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A MEMOIR 
 
 LIFE AND RELIGIOUS LABORS 
 
 EDWARD BURROUGH: 
 
 An Eminent Servant of Ghiist and Kiaister of the Qospel in the 
 Society of Piiendsi 
 
 PHILADELPHIA: 
 
 FRIENDS' BOOK STORE, 304 ARCH STREET. 
 1890. 
 
COHf^LL 
 tyNIVERS:TV 
 LIdRARV /J 
 
 Wm. H. Pile's Sons, Printbrs, 
 No. 422 Walnut Street. 
 
IITTEODUCTIOK 
 
 The materials for compiling a life of Edward Burrough 
 are extremely scanty. His death occurred so early after the 
 rise of the Society ; and at a period when Friends were en- 
 during such severe persecution, many of them being shut up 
 in prisons, that it is probable but little care was then taken to 
 collect or put on record the incidents of his short but labor- 
 ious life. It does not appear that he kept any account of him- 
 self, except the few particulars which are scattered through 
 his controversial or other religious writings. These, with the 
 scanty materials furnished by incidental notices of him, in 
 the journals of other Friends of that day, and in Sewel's 
 History, are all that can now be obtained. 
 
 From this circumstance the reader will not expect to find 
 a minute or closely connected biography of this remarkable 
 man ; yet with all the paucity of material, there is enough to 
 form a narrative deeply instructive and interesting. 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 his 
 character. 
 
 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 beset him for the 
 
4 INTRODUCTION. 
 
 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 repaired 
 to London, during a time of extraordinary severity against 
 Friends there, and being seized and dragged to jail from one 
 of their meetings, the pestilential atmosphere caused by the 
 crowded state of the apartment, 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. 
 
MEMOIR 
 
 EDWARD BURROUGIH. 
 
 CHAPTER I. 
 
 Edwaed Bueeough was born in the year 1634, 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 ordi- 
 nary amusements of youth, and evincing 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 — to read and sing, and 
 rubble over a prayer ; whilst I was wanton and light, and 
 lived in pleasure without the fear of God ; not knowing 
 God but by hearsay and tradition," 
 1* 
 
6 MEMOIR OF [1634. 
 
 He was early favored with the visitation of Divine grace, 
 making him uneasy with his sensual enjoyments and sin- 
 ful condition, and inciting him to seek after better things. 
 He says, " When I grew up towards 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 amongst 
 them, than those with whom he had been educated. " So I 
 got to be a Presbyterian," says he, " and followed the high- 
 est of the priests aiid professors of that form, and grew in 
 favor with them. Then I left some little of my vanity 
 and lightness, and pride grew up in me. Some of my 
 former acquaintance 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, ' Thou art ignorant of God — thou knowest 
 not where He is ; to what purpose is thy prayer ?' So, 
 much fear came upon me, and broke me oflf from praying 
 many times ; trouble came thick into my mind, and fear- 
 fulness 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, askihg what that God was, which was 
 professed? for I said, 'I know Him not;' but I got no sat- 
 isfaction from any." 
 
 " At this time," he continues, " I was much separated 
 
1634.] EDWARD BURRO0GH. 7 
 
 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 whom 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 hid under the letter. 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 fol- 
 lowed only to hear the highest notionists, that preached 
 high things. But the fleshly man was at liberty, ind so 
 I became one of them in their discoursings, 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 discoureing; where I gave holy things unto 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 
 
8 MEMOIR OF [1634. 
 
 light I had comprehended, and 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 things grew, which seemed 
 to have been vanished. Here I was run from my hus- 
 band after other lovers, and had left the Lord my Maker 
 who had so graciously made himself manifest unto me. 
 I became darkened, lost that which I once had, and had 
 in memory that which 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 abasedness of self, which would 
 have prepared him for knowing the gracious promise ful- 
 filled, " Seek, and ye shall find." He endeavored to com- 
 fort himself in the recollection of the seasons of inward 
 communion with the Lord which' he had formerly en- 
 joyed, saying, " Whom God loves once. He loves forever." 
 This doctrine, which was very prevalent among the Cal- 
 vinistic Puritans, is eminently evil in its tendency, by 
 soothing the anguish for 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 satis- 
 fied to trust in former experiences, knowing from the con- 
 victions 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 
 
1652.] EDWARD BURROUGH. 9 
 
 his own language, "that was head and ruled in rae, which 
 God never loved?" The witness for Truth in his heart 
 did not suffer 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. 
 
 Whilst 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, notwithstanding 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 previ- 
 ously been at Kendal, and had preached at a meeting 
 there with such prevailing power, that a number of per- 
 sons received his doctrine ; and several of these came with 
 him to Underbarrow. 
 
 The doctrine of the light of Christ Jesus, made mani- 
 fest in the heart, reproving for evil, giving a right under- 
 standing 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 impres- 
 sion 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 amongst 
 the contenders against it was Edward Burrough. His 
 ability in argument, and his desire to save himself from 
 the acknowledgment of error, were, however, of no avail ; 
 for through the power of the Holy Spirit accompanying 
 
10 MEMOIR OF [1652. 
 
 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, whilst 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, arid 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 I 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 
 wordly pleasures were not wanting to me. I do bear wit- 
 ness 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 de- 
 spised 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 be the 
 Lord forevermore, who hath separated me from the world 
 and worldly glories, and hath made me a partaker of his 
 
1652.] EDWARD BURROUGH. 11 
 
 love, in whom my soul hath full satisfaction, joy and 
 content." 
 
 Whilst 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 pro- 
 fession which struck at all mere external rites and cere- 
 monies, as being contrary to the spirituality of the Chris- 
 tian 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. They considered the 
 administration of outward water as the Christian baptism, 
 and the partaking of bread and wine, after it was sup- 
 posed 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 join- 
 ing 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 that 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, sustain- 
 
12 MEMOIR OF [1652. 
 
 ing 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 a-fter his convincement. In a preface 
 which he subsequently wrote to one of George Fox's 
 works, he thus speaks of this period, viz : 
 
 " It is now about seven years, since the Lord raised us 
 up in the north of England, and opened our mouths (to 
 preach the gospel) in his Spirit. What we were before, 
 in our religious profession and practice, is well known to 
 that part of the country ; how generally we were men of 
 the strictest sect, and of the greatest zeal in the perform- 
 ance of outward righteousness. We went through and 
 tried all sorts of teachers, and ran from mountain to 
 mountain, and from man to man, and from one form to 
 another, as many do at this day, and remain not gathered 
 to the Lord. Such we were that sought the Lord, and 
 desired the knowledge of his ways more than any thing 
 beside. For one, I may speak, who from a child, even a 
 few years old, set his face to seek and find the Saviour, 
 and more than life, treasure or any crown, sought after 
 with all his heart the one thing that is needful, to wit, the 
 knowledge of God." 
 
