CHAPTER VIII

On the 18th day of the first month, 1659, whilst passing through Warwickshire, Edward Burrough fell into deep meditation on the sufferings and wrongs which his brethren in religious profession were at that time enduring in England. Whilst thus engaged, he says that a cry ran through him, "The Lord will be avenged! The Lord will be avenged upon his enemies! He will avenge the cause of his people." The feeling which accompanied this opening was such as to seal on his mind an assurance of its truth. He meditated upon it for a time, and the remembrance of the unjust and grievous persecutions which the infant society was undergoing awakened a sympathetic feeling, so that his heart was much tendered and broken.

Whilst in this state, he received this command,

"Write unto the rulers and yet once more warn them of that recompense and of that indignation which is at hand upon them, even a just recompense for all their deeds; and as they have done, even so shall it be done to them. As they have sought to destroy the generation of the righteous, even so shall they be destroyed from off the face of the earth. And as they have unjustly judged and condemned the innocent, so shall they be condemned and justly judged of the Lord. And as they have cast the bodies of the poor lambs of Christ into prison and been a snare upon them, even so shall they be ensnared and into captivity shall they go. And as they have caused the goods and possessions of the innocent to be spoiled and made a prey, even so in like manner shall the curse of the Lord spoil their substance. And as they have done, so shall it be done unto them. And as they have meted to others, so shall it be meted to them again.

"And I saw a great misery and desolation nigh at hand, even the sword of the Lord and that it should slay them. And I beheld that it was made ready for the slaughter; and in the sense of these things a sadness fell upon my spirit, considering the desolation and the judgment that is at hand to be executed upon the cruel oppressors."

Edward Burrough's prediction of trouble to the then rulers in England was amply fulfilled when under Charles II the late persecutors were persecuted in their turn, when Episcopal priests drove Presbyterian and Independent preachers from the parish steeple-houses, when the judges of king Charles I were put to death and fear and terror caused the chief leaders in the late commonwealth to hide in secret places or to flee the country.

Passing on into Somerset shire he had a meeting at Glastonbury, at the Market Cross. To this came Samuel Winney, the priest of the parish, attended by a band of drunken men with a drum. The priest addressed himself to Edward and demanded by what authority he came there to preach? He received a prompt answer, couched in the scripture language, "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God."

Edward then returning the query to him who put it forth asked him to prove his call to the ministry from scripture. This question Winney was not pleased to hear and did not feel prepared to answer; so he retired from the field of contest, leaving his drunken followers to dispute for him. This they did after their manner by beating on the drum, by hallooing with strong lungs, and by knocking the Friends about in a rude and barbarous manner.

Leaving Somerset shire, Edward returned towards the eastern part of England and soon felt a religious obligation to go over to Dunkirk on the French coast, a town at that time in possession of the English. For many days he says it appeared to be his duty to "visit and warn the papists, the Jesuits, friars, and that whole company of idolaters," and "to sound the mighty day of the Lord among them." He went to Dover, and being accompanied by Samuel Fisher, who felt a similar religious concern, took shipping on the 6th of third month, and reached Dunkirk on the 7th.

On arriving at this place, at which they were both strangers, "We waited in the will of the Lord," says he, "to be guided by his wisdom what to do and how to act and speak to his glory." The next day as they were walking the streets, the mayor of the place came to them and demanded their names and the business which had brought them there. To these questions the Friends gave "sober answers, and a reasonable account." It was soon known throughout the town that two Quakers had arrived and much curiosity was felt by the inhabitants as to the occasion of their coming. The deputy governor Alsop, with his council of officers, sent for them and conversed with them for some hours. The Friends were treated kindly, but Alsop told them that he thought there would be danger attending their stay in that place. He was fearful lest divisions and contentions should arise amongst the inhabitants and the safety of the English garrison be brought into jeopardy. This result he probably thought would follow if the principles and practices of the friars and Jesuits should be openly and honestly assailed by the Friends in that Roman catholic city, the inhabitants of which were sunk in gross superstition.

