Chapter XII (1)

1685-1686.—George Fox tarries in London, labouring in the service of
Truth—removes to Epping on account of his health—writes an
epistle to Friends—returns to London—writes a paper concerning
order in the Church of God—and a warning to backsliders—assists
in distributing money raised for sufferers by Friends in
Ireland—writes an epistle to the king of Poland, on behalf of
Friends of Dantzic, who suffer imprisonment for conscience’
sake—a paper concerning judging—looks diligently after Friends’
sufferings in London, and obtains a general release of
prisoners—writes an epistle to Friends, many having been
recently liberated from prison—another on a similar occasion—an
epistle to Friends to keep in the unity in the Truth—another to
remind them of the evidence and seal they had received of their
meetings for discipline having been set up in the power and
spirit of God—a paper concerning the state of the true Church—a
paper respecting the “falling away” foretold by the apostle
Paul, 2 Thess. ii. 3—a paper showing how the Lord, in all ages,
called the righteous out from amongst the wicked, before he
destroyed the latter.

After I had been some weeks at South Street and Enfield, in which time I had several meetings with Friends, I returned to LONDON. Amongst other services I found there, one was to assist Friends in drawing up a testimony to clear our Friends from being concerned in the late rebellion in the West, and from all plots against the government: which was delivered to the chief justice, who was then going down into the West with commission to try prisoners.

I tarried some time in London, visiting meetings, and labouring among Friends in the service of truth. But finding my health much impaired for the want of fresh air, I went to Charles Bathurst’s country-house at EPPING-FOREST, where I stayed a few days. While I was there it came upon me to write the following epistle to Friends:—

“DEAR FRIENDS,

“Who are called, chosen, and faithful in this day of trial,
temptations, and sufferings, whom the Lord by his right hand hath
upholden in all your sufferings (and some to death) for the Lord
and his truth’s sake. Christ saith, ‘Be of good cheer, I have
overcome the world; in me ye have peace; but in the world ye have
trouble.’ The children of the Seed, who are heirs of the kingdom,
know this is true. And though ye have trials by false brethren,
Judases and sons of perdition, that are got into the temple of
God, and exalted above all that is called God, whom the Lord will
destroy with the breath of his mouth, and the brightness of his
coming: and though ye be tried by powers or principalities, yet
there is nothing able to separate you from the love of God, which
ye have in Christ Jesus. In that love dwell, which bears all
things and fulfils the law; in which edify one another, and be
courteous, kind, and humble; for to such God giveth his grace
plentifully, and such he teacheth. And pray in the Holy Ghost,
which proceeds from the Father and the Son; in it keep your holy
communion, and unity in the Spirit, the bond of peace, which is
the king of kings’ heavenly peace. In that you are all bound to
good behaviour, to keep peace among yourselves, to seek the peace
of all men; and to show forth the heavenly, gentle, and peaceable
wisdom to all, in righteousness and truth, answering the good in
all people in your lives and conversations (for the Lord is
glorified in your bringing forth spiritual fruit), that ye may eye
and behold the Lord in all your actions; that his blessings ye may
all feel to rest upon you.

“Whether ye be the Lord’s prisoners for his name and truth’s sake,
or at liberty, in all things labour to be content, for that is a
continual feast; and let no trouble move you; then ye will be as
Mount Sion, that cannot be removed. In all things exercise the
word of patience, which word will sanctify all things to you.
Study to be quiet, and do the Lord’s business that he requires of
you, and your own, in truth and righteousness: and whatsoever ye
do, let it be done to the praise and glory of God in the name of
Jesus Christ. All they that make God’s people suffer, make the
Seed suffer in their own particulars, and imprison the Just there.
Such will not visit the Seed in themselves, but cast it into
prison in others, and not visit it in prison. You may read that
Christ saith, such must go into everlasting punishment. That is a
sad punishment and prison. All such as become apostates and
backsliders, that crucify to themselves Christ afresh, put him to
open shame, and trample under feet the blood of the Son of God, by
which they were cleansed, and then come to be unclean; such
grieve, vex, quench, and rebel against, the Spirit of God in
themselves; and then rebel against them that walk in it. Such are
unfaithful to God and man, and are enemies to every good work and
service of God: but their end will be according to their works;
who are like unto the earth, that hath often received rain, but
brings forth briars and thorns, which are to be rejected, and are
for the fire.

“Therefore, dear Friends, in all your sufferings feel the Lord’s
eternal arm and power, which hath supported you to this day, and
will to the end, as your faith stands in it, and as you are
settled upon the rock and foundation Christ Jesus, that cannot be
removed; in whom ye have life and peace with God. The Lord God
Almighty in him give you dominion, and preserve you all to his
glory; that in all your sufferings ye may feel his presence: and
that when ye have finished your testimony, ye may receive the
crown of glory, which God hath laid up for them that fear and
serve him. Amen.”

G. F.

The 15th of the 7th Month, 1685.