 " After our long seeking, the Lord appeared to us, and 
 revealed his glory in us, and gave us of his spirit, and of 
 his wisdom to guide us, whereby we saw all the world, the 
 true state of things, and the true condition of the church. 
 First, the Lord brought us to see that God had given 
 every one of us a light from himself, shining in our 
 
1652.] EDWARD BURROUSH. 13 
 
 hearts and consciences, with which light, Christ, the 
 Saviour of the world, had lighted every man. This light 
 we found sufficient to reprove and convince us of every 
 evil deed, word and thought. By it we came to know 
 good from evil, and whatsoever is of God from what is of 
 the devil. This light gave us to discern between truth 
 and error, and between every false and right way. We 
 thereby came to know what man was before transgression, 
 how he was deceived and overcome by the devil ; how he 
 is driven from the presence of the Lord, and the sorrow 
 and anguish which he is to undergo. By this light we 
 came to know the way and means of restoration, and the 
 state of man come out of the transgression and restored. 
 These things were revealed in us by the light which 
 Christ had given us, and enlightened us with." 
 
 " We found this light to be a sufficient teacher to lead 
 us to Christ, from whom it came ; and it gave us to receive 
 Christ, and to witness Him to dwell in us. Through it 
 we came to enter into the new Covenant, to be made heirs 
 of life and salvation. In all things we found the Light, 
 which is Christ, which we and all mankind were enlight- 
 ened with, to be sufficient to bring to life and eternal 
 salvation ; and that all who owned this light in them, 
 needed nq man to teach them, but the Lord was their 
 teacher, by his light in their consciences, and they received 
 the holy anointing. So we ceased from all the teachings 
 of men, their worships, temples and baptisms, and from 
 our own words, professions,' and practices of religion, in 
 times before zealously performed by us, and became fools 
 for Christ's sake, that we might bec.ome truly wise." 
 
 " By this light of Christ in us we were led out of all 
 false ways, false preachings and false ministry, and met 
 together often and waited upon the Lord in pure silence. 
 2 
 
14 MEMOIR OF [1652. 
 
 "We hearkened to the voice of the Lord, and felt his word 
 in our hearts to burn up and to beat down all that was 
 contrary to God, and we obeyed the light of Christ, and 
 followed the motions of the Lord's pure spirit — took up 
 the cross to all earthly glories, crowns and ways, and 
 denied ourselves, our relations, and all that stood in the 
 way between us and the Lord. We chose to suffer with 
 and for the name of Christ, rather than enjoy all the 
 pleasures upon earth, or all our former professions and 
 practices in religion, without the power and spirit of God." 
 
 " Whilst waiting upon the Lord in silence, as we often 
 did for many hours together, with our hearts towards 
 Him, being stayed in the light of Christ from all fleshy 
 motions and desires, we often received the pouring down 
 of his spirit upon us, and our hearts were made glad, 
 and our tongues loosened, and our mouths opened, and 
 we spake with new tongues, as the Lord gave us utterance, 
 and his spirit led us, which was poured upon sons and 
 daughters. Thereby things unutterable were made mani- 
 fest, and the glory of the Father was revealed. Then we 
 began to sing praises to the Lord God Almighty, and to 
 the Lamb, who had redeemed us to God, and brought us 
 out of the bondage of the world, and put an end to sin 
 and death." 
 
 " All this was by and through the light of Christ within 
 us ; and much more might be declared hereof, which 
 could not be believed, of the manifestation of the ever- 
 lasting spirit that was given Us. But this is the sum, life 
 and immortality where brought to light, power from on 
 higJh, and wisdom were made manifest, and the day ever- 
 lasting appeared unto us. The joyful Sun of righteous- 
 ness arose and shone forth unto us and in us, and the holy 
 anointing, the everlasting Comforter we received. The heir 
 
1652.] EDWARD BURROUGH. 15 
 
 of the promise was brought forth to reign over the earth, and 
 over hell and death, whereby we entered into everlasting 
 union, and fellowship, and covenant with the Lord God, 
 whose mercies are sure and his promise never fails. We 
 were raised from death to life, and are changed from 
 Satan's power to God, and gathered from all the dumb 
 shepherds, and off all the barren mountains, into the 
 fold of eternal peace and rest ; and mighty and won- 
 derful things hath the Lord wrought for us, and by us, by 
 his own outstretched arm." 
 
 " Being prepared of the Lord, and having received 
 power from on high, we went forth as commanded of the 
 Lord, leaving all relations, and all things of the world 
 behind us, that we might fulfil the work of the Lord, 
 unto which He called us. With flesh and blood, or any 
 creature we consulted not, nor took counsel of men, but 
 of the Lord alone, who lifted up our heads above the 
 world and all fears and doubtings, and was with us in 
 power and dominion over all that opposed us, which was 
 great and mighty. We sounded the word of the Lord, 
 and did not spare ; and caused the deaf to hear, the blind 
 to see, and the heart that was hardened to be awakened ; 
 and the dread of the Lord went before us and behind us, 
 and took hold of our enemies." 
 
 "We first journeyed out of Westmoreland through 
 Cumberland, Northumberland and into some parts of 
 Scotland and Durham, Yorkshire, Lancashire, Cheshire, 
 &c., and in all these counties we had much opposition, 
 sufferings and cruel dealings from men of all sorts. Every 
 jail may witness, how seldom any of them were without 
 some of us imprisoned these six years; and scarcely one 
 steeple-hoiise or market but may witness what beatings, 
 -bruises, halings and perils we have sustained. Let the 
 
16 MEMOIR OF [1652. 
 
 witness oi God in all men's consciences, give testimony 
 what cruelty we suffered, and also our patience and inno- 
 cency under all that they have done to us." 
 
 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 unto 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 
 marvellously 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 
 tavor, 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 amongst us, who were but 
 men of small parts, and of little ability in respect of 
 many others as amongst men ?" 
 
 Many were the afflictions which these lionest 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, whithersoever He led 
 
1652.] EDWARD BURROXr&H. 17 
 
 them. In this patient waiting state, seeking to know and 
 to do the will of God, they grew in religious understand- 
 ing, and Divine knowledge of the things pertaining to the 
 kingdom of heaven, and many of them were deeply in- 
 structed 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 
 unto others that which 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 §ent forth to gather souls unto Christ. 
 
 We have already seen that Edward Burrough had 
 been driven from his father's house, in consequence of his 
 religious profession ; and having thus early begun to taste 
 of that cup of persecution, which in those intolerant times 
 was poured out in such large measure for the people 
 called Quakers, he shrunk not from the bitter draught, 
 but with Christian meekness and patience, continued to 
 bear the allotted portion of suffering, until at length he 
 sealed his testimony with his life. 
 
 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 preach- 
 ing 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 commit- 
 2* 
 
18 MEMOIE OF [1652. 
 
 ted 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 thee according 
 to my promise, and will make thee a burdensome stone 
 unto the town of Kendal, and to thy 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 thou suffers 
 for : yea, against the justice that committed thee. There- 
 fore be thou faithful, for I have chosen thee 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 oflScer " had little peace 
 from the Lord for what he had done, till 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." 
 
