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the light of the knowledge of God's glory in the face of Jesus Christ' (2 Cor. iv. 6).
II. “Then,” says Dewsbury, “ kindreds, tongues and the nations of the Earth' make merry over the Witnesses. I see the abomination that maketh desolate and which is spoken of in the prophet Daniel. It standeth in the Holy Place.” A picture surely of the havoc Hell makes within the soul when the Light of the Lord is slighted ! Selfhood then wields the sceptre of undivided royalty. Its sovereignty is not disputed. The empire of Devildom seems to embrace the circuit of human nature and all within its boundaries. The heart becomes & Chamber of Imagery, in which things of darkness make revel amid spirit-desolating abominations. But
“When darker, wilder grows the night,
And shapes of evil haunt the sight,
Dewsbury clung to the Cross, and dared at least to hope.
III. A “wilderness-temptation" is next spoken of. There is the conflict of two antagonistic principles, each struggling for victory-its prey, a human soul !
“I witnessed the Scriptures fulfilled in me of Paul's condition, wherein he complained, as I did then, of finding & law in my members warring against the law of my mind, that when I would do good, evil was present with me,—the sense of which caused me to cry, ‘O wretched man that I am! who shall deliver me from the body of this death ?' As I was crying to the Lord to free me from the burthen I groaned under, the Word of the Lord came unto me, saying 'My grace is sufficient for thee; I will deliver thee !' 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."
IV. “The spirit of life from God then entered into the witnesses," continues Dewsbury, "and they stood upon their feet.' Then great fear fell upon all that saw them; and the temple of God was opened in heaven, and I saw in the temple the Ark of His Testament; and there were lightnings, voices, thunders, earthquakes, etc. Then the mystery–Babylon the Great, the Mother of Harlots and the abomination of the earth ; 'which made all nations drunk with the wine of the wrath of her fornication,'—she was discovered unto me; and God remembered her when the mighty Day of the Lord's power was manifest
her." It would appear that goodness and truth, as two great witnessing lights in the firmament of Dewsbury's internal man, were now refulgent, in alternating states of happiness, no more to be obscured by the phantasmagoria of Evil which had hitherto veiled the presence of divine things. Darkness and its falsities fly away before the instreaming glories; the sphere of the Lord's all-embracing love is felt (the temple of God), and His Divine Wisdom (the Ark of His Testament) is made manifest. Illustration and perception (lightnings and voices) are induced upon the higher reaches of the mind, and their effects are exhibited in regard to the illusions which would fain linger, if but for a moment only. The Spirit in its own heavenly light then reveals what Hell (Babylon) was capable of in its hour of domination. Dewsbury is shown that a manhood grounded upon compromise is necessarily an insincerity and adulterous. Its hideousness being realised, its very shadow disappears from the path of individual progress, and—in the light of a new dispensation of truth -there is consummated, in the “Mighty Day” of the Lord's presence and power, a Visitation that involves judgment and salvation.
V. “Jesus Christ was revealed from heaven in flaming fire pouring vials of wrath upon Babylon, and rendering vengeance upon all in me that knew Him not and disobeyed His Gospel. With His Spirit of Judgment and the Spirit of Burning, He purged away the filthy nature that did me imbondage :” such is the next phase of Dewsbury's religious experience. It is to this crisis he refers subsequently, when addressing an assembly, he says:
“I stand here as a witness for the God of heaven, that I never heard the voice of Christ (as His follower) till I was slain and baptized, and lay as a little child under His beavenly chastisements. As soon as ever my soul was brought to this; in my humiliation,-0 then the dreadful Judgment was taken away and the Book of Life was opened unto me. The Lord spake comfortably to me; 'I have loved thee with an everlasting love!' and I was made a Christian through a day of vengeance and of burning like an oven. The haughtiness and pride of man in me was brought low. In this conformity to Christ's death, people may die into life, and blessed are the dead who die in the Lord, for they rest from their labours and their works do follow them.' Away with all your own wills . . you must come to have your life separated from you ... Every one of you that lives at home in the bosom of Self takes this with you: Though you profess the truth and live in an outward conformity thereunto, -yet if you secretly indulge your corrupt wills and live a flesh-pleasing life . and are not rent off from your lusts—you cannot enjoy the Lord of Life. • While I am at home in the body, I am absent from the Lord.' The body of sin is a lodestone to draw from the life of God and from glorying in the Cross of Christ ; this is flesh and blood, and these cannot inherit the Kingdom of God.”
