CHAPTER IX

In the ninth month, 1659, after writing the address to the rulers mentioned in the last chapter, Edward Burrough left London. In the same month we find him at East Hamstead in Berkshire at a public dispute which was held on the challenge of the priest Christopher Fowler and some of his clerical brethren. Two positions affirmed that day by the priest were that "The Scriptures are the glorious everlasting foundation of foundations," and also that "A man may at one and the same time, be a minister of Christ and a deceiver." Little good appears to have resulted from this meeting, for Fowler hastily withdrew and Edward unavailingly sought to have another opportunity with him.

On the 26th of the ninth month, soon after Edward had passed out of that neighbourhood, Christopher Fowler drew up a paper against the people called Quakers consisting of ten particulars. He said he was able to sustain these charges against them and was willing to let them choose their own time for a public debate, and it might be as soon as they pleased. Edward Burrough received a copy of Fowler's paper and sent him word that on Fourth-day, the 21st of the tenth month, he would meet with him at Reading.

Fowler perhaps did not desire to debate with Edward, at least he declined meeting him at the time and place designated, although in the challenge he had left this to be fixed by the Quakers. He said Reading was not a suitable place, proposed Oakingham in the same county, and suggested another time. Edward came to Reading two days before the time he had appointed for the dispute and there he received the priest's reply. He had appointed meetings at divers places and he found that he could not be at Oakingham at the time designated. He also considered Reading, the town where Fowler preached, as the most suitable place for the dispute. Accordingly he wrote to Fowler, letting him know that he was at Reading ready to dispute with him but could not be at Oakingham at the time he designated. Fowler in reply said that he would not meet him at Reading, for there was no need of dispute there. Edward finding that the public dispute would fall through, answered the charges in print.

Thomas Curtis was with Edward in his travels through Hertfordshire, and perhaps James Naylor. They passed northward into Buckingham shire, and in the tenth month held a meeting at a place called "The Grove," about a mile from the house of Isaac Pennington. This meeting was remarkable as that at which Thomas Ellwood was convinced of the truth of Quakerism. The whole ministerial service of the meeting fell upon Edward. Thomas says that the ministry not only convinced his understanding but warmed his heart with a heat which till then he had never felt under the ministry of any man.

When the meeting was over, the three Friends went to the house of Isaac Pennington where Thomas Ellwood with his father and sisters were on a visit. In conversation with Edward Thomas' father advanced the Calvinistic doctrine of personal predestination in opposition to the universal free grace of Christ Jesus, but he soon found himself at a loss for argument to sustain his position. Edward said little in reply to him, but James Naylor took up the subject and as Thomas says,

"He handled it with so much perspicuity and clear demonstration, that his reasoning seemed irresistible; and so I suppose my father found it, which made him willing to drop the discourse. As for Edward Burrough, he was a brisk young man of a ready tongue.

"The next morning we prepared to return home, that is, my father, my youngest sister, and myself; when having taken leave of our friends, we went forth,—they with Edward Burrough accompanying us to the gate. He there directed his speech in a few words to each of us severally, according to the sense he had of our several conditions. And when we were gone off and they gone in again, they asked him what he thought of us. He answered them, as they afterwards told me, to this effect, 'As for the old man he is settled on his lees and the young woman is light and airy, but the young man is reached and may do well if he does not lose it.' Surely that which he said to me, or rather that Spirit in which he spake it, took such fast hold on me that I felt sadness and trouble come over me, though I did not distinctly understand what I was troubled for."

A few weeks after this interview Thomas Ellwood going with Isaac Pennington to a meeting at Wiccomb again met with Edward Burrough who had come thither from Oxford. It was a monthly meeting, consisting of Friends chiefly, who gathered to it from several parts of the country thereabouts so that it was pretty large. Thomas Ellwood says,

"A very good meeting was this in itself and to me. Edward Burrough's ministry came forth among us in life and power and the assembly was covered therewith. I also, according to my small capacity, had a share in it. For I felt some of that divine power working my spirit into a great tenderness, and not only confirming me in the course I had already entered and strengthening me to go on therein, but also rending the veil somewhat further and clearing my understanding on some other things which I had not seen before.

