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A MEMOIR
OF THE
LIFE AND RELIGIOUS LABORS An Eminent Servant of Christ INTRODUCTION Edward Burrough, (1634-1662), was a giant in the early Quakers movement. At age twelve, his inner teacher convicted him of following a hollow religion, and he became a seeker. After a complete death of the old man within, being replaced by the Spirit of Christ, Edward Burrough was appointed by Christ to be one of his minsters to preach the true gospel of experiential salvations. Edward Burrough was generally regarded as one of the giants of the early Quakers. When the Lord raised up the first generation of minster's after Fox's preaching, Edward Burrough was one of the sixty sent (the Valiant Sixty) by Christ throughout England to preach the Word of Life. The fact that he was sent to London, the most populous city with the greatest potential for harvest, is evidence of the Lord's regard of him. He served magnificently in Northern England, London, Bristol, and Ireland, being the spritual father to thousands. Persecuted almost immediately, he was imprisoned several times, the last being unto his death, a martyr of the true Chruch of Christ. Burrough was nicknamed, Boanerges, or Son of Thunder, the name Jesus gave to John and his younger brother James. Perhaps there are few instances on record, of more full and entire devotion to the cause of Christ and the good of souls, more fervent zeal, more untiring industry, more patient and meek endurance of reproach and persecution, than marked Edward Burrough. From the day of his espousal to Christ, his course seems to have been straight forward, never looking back or flinching amid all the afflictions and sufferings which besot him for the Gospel's sake. Bold, ardent, and devoted in pursuing the path of Christian duty, he was clothed with a dignity and Divine authority which made him a terror to evil doers, while the meekness and gentleness of Christ softened and adorned his whole character, and qualified him to administer the balm of Divine consolation to the afflicted and contrite mourner. Cheerfully surrendering every prospect of worldly ease and profit at the call of duty, he devoted the prime and strength of his days to the service of his Lord, laboring night and day for the good of souls and the spread of vital religion, and crowding into the narrow compass of a few years, a greater amount of labor than is often accomplished in a protracted life. Undaunted by the frowns and cruel persecutions of his enemies, he never flinched from fines, imprisonments, or any species of personal abuse, or violence, but nobly stood as in the forefront of the battle; and, at last, actuated by that Christian sympathy which is ever ready to share the sorrows and sufferings of brethren and sisters in Christ, he moved to London, during a time of extraordinary severity against Friends there, and was seized and drug to jail from one of their meetings. The crowded and diseased atmosphere caused by the crowded state of the prison quarters, soon undermined his health, and he gradually sunk away, in peace with God and man, a martyr for the name and testimony of Jesus, exchanging a prison on earth for an incorruptible crown in heaven. This memoir is drawn from two sources: The Friends Library, Volume XIV, 1850, with additions fromWilliam Sewel's The History of the Rise, Increase and Progress of the Christian People Called Quakers, Vol I, 1844, a republication of the original work of 1695. MEMOIR EDWARD BURROUGH
CHAPTER I EDWARD BURROUGH, (1634-1662), was born in or near Underbarrow, a village in the barony of Kendal, in Westmoreland. His parents were respected for their virtue and honesty; and as they were possessed of a sufficient estate, they gave their son the best education that could be obtained for him in the neighborhood where they resided. He displayed much manliness of character at an early age, abstaining in great measure from the ordinary amusements of youth, and showing a relish for the company and conversation of pious persons of enlarged and mature minds. He was fond of reading the Holy Scriptures, and having a retentive memory, he became well versed in them. His parents were members of the Episcopal church, and brought him up in the practice of the ceremonies which its ritual prescribed. He describes his religion, at this time, as consisting in "going one day in seven to hear a man preach, read, sing, and stumble over a prayer; while I was unrestrained, superficial, and living in pleasure without the fear of God; not knowing God but by hearsay and tradition." As with several young men of his age in this generation, despite his being captured by the pleasures of the world, and living without any fear of God, he was early favored with the visitation of divine grace, making him uneasy with his sensual enjoyments and sinful condition, and inspiring him to seek after better things. He says, "When I about twelve years of age, something stirred in me, and showed me that there was a higher religion than that I was exercised in." He visited various places of worship, for the purpose of finding some purer way than that in which he then was; and thought the Presbyterians had more that seemed like truth among then, than those with whom he had been educated. "So I became a Presbyterian," says he, "and followed the highest of the priests and professors of that form, and grew in favor with then. Then I left some little of my vanity and lightness, and pride grew up in me, some of my former acquaintances began to scorn me. And by laboring here, I gathered knowledge of things without, but yet was ignorant of the Living truth." When I was about seventeen years of age, it pleased God to show himself a little to me, and something struck me with terror. When I had been praying, I heard the voice often, "You are ignorant of God; you do not know where He is; to what purpose is your prayer?" So, much fear came upon me, and broke me off from praying many times. Trouble came thick into my mind, and fearfulness fell upon me, I was struck off from my delights, which I formerly loved, and what I had gathered in, as of God, died. I left off reading in the Scriptures, for something showed me that I was very ignorant, and knew not the true God; and the beauty of all things vanished. I went to some, asking what that God was, which was professed; for I said, 'I know Him not;' but I got no satisfaction from any. At this time, he continues, I was much separated from the vain ways of the world, and from worldly people; and was made to reprove many for wickedness in words and actions; and was derided, and looked upon scornfully by many. The preaching of those who I had formerly much delighted in, was withered and decayed. Yet it pleased the Lord to show himself in love to me, and I had sweet refreshment, coming in from Him to my soul, and had joy and peace in abundance; and openings of the living truth in me, which the world knew not of. The mystery of the Scriptures was something opened, which before I knew nothing of; and I saw many glorious things in it, which lie hidden in the scriptures. I was in much rejoicing many times, and sang praises, for I was brought out of the land of darkness, and could say, I was in the light. But not knowing the cross of Christ, I ran forth, in my wisdom comprehending the mysteries of God. Having a light shining in me, I grew up into notions, to talk of high things, for it was my delight to comprehend in my busy mind. Thus, being ignorant of the cross, to keep low in it, I ran before my guide up into comprehension, and then was I above many of the priests and professors, and followed only to hear those of the highest notions, who preached high things. But the fleshly man was at liberty in me, and so I became one of them in their discussions, and was looked upon by them to know much. The former terror was gone, and I had got up