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The Life of William Dewsbury
Continued
CHAPTER XIV
1663. William Dewsbury released from York—imprisoned for near eight years in Warwick jail —
Persecutions of Friends; the Banishment of many — William Dewsbury's
consolatory addresses to the
sufferers.
WILLIAM DEWSBURY was set at liberty from his
confinement at York early in the following year,
and the scene of his imprisonment was changed towards
the close of 1663 to the common jail at Warwick;
where he was a prisoner from that time until
the early part of the year 1671, a period of nearly
eight years. Thus were "bonds and afflictions"
meted out to this patient and cheerful sufferer for
“the Truth as it is in Jesus.” As an introduction
to some epistles of sympathy and encouragement
which he addressed during this imprisonment, to
Friends under sentence of banishment, it will be
necessary now to give the reader some information
relative to the operation of that cruel and intolerant
act of the government already mentioned,
which was intended to crush the Society
and to root out their principles from the land.
Long and loud was the cry, "Great is Diana of
the Ephesians;" and the makers of silver shrines
for the goddess might well exclaim, "Our craft is
in danger to be set at nothing. "The persecution
of Friends under the conventicle act was carried to
such an extreme, that the prisons, in London especially, were continually crowded with them, and
some hundreds were sentenced to banishment
under the stroke of that arbitrary instrument.
William Crouch, a Friend who lived through
that terrible period writing of the year
1664-5 gives us the following information. I quote
his own words.
Now the enemies and adversaries
of the church, were in deep counsels and
consultations, utterly to root the Quakers out of
England, by banishing them into foreign plantations.
The law was passed, and many of the magistrates and
rulers were intent on prosecuting
it quickly and to the full. The act allowed banishment on the third conviction of attending an illegal meeting. So many Friends were repeatedly quickly taken up at our
religious meetings and imprisoned, and at their
courts of assize and session were sentenced to banishment,
to be put on ship-board to be sent
away. Some were actually carried to the plantations
abroad! But others who were put on shipboard,
were afterwards set on shore in England by
the masters of the vessels. But it was not long
before the Lord was pleased to manifest his displeasure,
and to put a stop to these unnatural, unrighteous,
and inhuman actions, by those severe
strokes of his hand upon the nation, in the years
1665 and 1666.
It appears from the same author, that the first
proceedings under this act took place at the assizes
at Hertford, the 12th and 13th days of the month
called August, 1664, where Orlando Bridgman
presided as judge; when he passed sentence of
banishment against eight Friends, who were then
and there brought to trial. Seven of these, namely,
Nicholas Lucas, Henry Feast, Henry Marshall,
Francis Pryor, John Blindell, Jeremiah Hearn, and Samuel Trahern, were brought up to London,
and on the 14th of the month called September put on
board the Ann, the packet for Jamaica, Thomas May
commander. But two months afterwards they
were set on shore, for the following- among- other
reasons, given under the commander's own hand,
and duly witnessed:
I, seeing Providence has
much crossed me hitherto, whereby I perceive that
the hand of the Lord is against me, that I dare not
proceed on my voyage to carry them, they being innocent
persons, and no crime signified against them,
worthy of banishment," etc.—" for these reasons and
many more, I will not carry them."
This was certified
and given to the sufferers, to show that they
had not made their escape from the ship.
After this, three other Friends, namely, Cannawell Britten, Bartholomew Croker, and Lewis
Rogers, were put on board the ship, Mary Fortune,
bound for Barbados, John Lloyd, master: who
also repented, and on that account refusing to carry
them, set them on shore, giving them a certificate
containing the following among other reasons for
his doing so. After alluding to some causes of detention,
he says,
"But now, going to depart, their
cry and the cry of their families and friends are
entered into the ears of the Lord God, and he has
smitten us even unto the very heart, saying, 'Cursed is he that parts man and wife:' and moreover, 'They that oppress his people, his plagues shall
follow them, wherever they go.' And assuredly, we
do in part partake of them already; for our consciences
will in no wise let us rest, or be in quiet,
for the Lord has smitten us with a terrible fear, so
that we can in no wise proceed to carry them."
From Besse's account of the sufferings of Friends we learn, that many hundreds of them, were sentenced
to drink of the same cup, but masters of
ships, conscious of the innocence of the sufferers,
generally refused to have any share in "the
gain of oppression." But three Friends, namely,
Edward Brush, James Harding, and Robert Hays,
were, on the 24th of the 1st month, 1664, taken
from Newgate and carried down to Gravesend, and
there put on board ship with little or no warning.
Hays was sick at the time and soon died; his
corpse was brought back to London and there
buried. The other two Friends were carried to
Jamaica, where, under the divine blessing, they
were prosperous; and after having remained a
short time in the island, they returned to England,
Edward Brush to his wife and family, and James
Harding with a wife he had married there, and
three children, with which she had presented him
at birth.
The last instance of banishment which it is my
intention to lay before the reader, may be related
as follows. In the year 1664 fifty-five Friends
were sentenced into exile, by judgment passed at
Hicks's Hall, by Judges Hyde and Twisden; consisting of
thirty-seven men and eighteen women. They
were imprisoned in Newgate until the 4th of the
6th month, 1665; and at this time, while the plague
was raging in London, they were taken from
prison; and the government agents, after much
search and many refusals, having engaged with
a man of infamous character to carry them to Jamaica—
the prisoners were put on board, some of
them being ill of the plague at the time. The ship,
called the Black Eagle, the master's name Fudge,
took seven weeks before it got to the Downs, [a very long time to travel a short distance from London, to the south coast of England] within which time twenty-seven Friends died. Many were buried in the marshes below Gravesend.
Fudge, who had run himself largely into debt in
fitting out his ship, was arrested and cast into prison,
and Peter Love was made master in his room.
In the Downs, they were many weeks detained by
contrary winds, as also between that and Plymouth;
after considerable detention, clearing away
from that harbor, the Black Eagle was captured
by a Dutch privateer; they then encountered a
storm, which separated the vessels, and carried
one of them to the coast of Norway, but at length
it succeeded in arriving at Holland, where all the
Friends met. The Dutch, finding that their prisoners
were not likely to be exchanged for prisoners
of war, granted certificates to such of them and
sent them home. Thus, in this instance, the mercy
of an overruling Providence interposed, to frustrate
and to blast the design of these arbitrary and cruel
proceedings.
George Fox has left us the following more circumstantial
account of the same extraordinary instance of persecution:
There were great imprisonments in this [1666] and the former
years, while I was prisoner at Lancaster and Scarborough. At
London, many Friends were crowded into Newgate and other
prisons, where the sickness [the pestilence] was, and many
Friends died in prison. Many also were banished, and several
sent on ship-board by the king's order. Some masters of ships
would not carry them, but set them on shore again: yet some
were sent to Barbados, Jamaica, and Nevis; and the Lord
blessed them there. There was one master of a ship, who was
very wicked and cruel to Friends that were put on board of his
ship: for he kept Friends down under decks, though the sickness
was among them, so that many died of it. But the Lord
plagued him for his wickedness. For he lost most of his seamen
by the plague, and lay several months crossed by contrary
winds; though other ships went out and made their voyages.
