Note 106 — Chapter XI

This passage has suggested the idea which finds beautiful expression in the closing stanzas of Whittier's "Barclay of Ury":

[107] There were few novel experiences on the way from Scotland to Bedfordshire. At Nottingham he had a controversy with Rice Jones, an opposer of the earlier visit. He pointed out that many of Rice Jones's followers "were become the greatest foot-ball players and wrestlers in the whole country," which is an interesting comment on the ministry of Rice Jones!

[108] "John Crook's House" was at Luton, in Bedfordshire. This is among the first of the great national general meetings out of which came in course of development the present London Yearly Meeting of Friends. The first general meeting was held at Swannington in Leicestershire in 1654. Isaac Penington was convinced at this meeting. He tells us that he "felt the healings drop upon his soul from under His wings."

[AI] The sentence means: "I felt called to set forth the significance of various religious states and the things to which they lead."

[109] Here is a long extract from the letter to Lady Claypole, Cromwell's daughter, who died soon after this time:

"Keep in the fear of the Lord God; that is the Word of the Lord unto thee. For all these things happen to thee for thy good, and for the good of those concerned for thee, to make you know yourselves and your own weakness, that ye may know the Lord's strength and power, and may trust in Him. Let the time past be sufficient to every one, who in any thing hath been lifted up in transgression out of the power of the Lord; for He can bring down and abase the mighty, and lay them in the dust of the earth. Therefore, all keep low in His fear, that thereby ye may receive the secrets of God and His wisdom, may know the shadow of the Almighty, and sit under it in all tempests, storms, and heats. For God is a God at hand, and the Most High rules in the children of men. This is the word of the Lord God unto you all; what the Light doth make manifest and discover, as temptations, distractions, confusions; do not look at these temptations, confusions, corruptions, but at the Light which discovers them and makes them manifest; and with the same Light you may feel over them, to receive power to stand against them. The same Light which lets you see sin and transgression, will let you see the covenant of God, which blots out your sin and transgression, which gives victory and dominion over it, and brings into covenant with God. For looking down at sin, corruption, and distraction, ye are swallowed up in it; but looking at the Light, which discovers them, ye will see over them. That will give victory, and ye will find grace and strength; there is the first step to peace. That will bring salvation; by it ye may see to the beginning, and the 'Glory that was with the Father before the world began'; and come to know the Seed of God, which is the heir of the promise of God, and of the world which hath no end; and which bruises the head of the serpent, who stops people from coming to God. That ye may feel the power of an endless life, the power of God which is immortal, which brings the immortal soul up to the immortal God, in whom it doth rejoice. So in the name and power of the Lord Jesus Christ, God Almighty strengthen thee.

"G. F."

This note follows the letter:

"When the foregoing paper was read to Lady Claypole, she said, it stayed her mind for the present. Afterwards many Friends got copies of it, both in England and Ireland, and read it to people that were troubled in mind; and it was made useful for the settling of the minds of several."

[110] This was the persecution which called forth Milton's great sonnet:

[111] This was Cromwell's Second Parliament.

[AJ] Harvey was "groom of the bed chamber."

[112] This visit of Fox to Cromwell is treated in Carlyle's Oliver Cromwell, Vol IV., pp. 199, 200. Oliver Cromwell died September 3d, 1658. This "waft" or whiff of death which Fox felt was not the only forewarning of his end which came to Friends. A letter was delivered into Cromwell's hand a month before his death, which contained these words: "If thou continueth in thy oppression, the Lord will suddenly smite thee." See Burrough's "Good Counsel and Advice Rejected by Disobedient Men."

[113] Isaac Penington was one of the finest, richest spirits that came under the influence of Fox. He was highest in social rank of all the early Friends, and after Fox himself the best exponent of the fundamental Quaker idea.

[114] This "Church-faith (so-called)" was a "Declaration of the Faith and Order owned and practiced in the Congregational Churches in England: Agreed upon and consented unto by their Elders and messengers in their meeting at the Savoy, October 12th, 1658." Fox's reply has the following title: "Something in Answer to that Book called, The Church-Faith: Set forth by Independants (sic) and others; agreed upon by Divine messengers at the Savoy in London."