Alsop requested them to depart from the place. In reply they frankly told him that as they apprehended they had been divinely led there, they could not obey his command to depart until they felt Him to lead them away whom they believed had sent them thither. Some preachers were present at this interview, probably army chaplains. One of them wished to enter into a public dispute with the Friends on the call to the ministry, but the want of time and the challenger's want of patience prevented the discussion of the matter, although Edward much desired it.

On the 11th of the month the two visitors addressed a letter to the deputy governor and his officers in which they call themselves, "travelers in the labour of the gospel of Christ Jesus." They say that they came to Dunkirk "to be made manifest openly in the sight of all men in our doctrines, principles, and practices, which are of and from the Lord and fully agreeing in all things with the scriptures of truth, which were given forth by the Spirit of Truth as the holy men of God were moved." They add that they came there in love to the souls of the people, and principally, as far as the Lord had shown them, "to discourse with the Jesuits, friars, and priests, and to discover to them the errors of their ways and the falseness of their worship, and to testify unto them, in the fear and power of the Lord, concerning their church, that it is not a true church of Christ, but a false church, come up in the apostasy."

They further say that they did not come to cause grief or disturbance to any, but add, "We dare not promise to you, nor ourselves, what we will do or what we will not do. Only this we say, if the transgression of any just law can be charged upon us, we refuse not to suffer what shall be imposed. And this we do believe, that the Lord will so help us and order us by his Spirit of Truth, and carry us in meekness and righteousness towards you while we stay amongst you, be it weeks or months, and that you will have no just occasion against us by any offence ministered by us." They add that if any offence is taken by the unthinking without just occasion given, the shame and condemnation will be on those who take the offence.

"We do give unto the Lord, and cannot unto men, the exercise of our consciences," say they, "to be obedient unto the teachings of his Spirit in all things. If he commands to do or not to do any thing and you the contrary, we must obey him, though we disobey you, for it is better to obey God than man. When he bids speak in what place or season soever, we may not be silent, for to keep our consciences clear in the sight of God in all things by obedience to Him is our care and study. No other promise can we make for ourselves but to do and speak amongst you as the Lord our God shall move us and lead us. And this testimony we do bear for the Lord, he doth not move us nor lead us to do any thing, saving to what is just, good and holy, which may tend to the happiness and peace and welfare of your souls and bodies also." In conclusion, the Friends offered to have a public dispute on the true call to the ministry with the priest who had spoken to them on that subject the evening before.

The same day they went to the convent of the Capuchin friars and in the garden belonging to the establishment had a discourse with the chief man among them. The subject first spoken of was the Light of Christ, wherewith all men coming into the world are enlightened. After this, Edward and his companion spoke to him of the mighty day of the Lord when all would be searched and tried and all popish idolatrous ways and worships would be destroyed. The next day, the 12th, Edward addressed a few queries to the Capuchin friars. He wishes them to tell him, "whether there was such an order of men and women as themselves in the primitive church? Whether they can find authority from Jesus Christ for their worships, idleness, practices, and unprofitableness to God and to man? Whether they are willing to have their religion tried by the scriptures? And if they are not, whether any are bound to follow them? Whether the world in your hearts and the world's nature, even the root of lust, the root of pride, covetousness, and the love of this world and it vanities, and the root of idolatry are subdued in you? To the light in your consciences I speak. What is the root of all these things? And what is it that subdues it? Is it an outward abstinence by the force of locks and doors and bolts or self-separated and secret places that subdue the world's nature in men and women? Is it by such means that Christ gives victory over sin and overcomes it in his people? Or is it not by the power of God in the heart only?"