Having spent about a week in the country, I returned to LONDON, where I continued about two months, visiting meetings, and labouring to get relief for Friends from their sufferings, which yet lay heavy upon them in many parts of the nation. Several papers also I wrote relating to the service of truth, one of which was concerning order in the church of God, which some that were gone out of the unity of Friends much opposed. It was as follows:—

“Among all societies, families, or nations of people in the world,
there exists some sort of order. There was the order of Aaron in
the Old Testament; and the order of Melchizedeck before that,
after whose order Christ Jesus came; and he did not despise that
order. God is a God of order in his whole creation, and in his
church: and all believers in the light, the life in Christ, that
pass from death to life, are in the order of the Holy Spirit,
power, light, life, and government of Christ Jesus, of the
increase whereof there is no end. This is a mystery to all those
disorderly people, who have written and printed so much against
the order which the Lord’s power and Spirit hath brought forth
among his people. And you that cry so much against order, is it
not manifest that you are gone into a land of darkness, and of the
shadow of death, into disorder, and where the light is as
darkness? Is not this your condition seen by all them that live
and walk in the truth, whose conversations are according to the
gospel of life and salvation?

“The devil, Satan, dragon, the first and second beast, the whore
and false prophets, and their worshippers and followers, are all
out of the truth, abode not in it, nor in the order of it; and the
truth is over them all. In Salem is God’s tabernacle; and his
tabernacle is in Shiloh; these are far beyond the tabernacles of
Ham. (Ps. lxxvi. and lxxviii.).

“All the figures and shadows were and are comprehended in time;
but Christ the substance is the beginning and the ending. And all
trials, troubles, persecutions, and temptations, came up in time;
but the Lord’s power which is everlasting, is over all such
things; in which is safety.

“The black world of darkness lieth in wickedness, and by its
wisdom knoweth not God, that made the world and all things
therein; for the god of the world and prince of the air ruleth in
the hearts of all that disobey the living God that made them. So
the God of this wicked world hath blinded the eyes of the infidels
or heathen; so that by their wisdom they know not the living God.

“In the Old Testament the Lord said, ‘With all thy offerings thou
shalt offer salt.’ (Lev. ii. 13.). And Christ saith in his new
covenant, ‘Every one shall be salted with fire, and every
sacrifice shall be salted with salt. Salt is good; but if the salt
have lost its saltness, wherewith will you season it? Have salt in
yourselves; and have peace one with another,’ Mark ix. 49, 50.

“We have received the earnest of the Spirit, which is the earnest
of the inheritance, that fadeth not away. For God poureth out of
his Spirit upon all flesh. It is God’s Spirit which is above our
natural spirit, by which alone we do not know God; for it is by
the Spirit of God that we know the things of God. And the Spirit
of God doth witness to our souls and spirits, that this Spirit of
God is the earnest of an eternal inheritance. ‘God opens his
people’s ears to discipline, and commands that they turn from
iniquity. If they obey and serve him, they shall spend their days
in prosperity and their years in pleasures; but if they obey not,
they shall perish by the sword, and they shall die without
knowledge,’ Job xxxvi. 10-12. So the disobedient that do not turn
from their iniquity have not this prosperity and pleasure, but die
without the knowledge of God; and their ears are shut to this
discipline, which God opens to his people.”

G. F.

When I had been about two months in London, I was sent for to my son Rous’s at KINGSTON, to visit a daughter of his, who at that time lay very sick; but recovered. Whilst I stayed there I had several meetings with Friends; and returning by HAMMERSMITH, stayed the First-day meeting there, which was large and peaceable. Having visited Friends thereabouts, I came back to LONDON again, being very intent upon the business of getting redress for suffering Friends. In this and other services I continued at London, till the latter end of the 11th month; save that I went to visit an ancient Friend at BETHNAL-GREEN, with whom I tarried three or four days. While I was there, I was much exercised in the sense of the enemy’s working, to draw from the holy way of truth into a false liberty, and so into the world’s ways and worships again. And the example of the backsliding Jews coming before me, I was moved to write the following as a warning to all such:—

“You may see, when the Jews rebelled against the good Spirit of
God, which he gave to instruct them, they forsook him and his law,
way, and worship, and went a whoring after Balaam’s ways, and
became like the wild ass’s colt, snuffing up the wind, as in Jer.
ii. 24. And in Jer. iii., see how Judah played the harlot under
every green tree, and upon every high mountain: and therefore the
Lord divorced Judah, as he had divorced Israel, when she forsook
his way and followed the ways of the heathen. Though the Lord had
fed them to the full, yet they forsook him, ‘they committed
adultery, and assembled themselves together in harlots’ houses,’
Jer. v. 7. ‘And with their whoredom they defiled the land, and
committed adultery with stocks and stones,’ Jer. iii. 9. Here you
may see, when they forsook the living eternal God, they followed
the religions and worships of other nations, whose gods were made
of stocks and stones, which the Jews worshipped, and committed
adultery withal. When they forsook the living God, and his way and
worship, they forsook the worship at the temple at Jerusalem, and
followed the heathen’s worships in the mountains and fields; so it
was called adultery and whoredom to join with other religions and
forsake God; as in Jer. xiii. 27.

“And now, if the children of New Jerusalem that is above, should
forsake the worship that Christ in his New Testament set up (which
is in Spirit and in truth) and follow the worships of nations,
which men have set up, will not they that do so, commit adultery
with them, in forsaking God’s worship, and Christ, the new and
living way?