 An anecdote will illustrate the unreasonable enmity 
 against Friends, which at that time prevailed in the 
 
1652.] EDWARD BURROUfiH. 19 
 
 north of England. As Miles was going towards Swarth- 
 more, a woman whom he passed without uncovering his 
 head to her, ordered her servant to follow and beat him. 
 This unreasonable ,abuse Miles patiently submitted to. 
 Towards the close of the year, feeling a concern to visit 
 the woman, he went to her house. She came to the door, 
 and knowing him, and being desirous to avoid hearing 
 what he had to say, feigned herself to be some one else. 
 Miles, though unacquainted with her person, from a secret 
 impression upon his mind, was convinced that she was 
 the one whom he had come to see. After reproving her 
 falsehood on the present occasion, he delivered a solemn 
 warning to her, ending with this exhortation, " Fear the 
 Lord God of heaven and earth, that thou mayest end thy 
 days in peace." Three years afterwards the servant, who 
 at the command of his mistress had beaten Miles, came to 
 him and requested forgiveness, desiring he would pray to 
 the Lord for hina, that he might obtain peace of mind. 
 To these requests he made this Christian answer, " Truly, 
 friend, from that time to this day, I never had anything 
 in my heart against thee or thy mistress, but love. The 
 Lord forgive you both. I desire it may never be laid to 
 your charge, for ye knew not what ye did." Miles adds 
 to his account of the occurrence, " So I parted with him ; 
 my heart being exceedingly broken with the true love of 
 God, who had pleaded my cause in the hearts of my 
 persecutors." 
 
 In the latter part of the year 1652, or in the beginning 
 of 1663, 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 
 
20 MEMOIR OF [1653 
 
 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 ant 
 loiterers run, quake, tremble and fly before us. The swon 
 of the Lord is in the hands of the saints, and this swore 
 divides, hews and cuts down, and so way is made for thi 
 pure seed to arise and reign above all, which conquer 
 all. Praises be to the Lord forevermore." " Dear Friend 
 the work of the Lord is great, and many are convinced o 
 the living truth, and I really see the Lord will raise u] 
 to himself a pure and large people, to serve and worshi] 
 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 hav^ 
 been older than in his nineteenth year, yet he was ac 
 counted an able minister of the gospel, being zealous ii 
 his Master's cause, and wise in spiritual things, under 
 standing the way of life and salvation ; and was witha 
 earnest in his manner, and fluent in the delivery of thos 
 important doctrines which he was commissioned to preach 
 
 How long he continued travelling with John Audland 
 we have no means for ascertaining. He appears, howevei 
 to have been much engaged at this early period in labor 
 ing in his own county, and elsewhere, in the markets, th 
 •streets, in places of public worship, and wherever hi 
 Master sent him with the message of life and authority t 
 proclaim it. He had a remarkable gift in discerning th 
 states and conditions of those amongst whom he was sent 
 and the exercise of the wisdom bestowed on him, no leg 
 than his zeal, was often called for. - 
 
 About the close of the year 1653, or in the beginninj 
 of 1654, Edward Burrough was imprisoned for writing i 
 letter of Christian reproof to one who was living in gros 
 
1653.] EDWARD BrRROUGH. 21 
 
 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 ad- 
 dresses 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 
 assertor of it to be ignorant of the first principles of relig- 
 ion, 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. 
 
22 MEMOIR OF [1653 
 
 He then declares that he and his brethren own the on 
 saving baptism, that of the Holy Ghost and fire; am 
 witness a being baptized by the One Spirit into the On 
 Body, of which Christ Jesus is Head, though they do nn 
 use water baptism. That they reject the administratioi 
 of bread and wine as a Christian rite, whilst acknowledg 
 ing the communion of saints, the partaking of the bod; 
 and blood of Christ, by which they were nourished up t 
 eternal life. Singing in the spirit, and making melod; 
 in the heart to the Lord, the singing of that song whicl 
 none but the redeemed ones can learn, they acknowledgf 
 believing it to be well pleasing to God ; but the singinj 
 in the will of man, without the spirit, as generally prac 
 tised in their places of worship, they reject " as carnal am 
 traditional." "True preaching of Jesus Christ crucifia 
 we own, and do witness; for this preaching is not of th 
 will of man, or form and custom, [but it] is foolishness t 
 the wisdom of the world now, as it ever was. This is no 
 with the enticing words of man's wisdom, but in the d« 
 monstration of the Spirit and of power. The preachinj 
 of the word of faith, which is nigh thee, in thy mouth an( 
 in thy heart we do own ; for faith comes by hearing of thi 
 word preached. Prayer with the Spirit of Truth we d 
 own, for that is not in word [merely] to be seen of men 
 not by custom, form and tradition, but by the Spirit, whicl 
 hath free access to God, and which He heareth, and dot' 
 accept." 
 
 After bearing testimony against the too general d( 
 pravity of the professors of religion, and warning ther 
 to repentance, he adds: "Now is the day of your visits 
 tion, wherein the Saviour of the world stands at the doo 
 and knocketh. If any open unto Him He will come in 
 therefore prize your time, and hear the word of the Lore 
 
1653.] EDWARD BURKOUGH. 23 
 
 and lay aside the works of darkness, lying, swearing, 
 mocking and scorning, and beating your fellow-servants." 
 " Repent and turn to the Lord with mourning and lamen- 
 tation, and cease from all your former ways and doings. 
 Cease from covetousness and oppression, ye aged people ; 
 cease from lightness, vanity and pride, ye young people ; 
 and from all priests and steeple-houses, for there your 
 lightness, pride, and vain minds are fed and nourished, 
 and the enemies of the Lord are strengthened. Dear 
 people, there I once had fellowship with you in your 
 pride, lightness and vanity ; and there was once my joy 
 and delight. But now I am chosen by the Lord out of 
 all these things ; praises be to Him forever, to serve the 
 Lord in declaring against all these abominations." 
 
 "All ye people, mind the light ; for the light hath en- 
 lightened every one of you, which is the Saviour and 
 Redeemer of him that loveth it, and bringeth his deeds to 
 it : but it is the condemnation of him that hateth it, and 
 walks not in it. Therefore all people, mind this light 
 which is of God ; this will lead you up to God. This is 
 the way to the Father, and no man cometh to the Father 
 but by me, said He, who was, and is the Light. If you 
 love this Light, and walk in this Light, it will bring you 
 to be witnesses of the Scriptures, and of the saints' condi- 
 tion, which you are but talkers of. This is the Light from 
 which they spoke, who spoke the truth of God ; and from 
 this light did Isaiah, who lived in the obedience of it, cry 
 against the greedy dumb dogs, that sought their gain from 
 their quarter. So did Jeremiah, Ezekiel, Micah and 
 Malachi cry against hirelings, and against them that said, 
 ' The Lord saith it,' and He never spoke to them ; and 
 against them that preached for hire and divined for money; 
 
24 MEMOIK OF [1653 
 
 and taught for the fleece ; and yet leaned upon the Lord 
 saying, ' Is not the Lord among us_?' 
 