"It doth not appear to me that you have denied the world, as the apostles did. Where had they any such seats in the finest and fattest places of the cities and towns, as ye have? Such great, fine houses and gardens, and such revenues by the year as ye have, staying all their days in a great house and spending their time in sloth and idleness as ye do? They went up and down the world preaching the gospel and had no certain dwelling place, but followed the Lamb of God in the Spirit and did not settle themselves in fat places of the earth, continuing all their days as ye do. Therefore we judge that ye are out of the life and not in the spirit the apostles were in, but in a form of righteousness and holiness without the power."

He further desires to know of them, whether they have come to Christ Jesus in themselves? Whether they expect to be free from sin in this life? Whether they believe that men may come to be restored by the second Adam into the same estate as was lost by the first Adam? In concluding he says; "If you be in the perfect truth and would convert others to your religion, be plain with us and use your best spiritual weapons in your zeal towards us, and defend your cause and appear for your God. If you doubt of your ways and practices and be not able to defend your religion, then let your mouths be stopped and turn from idolatry."

Whilst they remained in Dunkirk, they had various interviews with the Capuchins, the friars of the Recollects, and with the Jesuits. They called to visit the nuns, but these after hearing a few words, interrupted them to inquire whether they were of the order of those called Quakers. Receiving an affirmative answer, the nuns retreated from them, saying that they must not hear them. The Capuchins were light and scornful, and soon growing tired of the Friends and the truths they promulgated, they declined giving them an opportunity of conversing with them. The rector of the Jesuits would not meet them until Lockhart, the governor of Dunkirk, who had been absent when the Friends arrived, had returned to that city. Lockhart spoke to the rector and he then consented to see Edward and Samuel. He was subtle and crafty and at first very high in spirit, apparently despising his opponents. But the truth in their mouths was too strong for him to contend against successfully. And after a discourse of three hours, he pretended that he had other business to attend to, and making his escape, refused to have any discourse with them afterwards.

On the 20th, Edward addressed to the Jesuits, priests, and friars a paper containing assertions to this effect:

1. That the Romish church was not the true church of Christ.

2. That the constitution of the church and the chief part of the forms of its worship and ordinances were of man.

3. That there had been a general declension in the world from true faith and doctrine, &c.

4. That antichrist had reigned for generations.

5. That the true church was yet in the wilderness.

6. That compelling persons by outward law to conform to certain religions and to persecute and kill them for matter of conscience was a worship of the beast.

7. That none are members of the true church but such as are changed and renewed by the power of the Lord God in the heart and are joined to Christ the head.

8. That the time is coming when Babylon shall be thrown down.

Many meetings Edward and his companion had in the town and much service in the English army with very little disturbance. Edward says, "I must commend the spirit of our Englishmen for moderation more than the men of any other nation. I did many times clear my conscience among them as they were men, sons of Adam, and in relation to an eternal state did direct them to the way of happiness, out of sin and wickedness. That as they were sons of Adam in transgression, they might come to be healed, come unto Christ the power and wisdom of God, and might be saved."

Understanding that one of the chaplains had spoken against them when they were not present, they proffered to discourse with him. He evaded the proposition, but told them that if they would state some of their principles in writing, he would answer them in dispute in some public place. In conformity to his request, they prepared the following brief propositions:

1. That Christ hath enlightened all men with a light sufficient to bring them to salvation if they follow it.

2. That God hath given Christ to be the Saviour of all men.

3. That none are justified by Christ and his righteousness without them, but as they have received Christ and his righteousness and witnessed them revealed in themselves.

4. That the saints of God may be perfectly free from sin in this life, so as no more to commit it.

5. That the national ministers and churches, not only of Papists, but of the Protestants also, as they now stand, are not true ministers and churches of Christ.

6. That the scriptures are a true declaration given forth from the Spirit of God by holy men of God, moved by Him to write them, and are profitable, but they are not the foundation nor the most perfect rule of faith and life to the saints.

These propositions, the Friends tell the priest in an accompanying note, they are willing and desirous to discourse upon with him and any others in a public place, provided it may be in the spirit of meekness and moderation, and that all fair and sober dealing may be amongst us, and the fear of God." The chaplain, it appears, did not wish to engage in a controversy with them and endeavoured to shift the responsibility of refusing it from his own shoulders, saying, "The governor was not willing."