“In Jer. xliv., ye may see how the children of Judah provoked the
Lord against them, by worshipping the works of their own hands,
and following the gods of the land of Egypt. In this they
committed adultery, forsaking the living God, their husband, and
his worship; and there ye may see God’s judgments pronounced
against them to their destruction. And what will become of those
that forsake the worship in Spirit and in truth, which Christ set
up, and worship the works of their own hands in spiritual Egypt,
and follow spiritual Egypt’s will-worship, which they invented?
May not this be called whoredom in them that forsake Christ, the
new and living way, his pure religion, and his worship, that he
hath set up? And they that forsake the Lord’s way, and his worship
that he set up, and follow the world’s ways and worships that they
set up, do not they, whose way they follow, become at last their
enemies? as in Lam. i. See how the Jews forsook the Lord’s way and
worship, and doted on their lovers (the Assyrians, &c.) and with
all their idols they were defiled; and how they did not leave the
whoredoms brought from Egypt, and how they were polluted with the
Babylonians’ bed; as ye may read in Ezek. xxiii. When they forsook
the Lord, his way and worship, and followed the way and worship of
the heathen; then it was said they went a whoring after other
lovers, and committed adultery with them.

“Ye may see in Ezek. xvi. the state of the Jews was likened unto
that of their sister Sodom, and how they had played the harlot
with the Assyrians, and committed fornication with the Egyptians,
and had increased their whoredoms in following their abominable
idols. And therefore the Lord carried away the two tribes that
forsook him into Babylon; as you may see in Ezek. xvii. 20. And
they that forsake Christ, the new and living Way, and the worship
of God in Spirit and in truth, which Christ set up in his New
Testament, go into captivity in spiritual Babylon.

“In Hosea ii., see how he discovers the whoredoms and idolatry of
the Jews, who forsook the Lord, and compares them to a harlot. And
in chap, viii., the destruction threatened against the Jews, for
their impiety and idolatry. In chap. ix. also, the distress and
captivity of the Jews is threatened for their sins and idolatry.
And again they are reproved and threatened for their impiety and
idolatry, Hos. x. This was for forsaking the Lord and his way, and
following the ways of their own inventions, and the ways of the
heathen.

“Doth not Isaiah say, ‘That the Lord would visit Tyre, and that
she should commit fornication with all the kingdoms of the world
upon the face of the earth;’ and therefore the Lord threatened
destruction upon her, chap, xxiii. And in chap. lvii. see how the
Lord reproved the Jews for their whorish idolatry, and said, ‘Upon
a high and lofty mountain hast thou set thy bed; even thither
wentest thou up to offer sacrifices. Thou hast enlarged thy bed,
and made a covenant with them; thou lovedst their bed, where thou
sawest it.’ This was a joining to the heathen’s religions, altars,
and sacrifices, and a forsaking of the Lord’s altar and
sacrifices, which he commanded in the law; and therefore that was
committing whoredom with the heathen, and going into their beds
from the living God that made them. And now in the New Testament
God having ‘poured his Spirit upon all flesh,’ that by his Spirit
all might come to be ‘a royal priesthood, to offer up spiritual
sacrifices to God by Jesus Christ;’ all that err from the Spirit
of God and rebel against it, are not like to offer spiritual
sacrifices to God; the sacrifice of such God doth not accept, no
more than he did that of the heathens, or of the Jews, who
rebelled against his good Spirit, that he gave to instruct them.

“And ye may see in the xviith, xviiith, and xixth chapters of the
Revelations, the punishment of the great whore, Babylon, the
mother of harlots; and the victory of the Lamb, and how he calleth
God’s people out of Babylon; for ‘in her was found the blood of
the prophets, and of the saints, and of all that were slain upon
the earth.’ There ye may read her judgment and her downfall. This
whore are they, that are whored from the Spirit of God, and so
from God and from his holy worship in spirit and in truth, from
the pure, undefiled religion, that keeps from the spots of the
world, and from the new and living way, Christ Jesus; these are
whored from the Spirit of God into false religions, ways, and
worships, and so have corrupted the earth with her abominations.
But her judgment and downfall are seen, over whom Christ hath the
victory; and the marriage of the Lamb is come, glory to the Lord
for ever! And God’s pure religion, and pure worship in Spirit and
in truth, Christ hath set up, as it was in the apostles’ days.
Hallelujah!”

G. F.

I soon returned to LONDON, but made no long stay there, my body not being able to bear the closeness of the city long together. While I was in town, besides the usual services of visiting Friends, and looking after their sufferings to get them eased, I assisted Friends of the city in distributing certain sums of money, which our Friends of Ireland had charitably and very liberally raised, and sent over for the relief of their brethren, who suffered for the testimony of a good conscience; which money was distributed amongst poor, suffering Friends in the several counties, in proportion as we understood their need.

Before I left the city, I heard of a great doctor lately come from Poland; whom I invited to my lodging, and had much discourse with him. After I had informed myself by him of such things as I had a desire to know, I wrote a letter to the King of Poland on behalf of Friends at Dantzic, who had long been under grievous sufferings. A copy whereof follows:—

“_To John the Third, King of Poland, Grand Duke of Lithuania,
Russia, and Prussia, Defender of the city of Dantzic, &c.
Concerning the innocent and afflicted people, in scorn called
Quakers, who are now fed with bread and water in Bridewell of
the aforesaid city, under close confinement, where their
friends, wives, and children, are hardly suffered to come to
see them._

“O KING!

