Chapter L: Appendix: to VOL. I (18)

‘And when ye meet about these things, keep the Lord in your
eye, and wait to feel his power to guide and direct you, to
speak and behave yourselves in the church of God, as becomes the
peaceable gospel: and beware of all brittleness of spirit, and
sharp reflections upon each other’s words; for that will kindle
up heats, and create a false fire; and when one takes liberty
of a sharp word spoken out of the true fear and tenderness, it
oftentimes becomes a temptation to another; and if he hath not
a great care, it will draw him out also, and then the first is
guilty of two evils, first, being led into a temptation, and
then secondly, he becomes a tempter to others; therefore all had
need be upon their watch, neither to tempt, nor be tempted; and
let none think it a sufficient excuse for them that they were
provoked; for we are as answerable to God for every evil word
spoken upon provocation, as without provocation; for, for that
end hath the Lord revealed his power to us, to keep and preserve
us in his fear and counsel in the time of our provocations; and
therefore if any man through want of watchfulness, should be
overtaken with heat or passion, a soft answer appeaseth wrath,
saith the wise man; and therefore such a time is fittest for a
soft answer, lest the enemy prevail on any to their hurt, and to
the grief and trouble of their brethren; for it is the proper
duty of watchmen and overseers to spare the flock; that is, let
nothing come nigh them that will hurt them, and wound and grieve
them; nay, the good apostle was so careful over the flock of
believers, that if there were any doubtful matters to be disputed
of, he would not have them that were weak in the faith at such
disputes; much less ought they that are weak, to see those that
are strong, descend from their strength, and go into the weakness
where they are not able to bear; for that is certainly the weak
that cannot bear; those that really live in the strength and
power, they can bear even burdens for them that cannot bear their
own. The apostle in the place before-mentioned, when he sent for
the elders of Ephesus to Miletus, and left a charge with them,
before he said, take heed to the flock of God, he said, “Take
ye heed to yourselves.” And indeed we are none of us like to
discharge ourselves well towards others, but by taking heed to
ourselves, to be kept in that sober innocent frame of spirit,
which the truth calls for.

‘In the next place, my dear friends, when ye are called upon in
point of justice, to give a sentence of right between friend
and friend, take heed that neither party get possession of your
spirit aforehand, by any way or means whatsoever, or obtain any
word or sentence from you in the absence of the other party,
he not being yet heard: there is nothing more comely among
men than impartial judgment; judgment is a seat where neither
interest, nor affection, nor former kindness may come; we may
make no difference of the worthiness or unworthiness of persons
in judgment, as we may in charity; but in judgment, if a good
man, being mistaken, hath a bad cause, or a bad man a good cause,
according to his cause must he have sentence. It was a good
saying, he that judgeth among men, judgeth for the Lord, and he
will repay it. Therefore let all be done as unto the Lord, and as
ye are willing to answer it in his presence; and although some
may for a time be discontent thereat, yet in time God shall clear
up your innocency as the sun at noon-day; and they that kick at
sound judgment will find but hard work of it; they do but kick
against that which will prick them; and however such through
their wilfulness, and their abounding in their own sense may hurt
themselves, yet you will be preserved, and enjoy your peace and
satisfaction in the discharge of your consciences in the sight of
God.

‘And as concerning practical charity, ye know it is supported by
liberality, and where liberality ceaseth, charity waxeth cold,
yea, so far ceaseth; where there is no contribution, there is no
distribution; where the one is sparing, the other is sparing;
and therefore let every one nourish charity in the root, that
is, keep a liberal mind: a heart that looks upon the substance
that is given him, as really bestowed upon him for the support
of charity, as for the support of his own body: and where people
are of this mind, they will have a care of keeping back any of
God’s part, for he hath in all ages, in a most singular manner,
espoused the cause of the poor, the widow, and fatherless; and
hath often signified by his prophets and ministers, a special
charge upon rich men that had this world’s goods, that they
should look to it that they were faithful stewards of what they
possessed, and that they might be found in good works, and might
not suffer their hearts so to cleave to uncertain riches, as to
neglect the service God had given them the things of this life
for: either to give them up when called for in a testimony of
his worthy name, or to communicate of them to those that were in
necessity.

‘Now as concerning the necessities of the poor, there is great
need of wisdom when ye meet together about that affair: for as
I said before, though the worthiness or unworthiness of persons
is not to be considered in judgment, yet in this it is; and you
will find some that God hath made poor, and some that have made
themselves poor, and some that others have made poor, which
must all have their several considerations; in which you ought
to labour to be unanimous, and not one to be taken up with an
affection to one person more than another; but every one to love
every one in the universal spirit, and then to deal out that love
in the outward manifestations thereof, according to the measure,
that the Lord in his wisdom working in you, shall measure forth
to them.

