The Journal of George Fox (Volume 2 of 2)

31. William Coale, a Friend of Maryland, was convinced about the year 1657. He was a man of an innocent and tender spirit; and a living and weighty minister of the gospel of Christ. He visited Friends in Virginia with George Wilson, and was very serviceable, some being turned to the Lord through his ministry, and many established in the truth. He suffered cruel imprisonment for the gospel, which injured him so much that he never recovered it. In the time of his last illness he was cheerful, freely given up to die, saying, “The living presence of the Lord is with me;” with many more words of the great satisfaction he had from the Lord concerning his peace; adding, “I bless the Lord, I have finished my course, and I have nothing to do but to wait on the Lord and die.” He departed very peaceably and quietly about the year 1678.

32. The difference implied here and elsewhere in the date is between the old style and the new. The above may be read either, the 3d of the 11th month, 1672; or the 3rd of the 1st month, 1673. It would appear that an alteration in the mode of reckoning did not take place generally till made by Act of Parliament in 1752, when the Friends also adopted a change in the mode of reckoning the months, which is explained at large in the Book of Discipline, p. 73. ED.: 1833.

33. An officer who had power to force men to serve as sailors and soldiers in the navy; a procedure long since abolished.

34. This is nearly the last mention of James Lancaster, whose name occurs so often in these volumes. Perhaps there was no one who associated so much in gospel labours with George Fox as he; not only accompanying him throughout his visit to the western hemisphere, but was also with him during his visit to Scotland in 1657, and to Ireland in 1669, and on these occasions it appears that he frequently acted as his amanuensis. James Lancaster’s residence was on the island of Walney, in Lancashire, and he was convinced by George Fox during his visit to that county in 1652. In the following year he came forth as a minister and in 1654, went on a gospel mission to Scotland with Miles Halhead. In 1665, he visited many of the midland counties of England.

35. When George Fox married the widow of Judge Fell, she had one son; and seven daughters; viz., Margaret, who married John Rous; Bridgett, married to John Draper; Isabel; Sarah, married to William Mead; Mary, married to Thomas Lower; Susanna, married to William Ingram; and Rachel, married to Daniel Abraham.

36. Some particulars of the controversy here alluded to, may be seen in Barclay’s Works; also in Jaffray’s Diary, p. 328-330. The students who were convinced issued a written declaration, stating the grounds of their change, which is to be found in Jaffray’s Diary.

37. See Selections from the Epistles of George Fox, by Samuel Tuke.

38. Thomas Camm, of Camsgill, in Westmorland, was born in 1641, and had a good education. He was from childhood inclined to be religious, was early convinced of Friends’ principles, and after some time called to the work of the ministry. He counted nothing too near or dear to part with for truth’s sake, but left all to follow the Lord, and, with his whole strength and substance, was given up to serve him. He was an able preacher, diligent and laborious in the work of the Lord, and instrumental to convince and establish many in the way of truth. His doctrine was sound, and his delivery in the demonstration of that Divine power which reached the witness of God in the hearts of his hearers.

Great and many were the sufferings he met with and went through, as, imprisonments, spoiling of goods, mockings and scoffings from those without, and suffering among false brethren; in all which, he stood firm and faithful, approving himself a true follower of Jesus Christ, suffering joyfully for his name’s sake, who had counted him worthy not only to believe, but suffer for him. During an illness of some continuance, many were the weighty expressions that fell from him, often magnifying the Lord to the tendering of all hearts present. When grown very weak, being asked how he felt, he would say, “Weak of body, but strong in the Lord;” saying also, “In Abraham’s bosom there is sweet repose.” Seeming to be faint, a friend gave him a little wine, thinking it might refresh him, but his stomach could not bear it; then looking at him he said, “Thou seest these things will not do; but one cup of new wine in the heavenly kingdom, with my dear and blessed Lord and Saviour Jesus Christ, will make up all.”—For further particulars, see Piety Promoted, vol. ii., p. 101-108.

39. John Taylor was an able minister amongst the early Friends, but a very brief account is preserved of his religious labours. He was born in Huntingdonshire (?) about the year 1638. He embarked on a gospel mission to America in 1660, being then only in the twenty-second year of his age. How long he was occupied there is not stated, but his religious services were not confined to the English settlers. Trusting to the never-failing arm of Divine guidance and protection, he travelled alone among the Indian tribes, and “had meetings in the woods and wilderness, to declare the truth to them,” as he remarks, “and to turn them from darkness to the light of Christ Jesus in their own hearts.” By these untutored sons of the forest the stripling preacher was “received with kindness,” and in their wigwams he became a welcome guest. “They heard me soberly,” he says, “and confessed to the truth I spoke, by an interpreter; and they were loving and kind afterwards to Friends.”