[115] From being Cromwell's most intimate friend Sir Harry Vane had become his most fearless opposer, and an advocate of extreme republicanism. After the downfall of Richard Cromwell, Vane had a brief return to influence and power. In September, 1659, he was made President of the Council, and was in this position the executive head of the nation in civil affairs. This episode must, therefore, be dated in the autumn of 1659.

[116] This epistle begins: "All Friends everywhere keep out of plots and bustling and the arm of flesh." A little later he writes again:

"Stand in the fear and dread of the Lord God; His power, life, light, seed and wisdom, by which ye may take away the occasion of wars, and so know a kingdom which hath no end, and fight for that with spiritual weapons, which takes away the occasion of the carnal; and there gather men to war, as many as ye can, and set up as many as ye can with these weapons. G. F."

[117] After leaving London, he had travelled extensively through the eastern and southern counties, revisiting Cornwall, where he had had such a long experience in Launceston jail in 1656.

[118] These great meetings were at this period held out of doors, in fields or orchards, or on some high hill.

[119] This meeting for the affairs of the Church, held at Skipton, in Yorkshire, in 1659, is generally considered to be the original yearly meeting.

[120] "Naked" means naked to the waist. There are a few other instances of similar actions in England and America.

[121] This is the beginning of what was later known as the "Meeting for Sufferings," which has been throughout its history a remarkable body. The minutes of the Meeting for Sufferings date from Fifth month 22d, 1675.

[122] This is the second time the striking character of his eyes has been commented on.

[123] This was just at the troublous time when Charles II. was coming to the throne, and the kingdom was being reorganized. Every traveller was suspected, and every gathering of people was watched.

[124] George Fox never admitted that the Quakers were a sect, nor did any Friend of the first fifty years. There was but one Church, composed of those who obeyed the Light and in whom Christ dwelt, and of this Church Fox and his followers claimed to be members. This position has been ably put in Thomas Hancock's "Peculium"—a Prize Essay.

[125] Margaret Fell was now the head of Swarthmore Hall, Judge Fell having died in 1658. As the arrest was made from her house she felt herself implicated in the false charge. She wrote a vigorous letter about the case to the proper magistrates.

[AK] Nuneaton was only two miles from his home at Drayton, but he seems not to have stopped for a visit.

[126] In 1658 Fox had written: "I went to Reading, where I was under great exercises and sufferings, and in great travail of spirit for about ten weeks." This was apparently over the disturbed political situation, and he tells us that at this time he "had a sight and sense of the king's return."

[127] Poor George little realized how futile this promise was to prove, or how soon the whips of Oliver were to become scorpions under the new order of affairs.

[128] In this instance Fifth-monarchy men, whose insurrection brought on the new persecution.

[129] Fox wrote a tender letter to the sufferers in prison, and "a Declaration from the harmless, innocent people of God called Quakers" was sent to the King.

[130] These Friends, in their use of signs and striking symbolisms, were undoubtedly following in the steps of the Hebrew prophets. Both William Sympson and Richard Sale were squeezed in Little Ease, the latter, being very stout, came to his death as a result. "Little Ease" was a hole hewed out of a rock; the breadth across seventeen inches; from the back to the inside of the great door at the top seven inches; at the shoulders, eight inches; at the breast, nine and a half inches; from the top to the bottom, one yard and a half, with a device to lessen the height for purposes of torture.

[131] We have already seen how frequently George Fox had what nowadays are called telepathic experiences.

[132] Whittier has beautifully told the story of Samuel Shattuck's mission in his poem, "The King's Missive." Longfellow has made the sufferings of the Quakers the subject of his dramatic poem, "New England Tragedies." The story of Quaker sufferings is told in George Bishop's "New England Judged." The best modern book on the subject is Hallowell's "Quaker Invasion of Massachusetts." Four Friends were executed—William Robinson, Marmaduke Stevenson, William Ledra and Mary Dyer.

