1656-1657.—Address to those who are given to pleasures and wantonness—to
the bowlers in the Castle-Green at Launceston—George Fox visits
Friends imprisoned at Exeter, amongst whom is James Naylor, who has
apostatized, but afterwards returned into the Truth—at a meeting in
the orchard at Bristol about 10,000 persons are present—Paul Gwin, a
rude Baptist, creates a disturbance, but is reproved and
silenced—meeting of two or three thousand persons at N.
Crisp’s—Justice Stooks prevents the magistrates from apprehending
George Fox—speaks to the protector at Hyde-park, who invites him to
his house—accordingly goes to Whitehall, and speaks to the Protector
about Friends’ sufferings—travels through most parts of the nation
after his liberation from Launceston jail—this year, 1656, there
were seldom fewer than one thousand Friends in prison—to Friends, on
the schism of J. Naylor—to Friends, to keep up their meetings—on
judging the ministry, &c.—an answer to a high-flown professor—to
professors, priests, and teachers, on immediate revelation and
universal grace, &c., &c.—at Cardiff, George Fox sends word to some
who had run out that “the day of their visitation was over”—at
Brecknock, his companion, John-ap-John, preaches in the streets—at
night there is a great uproar, like that of Diana’s craftsmen—at
William Gandy’s has a large meeting of two or three thousand
persons—Cromwell proclaims a fast for rain, and is told by George
Fox that the drought was a sign of their barrenness—concerning the
true fast and the false—preaches three hours at a great meeting in
Radnorshire, and many are convinced—their horses are twice robbed of
their oats—from a high hill sounds the day of the Lord, and
foretells where God would raise up a people to himself, which came
to pass—travels through every county in Wales, where there is a
brave people, who sit under Christ’s teaching—has a large meeting on
the top of a hill near Liverpool—at Manchester is taken into
custody, but soon released.
Observing, while I was a prisoner at LAUNCESTON, how much the people
(especially they who are called the gentry) were addicted to pleasures
and vain recreations, I was moved, before I left the place, to give
forth several papers as a warning to them, and all that so misspend
their time. One of which was thus directed:—
“THIS IS TO GO ABROAD AMONG THEM WHO ARE GIVEN TO PLEASURES AND
WANTONNESS.
“The sins of Sodom and Gomorrah were pride, fulness of bread, and
abundance of idleness. Their filthy conversation vexed the righteous
soul of just Lot day by day, and they would not take warning; on whom
God therefore sent fire, and turned them into ashes. And in spiritual
Sodom and Egypt was our Lord Jesus Christ crucified; and it is
written, ‘The people sat down to eat and to drink, and rose up to
play; with whom God was not well pleased; and there fell three and
twenty thousand in one day.’ These the apostle commanded the saints
they should not follow; for these things happened to them for
examples, and are written for our admonition. God spared not the old
world; but reserving Noah, a preacher of righteousness, brought the
flood upon the world of the ungodly, making them an example to all
that after should live ungodly. Mark, ye ungodly ones, who are as
natural brute beasts, who speak great swelling words of vanity,
alluring through the lusts of the flesh, through much wantonness, as
they that count it pleasure to riot in the day-time, sporting
yourselves with your own deceivings; ye shall receive the reward of
unrighteousness. Ye are as dogs and swine turned to the vomit, and
wallowing in the mire, speaking evil of things that ye know not; and
unless ye repent, ye shall utterly perish in your own corruptions. Ye
have lived in pleasure on the earth, and been wanton; ye have
nourished your hearts as in a day of slaughter: ye have condemned and
killed the just, and he doth not resist you. Go to, weep and howl, for
the misery that is coming upon you. She that liveth in pleasures, is
dead while she liveth. God condemned the cities of Sodom and Gomorrah,
making them an example to all those that after should live ungodly, in
the wicked, filthy conversation: mark, here is your example. Hear
this, ye that are given to pleasures, and read your examples.”
G. F.
Another paper, upon my taking notice of the bowlers that came to sport
themselves in the Castle-Green, was as follows:—
“The word of the Lord to all you vain and idle-minded people, who are
lovers of sports, pleasures, foolish exercises, and recreations, as
you call them; consider of your ways, what it is you are doing. Was
this the end of your creation? Did God make all things for you, and
you to serve your lusts and pleasures? Did not the Lord make all
things for you, and you for himself, to fear and worship him in spirit
and in truth, in righteousness and true holiness? But where is your
service of God, so long as your hearts run after lusts and pleasures?
Ye cannot serve God, and the foolish pleasures of the world, as
bowling, drinking, hunting, hawking, and the like: if these have your
hearts, God will not have your lips: consider, for it is true.
Therefore from the Lord must you all witness woe and misery,
tribulation and wrath, who continue in the love and practice of your
vain sports, lusts, and pleasures. Now is the day, when all everywhere
are exhorted to repentance. O foolish people, wicked and slow of heart
to believe the threatenings of the great Jehovah against the wicked!
What will ye do in the day of the Lord’s fierce wrath, that makes
haste to come upon the world of ungodly men! What good have your
foolish sports and delights done you now they are past? Or what good
will they do you, when the Lord calls for your souls?
“Therefore all now awake from sleep, and see where you are: and let
the light of Jesus Christ, that shines in every one of your
consciences, search you thoroughly; and it will let you clearly see,
for all your profession of God, Christ, and the Scriptures, you are
ignorant of them, and enemies to them all, and your own souls also:
and being found living in pleasures, you are dead while you live.
Therefore doth the Lord by many messengers forewarn you, and call you
to repentance and deep humiliation, that you may forsake the evil of
your doings, own this day of your visitation, and while you have time,
prize it; lest the things which belong to your peace be hid from your
eyes, for your disobedience and rebellion against the Holy One. And
then had it been good that you never had been born. Repent, for the
kingdom of heaven is at hand: again I say, repent!”
Given forth in LAUNCESTON Jail,
in Cornwall.
To the Bowlers in the Green.
Being released from our imprisonment we got horses and rode towards
Humphrey Lower’s, and met him on the road. He told us, “He was much
troubled in his mind concerning us, and could not rest at home, but was
going to Colonel Bennet to seek our liberty.” When we told him, “we were
set at liberty, and were going to his house,” he was exceedingly glad.
To his house we went, and had a fine precious meeting; many were
convinced, and turned by the Spirit of the Lord to the Lord Jesus
Christ’s teaching.
From his house we went to Loveday Hambley’s, where we also had a fine
large meeting. The Lord’s power was over all; many were convinced there
also, and turned to the Lord Jesus Christ, their teacher.
After we had tarried there two or three days, we came to Thomas
Mouncey’s, where we had a general meeting for the whole county; which,
being very large, was held in his orchard. Friends from Plymouth were
there, and from many places. The Lord’s power was over all; and a great
convincement there was in many parts of the county. Their watches were
down, and all was plain and open; for the Lord had let me see, before I
was set at liberty, that he would make all the country plain before us.
Thomas and Ann Curtis, with an alderman of Reading, who was convinced,
had come to Launceston to see us while I was a prisoner: and when Ann,
and the other man returned, Thomas Curtis stayed behind in CORNWALL, and
had good service for the Lord at that time.[50]
Footnote 50:
Thomas Curtis became a faithful minister, and sufferer for Christ’s
sake. In 1666, he is mentioned in a letter from Alexander Parker to
Margaret Fell as being a prisoner with thirty-two or thirty-three
others. His wife, Ann Curtis, was a daughter of a sheriff of Bristol.