from under the judgment; pride grew more than ever, self-conceit, presumption, and fleshly liberty to the carnal mind; and my delight was much in discoursing; where I gave holy things to dogs, and cast pearls before swine. Wisdom was hid from me. I lived pleasantly, for I had the true God, and the true Truth in my comprehension, which by my wisdom in the light I had comprehended, but I had the world in my heart. Pride, covetousness, and the earthly spirit ruled, and my delight was grown up to that, which once I had no delight in, and the beauty of worldly things grew, which seemed to have been vanished. Here I had run from my husband after other lovers, and had left the Lord my Maker who had so graciously made himself manifest to me. I became darkened, lost what I once had, and had in memory what before I had enjoyed. I could tell of experiences, but they were dead to me; and something within began to question how it was with me? for I saw myself to be ignorant more than formerly, and I saw that I knew nothing. At this period he felt earnest desires to regain the state from which he had fallen; yet was not humbled enough to seek restoration in that abasing of self which would have prepared him for knowing the gracious promise fulfilled, "Seek, and ye shall find." He endeavored to comfort himself in the recollection of the seasons of inward communion with the Lord which he had formerly enjoyed, saying, "Whom God loves once, He loves forever." This doctrine, which was very prevalent among the Calvinistic Puritans, is eminently evil in its tendency, by soothing the anguish of sin, which the Lord in mercy, as well as in judgment, brings upon his backsliding children, in order to induce them to seek reconciliation with Him through Christ, by repentance and amendment of life. Edward Burrough could not, however, long rest satisfied to trust in former experiences, knowing from the convictions of the Holy Spirit, in himself, that his heart was not right in the sight of God. What would it have availed him, if called into another state of existence, that he had once been favored with Divine approbation, when, to use his own language, "what was the head and ruled in me, was what God had never loved." The witness for Truth in his heart did not allow him to settle down at rest. He grew weary of the preaching of the priests, even of those who made the highest profession, and through the discoveries of that Divine Light which still shone in his heart, he perceived the spiritual ignorance and emptiness of the professors of the Christian name. While in this unsettled state, he informs us, that "It pleased the Lord to send into the parts where he lived, his faithful servant and messenger, George Fox. He spoke the language which I knew not, despite all my high talking." It was about the first of the Fourth Month, 1652, that George Fox came to Underbarrow, where Edward Burrough met with him. He had previously been at Kendal, and had preached at a meeting there with such prevailing power, that a number of persons received his doctrine; and several of these came with him to Underbarrow. The doctrine of the light of Christ Jesus, made manifest in the heart, reproving for evil, giving a right understanding of the Holy Scriptures, and leading the humble and obedient ones to the saving knowledge of Him who died for them, was calculated to produce a strong impression on the minds of those who had long been fruitlessly seeking after truth and religious stability, among empty forms and ceremonies. Yet the truth thus declared to them, being in the cross to man's natural wisdom, was not received without opposition and argument; and among the contenders against it was Edward Burrough. His ability in argument, and his desire to save himself from the acknowledgment of error, were, however, to no avail. For through the power of the Holy Spirit accompanying the word preached, which gave an awakening force to the language of Truth in the mouth of George Fox, this strong minded young man was brought to confess to the soundness of the doctrine which he then heard, and its consistency with the testimony of the holy scriptures. But what was more important to him than all this, his heart was touched and softened, while his mind became enlightened, and he was brought to a sense of his wretched and sinful condition. He tells us, that the Lord was pleased to show him that he was in the prodigal state, above the cross of Christ, out of the pure fear of the Lord, and full of corruption and of the old nature. He felt himself to be a child of wrath, and "no more worthy to be called a son." "A day of weeping, mourning and misery," says he, "and a day of vengeance and recompense came upon me, such as I had never known. One vial of wrath after another (was poured out) and then I separated from all the glory of the world, and from all my acquaintance and kindred, and betook myself to the company of a poor, despised and condemned people, called Quakers. Now am one of that generation which is ever hated of the world; and have chosen rather to suffer affliction with them, than to enjoy the pleasures of sin with the great multitude, though worldly pleasures were not wanting to me. I do bear witness against all formality in religion, and false hirelings, and chief priests, who walk in the steps of the Scribes and Pharisees, and of the false prophets of Israel, that were never sent of God to declare his word. I am despised of my neighbors and carnal acquaintance, and am not greater than my Lord, who was called a blasphemer and a deceiver, as now I am. But praised, praised he the Lord forevermore, who has separated me from the world and worldly glories, and has made me a partaker of his love, in whom my soul has full satisfaction, joy and content. While he was thus made to endure the baptism of the Holy Spirit to prepare him for the Lord's service, he had also a large share of outward trouble and conflict. His parents, having been educated in the belief that religion very much consisted in the observance of the church ritual, were not prepared to tolerate in their son a profession which struck at all mere external rites and ceremonies, as being contrary to the spirituality of the Christian religion. They no doubt regarded the Quakers as heretics, in denying the saving efficacy of those rites, which many deemed to be part of Christianity itself, and obligatory on all. Other dissenters, however they might differ on certain points of doctrine or discipline, clung to what were termed the ordinances, [water baptism, wine and bread]. They considered the administration of outward water as the Christian baptism, and the partaking of bread and wine, after it was supposed to have been consecrated by the priest, as the Lord's supper. The Quakers, therefore, were condemned by all other professors of the Christian name; and Edward Burrough's parents were so incensed against him for joining with such a people, that they refused to permit him to remain in their family. When they had rejected him as a son, he offered to remain and work for them in the capacity of a servant, but in this he was also denied. Having now literally given up father and mother for the Lord's sake and the gospel's, he endeavored to walk in faithful obedience to Him who had called him, and whom he found to be a rich "rewarder of them that diligently seek Him." He who declared, "whosoever shall do the will of God, the same is my brother and sister and mother," was with him in this separation from his kindred, sustaining him under the sacrifice he had made of family endearments. Having thus given up all for Christ's sake, and passed
through various exercises and baptisms to prepare him
for the service and station which he was designed to fill
in the church, he received a Divine call to the solemn
work of the ministry of the Gospel; and engaged therein
about two months after his convincement.