“The magistrates of the city of Dantzic say, that it is thy order
and command, that these innocent and afflicted people should
suffer such oppression. Now this punishment is inflicted upon them
only because they come together in the name of Jesus Christ, their
Redeemer and Saviour, who died for their sins, and is risen from
the dead for their justification; who is their Prophet, whom God
hath raised up like unto Moses; whom they ought to hear in all
things in this day of the gospel and new covenant; who went astray
like scattered sheep, but now are returned to the chief Shepherd
and Bishop of their souls, 1 Pet. ii. 25. ‘Who has given his life
for his sheep, and they hear his voice and follow him;’ who leads
them into his ‘pastures of life,’ John x.

“Now, O King! I understand that thou openly professest
Christianity, and the great and mighty name of Jesus Christ, who
is King of kings, and Lord of lords, to whom is given all power in
heaven and in earth, who rules all nations with a rod of iron.
Therefore, O king, it seems hard to us, that any who openly
confess Christ Jesus (yea, the magistrates of Dantzic do the
same,) should inflict those punishments upon an innocent and
harmless people, by reason of their tender conscience, only
because they come together to serve and worship the Eternal God,
who made them, in Spirit and in truth; which worship Christ Jesus
set up sixteen hundred years ago; as we read in John iv. 23, 24.

“I beseech the king, that he would consider, whether Christ in the
New Testament, ever gave such a command to his apostles, that they
should shut up any in prison, and feed them with bread and water,
who were not conformable in every particular to their religion,
faith, and worship? Where did the apostles exercise such things in
the true church after Christ’s ascension? Is not this the doctrine
of Christ and the apostles, that his followers should ‘love their
enemies, and pray for them that hate them and persecute and
despitefully use them?’ (Matt, v.)

“Is it not a shame to Christendom among the Turks and others, that
one Christian should persecute another for the doctrine of faith,
worship, and religion? They cannot prove that Christ ever gave
them such a command, whom they profess to be their Lord and
Master. For Christ says that his believers and followers should
‘love one another,’ and by this they should be known to be his
disciples. And did not Christ reprove those who would have ‘fire
to come down from heaven,’ to destroy them who would not receive
him? and did not he tell them, ‘they did not know what spirit they
were of?’ Have all who have persecuted men, or taken away their
lives, because they would not receive their religion, known what
spirit they were or are of? Is it not good for all to know, by the
Spirit of Christ, what spirit they are of? For the apostle says,
Rom. viii. 9, ‘If any man have not the Spirit of Christ, he is
none of his.’ And 2 Cor. x. 4, ‘The weapons of our warfare are not
carnal, but spiritual,’ &c. And ‘We wrestle not against flesh and
blood, but against spiritual wickedness,’ &c. Thus we see, that
the fight of the first Christians, and their weapons in the days
of the apostles, were spiritual.

“Now would not the king and the magistrates of Dantzic think it
contrary to their consciences, it they should be forced by the
Turk to his religion? Would it not in like manner seem hard to the
magistrates of Dantzic, and contrary to their consciences, if they
should be forced to the religion of the King of Poland? or to the
King of Poland, if he should be compelled to the religion of the
magistrates of Dantzic? And if they would not be subject
thereunto, that then they should be banished from their wives and
families, and out of their native country, or otherwise be fed
with bread and water under strict confinement?

“Therefore we beseech the king with all Christian humility, and
the magistrates, that they would order their proceedings in this
matter according to the royal law of God, which is, ‘to do unto
others as they would have others do unto them,’ and ‘to love their
neighbour as themselves.’ For we have this charity, that we hope
and believe, that the King of Poland and his people, with the
magistrates of Dantzic, own the writings of the New Testament, as
well as of the Old; and therefore we beseech the king and
magistrates to take heed, that their work of imprisoning an
innocent people, for nothing but their meeting together, in
tenderness of conscience, to serve and worship God, their Creator,
may not be contrary and opposite to the royal law of God, and to
the glorious and everlasting gospel of truth.

“We desire the king, in Christian love, earnestly and weightily to
consider these things, and to give order to set the innocent
prisoners, our friends, called Quakers, at liberty from their
strict confinement in Dantzic; that they may have freedom to serve
and worship the Living God in Spirit and in truth, to go home to
their habitations, and follow their trades and calling, to
maintain their wives, children, and families. And we believe that
the king, in doing such a noble, glorious, yea Christian work,
will not go unrewarded from the Great God who made him, whom we
serve and worship, who has the hearts of kings, and their lives
and length of days in his hands.

“From him who desires that the king and all his ministers
may be preserved in the fear of God, and receive his Word of
wisdom, by which all things were made and created; that by it
he may come to order all things to the glory of God, which God
has put under his hand: that both he and they may enjoy the
comforts and blessings of the Lord in this life, and in that
which is to come, life eternal. Amen.”

G. F.

London, the 10th of the 3rd Month, commonly called May,
1684.

“_Postscript._—The king may please to consider, that his and all
men’s consciences are the prerogative of God.”

After this I went to ENFIELD, where, and in the country around, several Friends had country-houses, amongst whom I tarried some time, visiting and being visited by Friends, and having meetings with them. Several things I wrote in this time, relating to the service of truth; one was “Concerning judging:” for some, who had departed from the truth, were so afraid of its judgment, that they made it much of their business to cry out against judging. Wherefore I wrote a paper, proving by the Scriptures of truth, that the church of Christ has power and ability to judge those that profess to be of it, not only with respect to outward things relating to this world, but with respect to religious matters also. A copy of which follows:—

“CONCERNING JUDGING.