Soon after the 20th they took shipping for England, having performed at Dunkirk all the service their divine Master laid upon them. Before the end of the month they had a meeting at Sandwich in Kent in the parsonage house where they met with George Fox and Ambrose Rigge who were at this time holding meetings in that county. Edward and his companion held one also at Dover in a great house, situated in the market place, belonging to Miles Temple, a captain of the town band. This was a good meeting, but when it was over the rabble set fire to the house in which it was held, intending to do the strangers an injury. The Lord preserved them, but the building was consumed. The two Friends then held a public depute at the steeple house with William Russell, one of the priests. The dispute was principally managed by Edward Burrough, and it was satisfactory to the Friends of Truth who had reason to believe that it was the means of convincing some present. From thence Edward Burrough proceeded towards London which he entered with George Fox on the 16th of fourth month.

About this time Friends at Sabridgeworth in Hertfordshire were suffering much insult and abuse from the rude rabble who were encouraged in their evil actions by Thomas Hewit, a magistrate known as a favorer of King Charles. The meetings of Friends for religious worship in that place were much and frequently disturbed, brickbats were thrown amongst those assembled to the endangering of life and limb, and filth was frequently cast upon them. The meeting house was almost destroyed by the mob, and when an account of this outrage was made to the said Hewit, he ordered his servant to turn the complainer out of his house. At one time he came as the captain of a company of volunteer disturbers, determined to stop Friends from entering their meeting house, and it was not until he had a smart brush with some of the Commonwealth soldiers that he and his party withdrew. The Tories now deemed that the signs of the times were favorable to the coming in of King Charles II and they began to talk and to act boldly in many places.

Edward Burrough about the sixth month, being in Hertfordshire, attended the meeting at Sabridgeworth. Whilst going to it he was much covered with dirt thrown upon him by the mob and seeing Hewit just then passing in his coach, he went to it and complained to him as a magistrate of the abuse cast upon peaceable people in his jurisdiction. Whilst engaged in laying the matter before the squire, one of the rioters came near and jerked off his hat, and another threw a rotten egg on his bare head. This so pleased Hewit that he could not forbear smiling, although his coach received some of the unsavory contents. One of the early Friends, after detailing the various acts of outrage committed on Friends with the sanction and approbation of this magistrate, remarks, "He that disdains to be a servant of Christ will stoop to a worse office."

From Hertfordshire, Edward returned to London. Here again he was full of business, labouring for the good of the religious Society of which he was a member and of every individual of it as he found opportunity, preaching the Gospel as his Master gave him the word and defending the doctrines of truth with his pen. On the 12th of the seventh month he addressed the Parliament then assembled, the Long Parliament having again come into power, in a communication characterized by great plainness.

The long Parliament and the officers of the army could not agree and many persons were in favour of a new Parliament. But Richard Cromwell had been removed from Whitehall and with his brother Henry were now private men, and no power had been vested in any one to dissolve a Parliament. It seemed therefore impossible for a new election to take place unless the body then sitting should vote themselves extinct and make provision for the meeting of a new one. This they were not likely to do. The whole nation was agitated, and whether there was any supreme authority in England, and if there was, where it was to be found, was a matter of doubt and disputation. In the ninth month Edward Burrough published an address, which he styled, "A Message to the present rulers of England, whether Committee of Safety, so called, Council of Officers, or others whatsoever." He had felt a concern to speak the substance of this to the rulers but no way had opened for it.

In this paper he said, "Your estates shall not be spared from the spoiler nor your necks from the axe. Your enemies shall charge treason upon you and if you seek to stop the Lord's work, you shall not cumber the earth very long." How strongly prophetic this proved to be. General Monk was about preparing to move into England with the army from Scotland, and then came the Restoration with its train of imprisonments, banishments, confiscations, and death.