‘And as to those who by sickness, lameness, age, or other
impotency, are brought into poverty by the hand of Providence;
these are your peculiar care and objects pointed out to you, to
bestow your charity upon, for by them the Lord calls for it;
for as the earth is the Lord’s, and the fulness of it, he hath
by his sovereign power commanded in every dispensation, that a
part of what we enjoy from him, should be thus employed. The
Israelites were not to reap the corners of their fields, nor to
gather the gleanings of the corn nor vintage; it was for the
poor; and in the time of the gospel, they were to lay apart
on the First day of the week, a part of what God had blessed
them with, for the relief of those that were in necessity; nay,
they did not confine themselves in their charity to their own
meetings, but had an universal eye through the whole church of
Christ, and upon extraordinary occasions, sent their benevolence
to relieve the saints at Jerusalem in a time of need; and all
that keep in the guidance of the same universal Spirit, will
make it their business to be found in the same practice of
charity and good works. To do good, and communicate, forget not,
saith the apostle: so they that forget not this Christian duty
will find out the poor’s part in the corners and gleanings of
the profits of their trades and merchandisings, as well as the
old Israelite did the corners and gleanings of his field; and
in the distribution of it, will have a regard to comfort the
bowels of such, who are by the divine providence of God, put out
of a capacity of enjoying those outward comforts of health, and
strength and plenty, which others do enjoy; for while they are
partakers of the same faith, and walk in the way of righteousness
with you, submitting themselves patiently to the dispensation of
God’s providence towards them, they are of your household, and
under your care, both to visit and to relieve, as members of one
body, of which Christ Jesus is head; and he that giveth to such
poor, lendeth to the Lord, and he will repay it.

‘But there is another sort of poor, who make themselves poor
through their sloth and carelessness, and sometimes by their
wilfulness, being heady and high-minded, and taking things in
hand that are more than they can manage, and making a flourish
for a season, and then, through their own neglects, are plunged
down into great poverty. These are a sort the primitive churches
began to be troubled withal in the early days of the gospel;
for the apostle took notice of some that would not work at all,
and sharply reproved them, and said, they that would not work
should not eat; and these are commonly a sort of busy-bodies, and
meddlers with others’ matters, while they neglect their own, and
run into a worse way than the unbelievers, while they profess to
be believers, yet do not take a due care for those of their own
household.

‘The charity that is proper to such, is to give them admonition
and reproof, and to convince them of their sloth and negligence;
and if they submit to your reproof, and are willing to amend,
then care ought to be taken to help them into a way and means
to support themselves; and sometimes by a little help of this
kind, some have been reclaimed from the snares of their souls’
enemy: but if they will not receive your wholesome counsel and
admonitions, but kick against it, either in their words or
actions, friends will be clear of such in the sight of God; for
it is unreasonable to feed them that will not be ruled by you,
they break the obligation of society by their disorderly walking;
for our communion doth not stand only in frequenting meetings,
and hearing truth preached, but in answering the blessed
principle of truth, in life and conversation, and therein both
the rich and the poor have fellowship one with another.

‘There are another sort that are made poor by the oppressions and
cruelties of others. These oppressed poor cry loud in the ears
of the Almighty, and he will in his own time avenge their cause;
but in the meantime there is a tenderness to be extended to them,
not knowing how soon it may be our turn; and if there be need of
council and advice, or if any applications can be made to any
that are able to deliver them from the oppressors; in such cases
let all that are capable be ready and willing to advise, relieve,
and help the distressed; and this is an acceptable work of
charity, and a great comfort to such in their sharp afflictions,
and their souls will bless the instruments of their ease and
comfort.

‘And my dear friends, as God hath honoured you with so high and
holy a calling, to be his servants and workmen in this his great
and notable day, and to work together in his power, in setting
forth his praise and glory in the earth, and gathering together
in one the scattered seed in this and other nations; oh, let the
dignity of your calling provoke and encourage you to be diligent
attenders upon this work and service you are called to, and let
not your concerns in the world draw you from observing the times
and seasons appointed to meet together; but you that are elder,
set a good example to the younger sort, by a due observation of
the hour appointed, that they that come first one time, may not
by their long staying for others be discouraged, so as perhaps
they may be last another time; but when the time is come, leave
your business for the Lord’s work, and he will take care your
business shall not suffer, but will add a blessing upon it, which
will do more for you than the time can do that might be saved out
of his service.

‘And when you have to do with perverse, and froward, or
disorderly persons, whom ye have occasion to reprove, and to
rebuke for the truth’s sake, and you find them stout and high,
and reflecting upon you; then is a time for the Lamb’s meekness
to shine forth, and for you to feel your authority in the name
of Christ, to deal with such an one, and to wait for the pure
and peaceable wisdom from above, to bring down and confound the
earthly wisdom. And in this frame of mind you labour together
to pull the entangled sheep out of the thicket, and to restore
that which is gone astray, to the fold again, if you can; but
if you cannot, yet you save yourselves from the guilt of his
blood; and if such do perish, his blood will be on his own head:
but on the other hand, if ye suffer their perverse spirits to
enter, and their provocations to have a place in you, so as to
kindle your spirits into a heat of passion, then you get a hurt,
and are incapable to do them any good; but words will break out
that will need repentance, and the wicked will be stiffened
and strengthened thereby, and you miss the service that you
did really intend. Therefore, dearly beloved, keep upon your
watch, keep on your spiritual armour; keep your feet shod with
the preparation of the gospel of peace, and the God of peace
will be with you, and crown your endeavours with good success,
to your joy and comfort, and will bring up his power over your
adversaries and opposers more and more, to which many shall bow
and bend in your sight; and will bring shame and confusion upon
the rebellious, who harden their hearts and stiffen their necks
against the Lord, and his Christ, and kingdom; which he will
exalt in the earth, notwithstanding all that Satan, and all his
evil instruments can do to hinder the growth and progress of his
blessed truth; for of the increase of the government, and of the
peace of the kingdom of Christ, there shall be no end.