“‘The natural man receiveth not the things of the Spirit of God,
for they are foolishness to him, neither can he know them, because
they are spiritually discerned; but he that is spiritual judgeth
all things (mark all things); yet he himself is judged of no man,’
1 Cor. ii. 14, 15. So the natural man cannot judge of those things
he receives not, for they are foolishness to him; but he is
comprehended by the spiritual man, and his foolishness, and is
judged, though he cannot judge the spiritual man.

“‘Do not ye judge them that are within?’ saith the apostle (this
power the church had, and hath,) ‘therefore put away from amongst
yourselves that wicked person.’ Did not this wicked person, think
you, profess and plead for liberty for his wickedness, and his
freedom, as he was a Christian, who was looked upon as a member of
the church?

“The apostle saith, ‘For I verily, as absent in body, yet present
in spirit, have judged already, as though I were present,
concerning him that hath done this wicked deed,’ 1 Cor. v. 3, 12.
Here the apostle judged, though afar off, and set up judgment in
the church against false liberty, under what pretence soever it
was.

“And the apostle saith, ‘Dare any of you, having a matter against
a brother, go to law before the unjust, and not before the
saints?’ Here the saints, the church, are to judge of things
amongst themselves, and not for the unjust to judge of their
matters. ‘Do ye not know the saints shall judge the world?’ So the
saints are to judge the unjust, and not the unjust to judge their
matters.

“And farther, the apostle saith, ‘If the world shall be judged by
you (to wit, the saints,) are you unworthy to judge the smallest
matters amongst you?’

“It is thus clear that the saints have a judgment given them of
Christ, by his power and Spirit, light and wisdom, to judge the
world, and not to carry their matters before the unjust, but to
judge of them amongst themselves; and if they carry them before
the unjust, they show their unworthiness of the saints’ judgment.

“Again, ‘Know ye not that we shall judge angels? (and angels are
spirits) how much more things which pertain to this life?’

“‘If ye then have judgment of things pertaining to this life, set
them up to judge who are least esteemed in the church,’ 1 Cor. vi.
4. Here it is clear the church of Christ has a judgment in the
power and Spirit of God, not only to judge in things that pertain
to this life, but also to judge of things between brethren,
without brother going to law with brother before unbelievers;
which was a fault, and to be judged, if they did so.

“But also the saints have a judgment to judge angels that kept not
their habitations; and the world. As in Jude, ‘He judged the
angels that kept not their habitations, their first state.’ Did
not he judge in divine matters here? He judged the state of Cain,
and Balaam, and Core, and such Christians as were in their steps,
and were gone as far as they, though they professed themselves
Christians? Here again he judged in divine matters; and of their
states and beings, who stood in the divine principle, and who were
fallen from it.

“The apostle saith, ‘Try the spirits, and believe not every
spirit,’ 1 John iv. Here again was a judgment in divine matters;
and he judged such as went out from them; these, whilst they were
with them, had sight of things and openings; but when they went
from them they went from the anointing; and therefore he exhorts
the saints to keep to the anointing. Such as went from them that
had the anointing, came to be the seducers and false prophets that
went into the world.

“John had a judgment to try sacrifices, and distinguished Cain’s
from Abel’s; and, by the Spirit of God, knew which God accepted,
and which he did not accept, 1 John iii. 12. Paul judged and tried
such messengers and apostles, and transformers of themselves like
to the apostles of Christ; and would have the church to try such,
and have the same judgment that he had, 2 Cor. xi.

“The apostle Peter judged Ananias and Sapphira, and the thoughts
of Simon Magus, who would have been a worker of miracles for
money. Was not all this judgment in divine matters? And the
apostle Paul judged the preachers of circumcision, both in the
Romans and Galatians. For it was the faith and liberty of those
preachers to preach up circumcision, though it was a wrong faith.
Did not the apostle here again judge in divine matters?

“James judged in matters of faith, and manifested the living faith
from the dead one. He also judged in matters of religion, the vain
from the pure religion, and distinguished them.

“Paul judged of the false brethren, that would spy out the liberty
of the true; to whom he would give no place by subjection, no, not
for an hour, that the truth of the gospel might continue with the
saints; as in Gal. ii. Did not the apostle here judge in divine
matters? and he judged concerning the matters of the gospel when
some came to pervert them with another gospel, and said, ‘The
gospel which I received is not of man, neither was I taught it,
but by the revelation of Jesus Christ,’ Gal. i. 12. So here was a
judgment to distinguish the gospel of Christ from all other
gospels, which were accursed, which are after man, received and
taught of man, and not by the revelation of Jesus Christ, Gal. i.
And he had a judgment to know, ‘who made the gospel chargeable,
and who kept it without charge.’

“He set up a judgment in the church that the believers should not
be unequally yoked; and to see when men had a communion in the
light, and when they had it in the darkness; when with Christ, and
when with Baal; with the believer and unbeliever; with the temple
of God and with idols: as in 2 Cor. vi. Did he not set up a clear
judgment here in divine matters in the church?