See a letter of T. Curtis to George Fox, in _Letters of Early
Friends_, p. 240.
From Thomas Mouncey’s we passed to LAUNCESTON again, and visited that
little remnant of Friends that had been raised up there while we were in
prison; and the Lord’s plants grew finely, and were established on
Christ, their rock and foundation. As we were going out of town again,
the constable of Launceston came running to us with the cheese that had
been taken from Edward Pyot; which they had kept from us all this while,
and were tormented with it. But being now set at liberty, we would not
receive it.
From Launceston we came to OKINGTON [Oakhampton], and lodged at an inn,
which the mayor of the town kept. He had stopped and taken up several
Friends, but was very civil to us; and was convinced in his judgment.
From thence we came to EXETER, where many Friends were in prison; and
amongst the rest James Naylor. For a little before we were set at
liberty, James had run out into imaginations, and a company with him:
which raised up a great darkness in the nation.[51] He came to Bristol,
and made a disturbance there: and from thence he was coming to
Launceston to see me; but was stopped by the way, and imprisoned at
Exeter; as were also several others; one of whom, an honest tender man,
died in prison there, whose blood lieth on the heads of his persecutors.
Footnote 51:
James Naylor was a monument of human frailty. His gift in the ministry
was eminent; his experience in divine things truly great. He fell
through unwatchfulness, but was restored through deep sufferings and
unfeigned repentance. His own writings are the most clear and lively
description of the various dispensations he underwent; some of them
deserve to be transmitted to the latest posterity. His address to his
brethren bespeaks the real repentance of his heart; in that he says,
“My heart is broken this day for the offence I have occasioned to
God’s truth and people,—I beseech you, forgive wherein I evilly
requited your love in that day. God knows my sorrow for it!” &c. A few
hours before his death, he spoke in the presence of several witnesses
the following remarkable words:—
“There is a spirit which I feel, that delights to do no evil, nor to
revenge any wrong; but delights to endure all things, in hope to enjoy
its own in the end. Its hope is to outlive all wrath and contention,
and to weary out all exaltation and cruelty, or whatever is of a
nature contrary to itself. It sees to the end of all temptations; as
it bears no evil in itself, so it conceives none in thought to any
other. If it be betrayed, it bears it; for its ground and spring is
the mercy and forgiveness of God. Its crown is meekness; its life is
everlasting love unfeigned. It takes its kingdom with entreaty, and
not with contention, and keeps it by lowliness of mind. In God alone
it can rejoice, though none else regard it, or can own its life. It is
conceived in sorrow, and brought forth without any to pity it; nor
doth it murmur at grief and oppression. It never rejoiceth, but
through sufferings; for with the world’s joy it is murdered. I found
it alone; being forsaken. I have fellowship therein with those who
lived in dens and desolate places in the earth; who through death
obtained this resurrection, and eternal, holy life!”
Such was the end of James Naylor; who, in his forty-fourth year,
“chastened, but not killed—cast down, but not destroyed”—through much
tribulation, entered, we may humbly hope, “into the kingdom of
God.”—(For full particulars, see his Life by Joseph Gurney Bevan.)
The night we came to EXETER, I spoke with James Naylor; for I saw he was
out and wrong: and so was his company. Next day, being First-day, we
went to visit the prisoners, and had a meeting with them in the prison;
but James Naylor and some of them could not stay the meeting. There came
a corporal of horse into the meeting, and was convinced, and remained a
very good Friend. The next day I spoke to James Naylor again; and he
slighted what I said, and was dark, and much out; yet he would have come
and kissed me. But I said, “since he had turned against the power of
God, I could not receive his show of kindness;” the Lord moved me to
slight him, and to set the power of God over him. So after I had been
warring with the world, there was now a wicked spirit risen up amongst
Friends to war against. I admonished him and his company. When he was
come to London, his resisting the power of God in me, and the truth that
was declared to him by me, became one of his greatest burdens. But he
came to see his out-going, and to condemn it; and after some time he
returned to truth again; as in the printed account of his repentance,
condemnation, and recovery, may be more fully seen.
We passed from Exeter through COLLUMPTON and TAUNTON, visiting Friends;
and had meetings amongst them. From thence we came to PUDDIMORE, to
William Beaton’s; where on the First-day we had a very large meeting. A
great convincement there was all through that country; many meetings we
had, and the Lord’s power was over all; many were turned, by the power
and Spirit of God, to the Lord Jesus Christ, who died for them, and came
to sit under his free teaching.
From thence we went to John Dander’s, where we had another precious
meeting. The Lord’s power was over all, and many were convinced of God’s
eternal truth. Contention was raised by professors and Baptists in some
places, but the Lord’s power came over them. From thence we came to
Edward Pyot’s house near BRISTOL. It was the Seventh-day at night that
we came thither; and it was quickly noised over the town that I was
come. I had never been there before.
On First-day morning I went to the meeting in Broadmead at BRISTOL;
which was large and quiet. Notice was given of a meeting to be in the
afternoon in the orchard. There was at Bristol a rude Baptist, named
Paul Gwin, who had before made great disturbance in our meetings, being
encouraged and set on by the mayor, who, it was reported, would
sometimes give him his dinner to encourage him. Such multitudes of rude
people he gathered after him, that it was thought there had been
sometimes ten thousand people at our meeting in the orchard. As I was
going into the orchard the people told me, that Paul Gwin, the rude
jangling Baptist, was going to the meeting. “I bid them never heed, it
was nothing to me who went to it.”
When I was come into the orchard, I stood upon the stone that Friends
used to stand on when they spoke; and I was moved of the Lord to put off
my hat, and to stand a pretty while, and let the people look at me; for
some thousands of people were there. While I thus stood silent, this
rude Baptist began to find fault with my hair; but I said nothing to
him. Then he ran on into words; and at last, “Ye wise men of Bristol,”
said he, “I strange at you, that you will stand here, and hear a man
speak and affirm that which he cannot make good.” Then the Lord opened
my mouth (for as yet I had not spoken a word), and I asked the people,
“whether they ever heard me speak; or ever saw me before:” and I bid
them “take notice what kind of man this was amongst them that should so
impudently say, that I spoke and affirmed that which I could not make
good; and yet neither he nor they had ever heard me or seen me before.
Therefore that was a lying, envious, malicious spirit, that spoke in
him; and it was of the Devil, and not of God. I charged him in the dread
and power of the Lord to be silent: and the mighty power of God came
over him, and all his company. Then a glorious, peaceable meeting we
had, and the word of life was divided amongst them; and they were turned
from the darkness to the light,—to Jesus their Saviour. The Scriptures
were largely opened to them; and the traditions, rudiments, ways, and
doctrines of men were laid open before the people; and they were turned
to the light of Christ, that with it they might see them, and see him to
lead them out of them. I opened also to them the types, figures, and
shadows of Christ in the time of the law; and showed them that Christ
was come, and had ended the types, shadows, tithes, and oaths, and put
down swearing; and had set up yea and nay instead of it, and a free
ministry; for he was now come to teach people himself, and his heavenly
day was springing from on high.” For many hours did I declare the word
of life amongst them in the eternal power of God, that by him they might
come up into the beginning, and be reconciled to him. And having turned
them to the Spirit of God in themselves, that would lead into all truth,
I was moved to pray in the mighty power of God; and the Lord’s power
came over all. When I had done, this fellow began to babble again; and
John Audland was moved to bid him repent, and fear God. So his own
people and followers being ashamed of him, he passed away, and never
came again to disturb the meeting. The meeting broke up quietly, and the
Lord’s power and glory shone over all: a blessed day it was, and the
Lord had the praise. After a while this Paul Gwin went beyond the seas;
many years after I met with him again at Barbadoes: of which in its
place.