‘And now, friends, I have cleared my conscience of what lay upon
me for some time, to write by way of remembrance, and as the
exhortation of my life unto you, I remain travailing in spirit
for the welfare of Zion: and although the outward man decays,
yet in the inward man I am comforted, in beholding daily the
great things that our God hath done, and is still doing for those
that have their sole dependance upon him. So committing you to
the grace of God, for your director and preserver, in these and
all your several services unto which God hath called you, that
by the operations of his mighty power ye may be kept blameless
and unspotted of the world, to his honour and your comfort, and
to the universal comfort and edification of the church, that so
praises and thanksgivings may fill your hearts and mouths, your
families, and your meetings; for he is worthy who is our tower,
our support, the Lord of hosts, the King of saints, to whom be
glory, honour and renown, through this and all generations, for
ever and ever. Amen.

‘From your friend and brother, in the
communion and fellowship of the
gospel of peace and purity,

STEPHEN CRISP.’

London, the 15th of the 7th month,
1690.

1691.

Passing now by other matters of the year, we step to the next, being that of 1691, about the beginning of which G. Fox departed this life, who even in the last period thereof wrote much, and continued laborious without fainting. The last epistle I find of his, was to his friends and brethren in Ireland, who, because of the revolution and troubles there, suffered much, chiefly, as I think, by the Papists; and therefore in the said epistle he exhorted his friends to steadfastness. This was in the month called January; and the next day, being the first of the week, and the 11th of the said month, he went to the meeting at Gracechurch-street, where he preached very effectually, treating of many things with great power and clearness; and concluded with a prayer. After which, the meeting ending, he went to Henry Gouldney’s, in White-Hart court, near the meeting-house, where he said to some that came with him, he thought he felt the cold strike to his heart, as he came out of the meeting. Yet added, ‘I am glad I was here: now I am clear; I am fully clear.’ When those friends that were with him were withdrawn, he lay down in his clothes upon a bed, but soon rose again; yet after a little time he lay down again, complaining still of cold; and his strength decaying, he not long after undressed, and went to bed, where he lay in much contentment and resignation, continuing very sensible to the last. His distemper increasing, and perhaps perceiving that his end was at hand, he recommended to some of his friends that came to him after having been sent for, the spreading of books containing the doctrine of truth. And to some others who came to visit him in his illness, he said, ‘All is well, the seed of God reigns over all, and over death itself. And though, continued he, I am weak in the body, yet the power of God is over all, and the seed reigns over all disorderly spirits.’ He used often, even in his preaching, when he spoke of Christ, to call him the seed; wherefore those that were with him very well knew what he meant when he spoke of the seed. Thus he lay in a heavenly frame of mind, his spirit being wholly exercised towards the Lord, and he grew weaker and weaker in body, until, on the third day of the week, and of his sickness also, he piously departed this life. About four or five hours before, being asked how he did, he answered, ‘Do not heed, the power of the Lord is above all sickness and death; the seed reigns, blessed be the Lord.’ And thus triumphing over death, he departed from hence in peace, and slept sweetly on the 13th of the month, anciently called January, for being as a door or entrance into the new year, about ten o’clock at night, in the 67th year of his age. His body was buried near Bunhill-fields, on the 16th of the said month, the corpse being accompanied by great numbers of his friends, and of other people also: for though he had had many enemies, yet he had made himself also beloved of many.

He was tall of stature, and pretty big-bodied, yet very moderate in meat and drink; neither did he yield much to sleep. He was a man of a deep understanding, and of a discerning spirit: and though his words were not always linked together by a neat grammatical connexion, and his speech sometimes seemed abrupt, as with a kind of gap; yet he expressed himself intelligently, and what was wanting in human wisdom, was abundantly supplied with heavenly knowledge. He was of a quick apprehension; and though his wit was not polished by human art, yet he was ingenious; and in his prayers, which generally were not very long, though powerful, appeared a decent gravity, mixed with an awful reverence, to admiration. His qualities are at large set forth by Thomas Ellwood, an eminent author, who having much conversed with him, gave the following character of him. ‘He was indeed an heavenly-minded man, zealous for the name of the Lord, and preferred the honour of God before all things. He was valiant for the truth, bold in asserting it, patient in suffering for it, unwearied in labouring in it, steady in his testimony to it, immoveable as a rock. Deep he was in divine knowledge, clear in opening heavenly mysteries, plain and powerful in preaching, fervent in prayer. He was richly endued with heavenly wisdom, quick in discerning, sound in judgment: able and ready in giving, discreet in keeping counsel; a lover of righteousness; an encourager of virtue, justice, temperance, meekness, purity, chastity, modesty, and self-denial in all, both by word and example. Graceful he was in countenance, manly in personage, grave in gesture, courteous in conversation, weighty in communication, instructive in discourse; free from affectation in speech and carriage. A severe reprover of hard and obstinate sinners; a mild and gentle admonisher of such as were tender and sensible of their failings. Not apt to resent personal wrongs; easy to forgive injuries: but zealously earnest, where the honour of God, the prosperity of truth, the peace of the church, were concerned. Very tender, compassionate and pitiful he was to all that were under any sort of affliction; full of brotherly love, full of fatherly care; for indeed the care of the churches of Christ was daily upon him, the prosperity and peace whereof he studiously sought.’ Yet more is said of him to his praise, both by the said Thomas Ellwood and others, but I will not detain my reader any longer therewith. His wife, about six months before his death, came to him at London, and being glad of his health, which then was better than some time before, she, after some stay in the said city, returned home well satisfied, leaving him at London, where his general service to the church seemed to be then most requisite. After his decease an epistle was found, which was written with his own hand, and left sealed up with this superscription, ‘Not to be opened before the time.’ What this signified, seemed to be a riddle, but he being now deceased, it was judged to be the time to open this letter, which was directed to his friends, and was as followeth:

‘_For the yearly and second-day’s-meeting in London, and to
all the children of God in all places in the world.
By and from G. Fox._

‘This for all the children of God every where, that are led by
his spirit, and do walk in his light, in which they have life,
and unity, and fellowship with the Father and the Son, and one
with another.

‘Keep all your meetings in the name of the Lord Jesus, that
be gathered in his name, by his light, grace, truth, power
and spirit; by which you will feel his blessed and refreshing
presence among you, and in you, to your comfort and God’s glory.

‘And now all friends, all your meetings, both men’s and women’s,
monthly and quarterly, and yearly, &c. were set up by the power,
and spirit, and wisdom of God: and in them you do know that you
have felt both his power, and spirit, and wisdom, and blessed
refreshing spirit amongst you, and in you, to his praise and
glory, and your comfort: so that you have been a city set on a
hill, that cannot be hid.

‘And although many loose and unruly spirits have risen betimes
to oppose you and them, both in print and other ways; but you
have seen how they have come to nought; and the Lord hath blasted
them, and brought their deeds to light, and made them manifest
to be the trees without fruit, and wells without water, and
wandering stars from the firmament of God’s power, and the raging
waves of the sea, casting up their mire and dirt: and many of
them are like the dog turned to his old vomit, and the sow that
was washed, turned again to the mire. And this hath been the
condition of many, God knoweth, and his people.

‘And therefore all stand steadfast in Christ Jesus your head, in
whom you are all one, male and female, and know his government,
and of the increase of his government and peace there shall be
no end; but there will be an end of the devil’s, and of all
them that be out of Christ, and do oppose it and him, whose
judgment doth not linger, and their damnation doth not slumber:
and therefore in God’s and Christ’s light, life, spirit and
power live and walk, that is over all, (and the seed of it,) in
love and in innocency, and in simplicity; and righteousness and
holiness dwell, and in his power and Holy Ghost, in which God’s
kingdom doth stand. All children of new and heavenly Jerusalem,
that is from above, and is free, with all her holy, spiritual
children, to her keep your eyes.

‘And as for this spirit of rebellion and opposition, that hath
risen formerly and lately; it is out of the kingdom of God and
heavenly Jerusalem; and is for judgment and condemnation, with
all its books, words and works. And therefore friends are to live
and walk in the power and spirit of God, that is over it, and
in the seed, that will bruise and break it to pieces: in which
seed you have joy and peace with God, and power and authority to
judge it; and your unity is in the power and spirit of God, that
doth judge it; and all God’s witnesses in his tabernacle go out
against it, and always have and will.

‘And let no man live to self, but to the Lord, as they will die
in him; and seek the peace of the church of Christ, and the peace
of all men in him: for blessed are the peace-makers. And dwell
in the pure, peaceable, heavenly wisdom of God, that is gentle
and easy to be intreated, that is full of mercy; all striving
to be of one mind, heart, soul, and judgment in Christ, having
his mind and spirit dwelling in you, building up one another in
the love of God, which doth edify the body of Christ, his church,
who is the holy head thereof. So glory to God through Christ, in
this age, and all other ages, who is the rock and foundation, and
the Immanuel, God with us, Amen, over all, the beginning and the
ending; in him live and walk, in whom you have life eternal, in
whom you will feel me, and I you.

‘All children of new Jerusalem, that descends from above, the
holy city, which the Lord and the Lamb is the light thereof,
and is the temple: in it they are born again of the spirit: so
Jerusalem that is above is the mother of them that are born of
the spirit. And so they that come, and are come, to heavenly
Jerusalem, are them that receive Christ; and he giveth them power
to become the sons of God, and are born again of the spirit: so
Jerusalem that is above, is their mother. And such do come to
heavenly mount Sion, and the innumerable company of angels, and
to the spirits of just men made perfect; and are come to the
church of the living God, written in heaven, and have the name
of God, and the city of God written upon them: so here is a new
mother, that bringeth forth a heavenly and a spiritual generation.

‘There is no schism, nor division, nor contention, nor strife, in
heavenly Jerusalem, nor in the body of Christ, which is made up
of living stones, a spiritual house. And Christ is not divided,
for in him there is peace. Christ saith, in me you have peace.
And he is from above, and not of this world; but in the world
below, in the spirit of it, there is trouble: therefore keep in
Christ, and walk in him, Amen.