“And the apostle judged such libertines as through their knowledge
could sit at meat in the idol’s temple; who through their
knowledge and liberty caused the weak brother to perish, for whom
Christ died. These, it is like, did profess it was their faith and
their liberty; yet they did not keep in the unity of the true
faith, but went about to destroy it, 1 Cor. viii.

“Peter gives judgment upon the angels that sinned, and were cast
down into hell; upon the state of the old world, and of Sodom, and
the state of the false prophets then amongst them, that could
speak great swelling words of vanity; and whilst they promised
them liberty, they themselves were the servants of corruption. And
had not Peter here a judgment in divine matters? These were such
whose work was to bring into bondage, and these were like the dog
and sow that were washed; which shows that they have been washed,
but were turned into the mire again. The apostle Paul had a
judgment upon such as, with their fair words and men’s wisdom,
deceived the hearts of the simple; and upon such as ‘served not
the Lord Jesus Christ, but their own bellies, and were enemies to
the cross of Christ.’ He had a judgment and discerning who lived
in the cross of Christ, and who did not; and exhorted all to live
in the cross of Christ, the righteous power of God, that slew all
deceit, and the deeds of the old man, agreeably to Christ’s words,
‘He that will be my disciple, must take up his cross and follow
me.’ Was not here a judgment again in divine matters, of such as
walked in the divine power, and such as did not?

“Christ sets up a judgment in his seven churches, and commends
them that did keep in his judgment, and had tried them which said,
‘they were apostles,’ who might pretend they were sent of God and
Christ, and were not; but the church of Christ had found them
liars. Christ commended this judgment of the church of Ephesus,
because they had ‘not borne with them that were evil, but had
tried those false apostles:’ and Christ commends this church, for
they had ‘hated the deeds of the Nicolaitanes, which he also
hated:’ and had not these Nicolaitanes sprung from Nicolas, one of
the deacons? and were not these become a sect of Christians?
though they might talk and preach of Christ, yet Christ hated
their doctrine.

“Christ saith to the church of Smyrna, ‘I know the blasphemy of
them which say they are Jews, and are not, but are of the
synagogue of Satan.’ So the church is to have a judgment upon
these blasphemers, and to distinguish the Jews in the Spirit from
such as are not, but of the synagogue of Satan.

“To the church in Pergamos Christ saith, ‘I have a few things
against thee, because thou hast there them that hold the doctrines
of Balaam,’ &c., and ‘also them that hold the doctrine of the
Nicolaitanes, which thing I hate.’ Now, these that held the
doctrine of Balaam, and the doctrine of the Nicolaitanes, were got
into the church, and might look upon themselves to be high
Christians, and take great liberty to go into Balaam’s doctrine,
and Nicolas’s doctrine, which was hated by Christ; but the church
was to keep a spiritual and divine judgment upon the heads of all
these.

“To the church of Thyatira, saith Christ, ‘I have a few things
against thee, because thou sufferest the woman Jezebel to teach,
which seduces my people,’ &c. Here was a suffering, which should
have been a judgment by Christ’s Spirit, upon that Jezebel, which
was erred from his Spirit, and so from Christ. Such as these were
high preachers. And is not the church to beware of suffering such
now, lest they come under the reproof of Christ, for not passing
judgment against the false teacher and seducer?

“The church of Sardis ‘had a name to live, but was dead, and her
works were not found perfect before God.’ There is a judgment to
be set up in the church, to judge all imperfect works, and such as
would have a name, but not the nature; a name to live, but are
dead. All the members of Christ’s church must be in Christ, living
members, and live to his name. This church had a few names that
had not defiled their garments, that did walk in white; but such
as have a name to live, but are dead, whilst they are in the dead
state, cannot walk in white, nor judge in divine matters.
‘Behold,’ saith Christ, ‘I will make them of the synagogue of
Satan, which say they are Jews, and are not, but do lie; behold, I
will make them to come, and to worship before thy feet, and to
know that I have loved thee,’ Rev. iii. 9.

“And to the church of Laodicea, that was ‘neither cold nor hot,’
but lukewarm; ‘I would thou wert cold or hot: I will spew thee out
of my mouth, because thou saidst thou wast rich, and wanted
nothing; when thou wast wretched, miserable, poor, blind, and
naked.’ Now this was for want of living in the Power and Spirit of
Christ. These could talk of high experiences, and great
enjoyments, but were naked, miserable, and blind; so lived not in
the power, and Spirit, the light, and righteousness of Christ, by
which they might be clothed, and have the eternal riches. So the
church of Christ had a spiritual judgment given to them that are
faithful in his power, and Spirit, and light, to judge of temporal
things, and the things of this life; and to judge of eternal and
divine things and states; of angels and wicked men, and such as go
from truth; and of the states of election and reprobation; yea,
and of the devils who are out of truth; these being in Christ
Jesus, who is the First and Last, from whom they have the eternal
judgment, to judge eternal, spiritual, and divine things; and in
this Word of power and wisdom, by which all things were made, and
by which all things are upheld, to order all things to God’s
glory, and to judge of all things in righteousness.

“The apostle judged, and set up a judgment in the church, of
gifts, of prophecies, of mysteries, of faith, and of giving the
body to be burned, and of giving goods to the poor, and of
speaking with tongues of men and angels; and yet, if they had not
love, all this was nothing, but as a sounding brass and tinkling
cymbal. Therefore they are to be tried by the fruits of the good
Spirit, which is love. So here the apostle not only judged himself
in divine things, but set up a judgment in the church in those
spiritual and divine matters.