At last he came before Plymouth; and then the governor and
magistrates would not allow him or any of his men to come
ashore, though he wanted necessaries for his voyage. But
Thomas Lower, Arthur Cotton, John Light and some other
Friends went to the ship's side, and carried necessaries for Friends
that were prisoners on board. The master being thus crossed
and plagued and vexed, cursed those who had put him upon this
freight, and said, he hoped he should not go far before he was
taken. And the vessel was but a little while gone out of sight
of Plymouth, when she was taken by a Dutch man of war, and
carried into Holland. When they came into Holland, the States
there sent the banished Friends back to England, with a letter
of passport and a certificate [to show] that they had not made
an escape, but were sent back by them. But, in time, the Lord's
power wrought over this storm, and many of our persecutors
were confounded and put to shame."—Journal.
The two epistles immediately following, are
those referred to in a preceding paragraph.
For my dear, honorable Brethren, who are or
may be sentenced to be transported to the isles beyond
the sea, for the testimony of the name of the
Lord Jesus.
My dear Friends, in the suffering of the Lamb,
who lives and reigns forever and ever, and
shall overcome all his enemies in the day determined,
when all his enemies shall bow under the
soles of his feet,—then shall all that oppress you,
call you the blessed of the Lord forever. Oh my
dear brethren! Lift up your heads in the light and
life of Jesus, for whom you suffer; abide in his
light: reign over your thoughts, either of wife or
children, or whatever would trouble your minds,
for giving up freely in this your testimony. Oh,
you valiants among the people, the first-fruits and
the leading champions! The Lord is with you,
and thousands and ten thousands shall bless the
name of the Lord for your faithful testimony,
which shall sound over nations, to gather the
people, and to the bringing in of our little sister,
who has no breasts, [the other sects, outside the Quakers] to feel the consolation of the
life of our Beloved, for whom we this day suffer.
Oh, my dear Brethren, triumph, triumph, in the
face of all your enemies! It shall be well with
you, wherever the Lord allows you to be carried;
and as to your wives and children, the Lord
has said to my soul, it shall be well with them;
the blessing of the Lord shall rest upon them
forever and ever,—and with you, to the comfort
of the isles that wait for his law. Therefore,
in the peaceable power of the Lord, go on, you
chosen brethren of the suffering seed, which the
Lord has blessed. Oh happy men, that ever you
were born! And blessed be the day, that ever the
Lord called you by his power, to stand faithful in
what he requires of you; in which living testimony,
you stream through the whole body, as a
river of oil and virtuous refreshings, your memorial
shall never perish, but preach to ages and generations,
to the glory of the name of our God forever! Oh, go on with gladness, and triumph, for it
is to bring in the seed from all the ends of the
earth, that our brethren may come from far, and
our sisters from the ends of the world.
Oh, mighty God! cover your faithful servants
with your glorious power, and cause them and their
families to rejoice forever and ever, in your disposing
of them! Amen."
My life in the suffering Spirit goes with you, in
the name of the Lord, forever!
My dear companions
in these bonds salute you in the love of the
Lord. Farewell!
William Dewsbury
Warwick common jail,
10th of the 8th month, I664.
For the dear daughters of Zion, from whom
the Lord has suffered or shall suffer their dear
and tender husbands to be separated beyond the
seas or elsewhere, for the testimony of the Lord
Jesus Christ.
Dear Handmaids of glory, whom the Lord
has counted worthy to part with your dear, and
tender, and beloved husbands, for the name of the
Lord!—Assuredly, many put their shoulders to
help to bear the burden of your trials this day. Oh,
the tears and breakings of heart, that are poured
forth before the Lord for your dear husbands,
and you and your tender children! You are
families of many prayers, and assuredly shall
be known to be families of many mercies. Oh,
dear daughters of Zion! Be content with your
cup, handed forth to you this day; and bless the
name of the Lord, that you are accounted worthy
to be the first fruits among the beloved daughters.
What could the Lord do more for you, than count
you worthy to suffer in this nature, and give you
such blessed husbands, who are set as glorious
lights in the face of all people. Dear chosen, beloved
daughters of Zion, let it be seen that you
love the Lord Jesus more than your dear husbands.
Stand over the affectionate part, and solace your
souls in the love and life of the Lord Jesus, your
eternal husband and the comforter of your real
husbands. He will make us all rejoice in whatever
he calls us unto, we diligently watching and
judging ourselves, and resting in the Light and in
the will of God. In which, the Lord establish
you, you dear, beloved daughters of Zion, for
whom breathes the soul of your brother daily to
the Lord, to strengthen you and your dear husbands and all that love the Lord Jesus Christ; in whom, fare you well!"
William Dewsbury
Warwick common jail,
10th of 8th month, 1664
The following extraordinary epistle belongs to
this period; and it is subjoined for the information
and satisfaction of those, who have faith to receive
it as an evidence, in addition to those which have
preceded, that the flock of Christ is not left alone
and comfortless in the day of trouble, affliction,
and distress.
To all faithful and suffering members in all
holes, prisons, and jails, for the word of God and
testimony of Jesus Christ; with the rest of the faithful,
wherever scattered upon the face of the earth.
Dear Brethren and Sisters!
Hear the word of the Lord:—thus said the
Lord, though you now drink the cup of adversity,
and eat the bread of affliction, and are trampled
upon as though you were not worthy to live
upon the earth, yet, despite all the fury
of men, you are resolved in the strength of my Spirit,
forever to be deprived of the sweet enjoyments
of wife, husband, tender children, parents, and
outward possessions, liberty, and life [rather than]
deny the testimony of my name before the sons-of
men. Oh! you dear and tender children, who love
not your lives unto death this day, that you may
finish a good testimony for the glory of my name,
said the Lord God; lift up your heads in the light
of my covenant, and believe in my name, for I am
near you, said the mighty God of safety. And
let not any weight or burden lie upon you; for I
will be more than a husband to wife, and more
than a wife to husband, or parents to children, or
children to parents; yes, I will be a husband to
the widow, and a father to the children who are
deprived of their tender parents for my name's
sake. I will enlarge your borders in the life of my
righteousness. You that suffer in true innocence,
will I refresh with the depth of my mercies. Yea,
I will guard you with the angel of my presence,
and all that devise mischief against you, shall be
confounded before the glory of my power, with
which I will keep and preserve you in the word of
my patience, in safety, in my presence, said the
Lord God. Therefore, you dear children, who drink the
deepest in sufferings, think it not hard; for it is
my purpose unto you all, that have not any eye to
self, but alone seek my glory in all that you do, to
make you more and more honorable in the glory
of my life, and double my blessings upon you and
yours. For I have beheld your integrity, and my
bowels are mightily moved in compassion towards
you. Therefore am I risen for your sake this day,
to declare unto you, my suffering people, that not
a hair of your head shall perish, neither shall you
be detained in prisons and desolate holes any
longer than I have determined shall be for your
eternal good, and the glory of my name forever.