Others beside Edward Burrough had been convinced of the Truth in the Northern counties of England, through the ministry of George Fox; and these frequently met together to worship the Lord. Being redeemed from all dependence on man and convinced that the solemn act of Divine worship must be performed immediately between the soul and its Almighty Creator, through the help of the spirit of Christ Jesus, the one great Mediator, through whom alone we have access to the Father, they were often engaged to sit down together in silence and wait on Him. Thus reverently seeking after the Divine presence and power to be manifested among them for the renewal of their spiritual strength, the Lord was pleased at seasons marvelously to break in upon them and crown their assemblies with his living, heart tendering virtue, even when no words were spoken. Francis Howgill tells us, that in joy of heart at this favor, they often said to one another, "What! is the kingdom of God come to be with men? Will He take up his abode among the sons of men, as He did of old? And shall we, that were reckoned as the outcasts of Israel, have the honor communicated among us, who were but men of small parts, and of little ability in respect of many others as among men ?" Many were the afflictions which these honest hearted
people were called to partake of: but having turned their
backs upon the world with all its friendships, honors,
ways, religions and worships, they nobly persevered amid
all their sufferings, taking up the cross and following
Christ Jesus, the Lamb of God, wherever He led
them. In this patient waiting state, seeking to know and
"to do the will of God," they grew in religious understanding,
and Divine knowledge of the things pertaining to the
kingdom of heaven, and many of them were deeply instructed
in the mysteries of salvation. Abiding under
the teachings of the Spirit of Christ, they knew Him to
sanctify and prepare them for the ministry of the gospel,
and in his time felt themselves called of Him, to declare
to others what they had seen and felt, and tasted
and handled of the good word of life. Thus they were
made living and able ministers of the New Testament,
not of the letter, but of the Spirit, and in its power and
authority were sent forth to gather souls to Christ.
At an early period the storm of persecution broke forth in the north, and Edward Burrough in common with his brethren felt its effects, but this did not deter him from endeavoring faithfully to occupy the gift committed to his trust. He soon began to travel through his native county, and also went into Cumberland, Northumberland and some parts of Scotland, holding meetings and preaching to the people, many of whom were awakened by his ministry, and brought to join in religious fellowship with the Society of Friends. In the Sixth Month 1652, Miles Halhead was committed
to prison in Kendal, near Edward Burrough's native
place, for reproving a priest. He informs us that the
first night he lay in prison, the word of the Lord came to
him saying, "Fear not, for I will be with you according
to my promise, and will make you a burdensome stone
to the town of Kendal, and to your persecutors. And I
will send my servants, my sons and my daughters, from
the east and from the west, from the north and from the
south, to bear witness to the same truth that you suffer
for: yes, against the justice that committed you. Therefore
be you faithful, for I have chosen you to be the first
that shall suffer for my name's sake in the town of
Kendal." This promise, Miles informs us, was made good.
He was confined three months, during which period the
same justice committed Francis Howgill, Thomas Holme
and thirty others, "brethren and sisters," for bearing
testimony to the Truth. At the expiration of the three
months, the justice set him at liberty. Soon after, for
riding through this town of Kendal, and exhorting the
inhabitants to repentance, he was committed to prison by
the mayor. He tells us that this officer had little peace
from the Lord for what he had done, until he had released
me. Then I returned to my house again, and had great
peace with the Lord." About the Ninth Month of this
same year, Miles went to the house of justice Fell, at
Swarthmore; he says; "I found the Lord's people gathered
together to wait upon his name. The Lord was very
good to that family, in feeding them with the dew of
heaven, and with the sweet incomes of his love, according
to his promise, Glory and honor, and living eternal
praises, be given to the Lord God for evermore."
In the latter part of the year 1652, or in the beginning of 1653, Edward Burrough accompanied his fellow laborer in the gospel, John Audland, in one of his earliest, if not in his very first, journey on a religious account. Of the success of their gospel labors, John Audland thus writes: "Praises and honor to our God forever, who is worthy, for all is falling before Him, My dear Friends, the harvest here is great; even all the fields are white, and all the dumb dogs and idle shepherds, drones and loiterers run, quake, tremble and flee before us. The sword of the Lord is in the hands of the saints, and this sword divides, hews and cuts down, and a way is made for the pure seed to arise and reign above all, which conquers all. Praises be to the Lord forevermore." Dear Friends the work of the Lord is great, and many are convinced of the living truth, and I really see the Lord will raise up to himself a pure and large people, to serve and worship Him in spirit and in truth. My dear brother and fellow laborer, Edward Burrough, salutes you in the Lord." Edward Burrough at this time could scarcely have been older than in his nineteenth year, yet he was accounted an able minister of the gospel, being zealous in his Master's cause, and wise in spiritual things, understanding the way of life and salvation; and was withal earnest in his manner, and fluent in the delivery of those important doctrines which he was commissioned to preach. How long he continued traveling with John Audland, we have no means for ascertaining. He appears, however, to have been much engaged at this early period in laboring in his own county, and elsewhere, in the markets, the streets, in places of public worship, and wherever his Master sent him with the message of life and authority to proclaim it. He had a remarkable gift in discerning the states and conditions of those among whom he was sent; and the exercise of the wisdom bestowed on him, no less than his zeal, was often called for. About the close of the year 1653, or in the beginning of 1654, Edward Burrough was imprisoned for writing a letter of Christian reproof to one who was living in gross wickedness. During this confinement he prepared for publication a manuscript, bearing the title of A Warning from the Lord to the Inhabitants of Underbarrow, and so to all the Inhabitants of England. In this he first addresses the people of Underbarrow, opening to them the spiritual nature of the gospel of Jesus Christ. He tells them that he had, at four different times, entered their place of public worship, under a sense of religious duty, in order to declare the Truth among them, but that as he could not have liberty to speak there, he now cleared his conscience by writing to them. He appeals to the Searcher of hearts to witness, that it was not in his own will, but in the cross to it, that he had gone to their meetings. His object was to show them that they were in bondage to a ceremonial, formal worship, and to a dependence upon a man-made and deceitful ministry, which tended to keep their souls in death. That his concern was to direct them to wait in spirit and in truth on the Lord, in order to attain the true knowledge of Him, and of that one thing needful, the eternal welfare of their souls. He desires that they may be led out of the will-worships of the world, to worship God in spirit and in truth. He had had several arguments with their minister, who had denied the doctrine that Christ, by his light or spirit in the soul, enlightens every man that comes into the world. This, he continues, is to make Christ a liar, and proves the asserter of it to be ignorant of the first principles of religion, not knowing the light of the Holy Spirit which leads to God. This light, which the servants of God in all generations were witnesses of Edward Burrough declares, he and his fellow professors experienced to shine in their hearts, showing them the deceit of all such ministers as the priest of Underbarrow. He then declares that he and his brethren own the one saving baptism, that of the Holy Ghost and fire; and witness a being baptized by the One Spirit into the One Body, of which Christ Jesus is Head, though they do not use water baptism, That they reject the administration of bread and wine as a Christian rite, while acknowledging the communion of saints, the partaking of the body and blood of Christ, by which they were nourished up to eternal life. Singing in the spirit, and making melody in the heart to the Lord, the singing of that song which none but the redeemed ones can learn, they acknowledge, believing it to be well pleasing to God ; but the singing in the will of man, without the spirit, as generally practiced in their places of worship, they reject "as carnal and traditional." "True preaching of Jesus Christ crucified we own, and do witness: for this preaching is not of the will of mall, or form and custom, [but it] is foolishness to the wisdom of the world now, as it ever was. This is not with the enticing words of man's wisdom, but in the demonstration of the Spirit and of power, The preaching of the word of faith, which is near you, in your mouth and in your heart we do own; for faith comes by hearing of this word preached. Prayer with the Spirit of Truth we do own, for that is not in word [merely] to be seen of men ; not by custom, form and tradition, but by the Spirit, which has free access to God, and which He hears, and accepts." After bearing testimony against the too general depravity of the professors of religion, and warning them to repentance, he adds:
At the close of this address, Edward Burrough felt his
heart drawn to salute his brethren, commonly called Quakers,
who had been brought, through the obedience of
faith, into religious fellowship with one another in the
Lord. " By faith," says he, " with Abraham, have you come
out of your native country, from your kindred, and out
of your father's house: with Moses, have you forsaken the
glory of Pharaoh's house, and chosen rather to suffer affliction
among the poor despised people, than to enjoy the
pleasures of sin. Great shall be your reward, you condemned
ones: glory, honor and everlasting happiness is prepared
for you, if you stand faithful to the end. The Lord is
with you as a mighty terrible one; and therefore shall all
your persecutors be ashamed and confounded."