 " Love the Light and obey it. It will separate yoi 
 from all filthiness, and corruption, and lead you int( 
 purity and holiness, without which none shall see God 
 There is your teacher, always present with you, whicl 
 teaches to deny ungodliness, and the wicked ways of thi 
 world." 
 
 At the close of this address, Edward Burrough felt hi 
 heart drawn to salute his brethren, commonly called Qua 
 kers, who had been brought, through the obedience o 
 faith, into religious Mlowship with one another in thi 
 Lord. " By faith," says he, " with Abraham, are ye comi 
 out of your native country, from your kindred, and ou 
 of your father's house: with Moses, have ye forsaken thi 
 glory of Pharaoh's house, and chosen rather to suffer afflic 
 tion among the poor despised people, than to enjoy thi 
 pleasures of sin. Great shall be your reward, ye contemnec 
 ones : glory, honor and everlasting happiness is preparec 
 for you, if you stand faithful to the end. The Lord i 
 with you as a mighty terrible one ; and therefore shall al 
 your persecutors be ashamed and confounded." 
 
 " Walk in the fear of the living God, and despise no 
 the cross of Christ, but let the cross be your rejoicing, fo 
 through the cross is the power of the Lord made mani 
 fest. Rejoice, and be exceeding glad, that you are countei 
 worthy to suffer shame and reproach, and some of yoi 
 imprisonment for the Truth's sake. Thus it ever was ; h< 
 that is born of the flesh, persecutes him that is born o 
 the Spirit. Be glad and rejoice in the Lord, for you hat] 
 He chosen to shine as lights in the world, and to be a bur 
 densome stone to the nations. Your fame has gone abroad 
 and because of the man-child that is bom are the nation 
 
1653.] EDWAfeD feURROtlGH. 25 
 
 troubled, and the chief priests and rulers combined to- 
 gether. But that the Lord may be glorified, for your 
 sakes will He scatter the proud in their imaginations, and 
 will break in pieces the snares which the chief priests have 
 laid for your feet, and they shall be taken in their own 
 craftiness, and fall in the pit which they have digged for 
 you. The Lord, who hath called you, will set you upon a 
 rock, and will preserve you out of the mouths of the 
 wolves, who devour souls for dishonest gain." 
 
 The encouragement held out to his faithful fellow be- 
 lievers, that they should experience preservation, even 
 amid the cruel persecution of their enemies, was fully 
 realized. 
 
 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 per- 
 formance of their religious duties, undaunted by personal 
 abuse and cruel imprisonment, finally wore out persecu- 
 tion ; while the meekness and blamelessness of their lives 
 and conversation, won for them the esteem of the moder- 
 ate, and even extorted commendation from their enemies. 
 
 The scriptural soundness and excellence of their Chris- 
 tian testimonies, though at first derided, misunderstood 
 and misrepresented, at length attracted the serious atten- 
 3 
 
26 MEMOIR OP [1653. 
 
 tioii of many in different religious denominations, and ex- 
 ercised a salutary influence in opposition to the deadening 
 effects of empty forms and stated rituals. Many of the 
 spiritual views, which, for many years, the Society main- 
 tained single handed, have since been taken up and advo- 
 cated by those who have not been gathered into the same 
 outwaj-d fold, and have had no inconsiderable influence in 
 modifying the opinions of other Christian professors. 
 
 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 re- 
 ligion of Jesus Christ, had been very much confined to 
 the northern parts of England. George himself had trav- 
 elled as far south as Leicestershire; and his earliest female 
 co-laborer in the ministry, Elizabeth Hooten, had preached 
 the gospel and suffered imprisonment therefor in Derby- 
 shire. Towards the close of the year 1653, Elizabeth Wil- 
 liams 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 whipt 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 punish- 
 
1653.] EDWARD BURROUGH. 27 
 
 ment thus inflicted on them ; tb&ir prayers for their per- 
 secutors, 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 
 tarrianee of these two Friends at Cambridge, opened the 
 way for the spread of the Truth. In most of the south- 
 ern comities 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 
 respeofcimg them. 
 
 In the spring of 1654, several ministers left their 
 former field of labor in the north of England, and trav- 
 elled 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 re- 
 ligion, 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 pre- 
 served, 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 
 
28 MEMOIR OP [1653. 
 
 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 or- 
 ganizations 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 struc- 
 ture, 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 wit- 
 nessed 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, who 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 the 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 1653. Most 
 of these, if not all, bear this imprint, " London, printed 
 for Giles Calvert, 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 Eng- 
 land, came to London on a religious visit, where they found 
 
1654.] EDWARD BUKROUGH. 29 
 
 a few individuals, who were willing to receive them and 
 their testimony. Robert Bring opened his dwelling, in 
 Watling Street, and Simon Dring his house in Moorsfield, 
 for them to hold meetings. In these meetings, Isabel some- 
 times spake 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 travelling through the north- 
 ern 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 Crom- 
 well, then recently installed, " Lord Protector of the Com- 
 monwealth 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 bade him take 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 as- 
 sured him, that if his power was exerted to maintain true 
 liberty of conscience, the Lord would honor him by mak- 
 ing him an instrument of good in England. 
 3* 
 
30 MEMOIR OF [1654 
 
 Cromwell affected to believe that they desired som 
 form of religion to be established by law ; but they assure( 
 him that they had no such desire ; adding, " We witnes 
 [that] the coming of Christ in his kingdom, is not by might 
 nor power, nor pomp, nor glory from without ; nor by an; 
 law which is in the will of man. Our desires are tha 
 there should be no law upon [the subject of] religion, fo 
 it needs no law to protect it. Pure religion and undefilei 
 is this ; to loose the bands of wickedness, to set the op 
 pressed free, and to take off every yoke." " We are non 
 of those who despise government, and defile the flesh 
 who pull down others to exalt themselves. All unfruit 
 ful works of darkness we deny, and seek to advance thi 
 government of Jesus Christ alone. We honor all men ii 
 the Lord, and have fellowship with those whose conversa 
 tion is as becomes the gospel of Christ." 
 
 Cromwell, then in the fresh enjoyment of that higl 
 station which he had long so ardently desired, and whicl 
 gave him the power his ambition coveted, was not disposec 
 to exercise that power in a way that would give offence t( 
 those who had raised him to a kingly height ; and to mori 
 than kingly authority. 
 
 The rights of liberty of conscience were then but im 
 perfectly understood, and as little regarded. Blinded bi 
 prejudice and sectarian attachments, many were opposed U 
 all liberty of conscience, except that which tolerated thei: 
 particular notions, and considered it only the exercise of i 
 Christian virtue, to punish men for differing from them 
 either in doctrine or practice. Cromwell and some of hi 
 adherents seem to have had a glimpse of more liberal anc 
 Christian sentiments, and even to have desired a large: 
 measure of toleration ; but there were others whose goo( 
 opinion they desired, and perhaps needed, who entertaiae( 
 
1654.J EDWARD BURROUGH. 31 
 
 widely different views, and strenuously opposed every in- 
 dulgence to dissenting consciences, however sincere and 
 tender. 
 
