Chapter XI (2)

Here, being weak with travel and continual exercise, I spent some time to rest myself, and recover my health; visiting in the mean time the Friends in that part of the country, as I was able to get abroad.[61] When I was a little recovered, I went to ENFIELD, visiting Friends there and thereabouts; and so to DALSTON to see the widow Stot; and thence to LONDON, some Friends being come over from New Jersey in America, about business, which I was desired to be present at.

It was the latter end of the summer when I came to LONDON, where I stayed the winter following; saving that once or twice, my wife being in town with me, I went with her to her son Rous’s at Kingston. And though my body was very weak; yet I was in continual service, either in public meetings, when I was able to bear them, or in particular business amongst Friends, and visiting those that were sufferers for truth, either by imprisonment or loss of goods.

Many things also in this time I wrote, some for the press, and some for particular service; as letters to the King of Denmark and Duke of Holstein, on behalf of Friends that were sufferers in their dominions; of the latter, the following is a copy:—

“_For the Duke of Holstein, whom I entreat, in the love of God, to
read over this, which is sent in love to him_.

“I understand that formerly, by some evil-minded persons, it was
reported to thee, when Elizabeth Hendricks came to Frederickstadt
to visit the people called Quakers, that it was a scandal to the
Christian religion, that a woman should be suffered to preach in a
public assembly religiously gathered together, &c. Upon which thou
gave forth an order to the rulers of Frederickstadt, ‘to make the
said people leave that place forthwith, or to send them away.’ But
the said rulers being Arminians, and they, or their fathers,
having come to live there, as a persecuted people in Holland, not
much above threescore years ago, made answer to the duke, ‘they
were not willing to persecute others for conscience’ sake, who had
looked upon persecution on that account in their own case as
antichristian,’ &c. But after that, the people of God, in scorn
called Quakers, wrote unto thee, O duke, from Frederickstadt; and
since that time they have had their liberty, and their meetings
peaceable, to serve and worship God almost these twenty years at
Frederickstadt, and thereabouts, freely without any molestation;
which liberty they have acknowledged as a great favour and
kindness from thee.

“And now, O duke, thou professing Christianity from the great
and mighty name of Christ Jesus, who is King of kings and Lord
of lords, and the Holy Scriptures of truth of the Old and New
Testament, do not you use many women’s words in your service and
worship out of the Old and New Testament? The apostle saith,
‘Let your women keep silence in the churches;’ and that, ‘he did
not permit a woman to speak, but to be under obedience; and if
she will learn anything, to ask her husband at home; for it is a
shame for a woman to speak in the church.’ And 1 Tim. ii. 11,
12. ‘Women are to learn in silence and not suffered to teach,
nor to usurp authority over the man, but to be in silence.’ 1
Cor. xiv. 34. Now, here the duke may see, what sort of women
were to be in silence and in subjection, whom the law commands
to be silent, and not to usurp authority over the man, nor to
speak in the church; these were unruly women. In the same
chapter he commands women ‘not to plait or broider their hair,
nor to wear gold, pearls, or costly array.’ These things were
forbidden by the apostle; and such women as wear such things,
are to learn in silence and to be subject, and not to usurp
authority over the men; for it is a shame for such to speak in
the church. But do not such women as these, that wear gold and
silver, and pearls and gaudy apparel, or costly array, and plait
and broider their hair, speak in your church, when your priest
sets them to sing psalms? Do they not speak when they sing
psalms? Consider this, O duke! Yet you say, ‘your women must
keep silence in the church, and must not speak in the church;’
but when they sing psalms in your churches, are they then
silent? Though the apostle forbids such women before-mentioned
to speak in the church, yet in another place the apostle
encourages the good or holy women to be teachers of good things,
as in Tit. ii. 3, 4. The apostle said, ‘I entreat thee, true
yoke-fellow, help those women which laboured with me in the
gospel, and with other my fellow-labourers, whose names are
written in the book of life.’ Here he owns these holy women, and
encourages them, which laboured with him in the gospel, and did
not forbid them; Phil. iv. 2, 3. He likewise commends Phœbe
unto the church of the Romans, calls her ‘a servant unto the
church of Cenchrea,’ sends his epistle by her to the Romans from
Corinth, and desires the church at Rome ‘to receive her in the
Lord as becometh saints:’ and to ‘assist her in whatsoever
business she had need of; for she had been a succourer of many
and of himself also.’ And he said, ‘Greet Priscilla and Aquila,
my helpers in Christ Jesus, who have for my life laid down their
own necks; unto whom not only I give thanks, but also all the
churches of the Gentiles.’ Now here the duke may see these were
good, holy women, whom the apostle did not forbid speaking, Rom.
xvi. 1-4, but commended them. And Priscilla and Aquila
instructed and expounded unto Apollos the way of God more
perfectly, Acts xviii. 26. So here Priscilla was an instructor
as well as Aquila; which holy women the apostle doth not forbid.
Neither did the apostle forbid Philip’s four daughters, which
were virgins, to prophesy. Women might pray and prophesy in the
church, 1 Cor. xi. 5.