On his return from America, John Taylor, being on gospel service in London, was taken from a meeting and committed to prison. He visited America a second time, and resided some time in Jamaica, also in Barbadoes, where he became a merchant, but finally returned to England, and settled at York as a sugar refiner. After which, he was also largely engaged in the ministry in different parts of the nation, and died in 1708, aged about seventy, a minister about fifty years.

John Taylor is described by a contemporary as “an able minister of the New Testament; in the publishing of which, the Spirit of God and of glory rested upon him, to the comforting and true refreshment of the churches, where the Lord ordered him, or his lot was cast.”

40. Robert Lodge, mentioned before, was of Masham, in Yorkshire, born about the year 1636. He was religiously inclined from his youth, was convinced about 1658, and became a valiant gospel minister. He was very serviceable in gathering many out of the ways of the world, into the way of life, travelling up and down in the service of his Lord, enduring many trials, exercises, and imprisonments for his sake. John Whiting says of him, “He was an excellent minister; he had a fine refreshing testimony, and an extraordinary gift in prayer. He was instrumental to turn many to righteousness, and to build them up in the most holy faith. His testimony reached to the witness of God in the consciences of many; and was a consolation to the watering and refreshing many weary souls. He kept his first love and habitation in the truth to the last; and, towards his latter end, laboured much with and for the young generation, that they might come up in the footsteps of those who were gone before. He was a man of a sweet disposition, and left a good savour behind him.”him.” Much might be said of him, but I refer to the Several Living Testimonies given forth by divers Friends concerning him, and his Faithful Labours and Travels, printed in 1691.

41. The above is the last mention of Leonard Fell, whose name has frequently occurred in the progress of this Journal. Very little is known of him but that he was a faithful minister amongst the early Friends.

I feel inclined to insert an anecdote respecting him, as an instance among others that might be adduced, of the carrying out of the non-resistant principle. The conduct of several “Friends” who, having “fallen among thieves,” were, of course, precluded from retaliating violence, even in their own defence, affords an exemplification of this feature in the Christian character.

Leonard Fell, when travelling alone, was attacked by a highwayman, who demanded his money, which he gave him; then he desired to have his horse: Leonard dismounted and let him take it. Then feeling the power of truth rise in his mind, he turned to the robber, and under its authority, solemnly warned him of the evil of his ways; but he flying into a passion, asked the Friend why he preached to him, and threatened to blow out his brains. But Leonard replying to this effect, “Though I would not give my life for my money or my horse, I would give it to save thy soul,” so struck the astonished robber, that he declared, if he was such a man as that, he would take neither his money nor his horse from him; and, returning both to the faithful Friend, went his way, leaving Leonard to the enjoyment of that peace, attending the honest discharge of his conscience, to obtain which he had not counted his life dear.

The courage and presence of mind exhibited by a true soldier of Jesus Christ, when permitted in the course of Divine Providence, to be cast into straits and trying situations, is often conspicuous. He not only knows the strength of that preserving arm, which rules or overrules all circumstances for the good of those that are faithful, he not only is furnished for all occasions, and “out of weakness is made strong,” so as even to “stop the mouths of lions,” and “quench the violence of fire” (Heb. xi.), but is abundantly furnished with resignation to submit unto the Lord in all things; and, with one who was “in perils of robbers,” and “in deaths oft,” he can say, “Whether we live or die, we are the Lord’s.” (Rom. xiv. 8).—W.A.

42. A close intimacy existed between William Penn and George Fox, which enabled the former to indite so admirable an introduction to these volumes. The name of William Penn occurs frequently in these pages. Scarcely any name is more generally known or respected, by those of other religious persuasions than his; indeed, so familiar are most readers with his history, that it would be superfluous to enter into much relating to him.

It may suffice briefly to state that his birth and education were both good; he being the son of Admiral Penn, who was knighted by Charles II; and became a great favourite with the Duke of York, afterwards James II. William, his son, was born at London in 1644. He imbibed religious impressions as early as his twelfth year. In his fifteenth year he entered a student at Christ Church, Oxford. On his return home he exhibited a religious seriousness and manner of deportment, which (as likely to stand in the way of his worldly preferment) was so displeasing to his father that he turned him out of doors.

