Christ, and at the same time acting in a man- ing him, William Dewsbury no longer hesi ner diametrically opposed both to his exam- tated as to the course that it was right for ple, his precept, and his Spirit; and not then remembering that Christ came not to destroy men's lives, but to save them, he joined that little remnant, as he calls it, who entered into the Parliament army, and said they fought for the Gospel. him to pursue. And not feeling himself now at liberty to use the sword for the destruction of his fellow-creatures, and that too under the mistaken notion of advancing the kingdom of Christ, (enthusiasm, indeed, of a most dangerous character!) he put up his weapon again into its sheath, and left the army. Having happily accomplished this resolution, he turned his steps homewards, and there laboured at his previous occupation of cloth weaver; but, of his pursuits in trade he makes little or no mention, and we are left success and prosperity in regard to them. He informs us, however, that his mind was inwardly engaged, while labouring with his hands, in waiting on the Lord in the way of his judgments, until his own will was brought into subjection to the will of the Lord. Many Scripture types were from time to time opened But, whichsoever way he turned himself at this period of his life, disappointment appears to have been the fruit of his labour. He entered the army under considerable expectation of meeting with fellow-travellers, whose main pursuit was one with his own, and whose minds had passed under similar baptisms. to conjecture both as to their extent, and his In this, however, he was deceived. He found as much ignorance of the Gospel in its real, its spiritual acceptation, and of Christ, the glad-tidings of the Gospel, as he had ever met with before. He therefore made a journey into Scotland, in search of those who there walked in the fear of the Lord; and came to Edinburgh, where, he tells us, he found no-to his understanding, greatly to his own inthing but formality; the teachers calling to people to seek the kingdom of God in outward observances. Wherefore he returned to England, and sought for Him whom his soul loved and longed for, among the Anabaptists and Independents. These, he tells us, "said, they were the children of God, and were setting up a more glorious image" in outward things. But he was not free to join them; for it was the testimony of the love of God to his soul, that he wanted and was in search of. struction; chiefly those which in the characters of Cain, Esau, Pharaoh, Egypt, &c. set forth the condemnation that the man of sin is under, showing how the carnal mind is not, neither can be, subject to the law of God. Under an inward sense and feeling that he was himself by nature involved in the same condemnation, he was brought to the determination of unreservedly casting himself upon the mercy of God in Christ Jesus, and of yielding all up to His disposal, whatever that might be, whether to condemn or to save him; if the former should be consistent with the divine will, he could but acknowledge, that it would be just; if the latter, it was of His free love. "Then," says he, "the Lord discovered to me, that his love could not be attained to by anything I could do in any of these outward observations; and in all these turnings in my carnal wisdom, while seeking the kingdom of God without, thither the flaming sword turn- About this time also it appears from some ed, to keep the way of the tree of life, fenced hints he has left on record, that William me from it, cut me down, rent all my cover- Dewsbury received, greatly to his encourageings, and destroyed that mind which thus ment, a satisfactory and clear insight into the looked out to find the kingdom of heaven. nature of the several dispensations of divine Then, my mind was turned within by the mercy to mankind, beginning at Adam, and power of the Lord, to wait in his counsel, passing through the administration of Moses the light in my conscience, to hear what the to that of John; but, in what exact particuLord would say. And the word of the Lord lars, he does not very plainly state. However, came to me, and said, 'Put up thy sword into the result was, that while he lay in the "conits scabbard; if my kingdom were of this demned estate" before mentioned, bewailing world then would my children fight: knowest himself in the depth of his misery, without thou not, that if I needed, I could have twelve any hope of deliverance by anything he could legions of angels from my Father? Which do to pacify the wrath of God; he was faword enlightened my heart, and discovered voured with a clear evidence in the secret of the mystery of iniquity; it showed the king- his soul, that there was free redemption laid dom of Christ to be within, and that its ene-up for him in the Lord Jesus, and encouragemies being within and spiritual, my weapons ment was ministered even in this condemned against them should also be spiritual,-the power of God." Favoured with these clear and Scriptural intimations, of the will of the Lord concernVOL. II.