 It is not surprising, therefore, that Cromwell treated 
 the application of John Camm and Francis Howgill on be- 
 half of their friends with much coolness, questioning the 
 authority under which they came to speak with, and ad- 
 vise him. Finding difficulties in the way of a second inter- 
 view, on the 30th of the First Month, these advocates for 
 liberty of conscience, each addressed a letter to him, set- 
 ting forth their concern for him, and for the cause of 
 Truth and universal righteousness. 
 
 We have but little information respecting the minis- 
 terial labors of these two Friends in London, whilst 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 look- 
 ing for and expecting Friends from the north, who might 
 confirm their faith and strengthen their hands in uphold- 
 ing 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 accom- 
 panied her ; and that they were committed to Bridewell. 
 The charge against them was for letting people have 
 
32 MEMOIR OF [1654. 
 
 Friends' books. Such was the situation of things in Lon- 
 don, at the close of the Fourth Month. Some of the iii- 
 habitants 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 inhabi- 
 tants 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. 
 
 The recently convinced, and the seekers after Truth, 
 did not look in vain for the visits of Friends from the 
 north. The Lord soon sent forth his servants into the 
 south of England to labor in the ministry of the gospel of 
 his dear Son. About sixty left their homes during the 
 Fourth and Fifth Months in this year, and passed onward, 
 as they were led from day to day, proclaiming the day of 
 the Lord, and demonstrating with power the spiritual 
 nature of the Christian dispensation. Their general course 
 was south, through the eastern, western, and middle por- 
 tions of the island. About the beginning of the Fifth 
 Month, several of them drew near to London. 
 
 We learn from Thomas Camm's account of his father, 
 that Edward Burrough and JohnCamm were fellow-trav- 
 ellers from the north ; and that as they journeyed south- 
 ward, down through the middle of the kingdom, they met 
 with John Audland, to whom John Camm joining him- 
 self, turned westward towards Bristol, whilst Edward 
 Burrough proceeded to London, where he arrived in the 
 Fifth Month. Francis Howgill and Anthony Pearson must 
 have entered the city about the same time. On the next 
 First>day of the week, which was probably the 8th of the 
 month, Francis Howgill and Anthony Pearson attended 
 
1654.J EDWARD BURROUGH. 33 
 
 the meeting of the newly convinced people, which was 
 held at the house of Robert Dring. Edward Burrough the 
 same day was at a meeting of those called Separates, 
 which name was given them, because they had withdrawn 
 themselves from other religious societies. They do not 
 seem to have settled upon any common ground of relig- 
 ious belief; and allowed great liberty in their assemblies 
 to strangers and others, both in preaching and exhortation. 
 
 Anthony Pearson, above mentioned, had been ajustice 
 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 thor- 
 ough work which the religion he had embraced produces 
 in the heart. 
 
 He shortly afterwards came forth as a minister among 
 Friends. 
 
 " Deae Friend : — I have long professed to serve and 
 worship the true God, and as I thought — above many 
 sects — attained to a high pitch in religion ; but now, alas, 
 I find my work will not abide the fire. 
 
 " My notions were swelling vanities without power or 
 life ; what it was to love enemies, to bless them that curse, 
 to render good for evil, to use the world as using it not, 
 to lay down life for the brethren, I never understood ; 
 what purity and perfection meant, I never tasted ; all my 
 religion was but the hearing of the ear, the believing and 
 talking of a God and Christ in heaven or a place at a 
 distance, I knew not where. 
 
 " Oh ! how gracious was the Lord to me in carrying me 
 to Judge Fell's, to see the wonders of his power and wis- 
 dom — a family walking in the fear of the Lord, convers- 
 
34 MEMOIR OF [1654. 
 
 ing daily with Him, crucified to the world, and living 
 only to God. I was so confounded, all my knowledge and 
 wisdom became folly ; my mouth was stopped, my con- 
 science convinced, and the secrets of my heart were made 
 manifest, and the Lord was discovered to be near, whom 
 I ignorantly worshipped. I could have talked of Christ 
 in the saints the hope of glory, but it was a riddle to me. 
 And truly, dear friend, I must tell thee I have lost all my 
 religion, and am in such distress I have no hope nor foun- 
 dation left. My justification and assurance have forsaken 
 me, and I am even like a poor shattered vessel tossed to 
 and fro, without a pilot or rudder ; as blind, dead, and 
 helpless as thou canst imagine. I never felt corruption 
 so strong, and temptation so prevailing as now ; I have a 
 proud, hard, flinty heart, that cannot be sensible of my 
 misery. When I deeply consider how much precious time 
 I have wasted, and how unprofitably I have lived, my 
 spirit feels a sudden fear ; but then I am still flying to my 
 old refuge, and there my thoughts are diverted. What 
 it means to wait upon God I cannot apprehend ; and the 
 confusions in my own spirit, together with the continual 
 temptations from without, are so great, I cannot under- 
 stand or perceive the small still voice of the Lord. 
 
 " What thou told me of George Fox, I found true ; 
 when thou seest him or James Naylor — ^they both know 
 my condition better than myself — move them — if neither 
 of them be drawn this way — to help me with their coun- 
 sel by letter ; they are full of pity and compassion ; and 
 though I was their enemy, they are my friends ; and so is 
 Francis Howgill, from whom I received a letter full of 
 tenderness and wholesome advice. Oh ! how welcome 
 would the faces of any of them be to me ; truly I think I 
 could scorn the world, to have fellowship with them. But 
 
1654.J EDWARD BURROUGH. 35 
 
 I find my heart is full of deceit, and I exceedingly fear to 
 be beguiled — as I have been — and to be seduced into a 
 form without power, into a profession before I possess the 
 Truth; which will multiply my misery, and deprive me 
 both of God and the world. Dear friend, there is a car- 
 rier comes from Kendal within a mile of my house every 
 fortnight, and he shall call at Peter Huggins' to bring any 
 letter that shall be there left for me ; it will much refresh 
 me to receive any lines from thee ; but be thou faithful. 
 Thou mayest per<jeive, by my Ashdod language, what 
 countryman I am, even of the low world that lives in 
 darkness. I am airaid lest the orders we made at Apple- 
 by,* cause some to suffer, who speak from the mouth of 
 the Lord ; I heartily wish they were suppressed or re- 
 called. I have been at Judge Fell's, and have been 
 informed from that precious soul, his consort, in some 
 measure, what those things mean, which before I counted 
 the overflowings of giddy brains. Dear heart, pity and 
 pray for me ; and let all obligations of former friendship 
 be discharged in well wishes to the soul of the old family 
 friend, that he may partake with them of your heavenly 
 possessions. 
 
 Anthony Pearson." 
 
 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, whilst at others 
 
 * Perhaps as Magistrates. 
 