“The apostle James judges of fountains, and of fig-trees, of the
wisdom from below, and of the wisdom from above, and of the fruits
of both, James iii. And Paul judged in divine matters when he
said, ‘The Spirit spake expressly, that in the latter times some
should depart from the faith,’ 1 Tim. iv. And he judged in divine
matters, when he judged all those teachers that were high-minded,
and had got the form of godliness, but denied the power; and
termed them like unto Jannes and Jambres, who withstood Moses,
coming out of outward Egypt; as these with their form of
godliness, oppose Christ and his power, that brings them out of
spiritual Egypt now. Was not he a judge here in divine matters,
who judged such as had gotten the form of godliness, but denied
the divine power? 2 Tim. iii.

“When the apostle said, ‘the priesthood of Aaron was changed, and
the law was changed, and the commandment disannulled, that gave
them their tithes,’ did not he judge here in divine and spiritual
matters? and was not the law spiritual, which served till the Seed
came?

“Did not the apostle judge in divine and spiritual matters, in the
sixth of the Hebrews, where he saith, ‘Let us go on to perfection,
not laying again the foundation of repentance from dead works, and
of faith towards God, and of the doctrine of baptisms, and of
laying on of hands, and of the resurrection of the dead, and of
eternal judgment: and this will we do, if God permit,’ &c. And
does not the apostle judge here, ‘that it was impossible for those
who were once enlightened, and tasted of the heavenly gift, and
were partakers of the Holy Ghost, and had tasted of the good word
of God, and of the power of the world to come, if they shall fall
away, to renew them again unto repentance; seeing they crucify to
themselves the Son of God afresh, and put him to open shame?’ Heb.
vi. Were not these spiritual, eternal, and divine matters and
states, that the apostle judged of? and have not the saints the
same judgment given unto them in the same Spirit? Have not the
apostles and the church a spiritual judgment to judge of prophets,
mysteries, faith, apostles, angels, the world, and the devil? And
is not this judgment given them of God in divine matters, besides
the judgment given them in matters pertaining unto this life?

“And had not they judgment to discern the true gospel from the
false? and all such as had a profession of the form, and did not
live in the power? and such as spoke the things of God, in the
words that man’s wisdom did teach? which things of God were not to
be spoken in the words which man’s wisdom taught, but in the words
which the Holy Ghost taught. Therefore did not the apostle exhort
to know the power, and that their faith might stand in the power
of God? for the kingdom of God stands not in word but in power.

“Had not all the prophets a divine judgment to judge in divine
matters? as Jeremiah, when he judged the prophets. Ezekiel also
judged all such as came with a pretence of the Word of the Lord,
using their tongues, and saying, ‘Thus saith the Lord, when the
Lord never spoke unto them;’ as in Jer. xxiii. Exek. xiii., and
many other places might be instanced. Did not he judge Hananiah,
who prophesied falsely? and did not this Hananiah pretend to speak
the Word of the Lord to the priests and people? as in Jer. xxviii.

“Did not Isaiah judge in divine matters, when he judged the
watchmen and the shepherds? Isa. lvi. Did not Micah judge in
divine and spiritual matters when he said, ‘he was full of power
by the spirit of the Lord, and of judgment?’ Did not he judge of
priests, prophets, and judges, though they would lean upon the
Lord, and say, ‘Is not the Lord amongst us, and no evil can come
unto us;’ yet did not he let them see their states and conditions,
and divide the precious from the vile? Mic. iii. And so the rest
of the prophets. You may see they judged for God in his divine
matters, ‘who served him, and who served him not; and who lived in
truth, and who not;’ and likewise the apostles. And this divine,
spiritual, and heavenly judgment was given of God to his holy men
and women.

“They that judge in God’s divine matters, must live in his divine
Spirit, power, and light now, as they did then; which spiritual
and divine judgment Christ has given to his church, the living
stones, and living members, that make up his spiritual household;
to try Jews, apostles, and prophets; to try faiths and religions,
trees and fruits, shepherds and teachers; and to try spirits. So
the living members have a living, divine judgment in the church of
Christ, which he is the Head of, the Judge of all.

“Nay, the church has a power given them, which is farther than a
judgment: for what they ‘bind on earth, is bound in heaven by the
power of God: and what they loose on earth is loosed in heaven by
the power of God.’ This power has Christ given to his living
members, the church.”

G. F. to Friends.

The 20th of the 12th Month, 1685-6.

I came back to LONDON in the 1st month, 1686, and set myself with all diligence to look after Friends’ sufferings, from which we had now some hopes of getting relief. The sessions came on in the 2nd month at Hicks’s Hall, where many Friends had appeals to be tried; with whom I was from day to day, to advise and see that no opportunity were slipped, nor advantage lost; and they generally succeeded well. Soon after also the king was pleased, upon our often laying our sufferings before him, to give order for the “releasing of all prisoners for conscience’ sake that were in his power to discharge.” Whereby the prison-doors were opened, and many hundreds of Friends, some of whom had been long in prison, were set at liberty. Some of them, who had for many years been restrained in bonds, came now up to the Yearly Meeting, which was in the 3rd month this year. This caused great joy to Friends, to see our ancient, faithful brethren, again at liberty in the Lord’s work, after their long confinement. And indeed a precious meeting we had; the refreshing presence of the Lord appearing plentifully with us and amongst us.