Ultimately he joined the despised Quakers, a step which highly displeased his father the Admiral; but he became quite reconciled to him before his death. Penn continued to advance in religious growth, became a minister amongst the Quakers, and a considerable writer in defence of their principles, suffering persecution and imprisonment in consequence. It was whilst he was imprisoned in the Tower that he wrote that excellent work, No Cross, No Crown.

The persecution of Dissenters continuing to rage in England, notwithstanding their repeated applications to parliament for sufferance and protection, William Penn turned his thoughts towards a settlement in the New World, as a place where himself and his friends might enjoy their religious opinions without molestation, and where an example might be set to the nations of a just and righteous government. He therefore, in 1681, obtained a patent from Charles II., for a province in North America, in consideration of his father’s services, and of a debt still due to him from the crown. He founded the colony of Pennsylvania, and watched it with a paternal eye, till his death in 1718. Its prosperity is a lasting monument of his wisdom as a politician and a legislator. For further particulars the reader is referred to Clarkson’s Life of William Penn; a highly interesting work, and well worthy of perusal.

43. Elizabeth, Princess of the Rhine, was the eldest daughter of Frederick V., Elector Palatine, and King of Bohemia—her mother being a daughter of king James I. of England. This excellent princess is spoken of as a woman of great amiability and religious character. She possessed only a small territory; but she governed with great judgment, and attention to the happiness of her subjects. She made it a rule to hear, one day in the week, all such causes as were brought before her. On these occasions, her wisdom, justice, and moderation were very conspicuous. She frequently remitted forfeitures, in cases where the parties were poor, or in any respect worthy of favour. It was remarkable that she often introduced religious considerations, as motives to persuade the contending parties to harmony and peace. She was greatly beloved and respected by her subjects; and also by many persons of learning and virtue not resident in her dominions; for she patronised men of this character, whatever their country or their religious profession.

The respect in which this exemplary Christian held Friends and their principles, was unreservedly expressed in her letters to individuals connected with the English court; and her good offices were more than once exerted to preserve this persecuted people from the penalties of those laws which interdicted the exercise of public worship in conventicles, as all meeting-houses were then denominated. William Penn and Robert Barclay paid her two visits. She received them with great openness, and was much affected by the interview which, on the second visit, took place, as is related by William Penn. They went from Amsterdam to Herwerden, the residence of the Princess and of her intimate acquaintance, Anna Maria, Countess de Hornes, who dwelt much in her house, and was, as well as herself, a woman seeking after the best things, and a favourer of such (says Penn) as separate themselves from the world for the sake of righteousness.

The visitors were welcomed by the Princess and her friend the day after their arrival, and were invited to dine with them. They held a religious meeting together, which was so satisfactory that the Princess desired another might be appointed, at which several persons were present. William Penn thus speaks of it:—“The eternal word showed itself as a hammer this day; yea, sharper than a two-edged sword, dividing asunder between the soul and the spirit, between the joints and the marrow. Let my right hand forget its cunning, and my tongue cleave to the roof of my mouth, when I shall forget the loving-kindness of the Lord, and the sure mercies of our God, to us that day.” The following day they paid two visits at this little court; and the day after, which was the first of the week, they held a meeting there, appointed by the direction of the Princess, which several others attended besides those of her household. Of this meeting W. Penn says: “The quickening power and life of Jesus wrought and reached them; and virtue from him, in whom dwelleth the Godhead bodily, went forth.” After this meeting, which was held late in the evening, the visitors took their leave, but not before they had been witnesses of the tender disposition of mind of the Princess; who, attempting to set forth her sense of the power and presence of God prevalent among them, could not proceed, but turned herself to the window, and said, “My heart is full, I cannot speak to you.” W. Penn, on another occasion, says, “I cannot forget her last words when I took my leave of her: ‘Let me desire you to remember me, though I live at so great a distance, and you should never see me more. I thank you for this good time. Be assured, though my condition subjects me to divers temptations, yet my soul has strong desires after the best things.’”

The Princess Elizabeth lived to the age of 60, departing this life in 1680, as much lamented, as she had been beloved, by her people.