-No. 6. state, to wait for His coming, who "in the appointed time of the Father," says he, "appeared to my soul, as the lightnings from the east to the west, and my dead soul heard his voice, 29 and by his voice was made to live, who created Before I proceed with the narrative, it may possibly be advantageous to pause for a short time, for the purpose of making a few reflections, suggested by that portion of it which is now before the reader. The experienced Christian will readily find some understanding and relish of these passages presented to him, which to other readers may be enveloped in a degree of obscurity. Those who have passed through religious exercises of a similar tendency with those of William Dewsbury, will have little or no difficulty in reconciling such parts of his experience, which, though they may not run in all respects parallel with their own, are not the less instructive, and Scriptural, and true. The foundation which was from the first laid in his mind for the necessity of the great work of regeneration, by that deep sense of the depravity and sinfulness of man, is especially worthy of our notice; coupled as it is with the important fact, that he learned this truth, as to his own particular, from those powerful and deep impressions secretly made upon his mind, without the intervention of the ordinary means of religious instruction. Of this fact, he never appears to have entertained a doubt; nor do I apprehend that it would be consistent with sound experience to question it. In the succeeding pages the reader will be furnished, I trust, with ample reason for concluding, that those evidences of immediate communication to his mind, which he esteemed to be divine, and under which his faith was exercised from first to last, fully warranted the strong language which he mostly employed, in describing his views of the work of God on the soul, and in conveying religious counsel, whether reference be made to his early days or to the more advanced periods of his however assert it to be founded on both: and what their belief really is, may be stated without fear of contradiction from those, who have been spiritually instructed in divine things. For in the progress of the work of regeneration, which is not less a real and effectual, than an inward and mysterious work, an understanding is given, in and by which the "new creature" is enabled to receive the mysteries of the kingdom of heaven. Not however in their own wills, and at all times when they sit down to search the Holy Scriptures; but as those writings are opened to the mind and brought to their remembrance, by Him who knows their state of growth, what it stands in need of, and what it is able to bear. It was in this way, as they were found walking in the obedience of faith, that such men as William Dewsbury and many among the early Friends, became well instructed in the things of God. They found it needful for them to lay aside all their attempts to acquire religious knowledge, by the ordinary cultiva tion of their reasoning faculties alone. They had no liberty to heap up their stores, even of Scriptural knowledge, according to the common practice of others; on the contrary, in various instances, they found it to be required of them, to renounce the knowledge they had so gained, to unlearn Scripture as they had previously been taught it, and to wait, in great self-abasement as at the feet of Jesus, which they did patiently and diligently, to receive such an understanding as the natural man does not possess, and in which alone, spiritual things, as handed to us in the Sacred Volume, can be rightly comprehended. These views however did not prevent Fox, Penn, Penington, Dewsbury and the body of Friends in the early times, from placing an equally high value on the Holy Scriptures with their contemporaries. They received these writings, no less than the high professors of their day, as "given by inspiration of God," and profitable to those ends for which they were designed, namely, "for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." And they believed them "able to For thus conveying their own experience make wise unto salvation, through faith that with regard to inward, immediate revelation, is in Christ Jesus." But faith, in this sense, Friends were subjected to a load of unjust is a very comprehensive term. Thus, Wilcensure, and the floodgates of controversy liam Dewsbury, in reply to one who was his were opened upon them from almost every opponent in a controversial pamphlet, says, quarter, exposing them to unmerited ridicule "For the sake of the simple, we do declare and abuse. Many, even in this day, entertain that which is witnessed by all the children mistaken notions as to the views of the Society of light,-that the word of faith is in the of Friends on this point, which have led to heart and in the mouth, and those who are the supposition, that the doctrine is unsup-guided by it, are kept pure. Faith purifies ported either by Scripture or by facts. They the heart, whether they have the outward de career. his thoughts, it is a circumstance no less remarkable than some which