36 MEMOIR oi [1654. 
 
 he was accompanied by one or more of his fellow laborers. 
 They all appear to have been diligently engaged in attend- 
 ing 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 indi- 
 viduals, 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 Lon- 
 don, 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 
 
 * See the account of Priscilla Cotton in " Piety Promoted." 
 
1654.] EDWARD BURROUfiH. 37 
 
 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. 
 
 Richard Hubberthorn having been thus ejected from 
 the meeting of the Baptists, joined John Camm, who was 
 that day with a people called Lockers, whose hired 
 preacher had proved himself to be " an hireling," by 
 leaving them in order to obtain promotion. Here our 
 Friends had full liberty to speak, and they were largely 
 opened to declare the Truth among them. The same day 
 Francis Howgill and Anthony Pearson attended the 
 meeting of a religious sect known by the name of Waiters. 
 When they entered the meeting, a man was addressing 
 the company, but he ceased speaking on seeing them 
 come in. Francis soon felt the influence of that anoint- 
 ing which qualifies for labor in the Gospel vineyard, and 
 a large portion of the work fell to his share that day. 
 He opened to them the doctrine of the Light of Christ 
 inwardly revealed, by giving heed to the restraining and 
 directing influence of which, men would be led to Christ 
 Jesus, and enabled to attain salvation. When he had 
 finished the testimony then given him to bear, a man by 
 the name of Rich made a few remarks. He acknowledged 
 that the Light was a guide, and that it led into inno- 
 cency ; but told them that he looked for a greater guide, 
 4 
 
38 MEMOIR OF [1654. 
 
 which would lead into glory. This sentiment was not sat- 
 isfactory to Friends. 
 
 The Light which they preached is the Spirit of our 
 Lord and Saviour Jesus Christ, revealed in the hearts of 
 all mankind, and being him-self 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, opens to them a glorious resting place in the Para- 
 dise of God, in the world which is to come. 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 which shall be revealed hereafter in heaven. An- 
 thony Pearson felt himself constrained more fully to eluci- 
 date 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 tes- 
 timonies to the Truth. The opportunity was satisfactory, 
 and at the conclusion they took an affectionate leave of 
 the auditory. 
 
 The next point of time at which we can trace these 
 indefatigable laborers in the Lord's vineyard, was the fol- 
 lowing Sixth-day, when they attended a meeting for re- 
 ligious worship with those who were newly convinced of 
 Friends' principles. There were now many such in Lon- 
 don, 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 whereunto 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 
 
1654.J EDWARD BURROTJGH. 39 
 
 as the governor of the house, first spoke to the people as- 
 sembled. Then a Ranter addressed the company Whilst 
 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 judg- 
 ment, 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 at- 
 tendant of those whose religion is more in word and im- 
 agination 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 reputar 
 tion, as well as the Ranter's, had suflfered 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 por- 
 tions of service during the morning. In the afternoon 
 Richard Hubberthorn attended the meeting of Friends ; 
 whilst Francis Howgill and Anthony Pearson, feeling 
 
40 MEMOIR OF [1654. 
 
 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 argu- 
 ment, and the memory of apposite texts, that their oppo- 
 sers were confounded. Edward Burrough was that after- 
 noon at a place of worship in Lombard Street, at which 
 many of the highest professors of religion in the city at- 
 tended. Here he sat in silence, until the priest had gone 
 through his accustomed round of singing, praying, &c., 
 which constituted, in the general estimation, the service 
 of a meeting. 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 con- 
 gregation. There was such sensible evidence of the bap- 
 tizing 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 free- 
 ness 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 commu- 
 nion and fellowship of the saints, and the fresh feeling of 
 the Heavenly Father's love. This is a histOty of one of 
 
1654.J EDWARD BURROUGH. 41 
 
 the many days of faithfijl 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 as 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 whilst 
 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, Teach- 
 er, spread many false reports against Friends, to which 
 those who had heard for themselves gave no credit. Dis- 
 satisfaction 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 Lon- 
 don, 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 judg- 
 ment placed upon them, to become angry. Anthony ex- 
 presses his conviction that much true wisdom was needful 
 in those who attempted to labor among them. He thinks 
 that the only eflectual 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 whilst broken and contrited under its 
 operations, to pass judgment upon them, and keep them 
 4* 
 
42 MEMOIR OF [1654. 
 
 out of disputing and questioning. " This," he says, " we 
 found the most profitable ministry. Pew 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 itito the life of Truth ; who dwell in the living 
 power of God, whose words may have authority : for there 
 are so many ttiighty in wisdom to oppose and gainsay, 
 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 be in that city. Hundreds are convinced, and thou- 
 sands wait to see the issue, who have the persuasion that 
 it is the Truth." " Mdiiy honest hearts are among the 
 Waiters, and some that are joined to the Ranters, are a 
 pretty people. The livipg power of God was made mani- 
 fest, 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 arhongst them, iii 
 dread and much fear." 
 
 Edward Burrough in a letter to Margaret Fell, written 
 about this time, informs her, that " We were at a meetiiig 
 of the people called Waiters, where Richard Hubberthorn 
 spake about an hour in much poWer and authority. Francis 
 was moved to go to an assembly of people called Seekers, 
 and they were, as all this generation practices, jangling 
 and contending abOut the meaiiing of the Scriptures. He 
 stood silent among them a little, and then spake the word 
 of the Lord, in power with boldness an hour or more, and 
 confounded their wisdom, and crushed their meaning of 
 
1654.J EDWARD BUREOUGH. 43 
 
 the Scripture. He said, there were some pretty pfioplfe 
 among them." 
 
 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 re- 
 mained 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 oiTered 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 suc- 
 cessful champion looked with surprise at this new oppo- 
 nent, whose serious countenance and solid demeanor, 
 seemed so little like the usual light, and unmanly deport- 
 ment 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 in- 
 tense interest, to see the result. But the object of this 
 
44 MEMOIR OF [1654. 
 
 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 eflfeetual workings of the grace of God, in his own 
 heart, from the spirit of the world, with all its vain pleas- 
 ures 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 anti-christ, 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 unto God. 
 Clothed with authority from his Divine Master — after 
 standing a few momentSj 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 hear- 
 ers were deeply affected by his discourse, for he was very 
 aptly called, "A breaker of stony hearts ; a son of thun- 
 der, 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, and leading 
 them to a knowledge of the truth as it is in Jesus. Thus 
 this spiritual wrestler was made victorious in this new 
 
1654.J EDWARD BURROUGH. 45 
 
 arena, and having been faithful to the requirings 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." 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 thither, 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 Bur- 
 rough on behalf of himself and Francis Howgill, who 
 also signed it. This will account for the alteration of 
 
46 MEMOIR OF [1654. 
 
 the singular to the plural pronoun, which is to be found 
 in it, 
 
 London, 29th of Sixth Month, 1654. 
 