From Bristol we returned to Edward Pyot’s, where we had a great meeting.
The Lord’s power was over all, truth was declared and spread abroad, and
many were turned to Christ Jesus, their life, their prophet to teach
them, their shepherd to feed them, and their bishop to oversee them,
After the meeting, I had reasoning with some professors; and the Lord’s
truth and power came over them.
From Edward Pyot’s we passed to SLAUGHTERFORD, where we had a very large
meeting (Edward Pyot and another Friend being still with me); great
turning of people there was to the Lord Jesus Christ, their teacher; and
people were glad that they were brought to know their way, their free
teacher, and their Saviour, Christ Jesus.
The First-day following we went to Nathaniel Crisp’s house, who had been
a justice of peace in WILTSHIRE, where it was supposed there were
between two and three thousand people at a meeting; and all was quiet.
The mighty power of God was manifest, and people were turned to the
grace and truth in their hearts, that came by Jesus Christ, which taught
them to deny all ungodliness and worldly lust, and to live soberly and
godly in this present world; so that every man and woman might know the
grace of God, which had appeared to all men, and which was saving, and
sufficient to bring their salvation. This teacher, the grace of God,
would teach them how to live, what to do, and what to deny; it would
season their words, and establish their hearts. This was a free teacher
to every one of them; that they might come to be heirs of this grace,
and of Christ, by whom it came; who hath ended the prophets, and the
priests that took tithes, and the Jewish temple. And as for the hireling
priests that take tithes now, and their temples (which priests were made
at schools and colleges of man’s setting up, and not by Christ), they,
with all their inventions, were to be denied. For the apostles denied
the true priesthood and temple, which God had commanded, after Christ
had put an end thereto. The Scriptures, and the truths therein
contained, were largely opened, and the people turned to the Spirit of
God in their hearts; that by it they might be led into all truth, and
understand the Scriptures, and know God and Christ, and come to have
unity with them, and one with another in the same Spirit. They went away
generally satisfied, and were glad that they were turned to Christ
Jesus, their teacher and Saviour.
Next day we went to MARLBOROUGH, where we had a little meeting. The
sessions being held that day, they were about to grant a warrant to send
for me; but one Justice Stooks being at the sessions, stopped them,
telling them there was a meeting at his house yesterday, at which there
were several thousands. So the warrant was stopped, and the meeting was
quiet; and several received Christ Jesus their teacher, came into the
new covenant, and abode in it.
From hence we went to NEWBURY, where we had a large, blessed meeting,
and several were convinced. Then we passed to READING, where we had a
large, precious meeting in the Lord’s power, amongst the plants of God.
Many of the people came in, and were reached, and added to the meeting.
All was quiet, and the Lord’s power was over all. We went next to
KINGSTON-ON-THAMES, where a few came in to us that were turned to the
Lord Jesus Christ: but it is since become a larger meeting.
Leaving Kingston, we rode to LONDON. When we came near Hyde Park, we saw
a great concourse of people, and looking towards them, espied the
Protector coming in his coach. Whereupon I rode to his coach-side; and
some of his life-guards would have put me away, but he forbade them. So
I rode by with him, “declaring what the Lord gave me to say to him of
his condition, and of the sufferings of Friends in the nation; showing
him, how contrary this persecution was to Christ and his apostles, and
to Christianity.” When we arrived at James’s Park-gate, I left him; and
at parting he desired me to come to his house. Next day, one of his
wife’s maids, whose name was Mary Saunders, came to me at my lodging,
and told me her master came to her, and said he would tell her some good
news. When she asked him what it was, he told her, George Fox was come
to town. She replied that was good news indeed (for she had received
truth,) but she said, she could hardly believe him, till he told her how
I met him, and rode from Hyde Park to James’s Park with him.
After a little time Edward Pyot and I went to WHITEHALL: and when we
came before him, Dr. Owen, vice-chancellor of Oxford, was with him. We
were moved to speak to Oliver Cromwell concerning the sufferings of
Friends, and laid them before him; and directed him to the light of
Christ, who enlighteneth every man that cometh into the world. He said
it was a natural light; but we “showed him the contrary, and manifested
that it was divine and spiritual, proceeding from Christ, the spiritual
and heavenly man; and that which was called the _life_ in Christ the
Word, was called the _light_ in us.” The power of the Lord God arose in
me, and I was moved in it “to bid him lay down his crown at the feet of
Jesus.” Several times I spoke to him to the same effect. Now I was
standing by the table, and he came and sat upon the table’s side by me,
and said he would be as high as I was; and so continued speaking against
the light of Christ Jesus; and went away in a light manner. But the
Lord’s power came over him, so that when he came to his wife and other
company, he said, “I never parted so from them before;” for he was
judged in himself.
After he had left us, as we were going out, many great persons came
about us; and one of them began to speak against the light, and against
the truth; and I was made to slight him, for speaking so lightly of the
things of God. Whereupon, one of them told me he was the Major-General
of Northamptonshire. “What!” said I, “our old persecutor, that has
persecuted and sent so many of our friends to prison, and is a shame to
Christianity and religion! I am glad I have met with thee,” said I. So I
was moved to speak sharply to him of his unchristian carriage, and he
slunk away: for he had been a cruel persecutor in Northamptonshire.
Now, after I had visited the meetings of Friends in and about LONDON, I
went into BUCKINGHAMSHIRE, and Edward Pyot with me; and in several
places in that county many received the truth. Great meetings we had,
and the Lord’s power was eminently manifested. I passed through
Northamptonshire and Nottinghamshire, into LINCOLNSHIRE. After having
had several meetings in Lincolnshire, I had at last a meeting where two
knights, one called Sir Richard Wrey, and the other Sir John Wrey, with
their wives, were at the meeting. One of their wives was convinced,
received the truth, and died in it. When the meeting was over we passed
away; and it being evening, and dark, a company of wild serving-men
encompassed me about, with intent (as I apprehended) to do me some
mischief. But I spoke aloud to them, and asked, “What are ye?
highwaymen?” Whereupon some Friends and friendly people that were
behind, came up to us, and knew some of them. So I reproved them for
their uncivil and rude carriage, and exhorted them to fear God; and the
Lord’s power came over them, and stopped their mischievous design:
blessed be his name for ever!
Then I turned into HUNTINGDONSHIRE: and the mayor of HUNTINGDON came to
visit me, and was very loving, and his wife received the truth.