have been already related, that, by the influence of the holy Spirit upon his understanding, he was commanded to stay until the year 1652. This lively impression was accompanied by a pro there would be more hungering and thirsting raised in the hearts of people after the Lord, than was then the case. In the obedience of faith, following these directions, the nature of which he had by this time learned, he continued for several years in the pursuit of his trade. He also held religious meetings in his own house, and in the neighbourhood where he was situated, until the appointed time arrived. Meanwhile, it does not appear, from information which has come down to us, that he was in the practice of exercising any vocal gift, either at the said meetings or elsewhere. claration, yea or nay. And those who have the outward declaration, though they read it, if they mind not the Word which is life and light, which gave forth the Scriptures, do not live according to the Scriptures; for they who are not guided by the Word, are without faith. Faith comes not by a bare reading of the out-phetic intimation, that, at the time appointed, ward declaration; but is the gift of God to his children, who diligently hearken to his Word, which is life, and the life is the light of men." Again, "None come to the knowledge of the Father by reading the Scriptures, if they come not to Christ, of whom they testify, and in whom the life is;" who saith, "Search the Scriptures, for in them ye think to have eternal life, and they are they which testify of ME;" and he reproves all those, who will not come to Him that they may have life. Again, "The Scripture is a true testimony of Him, who is the way to the Father. None knows the Father but the Son, and he to whom the Son reveals him.' Christ we own, who was before the Scriptures, and is the authority of them; for when he spake them forth, he spake as one having authority, and according as Christ speaketh of the Scriptures, we own them in their place, a true testimony of Him, who is the Way, the Truth, and the Life, and no man cometh to the Father but by Him." ་ The preceding statement of doctrine, taken in conjunction with such practical results, as the reader will meet with in the course of these pages, will I trust convey a clear and correct idea of what the Society of Friends understand, when they assert the continuance of inward, immediate revelation. I will therefore proceed without further delay to the subjects of another chapter. 1646. CHAPTER IV. William Dewsbury's inclination to preach -He is admonished to wait until 1652-Further spiritual exercises-His declaration respecting the law of the Spirit of Life in Christ Jesus, its power and efficacy in his own case-Remarks on William Dewsbury's qualification for the ministry. By this time, 1646, William Dewsbury, having experienced in himself the efficacy of the one saving baptism, had begun to feel a strong engagement of mind, inclining him to declare to others what the Lord had done for his soul; and was, in fact, freely given up to proceed at once, when and as the Lord should order him, upon the work of a preacher of the Gospel. It however appears clear, that he had not then received the necessary commission, which was to be communicated in due time. For, as he was revolving the subject in While, however, in this state of suspense and dependence, as he informs us, and before he was known to George Fox, he had to pass through various conflicts of mind, and was deeply proved, for the trial of his faith, which he had received of the Lord Jesus. All this, no doubt, tended more fully to prepare him for the great work and service, to which he was appointed. The following are his own words on this point of his history. "In that day and hour of temptation, I witnessed those Scriptures fulfilled in me, of Paul's condition, wherein he complained as I then did. I found a law in my members, warring against the law of my mind, so that when I would do good, evil was present with me; the sense of which caused me to cry, 'Oh wretched man that I am! who shall deliver me from the body of this death?' And as I was crying to the Lord, to free me from the burden I groaned under; the word of the Lord came to me, saying, My grace is sufficient for thee, I will deliver thee.' And by the power of this word, I was armed with patience to wait in his counsel; groaning under the body of sin in the day and hour of temptation, until it pleased the Lord to manifest his power to free me, which was in the year 1651." "Thus through the righteous law of the Spirit of Life in Christ Jesus," says he, "I was and am made free from the body of sin and death; and through these great tribulations, my garments are washed and made white in the blood of the Lamb, who hath led me into the new Jerusalem, where nothing enters that works abomination or makes a lie, but that which is written in the Lamb's book of life. Here my soul now feeds upon the tree of life, which I had so long hungered and thirsted after, that stands in the paradise of God. Here there is no more curse nor night; but the Lord God