 " Dear Sistee. — Great is our care and charge. Pray 
 that we may be kept in faithfulness and boldness in the 
 work of the Lord committed to us, and that wisdom may 
 guide us to handle the sword ; that we may clearly dis- 
 cern what to spare and what to destroy. Great is our 
 travail, till Christ be brought forth in this people ; and 
 our suffering is ever with and for the pure seed, which 
 lies in bondage. We two are constrained to stay in this 
 city ; but we are not alone, for the power of our Father 
 is with us, and it is daily made manifest through weak- 
 ness, even to the stopping the mouths of lions, and to the 
 confounding of the serpent's wisdom. Eternal praises to 
 Him for evermore ! 
 
 " In this city, iniquity is grown to the height, the ser- 
 pent's wisdom is grown fully ripe. Here are the subtilest 
 serpents to grapple with and war withal ; but in the eter- 
 nal light, which is our shield and buckler, are they com- 
 prehended and their deceits made manifest to us ; and by 
 the light they are judged and condemned. 
 
 " We have three meetings or more every week, very 
 large, more than any place will contain which we can 
 conveniently meet in. Many of all sorts come to us, and 
 many of all sects are convinced, yea, hundreds do believe; 
 and by the power of the gospel declared amongst them, 
 is the witness of God raised, which shall never die. 
 There are some brought under the power exceedingly, 
 which strikes terror in the hearts of many ; and many 
 lie under true judgment, and a true life is raised up in 
 many, and the time of redemption is drawing nigh. As 
 yet we know little of our departing from hence ; to all, do 
 
1654.J EDWARD BDRROUGH. 47 
 
 we and shall we, clear our consciences, and be free from 
 the blood of all men, and finish our testimony. Many 
 begin to consider of us, and think there is something 
 more in it than a bare notion ; at the first they looked 
 upon it as no more ; but it sinks deep inward in many, 
 for to that we speak, which brings us in remembrance 
 when they see us not. 
 
 " The last First-day but one, (Sixth Month 19th), I was 
 at a steeple-house in the forenoon, and had liberty to speak 
 what I was free, and passed away to the meeting in the 
 afternoon. Last First-day, (26th) Richard Hubber- 
 thorn and I went twelve miles out of the city, to a great 
 meeting of Separatists, to a place called Theobolds,* where 
 many great men were, and officers in the army, and such 
 like : and we had pretty liberty to let forth ourselves, but 
 at the end, the heads of them put us violently forth, 
 which many simple minds owned not in them. The Fourth- 
 day of last week (22nd) we had a meeting in Southwark, 
 in a large room, where some Anabaptists meet on the First- 
 days ; several of them were there, and many hundred 
 people. 
 
 " Our dear brethren John Audland and John Camm, 
 went from us the last Sixth-day, out of the city towards 
 Oxford, to be there the last First-day, (26th) ; our hearts 
 were broken in separating one from another, for our lives 
 are bound up in one, and we partake of one another's 
 sufferings, and of one another's joy. We receive letters 
 every week from the prisonersf at Chester. The work of 
 
 * This is near Walthara Abbey. Eichard Hubbeithorn passed 
 on after this meeting to Cambridge, where on the 2Kih, he was 
 arrested, and with James Parnell, cast into prison. 
 
 t These probably were Edward Ogden and Eichard Costhorph, 
 and perhaps there were some others. Eichard was fixed in the 
 
48 MEMOIR OF [1654. 
 
 the Lord goes on gloriously in that county. There is 
 precious seed there ; and Anthony Pearson writes to us of 
 the like in the county of Bishoprick (Durham). It is 
 ever our reward to hear that the Lord is raising that up 
 in power, which was sown in weakness : to the Ijord be 
 glory, be glory for evermore ! 
 
 " Remember us dearly to all Friends, for we are re- 
 freshed in the remembrance of you. Our chiefest care is, 
 that we may be preserved in obedience, in power and in 
 \yisdom ; that the Lord may be glorified by us. We rest 
 from writing, but continue to be thy dearly beloved 
 brethren in the Lord. 
 
 Edwaed Buerough, 
 Francis Howgill." 
 
 Edward Burrough and Francis Howgill were still use- 
 fully occupied in London. Those who had been co-work- 
 ers 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 con- 
 vinced of the Truth under their ministry. 
 
 place of torture, called liltie ease. Besse says, " it was a hole hewed 
 out in a rock, the breadth across from side to side, was seventeen 
 inches; from the back to the inside of the great door at the top, 
 seven inches; at the shoulders eight inches; at the breast nine 
 inches and a half. From the top to the bottom one yard and a 
 half, with a device to lessen the length, as they minded to torment 
 the person put in, by drawing boards which shot over the two sides 
 to a yard in height, or thereabouts." Many Friends during this 
 ye^^r, suffered in this place. 
 
1654. J EDWARD BUEROUGH. 49 
 
 From the following letter, written by Francis Howgill 
 to Robert Widders, we may gather some further particu- 
 lars of the labors of Edward Burrough and himself in 
 London. 
 
 London, 23rd of Seventh Month, 1654. 
 
 " Dbae Bkothee. — E. B. and I stay still in London. 
 Large is the love of God to us, and the work of the Lord 
 prospers in our hands: eternal, living praises [to Him] 
 for evermore. We are here among this great people in 
 much weakness; and when we see such multitudes, we are 
 often put to a stand where one might get bread to satisfy 
 so many. But the wisdom and power of God has been 
 with us, and there are hundreds convinced ; but not many 
 great or noble do receive our testimony. Yet there are 
 many put to a stand, and brought into silence ; and many 
 are under deep judgment, and a true power. We have 
 had many great giants to encounter, but by the power of 
 the Lord the mouths of lions have been stopped, and our 
 adversaries have been put to flight. We have been in 
 great service continually since we came into this filthy 
 place. Here is the trimmed harlot, the mystery of witch- 
 craft ; the devil rules and is head in all sorts. 
 
 " We have been at the most eminent societies in the 
 city, and we have had strong fightings with them over 
 and over, and at some steeple-houses ; and, but that they 
 have our persons in contempt, they say none speak like 
 us ; but the devil cannot stoop so low. We have two or 
 three meetings in the week, but no place large enough ; 
 so that we are much put to it. We have been guided in 
 much wisdom, so that all them that hate us. have nothing 
 to accuse us of — as of tumult, or disorder in the least. 
 Some want to entrap us, but in wisdom we are guided ; 
 praised be the Lord ! 
 5 
 
50 MEMOIR OF [1654. 
 
 " Miles Halhead and James Lancaster* were here and 
 came to visit us. They stayed one First-day, and so were 
 moved towards Cambridge. We are much refreshed ; we 
 receive letters from all quarters ; the work goes on fast 
 everywhere. Richard Hubberthorn is yet in prison, and 
 James Parnell, at Cambridge. Our dear brethren, John 
 Audland and John Camm, we hear [from], and we write 
 to one another twice in the week. They are near us — 
 they are precious; and the work of the Lord is great 
 about Bristol. 
 