Thence I passed into CAMBRIDGESHIRE, and the Fen-country, where I had
many meetings, and the Lord’s truth spread. Robert Craven (who had been
sheriff of Lincoln) and Amor Stoddart, and Alexander Parker were with
me. We went to CROWLAND, a very rude place; for the townspeople were
collected at the inn we went to, and were half drunk, both priest and
people. I reproved them for their drunkenness, and warned them of the
day of the Lord, that was coming upon all the wicked; exhorting them to
leave their drunkenness, and turn to the Lord in time. Whilst I was thus
speaking to them, and showing the priest the fruits of his ministry, he
and the clerk broke out into a rage, and got up the tongs and
fire-shovel to us; so that had not the Lord’s power preserved us, we
might have been murdered amongst them. Yet, for all their rudeness and
violence, some received the truth then, and have stood in it ever since.
Thence we passed to BOSTON, where most of the chief of the town came to
our inn, and the people seemed much satisfied. But there was a raging
man in the yard, and Robert Craven was moved to speak to him, and told
him he shamed Christianity, which with some few other words so stopped
the man, that he went away quiet. Some were convinced there also.
Thus we had large meetings up and down, for I travelled into Yorkshire,
and returned out of Holderness, over Humber, visiting Friends; and then
returning into Leicestershire, Staffordshire, Worcestershire, and
WARWICKSHIRE, among Friends, I had a meeting at EDGE-HILL. There came to
it Ranters, Baptists, and several sorts of rude people; for I had sent
word about three weeks before to have a meeting there, so that hundreds
of people were gathered thither, and many Friends came far to it. The
Lord’s everlasting truth and word of life reached over all; the rude and
unruly spirits were chained down; and many that day were turned to the
Lord Jesus Christ, by his power and Spirit, and came to sit under his
blessed, free teaching, and to be fed with his eternal, heavenly food.
All was peaceable; the people passed quietly away, and some of them said
it was a mighty, powerful meeting; for the presence of the Lord was
felt, and his power and Spirit amongst them.
From hence I passed to WARWICK and to BAGLEY, having precious meetings;
and then in GLOUCESTERSHIRE, and so to OXFORD, where the scholars were
very rude; but the Lord’s power came over them. Great meetings we had up
and down as we travelled. Then I went to Colonel Grimes’s, where there
was a very large meeting; and thence to Nathaniel Crisp’s, where came
another justice to the meeting, who was also convinced. At CIRENCESTER
we had a meeting which is since much increased; and so we came to
EVESHAM again, where I met John Camm.
Thus having travelled over most part of the nation, I returned to LONDON
again, having cleared myself of that which lay upon me from the Lord.
For after I was released out of Launceston jail, I was moved of the Lord
to travel over the nation, the truth being now spread, and finely
planted in most places, that I might answer and remove out of the minds
of people some objections, which the envious priests and professors had
raised and spread abroad concerning us. For what Christ said of false
prophets and antichrists coming in the last days, they applied to us;
and said, We were they.
Therefore was I moved to open this through the nation, and to show
“That they who said we were the false prophets, antichrists, and
deceivers, that should come in the last days, were indeed themselves
they. For when Christ told his disciples in the viith and xxivth of
Matthew, that false prophets and antichrists should come in the last
times, and (if it were possible) should deceive the very elect; he
said, ‘By their fruits ye shall know them;’ for they should be
inwardly ravening wolves, having the sheep’s clothing. ‘And,’ said he,
‘do men gather grapes of thorns, or figs of thistles?’ as much as to
say, their nature and spirit should be like a thorn, or like a
thistle. And he bid his disciples not go after them. But before the
disciples were deceased, the antichrists, false prophets, and
deceivers were come. For John in his first epistle said, ‘Little
children, it is the last time; and as ye have heard that antichrist
shall come, even now there are many antichrists, whereby we know that
it is the last time.’ So here, as Christ said to his disciples they
should come, the disciples saw they were come; as may be seen at large
in Peter, Jude, John, and other places of Scripture; ‘whereby,’ says
John, ‘we know it is the last time.’ And this last time began above
sixteen hundred years since. John said, ‘they went out from us;’ the
false prophets, antichrists, seducers, and deceivers, went out from
the church; ‘but you,’ said he, to the church, ‘have an anointing,
which abideth in you; and you need not that any man teach you, but as
the same anointing teacheth you of all things; and as it hath taught
you, ye shall abide in him.’ Christ said to his disciples, ‘Go not
after them, for they are inwardly ravening wolves;’ and John exhorts
the saints to the anointing within them; and the rest of the apostles
exhort the churches to the grace, the light, the truth, the Spirit,
the word of faith, and to Christ in their hearts, the hope of glory.
Christ told the saints that the Spirit of truth, the Holy Ghost,
should be their leader into all truth; and Jude exhorts the church to
‘pray in the Holy Ghost,’ and ‘to be built up in their most holy
faith,’ which Christ was the author of. Christ, by his servant John,
‘exhorted the seven churches to hear what the Spirit said to the
churches,’ and this was an inward, spiritual hearing. Christ says, the
inwardly ravening wolves should have the sheep’s clothing. Paul speaks
of some in his time, that had ‘a form of godliness, but denied the
power.’ John said, ‘they went out from us.’ Jude said, they go in
Cain’s way, and in Balaam’s, and Corah’s way. By all which it may be
clearly seen, that the false prophets and antichrists, which Christ
foretold should come, the apostles saw were come; and in their day it
was the last time; and these went forth from them into the world, and
the world went after them. These were the foremen, the leaders of the
world, that brought them into a form of godliness, but inwardly
ravened from the power and Spirit. These have the sheep’s clothing,
the words of Christ, of the prophets, and of the apostles; but are
inwardly ravened from the power and Spirit that they were in, who gave
forth the Scriptures. These have made up the beast and the whore!
These have got the dragon’s power, the murdering, destroying,
persecuting power! and these are they that the world wonders after!
These have drunk the blood of the martyrs, prophets, and saints, and
persecuted the true church into the wilderness! These have set up the
false compelling worships, and have drunk the blood of the saints,
that will not drink of their cup! These have made the cage for the
unclean birds, that have their several unclean notes in their cage;
which cage is made up by the power of darkness, and uncleanness; and
the birds of the cage deny the Holy Ghost, and the power of God, which
the apostles were in, is to be now manifested in the saints!
“Thus since Christ said, the false prophets and antichrists should
come, and the apostle said, they were come, the beast’s and the
dragon’s worship hath been set up; and the whore is got up with her
false prophets, and her cage hath been made, and all the nations have
drunk of her cup of fornication; the blood of the martyrs and saints
they have drunk, and the true church hath fled into the wilderness;
and all this since the apostles’ days. Yet the blind deceivers, the
antichrists, and false prophets of our age, would make us and people
believe, that the false prophets, antichrists, and deceivers are come
but now, though John and other of the apostles tell us they were come
above sixteen hundred years ago. And ye may see what work and
confusion they have made in the world; how much blood these Cains have
drunk that went in Cain’s way; which blood cries to God for vengeance
upon Christendom! And how these Balaams that have erred from the power
and Spirit which the apostles were in, have coveted after other men’s
estates, the many jails, courts, and spoilings of goods will bear
witness. And how the Corahs have gainsayed the life, power, and
Spirit, which the apostles and true church were in, and the free
teaching of Christ and his apostles, and the work of their ministry,
which was ‘to present every man perfect in Christ Jesus,’ hath been
evident.