and the Lamb are my light and life forever and ever! And I witness that I am regenerated and born again of the immortal seed, and having partaken of the first resurrection, over such the second death hath no power." ed in the heat of the day. God Almighty be with you, his chosen servants and children; and all in your measure keep in his power, bold, valiant, and faithful unto the end, and [he will] crown you with eternal glory in Christ, our Judge, Lord, and King; God over all, blessed for ever! Amen." "And this I declare to all the inhabitants The reader will now feel himself under no of England, and to all that dwell upon the difficulty in forming a judgment, both as to earth, that God alone is the teacher of his the view of Christian doctrine, and the degree people. He hath given to every one a mea- of religious experience, with which William sure of grace, which is the light that comes Dewsbury entered upon the important and arfrom Christ. It checks and reproves for sin, duous service of a minister of the Gospel. It in the secret of the heart and conscience. All is evident that his fitness for such an office who wait in that light, which comes from Christ, and which is the free grace of God, for the power of Jesus Christ to destroy sin and to guide them in obedience to the light, shall come to know the only true God and Father of light in Christ Jesus, who is the way to him. And this I witness to all the sons of men, that I came not to the knowledge of eternal life by the letter of the Scripture, nor by hearing men speak of the name of God. I came to the true knowledge of the Scriptures and the eternal rest which they testify of in Christ, by the inspiration of the spirit of Jesus, the lion of the tribe of Judah, who alone is found worthy to open the seals of the book." The testimony, from which the foregoing narrative of his spiritual progress is chiefly taken, was written, as before stated, from Northampton jail in the year 1655, after he found himself united to a people whom the Lord had raised up. To these, his friends in Christ, he thus impressively addresses himself at the close of the above piece." Dear Friends, whose minds are turned to the effectual light that comes from Christ, all mind your own measure, and be content in what the Lord hath committed to you. With the light, judge that which would draw your minds to look forth at others' conditions, and in impatience to covet what the Lord hath given to them, before it is manifest to you. Be faithful every one in your own measure, and in patience wait for the unlimited spirit of Christ, your life, to open the seals of the book, and make known unto you the mystery of eternal life. depended not on education or artificial attainments; on the peculiar bent of his mind, or the force of his genius, but on the preparation the whole man had undergone, while he lay as clay upon the wheel of the Great Potter. Having, in that condition, fully known in himself the utter impossibility of attaining to peace with his Creator, so as to enjoy com. munion with him, without the mediation of a Saviour, who as advocate with the Father, could plead his own most precious blood as the price paid for the ransom of souls; and impressed with the high importance of obtaining the possession of the good things thus provided, which are variously set forth in the Holy Scriptures, and in testimony to the real enjoyment of which, they afford so great a cloud of witnesses; he was indefatigable in the pursuit of this one great object. Christ! Christ! was the incessant cry in the secret of his soul: Christ the bread of life, the fountain of living waters! It was not enough for him to be told, even in the language of Holy Writ, that Christ was his Saviour and Redeemer,— that he had tasted death for every man,—that he is the propitiation for the sins of all,—that he was manifested to take away our sins,and that he had actually borne our sins in his own body on the tree;-he could see there was no inheritance of the promise for the first birth, that corrupt nature which attaches to Adam and all his children in the fall, under which he groaned, and out of which he saw that Christ the Deliverer came to redeem us, and to set us free. In consistency with this view, and deeply sensible of another Gospel truth, too little accepted in its real and full import, that "unless a man be born again he cannot see the kingdom of God," he could take no comfort to himself short of a sensible evidence, ministered to and received in that faith, which is "the substance of things hoped for," that this work of righteousness was measurably brought about and making progress in his soul. This he will daily reveal in you that are faithful in your own measures, to follow the Lord in what he makes manifest to you, whom he hath called into his vineyard at the ninth and eleventh hours. Be faithful to the Lord, in walking in obedience to him in the light. He will make a short work in the earth for his Seed's sake, and your reward shall be rest and peace in the presence of God in Christ, with those who came into the vine- When, at length, this