Therefore in my life stand faithful, in resistance
of every evil thought, or whatever would cause you
to murmur, or desire anything but what you know
will advance the glory of my name, and the exaltation
of my Truth, over all that rises up against
it; in your being truly subject to the measure of
my light and life, that will not let any seek a preeminence
or esteem among men. Neither let
self-striving nor self-serving have power in any;
but in true humility, love and meekness, watch
one over another; and let the strong take the weak
by the hand, that you may all gently, in love,
meekness, and holy fear, serve one another and
dread my name; that your love may be manifest
unto me, said the Lord your God, and one unto
another, in the naked simplicity of your spirits. Then will I make my dwelling among you, and
with you; and my dreadful and glorious presence
you shall feel mightily in you and among you,
moving in the exercise of my Spirit, to the renown
of my name, and the comfort one of another. And
I will crown you with heavenly blessings in the
glory of my powerful life; and you shall praise
my name forever, that I made you my jewels, and
counted you worthy to suffer for the testimony of my
name. I will go before you, through all the waters
and floods of afflictions; and I will appear with
you before all the counsels of the sons of men;
and my saving power shall compass you about in
your hot and sharp afflictions, all you who have
your confidence alone in me, the LORD your GOD.
Therefore trust in my name, you, my dear children,
and cast all your care upon me. And if any
of you joyfully suffer the spoiling of your goods, I
will supply what is needful for you and yours.
And if any of you seal your testimony in the word
of my patience with your blood, I will take care
of your tender wives and children, or parents, for
whom your souls have been poured forth in prayers
unto me for their good.
Therefore bear my word which is sounded unto
you from the throne of my grace and eternal glory.
Rejoice not too much in spirits made subject,
but throw down your crowns before me, that there
be not a self-seeking, self-serving spirit in the
family of my people. But all feel the birth immortal
raised up in the resurrection of my life in
you all, which truly makes self of no reputation;
so that all loftiness be laid low, and all haughtiness
bowed down in every one. Thus I, the Lord God,
may be loved, obeyed, and exalted in you all: who
am taking to me my great power, to exalt the
meek upon the earth, and to reign over all the pride
of the children of men, who are exalted above the
witness in their consciences; so that my sons
may be brought from afar, and my daughters from
the ends of the earth, in the sight of all people;
whom I will make to confess, in subjection to my
power, that you are the beloved people of the Most
High God, and of the righteous seed which the
Lord has blessed. Not any weapon that is formed
against you shall prosper, but come to nothing, which will be hastened and certainly performed,
according to what is here declared, to your comfort
and eternal joy. And you shall assuredly
know, that the mouth of the Lord has spoken it.
The word of the Lord, before expressed, came
to me in the prison-house at Warwick, the 11th
day of the 1st month, 1664; which constrained me
to send it to be read among you, dear, faithful,
and suffering people of the Almighty God, in
whom I remain your brother and companion in
tribulation and kingdom of patience in the Lord
Jesus Christ.
William Dewsbury
Site Editor’s Comments: The prophecy above is the long and should be ample evidence of the measure of Christ possessed by William Dewsbury. Couple his prophecy with his fruits of love, exhibited throughout his writings in this biography; add to it the persecutions he suffered, including twenty years of imprisonment; and you have undeniable proof that Dewsbury truly possessed of the same Spirit of God as were the Apostles.
CHAPTER XV
Grounds on which Friends were willing to endure
such sufferings—Statement of their principles—
Additional testimony from Penington.
IN the last chapter we have seen, how the malice
of the grand adversary of mankind was exercised
towards those, who in that day, by the powerful
efforts they were making, threatened to shake his
kingdom to its very foundation. Friends had
taken their station in the front of the battle, in
which the nation was then engaged for the security
of its rights and liberties. They, however, fought
not as others did. They wrestled not with flesh and
blood, neither were the weapons they wielded carnal
ones. With spiritual weapons they contended
against principalities and powers, against the rulers
of the darkness of this world, and against spiritual
wickedness in high places. No instrument could
have been easily constructed to put the constancy
of this faithful band more fully to the test than the
one that was resorted to, namely, the act against
conventicles; which, to the unavailing inflictions
of fine and imprisonment, now added confiscation
and banishment; with the determination,
if it had been possible, to bend their steadfast wills
under the despotism of the prevailing power and
make them bow to the image of the day.
The following is a summary of the conventicle act:
It is styled, An act to prevent and suppress seditious conventicles. In the preamble, the 25th Eliz. ch, i, is declared to be in force: and also for providing of further and more speedy remedy against the growing and dangerous practices of seditious sects, and other disloyal persons, who under pretence of tender consciences, do at their meetings continue insurrections, as late experience has shown. Thus far the preamble and reason given for the act.
Thereupon it is enacted, that if any person of the age of sixteen years and upwards, being a subject, etc., shall be present at any assembly, conventicle, or meeting, under color or pretence of any exercise of religion, in other manner than is allowed by the liturgy of the church of England, every such person being convicted before two justices of the peace, to be committed to the jailor House of Correction, there to remain without bail or mainprize, for any time not exceeding three months, unless such person pay down to the said justices such sum of money not exceeding five pounds, as they might fine the offender at.
And for the second offence, the person convicted incurred the penalty of imprisonment for any time not exceeding six months, with. out bail or mainprize, unless the person convicted pay down such sum of money, not exceeding ten pounds, as the justices would fine him.
The penalty for the third offence, was imprisonment without bail or mainprize, until the next general quarter sessions, assizes, jail delivery, etc., there to be indicted, arraigned, etc., and when convicted, judgment to be entered, that such offender should be transported beyond the seas, to any of his majesty's foreign plantations - Virginia and New England only excepted - there to remain seven years.
And the said respective courts were also empowered to give out warrants to the several constables, etc., where the estate, real or personal, of such offender so to be transported, should be; commanding them to seize into their hands the profits of the lands, and to impound and sell the goods of the person to be transported, for the reimbursing the sheriff's charges for conveying and embarking the person to be transported.
And it is also enacted, that in case the offender convicted for the third offence, shall pay one hundred pounds in court, he shall be discharged from imprisonment, transportation and judgment for the same.
And it is further enacted, that the like imprisonment, judgment, arraignment, and proceedings, shall be against every such offender as often as he shall again offend after such third offence; nevertheless is dischargeable and discharged by payment of the like sum as was paid for his or her said offence, next before committed, together with the additional and increased sum of one hundred pounds more upon every new offence committed.
Friends saw that the stake was great, and that the trust
confided to them was no less so. The cause was
another's, not their own; and their success, through
his faithfulness who stood by and protected them, was beyond anything that mere human energy
could have accomplished.