"Edward Burrough going home with Isaac Pennington, he invited me to go back with him, which I willingly consented to. For the love I had more particularly to Edward Burrough through whose ministry I had received the first awakening stroke drew me to desire his company, and so away we rode together. But I was somewhat disappointed of my expectation, for I hoped he would have given me both opportunity and encouragement to have opened myself to him and to have poured forth my complaints, fears, doubts, and questionings into his bosom. But he, being sensible that I was truly reached and that the witness of God was raised and the work of God rightly begun in me, chose to leave me to the guidance of the good Spirit in myself, the Counsellor that could resolve all doubts, that I might not have any dependence on man. Wherefore, although he was naturally of an open and free temper and carriage and was afterwards always very familiar and affectionately kind to me, yet at this time he kept himself somewhat reserved and showed only common kindness to me. Next day we parted, he for London and I for home."

This was about the beginning of the eleventh month. In that same month Edward wrote a postscript to Francis Howgill's "Heart of New England hardened through wickedness." This contains a sharp reproof to that hardhearted, liberty-loving, as well as liberty-restricting people. It thus concludes, "O, have you forgotten since you were sufferers yourselves? Then it was well with you, far better than now. You are at ease in the flesh and have forgotten God and lost that sincerity which once was in you. The very spirit of the old Bishops which once persecuted you has entered into your hearts and now lives in you and acts in you. In the days of your prosperity you are exalted and have forgotten the Lord and you requite him evil for his love." This is very descriptive of the spirit manifested about the time this letter was written, and for many previous years, by the magistrates and priests of the Massachusetts colony. Edward's feelings were keenly sensitive to the sufferings of his fellow-believers and he laboured fervently in various ways to stop the persecution then raging against them in New England.

On the 24th of the eleventh month, he wrote a letter to Parliament which is found in Appendix F.

About the close of 1658 Edward Burrough had met with a paper circulated for signatures which purported to be a free call to William Brunsward to exercise his ministry at Kendal. On this, Edward had addressed some queries to the said Brunsward relative to his call to the ministry and a few other subjects, concluding with a proposition to hold a public discussion with him at Kendal. No notice was taken of this challenge, but Brunsward soon afterward attempted to revenge himself on Edward for the doubt insinuated in the Queries as to his true call to the ministry by writing a book, entitled "The Quaker-Jesuit, or Popery in Quakerism." This book was answered by John Story in a tract called "Babylon's defense broken down, and one of Antichrist's warriors defeated." Edward Burrough added some remarks to this, publishing the Queries he had formerly sent to Brunsward and renewing the challenge to meet him at Kendal. He says, "These things I am willing to travel through in discourse with thee, the said William Brunsward, or any other that shall accept of the propositions, with the consent of the mayor and aldermen of the town, who may preserve the place and people in peace and soberness, also provided, that each of us on both parts may have full deliberation to speak forth our minds pertinently to the matter, and that each may have silence from the other whilst he is speaking, that all fair and sober dealing be amongst us and the fear of God."

Addressing Brunsward and his party in Kendal, he says, "I am a lover of your souls and a friend to righteousness and I daily travail in the work of the Gospel to the intent that sinners may be converted to God and the saints be strengthened in the faith which gives them victory over the world, and I wait for Zion's redemption and for the overthrow of great Babylon that hath ruled over the kings of the earth."