“The apostles showed to the Jews the fulfilling of Joel’s
prophecy; that in the last days God would pour of his Spirit upon
all flesh, and their sons and daughters, servants and handmaids,
should prophesy with the Spirit of God. So the apostle encourages
daughters and handmaids to prophesy as well as sons; and if they
do prophesy, they must speak to the church or people, Joel ii. 28;
Acts ii. 17, 18. Did not Miriam the prophetess sing unto the Lord,
and all the women with her, when the Lord had delivered the
children of Israel from Pharaoh? Did not she praise the Lord, and
prophesy in the congregation of the children of Israel? and was
not this in the church? Exod. xv. 21. Moses and Aaron did not
forbid her prophesying or speaking; but Moses said, ‘would God all
the Lord’s people were prophets!’ and the Lord’s people are women
as well as men. Deborah was a judge and a prophetess; and do not
you make use of Deborah’s and Miriam’s words in your service and
worship? See (Judg. v. 1-31) Deborah’s large speech or song. Barak
did not forbid her, nor any of the Jewish priests. Did not she
make this speech or song in the congregation or church of Israel?
In the book of Ruth there are good speeches of those good women,
which were not forbidden. Hannah prayed in the temple before Eli,
and the Lord answered her prayer. See what a speech Hannah makes,
and a praising of God, before Eli the high-priest, who did not
forbid her, 1 Sam. ii. 1-10. Josiah the king sent his priest with
several others, to ask counsel of Huldah the prophetess, who dwelt
at Jerusalem in the college, 2 Kings, xxii. 14; 2 Chron. xxxiv.
22. So here the king and his priests did not despise the counsel
of this prophetess; and she prophesied to the congregation of
Israel, as may be seen in these chapters.

“And in Luke i. 41-55, see what a godly speech Elizabeth made to
Mary, and what a large godly speech Mary made also. Mary said,
‘that the Lord did regard the low estate of his handmaid,’ &c. And
do you not make use in your worship and service of Mary’s and
Elizabeth’s words from Luke i. 41-55, in your churches, and yet
forbid women’s speaking in your churches? Yet all sorts of women
speak in your churches, when they sing, and say Amen. In Luke ii.
there was Anna the prophetess, a widow of about fourscore and four
years; who departed not from the temple, but served God with
fasting and prayer night and day. Did not she confess Christ Jesus
in the temple, and give thanks to the Lord, and ‘speak of Christ
to all that looked for redemption in Jerusalem?’ Luke ii. 36-38.
So such holy women were not forbidden to speak in the church,
neither in the law nor gospel. Was it not Mary Magdalene and other
women that first preached Christ’s resurrection to the apostles?
The woman indeed (namely, Eve) was first in transgression; and so
they were women that first preached the resurrection of Christ
Jesus; for Christ said to Mary, &c. ‘Go to my brethren, and say
unto them, I ascend unto my Father and to your Father, and to my
God and to your God,’ John xx. 17. And Luke xxiv. 10, it was Mary
Magdalene and Joanna, and Mary the mother of James, and other
women that were with them, who told the apostles, ‘that Christ was
risen from the dead, and their words and these women’s words, were
as idle tales to the apostles, and they believed them not,’ ibid.
ver. 11. And ver. 22, ‘Certain women also of our company made us
astonished,’ they said: so here it may be seen, that the women’s
preaching the resurrection of Christ did astonish the apostles.
Christ sent these women to preach his resurrection; so it is no
shame for such women to preach Christ Jesus; neither are they to
be silent when Christ sends them. The apostle says, ‘Every tongue
shall confess to God,’ Rom. xiv. 11; and ‘Every tongue shall
confess that Jesus Christ is Lord, to the glory of God the
Father,’ Phil. ii. 11. So here it is clear, that women must
confess Christ as well as men, if every tongue must confess. And
the apostle saith, ‘There is neither male nor female; for ye are
all one in Christ Jesus,’ Gal. iii. 28.