“Therefore in the name and power of the Lord Jesus was I sent to
preach again the everlasting gospel, which had been preached before
unto Abraham, and in the apostles’ days; which was to go over all
nations, and be preached to every creature. For as the apostacy hath
gone over all nations since the apostles’ days, so that the nations
are become as waters, unstable, being gone from Christ the foundation;
so must the gospel, the power of God, go over all nations again. We
find the false prophets, anti-christs, deceivers, whore, false church,
beast, and his worship in the dragon’s power, have got up in the times
between the apostles and us. For Christ said, ‘they should come;’ and
the apostles saw ‘they were come,’ and coming in their days; and that
they went forth from them, and the world went after them. And now hath
the Lord raised us up beyond them, and set us over them in the
everlasting gospel, the power of God; that as all have been darkened
by the beast, whore, false prophets, and antichrists, so the
everlasting gospel may be preached again by us to all nations, and to
every creature, which will bring life and immortality to light in
them, that they may see over the devil and his false prophets,
antichrists, seducers, and deceivers, and over the whore and beast,
and to that which was before they were. This message of the glorious
everlasting gospel was I sent forth to declare and publish, and
thousands by it are turned to God, having received it; and are come
into subjection to it, and into the holy order of it. And since I have
declared this message in this part of the world, and in America, and
have written books on the same, to spread it universally abroad; the
blind prophets, preachers, and deceivers, have given over telling us
the false prophets should ‘come in the last times;’ for a great light
is sprung up, and shines over their heads; so that every child in
truth sees the folly of their sayings.
“Then they raised other objections against us, and invented shifts to
save themselves from truth’s stroke. For when we blamed them for
taking tithes, which came from the tribe of Levi, and were set up here
by the Romish church, they would plead, ‘that Christ told the scribes
and Pharisees they ought to pay tithes of mint, anise, and cummin,
though they had neglected the weightier matters;’ and that Christ
said, ‘the scribes and pharisees sat in Moses’s seat, therefore all
that they bid you do, that do and observe.’ And when we told them they
were envious, persecuting priests, they would reply, that ‘some
preached Christ of envy, and some of contention, and some of
good-will.’ Now these Scriptures, and such like they would bring to
darken the minds of their hearers, and to persuade them and us, ‘that
we ought to do as they say, though they themselves were like the
Pharisees; and that we should rejoice when envious men and men of
strife preached Christ; and that we should give them the tithes, as
the Jews did to the tribe of Levi.’ These were fair glosses; here was
a great heap of husks, but no kernel. Now this was their blindness;
for the Levitical priesthood Christ hath ended, and disannulled the
commandment that gave them tithes, and the law, by which those priests
were made. Christ did not come after that order, neither did he send
forth his ministers after that order; for those of that order were to
take tithes for their maintenance; but his ministers he sent forth
_freely_. And as for hearing that the Pharisees, and the Jews paid
tithes of mint, anise, and cummin, that was before Christ was
sacrificed and offered up; the Jews were then to do the law, and
perform their offerings and sacrifices, which the Jewish priests
taught them. But after Christ was offered up, he bid them then, ‘go
into all nations and preach the gospel; and lo,’ said he, ‘I will be
with you to the end of the world;’ and in another place he saith, ‘I
will be _in_ you.’ So he did not bid them go to hear the Pharisees
then, and pay tithe of mint, anise, and cummin then; but ‘Go preach
the gospel, and believe in the Lord Jesus, and be saved, and receive
the gospel,’ which would bring people off from the Jews, the tithes,
the Levitical law, and the offerings thereof, to Christ, the one
Offering, made once for them all. O what work had the apostle with
both the Galatians and the Romans, to bring them off the law to the
faith in Christ!
“And as for the apostle’s saying, ‘Some preached Christ of envy and
strife,’ &c., that was at the first spreading of Christ’s name abroad,
when they were in danger not only to be cast out of the synagogues,
but to be stoned to death, that confessed the name of Jesus, as may be
seen by the uproars that were among the Jews and Diana’s worshippers
at the preaching of Christ. So the apostle might well rejoice, if the
envious, and men of strife and contention did preach Christ at that
time, though they thought thereby to add affliction to his bonds; but
afterward, when Christ’s name was spread abroad, and many had got a
form of godliness, but denied the power thereof, envious, proud,
contentious men, men of strife, covetous teachers for filthy lucre,
the apostles commanded the saints to turn from, and not have any
fellowship with them. And the deacons and ministers were first to be
proved, to see if they were in the power of godliness, and the Holy
Ghost made them overseers and preachers. So it may be seen how the
priests have abused these Scriptures for their own ends, and have
wrested them to their own destruction, to justify envious, contentious
men, and men of strife. Whereas the apostle says, ‘the man of God must
be patient, and apt to teach;’ and they were to follow Christ as they
had him for their example. The apostle indeed was very tender to
people, while he saw them walk in simplicity; as in the case of them
that were scrupulous about meats and days; but when the apostle saw
that some drew them into the observation of days, and to settle in
such things, he then reproves them sharply, and asks them, ‘who had
bewitched them?’ So in the case of marrying he was tender, lest their
minds should be drawn from the Lord’s joining; but when they came to
forbid marriage, and to set up rules for meats and drinks, he called
it ‘a doctrine of devils,’ and an ‘erring from the true faith.’ So
also he was tender concerning circumcision, and in tenderness suffered
some to be circumcised; but when he saw they went to make a sect
thereby, and set up circumcision as a standing practice, he told them
plainly, ‘if they were circumcised, Christ would profit them nothing.’
In like manner he was tender concerning baptizing with water; but when
he saw they began to make sects about it, some crying up Paul, others
Apollos, he judged them, and called them carnal, and thanks God he had
baptised no more, but such and such; declaring plainly, that ‘he was
sent to preach the gospel, and not to baptize;’ and brought them to
the one baptism by the one Spirit, into the one body, which Christ,
the spiritual man, is the head of; and exhorted the church ‘all to
drink into that one Spirit.’ For he set up in the church one faith,
which Christ was the author of; and one baptism, which was that of the
Spirit, into the one body; and one Lord Jesus Christ, the spiritual
baptizer, whom John said should come after him. And further the
apostle declared, that they who worshipped and served God in the
Spirit, were of the circumcision of the Spirit, which was not made
with hands; by which ‘the body of the sins of the flesh was put off;’
which circumcision Christ is the minister of.
“Another great objection they had, ‘That the Quakers denied the
sacrament (as they called it) of bread and wine, which,’ they said,
‘they were to take, and do in remembrance of Christ to the end of the
world.’ Much work we had with the priests and professors about this,
and the several modes of receiving it in Christendom, so called; for
some take it kneeling, and some sitting; but none of them all, that
ever I could find, take it as the disciples took it. For they took it
in a chamber, after supper; but these generally take it before dinner:
and some say, after the priest hath blessed it, it is ‘Christ’s body.’
But as to the matter, Christ said, ‘Do this in remembrance of me.’ He
did not tell them how often they should do it, or how long; neither
did he enjoin them to do it always, as long as they lived, or that all
believers in him should do it to the world’s end.