All the machinations of their opponents, aided by the strong arm of the government, and the relentless power of persecuting priests and magistrates, failed to crush the Society of Friends. The doctrines they promulgated were responded to by the witness for Truth in the hearts of multitudes, who weary of a lifeless profession of religion, cordially embraced what they found to be no cunningly devised fable, but the living substance. Almost every day, some were added to their number, by the power of heartfelt conviction, and in a few years, they grew to be a considerable people. Their patient consistency and steadfastness in the performance of their religious duties, undaunted by personal abuse and cruel imprisonment, finally wore out persecution; while the meekness and blamelessness of their lives and conversation, won for them the esteem of the moderate, and even extorted commendation from their enemies. The scriptural soundness and excellence of their Christian testimonies, though at first derided, misunderstood and misrepresented, at length attracted the serious attention of many in different religious denominations, and exercised a salutary influence in opposition to the deadening effects of empty forms and stated rituals. CHAPTER II PRIOR to the year 1654, the religious labors of George Fox, and of such of his fellow believers as had received gifts in the ministry of the gospel, and who had been sent forth by the Lord to proclaim the spirituality of the religion of Jesus Christ, had been very much confined to the northern parts-of England. George himself had traveled as far south as Leicestershire; and his earliest female co-laborer in the ministry, Elizabeth Hooton, had preached the gospel and suffered imprisonment therefore in Derbyshire. Towards the close of the year 1653, Elizabeth Williams and Mary Fisher, both from the north, entered Cambridge - and having faithfully reproved some of the vain and rude students there, who sought to entrap them in argument, were taken up on a charge of preaching, and publicly whipped by order of the mayor of that city as "vagabonds." The sight of the blood drawn from the bodies of these innocent women, by the lash of the executioner; their patient endurance of the ignominious and unjust punishment thus inflicted on them; their prayers for their persecutors, together with their meek rejoicing, because they were counted worthy to suffer for the name and testimony of the Lord Jesus, had no doubt prepared the minds of some of the spectators to examine with serious attention, the principles of that religion, for which they so patiently suffered, and which yielded such support and consolation, under the cruel treatment they received. Thus the brief tarrying of these two Friends at Cambridge, opened the way for the spread of the Truth. In most of the southern counties of England, the Society was little known at this period, except through the vague, contradictory and often false reports, which had been put into circulation respecting them. In the spring of 1654, several ministers left their former field of labor in the north of England, and traveled into the southern counties, publishing the message of life and salvation, to those who were seeking deliverance from sin, and longing for a more pure and spiritual religion, than that held forth by the hireling ministers, and formal professors around them. Among these ministers was Edward Burrough; and as the city of London was the field in which he labored long and abundantly, it may not be amiss to give some account of the rise and progress of the principles of Quakerism in that great metropolis. It appears that the first person professing the doctrines of Friends, who visited it, was Gervase Benson. He was there in the autumn of 1653; and a letter written by him from that place to George Fox and James Naylor, is preserved, bearing date, Ninth Month 29th, of that year. He tells them that he was brought there by the love of God, and was kept there waiting on the Lord, to do whatever He might require of him; though he found little among the people with which he could have fellowship, except a growing testimony in some against the "carnal actings of magistrates and ministers so called." At that time many public meetings were held, for the purpose of discussing religious subjects. The different fabrics of religious organizations were shaken to their foundations; the minds of the people were in a state of great unsettlement, and many were laboring in their own wills and wisdom, to construct something better than the old hierarchal structure, with its rites, ceremonies and expensive priesthood. To one of these meetings Gervase Benson went, where there "were several ministers and members of Parliament. He found them spending their time in debating questions and contending about things which they had not witnessed in themselves. Becoming dissatisfied, he left them, first telling them, however, that their meetings were for the worse, and not for the better. A spirit of inquiry concerning Friends, had been awakened in many individuals in London, about this time, he had heard of their rise, and of the spread of their principles in the north of' England; with such, Gervase Benson had some service. It is probable that some person in London had acted for Friends, in superintending in printing of their works, before Gervase Benson’s visit to that city; for of the books mentioned in Whiting's Catalogue, seven were printed in the year 1652, and twenty-five in 1651. Most of these, if not all, bear this imprint, "London, printed for Giles Culvert, and sold at his shop at the Black Spread Eagle, at the west end of Paul's." Towards the close of 1653, Isabel Buttery, with a female companion, both of them Friends from the north of England, came to London on a religious visit, where they found a few individuals, who were willing to receive them and their testimony. Robert Dring opened his dwelling, in Watling Street, and Simon Dring his house in Moorsfield, for them to hold meetings. In these meetings, Isabel sometimes spoke a few words; and thus a knowledge of Friends and of their principles, began to find its way into the great city, although this knowledge was confined for a time to very few. John Camm, who had been traveling through the northern counties, during the latter part of the year 1653, turned his face southward near its close, accompanied by Francis Howgill; and they entered London in the First Month, 1654. A few days before the end of that month, they sought for and obtained an interview with Oliver Cromwell, then recently installed, "Lord Protector of the Commonwealth of England." They had no personal advantage or favor to seek from him, but desired rather to admonish him for his own good, and that he might promote the good of all. They exhorted him to look to his own condition, if happily he might be favored to see his standing, in the sight of the Lord God of heaven and earth; that pure and holy Being, who is clothed with power to punish sin, and who will not acquit the wicked. They told him to heed to the light of Christ Jesus, in his conscience, which would guide him in the great affairs of the nation, as he abode in the fear of the Lord. Then remembering their brethren who were suffering in various parts of the country, for faithfulness to their religious principles, they exhorted the Protector to use his influence to take off from the necks