About this time an address, signed by sixty-one ministers of the city of London, was published under the title of "A Seasonable Exhortation ," in which they treat on the present distracted state of the nation in respect both to civil and religious affairs. Among the evidences of the deplorable condition of the nation, they adduce, "The many horrid and hideous errors which for some years past have abounded against the authority of Scriptures, the deity of Christ, the Holy Ghost, Trinity of persons, immortality of souls, doctrines of repentance, humiliation, sanctification, resurrection of the dead, and the eternal recompense of heaven and hell," "and the divers sects increasing every day in number and power, and under the names of Quakers, Ranters, Seekers, &c., oppugning the received doctrine and unquestionable interest of Christ Jesus."

To these heavy accusations against the society of Friends, Edward Burrough published a reply, entitled, "A Return to the Ministers of London," in which he successfully refutes the accusations and gives much pertinent advice to the authors of them. From this Essay the following is extracted, viz:

"That many horrid errors have abounded amongst you is very true, as in many particulars might be instanced. But why do you maliciously charge the Quakers with opposing the interest of Christ Jesus? The Lord shall judge you in his day when he makes it appear to all the world that those whom you charge with the contrary are the very friends of Christ's interest and have been patient sufferers for his name sake under the wickedness of your generation. As for the Ranters, Seekers, and others, whom you have reckoned up with the Quakers, it is well known that we are in opposition in spirit unto all these and have given large testimony in the fear of God against them.

"What the Seekers, Ranters, Familists, and the rest mentioned by you do hold, as in these things you have charged them with, I will leave that for I am not now pleading their cause, but the cause of God and his people whom you in scorn called Quakers. And though you have joined them in accusation with others, yet I must separate them from others in my answer and I must tell you in the fear of the Lord that you have belied them and falsely accused them. For they do not deny the authority of the Scriptures but give that authority to them which the Spirit of God that gave them forth hath formerly given. Neither do they deny the deity of Christ but do say, 'In him dwelleth the fullness of the Godhead,' neither do they deny the Holy Spirit, nor the Father, Son, and Spirit, but say there are three, and these three are one. But as for your Trinity of Persons, that is language beside [not found in] the Scriptures.

"We do affirm that the soul is immortal and as for the doctrines of repentance, humiliation, sanctification, resurrection from the dead, the eternal recompense of heaven and hell, these doctrines are publicly held forth by them in words, and also in practice, more than by yourselves. Therefore with what face you could charge them with the denial of these things is almost wonderful. There are thousands of your congregations that are and have been sometimes hearing [them] in your city that shall bear witness against your accusations and give evidence that they have heard them whom you call Quakers give faithful witness of and for all these things which you charge them with the denial of. Do you think that your congregations are all so blind as to receive for truth what you have herein spoken? Nay, I must tell you, some of them are offended with you because hereof."

On the first day of the third month, 1660, Edward Burrough, being in Oxfordshire, felt a concern that his brethren should be preserved in the true place of spiritual safety amid the tumults, agitations, and fears which were shaking the nation at the bringing in of King Charles II and addressed them in an Epistle which is contained in Appendix G.

Charles II was now established as King over Great Britain, and as many public predictions had been given out by Friends, plainly foretelling that he would be brought in, some of his friends wished to know whether the Quakers could tell if his power was likely to be permanent. Someone, Sewel supposes it to have been Lord Clarendon, drew up several queries addressed to Friends on this subject. It had this heading; "To the Quakers, some Queries are sent to be answered, that all people may know your spirit, and the temper of it, and your judgment concerning the times and seasons." This was added, "Let your answer be directed, Tradite hano Amico Regis." (Deliver this to the king's friend.)

About the middle of the third month, Edward Burrough replied to this in a work entitled, "A visitation and presentation of love unto the King and those called Royalists." In this essay he replies to a number of queries propounded to the Society relative to the state of affairs in the government. In the course of his answers he deals with his catechist in a strain of honest and fearless exposition, not sparing to reprove their evil practices and warning them faithfully what must be the consequences if they persist in suffering wickedness to go unpunished while the righteous are persecuted for their conscientious adherence to the law of their God.