44. This being the last mention of Robert Barclay in these volumes, the following brief particulars may interest the reader who is not already acquainted with his history. He was the son of Colonel David Barclay, descended from the Barclays of Mathers, an ancient and honourable Scotch family, and of Katharine Gordon, from the Gordons of the house of the Duke of Gordon. He was born at Edinburgh in 1648, educated in France, and returned to Scotland in 1664. His father having joined the despised Quakers, Robert Barclay, though uninfluenced by him, soon followed his example, and came forth a zealous witness for the truth, receiving a gift in the ministry, in which he laboured to bring others to God. He was much exercised in controversy, from the many contradictions that fell upon truth, and upon him for its sake. He published several works in defence of the principles he had espoused, which he believed to be those of the New Testament, as promulgated by Christ and his apostles. His chief work was his Apology for the True Christian Divinity, which has gone through many editions, and remains uncontrovertible.

In common with the early Friends, Robert Barclay suffered imprisonments and ill-usage, which he bore with exemplary patience. He travelled extensively to spread the gospel of Christ, for he loved the truth above all the world; not ashamed of it before men, but bold and able in maintaining it, sound in judgment, strong in argument, of a pleasant disposition, yet solid and exemplary in his conversation. He was a learned man, a good Christian, an able minister, a tender and careful father, and a good and kind neighbour and friend. His last illness was short. James Dickenson of Cumberland, in his journey in Scotland, visiting him when on his deathbed, as he sat by him, the Lord’s power and presence bowed their hearts together, and Robert Barclay was sweetly melted in the sense of God’s love, and, with tears, expressed his love to all faithful brethren in England; and adding a message of love to dear George Fox, he said, “God is good still, and though I am under great weight of sickness and weakness as to my body, yet my peace flows, and this I know, whatever exercises may be permitted to come upon me, it shall tend to God’s glory and my salvation, and in that I rest.”

He died at his own house, at Ury, in Scotland, in 1690, aged forty-two, leaving behind him four sons and three daughters.

45. These ambassadors were deputies from the King of France, the United Netherlands, and several other potentates of Europe, who met to consult the peace of Christendom. George Fox’s Epistle to them was translated and printed in Latin. Robert Barclay also wrote a treatise in Latin, which was addressed and presented to each of the ambassadors, with a copy of his principal work, An Apology for the True Christian Divinity. In the former, Barclay strongly urged them to promote the good work for which they were assembled, pointing out the true causes of war, and its incompatibility with Christian principles. Before the year ended, a peace was concluded.

46. William Penn also addressed the Council and Senate of the city of Embden, relative to the sufferings of Friends there. Though these appeals did not procure any immediate relief, yet, in about ten years after, Friends enjoyed perfect liberty there.—See Sewell’s History, vol. ii., 420-425.

47. It appears that Galenus Abrahams asserted that nobody in the present day could be accepted as a messenger of God, unless he confirmed his doctrine by miracles.—See Sewell’s History, vol. ii., 366-368.

48. For full particulars of the great intolerance and spirit of persecution manifested by the Puritans of New England towards the Quakers, the reader is referred to Bowden’s History of Friends in America, vol. v., from the commencement to p. 308.

49. Thomas Ellwood is only mentioned twice incidentally in these volumes. It was he who, after the death of George Fox, transcribed his journal for the press. (See Letters, &c., of Early Friends, p. 213.) He was also the author of several works, including A Life of David, in verse; a work on tithes; a Sacred History, &c. Ellwood was born in 1639, at Crowell, in Oxfordshire, and joined Friends when about twenty years of age. Brought up in ease, luxury, and fashion, he had much to learn; much to unlearn, much to forsake, of the manners, the pride, and the will-worship of the world; and to follow after that plainness and purity of life unto which the spirit of truth leads. Nothing but religion could have enabled one, with a disposition naturally so high and resolute as his, to submit, as he did, to buffetings, beatings, cruel treatment, and persecution, with becoming meekness and patience.

In 1662, Ellwood became the companion of the poet Milton, and it was he who suggested to the latter the writing of Paradise Regained. He had a peculiar gift for government in the church, and was very serviceable therein; an ornament to the meeting he belonged to, and much missed when he died. According to his biographer, he was “a man of comely aspect, of a free and generous disposition, of a courteous and affable temper, and pleasant conversation; a gentleman born and bred; a scholar, a true Christian, an eminent author, a good neighbour, a kind friend.” He proved a very useful and acceptable elder in the church, devoting nearly the whole of his time and talents to its service. He died in 1713, and was buried at Jordans, leaving behind him a most interesting autobiography, to which the reader is referred for further particulars.

50. This being the last mention of Stephen Smith, it may be added, that he was born in 1623, and being convinced in 1665, suffered both in person and estate by imprisonment and spoiling of goods, for his testimony on behalf of Christ. He was a man of account in the world, who, in his younger years, travelled much abroad, having resided some time at Scanderoon, in Syria, as a merchant, and afterwards published a work called, Wholesome Advice and Information, wherein he shows how much some of the Turks exceeded some Christians in their dealings.