of the Lord's people the yoke of oppression. They assured him, that if his power was exerted to maintain true liberty of conscience, the Lord would honor him by making him an instrument of good in England. Cromwell affected to believe that they desired some form of religion to be established by law; but they assured him that they had no such desire, adding, "We witness [that] the coming of Christ in his kingdom, is not by might, nor power, nor pomp, nor glory from without; nor by any law which is in the will of man. Our desires are that there should be no law upon [the subject of] religion, for it needs no law to protect it. Pure religion and undefiled is this; to loose the bands of wickedness, to set the oppressed free, and to take off every yoke. We are none of those who despise government, and defile the flesh; who pull down others to exalt themselves. All unfruitful works of darkness we deny, and seek to advance the government of Jesus Christ alone. We honor all men in the Lord, and have fellowship with those whose conversation is as becomes the gospel of Christ." Cromwell, then in the fresh enjoyment of that high station which he had long so ardently desired, and which gave him the power his ambition coveted, was not disposed to exercise that power in a way that would give offence to those who had raised him to a kingly height; and to more than kingly authority. The rights of liberty of conscience were then but imperfectly understood, and so little regarded. Blinded by prejudice and sectarian attachments, many were opposed to all liberty of conscience, except what tolerated their particular notions, and considered it only the exercise of a Christian virtue, to punish men for differing from them, either in doctrine or practice, Cromwell and some of his adherents seem to have had a glimpse of more liberal and Christian sentiments, and even to have desired a larger measure of toleration; but there were others whose good opinion they desired, and perhaps needed, who entertained widely different views, and strenuously opposed every indulgence to dissenting consciences, however sincere and tender. It is not surprising, therefore, that Cromwell treated the application of John Camm and Francis Howgill on behalf of their friends with much coolness, questioning the authority under which they came to speak with, and advise him. Finding difficulties in the way of a second interview, on the 30th of the First Month, these advocates for liberty of conscience, each addressed a letter to him, setting forth their concern for him, and for the cause of Truth and universal righteousness. We have but little information respecting the ministerial
labors of these two Friends in London, while there
on this visit. George Fox tells us, that they went to some
meetings, "declaring the day of the Lord, and word of
life, and where it might be found." They however very
soon returned to the north; but Isabel Buttery and her
companion still continued in London, and a few persons
who attended their meetings were convinced of the truth
under their ministry, From a letter, dated London, Fourth
Month, 27th, 1654, written by an apprentice, Alexander
Delamain, it appears that those who were newly convinced
there, of whom the writer was one, were anxiously looking
for and expecting Friends from the north, who might
confirm their faith and strengthen their hands in upholding
the testimonies of Truth. He mentions that Isabel
Buttery had gone to Westminster the preceding First day,
"to some to whom her heart was drawn forth;" and
that on her way back, she was arrested by order of the
mayor, together with Robert Dring's maid, who accompanied
her; and that they were committed to Bridewell. The charge against them was for letting people have
Friends' books. Such was the situation of things in London,
at the close of the Fourth Month. Some of the inhabitants
had obtained a little knowledge of Friends,
from their writings ; the ministers and magistrates had
taken one step against the spread of their principles, and
there was as yet but few persons so convinced of them, as to
make a public profession. For the most part, the inhabitants
of that great city knew or cared but little about
them, or the great principles of life and salvation, which
they were called to proclaim to the world. Anthony Pearson, above mentioned, had been a justice of the peace in the north of England, and an opposer of Friends, but was convinced of their principles about 1653. In that year he wrote the following letter, which unfolds the exercises of his mind, and exhibits the thorough work which the religion he had embraced produces in the heart. He shortly afterwards came forth as a minister among Friends.
Richard Hubberthorn soon joined the little band of laborers in London; who in that great city found a large field for the exercise of their various gifts. Many public stated meetings for religious controversy, with the freest scope; and many others for religious edification, equally liberal in their character, were held there in those days. To both classes of these meetings Edward Burrough found his mind drawn; sometimes going alone, while at others he was accompanied by one or more of his fellow laborers. They all appear to have been diligently engaged in attending these large public meetings, or the smaller gatherings of those who made profession with them. As they thus were led from one congregation to another, among individuals, many of whom they had never seen before, they were furnished with a word of exhortation, admonition, entreaty or warning, adapted to the various states of those whom they found assembled. Many were reached by their ministry; and not a few were effectually convinced, so that the meetings held at Friends' houses, increased in numbers rapidly; and a great sensation was produced among that portion of the professing religious world, which was seeking after a nearer acquaintance with God, and a more sure way to his kingdom. John Camm and John Audland, after parting with Edward Burrough, proceeded onward to Bristol, which they entered on the 12th of the Fifth Month. On the 13th they held two meetings in that city, in which they were enabled powerfully to preach the everlasting Gospel, so that through the effectual assistance of the Lord's Holy Spirit, the witness in the hearts of many people was reached. John Audland, in company with Thomas Airey, proceeded to Plymouth, where they left some seals to their ministry. John Camm turned eastward to London, where we soon find him banded in the fellowship and labors of the Gospel, with the faithful workmen who had for some weeks been engaged there. Although these early preachers of the word of life were
generally listened to with respectful attention in London,
yet this was not always the case. About the 20th of the
month, Edward Burrough and Richard Hubberthorn
were at a meeting of the Baptists, held at a place called
the Glasshouse, where Edward was permitted to unburden
his mind freely. The congregation, however, was not
equally courteous to Richard. He may perhaps have
given utterance in his communications to some truths, so
disagreeable to their pre-conceived opinions or prejudices,
that they could not very well bear them. Whatever may
have been the cause, they became excited against him,
and forcibly expelled him from their place of meeting.
They had then a few words of dispute with Edward, who
soon after withdrew.