But such of my readers as look upon the views
of Friends to have been merely sectarian may still
be disposed to inquire what the object was, the attainment
of which the Quakers proposed to themselves,
that could possibly afford them an equivalent,
either present or future, in return for the
dreadful sufferings they thus patiently and perseveringly endured. I answer, they suffered for the
testimony of a good conscience, and many of them
were Christian martyrs in the comprehensive sense
of the word; and their cause was identified with
the broad principles and catholic spirit of Christianity
itself, and by no means sectarian. But to
satisfy an inquiry of this kind it will be necessary
to speak more in detail, and to define with some
precision, though briefly, those points in the religious
opinions and practices of that period, in
which their consciences were so deeply involved.
They laid it down as a principle of paramount
importance, that no earthly power ought to be
suffered to interfere in matters of conscience. With
this fundamental principle once established in their
minds, they hesitated not to show by an open, a
decided, and an intrepid line of conduct, that they
were sincere in asserting to be Truth, whatever was
thus solemnly and clearly impressed upon their
minds as such, however greatly it might be opposed
to prevailing notions, or at variance with
human laws and long established custom; provided
always, that it did not contradict any of those doctrines
or principles which are revealed to us in the
Holy Scriptures; to which writings they at all
times appealed, for a confirmation of the ground
on which they acted.
Unjust laws, together with antichristian practices,
and even those in private or common life
that were vain or sinful, were the things against
which they kept up a continual warfare; refusing
compliance with the former, and zealously reproving
the latter, on all occasions, and without
respect of persons, as they were led by the Spirit of
Truth: patiently enduring whatever sufferings
they might be obnoxious to, from thus exercising
themselves to have a conscience void of offence towards
God and towards man.
For the greater part
of forty years they persevered, through grievous persecutions,
in their resistance to man's usurpation of
a prerogative over conscience, to which he has no
real claim; until they saw their desires in some
measure answered, by a considerable alteration in
the laws, as well as a manifest amelioration in public
feeling.
With regard to their religious opinions, they
may be briefly stated as follows: they asserted it
to be a doctrine clearly deducible from Scripture
itself, that unless the truths of the gospel are by
revelation of the divine Spirit laid open and sealed
to the mind of man, he must remain without a
true perception of their import, and so fail to obtain
possession of that saving knowledge of the
Truth, which those writings are intended to impart.
While they asserted this as regards the Holy
Scriptures, they were strenuous in affirming it
as their belief, upon a foundation no less solid,
that the love of God to man is such and so universal,
that he has provided for the salvation of
all his creatures, if they on their part do not willfully
reject the offers of his love in Christ Jesus.
That Christ, being the "true light that lights
every one that comes into the world," and by
which all things that are reprovable are made manifest,—
believing in the Light, is virtually believing
in Christ, and following the Light which teaches
temperance, righteousness, and godliness, is following
Christ, although he may never have been heard
of him by the outward ear.* That, as it is this
which reproves the heart of all individuals for sin,
so it would work out the salvation of all, if not
resisted: nor is it less universal than the seed of
sin; being the purchase of his blood, who "tasted
death for every man." Thus, all among the heathen
who are saved, are accepted for Christ's sake,
in their obedience to that measure of light and
grace, however small, which they have severally
received.
*Site Editor’s Comment: All of the Quaker writers consistently maintained that every man on earth had his day of visitation from God, appealing to him to go the right way and fear God. They believed the basic gospel had been preached to every man, by the Spirit of God and Light within every man; and if a man was in a country where he had never heard of Jesus, by being totally obedient to the light within, he could attain salvation. Understand, they did not say that someone who rejects Jesus could attain salvation. The Lord has told this editor that if someone of another faith was a serious seeker, who waited on God to come into the Light, that the Light would eventually reveal itself to be Jesus Christ to that person; giving them the opportunity to accept or reject the truth of the revelation.
Consistently with the foregoing statement, respecting "the true Light, that lights every man
that comes into the world," they believed it to be
one with Him, who, in the Revelation of the apostle
John, is called "the faithful and true Witness,
the beginning of the creation of God;" and therefore,
that all who desire to experience a being
created anew in Christ Jesus, must be found walking
in the light, as He is in the light, in which
alone is to be enjoyed that holy fellowship, which
is with the saints in light, and that cleansing from
all sin which is by the blood of the everlasting covenant. Thus, without defining the order in which the great work is accomplished, regeneration, including
justification and sanctification, is truly
experienced. On these general principles were based some of
those particular views which made Friends so offensive
in their early days.
These principles regulated their opinions and their conclusions on the subject of gospel ministry; which excluded pay for preaching, and human appointments or
acquirements as necessary for this important work.
They were strenuous in their belief that the true gospel
ministry was a thing very different from that
which passed for it in the world. From Him who
instructed them they learned, agreeably with the
testimony of the Holy Scriptures, that gospel
ministry, correctly so called, can only be exercised
by virtue of a gift received from Christ, and under
the immediate influence of his Spirit; and that,
therefore, no unregenerate person can ever really
be one of his ministers. And although multitudes
intrude themselves into that sacred office,
under the sanction of prevailing opinions and established
systems, Friends bore a decided, a conscientious,
and a living testimony against all exercise
of ministerial functions unless authorized as above.
They also deprecated in the strongest terms any
system of maintenance, whether of tithe or otherwise,
which, by instituting a stipendiary ministry, tended
to pervert the gospel of Christ, to annul his express
injunction, "Freely you have received, freely give,"
and to sanction the practice of trading in holy
things. Thus they were taught to consider ministers taking money in salary or requested contribution as
wholly unscriptural and antichristian, and therefore
embracing within itself the principles of its own destruction; inasmuch as, if incurring
Divine disapprobation, though the system might
have been long permitted, the purposes of the Almighty
would ultimately be fulfilled, as his will prevails
through the earth, in its utter extinction, [still to come].
With opinions such as these, not lightly taken
up, but under exercises of no extraordinary character,
the early Friends went forth as sheep in
the midst of wolves; and it is not too much to
say of a large proportion of them, that they were
wise as serpents and harmless as doves.
When
George Fox at the Lord's command went forth, as
a minister of the everlasting gospel, "the world (he says) was like a briary, thorny wilderness."
And again, "When I came, in the Lord's mighty
power with the word of life, into the world, the
world swelled and made a noise like the great
raging waves of the sea. Priests and professors,
magistrates and people, were all like a sea, when
I came to proclaim the day of the Lord among
them, and to preach repentance to them." And
it was no matter of surprise that such should have
been the case. Those views, entirely new to that
generation, which he and the early Friends were
led to take of Christian doctrine and the principles
of individual practice, were such, as to make them
appear not only very singular, but, in their zealous
and public reproof of what they justly esteemed
to be evil, whether in the root or in the fruit, made
them (as Penington said) "seem to be opposed to existing institutions
and enemies to all sorts of men;" but it was "for
the Lord's sake."
Having a testimony given them to bear against
“a hireling ministry,” they found it to be their place
to resist, passively, the payment of all demands of
an ecclesiastical nature; as well as to endeavor,
in the most active and zealous manner, by their
preaching and by their writings, to open the eyes
of the people to the deception by which they were
beguiled, and the bondage which enthralled them.