Although busy with his pen, Edward Burrough still found time to travel in the work of the ministry as his Master led him. Soon after writing the foregoing he went into the west of England. Being in Somerset shire on the 25th of the fourth month he felt his heart drawn in love to salute his fellow-believers in London with an epistle.

He remained some time laboring amongst Friends in the west. On the 4th of the sixth month he was at Bristol where he had been for several weeks. Whilst at this place he wrote "A Presentation of wholesome information to the king of England." This was a defense of the Society of Friends from an attack made upon them by a George Wellington of Bristol in a work then just published, entitled "The thrice happy welcome of king Charles the Second."

Of his labour at Bristol he says, "I continued about Bristol two months in much precious service for the Lord and truth had good authority over all and great acceptation in the hearts of many. Some were convinced and some edified and confirmed, as many can witness. Until after the time of the fair I was not clear of that city, but immediately after I was free."

A concern had been long on his mind to pay a second visit to Ireland and the time now seemed come to fulfil it. Almost immediately after writing the above answer to Wellington, he took shipping with Joseph Coale and others for Cork. In that city he remained for a considerable time, labouring in the work of the ministry with his usual faithfulness and success. On the 21st of the sixth month he once more addressed an epistle to his beloved Friends in London. At the close of this epistle he says,

"I am now, according to the will of the Father, in Ireland. It is some weeks since I arrived in Cork city in much peace and safety, with my dear companions, it having been long upon my spirit to visit the seed of God in this nation. Of love have I felt it in me, not of constraint, but of a willing mind—a free spirit and not of force. After a time of patience and waiting for many days to see my way clear for it, the Lord hath ordered it and brought it to pass, acceptable to me and many here. This is the time when this visitation must be effected, for till now my way was not clear. But that this journey hath laid upon me I should have rejoiced to have been present among you, either in testimony, by suffering, or otherwise. But this is the will of God, and it is in my heart to pass through this nation and to visit the seed of God, by the love and word of the Father, as he gives of his life and strength, and opens the way before me.

“I perceive in this land Friends are generally well and Truth grows in victory and dominion, and the Lord is adding to the numberless number of them that must stand on Mount Zion. And through the rage of men, and above it all, the little flock is preserved in its beauty, and the seed sown in weakness and affliction is received and quickened in much power, which is my joy." " I hope in the continuance of the power and presence of the Lord with me through this work. In his power I am compelled even to do and suffer all things for his name's sake, and that by virtue of his own life that dwells in me. The Lord preserve all the brethren like-minded, that the work of the Lord may be fulfilled and finished by us. Amen."

He traveled throughout Ireland and for six months laboured abundantly in the defense and promulgation of the truth in that nation. Of the particulars of his service but little information has been preserved. Towards the close of his visit he was once more in Cork. At this time persecution was beginning to rage in London and many Friends there were cast into prison. The account of this stirred up the warm feelings of Christian love in Edward, and it would seem, from the following eloquent and fervent letter, that he had a foresight that he would speedily suffer, even to death, amongst them.

"My very dear and beloved Friends,

"My very heart is filled with love to you, and never was the affection of a brother to his brother more lively, fervent, and full. I am wholly affected with your integrity and faithfulness. Shall I say, like as a father loves his children, so do I you, wishing and desiring with my whole heart the increase of blessing and peace upon you when I am no more by any outward testimony in this world. How it shall be and whether my testimony must pass the outward world with my blood, I cannot tell. But if so, I doubt not but to receive great gain. My witness is with the Lord that I have served him from a child.

"I am brimful of deep, serious, and weighty contemplation concerning what hath been, what now is, and what must be,—not lawful to be declared. Well, as for Friends in London, my kind and dearest love salutes them all. Tell them that I am well and that as they are faithful in God's truth, it adds to my joy. To my dearly and truly beloved G. F., F. H., R. H., and all the rest who know me, let this be mentioned.

