn; much to unlearn, much

to forsake, of the manners, the pride, and the will-worship of the

world; and to follow after that plainness and purity of life unto

which the spirit of truth leads. Nothing but religion could have

enabled one, with a disposition naturally so high and resolute as

his, to submit, as he did, to buffetings, beatings, cruel

treatment, and persecution, with becoming meekness and patience.

In 1662, Ellwood became the companion of the poet Milton, and it

was he who suggested to the latter the writing of _Paradise

Regained_. He had a peculiar gift for government in the church,

and was very serviceable therein; an ornament to the meeting he

belonged to, and much missed when he died. According to his

biographer, he was “a man of comely aspect, of a free and generous

disposition, of a courteous and affable temper, and pleasant

conversation; a gentleman born and bred; a scholar, a true

Christian, an eminent author, a good neighbour, a kind friend.” He

proved a very useful and acceptable elder in the church, devoting

nearly the whole of his time and talents to its service. He died

in 1713, and was buried at Jordans, leaving behind him a most

interesting autobiography, to which the reader is referred for

further particulars.

Footnote 50:

This being the last mention of Stephen Smith, it may be added,

that he was born in 1623, and being convinced in 1665, suffered

both in person and estate by imprisonment and spoiling of goods,

for his testimony on behalf of Christ. He was a man of account in

the world, who, in his younger years, travelled much abroad,

having resided some time at Scanderoon, in Syria, as a merchant,

and afterwards published a work called, _Wholesome Advice and

Information_, wherein he shows how much some of the Turks exceeded

some Christians in their dealings.

He was an honest, upright man, one that feared God and was of good

report, being a preacher of righteousness in his daily conduct,

ever ready to do good. He became a valiant gospel minister, and

spoke to the comfort and encouragement of those that heard him,

travelling in many parts of England in gospel service. He died in

peace at his own house, near Guildford, in Surrey, in 1678. He

wrote many serviceable works, which were collected and published

in an 8vo volume, entitled, _The True Light Discovered to all who

Desire to Walk in the Day_.

Footnote 51:

Lady Conway was a person of great piety, and a favourer of

Friends. In a letter to the learned and excellent Dr. Henry More,

who was her particular friend, she thus expresses herself

concerning them:—

“Your conversation with them (the Friends) at London might be, as

you express it, charitably intended, like that of a physician

frequenting his patients for the increase or confirmation of their

health; but _I_ must confess, that _my_ converse with them is, to

receive health and refreshment from them.”—See Appendix to

Barclay’s second edition of _Isaac Penington’s Letters_, p. 311.

Footnote 52:

John Gratton was born about the year 1641. He was first brought

under religious conviction when he was a shepherd boy about eleven

years old, but he remained in a halting state till he attained to

manhood, after which he became more devoted in heart to the Lord.

He was brought into great grief on observing the instability of

some professed preachers of the gospel, in times of persecution.

In 1670 he began to preach among the Baptists, but soon left this

people because they also flinched in the day of trial, and

becoming convinced of the soundness of the principles held by

Friends, and seeing their constancy under suffering, he joined

them in 1671. The third time he attended a Friends’ meeting, he

spoke under the constraining influence of the Divine Spirit; and

he soon became an able minister of Christ. He often left his

temporal concerns to make apostolic visits to various parts of

Great Britain and Ireland. He also suffered imprisonment for about

five years and a half for the gospel’s sake. His residence was for

many years at Monyash, in Derbyshire, but in 1708 he removed to

Needham, and resided with a daughter, at whose house he died in

1711, aged 68—a minister about forty years.

Footnote 53:

Richard Baker is described as a man of circumspect life, and a

pattern of good works. He suffered cheerfully for Christ both the

spoiling of his goods and imprisonment of his body; and would

often say, “If people did but know the pleasure of godliness, they

would not live in the earth as they did.” He was a zealous

labourer, a vigilant watchman, a sharp reprover of evil, an

encourager of the good, and a faithful minister, endeavouring to

bring those he ministered to into an inward exercise of spirit

towards God, and to a greater acquaintance with, and subjection

to, the power of God. Concerning this he wrote a treatise

entitled, _A Testimony to the Power of God, being Greater than the

Power of Satan_.

He died in 1697, having often said in his last sickness, “All is

well,” and testified that the power and strength of God was with

him.

Footnote 54:

There appear to have been at this time a number of Friends at

Algiers, who had been captured. In the early times of the Society

many of its members were seafaring men; and to such, of whatever

religious profession, it was no uncommon thing to be taken at sea

by the Algerines or other _corsairs_, who continually scoured the

Mediterranean, and ventured occasionally beyond its limits to make

prize of merchant ships, and consign their crews to slavery.

Great care was exercised towards these captive Friends by the

Society, and efforts made for their redemption. They are mentioned

in the Yearly Meeting epistles of 1682-1687, and in most of the

succeeding ones. In the epistle of 1698 it is stated, “Divers of

our Friends who were captives at Mequinez, and suffered great

hardships there, are dead; and there yet remain five, for whose

ransom great endeavours have been used, but it is not yet

effected.” The epistle of the following year states, “Earnest

endeavours have again lately been used for the liberty of our

Friends, captives in Barbary, though not as yet obtained; and

there being at this time some negotiations on foot, by the

tenderness and care of the government, for the redemption of all

the English there; and though the persons in Barbary, employed

therein by Friends, do wait some time to see the effect of that,

yet we shall continue our further endeavours for their discharge,

and in the meantime take care to send them supplies for food, they

having little allowance in that country, of anything to support

their bodies, under the great severities of labour, and undeserved

stripes, that captives often endure.”

In the epistle of 1702 the conclusion of the Barbary captives is

stated, namely, that live Friends, being all who remained alive in

that long and sore captivity, _have been this year redeemed_,

whose ransom (including a Friend’s son from Pennsylvania) cost the

Society upwards of £480. The redeemed tenderly and gratefully

acknowledged Friends’ love and care of them.

Footnote 55:

A schism, of which Story and Wilkinson were at the head, is

frequently referred to in the writings of some of the early

Friends. It commenced and spread mostly in the north. There were,

however, those in London, Bristol, and some southern counties,

who, through ease and unwatchfulness, having lost their first love

and the discerning spirit, were deceived by a specious bait, and

became the cause of much exercise and trouble to their brethren.

The ground of difference was alleged by them to be, their

objection to those meetings for regulating the affairs of the

church, exercising a salutary discipline over its members; and

more especially against the establishment of women’s meetings,

which G. Fox and other Friends “were moved to set up.” They

stated, with a show of plausibility which gained some, chiefly the

looser sort, to their ranks, “That such meetings were needless,

some years having been passed in peace and unity without them; and

that every individual ought to be guided by the Spirit, and left

free to act; that meetings for discipline were a form, and the

exercise of that discipline an infringement upon individual

liberty.” Great endeavours were made for their enlightenment and

restoration. In 2nd Month, 1676, a meeting was held at Drawell,

which lasted four days, in which “many Friends laboured much for

their preservation, but they were too far gone in a separate

spirit to be reclaimed.” They, therefore, became out of unity with

the body who, “walking by the same rule, minded the same thing.”

They fell to jangling, and, after a while, the best among them

came to see how they had been deceived; and the rest, after having

had separate meetings, are said to have “vanished as snow in the

fields.”—_See_ Sewell’s _History_, folio edition, pp. 583, 584.