G. F.’

‘Jerusalem was the mother of all true Christians before the
apostacy; and since, the outward Christians are broken into many
sects, and they have gotten many mothers; but all they that are
come out of the apostacy by the power and spirit of Christ,
Jerusalem that is above, is their mother, and none below her; who
doth nourish all her spiritual children.

G. F.’

Read at the Yearly Meeting in London,
1691.

This year I find that William Goodridge, of Banwell, in Somersetshire, was released from prison, where he had been confined about thirteen years. He had been premunired for refusing to take the oath: and his goods, whereof the moveables were rated at about two hundred and forty-four pounds, and the real estate counted worth sixty pounds per annum, were confiscated. Thus to suffer spoil of goods hath been the lot of many others, and among these was Benjamin Brown, an ancient man, of Brownish in Suffolk, who also, for not taking the oath, was stripped of all, so that his wife and child were fain to lie on the floor without a bed.

1692.

Now time calls me to say something of the apostacy of George Keith, who being in Pennsylvania, made a great bustle there. He was a witty person, and esteemed very learned; and at the university obtained the degree of master of arts. He often also gave proofs of an high soaring knowledge, and was very ready to show from philosophy the reasons and causes of many things in the creation; but the doctrine of Francis Mercurius, baron of Helmont, concerning the transmigration of souls, became so palatable to him, that he not only in some manner approved it, but also was believed to be concerned in the book containing two hundred queries about that matter, a great part of which, as I have been informed, he acknowledged to have been put in writing by himself, though it appeared in public without the author’s name. But this notion meeting with no acceptance among the Quakers, his love to them began to abate; and his discontent increased, because two persons, who opposed him, had, as he said, used some unwarrantable expressions, and were not so sharply reproved, as he, who was of a fiery temper, desired. He accused them that they had said, that the light within was sufficient to salvation, without any thing else. From whence he endeavoured to prove, that they excluded the man Jesus Christ, as not necessary to salvation; but they denied this to be their doctrine.

He afterwards said of William Stockdell, one of those two persons at Philadelphia in Pennsylvania, that he had charged him G. K. to have preached two Christs, because he preached faith in Christ within, and in Christ without us. Now though Stockdell would not allow this to be true, and some of the hearers also denied it, though asserted by two others of his party, yet G. Keith blew the fire of this quarrel, and so got some adherents. He also charged the deputy-governor, Thomas Lloyd, to have said, that faith in Christ without us, as he died for our sins, and rose again, was not necessary to our salvation. But others said, that the words were not so, and that the matter was not fairly stated; since the question was not, whether faith in Christ without us, as he died for our sins, and rose again, was not necessary to our salvation; but whether that faith were indispensably necessary to all mankind, and that none could be saved without it, though they had not the means, opportunity, or capacity to know or receive it. Which being asserted, it was thought that such a position did not only exclude from salvation whole nations, but also infants, and deaf and dumb persons. Better had it been that such questions never had been started, for a passionate maintaining of a different position often breeds strife and contention. But G. Keith, with some others, having now separated themselves from the society, he said his dissatisfaction was only with some unsound Quakers in America; but he was in unity with all faithful friends in England.

And now he began to behave himself very disrespectfully, and was on that account sharply reproved by the aforesaid Thomas Lloyd; to whom he did not stick to speak in a reproachful way, charging him with impudence, and saying, that he was unfit to be a governor, and that his name should stink, &c. And because some members of the council did not expect to be better treated by him, since he had called one of the magistrates impudent rascal; this was much resented, and the more, because G. Keith having drawn in a printer, published a paper, wherein he not only scandalously slandered the diligence of the magistrates in restraining of robbers, but also the judicial proceedings against murderers. And seeing several Mennonites of the county of Meurs lived also in Pennsylvania, it was not much to be wondered, that they who count it unlawful for a Christian to bear the sword of magistracy, did stick to him; and to get adherents seemed the main thing he aimed at; for he himself was not trained up under such a notion, but in the doctrine of the kirk of Scotland. The consequence of this case was, that Keith and one Thomas Budd, who, with him, had been compiler of the aforesaid paper, were fined for it; but yet the government was so moderate, that the fine was never exacted: and for all that G. Keith did not stick to make a great clamour of his sufferings; and about two years after he came into England, to make his complaint to the church at London.

This year in the month called August, Stephen Crisp deceased near London. He had long been weak in body, and was much afflicted with the stone, performing nevertheless his ministry of the gospel; and his service was very acceptable, because he had a gift beyond many, being not only sound in doctrine and judgment, but grave and elegant in his utterance, and well qualified for convincing his hearers, and to touch them to the heart; so that he generally met with a great concourse of people. Four days before his decease, lying sick in bed, and being under great pain, he was visited by G. Whitehead, to whom he said in substance, ‘I see an end of mortality, and yet cannot come at it; I desire the Lord to deliver me out of this painful body: if he will but say the word, it is done: yet there is no cloud in my way. I have a full assurance of my peace with God in Christ Jesus; my integrity and uprightness of heart is known to the Lord; and I have peace and justification in Jesus Christ, who made me so.’ The day before his departure, G. Whitehead being come again to see him, found him in a dying state and almost speechless; yet he was understood to say, ‘I hope, I am gathering, I hope, I hope.’ G. Whitehead near parting from him, asked him whether he had any thing to his friends; to which he gave this answer, ‘Remember my dear love in Jesus Christ to all friends.’ The next day, being the 28th of the aforesaid month, he died at Wandsworth, about five miles from London. Many of his sermons taken in short hand from his mouth are published in print, and give proofs of his having been indeed an able minister of the gospel.