He was an honest, upright man, one that feared God and was of good report, being a preacher of righteousness in his daily conduct, ever ready to do good. He became a valiant gospel minister, and spoke to the comfort and encouragement of those that heard him, travelling in many parts of England in gospel service. He died in peace at his own house, near Guildford, in Surrey, in 1678. He wrote many serviceable works, which were collected and published in an 8vo volume, entitled, The True Light Discovered to all who Desire to Walk in the Day.

51. Lady Conway was a person of great piety, and a favourer of Friends. In a letter to the learned and excellent Dr. Henry More, who was her particular friend, she thus expresses herself concerning them:—

“Your conversation with them (the Friends) at London might be, as you express it, charitably intended, like that of a physician frequenting his patients for the increase or confirmation of their health; but I must confess, that my converse with them is, to receive health and refreshment from them.”—See Appendix to Barclay’s second edition of Isaac Penington’s Letters, p. 311.

52. John Gratton was born about the year 1641. He was first brought under religious conviction when he was a shepherd boy about eleven years old, but he remained in a halting state till he attained to manhood, after which he became more devoted in heart to the Lord. He was brought into great grief on observing the instability of some professed preachers of the gospel, in times of persecution. In 1670 he began to preach among the Baptists, but soon left this people because they also flinched in the day of trial, and becoming convinced of the soundness of the principles held by Friends, and seeing their constancy under suffering, he joined them in 1671. The third time he attended a Friends’ meeting, he spoke under the constraining influence of the Divine Spirit; and he soon became an able minister of Christ. He often left his temporal concerns to make apostolic visits to various parts of Great Britain and Ireland. He also suffered imprisonment for about five years and a half for the gospel’s sake. His residence was for many years at Monyash, in Derbyshire, but in 1708 he removed to Needham, and resided with a daughter, at whose house he died in 1711, aged 68—a minister about forty years.

53. Richard Baker is described as a man of circumspect life, and a pattern of good works. He suffered cheerfully for Christ both the spoiling of his goods and imprisonment of his body; and would often say, “If people did but know the pleasure of godliness, they would not live in the earth as they did.” He was a zealous labourer, a vigilant watchman, a sharp reprover of evil, an encourager of the good, and a faithful minister, endeavouring to bring those he ministered to into an inward exercise of spirit towards God, and to a greater acquaintance with, and subjection to, the power of God. Concerning this he wrote a treatise entitled, A Testimony to the Power of God, being Greater than the Power of Satan.

He died in 1697, having often said in his last sickness, “All is well,” and testified that the power and strength of God was with him.

54. There appear to have been at this time a number of Friends at Algiers, who had been captured. In the early times of the Society many of its members were seafaring men; and to such, of whatever religious profession, it was no uncommon thing to be taken at sea by the Algerines or other corsairs, who continually scoured the Mediterranean, and ventured occasionally beyond its limits to make prize of merchant ships, and consign their crews to slavery.

Great care was exercised towards these captive Friends by the Society, and efforts made for their redemption. They are mentioned in the Yearly Meeting epistles of 1682-1687, and in most of the succeeding ones. In the epistle of 1698 it is stated, “Divers of our Friends who were captives at Mequinez, and suffered great hardships there, are dead; and there yet remain five, for whose ransom great endeavours have been used, but it is not yet effected.” The epistle of the following year states, “Earnest endeavours have again lately been used for the liberty of our Friends, captives in Barbary, though not as yet obtained; and there being at this time some negotiations on foot, by the tenderness and care of the government, for the redemption of all the English there; and though the persons in Barbary, employed therein by Friends, do wait some time to see the effect of that, yet we shall continue our further endeavours for their discharge, and in the meantime take care to send them supplies for food, they having little allowance in that country, of anything to support their bodies, under the great severities of labour, and undeserved stripes, that captives often endure.”

In the epistle of 1702 the conclusion of the Barbary captives is stated, namely, that live Friends, being all who remained alive in that long and sore captivity, have been this year redeemed, whose ransom (including a Friend’s son from Pennsylvania) cost the Society upwards of £480. The redeemed tenderly and gratefully acknowledged Friends’ love and care of them.