[133] Here is the title page to this curious old book which is now very rare, and is much valued by collectors:

"A Battle-Door for Teachers & Professors to learn Singular and Plural; You to Many, and Thou to One: Singular One, Thou; Plural Many, You, Wherein is shewed forth by Grammar, or Scripture Examples, how several Nations and People have made a distinction between Singular and Plural, And First. In the former part of this Book, Called the English Battle-Door, may be seen how several People have spoken Singular and Plural, As the Apharsathkites, The Tarpelites, The Apharsites, The Archevites, The Babylonians, The Susanchites, The Dehavites, The Elamites, The Temanites, The Naomites, The Shuites, The Buzites, The Moabites, The Hevites, The Edomites, The Philistines, The Amalekites, The Sodomites, The Hittites, The Midianites, &c. Also, in this Book is set forth Examples of the Singular and Plural About Thou, and You in several Languages divided into distinct Battle-Doors, or Forms, or Examples; English, Latine, Italian, Greek, Hebrew, Caldec, Syriack, Arabick, Persiack, Ethiopick, Samaritan, Coptick or Egyptick, Armenian, Saxon, Welch, Mence, Cornish, French, Spanish, Portugal, High-Dutch, Low Dutch, Danish, Bohemian, Slavonian, and how Emperors and others have used the Singular Word to One; and how the Word You (to one) came first from the Pope. Likewise some examples, in the Polonian, Lithvanian, Irish and East-Indian, Together with the Singular and Plural Words thou and you, in Swedish, Turkish, Muscovian and Curlandian tongues,—In the latter part of this Book are contained several bad unsavoury words gathered first for certain School Books, which have been taught Boyes in England, which is a Rod and a Whip to the School Masters in England and elsewhere who teach such Books. Geo. Fox, Jno. Stubbs, Benjamin Furley.

"London: Printed for Robt. Wilson, and are to be sold at his Shop at the Signe of the Black-Spread-Eagle and Wind-Mil in Martins le Grand 1660."

[134] These Friends undoubtedly believed that the principles of truth which they had discovered would ultimately prevail over the entire globe.

"Prester John's Country" was Abyssinia. Prester John was a legendary Christian priest, who was believed in the early Middle Ages to reign over this Eastern country. About this time Catherine Evans and Sarah Chevers, in their travels, were put in the inquisition-prison at Malta, from which Fox secured their release, through the influence of Lord D'Aubeny, a Roman Catholic.

[135] Friends are married without clergyman or magistrate. The bridal couple stand up in a religious assembly, and, taking each other by the hand, promise to be husband and wife till death.

[136] It is estimated that at this time there were not less than 4,500 Friends in the prisons of England and Wales. This letter to the King is strikingly direct and straightforward.

[137] This was an act passed in 1662, "for preventing mischiefs and dangers that may arise by certain persons called Quakers, and others refusing to take oaths." The act declared it "altogether unlawful and contrary to the word of God" to refuse to take an oath, or to persuade another person to refuse to do so. It further made it an offense for more than five persons, "commonly called Quakers," "to assemble in any place under pretense of joining in a religious worship not authorized by the laws of this realm."

[138] This letter well illustrates the difficulties of George Fox's style. The letter manifests a profound and beautiful spirit, but the phraseology is none too clear. He means: "Dear Edward is living in God, who is invisible and unchangeable; settle your own lives down into that same living God whose divine presence manifested in Edward Burrough has begotten a spiritual life in you, and you will feel yourselves united in spirit and life with the dear departed one."

[AL] Truro.

[AM] "Truth" is used here and often in Friends' writings for the CAUSE which Friends represented.

[139] Most of the Quakers who suffered in prison during the reign of Charles were imprisoned for refusing to take the oath.

[140] This would be August of our calendar. Again the pen was busy during these weeks in jail, and many epistles and documents were written. A Baptist preacher, named Wiggan, who had been a great opponent of Fox, was brought into straits over the oath which he finally took. The episode furnishes this interesting entry:

"This Wiggan was poor, and while he was prisoner at Lancaster he sent into the country, and got money gathered for relief of the poor people of God in prison; and many people gave freely, thinking it had been for us, when indeed it was for himself. But when we heard of it, we laid it upon him, and wrote into the country, that Friends might let the people know the truth of the matter, that it was not our manner to have collections made for us, and that those collections were only for Wiggan and another, a drunken preacher of his society, who was so drunk, that once he lost his breeches."

[141] "A præmunired person" is one who has incurred the penalty of being put out of the protection of the crown, of having his lands, goods, and chattels forfeited to the crown and of remaining in prison during the sovereign's pleasure.

[142] These "four chief religions which have been got up since the apostles' days" are respectively the Roman Catholic, the Episcopalian, Presbyterian and Independent, i. e., Congregational.