“The apostle Paul, who was not converted till after Christ’s death,
tells the Corinthians, that he had received of the Lord that which he
delivered unto them concerning this matter: and he relates Christ’s
words concerning the cup thus; ‘This do ye, as oft as ye drink it, in
remembrance of me;’ and himself adds, ‘For [as often as] ye eat this
bread, and drink this cup, ye do show the Lord’s death till he come.’
So according to what the apostle here delivers, neither Christ nor he
enjoined people to do this always; but leave it to their liberty [as
oft as ye drink it, &c.]. Now the Jews used to take a cup, and to
break bread, and divide it among them in their feasts; as may be seen
in the Jewish Antiquities: so that the breaking of bread, and drinking
of wine, were Jewish rites, which were not to last always. They also
baptised with water; which made it not seem a strange thing to them
when John the Baptist came with his decreasing ministration of
water-baptism. But as to the bread and wine, after the disciples had
taken it, some of them questioned whether Jesus was the Christ; for
some of them said, after he was crucified, ‘We trusted that it had
been he which should have redeemed Israel,’ &c. And though the
Corinthians had the bread and wine, and were baptized in water, the
apostle told them they were ‘reprobates, if Christ was not in them;’
and bid them ‘examine themselves.’ And as the apostle said, ‘As oft as
ye do eat this bread, and drink this cup, ye do show forth the Lord’s
death [till he come:’] so Christ had said before, that he ‘was the
bread of life, which came down from heaven;’ and that ‘he would come
and dwell in them;’ which the apostles did witness fulfilled; and
exhorted others to seek for that which comes down from above; but the
outward bread and wine, and water, are not from above, but from below.
“Now ye that eat and drink this outward bread and wine in remembrance
of Christ’s death, and have your fellowships in that, will ye come no
nearer to Christ’s death, than to take bread and wine in remembrance
of it? After ye have eaten in remembrance of his death, ye must come
_into his death_, and _die with him_, as the apostles did, if ye will
_live with him_. This is a nearer and further advanced state, to be
with him in the fellowship of his death, than only to take bread and
wine in remembrance of his death. You must have fellowship with Christ
in his sufferings: if ye will reign with him, ye must suffer with him;
if ye will live with him, ye must die with him; and if ye die with
him, ye must be buried with him: and being buried with him in the true
baptism, ye also rise with him. Then having suffered with him, died
with him, and been buried with him, if ye are risen with Christ, ‘seek
those things which are above, where Christ sitteth on the right hand
of God.’ Eat the bread which comes down from above, which is not
outward bread; and drink the cup of salvation which he gives in his
kingdom, which is not outward wine. And then there will not be a
looking at the things that are seen (as outward bread and wine, and
water are:) for, as says the apostle, ‘The things that are seen are
temporal, but the things that are not seen are eternal.’
“So here are many states and conditions to be gone through, before
people come to see and partake of that, which ‘cometh down from
above.’ For first, there was a taking of the outward bread and wine in
remembrance of Christ’s death: this was temporary, and not of
necessity, but at their liberty; as oft as ye do it, &c. Secondly,
there must be a coming into his death, a suffering with Christ; and
this is of necessity to salvation, and not temporary, but continual:
there must be a dying daily. Thirdly, a being buried with Christ.
Fourthly, a rising with Christ. Fifthly, after they are risen with
Christ, then a seeking those things which are above; a seeking the
bread that comes down from heaven, a feeding on and having fellowship
in that. For outward bread, wine, and water, are from below, visible
and temporal: but saith the apostle, ‘We look not at things that are
seen; for the things that are seen are temporal, but the things that
are not seen are eternal.’ So the fellowship that stands in the use of
bread, wine, water, circumcision, outward temple, and things seen,
will have an end: but the fellowship which stands in the gospel, the
power of God, which was before the Devil was, and which brings life
and immortality to light, by which people may see over the Devil, that
has darkened them; this fellowship is eternal, and will stand. And all
that are in it seek that which is heavenly and eternal, which comes
down from above, and are settled in the eternal mystery of the
fellowship of the gospel, which is hid from all eyes, that look only
at visible things. The apostle told the Corinthians, who were in
disorder about water, bread and wine, that he desired to know nothing
amongst them but Jesus Christ, and him crucified.”
Thus were the objections, which the priests and professors had raised
against Friends, answered and cleared; and the stumbling-blocks, which
they had laid in the way of the weak, removed. And as things were thus
opened, people came to see over them and through them, and to have their
minds settled upon the Lord Jesus Christ, their free teacher: which was
the service for which I was moved to travel over the nation after my
imprisonment in LAUNCESTON jail. In this year the Lord’s truth was
finely planted over the nation, and many thousands were turned to the
Lord; insomuch that there were seldom fewer than one thousand in prison
in this nation for truth’s testimony; some for tithes, some for going to
the steeple-houses, some for contempts (as they called them), some for
not swearing, and others for not putting off their hats, &c.
Now after I had visited most parts of the nation, and was come to LONDON
again, finding that evil spirit at work, which had drawn J. N. and his
followers out from truth, to run Friends into heats about him, I wrote a
short epistle to Friends, as follows:—
“To all the elect seed of God called Quakers, where the death is
brought into the death, and the elder is servant to the younger, and
the elect is known, which cannot be deceived, but obtains victory.
This is the word of the Lord God to you all: Go not forth to the
aggravating part, to strive with it out of the power of God; lest ye
hurt yourselves, and run into the same nature, out of the life. For
patience must get the victory; and to answer that of God in every one,
it must bring every one to it, to bring them from the contrary. Let
your moderation, and temperance, and patience be known unto all men in
the Seed of God. For that which reacheth to the aggravating part
without life, sets up the aggravating part, and breeds confusion; and
hath a life in outward strife, but reacheth not to the witness of God
in every one, through which they might come into peace and covenant
with God, and fellowship one with another. Therefore that which
reacheth this witness of God in yourselves, and in others, is the life
and light; which will out-last all, is over all, and will overcome
all. And therefore in the Seed of life live, which bruiseth the Seed
of death.”
G. F.
I also wrote another short epistle to Friends, to encourage them to keep
up their meetings in the Lord’s power; of which epistle a copy here
follows:—
“DEAR FRIENDS,
“Keep your meetings in the power of the Lord, which is over all that
is in the fall and must have an end. Therefore be wise in the wisdom
of God, which is from above, by which all things were made and
created; that that may be justified among you, and you all kept in the
solid life, which was before death was; and in the light, which was
before the darkness was with all its works. In which light and life ye
all may feel, and have the heavenly unity and peace, possessing the
gospel fellowship, that is everlasting: which was before that, which
doth not last for ever; and will remain when that is gone. For the
gospel being the power of God, is pure and everlasting. Know it to be
your portion: in which is stability, and life, and immortality,
shining over that which darkens the mortal. So be faithful every one
to God, in your measures of his power and life, that ye may answer
God’s love and mercy to you, as obedient children of the Most High;
dwelling in love, unity, and peace, and in innocency of heart towards
one another; that God may be glorified in you, and you kept faithful
witnesses for him, and valiant for the truth on earth. God Almighty
preserve you all to his glory, that ye may feel his blessing among
you, and be possessors thereof.”
G. F.
About this time many mouths were opened in our meetings, to declare the
goodness of the Lord, and some that were young and tender in the truth
would sometimes utter a few words in thanksgiving and praises to God.