55. A schism, of which Story and Wilkinson were at the head, is frequently referred to in the writings of some of the early Friends. It commenced and spread mostly in the north. There were, however, those in London, Bristol, and some southern counties, who, through ease and unwatchfulness, having lost their first love and the discerning spirit, were deceived by a specious bait, and became the cause of much exercise and trouble to their brethren.

The ground of difference was alleged by them to be, their objection to those meetings for regulating the affairs of the church, exercising a salutary discipline over its members; and more especially against the establishment of women’s meetings, which G. Fox and other Friends “were moved to set up.” They stated, with a show of plausibility which gained some, chiefly the looser sort, to their ranks, “That such meetings were needless, some years having been passed in peace and unity without them; and that every individual ought to be guided by the Spirit, and left free to act; that meetings for discipline were a form, and the exercise of that discipline an infringement upon individual liberty.” Great endeavours were made for their enlightenment and restoration. In 2nd Month, 1676, a meeting was held at Drawell, which lasted four days, in which “many Friends laboured much for their preservation, but they were too far gone in a separate spirit to be reclaimed.” They, therefore, became out of unity with the body who, “walking by the same rule, minded the same thing.” They fell to jangling, and, after a while, the best among them came to see how they had been deceived; and the rest, after having had separate meetings, are said to have “vanished as snow in the fields.”—See Sewell’s History, folio edition, pp. 583, 584.

56. William Mead is often mentioned in these pages; and his trial, along with William Penn, is alluded to in a previous note. Of his life and ministry we have much less account than of most others of note in his day. George Fox sometimes calls him his son, he having married Sarah, a daughter of Judge Fell; George Fox’s wife being her mother. Before his joining Friends, William Mead appears to have been a captain in the army. In his remarks in court on the term, vi et armis, during his trial, he observes, “Time was when I had freedom to use a carnal weapon, and then I thought I feared no man; but now I fear the living God, and dare not make use thereof, nor hurt any man.” He died 1713, aged eighty-six.

57. Richard Davies—some account of whose life, written by himself, was published after his decease, and a third edition of the volume in 1771—was convinced of the truth about the year 1657. He resided in Montgomeryshire; and his life contains an interesting account of the first spreading of truth in Wales. Richard Davies was a faithful minister of the gospel, endued with spiritual gifts, and serviceable in the exercise thereof in the churches of Christ; sound in doctrine, and exemplary in conversation.

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.

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.

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.

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.

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 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.

63. William Caton, whose service was much in Holland, died at Amsterdam in 1665. He was one of the earliest associates of George Fox, being convinced by him in 1652, and is often mentioned in the earlier part of this Journal. He was not only a literary man, but zealous for religion; and being of a courteous and affable disposition, was in general esteem. When about fourteen years of age he went to reside in Judge Fell’s family at Swarthmore Hall, as a companion for his son, sharing with him, both in instruction and recreation. He was very early inclined to religion, and, as he grew in years, he advanced in godliness.

After joining Friends, he travelled considerably as a gospel minister, and underwent many sufferings for Christ’s sake. At Maidstone, in 1654, he and another Friend were stripped, their necks and arms put in the stocks, and, in that condition, they were desperately whipped. At Yarmouth he was, with seven other Friends, taken from a religious meeting on the first day of the week, and confined six months in prison.

A valuable collection of letters of early Friends was met with at Swarthmore some years ago, written nearly throughout by William Caton, and appears to have been intended by him for publication. It has a title page, dated Swarthmore, 23rd of 6th Month, 1659; and a preface signed by himself, dated 7th of 2nd Month, 1660. The life of Caton, George Fox mentions as having been printed, was re-published in 1839, by John Barclay, forming one of the Select Series, to which the reader is referred for further particulars.

64. The sufferings of Friends in Ireland at this time were very great. The havoc and spoil they underwent were enormous, as related by the historians Sewell and Rutty, and more minutely by Besse, in his Collection of Sufferings, to which allusion has been made before, and to which the reader is now finally referred. The loss sustained by Friends from persecution in a single year (1689) was estimated at £100,000, many being deprived of all their substance. Great numbers were immured for years in prison, and many died there for Christ’s sake. Others when there was a prospect of their being released, because they could not satisfy the unjust demand of fees, as having done no wrong (thus bravely, though passively, asserting their Christian liberty,) were either detained or stripped of their clothes, and turned out.

Surrounded as they were with perils on every hand, they placed their confidence in Divine protection; and in the worst times of trial, when not in prison, they kept up their meetings for worship, as well as discipline; collected at the latter the accounts of the sufferings of their members, and took what care they could for their relief.