The Light which they preached is the Spirit of our Lord and Savior Jesus Christ, revealed in the hearts of all mankind, and being himself the Truth, He leads those who follow Him, out of all error and into all truth, and not only brings these faithful servants of Christ into fellowship here on earth, but through the redemption which is in Him, leads them to a glorious resting place in the Paradise of God. This Divine Light, therefore, is not only a guide into innocence and purity of life on earth, but also a guide to that eternal glory of heaven, while on earth, and of course the continuation in the next life in a heavenly body. Anthony Pearson felt himself constrained more fully to elucidate the views of Friends on this very important doctrine, and afterward Francis Howgill and Edward Burrough, who had just joined his friends, severally added their testimonies to the Truth. The opportunity was satisfactory, and at the conclusion they took an affectionate leave of the meeting. The next point of time at which we can trace these indefatigable laborers in the Lord's vineyard, was the following Sixth-day, when they attended a meeting for religious worship with those who were newly convinced of Friends' principles. There were now many such in London, and the hearts of the faithful ministers and fathers in the Truth, yearned over these with earnest desires that they might not only be established in knowledge but grow in grace, and thus be enabled to walk worthy of their vocation to which they were called. On First-day, the 22nd, Edward Burrough and Francis Howgill were at a meeting held in a large place called Ely-house. A man, who in the account left us of this opportunity, is spoken of as the governor of the house, first spoke to the people assembled. Then a Ranter addressed the company While he was still speaking, Edward Burrough, whose heart was full of deep religious concern on behalf of those present, rose on his feet. At the sound of his voice the Ranter ceased speaking. Edward, though quite a young man, was clothed with a Divine authority which reached the hearts, touched the consciences, and convinced the judgment, of many who heard him. When he ceased, the Ranter again spoke; and then Francis Howgill, in a measure of the same power, which had quickened the ministry of his younger brother, labored among them for about the space of an hour. As he closed, the Ranter being full of that self-sufficiency which is the common attendant of those whose religion is more in word and imagination than in life and power, appealed to the people to decide whether he had not spoken to their consciences as thoroughly as Edward and Francis had done. To this the people with one consent answered, " No." The governor, indignant at the thought that his own reputation, as well as the Ranter's, had suffered in the opinion of those gathered, refused to grant the request made by Friends, for liberty to hold a meeting in the house in the afternoon. That morning John Camm was with a company of people who were engaged in preparing a new translation of the Scriptures, for the purpose of making it support certain doctrinal views. At mid-day these Friends met together, under feelings, no doubt, of gratitude to the Lord who had strengthened them for their several portions of service during the morning. In the afternoon Richard Hubberthorn attended the meeting of Friends; while Francis Howgill and Anthony Pearson, feeling their minds drawn to sit with those translators of the Scriptures, of whom we have already spoken, went to their meeting, where they had some seasonable service. Before they left, a dispute concerning some point arose, and they mutually agreed that all doctrines should be tested by the Scriptures. Friends were so well furnished by the great Head of the Church with wisdom in argument, and the memory of apposite texts, that their opponents were confounded. Edward Burrough was that afternoon at a place of worship in Lombard Street, at which many of the highest professors of religion in the city attended. Here he sat in silence, until the priest had gone through his accustomed round of singing, praying, etc., which was the generally accepted form of a worship service, instead of a worship in spirit and truth. Before the priest closed his performance, Edward was joined by Richard Hubberthorn, Francis Howgill and Anthony Pearson. The usual exercises of the meeting being now finished, Edward stepped upon a seat, and in a loud and animated voice addressed the congregation. There was such sensible evidence of the power of the Holy Spirit, accompanying the word preached, that the whole congregation listened to him with quiet attention. He addressed them about an hour, and when he closed, his nearly united friend and companion, Francis Howgill, was also permitted to relieve his mind among them. In the meantime, John Camm was at a meeting of Baptists, where his mouth was opened to preach the freeness of the grace and gospel of our Lord Jesus Christ. In the evening they all met together in sweet unity of spirit, and closed the day in peace, enjoying the communion and fellowship of the saints, and the fresh feeling of the Heavenly Father's love. This is a history of one of the many days of faithful and laborious service, which those ministers of Christ spent in London. On one occasion they held an appointed meeting on the Fourth-day of the week, in a room in Southwark, which on First-days was occupied by Anabaptists in a place of worship. Many of those who usually attended these meetings were present, and were well pleased with the doctrines which were then preached. But while these were satisfied, some who had not been present, found fault with the principles of Friends, and with their fellow professors, who had permitted the meeting to be held in their room. Their preacher, or as he was termed, Teacher, spread many false reports against Friends, to which those who had heard for themselves gave no credit. Dissatisfaction on this account and dissensions arose among them, which resulted in a secession of many of the flock. On the 23rd of the Fifth Month, Anthony Pearson left his fellow laborers in London, and returned to his family in Westmoreland. Writing to George Fox, at the close of this month, he tells him, that they found many in London, with a true principle of honesty in them. But, he says. “the people of that place, are for the most part so high-flown in wisdom and notions, it is hard to reach them." Trusting in their own strength and attainments, they were apt, if these were called in question, or judgment placed upon them, to become angry. Anthony expressed his conviction that much true wisdom was needful in those who attempted to labor among them. He thinks that the only effectual mode of bringing them to the truth, would be by reaching, through the convicting power of the Holy Spirit, the witness for God in their consciences; and while broken and contrite under its operations, to pass judgment upon them, and keep them out of disputing and questioning. "This," he says, "we found the most profitable ministry. Few words must be used, for they have the Truth in notions, and all cry out, ‘What do these men say, more than others have said?' but to bring them to silence, confounds their wisdom." "Oh that none might come to London but those who are raised up into the life of Truth; who dwell in the living power of God, whose words may have authority; for there are so many mighty in wisdom to oppose and argue, that weak ones will suffer the Truth to be trampled on. And there are so many rude, savage apprentices, and young people, and Ranters, that nothing but the power of the Lord can chain them." "Great is the harvest likely to he in that city. Hundreds are convinced, and thousands wait to see the issue, who have the persuasion that it is the Truth." "Many honest hearts are among the ‘Waiters,’ and some that are joined to the Ranters, are a pretty people. The living power of God was made manifest, to the confounding of all, and we were carried above ourselves, to the astonishment both of ourselves and others. We were made to speak tremblingly among them, in dread and much fear." Edward Burrough in a letter to Margaret Fell, written about this time, informs her, that:
John Audland and Thomas Airey, having fulfilled their visit to Plymouth and the west of England, early in the Sixth Month, came eastward to London. Here John remained for a few weeks, and as ability from on high was given him, entered into that extensive field of labor; which his faithful brethren in religious belief were so zealously and successfully cultivating there. It was now past the middle of summer, the Sixth Month old style, corresponding with the Eighth in the new. At this period of the year, many of the tradesmen and mechanics of' London" were in the habit of assembling in the fields, on the outskirts of the city, near the close of dry and pleasant days, to amuse themselves in wrestling, or in watching others so engaged. One evening as Edward Burrough was passing by, his attention was drawn to a company of people assembled round an athletic man, who had already thrown several competitors, and was then waiting for another. As no one offered to enter the ring with him, he seemed flushed with pride at his success, and full of vain glory, because of that strength and activity of body, which was given him by his Creator for nobler purposes. As the wrestler thus stood in the pride of his strength, with the crowd of admiring spectators around him, Edward Burrough stepped into the ring. The successful champion looked with surprise at this new opponent, whose serious countenance and solid demeanor, seemed so little like the usual light, and unmanly deportment of the competitors, in these trials of strength and agility. If the wrestler was astonished, the idle gazers around him were not less so; and they watched with intense interest, to see the result. But the object of this youthful minister of Christ, was not to wrestle with flesh and blood. The weapons of his warfare were not carnal, though mighty through God to the pulling down of the strong holds of sin and Satan. He had been redeemed by the effectual workings of the grace of God, in his own heart, from the spirit of the world, with all its vain pleasures and