[143] Scarborough Castle is so nearly demolished that it is now impossible to locate the rooms in which Fox was confined. The room in which he was finally quartered was on the extreme seaside of the castle and has been entirely destroyed. This year of fearful imprisonment following the severe confinement at Lancaster nearly broke down his wonderful constitution. He never again had the same physical vigor and power. Note his healthy humor in the little joke with the Papist.

[144] George Fox had a very keen eye for "judgments" which came upon persons who abused him or hindered his work. It accords completely with the ideas of the time, and is one of the things which he had not transcended.

[145] This "sickness" was the London "plague" of 1665.

[146] This was Thomas Ibbett, of Huntingdonshire. He went distracted a little later, and, standing in Cheapside during the great fire, he tried to stop its progress with his outspread arms, so that he nearly perished in the flames. For a remarkable prophecy of the "great plague" see "Writings of George Fox the Younger," 1662, pages 219-221.

[AN] The days of Oliver Cromwell.

[147] In nothing did Fox show his originality and insight more clearly than in his work of organizing the Society which his ministry had drawn together. During his long imprisonment many internal difficulties had arisen, which showed that the Society was too loosely organized for a permanent work in the world. The rest of his life—twenty-four years—was mainly devoted to this work of perfecting the system of meetings and government, though his ministry meantime in no way slackened. The first system of Discipline, printed in 1669 by his opponents, under the title, "Canons and Institutions," was drawn up soon after the release from Scarborough Castle.

[148] On this broad principle, of teaching everything useful and civil in creation, the work of Friends began in the cause of education. The subsequent history of their educational work is notable.

[AO] 1669.

[149] The "Bristol Register of Friends" shows the date of the marriage of George Fox to Margaret Fell to have been "Eighth month" 27th, 1669.

[150] During the next four years George Fox and his wife were almost continually separated from each other. About three months after their marriage Margaret Fox was thrown into Lancaster prison, where she was kept until a few weeks before her husband sailed on his memorable trip to the West Indies and the American colonies.

[151] In a very keen letter Fox told the magistrates that this act would have prevented the twelve apostles and the seventy disciples from meeting!

[152] This trial at the Old Bailey is reported in full in the Preface to the Works of William Penn. It is one of the most interesting episodes in his life, and, from a legal point of view, it is one of the most important jury trials of that century. William Penn had thrown in his lot with the Quakers definitely in 1666, though he had been influenced by the preaching of Thomas Loe while he was a student in Oxford University in 1659.

[AP] Near Rochester.

[153] This is another of the times in Fox's life when he underwent serious physical changes as a result of psychical disturbance.

[154] This was in 1669, about three months after their marriage. The sentence of præmunire was passed against Margaret Fell in 1663, so that for about seven (Fox says ten) years she was the King's prisoner, and her estate was in jeopardy.

[155] He speaks of "the yearly meeting" as though it were a well-established institution. Norman Penney has sent me an interesting extract from Barclay's "Letters of the Early Friends," which traces the development of the yearly meeting:

"There was a yearly meeting settled at Skipton in Yorkshire for all the northern and southern countries, ... and then the yearly meeting was removed to John Crooks, ... and afterwards the yearly meeting was kept at Bailey, in Yorkshire, and likewise at Skipton, in the year 1660. And from thence it was moved to London the next year, where it hath been kept ever since," p. 312 from a document said to have been by George Fox, but only since 1672 has it been held in London without intermission. The series of yearly meeting minutes commences 23d of Third month, 1671.

[156] Which would be August by the unreformed calendar.

[157] A Moorish pirate ship, named from Sallee, a seaport of Morocco. This incident not only indicates Fox's simple faith in God, but it also is a good illustration of the way in which he inspired confidence in others. The captain believes in him.

[158] As George Fox was too ill to travel, the meetings for worship and for business were held at the house where he was staying. At these meetings he gave much valuable counsel. Here he first met with slavery and dealt with it. "I desired them also that they would cause their overseers to deal mildly and gently with their negroes, and not use cruelty towards them, as the manner of some hath been and is; and that after certain years of servitude, they would make them free."