“And whereas it is said, ‘Women must ask their husbands at home,’
&c., the duke knows very well virgins have no husbands, nor
widows; for Anna the prophetess was a widow; and if Christ be the
husband, men must ask counsel of him at home as well as women,
before they teach. And set the case, that a Turk’s wife should be
a Christian, or a Papist’s wife should be a Lutheran, or a
Calvinist, must they ask and learn of their husbands at home,
before they confess Christ Jesus in the congregation of the Lord?
Their counsel will be to them to turn Turks or Papists.

“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.

Besides the foregoing, I wrote also epistles to Friends; of one of which the following is a copy:—

“Friends and Brethren in the Lord Jesus Christ, in whom you have
all life, peace, and salvation; walk in Him, who is your heavenly
Rock and Foundation, that stands sure, who hath all power in
heaven and earth given unto him. So his power is over all. Let
your faith stand in his power, which is over all from everlasting
to everlasting, over the devil and his power; that in the holy,
heavenly wisdom of God, ye may be preserved and kept to God’s
glory, out of all snares and temptations; so that God’s wisdom may
be justified of all his children in this day of his power, and
they all may be faithful, serving and worshipping God in his
Spirit and truth, and valiant for it upon the earth.

“For, as the apostle saith, ‘They that believe are entered into
their rest, and have ceased from their own works, as God did from
his.’ Now this rest is an eternal rest in Christ, the eternal Son
of God, in whom every true believer hath everlasting life in
Christ Jesus, their rest and everlasting day. For Christ the Rest
bruiseth the serpent’s head, and through death destroyeth death,
and the devil, the power of death, and his works. He is the
Eternal Rest, that giveth eternal life to his sheep. Christ
fulfilleth the prophets, and all the figures, shadows, and
ceremonies, as in the Old Testament; and all the promises are yea
and amen in Christ, who was the Eternal Rest to all true believers
in the apostles’ days, and ever since, and is so now. Christ is
the beginning and the ending, the first and the last, who is
ascended above all principalities, powers, thrones, and dominions,
that he might fill all things. For ‘by Jesus Christ all things
were made and created, whether they be things in heaven, or things
in the earth;’ and he is the Eternal Rest. They that believe are
entered into Christ, their Eternal Rest, in whom they have eternal
life and peace with God. Wherefore I say again, in Him who is your
Rest, live and abide; for in Him ye are happy, and his blessings
will rest upon you. God Almighty keep and preserve you all, his
true believers, in Christ your Rest and Peace this day. Amen.”

G.F.

London, the 18th of the 12th Month, 1684-5.

About a month after I got a little out of London, visiting Friends, at SOUTH STREET, FORD GREEN, and ENFIELD, where I had meetings. Afterwards I went to WALTHAM ABBEY, and was at the meeting there on a First-day, which was very large and peaceable. Then returning through ENFIELD and EDMONTON SIDE, I came back to LONDON in the 3rd Month, to advise with and assist Friends, in laying their sufferings before the Parliament then sitting. We drew up a short account thereof, which we caused to be printed and spread among the Parliament-men.

The Yearly Meeting coming on, I was much concerned for the Friends that came up to it out of the country, lest they should meet with any trouble or disturbance in their passages up or down; and the rather, because about that time a great bustle arose in the nation on the Duke of Monmouth’s landing in the West. But the Lord, according to his wonted goodness, was graciously pleased to preserve Friends in safety, gave us a blessed opportunity to meet together in peace and quietness, and accompanied our meeting with his living, refreshing presence; blessed for ever be his holy name!