This they were enabled to do, through the faithful
exercise of their several gifts, and that in a very
powerful and effectual manner; and it was one
main source of the sufferings which the early
Friends had to endure.
Another branch of that ministry which was
committed to them, was that of drawing people
off from a dependence upon those forms and ceremonies
so much insisted upon in religion, and
directing their attention to the substance, to that "engrafted word" which is alone able to save the
soul. With this view they testified to all kinds of
professors, that "the incorruptible seed and word
of God that lives and abides forever," is that
by which the great work of regeneration is begun,
carried forward, and perfected in the souls of
men,—and only in proportion as there is a cooperation
therewith by obedience to its manifestations.
This exposed them to many malicious attacks, and gained
them many enemies; among those, more especially,
who were either selfishly interested in, or superstitiously attached to, what are called the ordinances
of religion:—such as placed all their hopes
upon the practice of outward observances, though
in connection with a belief in Christ and a reliance
upon his merits, yet to the virtual exclusion or
undervaluing of that inward work, the being born
again, born of the Spirit, without which, our Savior
himself has expressly told us, we cannot see
the kingdom of God. In conformity with these
views, they found themselves called upon to lay
aside both water baptism and the use of the bread
and wine, called sacrament; feeling their minds
engaged rather to press after and by all means to
hold up that spiritual baptism, and also that union
and communion with Christ as the Bread of life,
which is all essential and complete in itself.
Verily, verily, I say unto you, except you eat the
flesh of the Son of man, and drink his blood, you
have no life in you." "Behold I stand at the door,
and knock; if any man hear my voice, and open
the door, I will come in to him, and will sup with
him, and he with me." Rev 3:20.
They saw to the end of all wars and fightings,
and were called to renounce them, together with
the root from where they spring; as all must do [by the personal commands heard from of Christ]
in whom the great work of regeneration is truly
perfected.
In the same way, they laid aside
all oaths, agreeably with the command of Christ
and his apostle, and in conformity with an evidence
which they felt in themselves, that the
bond of an oath was no longer necessary where
the Truth of the gospel has become the governing
principle of the soul. This became both
the direct and the incidental, though fruitful
source of suffering to Friends in the early times.
Those matters which relate to their outward deportment,
dress, and address were the incessant
occasion of persecution and abuse. As these
wounded the pride of men, so they excited the
contempt and malice of the corrupt nature. The
refusing to take off the hat, for instance, excepting
us a sign of worship to Almighty God, was one of
the things that in those days put to the proof the
spirit, by which professors and others were too
much actuated. For although it is in itself a
small matter, it was grievously offensive to the
proud nature of man; and on that account occasioned
Friends full as much reproach and persecution
as some things of far greater moment, in which
they were led to differ from other men.
Thus briefly enumerated, the reader is now in possession
of the chief particulars wherein Friends
became so obnoxious to their contemporaries; and
by means of which they drew down upon themselves
that large amount of suffering, they had for
so long a period to endure; this however eventually
purchased for the community at large as well as
for themselves much of the liberty they have since
enjoyed. The following short paragraphs from Isaac
Penington sets forth and more
clearly defines the moving principle which actuated
the early Friends. It serves to illustrate the
depth of those feelings, under which they were
made willing to become as signs and wonders in
their day.
Penington says:
"Our work in the world, is to hold
forth the virtues of Him that has called us; to live
like God; not to own [approve] anything in the world that God
does not own. To forget our country, our kindred,
our father's house, and to live like persons of another
country, of another kindred, of another family. Not to do anything of ourselves,
and which is pleasing to the old nature; but all
our words, all our conduct, yes, every thought
in us is to become new. Whatever comes from
us, is to come from the new principle of life in us,
and to answer that in others; but we must not
please the old nature at all, in ourselves nor in anyone
else. And walking faithfully thus with God, we
have a reward at present, and a crown in the end,
which does and will countervail all the reproaches
and hardships we do or can meet with in the
world.
We are also to be witnesses for God, and to
propagate his life in the world: to be instruments
in his hands, to bring others out of death and captivity into true life and liberty. We are to fight
against the powers of darkness everywhere, as
the Lord calls us forth. And this we are to do
in his wisdom, according to his will, in his power,
and in his love, sweetness, and meekness. We
are not to take ways according to our own wisdom,—
there must be a strict watch set in the life lest that
get up again;—nor must we speak such words as
man's wisdom would call wise; nor may we go in
our own will to seek any; but the Lord must go
before. Nor may we make use of our own strength,
but feel his arm in our weakness. Nor may we
go forth in that love, sweetness, or meekness, which
is pleasing to the fleshly mind; but we must be
true to God, handling the sword skillfully and
faithfully, judging and cutting down the transgressor
in the power and authority of God. And
when the meek, the lowly, the humble thing is
reached and raised, then the true love, the sweetness,
the tenderness, the meekness must go forth
over that. The Lord God is rough with the transgressor,
and all along the Scripture hews and
judges him; and if we come forth in the same
spirit, we shall find the same leadings where we
meet with the same thing. For the Lord God
will never be tender there, nor can that which
comes from him, lives in him, is led by him, be
tender there, where he is not."—Peningtons Works.
Svo.vol. .p. 91, 92.
CHAPTER XVI
1672. William Dewsbury discharged from Warwick
jail—Travels to Bristol—John Roberts—Anecdote
respecting him, his wife, and W. D.—Letter to
George Fox from the North of England—G. F.
in Worcester jail: tried before Judge Hale; his
opinion of G. F.—Extract from an epistle—William Dewsbury
visited by John Whiting—Popish plot, Friends
suffer under a charge of being Jesuits—William Dewsbury confined
six years at Warwick.
WILLIAM DEWSBURY was released from his long
confinement in Warwick jail in the year 1672.
At that time, there lay in prison throughout England
and Wales above four hundred of the people
called Quakers, many of them under sentence of
premunire and banishment. Soon after the Declaration
of Indulgence was published, in consequence
of an interview which George Whitehead
and other Friends had with the king in council
when their grievously oppressed condition was
laid before him, he was induced to issue an order
for their discharge, and the remission of all pains
and penalties adjudged against them. Under
this instrument, William Dewsbury was set at
liberty.
During the interval of several years which
elapsed between this date and that of the epistle
at the close of the last chapter, it can hardly he
expected that many incidents would occur calculated
to fill up the chasm in this history. This
protracted imprisonment furnishes one out of many
instances, which show, that the faith and constancy
of Friends, though closely proved, was sufficient
to preserve the sufferer from fainting under his
trials. It should, however, be stated, that from
what we may gather in two of his epistles, his
mental suffering was so great at one time while
under durance at Warwick, on account of the
danger many Friends were in, from dissensions
that had arisen in the Society, that his spirit was
deeply wounded, and his bodily health impaired.
His life on this occasion appears to have been in
imminent danger; for his strength was so reduced
that he was hardly able to speak, and to all appearance
his end was for several weeks approaching.