[159] In order that it might be positively clear that he "exalted Christ in all His offices," he wrote an extended Letter to the Governor of Barbadoes. The Letter takes the form of a declaration of faith and is often referred to as an authoritative statement of the belief of Friends. It was, however, not written for that purpose, and it is not by any means a full statement of their belief. It does not even mention the principle which held the leading place in all Fox's teaching and preaching. The Letter to the Governor was written to clear Friends from false charges, and it dwells solely on the points on which Fox is rumored to be unsound, or charged with dangerous teaching. The earliest "declaration of faith" of the Quakers was issued by Christopher Holder, John Copeland and Richard Doudney, from Boston prison in 1657. The earliest statement issued in England was Richard Farnsworth's "Confession and Profession of Faith in God," London, 1658.

[AQ] March 8th, 1672.

[160] John Burnyeat travelled extensively and did much valuable work in America. See the Journal of John Burnyeat, reprinted in Volume II. of Friends' Library.

[AR] Eastern shore of Chesapeake Bay.

[161] Local word for Indian chief or headman.

[AS] In Delaware.

[AT] That is, kindly-spirited.

[162] George Bishop, in "New England Judged," p. 351, says that New England Yearly Meeting was set up in 1661. John Burnyeat, who had attended it in 1671, says in his Journal, "It begins in the ninth of the Fourth month every year; and continues for much of a week, and is a general meeting once a year for all Friends in New England." The records for several years after its origin were destroyed by fire. They are, however, complete from 1683 to date.

[163] For an account of Fox's relations with Roger Williams see note in next chapter.

[164] "Shelter Island" lies at the Eastern end of Long Island, between Gardiner's Bay and Little Peconic Bay. Nathaniel Sylvester was the sole proprietor of the island, and he made it a shelter for persecuted Friends from New England.

[AU] Point Judith.

[165] Rye is now in New York State. The boundary between New York and Connecticut was long in dispute. At this time it seems Rye was in Governor Winthrop's territory.

[AV] Now Governor's Island.

[AW] In New Jersey.

[166] This narrative has sometimes been questioned and sometimes been taken to prove that Fox was an instrument in working miracles. Neither solution is satisfactory, or necessary. Recent medical annals give similar cases. A dislocated neck is not necessarily fatal. The incident shows again Fox's readiness in dealing coolly and skillfully with hard situations. He endeavors to do what can be done.

[167] It is not easy to follow Fox's scanty itinerary. There are two Tinicum islands in the Delaware (it is called "Dinidock" in the first edition of the Journal). The crossing was probably made at the upper island, which is just in front of what is now the city of Burlington, though this would be hardly ninety miles from Middletown Harbour, as he estimates. He then travels down across the very country which Friends afterwards settled under the leadership of William Penn. There is evidence to show that the idea of forming in America a colony of Friends originated with George Fox. We learn from a letter of Josiah Coale, a Friend who had travelled extensively among the Indians, that George Fox had commissioned him to treat with the Susquehanna Indians for the purchase of a strip of territory. Fox's letter is not preserved, but Josiah Coale's answer is among the Swarthmore MSS., and is as follows: "Dear George,—As concerning Friends buying a piece of land of the Susquehanna Indians, I have spoken of it to them and told them what thou said concerning it, but their answer was that there is no land that is habitable or fit for situation beyond Baltimore's liberty [i. e., beyond the domain of Lord Baltimore,] till they come to or near the Susquehanna fort, and besides William Fuller, who was the chief man amongst Friends with the Indians ... is withdrawn at present, ... so that without him little can be done at present with the Indians; and besides, these Indians are at war with another nation of Indians, who are very numerous, and it is doubted by some that in a little space they will be so destroyed that they will not be a people. Thine in the truth,

Josiah Coale."

This letter was written in 1660, twelve years before this American visit. About the same time William Penn's thoughts were turning in the same direction. Writing about Pennsylvania in 1681, he says: "This I can say, that I had an opening of joy as to these parts in the year 1661, at Oxford twenty years since." By a purchase made through John Fenwick and Edward Byllynge, Friends obtained possession of a great section of New Jersey in 1674, the year after George Fox arrived in England. There can be no doubt that his thoughts were on future settlements here as he travelled through what is now Pennsylvania and New Jersey.

[168] The "desperate river" was probably the Brandywine, and the Christiana "River" is Christiana Creek, formed from a junction of Red Clay and White Clay Creeks. It finds the Delaware about two miles below Wilmington. The Bohemia and Sassafras Rivers are two of the many arms of Chesapeake Bay. The "Kentish Shore" is the shore of Kent County, Maryland. Tredhaven (or Thirdhaven) is farther down the Bay, where the boats were so thick it seemed like the Thames! A meeting was established here which remains until the present time.