"The truth of our testimony and its glorious effects through the world for these some years ye know. God hath been with us in a very large measure, and he will not forsake us unto the end. When we are no more, our memorial shall be precious and our testimony shall not die. Let me be mentioned to all our Friends who are in prison in the city and elsewhere. My heart longeth after you, even that you may be faithful to the end. Our God shall conquer for us. If he were not our strength, we should be swallowed up quick. There is great wickedness hatching against us. Our enemies are thirsting for our blood. This is so. God hath not deceived me, but his hand can deliver us, if he will. But if he will not, as you have often heard me say, let us not bow to the devil. My heart is full, but I must cease from writing, though never from love nor from being your very dearly and tenderly beloved.

"Edward Burrough

"How shall I mention any by name in the remembrance of my love. I heartily love all the saints and bid all the faithful in my soul farewell. I cannot give any particular account of my peril and sore travail—but all is well as to truth in this land, and God hath been, is, and let him ever be, with me.

"Cork, the 18th of eleventh month, 1660."

From Cork, Edward Burrough appears to have taken passage to Bristol from which place on the 11th of twelfth month he addressed an Epistle, "To his companions in the travail and labour of the Gospel of Christ," in which he exhorts them to stand faithful amid the sufferings and trials which attend them and not to be dismayed or discouraged, but lift up their heads in humble hope and confidence in the Lord and commit themselves wholly into his hand. He thus concludes, viz:

"It is now eight days since I left Ireland where my service hath been precious for the Lord for full six months, all which time the Lord carried me in much faithfulness and diligence in his service to the confirming of many in the truth of God and to the converting of others; and through and because of the presence of the Lord which was with me, I had a very precious time and was wonderfully preserved through many dangers and trials. I traveled nearly two thousand miles to and fro in that land and had very free passage in the principal cities and towns till my work for the present was fully ended there, having more time than could be expected to clear my conscience to all people.

"It would be too large to mention every particular transaction wherein I perceived the eminent hand of God with me, and also many things I observed concerning the present state of things which I shall not now mention, for what have we to do with the affairs of worldly kingdoms? But as for Friends, it was well with them. They grow and increase in the blessings and fulness of the Father. When I came thence all was quiet and very few in prison, though I suppose the tidings of things as they are here will produce the same sufferings upon them. But I hope they will be bold and valiant for the truth in giving their testimony by faithful sufferings till these things be finished.

"Thus I remain in life and death, and when I am no more, in everlasting remembrance, your dear brother and companion, by doing and suffering for the name of the Lord and his truth. I am well and at liberty as yet.

"Edward Burrough.

"11th of the twelfth month, 1660."

The insurrection of the fifth monarchy men had occasioned a proclamation from King Charles II against the meetings of the people called Quakers. At Bristol there were many ready and willing to do all they could to suppress the meetings in that city. On the 15th of the eleventh month, before the king's proclamation had been published there, a company of soldiers with their officers took sixty-five persons from the meeting at Dennis Hollister's and carried them to the Guild-hall. Dennis Hollister and George Bishop, being selected from the rest, were taken before the mayor. He examined them apart and endeavoured to persuade them and to frighten them with threats from holding religious meetings. Unconvinced by his arguments and undaunted by his threats, they answered with Christian courage and boldness that they thought it their duty so to meet, in obedience to the requirings of the Lord, whom they ought to obey rather than man. In so doing they had broken no law, not even the proclamation which had not yet been published. The mayor then demanded of them sureties for their good behaviour. This they refused to give because they knew that the mayor held their attending their religious meetings to be a breach of good behaviour. Whilst speaking on this subject they told the magistrates, "That they might as well think to hinder the sun from shining or the tide from flowing as to think to hinder the Lord's people from meeting to wait on him, whilst two of them were left together."

The mayor, who had respect to persons, sent to prison all the men arrested except Dennis Hollister and George Bishop who had been great men in that community before they turned Quakers, and indeed men of influence through the nation. When the magistrates told these two that they might go to their own houses, they felt indignant at the perversion of justice and nobly said, "We seek not liberty at the hand of those who have ordered our brethren to prison, nor can it be just to commit poor men and let us go free."