VI. “So through the righteous law of Life in Christ Jesus," says Dewsbury, to whose strange history of conversion we again revert, “I was made free and am free from the body of sin and death. Through these great tribulations my garments are washed and made white in the blood of the Lamb; Who hath led me through the gates of the City into the New Jerusalem, where nothing enters that works abomination or makes a lie, but [only] what is written in the Lamb's Book of Life. There my soul now feeds upon the Tree of Life after which I had so hungered and thirsted, and which stands in the paradise of God, where there is no more curse or night, but the Lord God and the Lamb is 1 my light and life for ever and ever.”
Here ends Dewsbury's panorama of soul-progress from the darkness of Pandemonium, onwards and upwards into the Paradise of the purehearted. “ Him that overcometh will I make a pillar in the Temple of My God, and he shall go no more out”—at length the pillar-man, William Dewsbury, was at peace, and for some six and thirty years further should joy in the privilege " to spend and be spent” in carry. ing to waiting hearts the everlasting Gospel of Repentance and Regeneration.
1 The plural “ are” would be written by a modern Quaker, but the early Friends looked upon the word Christ as signifying the appreciably human of the One God; it signified that which had been glorified on earth and with which man's affectional nature holds a certain relationship: thus “the Lord God and the Lamb" is One Divine Person. Those people who ran into many words, George Fox, in his early preaching days, cautioned not to dispute of God and Christ, but to obey Him. His Epistle to Justice Bennet begins with thou that dost profess God and Christ in words, see how thou dost follow Him." He says of himself that he was a diligent reader of the "holy Scriptures that speak at large of God and Christ, though he knew Him not but by revelation.” From the time of James Naylor's unfortunate schism, however, Friends discontinued this method of speech, and clung to the phraseology of Scripture, as a means of preventing dangerous controversies. In reply to the charge that George Fox had put Christ for God, where he said " Christ is all,” William Penn says :
“Now hear what the Apostle says in the matter, Col. iii, 11: Where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, bond nor free, but Christ is all and in all.' And if Christ be all and in all, and He that is all and in all be the true and living God, then, because Christ is all and in all
, Christ is the true and living God” (Works, ii. 137). Of himself Penn writes to Dr. John Cottenges :
“I do heartily believe that Jesus Christ is the only true and everlasting God, by whom all things were made that are made, in the heavens above, or the earth beneath, or the waters under the earth ; that He is as omnipotent, so omniscient, and omnipresent, therefore God." The italics in these extracts are the present writer's.
Miscellaneous. NATIONAL MISSIONARY INSTITUTION therefore, that all should combine to AND STUDENTS' AND MINISTERS' AID enable young men to have that training FUND.-The meeting on behalf of these which would assist them in placing institutions, of which notice was given before the public what was grand in in our last, was duly held at Argyle itself, and calculated to produce such Square Church, London, on the evening glorious results. Having read the of Monday, April 12th, and, except for original resolution passed on the subject the much regretted absence of the Rev. in the Conference of 1855, Dr. Bayley John Hyde, President of Conference, proceeded to remark that this resolution who was prevented by indisposition from embraced the two leading objects of the occupying the chair, fully equalled the present meeting. First, there was the anticipations of its promoters. The purpose of furnishing assistance to company partaking of tea in the school. young men of the right quality who had room at six o'clock was somewhat small, not the means of prosecuting the necescomprising only about a hundred friends, sary studies, but who were wanted for but the subsequent meeting, which Church work, and whom the Church commenced in the church shortly after should prepare to do that work effiseven, was more numerously attended, ciently. And so far extremely benefiincluding members of each of the cial results had come from the efforts metropolitan New Church congrega- made in that direction, several ministers tions, and, with one exception, all the now occupying New Church pulpits London ministers and leaders.
having been aided in this way. But On the motion of the Rev. J. Pres. they had not been able to do half enough. land, the Rev. Dr. Bayley was called to A second object was that of enabling the chair, and the meeting was opened these gentlemen, when prepared, to by singing hymn 215. The Rev. W. have a little foothold for a while. There Bruce then offered a suitable prayer, were, at the time the Fund was estab. after which portions of letters from the lished, and there would be for many Revs. John Hyde and R. Storry, and years to come, societies that were unable from Mr. Austin, minister of the Cam- entirely to sustain themselves, or berwell Society, were read, explaining adequately and without assistance to the reasons for their absence, and ex- pay a minister. A better instance pressing sympathy with the purpose of could not be given than that mentioned the meeting.