"But," he says, "God in his mercy restored
strength in his appointed time." We have, however,
reason to conclude, despite these
facts, that he bore this imprisonment, aggravated
as it probably was beyond most other occasions,
with the same cheerful resignation as heretofore;
and in proof of it we find, that he was enabled to
write various animating addresses for the encouragement
of other Friends under like suffering,
whom the rage of persecution or the floods of
temptation continued to assail. Several of these
must be omitted; but I will not hesitate to add the
following, which was written at the time when his
detention was drawing towards a close. It is
dated the 5th of the 3rd month 1671; and is as
remarkable for its brevity, as for its fullness.
My dear Friends,
In these trying days, be not afraid of what
man can do, whose breath is in his nostrils; but
look up to the all-sufficiency of Almighty God, to stay your minds on him, who has counted you
worthy to suffer for him. In all humility, walk
faithfully before him unto the end: he is your reward,
and will give unto you a crown of Life for
ever. Even so be it with you, in the name of the
Lord, is the breathing of my soul for you whom
my soul loves. And keep your meetings in the
authority and life of the meek and patient Spirit,
which wears out, and overcomes all things that are
not of its own nature.
Read this in the fear of the Lord among
Friends.
William Dewsbury
During the interval of liberty which followed
his deliverance from this imprisonment, John
Whiting, who was personally acquainted with him,
informs us, that his travels were extensive in several
parts of England, particularly in the west and
north, of which no detailed account has been preserved.
From Bristol, the 7th of 3rd month, 1673,
he addresses a letter to George Whitehead and
Alexander Parker, and other brethren concerned
in the general meeting then about to assemble in
London; in which he excuses himself from being
with them on the ground of the Lord having disposed
of him in another way, ("but I am ordered otherwise,
having much upon me while the door is open.")
In a postscript he informs them, that "Friends
are generally in a sweet state with God in this
city and where I have passed, both to my comfort
and yours in the Lord: blessed be his name for
ever."
The following circumstances, narrated by Daniel
Roberts of his father, John Roberts, in some very
interesting Memoirs which he has left us respecting
him, ought perhaps to have been introduced at
a somewhat earlier period. Although the smaller
and latter part only relates to William Dewsbury;
yet as the point of the anecdote would have been
lost by separating it from the narrative, and as
the latter well illustrates some particulars peculiar
to the early Friends, the reader will not object
to my presenting him with the whole.
In the year 1665, it pleased the Lord to send
two women Friends out of the north, to Cirencester; who inquiring after such as feared God, were
directed to my father, as the likeliest person to
entertain them. They came to his house, and desired
a meeting. He granted it, and invited several
of his acquaintances to sit with them. After
some time of silence, the Friends spoke a few
words, which had a good effect. The meeting
being over, my father endeavored to engage them
in discourse; but they said little, only recommended
him to Richard Farnsworth, then prisoner
for the testimony of Truth in Banbury jail, where
they were going.
Upon this recommendation, my
father went shortly after to the prison, in order to
converse with Richard, where he met with the two
women who had been at his house. The turnkey
was denying them entrance, and telling them, he
had an order not to let in any of those giddy-headed people; and therefore if they did go in, he would keep them there. But, upon my father's
desire, they were admitted in along with him, and
conducted through several rooms to a dungeon,
where Richard Farnsworth was preaching through
the grating to the people in the street. But soon
after they came in, he desisted; and after a little
time of silence, turning to them, spoke to this purpose:
That Zaccheus being a man of low stature,
and having a mind to see Christ, ran before, and
climbed up into a sycamore-tree: and our Savior
knowing his good desires called to him, Zaccheus,
come down! The day of salvation has come to your
house. Thus Zaccheus was like some in our day
who are climbing up into the tree of knowledge,
thinking to find Christ there. But the word now
is, Zaccheus, come! come down! for that which
is to be known of God is manifested within. This,
with more to the same purpose, was spoken with
such authority, that, when my father came home,
he told my mother, he had seen Richard Farnsworth,
who had spoken his condition as if he had
known him from his youth.
From this time, he
patiently bore the cross. And afterwards, (probably
in the year 1673), when it pleased God to communicate
to him a portion of the knowledge of his blessed Truth, a necessity was laid upon him,
one first-day morning, to go to the public worship
house in Cirencester at the time of worship,
not knowing what might be required of him there.
He went; and standing with his hat on, the priest
was silent for some time: but being asked, Why
he did not go on, he answered, he could not while
that man stood with his hat on. Upon this, some
took him by the arm, and led him into the street,
staying at the door to keep him out. But after
waiting a little in stillness, he found himself clear
and passed away. As he passed the market-place,
the tie of his shoe slackened; and while he stooped
down to fasten it, a man came behind him, and
struck him on the back a hard blow with a stone,
saying, 'There, take that for Jesus Christ's sake.'
He answered, 'So I do;' not looking back to see
who it was, but quietly going on his way. A few
days after, a man came and asked him forgiveness;
telling him, he was the unhappy man that gave
him the blow on the back, and he could have no
rest since he had done it.
Not long after, three Friends came that way,
who found the like concern, namely, Robert Sylvester,
Philip Grey, and Thomas Onyon. These,
standing in the steeple-house with their hats on,
though they said nothing, the priest was silent;
and being asked if he was not well, he answered,
he could not go forward, while those dumb dogs
stood there. Whereupon the people drug them
out; and the priest afterwards informed a justice,
that they had interrupted him in divine service; so they
were bound over to the quarter sessions. My
father, at their desire accompanied them to the sessions.
When they were called, and the priest
had accused them, the bench, in a rage, without
asking them any questions, ordered their mittimuses
to be made out. This unjust and illegal proceeding
kindled my father's zeal; insomuch that he,
stepping forward, called to the justices, saying, 'Are those who sit on the bench sworn to do justice?
Is there not a man among you that will do
the thing that is right?'
Whereupon John Stephens
of Lypeat, then chairman, cried out, ' Who
are you, sirrah? What is your name?'
My father
telling him his name, he said, 'I am glad I
have you here. I have heard of you. You deserve
a stone doublet. There are many more honest
men than you that I have hung.'
'It may be so,’ answered
my father, 'but what do you think becomes of
those that hang honest men?'
The justice replied, 'I'll send you to prison: and if any insurrection
or tumult is in the land, I'll come and cut your
throat first with my own sword; for I fear to sleep
in my bed, lest such fanatics should come and cut
my throat.' And snatching up a ball of wax, he
violently threw it at my father, who avoided the
blow by stepping aside. Their mittimuses were
then made out, and they were all sent to prison.
The same evening my [great] uncle Solliss, who
was one of the justices on the bench, came to the
prison, and calling for my father, asked him, 'If
he was willing to have his liberty to go home to
his wife and family: '
'Upon what terms, uncle?' said my father.
Justice. 'Upon such terms, that the jailer
open the doors and let you out.'
John Roberts. ' What! without entering into
any recognizances?'
Justice. ' Yes.'
John Roberts. 'Then I accept of my liberty;
but I admire, uncle, how you and several others
could sit upon the bench, as with your thumbs in
your mouths, when you should speak a word in
behalf of the innocent.'