was felt to be the yard at the third and sixth hours, and labour-case, which was not until after an intense struggling of corrupt nature, the carnal mind, to preserve its own life, he was the more encouraged to wait in the light which had manifested his real condition. This he found to be no deceiver; it never flattered his conscience into a delusive slumber, under the false apprehension, that to believe in the outward testimony respecting Christ, to rely upon his merits, and to take up with the form of a holy life, without feeling the powerful virtue of his spirit, was sufficient, or would make him one of the redeemed of the Lord. He therefore waited, under a deep and obedient attention, for the further unfoldings of this divine light, which, in his experience, he found to be no other, than the grace of our Lord Jesus Christ. There is nothing however in these views, that will warrant an apprehension, that William Dewsbury set a low value on any branch of Christian doctrine, especially that of the price paid for the ransom of souls. On the contrary, we have already seen, that there is every reason for concluding, he felt with more than an ordinary conviction, the full force of those passages of Holy Scripture, which most plainly set forth the one great offering for sin. But, although he arrived at the clear and unquestionable evidence in his own mind, that remission of sins through the blood of Jesus Christ was and is to be preached everywhere, yet, with equal truth to support him in the conclusion, he was constrained to bear witness, that none can become partakers of the benefits of Christ's death, but as they are leavened into a measure of his life; which takes place in the obedient mind, consistently with the testimony of John in his first epistle, "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." way by which man can become a partaker of the inheritance of the saints in light. He knew well, not as one who looked only into the perfect law of liberty, but as one who continued therein, and was a doer of the work,that obedience to the law of the Spirit of life in Christ Jesus, is the indispensable condition of discipleship. And, not daring to limit, as the reasoning mind is so apt to do, the Spirit of the Lord, he knew that no required sacrifice of the corrupt will or inclinations of the mind, however unaccountable to the creature, in relation to its nature or magnitude, could be rejected, without obstructing the work of righteousness and entailing the forfeiture of peace: because it was not new for the foolish things to become the means of confounding those which are esteemed wise in this world, nor for the weak things to be employed to bring down the things that are mighty. Of this William Dewsbury and the early Friends had large experience. Thus prepared, and having first received a gift, and a distinct call to the work, he went forth as a minister of the everlasting Gospel, being enabled from his own knowledge of the word of Eternal Life, to report to others how great things the Lord had done for his soul; and the succeeding portion of our narrative, will become the best comment on the degree of his qualification for this solemn engagement. CHAPTER V. 1649. His marriage-His faith proved—Assurance of support granted him-George Fox and he meet and unite-Is called to, and enters upon the ministry—Previous predictionThomas Thompson's testimonial of him as a powerful minister. occurred about the twenty-sixth year of his age, two or three years earlier than the date 1649, at which we have now arrived. The facts which have come before me on this subject, may be related as follows. There can be no doubt, that the reason why WILLIAM DEWSBURY appears to have enso many professors of the Christian name ex- tered into the marriage covenant at an early perience this cleansing but in part, and there- period of his life; and although I have not fore reject the doctrine of perfection, a per- succeeded in meeting with many particulars fect cleansing and a perfecting of holiness-relative to this event, from the best calculation is, because this doctrine, which includes the I have been able to make, I suppose it to have daily bearing of the cross, and the denial of self in all its deceitful workings, is so much lost sight of. This, William Dewsbury, in common with the early Friends, not to the exception of many at the present day, clearly saw and I believe there is a conviction of this truth on the minds of many persons, who are not yet fully entered into that rest which is prepared for the people of God. On this ground, it was the constant endeavour of this Friend, and the burden of his mind, to direct people, in the exercise of his ministerial gift, whether by word or writing, to the one only Some time after William Dewsbury had entered into the army, he heard accidentally of a young woman of York, who, like himself, had suffered greatly from sorrow and distress concerning the state of her immortal soul; so much so, that, as he was given to understand, she was ready to despair of the Lord's mercy. After due deliberation, it hav |