Now, considering the hurries that were in the nation, it came upon me, at the close of this meeting, to write a few lines to Friends, “to caution all to keep out of the spirit of the world, in which the trouble is, and to dwell in the peaceable truth;” as follows:—

“DEAR FRIENDS AND BRETHREN,

“Whom the Lord hath called and chosen in Christ Jesus, your Life
and Salvation, in whom ye have all rest and peace with God; the
Lord God by his mighty power, which is over all, hath preserved
and supported you to this day, to be a peculiar, holy people to
himself, so that by his eternal Spirit and power ye might be all
kept out of the world; for in the world is trouble. And now, in
this great day of the Lord God Almighty, he is shaking the heavens
and the earth of outward professions, their elements are in a
heat, their sun and their moon are darkened, the stars falling,
and the mountains and hills shaking and tottering, as it was among
the Jews in the day of Christ’s appearing. Therefore, dear Friends
and brethren, dwell in the Seed, Christ Jesus, the Rock and
Foundation, that cannot be shaken; that ye may see with the light
and Spirit of Christ, that ye are as fixed stars in the firmament
of God’s power; and in this his power and light, you will see over
all the wandering stars, the clouds without water, and trees
without fruit. That which may be shaken, will be shaken; as will
all they that are wandered from the firmament of God’s power.

“Dear Friends and brethren, you that are redeemed from the death
and fall of Adam, by Christ the second Adam, in Him ye have life,
rest, and peace; for Christ saith, ‘In me ye shall have peace; but
in the world trouble.’ And the apostle saith, ‘They that believe
are entered into their Rest,’ namely, Christ, who hath overcome
the world, who bruiseth the serpent’s head, destroys the devil and
his works, and fulfils the types, figures, and shadows of the Old
Testament and the prophets; in whom the promises are yea and amen;
who is the first and the last, the beginning and the ending—the
Eternal Rest. So keep and walk in Christ, your Rest, every one
that have received him.

“And now, dear Friends and brethren, whatever bustlings and
trouble, tumults and outrages, quarrels and strife, arise in the
world, keep out of them all; concern not yourselves with them: but
keep in the Lord’s power and peaceable truth, that is over all
such things; in which power ye seek the peace and good of all men.
Live in the love which God hath shed abroad in your hearts through
Christ Jesus; in which nothing is able to separate you from God
and Christ, neither outward sufferings, persecutions, nor any
outward thing, that is below and without; nor to hinder or break
your heavenly fellowship in the light, gospel, and Spirit of
Christ; nor your holy communion in the Holy Ghost, that proceeds
from the Father and the Son, and which leads you into all truth.
In this Holy Ghost, in which is your holy communion, that proceeds
from the Father and the Son, you have fellowship with the Father
and the Son, and one with another. This is it which links and
joins Christ’s church or body together, to Him the heavenly and
spiritual head, and in unity in his Spirit, which is the bond of
peace, to all his church and living members, in whom they have
eternal rest and peace in Christ, and with God everlasting, who is
to be blessed and praised for ever. Amen.

“Dear Friends, forsake not the assembling of yourselves together,
who are gathered in the name of Jesus, who is your prophet, whom
God hath raised up in the New Testament, to be heard in all
things; who opens to you, and no man can shut; and shuts, and no
man can open; who is your Priest, made higher than the heavens by
the power of an endless life, by whom you are made a royal
priesthood, to offer up to God spiritual sacrifice; who is the
Bishop of your souls, to oversee you, that ye do not go astray
from God; who is the good Shepherd, that hath laid down his life
for his sheep; and they hear his voice, and follow him, and he
gives them eternal life.

“And now, dear Friends and brethren, abide in Christ, the vine,
that ye may bring forth fruit to the glory of God. And as every
one hath received Christ, walk in Him, who is not of the world,
that lies in wickedness; so that ye may be preserved out of the
vain fashions and customs of the world, which satisfy the lust of
the eye, the lust of the flesh, and the pride of life, which are
not of the Father, but of the world that passes away. Whoever
joins to that which is not of the Father, or encourages it, draws
the mind from God the Father, and the Lord Jesus Christ. Therefore
let Christ rule in your hearts, that your minds, souls, and
spirits may be kept out of the vanities of the world, in their
words, ways, and actions, that ye may be a peculiar people,
zealous of good works, serving the Lord through Jesus Christ, to
the praise and glory of God; that by the Word of his grace your
words may be gracious, and in your lives and conversations ye may
show forth righteousness, holiness, and godliness; that so God
Almighty may be glorified in you all, and through you all, who is
above all, blessed and praised for ever. Amen.”