in Mr. Storry's letter. The Society The Chairman alluded to the absence at Leeds possessed a spacious church, of Mr. Hyde, whose zeal in the cause but they were a very small body, which they had met to strengthen was, prevented for many years from making he was afraid, the occasion of his illness; much progress for want of an efficient and he was only expressing the general minister. Recently they had engaged feeling of the meeting when he said the services of a gentleman, previously they one and all deeply regretted it. connected with the Baptist denominaHe was satisfied that there was no tion, but who felt that he would be institution nor class of institutions more useful as pastor to a New Church better calculated to promote their efforts congregation. The Leeds friends, howat usefulness than the National Mission- ever, were only able to raise a hundred ary Institution and Students' and Mini- pounds. Would it not be a pity then, sters' Aid Fund. Their original pro- if for want of earnest help this good moters had felt that no inadequate effort could not be encouraged ? In mediums should be employed for dis- these days what could a minister do seminating the principles of that system with a hundred pounds in a town like which took in the whole Word" from Leeds, with a family and position to beginning to end, embracing all the maintain? They ought to supplement glories of the past and all the hopes of it with, say £50 the first year, £40 the the future. A system of this kind second, and so on, reducing the aid by demanded persons who could compre- £10 a year, until the Society was in a hend it, and who were in some way able position to pay its way. But we have to give expression to it. It was felt, also the National Missionary Institution, which is another means of spreading a education for its students, material knowledge of the glorious truths given means were also requisite for their to us by the Lord. Not only have we sustenance. This support was provided to provide for the wants of small by Conference, and if it were withdrawn, societies and students, but where there the College, however desirous, could not are no societies at all, we want some continue the education of theological one to carry the principles of the New students. Several of our ministers were Church to the many who are almost aged, and young men would be required driven to despair by the doubts and to take their places at no distant date. contradictions that surround them on Four applications for adoption as every side. The meeting could have, students had already been made to the therefore, no better cause nor nobler work Committee, who were at present unable than that they had assembled to help. to grant compliance for want of sufficient
The Rev. Dr. Tafel then moved the means. Dr. Tafel concluded by expressfirst resolution as follows :-"Since it is ing a hope that these means would of the first importance for the spread of shortly be forthcoming. the New Church among the intelligent The Rev. W. Bruce, in seconding the portion of the community, and for the motion, pointed out that if the New establishment of its doctrines in the Church was to exist as an external rational mind of its members, that the organization, machinery was requisite. ministers of the New Church be syste- Where there were congregations there matically trained in a knowledge of the was and ought to be a demand for doctrines of the internal sense of the ministers, and it was in accordance with Scriptures, and that they should be a well-recognised law of social life that taught how to preach these doctrines in the wealthier societies were called upon their power from the letter of the Word, to assist their poorer brethren. Small and how to support them by rational societies had been mentioned, and these considerations drawn from the whole ought to be supported as centres from range of the natural sciences (according which our doctrines might be disto X, R. 544),- Resolved, That in the seminated. It had seemed to be the opinion of this meeting it is a primary opinion of some that ministers, like duty, incumbent upon all the members poets, were born not made, but this was of the New Church, to support liberally not so. Of all men a New Church the fund established by the General minister most required education, and Conference for the proposed education of this was evident from the fact, that at the candidates for the ministry.” the formation of the Students' Aid Fund
In proposing this resolution Dr. Tafel its strongest supporters were those New pointed out how the man-child spoken Church ministers who had felt the want of in the Revelation symbolized the doc- of a systematic training. It should be trines of the New Church, and the rod of remembered that, in entering the miniron with which he was to rule all istry of the New Church, young men nations the truth in its ultimates. One had but little prospect in a worldly point of these ultimates was the letter of the of view, and it was therefore the bounden Word, and it was the work of the duty of their lay brethren to second ministry to teach New Church doctrines their efforts. from the letter of the Word. Ministers Mr. Bateman, in supporting the re. to do this must be well acquainted with solution, thought that there could be no the teachings of the Church as to the doubt as to the necessity of supporting science of correspondences, and this the Students' and Ministers' Aid Fund. must be acquired systematically like any The object of that fund was twofold. other science, since it was impossible Firstly, to give young men studying for it to be acquired by perception. for the ministry means to provide the Another sense of the “rod of iron ” was necessaries of life, and secondly, to that of natural science, which was there. assist them in the early years of their fore necessary in the preparation of ministrations, when they would probably students for the ministry. Dr. Tafel be attached to small Societies. It was further contended that the education of now necessary that New Church minstudents should be conducted in a pro- isters should be not only able to teach perly appointed college, and that as the the doctrines in the neighbourhood of New Church College only provided their societies, but that they should be