In this year died also Catharine Evans, who, as hath been mentioned here before, had been long imprisoned at Malta. She had suffered much for her religion; and in the year 1657, having at Salisbury exhorted the people to repentance, this so incensed the magistrates, that by order of Henry Ditton, justice, and Robert Good, mayor, she was stripped, and fastened to the whipping-post in the market, and then whipped. Afterwards coming thither again, and speaking to the people in the market, by way of admonition, she was sent to Bridewell, and put into a dark nasty place. After her return from Malta, imprisonment fell to her share several times; once at Welchpool in Montgomeryshire in the year 1666, for refusing to swear; and several years after she was also imprisoned at Bristol. And after many adversities and great sufferings, having lived to a great age, she died, and so entered into everlasting rest.

1693.

Now I return again to George Keith, who appeared in the annual assembly at London, anno 1694, but there he showed himself so passionate and boisterous, that no means could be found to compose the difference. Yet he seemed to get adherents among some of the Separatists about London: but these also soon growing weary of him, he got a place called Turner’s-hall to preach in. Here at first he had a great concourse of people, since novelties generally beget curiosity. But he from time to time more and more courting those of the church of England, and falling in with the Episcopalians, began to lose his esteem among people of other persuasions, especially when at length he entirely conformed to that church, which formerly in print he had zealously attacked: but in process of time he took a gown, and was ordained to be a preacher. After which he sometimes preached with the surplice on, which in all probability he would have abhorred before ever he joined with the Quakers; for he had been a member of the Presbyterian kirk of Scotland, which always hath been a zealous opposer of the episcopal ceremonies. And since he had contradicted that, which formerly he had asserted and defended in good earnest; and charged the Quakers with a belief, which they never had owned to be theirs, they found themselves obliged publicly, to set forth their faith anew in print, which they had often before asserted both in words and writing, thereby to manifest that their belief was really orthodox, and agreeable with the Holy Scriptures. This they did by the following representation, which in the year 1693, came forth in print at London, as follows, with this title.

_The Christian Doctrine, and Society of the People called
Quakers, cleared, &c._

‘Whereas, divers accounts have been lately published in print,
of some late division and disputes between some persons under
the name of Quakers in Pennsylvania, about several fundamental
doctrines of the Christian faith, (as is pretended by one party,)
which being particularly mentioned, and thereupon occasion very
unduly taken by our adversaries, to reproach both the Christian
ministry, and whole body of the people commonly called Quakers,
and their holy and Christian profession, both in England and
elsewhere, though no ways concerned in the said division or
matters charged, but rather grieved and troubled at it, and at
the indiscreet and reproachful management thereof in print,
to the amusing and troubling the world therewith, and giving
occasion to the loose, ignorant, and profane, to slight and
contemn the truth, and the interest of the tender religion of our
Lord Jesus Christ:

‘We are, therefore, tenderly concerned for truth’s sake, in
behalf of the said people, (as to the body of them, and for
all of them who are sincere to God, and faithful to their
Christian principle and profession,) to use our just endeavours
to remove the reproach, and all causeless jealousies concerning
us, touching those doctrines of Christianity, or any of them
pretended, or supposed, to be in question in the said division;
in relation whereunto we do in the fear of God, and in simplicity
and plainness of his truth received, solemnly and sincerely
declare what our Christian belief and profession has been, and
still is, in respect to Jesus Christ the only begotten Son of
God, his suffering, death, resurrection, glory, light, power,
great day of judgment, &c.

‘We sincerely profess faith in God by his only begotten Son Jesus
Christ, as being our light and life, our only way to the Father,
and also our only mediator and advocate with the Father.[53]

[53] 1 John ii. 2. John xvi. 6. 1 Tim. ii. 5.

‘That God created all things, he made the worlds, by his Son
Jesus Christ, he being that powerful and living Word of God by
whom all things were made;[54] and that the Father, the Word,
and Holy Spirit are one, in Divine Being inseparable; one true,
living and eternal God, blessed for ever.[55]

[54] Eph. iii. 9. John i. 1, 2, 3. Heb. i. 2.

[55] 1 John v. 7.

‘Yet that this Word, or Son of God, in the fulness of time, took
flesh, became perfect man, according to the flesh, descended and
came of the seed of Abraham and David,[56] but was miraculously
conceived by the Holy Ghost, and born of the Virgin Mary.[57] And
also further, declared powerfully to be the Son of God, according
to the spirit of sanctification, by the resurrection from the
dead.[58]

[56] Rom. i. 3, 4.

[57] Mat. i. 25.

[58] Rom. i. 3, 4.