That no disorder might arise from this in our meetings, I was moved to
write an epistle to Friends, by way of advice in that matter. And thus
it was:—
“All my dear friends in the noble Seed of God, who have known his
power, life, and presence among you, let it be your joy to hear or see
the springs of life break forth in any; through which ye may have all
unity in the same, feeling life and power. And above all things, take
heed of judging any one openly in your meetings, except they be openly
profane or rebellious, such as be out of the truth; that by the power,
life, and wisdom ye may stand over them, and by it answer the witness
of God in the world, that such, whom ye bear your testimony against,
are none of you: that therein the truth may stand clear and single.
But such as are tender, if they should be moved to bubble forth a few
words, and speak in the Seed and Lamb’s power, suffer and bear that;
that is, the tender. And if they should go beyond their measure, bear
it in the meeting for peace and order’s sake, and that the spirits of
the world be not moved against you. But when the meeting is done, if
any be moved to speak to them, between you and them, one or two of
you, that feel it in the life, do it in the love and wisdom that is
pure and gentle from above: for love is that which edifies, bears all
things, suffers long, and fulfils the law. In this ye have order and
edification, ye have wisdom to preserve you all wise and in patience;
which takes away the occasion of stumbling the weak, and the occasion
of the spirits of the world to get up: but in the royal Seed, the
heavy stone, ye keep down all that is wrong; and by it answer that of
God in all. For ye will hear, see, and feel the power of God
preaching, as your faith is all in it (when ye do not hear words,) to
bind, to chain, to limit, to frustrate; that nothing shall rise, nor
come forth but what is in the power: with that ye will hold back, and
with that ye will let up, and open every spring, plant, and spark; in
which will be your joy and refreshment in the power of God.
“Now that ye know the power of God, and are come to it, which is the
cross of Christ, that crucifies you to the state that Adam and Eve
were in, in the fall, and so to the world, by this power of God ye
come to see the state they were in before they fell; which power of
God is the cross, in which stands the everlasting glory; which brings
up into the righteousness, holiness, and image of God, and crucifies
to the unrighteousness, unholiness, and image of Satan, that Adam and
Eve, and their sons and daughters, are in, in the fall. Through this
power of God, ye come to see the state they were in before they fell;
yea, I say, and to a higher state, to the Seed Christ, the second
Adam, by whom all things were made. For man hath been driven from God:
all Adam and Eve’s sons and daughters, being in the state of the fall
in the earth, are driven from God. But it is said, the Church is in
God, the Father of our Lord Jesus Christ: so they who come to the
church, which is in God the Father of Christ, must come to God again:
and so out of the state that Adam and his children are in, in the
fall, out of the image of God, of righteousness and holiness, and they
must come into the righteousness, true holiness, and image of God; and
so out of the earth whither man hath been driven, when they come to
the church which is in God. The way to this, is Christ, the Light, the
Life, the Truth, the Saviour, the Redeemer, the Sanctifier, and the
Justifier; in and through whose power, light and life, conversion,
regeneration, and translation are known from death to life, from
darkness to light, and from the power of Satan to God again. These are
members of the true church, who know the work of regeneration in the
operation and feeling of it; and being come to be members of the
church in God, they are indeed members one of another in the power of
God, which was before the power of darkness was. So they that come to
the church that is in God and Christ, must come out of the state that
Adam was in, in the fall, driven from God, to know the state that he
was in before he fell. But they that live in the state that Adam was
in, in the fall, and cannot believe a possibility of coming into the
state he was in before he fell, come not to the church which is in
God; but are far from that, and are not passed from death to life; but
are enemies to the cross of Christ, which is the power of God. For
they mind earthly things, and serve not Christ, nor love the power,
which should bring them up to the state that Adam was in before he
fell, and crucify them to the state that man is in in the fall; that
through this power they might see to the beginning, the power that man
was in before the heavenly image, and holiness, and righteousness was
lost; by which power they might come to know the Seed, Christ, which
brings out of the old things, and makes all things new; in which life
eternal is felt. For all the poorness, emptiness, and barrenness is in
the state that man is in, in the fall, out of God’s power; by which
power he is made rich, and hath strength again; which power is the
cross, in which the mystery of the fellowship stands: and in which is
the true glorying, which crucifies to all other gloryings.
“And, Friends, though ye may have been convinced, and tasted of the
power, and felt the light; yet afterwards ye may feel a winter storm,
tempest and hail, frost and cold, and temptation in the wilderness. Be
patient and still in the power, and in the light, that doth convince
you, to keep your minds to God; in that be quiet, that ye may come to
the summer, that your flight be not in the winter. For if ye sit still
in the patience, which overcomes in the power of God, there will be no
flying. The husbandman after he hath sowed his seed, is patient. And
by the power, being kept in the patience, ye will come by the light to
see through, and feel over winter storms and tempests, and all the
coldness, barrenness, and emptiness: and the same light and power will
go over the tempter’s head; which power and light was before he was.
So standing still in the light, ye will see your salvation, ye will
see the Lord’s strength, feel the small rain, and the fresh springs,
your minds being kept low in the power and light; for that which is
out of the power lifts up. But in the power and light ye will feel
God, revealing his secrets, inspiring your minds, and his gifts coming
in unto you: through which your hearts will be filled with God’s love,
and praises to him that lives for evermore: for in his light and power
his blessing is received. So in that, the eternal power of the Lord
Jesus Christ preserve and keep you! Live every one in the power of
God, that ye may all come to be heirs of that, and know it to be your
portion; even the Kingdom, that hath no end, and the endless life,
which the Seed is heir of. Feel that set over all, which hath the
promise and blessing of God for ever.”
G. F.
About this time I received some lines from a high professor, concerning
the way of Christ, to which I returned the following answer:—
“FRIEND,
“It is not circumstances we contend about, but the way of Christ and
his light, which are but one; though the world hath imagined many
ways, and all out of the light; which by the light are condemned. He
who preached this light, said, ‘He that knoweth God, heareth us; he
that is not of God heareth us not: hereby know we the Spirit of Truth,
and the spirit of error.’ It is the same now, with them that know the
truth; though the whole world lies in wickedness. All dispensations
and differences, that are not one in the light we deny; and by the
light, that was before separation, do we see them to be
self-separations in the sensual, having not the Spirit. Their fruits
and end are weighed in the even balance, and found to be in the dark,
the lo-here, and lo-there thou tellest of. The presence of Christ is
not with them, though the blind see it not; who see not with the pure
eye which is single; but with the many eyes which lead into the many
ways. Nor are any the people of God, but they who are baptised into
this principle of light; by which all the faithful servants of the
Lord were ever guided in all ages, since the apostacy, and before. For
the apostacy are and is from the light; and all that oppose the light
was apostates. They who contest against the truth, are enemies to it,
and are not actuated by the Spirit; but have another way than the
light. All such are in the world, its words, fashions, and customs,
though of several forms, as to their worship; yet all under the god of
this world, opposing the light and appearance of Christ, which should
lead out from under his power, of what form soever they are: yet are
they all joined against the light. All these are of the world; and
fighting against them who are not of the world, but are gathered and
gathering out of it; and so it ever was against the people of God,
under what name soever.