G. F.

London, the 11th of the 4th Month, 1685.

Several other letters also I wrote at this time to Friends in divers foreign countries, from whom I had received letters about the affairs of truth. Which when I had despatched, the Yearly Meeting being over, and country Friends for the most part being gone, I got a little way out of town; being much spent with the heat of the weather, throngs in meetings, and continual business. I went at first to SOUTH STREET, where I abode some days. And among other services I had there, a great sense entered me of the growth and increase of pride, vanity, and excess in apparel; and that not only amongst the people of the world, but too much also amongst some that came among us, and seemed to make profession of the truth. In the sense I had of the evil thereof, it came upon me to give forth the following, as a reproof and check thereunto:—[62]

“The apostle Peter saith (in 1 Pet. iii.) of the women’s adorning;
‘Let it not be (mark, let it not be; this is a positive
prohibition) that outward adorning of plaiting the hair, and of
wearing of gold, or of putting on of apparel; but let it be the
hidden man of the heart, in that which is not corruptible, even
the ornament of a meek and quiet spirit, which is in the sight of
God of great price; for after this manner in the old time the holy
women also, who trusted in God, adorned themselves.’

“Here ye may see what is the ornament of the holy women, which was
in the sight of God of great price, and which the holy women, who
trusted in God, adorned themselves with. But the unholy women,
that trust not in God, their ornament is not a meek and a quiet
spirit; they adorn themselves with plaiting the hair, putting on
of apparel, and wearing of gold; which is forbidden by the apostle
in his general epistle to the church of Christ, the true
Christians.

“And the apostle saith (1 Tim. ii. 9, 10), ‘In like manner also,
that women adorn themselves in modest apparel, with shamefacedness
and sobriety; not with broidered hair, or gold, or pearls, or
costly array, but (which becometh women professing godliness) with
good works.’

“Here ye may see what the women were not to adorn themselves with,
who professed godliness; they were not to adorn themselves with
broidered hair, nor gold, nor pearls, nor costly array; for this
was not looked upon to be modest apparel for holy women, that
professed godliness and good works. But this adorning or apparel
is for the immodest, unshamefaced, unsober women, that profess not
godliness, neither follow those good works that God commands.
Therefore it doth not become men and women who profess true
Christianity and godliness to be adorned with gold, or chains, or
pearls, or costly array; or with broidered hair; for these things
are for the lust of the eye, the lust of the flesh, and the pride
of life, which are not of the Father. All holy men and women are
to mind that which is more precious than gold; who are ‘redeemed
not with corruptible things, as silver and gold, from your vain
conversation; but with the precious blood of Christ, as of a Lamb
without blemish and without spot. Therefore as obedient children
to God, not fashioning yourselves according to your former lusts
in your ignorance; but as he which hath called you is holy, so be
ye holy in all manner of conversation,’ 1 Pet. i. 14, 15.

“Christ saith, ‘The life is more than meat, and the body is more
than raiment,’ Luke xii. 23.

“I read of a “wise moral philosopher, who, meeting a woman with
her neck and breast bare, laid his hand upon her, and said,
‘Woman, wilt thou sell this flesh?’ and she replying, No; ‘Then
pray,’ said he, ‘shut up thy shop;’” (meaning her bare breasts and
neck). So they were looked upon as harlots, that went with their
necks, breasts, and backs bare, and not modest people, even among
the moral heathens. Therefore they that profess the knowledge of
true Christianity, should be ashamed of such things. You may see a
book written by the very Papists, and another by Richard Baxter
the Presbyterian, against bare breasts and bare backs. They that
were but in an outward profession, declared against such things;
therefore they who are in the possession of truth and true
Christianity, should be ashamed of such things. Read, I pray you,
the third of Isaiah, and there see how that holy prophet was
grieved with the foolish women’s vain attire, and how he was sent
by the Lord to reprove them. Envious, persecuting Jezebel’s
attired head and bravery, like a painted harlot out of the truth,
did not keep her from the judgments of God, when the Lord stirred
up Jehu against her. Doth not pride go before a fall, and a
haughty mind before destruction? God resisteth the proud, and
giveth grace to the humble. Solomon saith, ‘The Lord will destroy
the house of the proud,’ Prov. xv. 25. ‘For the day of the Lord
shall be upon every one that is proud and lofty, &c., and he shall
be brought low,’ Isa. ii. 12, and Mal. iv. Therefore take heed of
calling the proud happy; for ‘the Lord will scatter the proud in
the imaginations of their own hearts, and exalt them of low
degree.’ And you may read in the Revelations (chap. xvii. 4, and
xviii. 16), of the false church, how she was outwardly decked, but
full of abomination, and came to a downfall at last. Therefore it
is good for all that profess the truth, to use this world as not
abusing it; for the fashion of this world passeth away; but the
Word of the Lord endureth for ever. ‘The Lord taketh pleasure in
his people, he will beautify the meek with salvation,’ Psa. cxlix.
4. All that know the truth as it is in Jesus, are to be beautified
and clothed with this salvation, which salvation is a strong wall
or a bulwark against that spirit, that would lead you further into
the fall from God, into those things which the fallen man and
woman delight in, and beautify or adorn themselves with.
Therefore, all that profess the truth, be circumspect, sincere,
and fervent, following the Lord Jesus Christ, who is not of this
world; in whom ye have life and peace with God.”