pastimes, and he was now enlisted under the banner of the Prince of Peace, the captain of salvation, in making war with the spirit of antichrist, and against all the corruptions which abound in the world. It had become his meat and drink to do his Master's will; and he felt it his pleasure, no less than his duty, to labor to gather souls to Christ-to turn men and women from darkness to light, and from the power of satan to God. Clothed with authority from his Divine Master - after standing a few moments, he addressed the bystanders in a powerful and awakening manner, to which they listened with attention and wondering admiration. He told them that their heavenly Father had not left himself without a witness in the heart of man; but had placed in every one a measure of his grace or holy spirit, by which man was at times enlightened to see his fallen condition, and to feel the necessity of regeneration. Many of his hearers were deeply affected by his discourse, for he was very aptly called, "A breaker of stony hearts; a son of thunder, as well as a consoler of the contrite in spirit." The labors thus bestowed, in this strangely gathered meeting, were made, through the Divine blessing qualifying the instrument, and preparing the hearts of the hearers for the reception of the seed sown, effectual in turning the feet of some of them into the way of peace, thus leading them to a knowledge of the truth as it is in Jesus. Thus this spiritual wrestler was made victorious in this new arena, and having been faithful to the requirements of duty, in thus publicly wrestling against wickedness, he retired from the ring in peace. Of the inhabitants of London, it might have been said at that time in truth, "Many were daily added to the church such as should be saved," [a distinction from calling them saved, because salvation only comes after dying to self on the inward cross of self-denial. Acts used the words: And the Lord added to the church daily such as should be saved.] Gilbert Latey, was one of these. He was of an honest, sober life, and had been earnestly engaged in seeking after spiritual good, even durable riches and righteousness. Being informed that some men come out of the north, were to have a meeting at the house of Sarah Matthews, a widow who lived in White-cross Street, he went there, and heard Edward Burrough, who was that day led in his ministry to set forth the free gospel of Christ Jesus. Being effectually reached by the power and authority which accompanied the word preached, his heart was opened and prepared to receive with gladness the Truth, in the love of it. He believed in, and turned to the light of Christ Jesus in his conscience, and followed its leadings, "greatly rejoicing that he had found his soul's beloved." He was strengthened to take up the cross to worldly honor, to deny self and the praise of men, and to despise the shame, which the men of the world are ever ready to cast upon the true disciples of Christ. Being thus humbled, and having been made willing to be despised for Christ's sake and the gospel's, he was united to the flock of newly convinced Friends in London; and in due time became eminently useful among them. The following letter to Margaret Fell, exhibiting a little of the labors of Friends in and about London, during the Sixth Month, was written by Edward Burrough on behalf of himself and Francis Howgill, who also signed it. This will account for the alteration of the singular to the plural pronoun, which is to be found in it,
Edward Burrough and Francis Howgill were still usefully occupied in London. Those who had been co-workers with them there, had all left them, and were now laboring in various parts of England, as the Lord led and qualified them for his work and service. John Camm and John Audland, after visiting Oxfordshire, passed on to Bristol, where a rich harvest awaited them. They held various meetings in that city, the first of which was on the 10th of the Seventh Month; and many were convinced of the Truth under their ministry From the following letter, written by Francis Howgill to Robert Widders, we may gather some further particulars of the labors of Edward Burrough and himself in London.
Under date of the 2nd of the Eighth Month, Francis Howgill writes: "Our burden is great, we cannot get any separation [that is of Friends from others], for the multitude, and so Friends do not know one another. We can not conveniently get any place to meet in, that Friends may sit down." Through the Divine blessing on the labor bestowed, many had been convinced, and several more meetings of Friends were set up about this time in London, and regularly held. On First-day mornings, some of the Friends collected together at the house of Sarah Matthews, widow, residing in White-cross Street; and in the afternoons of that day they met at Simon Dring's in Moorfields, It would seem that there were meetings also at the houses of other Friends, and sometimes at Glazier's Hall. Besides these meetings some were appointed, in almost or quite every week, at such suitable public places as could be procured for the purpose. A great sensation had been made in the minds of the people throughout London. The convincing power that accompanied the ministry of Friends had produced such results, that the priests beheld with dismay, many of their congregations leaving them, The doctrines preached by Friends were not new, they were primitive Christianity revived in its ancient spirituality; and the quickening power which attended their ministry, awakened and aroused the lukewarm, while it met a ready response from the sincere seekers after truth. Instead of calling the attention of their hearers to curious speculations and outward forms and observances, they directed them to Christ Jesus their Shepherd and Bishop, who had given them a measure of his Light and grace to profit withal, and which, as they obeyed and followed it, would lead them out of all evil, into holiness of life and conversation, and that living faith in Christ Jesus, as the Redeemer and Sanctifier of his people, which is the gift of God and the saints' victory over the world, the flesh and the devil. It is a practical, heart-changing religion, adapted by Infinite Wisdom for the recovery of man out of the fall, and for preparing him, through sanctification of the Spirit and a belief of the truth, for the blessedness of heaven. CHAPTER III JOHN CAMM and John Audland were the first preachers among Friends, who visited the southwest of England. In the Fifth Month 1654, they were in Bristol, at which place they appointed meetings, which were largely attended; many of their hearers were seriously awakened, and not a few were convinced of the Truth.* Their first visit to the city was brief: but they returned in the Seventh Month, after they left London. They held many meetings in Bristol and its vicinity, and the same overshadowing influence of the Divine presence was with them, as attended their first labor there. The newly convinced : were confirmed, and the opposing spirit in some was shaken. They left Bristol again about the 22nd of the Seventh Month, and traveling north, were at a meeting at Hereford on the 25th, from whence they proceeded to Bramyard. * Josiah Cole, Charles Marshall and many besides, who afterwards proved valiant men and women in supporting the doctrines of Friends, were convinced at these meetings. In the Eighth Month, Edward Burrough and Francis Howgill left London, under a concern to visit Bristol. They reached that place about the middle of the Eighth Month, and on the next First-day, the 21st, they had a meeting in the Castle, which was attended by many hundreds of people. When the meeting was over, in order to obtain a little quiet retirement from the company of interested and inquiring persons, who constantly thronged about them, they retired into the country, to the residence of a captain in the army, about one mile from the city. Their plan to obtain seclusion did not succeed, for many followed them and filled the house. Every day of the succeeding week they had meetings either within or, without the city, largely attended by the citizens, and crowned with the sensible evidence of Divine regard. On the morning of the following First-day (28th), they were in the city, at the house of George Bishop, then a military captain, but afterward a soldier of Christ Jesus the Prince of Peace. His house was large, but it proved altogether inadequate to accommodate those who came. In the afternoon they went out to the fort, and at the meeting held there, it is supposed two thousand persons were present, among whom were many of the great men and women of the city. This large assembly was very quiet, but the multitude was so great, that the preachers could scarcely extend their voices, so that those in the outskirts could hear. When the services of the meeting had closed, Edward and Francis found it difficult to get away from the awakened crowd; and they say in a letter to Margaret Fell that they were obliged to retire into a private chamber. The priests and magistrates were incensed at the effects produced by the gospel labors of these ministers of Christ, and determined if possible to find some cause of complaint against them. On Second-day they came into the city, and going to the house of a merchant, information was soon spread. The mayor, aldermen, justices of the peace, with some of the priests assembled, and a sergeant was sent to bring the strangers before them. Edward and Francis, conscious of having violated no law, readily obeyed the summons, and were accompanied by many of the military officers and great men of the city, who had been in a measure reached through their ministry. These were not, however, allowed to be present at the examination that took place. After Edward and Francis had informed those before whom they were taken, that they had come according to their desire, the magistrates manifested great wrath because they did not take off their hats. Being informed that it was not out of contempt of authority, but for conscience sake that Friends did not uncover the head to their fellow men, they were asked their names and country. We will give the rest in Francis Howgill's words, contained in a letter to Margaret Fell, which was signed by Edward Burrough.