[AX] In Delaware.

[AY] Now St. Michael's.

[169] What is now called Baltimore Yearly Meeting was established in 1672.

[AZ] Now Somerton.

[BA] Now Chowan.

[BB] Now Roanoke.

[170] The letter began as follows:

"Dear heart,

"This day we came into Bristol, near night, from the sea; glory to the Lord God over all for ever, who was our convoy, and steered our course! who is the God of the whole earth, of the seas and winds, and made the clouds His chariots, beyond all words, blessed be His name for ever! He is over all in His great power and wisdom. Amen."

[171] When George Fox married Margaret Fell she had one son, George, and seven daughters, as follows: Margaret, who married John Rous; Bridget, who married John Draper; Isabel, twice married, first to William Yeomans, and then to Abraham Morrice; Sarah, who married William Mead (Penn's companion in the famous trial), Mary, who married Thomas Lower; Susanna, who married William Ingram, and Rachel, who married Daniel Abraham.

[172] This is the beginning of a serious opposition to Fox's system of government, which finally grew to an open schism. It was headed by John Wilkinson and John Story. It was one of the most trying struggles of Fox's life.

[BC] That is, in reclaiming those who have gone astray.

[173] Margaret Fox and her daughter were sent on under the escort of a Friend, a merchant from Bristol, who, Fox says, "seemed to have met us providentially to assist my wife and her daughter in their journey homewards, when by our imprisonment they were deprived of our company and help." Fox had just received a message that his mother was in her last illness, and it had been his intention to part from his wife in Warwickshire and have a last visit with his aged mother. This privilege never came, for Mary Fox, of Fenny Drayton, died while her son was in Worcester prison.

[174] This is Chief Justice Sir Matthew Hale.

[175] It will be noticed that Fox is set at liberty on the errors in his indictment, and not on a judicial decision that it is illegal to imprison on a præmunire.

[176] George Fox was now only fifty-one years old, but he was prematurely broken by the sufferings and exposures which only such an iron constitution as he possessed could have endured for thirty years. He still had fourteen years to live, but from now on a decided change appears. There is no cessation of activity, but it is activity of a quieter sort. Only one important mission journey falls in these years—the visit to Holyland and Germany. Henceforth he makes his pen speak for him. Epistles and books are the main results of these fourteen years. The Journal grows dry and devoid of dramatic interest, and our gleanings from it will be few. He is much at Swarthmore or at Kingston, near London, where Margaret Rous, a daughter of his wife, lived.

[BD] 1677.

[BE] Worminghurst.

[177] Fox did not see Roger Williams in Providence, though the latter had a personal tilt with John Burnyeat at Newport in 1671. After George Fox had left Providence and had gone back down the Bay with his companion, Nicholas Easton, governor of Rhode Island, Roger Williams rowed to Newport with a challenge to a debate. Fox, however, had already left the island, and was well on his way toward Long Island. Williams then wrote, what Fox elsewhere calls "Roger Williams's 'Book of Lyes,'" a book bearing the grimly humorous title, "George Fox digged out of his Burrows," Boston, 1676. (See Publications of the Narragansett Club, Vol. V., pp. xx.-xlv., Providence, 1872.) Fox and Burnyeat reply to this "slanderous book" in a sixty-five-page pamphlet entitled, "A New England Fire Brand Quenched." Fox seemed not to know just where the famous "apostle of soul liberty" lived, as he says, "a priest of New England (or some colony thereabouts!)"

[BF] Whither they had gone for some religious service.

[178] This Galenus Abrahams was a Mennonite and a man of considerable note. Sewell, the Quaker historian, who had himself been a disciple of Abrahams, tells us that in this discussion, which lasted five hours, the latter maintained the position that "nobody nowadays could be accepted as a messenger of God unless he confirmed the same by miracle." (See Sewell's "History of Friends," Vol. II., page 368, edition of 1823. See, also, Barclay's "Religious Societies of the Commonwealth," pages 174, 251.) During his second visit to Holland, Fox had another interview with the famous Mennonite which gives an interesting side light on the penetrating power of Fox's eyes, already noticed. "Before I left I went to visit one Galenus Abrahams, a teacher of chief note among the Mennonites, or Baptists. I had been with him when I was in Holland about seven years before and William Penn and George Keith had disputes with him. He was then very high and shy, so that he would not let me touch him, nor look upon him (by his good will), but bid me 'Keep my eyes off him, for,' he said, 'they pierced him.' But now he was very loving and tender, and confessed in some measure to truth; his wife also and daughter were tender and kind, and we parted from them very lovingly."