‘That in the Word, (or Son of God,) was life, and the same life
was the light of men; and that he was that true light which
enlightens every man coming into the world;[59] and therefore
that men are to believe in the light, that they may become the
children of the light;[60] hereby we believe in Christ the Son of
God, as he is the light and life within us; and wherein we must
needs have sincere respect and honour to, and believe in, Christ,
as in his own unapproachable and incomprehensible glory and
fulness:[61] as he is the fountain of life and light, and giver
thereof unto us; Christ, as in himself, and as in us, being not
divided. And that as man, Christ died for our sins, rose again,
and was received up into glory in the heavens.[62] He having, in
his dying for all, been that one great universal offering, and
sacrifice for peace, atonement and reconciliation between God and
man;[63] and he is the propitiation not for our sins only, but
for the sins of the whole world.[64] We were reconciled by his
death, but saved by his life.

[59] John i. 4, 9.

[60] John xii. 36. Isa. ii. 5.

[61] 1 Tim. vi. 16.

[62] 1 Pet. iii. 18. 1 Tim. iii. 16. Mat. xix. 28. and xxv.
31. Luke ix. 26. and xxiv. 26.

[63] Rom. v. 10, 11. Heb. ii. 17, 18. Eph. ii. 16, 17. Col.
i. 20, 21, 22.

[64] 1 John ii. 2. 2 Cor. v. 14, 15. Heb. ii. 9.

‘That Jesus Christ, who sitteth at the right hand of the throne
of the majesty in the heavens, yet he is our king, high-priest,
and prophet,[65] in his church, a minister of the sanctuary, and
of the true tabernacle which the Lord pitched, and not man.[66]
He is intercessor and advocate with the Father in heaven, and
there appearing in the presence of God for us,[67] being touched
with the feeling of our infirmities, sufferings and sorrows.
And also by his spirit in our hearts, he maketh intercession
according to the will of God, crying, Abba, Father.[68]

[65] Zech. ix. 9. Luke xix. 38. John xii. 15. Heb. iii. 1.
Deut. xviii. 15, 18. Acts iii. 22. and vii. 37.

[66] Heb. viii. 1, 2.

[67] Heb. vii. 25. Heb. ix. 24.

[68] Rom. viii. 26, 27, 34. Gal. iv. 6.

‘For any whom God hath gifted,[69] and called sincerely to
preach faith in the same Christ, both as within and without us,
cannot be to preach two Christs, but one and the same Lord Jesus
Christ,[70] having respect to those degrees of our spiritual
knowledge of Christ Jesus in us,[71] and to his own unspeakable
fulness and glory,[72] as in himself, in his own entire being,
wherein Christ himself and the least measure of his light or
life, as in us or in mankind, are not divided nor separable,
no more than the sun is from its light. And as he ascended far
above all heavens, that he might fill all things,[73] his fulness
cannot be comprehended, or contained in any finite creature;[74]
but in some measure known and experienced in us, as we are
capable to receive the same, as of his fulness we have received
grace for grace. Christ our Mediator, received the spirit, not
by measure,[75] but in fulness; but to every one of us is given
grace, according to the measure of his gift.[76]

[69] Eph. iii. 7. 1 Pet. iv. 10.

[70] 1 Cor. viii. 6.

[71] John xv. 26. and xvi. 13, 14, 15.

[72] John i. 16.

[73] Eph. iv. 10.

[74] Col. i. 19. and ii. 9.

[75] John iii. 34.

[76] Eph. iv. 7.

‘That the gospel of the grace of God should be preached in the
name of the Father, Son, and Holy Ghost,[77] being one[78] in
power, wisdom, and goodness, and indivisible, or not to be
divided, in the great work of man’s salvation.

[77] Mat. xxviii. 19.

[78] John i. 1, 2, 3, 4.

‘We sincerely confess and believe in Jesus Christ, both as he is
true God and perfect man,[79] and that he is the author of our
living faith in the power and goodness of God, as manifested in
his Son Jesus Christ, and by his own blessed spirit, or divine
unction, revealed in us,[80] whereby we inwardly feel and taste
of his goodness,[81] life, and virtue; so as our souls live and
prosper by and in him: and the inward sense of this divine power
of Christ, and faith in the same, and this inward experience,
is absolutely necessary to make a true, sincere, and perfect
Christian, in spirit and life.

[79] John i. 1, 2. Rom ix. 5. 1 John v. 20. 1 Tim. ii. 5.

[80] 1 John ii. 20. 27.

[81] 1 Pet. ii. 3. John vi. 33. 35. 51. 57, 58.

‘That divine honour and worship is due to the Son of God;[82]
and that he is, in true faith to be prayed unto, and the name of
the Lord Jesus Christ called upon, as the primitive Christians
did,[83] because of the glorious union or oneness of the Father
and the Son;[84] and that we cannot acceptably offer up prayers
and praises to God, nor receive a gracious answer or blessing
from God, but in and through his dear Son Christ.

[82] John v. 23. Heb. i. 6.

[83] 1 Cor. i. 2. Acts vii. 59.

[84] John x. 30. 1 John v.