They were, however, left at liberty, but Dennis Hollister was the next day committed and George Bishop two days after, the last being taken from a meeting at his own hired house. The first arrest of sixty-five was made on Third-day, Dennis Hollister on Fourth-day, George Bishop on Sixth-day, and the next First-day sixty-five more were committed. Some were arrested at private houses, and at this time, the 20th, there were one hundred and ninety in the prison.

On the 24th they were all released in consequence of a second proclamation of the king obtained by the efforts of Margaret Fell who represented to him the grievous sufferings his first proclamation had occasioned. When Edward Burrough arrived in Bristol in the twelfth month, Friends were generally at liberty, except a few imprisoned for refusing to contribute towards the charge of the militia and others for not taking the oath of allegiance.

On the 11th day of the twelfth month, a petition or address from the court of Boston in New England was presented to the king. It was an endeavor on behalf of the rulers in New England to justify their persecution of Friends and the taking of their lives. To expose the fallacies of this address Edward Burrough was soon ready with a work, entitled, "Some Considerations," in which he says:

"I do testify to the king, and before the whole world, that we do profess and believe concerning the Father, Son, and Spirit, and the Lord Jesus Christ, and the blessed Gospel, and the Holy Scriptures. I say, we do believe and make profession in truth and righteousness concerning all these things, and by our doctrines and instructions do persuade all people to believe and not to seduce any from these truths of the Gospel." "As for the scripture being the rule of life, we say that the Spirit of God that gave forth the scriptures is the rule of life and faith unto the saints and leads not contrary but according unto the scriptures in the belief and practice of whatsoever the Scripture saith. If these petitioners did make the scriptures the rule of their lives and practices, for the denial of which they accuse us, they would not have cut off ears, banished, and put to death for the cause of conscience, which is contrary to the scriptures and proceedeth from another spirit than that which gave forth the scriptures.

"Concerning government. We are not enemies unto government itself, as these our accusers do charge us. But it is our principle, and hath ever been, and it is our practice to be subject to whatsoever government is set up over us, either by doing or suffering, and neither to vilify nor rebel against any government or governors by any malicious plots and contrivances, but to walk in meekness and humility towards all, being subject for conscience sake.

"As for our doctrines tending to subvert both church and state, this is also a false accusation and slander, for our doctrines are to convert and not to subvert. Even to convert to God, and truth, and righteousness, that men should live in these things and forsake all that which is contrary."

As many things were stated falsely concerning the doctrines and practices of Friends, Edward Burrough deemed it right to draw up something more full on some points than he lad yet done. He accordingly prepared "A just and righteous plea presented unto the king of England and council." In this he treats on swearing, meetings for worship, tithes, giving security to live peaceably, concerning government, and persecution. It is preceded by an epistle to the king and his council, written on the 10th of the second month, 1661.

About this time a book came forth anonymously, bearing the title, "Semper Idem, or a Parallel of Phanaticks." This was the production of a Roman Catholic and appeared as a justification of the burning of those Protestants commonly called martyrs, who are designated ancient fanatics. To this work Edward replied in a publication entitled, "Persecution impeached as a traitor against God, his laws and government, and the cause of the ancient martyrs vindicated against the cruelty inflicted upon them by the Papists of former days. Wherein is contained a relation of the martyrdom of many such as dissented and opposed the Church of Rome; who are in the said book vilified and reproached by the name and term of ancient fanatics. This is sent forth as an answer thereunto to pursue it, apprehend it, and condemn it, as a pamphlet of calumnies and slanders against the Protestants, both of former and present days, who are all of them scorned in the said book, the one as ancient, the other as modern fanatics."

On the 26th of third month, 1661, Edward again appeared as a champion of the violated rights of man in an address, entitled, "The case of Free Liberty of Conscience in the exercise of Faith and Religion, presented to the King and both houses of Parliament."