“They only are saints by calling, who are called into the light; and
sons of Sion, who vary not from the light, to which the Spirit is
promised, which is not tied to any forms out of the light; wherein all
inherit who are co-heirs with Christ; which many talk of, who inherit
the earthly instead of the heavenly. And whereas thou speakest of
Christ and his apostles clothing themselves with the sayings and words
of the prophets; and of their being your example in so doing; I say,
wolves will take the sheep’s clothing; but the light and life finds
them out, and judges (not by their stolen words, but) by their works.
Nor did Christ cover himself with any words, but what were fulfilled
in him; neither do any of Christ’s boast in other men’s lines made
ready without them: to which rule if ye be obedient, fewer words and
more life will be seen among you. Then ye will not count it straitness
to silence the flesh, and hear what he saith, who speaks peace, ‘that
his people turn no more to folly.’ If ye once know that what is stolen
must be restored fourfold, the mouth of the false prophet will be
stopped, which builds up in deceit, but not in righteousness.
“And whereas thou sayest, ‘The Spirit of truth affords nothing but
endless varieties;’ I say, the Spirit of truth thou knowest not: for
the Spirit of truth said, ‘there is but one thing needful;’ and to
speak the same thing again, is safe for the hearers. But that spirit,
which affords nothing but endless varieties, is not the Spirit of
truth; but is gone out into curious notions: and the number of his
names and colours is read nowhere, but in the unity of the Spirit of
truth. All others call truth deceit, and deceit truth, as the blind,
that opposed the light, ever did; who are ever learning endless
varieties, but never able to come to the knowledge of the truth, nor
to an end of their labours: but when they are out of one form, get
into another; so long as they can find a green tree without. Thus ye
are kept at work all your life, and to the grave in sorrow, as the
dumb priests, thou tellest of, have been before you: only ye have got
a finer image, but less life. And thou, whose teaching hath no end,
art in the horse-mill thou speakest of. I have read the epistles of
Timothy, and to the Hebrews; and there I find the duty of all
believers is, to see the law of the new covenant written in the heart,
whereby all may know God, from the least to the greatest. I know the
Holy Scriptures are profitable for the man of God; but what is that to
the man of sin, to the first-born, who is out of the light, and being
unstable and unlearned, wrests them to his own destruction; but to the
life cannot come?
“And for your two ordinances thou speakest of, I say, upon the same
account ye deny the priests of the world therein, we deny you; being
both of you not only out of the life, but out of the form too. That
command, Matt. xxviii. 19, ye never had, nor its power; which was, ‘to
baptize into the name of the Father, Son, and Holy Ghost.’ What Paul
received of the Lord, that body, and that bread, ye know as little,
but what ye have found in the chapter; nor the coming of Christ
either, who cannot believe his light. And whereas thou speakest of
preaching Christ of envy, and pleadest for it; I say, such preachers
we have enough of in these days. What else art thou doing, who sayest,
Paul was sent to baptize; though Paul says he was not: and so thou
wouldst prove him a liar, if any would believe thee before him. Thou
sayest also, ‘for ought thou knowest, he might baptize thousands.’
Thou mightest as easily have said millions, and as soon have proved
it. Thou mayest say the same of circumcision also, and on the same
ground.
“As for the signs that followed those that believed, which thou sayest
are ceased; I say, they who cannot receive the light cannot see the
signs, nor could believe them if they should see them to carp at; no
more than formerly they could do, who opposed the light in former
ages. They cannot properly be said to cease to such, who never had
them; but have only heard or read, that others long ago had them. But
that the power, and signs, and presence of God is not the same that
ever it was, in the measure, wherein he is received in the light, that
I deny; and declare it to be false, and from a spirit that knows not
God, nor his power.
“And as for the gospel foundation thou speakest of, I say, it is to be
laid again in all the world. Ye never were on it, since the man of sin
set up his forms without power. Till ye can own the light of Christ,
which the saints preached, and their life and practice; for shame
cease to talk of their foundation, or glorious work, or quakings and
tremblings, which are the saints’ experiences, which the world knows
not, nor can own: though ye cannot read that ever any came aright to
declare how they knew God, or received his word, without them. In thy
exhortation thou biddest me ‘love Christ, wheresoever I see him:’ but
hadst thou told me where one might come to see him, or how one might
know him, thou hadst showed more of a Christian in that, than in all
thou hast spoken. But it seems, ye are not all of one mind: some of
you say, ‘he is gone, and will be no more seen, till doomsday;’ but if
ever ye come to see Christ to your comfort, while ye oppose his light,
then God hath not spoken by me. This thou shalt remember, when thy
time thou hast spent.”
G. F.
Great opposition did the priests and professors make about this time
against the light of Christ Jesus, denying it to be universally given;
and against the pouring forth of the Spirit, and sons and daughters
prophesying thereby. Much they laboured to darken the minds of people,
that they might keep them still in a dependence on their teaching.
Wherefore I was moved of the Lord to give forth the following lines, for
the opening of the minds and understandings of people, and to manifest
the blindness and darkness of their teachers:—
“To all you professors, priests, and teachers, who are in darkness,
and know not the Spirit in prison, nor the light that shines in
darkness, and which the darkness doth not comprehend; but are the
infidels, whom the god of the world hath blinded, and to whom the
gospel is hid. For though ye have the four books, yet the gospel is
hid to you; who are now wondering at the work of God, and do not
believe that Christ hath enlightened every one that cometh into the
world. I offer you some Scriptures to read, which will prove your
spirits, and try them, how contrary they are to the apostles’ spirit,
the Spirit of Christ and of the saints. Christ went and ‘preached to
the spirits in prison,’ 1 Pet. iii. 19. He that readeth, let him
understand, whether this was a measure of the Spirit, yea or nay, or
the Spirit without measure, which he ministered to? ‘For he whom God
hath sent, speaketh the words of God; for God giveth not the Spirit by
measure unto him,’ John iii. 34. Here Christ had not the Spirit given
to him by measure. The apostle said, ‘We will not boast of things
without (or beyond) our measure.’ 2 Cor. x. 13. So here was measure,
and not by measure. Christ, who received not the Spirit by measure,
told his disciples he would ‘send them the Comforter, the Spirit of
Truth, that should guide them into all truth: for he should not speak
of himself, but whatsoever he shall hear, that shall he speak, and he
will show you things to come. He shall glorify me: for he shall
receive of mine, and show it unto you,’ John xvi. 13, 14. Mind, read,
and learn; the Comforter shall receive of mine, saith Christ, and
shall show it unto you: who hath the measure, receives of his who hath
not by measure. The Comforter, when he comes, is to ‘reprove the world
of sin, and of righteousness, and of judgment,’ ver. 8. Now all mind
the great work of God: the Spirit of Truth, which leads the saints
into all truth, which receives of Christ’s, and shows it unto the
disciples, who are in the measure, he shall reprove the world of sin,
because they do not believe, &c. The Comforter, whom Christ will send,
takes of his, and shows it to the disciples; the same reproves the
world. Mind now, whether this be a measure, yea or nay, which comes
from him, who received not the Spirit by measure. He that leads the
believer into all truth, reproves the unbeliever in the world, of sin,
of righteousness, and of judgment; so he that is led into all truth,
sees that which is reproved, by the Spirit of Truth that leads him.
Now Christ saith, ‘He shall take of mine, and show it unto you.’ Is
this a measure, yea or nay, from him to whom God gave the Spirit not
by measure?