Justice. 'You must learn to live under a law,
cousin; and if you will accept of your liberty until
next sessions, you may have it: if not, stay where
you are.'
So they parted; and on the next day my father
went home, having also the jailer's permission.
In the night, a concern came upon him with
such weight, that it made him tremble until the bed
shook under him. My mother asking the reason
of it, he answered, The Lord requires hard things
of me: if it would please him, I had rather lay
down my life, than obey him in what he requires
at my hands.' To which my mother replied, 'If
you are fully persuaded the Lord requires it of
you, I would not have you disobey him: for he
will require nothing of us but what he will enable
us to go through: therefore we have good cause
to trust in him.' On which, he said, ' I must go
to this John Stephens, who is my great enemy,
and sent me to prison where he said he would secure
me; and as my uncle Solliss in kindness has
given me leave to come home, I can expect no
more favor from him, if I now go and run myself
into the mouth of my adversary. But I must go,
whatever I suffer.'
He arose and prepared for his
journey; but dared not eat or drink anything. When
he mounted his horse, the command of the Lord
was to him, 'Remember Lot's wife; look not back.' So on he rode very cheerfully eight or nine miles,
until he came within sight of the justice's house;
and then he let in the reasoner, who reasoned him
out of all his courage, presenting to his mind that
his uncle Solliss and all his neighbors would say,
he had no regard for his wife and family, thus to
push himself into the hands of his greatest enemy.
This brought such a cloud over his mind, that he
alighted off his horse, and sat down upon the
ground to spread his cause before the Lord. After
he had waited some time in silence, the Lord appeared
and dissipated the cloud, and his word was
to him, 'Go, and I will go with you, and I will
give you a threshing instrument, and you shall
thresh the mountains.'
Now he was exceedingly
overcome by the love of God; and I have often
heard him say, he was filled like a vessel that
wanted vent; and said in his heart, 'Your presence
is enough.' Proceeding to the house with great
satisfaction, it being pretty early in the morning,
and seeing the stable door open, he went to the
groom, and desired him to put up his horse.
While this was doing the justice's son and his
clerk came up, who roughly said, I thought you
had been in Gloucester castle.'
John Roberts. 'So I was.'"
Clerk. 'And how did you get out?'
John Roberts. 'When you have authority to
demand it, I can give you an answer. But my
business is with your master, if I may speak with
him.'"
Clerk. 'You may, if you will promise to be
civil.'"
John Roberts. 'If you see me uncivil, I desire
you to tell me of it.'"
They went in; and my father following them,
they bid him take a turn in the hall, and they
would acquaint the justice with his being there.
He was soon called in; and my father no sooner
saw him, (the justice), but he believed the Lord
had been at work upon him: for as he had behaved with the fierceness of a lion before, he now appeared
like a lamb, meeting him with a pleasant
countenance, and taking him by the hand, said, 'Friend, how are you?'
My father answered, 'Pretty well;' and then proceeded thus:
'I am come in the fear and dread of heaven, to
warn you to repent of your wickedness with speed,
lest the Lord cut the thread of your life, and send you
to the pit that is bottomless. I am come to warn you
with great love, whether you will hear or forbear,
and to preach the everlasting gospel to you.'
The justice replied, 'You are a welcome messenger to
me; that is what I have long desired to hear.'
"The everlasting gospel," returned my father, "is
the same that God sent his servant John to declare,
when he saw an angel fly through the midst of
heaven, saying with a loud voice, 'Fear God, and
give glory to his name, and worship him who
made heaven and earth, and the sea, and the fountains
of water.' "
The justice then caused my father
to sit down by him on the couch, and said, 'I believe
your message is from God, and I receive it as
such. I am sorry I have done you wrong: I will
never wrong you more.' After much more discourse,
he offered my father the best entertainment
his house afforded; but my father excused himself
from eating or drinking with him at that time,
expressing his kind acceptance of his love; and so in
much love they parted.
The same day, William Dewsbury had appointed
a meeting at Tedbury, where my mother
went. But she was so concerned on account of my
father's exercise, that she could receive little benefit
from the meeting. After the meeting was ended,
William Dewsbury walked to and fro in a long
passage, groaning in spirit; and by and by came
up to my mother; and though she was a stranger
to him, he laid his hand upon her head, and said, 'Woman, your sorrow is great; I sorrow with you.'
Then walking a little to and fro as before, he came
to her again, and said, 'Now the time is come,
that those who marry must be as though they married
not, and those who have husbands as though
they had none; for the Lord calls for all to be
offered up." By this she saw the Lord had given
him a sense of her great burden; for she had not
discovered her exercise to any. And it gave her
such ease in her mind, that she went home rejoicing
in the Lord. She no sooner got home,
than she found my father returned from Lypeat,
where his message was received in such love as
was far from their expectation; the sense of which
much broke them into tears, in consideration of
the goodness of God, in so eminently making way
for and helping them that day.
The following letter addressed to George Fox,
although there is no date attached to it, belongs to
this period, and therefore takes that place in the
writer's collected works. In the absence of further
particulars respecting the journey to which it alludes,
it is considered to be worthy of a place
here, not only on account of the information it contains, but for the evidence it affords, of that
sweet fellowship and harmony which subsisted
between the two Friends, both of them very leading
characters and eminent in their day. It also
conveys a very pleasing testimony to the estimation
in which George Fox was held among his
brethren.
Dear brother, in the covenant of life, in Christ
our Head, my soul salutes you, and sympathizes
with you in your
exercise in your bonds; with
breathings to the Lord to sweeten all our ways,—
what He calls us unto,—with his living presence,
to the perfecting of his glory forever, Amen. Dear George Fox, I have been through many
counties in the north country, and the comfortable
presence of the Lord did manifest itself in all the
assemblies of his people, to all our comfort in Him
our Head and Life, blessed forever!
All was
very peaceable; and great resort of all sorts of
people to Friends' meetings; and not any opposition,
but all meetings separated in peace. It
would be too tedious to mention the names of them
that minded their love to you, through all the
counties where I traveled: but generally all the
ancient Friends in Cumberland, Northumberland,
Bishopric, [Durham,] and Yorkshire, Derbyshire,
Nottinghamshire, Leicestershire, and in this town, desired to have
their dear love remembered to you. The deep
sense of your labor and travail is fresh upon their
spirits; which causes many prayers to be poured
forth before the Lord, if it is his good will and
pleasure, to give you strength of body and liberty,
to travel among them to their great comfort as in days of old and years past. But in the will of our
God our souls rest with you, in the pleasure of our
God, in whom I remain,
Your dear Brother,
William Dewsbury
If the foregoing letter be correctly placed as to
date, the "bonds" to which it refers, and under
which George Fox was then suffering, answers to
his imprisonment in Worcester jail. In that prison
he was confined nearly twelve months, and
was at length by Habeas Corpus brought up to
London, to await his trial in the Court of King's
Bench. In this case again, Sir Matthew Hale was
his judge, who had now learned how to estimate
the character of such men as George Fox. For,
after the decision of the court had been given in
the prisoner's favor, some of his adversaries knowing
the consequences of his refusing to swear, used
their endeavors to persuade the judges to tender
to him again the oaths of allegiance and supremacy,
on the pretended ground of his being a
dangerous person to be at liberty. Judge Hale,
whose character as a judge stands so pre-eminent,
replied that he had indeed heard some such
reports of him, but he had also heard many
more good reports; he therefore with the other
judges ordered him to be set free by proclamation.