The account of this interview, given in the Sufferings of Friends, relates rather more of their reply to the magistrates; it closes thus: "We are free-born Englishmen, and have served the Commonwealth in faithfulness, being free in the presence of God from the transgression of any law. To your command we cannot be obedient, but if by violence you put us out of the city, and have power to do it, we cannot resist. They continued in and about Bristol, laboring to fulfill the requiring of their Divine Master, during the Ninth Month, and it would appear without molestation. The magistrates astonished at their innocent boldness, knew not what to do with them, and the priests had not yet matured their plan for stirring up a persecuting spirit in the mob, by whose hands in a few weeks afterward, John Camm and John Audland suffered much abuse. In the meantime, the faith of those who had been convinced of the Truth in that neighborhood, was strengthened by the labors of these faithful Friends, and they grew in grace, so that they were enabled in a remarkable manner by their constancy in sufferings and imprisonments, to hold up a light to the world, Rumors of the great meetings held by Friends in Bristol, spread far and wide through the country; and twelve Baptists came out of Wiltshire, to have a public dispute with Edward and Francis, A meeting was accordingly held, and their confident challengers being unable, either to defend their own views, or controvert the doctrine of those they had come to overthrow-fled from the contest. On returning home in order to cover their defeat, they reported that the Quaker; cursed and swore, and denied Christ and the Scriptures. These reports reached the ears of Edward and Francis, who were about leaving Bristol to return to London; the care of Friends there still resting upon them, Edward had also several controversial tracts about passing through the press in that city. It was early in the Tenth Month, that they took leave of their friends at Bristol, and passing into Wilts, came to the town where the discomfited champions had spread those false reports. The people of the place were very fierce towards them, but they obtained liberty for a meeting in the market place to clear themselves. As they went to it, they felt a sense of great inward weakness and insufficiency, which led them to look to the alone source of strength and true wisdom for assistance. A large company gathered, among whom was the mayor of the town, and a justice of the peace. They soon felt the power of the Lord strengthening them; so that for two hours they spoke with irresistible authority, in defense of the Truth. They then had a dispute with two of the Baptists for four hours, at the conclusion of which their opponents laid aside all boasting. The justice of the peace thus expressed his satisfaction, and said he had never heard any who spoke like them, and invited them to his house, where on the following day they went, In the evening, the mayor of the town called on them, confessed that they had spoken the truth, and said if he did not witness to it, his conscience would witness against him. This dispute opened their say in Wiltshire, and they had many meetings. They stayed two days at the house of Justice Stooker, who with his wife, was convinced of the Truth, as were many others. When they departed for London, the justice sent his Ulan and horses to take them fifteen miles on their way. From this circumstance, it is evident that their travels were much on foot. It would appear from a passage in George Fox's journal, that almost immediately after they reached London, Francis Howgill must have returned to Bristol. Edward Burrough remained a short time in London, but towards the close of the Tenth Month, he met with his friend and former companion, at a general meeting held at Swanington, in Leicestershire. By whose agency this meeting was called, no information appears to have 'been preserved. George fox says of it, " many Ranters, Baptists, and other professors came." The Ranters were as usual wild and rude, but the power of Truth was present to confound them, On the second day of the meeting, Jacob Bottommly, a great Ranter, came from Leicester;" but he too was restrained by the Lord's power, as was also a priest, who attempted to oppose. George Fox says, "the priests, Baptists, Ranters, and other professors were very rude, and stirred up rude people against us, We sent to the Ranters to come forth and try their god. Abundance of them came, who sung, whistled and danced; but the Lord's power so prevailed over them, that many of them were convinced." From Swanington, Edward and Francis returned to London. Among the changes which had taken place in that city, several of the newly convinced had been called and anointed to preach the Gospel of life and salvation. Let us now examine what Edward Burrough had been doing with his pen this year, in which as we have seen, he had been so abundantly occupied in ministerial labors. Soon after Friends began to hold meetings in London, many Anabaptists, being convinced of the truth of the Gospel, joined them. This stirred up the zeal of some of their late companions, who still considered Quakerism to he a dangerous heresy, and occasioned the publication of a book entitled, The Quaker Principles, dashed in pieces by Enoch Hewitt, an Anabaptist. Edward Burrough was prompt in answering this, and in the strong and quaint language generally adopted for the titles of hooks in that day, called his tract The walls of Jericho razed down to the ground, or an answer to a lying book, called the Quakery, &c. One of the charges which Hewitt in his tract makes against Friends is, "They oppose the word of Christ to the written word; and will have a word that is a discovery spiritual, to be the word; but whatever it is they call the word, it is perfectly false, and not the truth." Edward reproves him for allowing his misstatements to be carried up and down the streets of London as ballads, and says, "We do not oppose Christ to the Scriptures; for Christ is the word, and this the Scriptures does not oppose, but bear witness to Him who is the word : and his name is called the word of God. And this word became flesh and dwelled among us, as the Scriptures witness; and the word of the Lord endures forever. You that would set up the letter in the place of God, to try all thing |