After the meeting I was moved to write a few lines, to be sent amongst Friends: the tenor whereof was thus:—

“DEAR FRIENDS,

“My love is to you all in the holy Seed, Christ Jesus, that
bruises the serpent’s head, and destroys the devil and his works;
and who hath all power in heaven and in earth given him. Let every
one’s faith stand in Him, and in his power, who is the author and
finisher of your faith. And now for you, who have been partakers
of his power, and are sensible of it in this day of his power,
that is over darkness and its power; by whose power the hearts of
the king and rulers have been opened, and your outward
prison-doors set open for your liberty, my desires are, that all
may be preserved in humility and thankfulness, in the sense of the
mercies of the Lord; and live in the peaceable truth, that is over
all; that ye may answer God’s grace, and his light and Spirit in
all, in a righteous, godly life and conversation. Let none be
lifted up by their outward liberty, neither let any be cast down
by suffering for Christ’s sake; but all live in the Seed (which is
as wheat) which is not shaken, nor blown away by the winds and
storms, as the chaff is. Which Seed of life none below can make
higher or lower; for the children of the Seed are the children of
the everlasting, unchangeable kingdom of Christ and God. In Christ
Jesus, whom God hath given you for a sanctuary, God almighty keep
you, in whom ye have life everlasting, and wisdom from above,
which is pure, peaceable, gentle, and easy to be entreated, full
of mercy and good fruits; that all now may be exercised in, and
may practise this wisdom in holy lives and conversations; so that
this wisdom may be justified of all her children, and they
exercised and preserved in it in this day of the power of Christ,
in which all his people are made a willing people, to serve and
worship God in Righteousness and holiness, in Spirit and in truth.

“Let none abuse the power of the Lord, nor grieve his Spirit, by
which you are sealed, and kept to the day of salvation and
redemption; but always exercise yourselves to have ‘a good
conscience, void of offence towards God and towards all men,’
being exercised in holiness, godliness, and righteousness; and in
the truth, and in the love of it. All study to be approved unto
God in innocency, virtue, simplicity, and faithfulness, labouring
and studying to be quiet in the will of God. ‘And whatsoever ye do
in word or deed, do all in the name of the Lord Jesus; giving
thanks to God the Father by him;’ that he who is over all, may
have the praise for all his mercies and blessings, with which he
hath refreshed his people, and by his eternal arm and power hath
kept and preserved them to this day; glory to his name over all
for ever. Amen!

“Christ hath called you by his grace into one body, to him the
holy Head; therefore live in charity, and in the love of God,
which is the bond of perfectness in his body. This love edifies
the body of Christ; which body and all his members are knit
together, and increased with the increase of God, from whom they
receive nourishment. For by one Spirit we are all baptised into
one body, and have been made all to drink into one Spirit, in
which Spirit the body and all its members have fellowship with
Christ, the head, and one with another. The unity of this Holy
Spirit is the bond of peace of all the living members of Christ
Jesus, of which he is the spiritual Head, Rock, and Foundation. In
the midst of his church of living members, Christ exercises his
spiritual prophetical office, to open to them the mysteries of his
kingdom. He is a spiritual Bishop to oversee them, that they do
not go astray from the living God that made them; a Shepherd that
feeds them with bread and water of life from heaven; and none is
able to pluck his sheep out of his hands. He is a Priest that died
for them, sanctifies them, and presents them to God; who ruleth in
their hearts by the divine faith, which he is the author and
finisher of. His living members praise God through Jesus Christ,
in whom they have life and salvation, who reconciles them to God,
that they can say they have ‘peace with God through Jesus Christ;’
and so praise God through him that was dead, and is alive again,
who reigns over all, and liveth for evermore, blessed for ever;
Hallelujah. Amen!

“Greet one another with a holy kiss of charity. Love or charity
beareth all things, believeth all things, hopeth all things,
endureth all things. It envieth not, vaunteth not itself, is not
puffed up, nor doth it behave itself unseemly. It rejoices not in
iniquity, but rejoices in the truth. Charity is not easily
provoked, and thinks no evil, but suffereth long and is kind.
Charity never faileth. I say, greet one another with this holy
kiss of charity, and peace be with you all, that are in Christ
Jesus, your life and salvation.”

G. F.

The 30th of the 3rd Month, 1686.

I remained most part of this year in LONDON, save that sometimes I got out to BETHNAL-GREEN for a night or two, or as far as ENFIELD and thereabouts amongst Friends, and once or twice to CHISWICK, where an ancient Friend had set up a school for the educating of Friends’ children; in all which places I found service for the Lord. At LONDON, I spent my time amongst Friends, either in public meetings (as the Lord drew me) or visiting those that were not well, and in looking after the sufferings of Friends. For though many were released out of prisons, yet some remained prisoners still for tithes, &c., and sufferings of several sorts lay heavy on Friends in many places. Yet inasmuch as many Friends, that had been prisoners, were now set at liberty, I felt a concern upon me, that none might look too much at man, but might eye the Lord therein, from whom deliverance comes. Wherefore I wrote an epistle to them, as follows:—

“FRIENDS,