G. F.

South-street, the 24th of the 4th Month, 1685.

-----

Footnote 58:

Frequent mention being made by George Fox of his being engaged
with his pen on behalf of the truth, it may be well to apprize the
reader that these volumes contain only a very small portion of his
writings. Many others of his works were collected and printed in
1706, forming a large volume, entitled, _Gospel Truth
Demonstrated, in a collection of Doctrinal Books, given forth by
that faithful minister of Jesus Christ, George Fox, &c._ This
collection consists of above 1000 folio pages, comprising about
160 pieces, the dates from 1653-1689.

In addition to treatises in explanation or defence of the
principles and doctrines taught by George Fox, this volume
contains many others of a more extended character. There are three
addressed to the Jews; and papers in behalf of the doctrine of the
gospel, and against persecution, to be delivered to the following
rulers:—The Great Turk, the magistrates of Malta, the Emperor of
Austria, the Kings of France and Spain, the Pope, and the Emperor
of China. And in 1688, Sultan Mahomet IV. having sent a defiance
to the Emperor Leopold in his Christian character, threatening to
ruin him, _and pursue his crucified God_, George Fox wrote a Reply
to this public document; warning the Turk to fear the great God
that made him and all things, and showing him out of their Koran,
that the founder of their religion wrote more respectfully of
Christ: whom he then proceeds to set forth to the notice of the
Sultan by citations from the Scriptures.

In the books and treatises forming the above collection, the
doctrine of our blessed Lord, and those matters essential to
salvation and true Christianity, are plainly asserted and fully
demonstrated according to the Scriptures. For although he gave
preference to the Holy Spirit (as all true spiritual Christians
do), yet his true love to, and sincere esteem of, the Holy
Scriptures (as being given by Divine inspiration), is clearly
manifest; 1st, In his frequent advice to Friends to keep to
Scripture language, terms, words, and doctrines, as taught by the
Holy Ghost, in matters of faith, religion, controversy, and
conversation; and not to be imposed upon and drawn into
unscriptural terms, invented by men in their human wisdom. 2nd, In
his great industry in searching the Scriptures, and frequently
quoting, reciting, aptly applying and opening the same in his
writings, as appears in the above-named work. He truly testified,
both in his ministry and writings, of Christ Jesus, his power, and
coming, in the flesh and in the spirit. He was both for the sacred
history and mystery of Christ revealed according to the Scripture
testimonies of him, respecting his sufferings without, the work of
his power within, and his kingdom and glory; and, under his
guidance, he faithfully warred against the spirit of Antichrist
and persecution—against the false church—the corruptions of the
world, its deceit and hypocrisy, under all professions.

Footnote 59:

William Bingley became a minister among Friends while residing in
Yorkshire, and visited Ireland in 1675 and in 1682. He settled in
London as a stuff merchant when in the meridian of life; and in
1684 accompanied Samuel Waldenfield on an apostolic journey in
Holland and the Netherlands. He was one of the Friends who
preached at the funeral of George Fox, in 1690-91; and he appears
to have paid religious visits to different parts of Great Britain
at various periods. He died in London in 1714, aged 64 years.