The epistle from which the subsequent extracts
are taken, is dated the 14th of the 11th month,
1675 ; and the portion selected being very much of
a general character, is thought to be too valuable
to be excluded from this volume.
Dear Friends, whom the Lord has visited
in this his glorious day, and plucked as brands
out of the fire to wait upon him, in his light,
that his great work of regeneration may be
perfected in you, to your eternal comfort, and
the glory of the name of our God forever.
My dear Friends, seeing that many are called
and few chosen; many convinced who are not
converted; and many come forth with us who
are not of us, as by sad experience has been
witnessed ;-from the deep sense of this working of the enemy, I am constrained to send
this epistle among you; - knowing the kingdom
of God is compared unto ten virgins,
five wise and five foolish, who all had lamps,
and slumbered in the secure mind, until they
were awakened to enter in with their Lord.
Then were the foolish virgins made manifest, who,
though they had lamps like the other, yet wanting
the oil, they neither did nor could enter in. Oh!
dear and tender Friends, let all dread the Lord,
who make mention of his name in the light of
Christ; for this parable is to you, unto whom the
Lord has sent, to preach to you and in you the
word of his kingdom.
And this is on my spirit in the word of the
Lord, to you all, convinced of the precious Truth of
our God, that you may have a certain knowledge,
how it is with you, and how you escaped the subtle
wiles of the enemy, which have hindered so
many from the possession of the life of Truth:—
examine and search your hearts, with the light of
Christ, that you may truly discern, how the enemy
draws into the foolish conceitedness, in the outside
and formal profession of the Truth, feeding upon
the knowing part, and so stops the hunger that
should reach the Life. And then in an exalted
mind to say: I see, know, am clothed, and want nothing,
when such are blind, naked, miserable, and
need all things. And this is the state of the foolish
virgins, who dwell in the outward court, and place
all their confidence in the form and outside, and
in the profession of Truth, and so have lost the
sense of that heavenly hunger, which must possess
the life "hid with Christ in God," or mourn out
its days in sorrow.
Therefore, all dear Friends, watch diligently to
the heart-searching light, that you may all discern
this mystery of iniquity: that so the enemy may
not prevail against you, to turn you aside either to
the right hand or to the left. That you may wait
upon the Lord for strength to preserve you out of
whatever he has convinced you to be evil, and thus
answer God's witness in the regulation of your
conduct, and in the uprightness of your hearts
stand clear before the Lord, that you are ready to
do and suffer whatever he should call you to.
And when you have done all this, be you watchful
in the heart-searching light, that the enemy draw
not your minds, to place confidence in the work of
righteousness you have done, as the ground and
hope of your calling in Christ; and in need of faith
in him, cause you to rest in your services: and so,
come short of the hidden life, enjoyed through
faith in the light and life of Christ, our righteousness.
I beseech you, dear Friends, wait to know
your passage in this great mystery. The entrance
to it is by the strait gate; and all the foolish
virgins, though their lamp in the outward profession
be never so glorious, yet through pride in their attainments, never enter into this rest; for this is
the furthest that ever any come who make a profession
of the Truth, and go from us, but are not
of us.
You, tender Friends, that truly seek God's
glory, and so love his light that you are willing to
give up life and all to do his will,—when the enemy
would draw you to rest in what you have done,
and so take the jewels of God, and play the harlot
and deck yourselves,—dread the Lord, and in his light
you [will] see more light. You [will] see, that all
you have done is but your duty and your reasonable
service, which you must do, or otherwise perish
eternally. And yet, in the light, your poor souls
travel on in the footsteps of the flock of the mournful
companions, who are weeping in secret and inwardly
seeking the Lord God, to be married unto
him in that hidden life, which is hid with Christ
in God. And, until you enjoy the marriage union, in deep humiliation you wait in the light for the
Lord to create you to a lively hope in Christ Jesus,
the second Adam.
William Dewsbury
In the year 1676, John Whiting, who lived at
Nailsey, in Somersetshire, in the course of a visit
which he paid in some of the midland counties,
went to see William Dewsbury at Warwick; who,
although not then a prisoner, had permanently removed
his residence from Yorkshire to that town. I
conclude that, previous to this time, his wife died, as
no mention is made of her in the narrative given
by John Whiting, which is as follows:
William
Dewsbury then dwelt in his own hired house, with
whom I had pretty much discourse, in his garden,
of many things to my great comfort and satisfaction:
for he was very free and open to me beyond
what I could expect, being a young man, and a
stranger outwardly to him. He told me some
things I shall never forget. He was an extraordinary
man in many ways, and I thought, as exact a
pattern of a perfect man as ever I knew. He
gave me an epistle to carry to Friends, and coming
to the door with me, when I came away the last
time, told me, at taking leave of him, that, the
blessing of the Lord would be with me if I was
faithful; which was an encouragement to me, and
through the Lord's goodness, I have found it so,
beyond my desert; blessed be his holy name for
ever!
We have already seen that the rising of the Fifth
Monarchy men was made a pretext for exercising,
or rather for augmenting the cruelties already
practiced on the Friends; and now in the year
1678, the time of the Popish plot, they were made
to suffer under the charge of being Jesuits; a plea
that was more than once resorted to, as a sanction
for persecution. On this plea, William Dewsbury
was this year cast into Warwick jail, and although
the notorious Titus Gates gave a certificate under
his own hand to clear him from that odious charge,
it was in vain. He was confined there for a period
of at least six years, and was at last set at
liberty on the general proclamation of James II, which was dated the 18th of April, 1685.
Site Editor's Comment: This proclamation from King James, was greatly influenced through the noble efforts of King James' good friend, William Penn, the founder of Pennsylvania, and noble minister of the Quakers. He delivered and successfully lobied a petition to King James, showing
that thirteen hundred of their faith were then in
prison, and that in the last five years hundreds of
them had died of prison hardships. Within a year,
by a proclamation of King James, they were every
one set at liberty, along with all the other dissenters, who were
in prison for their religion. Over two thousand came trooping out of
the noisome pest-houses in which they had been
confined, and fathers and brothers, even wives, and mothers, were restored to their families.
It was a strange condition of society which we now
can scarcely understand, such a jail delivery as this
of people who had been imprisoned for several years for
nothing but their religion. There was great rejoicing
all over England, especially among the Quakers,
who at their next annual meeting in London saw
the faces of valued friends, some of whom according
to their historian, Gough, had been in prison
“twelve or fifteen years and upward."
<<Continued >>>>
This web site's purpose is to show how to become
free from sin
by benefiting from the changing power of God through the cross,
which leads to union with God in his Kingdom.
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