‘That Christ’s body that was crucified was not the godhead,
yet by the power of God was raised from the dead; and that the
same Christ that was therein crucified, ascended into heaven
and glory,[85] is not questioned by us. His flesh saw no
corruption,[86] it did not corrupt; but yet doubtless his body
was changed into a more glorious[87] and heavenly condition than
it was in when subject to divers sufferings on earth; but how and
what manner of change it met withal after it was raised from the
dead, so as to become such a glorious body, as it is declared
to be, is too wonderful for mortals to conceive, to apprehend
or pry into, and more meet for angels to see: the scripture is
silent therein, as to the manner thereof, and we are not curious
to inquire or dispute it; nor do we esteem it necessary to make
ourselves wise above[88] what is written as to the manner or
condition of Christ’s glorious body, as in heaven; no more than
to inquire how Christ appeared in divers manners or forms;[89] or
how he came in among his disciples, the doors being shut;[90] or
how he vanished out of their sight after he was risen. However,
we have cause to believe his body, as in heaven, is changed into
a most glorious condition, far transcending what it was in on
earth, otherwise how could our low body be changed, so as to be
made like unto his glorious body;[91] for when he was on earth,
and attended with sufferings, he was said to be like unto us in
all things, sins only excepted;[92] which may not be so said of
him as now in a state of glory, as he prayed for;[93] otherwise
where would be the change both in him and us?

[85] Luke xxiv. 26.

[86] Psal. xvi. 10. Acts ii. 31. and xiii. 35. 37.

[87] Phil. iii. 21.

[88] 1 Cor. iv. 6.

[89] John xx. 15.

[90] John xx. 29. Luke xxiv. 36, 37, and xxiv. 31.

[91] Phil. iii. 21.

[92] Heb. ii. 17, and iv. 15.

[93] John xxii. 5.

‘True and living faith in Christ Jesus the Son of the living
God,[94] has respect to his entire being and fulness, to him
entirely as in himself, and as all power in heaven and earth is
given unto him;[95] and also an eye and respect to the same Son
of God[96] as inwardly making himself known to the soul, in every
degree of his light, life, spirit, grace, and truth; and as he
is both the word of faith, and a quickening spirit in us;[97]
whereby he is the immediate cause, author, object, and strength
of our living faith in his name and power; and of the work of our
salvation from sin and bondage of corruption: and the Son of God
cannot be divided from the least or lowest appearance of his own
divine light, or life in us or in mankind, no more than the sun
from its own light: nor is the sufficiency of his light within by
us set up in opposition to him the man Christ, or his fulness,
considered as in himself, as without us; nor can any measure
or degree of light, received from Christ, as such, be properly
called the fulness of Christ, or Christ as in fulness, nor
exclude him, so considered, from being our complete Saviour; for
Christ himself to be our light, our life, and Saviour,[98] is so
consistent, that without this light we could not know life, nor
him to save us from sin or deliver us from darkness, condemnation
or wrath to come: and where the least degree or measure of this
light and life of Christ within is sincerely waited in, followed
and obeyed; there is a blessed increase of light and grace known
and felt; as the path of the just it shines more and more, until
the perfect day;[99] and thereby a growing in grace, and in the
knowledge of God, and of our Lord and Saviour Jesus Christ,
hath been, and is truly experienced. And this light, life, or
spirit of Christ within, (for they are one divine principle,)
is sufficient to lead unto all truth; having in it the divers
ministrations both of judgment and mercy, both of law and gospel,
even that gospel which is preached in every intelligent creature
under heaven: it does not only, as in its first ministration,
manifest sin, and reprove and condemn for sin; but also excites
and leads them that believe in it to true repentance; and
thereupon to receive that mercy, pardon, and redemption in Christ
Jesus, which he hath obtained for mankind in those gospel terms
of faith in his name, true repentance and conversion to Christ,
thereby required.

[94] John xvi. 1.

[95] Mat. xxviii. 18, and xi. 27. John xvii. 2. Heb. ii. 8.

[96] John xiv. 23, and xvii. 21, 22, 23, 24, 26.

[97] 1 Cor. xv. 45. Rom x. 7, 8.

[98] John i. 4. 9, and iii. 19, 20, and xii. 35, 36, 46, and viii. 12.

[99] Prov. iv. 18. Psal. xxxvi. 9.

‘So that the light and life of the Son of God within, truly
obeyed, and followed, as being the principle of the second or
new covenant, as Christ the light is confessed to be, even as he
is the seed or word of faith in all men, this does not leave men
or women, who believe in the light, under the first covenant,
nor as the sons of the bond-woman, as the literal Jews were,
when gone from the Spirit of God, and his Christ in them; but it
naturally leads them into the new covenant, in the new and living
way, and to the adoption of sons, to be children and sons of the
freewoman, of Jerusalem from above.

‘It is true, that we ought not to lay aside, nor any way to
undervalue, but highly to esteem, true preaching and the holy
scriptures; and the sincere belief and faith of Christ, as he
died for our sins, and rose again for our justification; together
with Christ’s inward and spiritual appearance, and work of
grace in the soul; livingly to open the mystery of his death,
and perfectly to effect our reconciliation, sanctification,
and justification; and wherever Christ qualifies and calls any
to preach and demonstrate the mystery of his coming, death,
and resurrection, &c. even among the Gentiles, Christ ought
accordingly to be both preached, believed, and received.