[179] He had previously had a trying time with opponents who were "very unruly and troublesome" in some meetings held at the home of his friend Thomas Ellwood, at Hunger Hill, near London.

[180] This is an interesting letter to John III. of Poland, in which are given many passages from the words of sovereigns, both ancient and modern, in behalf of liberty of conscience. The letter is an able and valuable document, written, as the writer says, "in love to thy immortal soul and for thy eternal good." It closes with this postscript:

"Postscript.—'Blessed be the merciful, for they shall obtain mercy.' And remember, O king, Justin Martyr's two Apologies to the Roman emperors, in the defence of the persecuted Christians; and that notable Apology, which was written by Tertullian, upon the same subject; which are not only for the Christian religion, but against all persecution for religion."

[BG] 1680.

[BH] 1682.

[181] Here is a beautiful letter to those who are suffering:

"Dear, suffering lambs, for the name and command of Jesus; be valiant for His truth, and faithful, and ye will feel the presence of Christ with you. Look at Him who suffered for you, who hath bought you, and will feed you; who saith, 'Be of good comfort, I have overcome the world'; who destroys the devil and his works, and bruises the serpent's head. I say, look to Christ, your sanctuary, in whom ye have rest and peace. To you it is given not only to believe, but to suffer for His name's sake. They that will live godly in Christ Jesus, shall suffer persecution by the ungodly professors of Christ Jesus, who live out of Him. Therefore be valiant for God's truth upon the earth, and look above that spirit that makes you suffer, up to Christ, who was before it was, and will be when it is gone."

[BI] In 1683.

[BJ] On First-day at the Savoy.

[BK] Spring of 1684.

[182] The journal of the second visit to Holland gives little matter of fresh interest. The visit lasted from the 31st of May to the 16th of July, 1684.

[183] This letter to the Duke of Holstein ends as follows:

"I entreat the duke to consider these things. I entreat him to mind God's grace and truth in his heart that is come by Jesus; that by his Spirit of Grace and truth he may come to serve and worship God in his Spirit and truth; so that he may serve the living eternal God that made him, in his generation, and have his peace in Christ, that the world cannot take away. And I do desire his good, peace, and prosperity in this world, and his eternal comfort and happiness in the world that is everlasting. Amen.

G. F.

"London, 26th of the 8th Month, 1684."

[184] The Duke of Monmouth, illegitimate son of Charles II., landed in Lyme, in Devonshire, hoping to secure the throne, but he was defeated at Sedgemoor and captured July 6th, 1685.

[185] On the 16th of May James II. issued a warrant commanding that all Quakers who had been convicted on charges of præmunire, or for not swearing, or for not going to church, should be released. By the execution of this warrant about fifteen hundred Quakers were set free. Naturally the yearly meeting which followed was a happy time. This "Order of Release" is preserved in the Archives in Devonshire House in London. It is written on eleven skins of vellum, with the king's portrait at the top. In the list is the name of John Bunyan, who got included in this Royal Pardon.

[BL] September, 1688.

[186] This letter was written October 17th, 1688. William landed in England November 5th, 1688.

[BM] March, 1689.

[BN] November, 1690.

[187] This epistle, the last he ever wrote, closes with a triumphant note and an optimistic outlook on the world:

"Christ the Seed reigns; and His power is over all, who bruises the serpent's head, and destroys the devil and his works, and was before he was. So all of you live and walk in Christ Jesus; that nothing may be between you and God, but Christ, in whom ye have salvation, life, rest and peace with God.

"As for the affairs of truth in this land and abroad, I hear that in Holland and Germany, and thereaway, Friends are in love, unity, and peace: and in Jamaica, Barbadoes, Nevis, Antigua, Maryland, and New-England, I hear nothing, but Friends are in unity and peace. The Lord preserve them all out of the world (in which there is trouble) in Christ Jesus, in whom there is peace, life, love, and unity. Amen. My love in the Lord Jesus Christ to all Friends everywhere in your land, as though I named them.

G. F.

"London, the 10th of the 11th month, 1690" (January 10th, 1691).