Footnote 60:

Samuel Waldenfield, born at Edmondsbury, in Suffolk, in 1652, was
religiously inclined in his youth, and a hearer of the
Independents. But becoming convinced of the principles of truth,
as held by Friends, about the year 1670, he came forth a powerful
preacher of the word of life; and, with the Lord’s blessing on his
labours, many were convinced of the truth, and turned from
darkness to light, and from the power of Satan unto God, and were
as the seals of his ministry. In 1684 he married, and settled in
London, continuing faithful and diligent in the work he was called
unto; and suffered for his testimony by imprisonment, &c. His
travels on gospel service, to the year 1700 were near 40,000
miles, which were also, subsequently, very considerable. Samuel
Waldenfield is spoken of as being very considerate of the poor,
humble, and merciful, and as an elder worthy of double honour. He
was a bright ornament to our religion in his conversation, gaining
great reputation to truth and Friends among rich and poor. He was
ill about two months before his decease, during which time he
uttered many expressions worthy of being noted. He died in great
peace in 1715.—See _Piety Promoted_, vol. ii., pp. 248-252.

Footnote 61:

After returning from his last visit to Holland, George Fox did not
travel far from London, his usual residence during the latter part
of his life. His health had been gradually declining for some
years, in consequence of his many and grievous imprisonments, and
the great fatigue of body and mind, occasioned by his long travels
for the promotion of the cause of truth, and by his incessant
labours in “defence of the gospel” against the clamour and
opposition of apostate brethren, and the unfounded imputations of
others, decidedly hostile to the truth as it is in Jesus. His
solicitude, however, to promote the welfare of the Society, and
procure relief to his Friends under suffering, both at home and
abroad, remained undiminished. In the course of his declining
state, he wrote many epistles to his friends, some of sympathy and
consolation, to encourage and strengthen them in their deep
sufferings; others of counsel, exhortation, and reproof, “stirring
up the pure mind by way of remembrance,” and labouring to build
them up in the most holy faith; and, on all occasions, seeking not
his own honour, but the honour of God only, and the edification of
his church and people.

Footnote 62:

Those Christians whose experience enters most deeply into the
spiritual nature of the gospel dispensation, will find that it
leads them into simplicity as regards their outward appearance.
The practice in the primitive church, as regards “outward
adorning,” is thus spoken of by Coleman, in his _Antiquities of
the Christian Church_:—

“Nothing may appear more purely a matter of indifference than the
fashion and colour of dress; and yet, in the circumstances of the
primitive Christians, articles of that nature did acquire such an
importance that they gradually fell into a style of clothing
peculiar to themselves. Not that they affected any singularities
in their personal appearance, for their habiliments were made and
worn in the ordinary fashion of the time and place: and
Christians, whether found in the high, the middle, or the lower
ranks, were accustomed to equip themselves in a manner suited to
the decencies of the state or profession to which they belonged;
but, looking to the moral influence of dress, and desirous of
avoiding everything that might minister to vanity, or lead the
wearer to forget, in attending to the outward man, the ornament of
a ‘meek and quiet spirit,’ they studiously rejected all finery as
unbecoming the humility of their character, and confined
themselves to a suit of apparel, remarkable not so much for the
plainness of the material as for the absence of all superfluous
ornament. Everything gaudy or sumptuous, that partook of the
costly stuffs or the crimson dyes that suited the luxurious taste
of the times, was discountenanced by the spiritually-minded
followers of Christ. The same simplicity reigned throughout their
domestic establishments; and even those of their number who were
persons of rank and opulence, chose to content themselves with
such things as were recommended by their utility rather than their
elegance, and calculated to answer the purposes of necessity and
comfort, rather than to gratify ‘the lust of the eye, and the
pride of life.’ And however refined or exquisite the taste, which,
through education and the habits of society, any of them had
acquired, they learned to subject it to the higher principle of
denying themselves to everything that tended too much to captivate
the senses, and increase their love to a world, the fashion
whereof, they thought, was soon to pass away.”

The remarks of John Wesley on simplicity in dress are excellent,
but too long to be quoted here. He says that “following the
fashions of the world is directly at war with the spirit of the
gospel.” See _Select Miscellanies_, vol. v., p. 288, for Wesley’s
views on this subject; also of T. à Kempis, and others.