 " Pray for us, dear brother, that we may be kept in 
 wisdom and power ; that the living God may be exalted 
 for evermore. My dear yoke fellow salutes thee. 
 
 " Thy dear friend in the work of the Lord. 
 
 Francis Howgill." 
 
 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 multi- 
 tude, 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 small meetings of 
 Friends were set up about this time in London, and regu- 
 larly 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 
 
 * Miles Halhead and James Lancaster, early in this year, left 
 Westmoreland to labor in the northern parts of England. They 
 also visited Scotland ; and aftei-wards travelled south, and entered 
 London, early in the Seventh Month. 
 
1654.J EDWARD BURROUGH. 51 
 
 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 Loudon. 
 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 spiritu- 
 ality ; 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 th'e 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. 
 
52 MEMOIR OF [1654. 
 
 CHAPTER III. 
 
 John Camm and John Audland were the first preach- 
 ers amongst Friends, who visited the southwest of Eng- 
 land. 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 awak- 
 ened, 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 over- 
 shadowing 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 travelling north, were at a meeting 
 at Hereford on the 25th, from whence they proceeded to 
 Bramyard. 
 
 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 hun- 
 dreds 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 
 
 * Josiah Cole, Qiarles Marshall and many besides, who after- 
 wards proved valiant men and women in supporting the doctrmeg 
 of Friends, were convinced at these meetings. 
 
1654.] EDWARD BURROUfiH. 53 
 
 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 with- 
 out 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 after- 
 noon they went out to the fort, and at the meeting held 
 there, it is supposed two thousand persons were present, 
 amongst 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 Marga- 
 ret 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 
 5* 
 
54 MEMOIR OF [1654. 
 
 been in a measure reached through their ministry. These 
 were not, however, allowed to be present at the examina- 
 tion 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 mani- 
 fested great wrath because they did not take off their hats. 
 Being informed that it was not out of contempt of au- 
 thority, but for conscience sake that Friends did not un- 
 cover 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. 
 
 " They asked us how we came to the city, and we an- 
 swered them ; and told them the command and motion of 
 the Lord, that we had to bear witness to his name and to 
 declare the Gospel committed unto us. It was asked 
 whether our call was mediate or immediate ; we answered 
 immediate; we denied all mediate calls, for they were 
 carnal. They said if we had the same immediate call 
 declare it. Then I declared what I had been and what I 
 was. We declared where we had habitations, and that 
 at the command of God we left them ; we spoke about a 
 quarter of an hour, and they gave audience. They asked 
 if we accused all ministers in England ? We said no ; 
 there were many ministers of Christ in England, and we 
 had unity with them ; but all hirelings, and such as 
 sought for their gain from their quarter, we denied. 
 They pleaded for hire, and said the light was natural, 
 and that every one had it not, and the like. They also 
 said, we dishonored the Gospel. After much striving and 
 contending, when they could not ensnare us, they all cast 
 their ears together, and said, we had tumultuous meetings, 
 to which one of their own [number] answered, there were 
 
1654.] EDWARD BURROUGH. 55 
 
 many godly honest people [collected] without tumult. So 
 they could get naught against us, and they commanded 
 us to depart out of the town ; but we were bold, and said, 
 we were free-born men, and we knew no law we had trans- 
 gressed, and therefore we should not be at any man's will ; 
 but when He moved us that called us, we should [depart] ; 
 and come in again as He moved. So we passed away, 
 and all the people were silent, and the priest and magis- 
 trates were enraged. We staid till night, and then went 
 out of the city. This day [Ninth Month] we were moved 
 to come in again, and walk the streets. 
 
 "Here is a pretty people, and a great harvest ; it is like 
 that bonds will attend us; but all is one; in the will of 
 God we stand free, out of all. John Audland and John 
 Camm, we see not yet, but expect their coming. Here is 
 a thirsty land ; and truly, the sound of the Gospel com- 
 mitted to us, is gone through all the regions round about. 
 The living God of life preserve us in his eternal power 
 and wisdom ; in the will of the Lord we stand, and none 
 can take away our joy. 
 
 " Salute us dearly to George Fox ; one hour with him 
 would be great joy to us. We [have] want of nothing 
 without ; the Lord reward thee (and thou hast thy reward), 
 for the care and love over all the church of Christ." 
 
 The account of this interview, given in the " Sufferings 
 of Friends," relates rather more of their reply to the magis- 
 trates ; 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 vio- 
 lence 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 
 
56 MEMOIR OF [1654. 
 
 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 ac- 
 cordingly 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 Quakers 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 rest- 
 ing upon them. Edward had also some 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 thoee 
 felse reports. The people of the place were very "fierce 
 towards them, but they obtained liberty for a meeting in 
 
1654.] EDWARD BURROUGH. 57 
 
 the market place to clear themselves. As they went to it, 
 they felt a sense of great inward weakness and insuffi- 
 ciency, which led them to look to the alone source of 
 strength and true wisdom for assistance. A large com- 
 pany gathered, amongst whom was the mayor of the town, 
 and a justice of the peace. They soon felt the power ot 
 the Lord strengthening them ; so that for two hours they 
 spoke with irresistible authority, in defence 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' ex- 
 pressed his satisfaction, and said he had never heard any 
 who spake 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 way 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 man 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 al- 
 most immediately after they reached London, Francis 
 Howgill must have returned to Bristol. Edward Bur- 
 rough 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 Swaning- 
 ton, in Leicestershire. 
 
 By whose agency this meeting was called, no informar 
 tion appears to have been preserved. George Fox says 
 
58 MEMOIR OF [1654. 
 
 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 Bottomly, a great Ranter, 
 came from Leicester ;" but he too was restrained by the 
 I^ord's power, as was also a priest, who attempted to op- 
 |)03e. 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 
 be a dangerous hpresy, 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 books 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 
 
1654.J EDWARD BURROUGH. 59 
 
 a discovery spiritual, to be the word ; but whatsoever it 
 is they call the word, it is perfectly false, aud 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 doth 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 dwelt among us, as the Scriptures witness ; and the 
 word of the Lord endureth forever. Thou that wouldst 
 set up the letter in the place of God, to try all things, 
 and to search all hearts — thou makest an idol of it, and 
 so opposes God with it, and would bring that to contend 
 against the Lord, which they witnessed through suffering. 
 I tell thee and all the world, the word is but one, and all 
 who know God, hear that word. It is a light and a lan- 
 tern to their paths ; but that is invisible and eternal, and 
 what the saints witnessed of his word, they declared, and 
 the Scripture is true, and bears a true record and testi- 
 mony of the word, and they were witnesses of the word of 
 life that wrote it. It is a true declaration of these things 
 that are certainly believed, of the which they saw, and 
 heard and tasted." " Let all that have heard us in the 
 city of London, or elsewhere, speak, if they heard us say 
 the Scriptures were useless, or did disesteeni them ; but 
 on the contrary we exhorted them to search if the Scrip- 
 tures did not bear witness to these things we declared ; 
 and so let shame cover thy face, thou false accuser." 
 
 To the charge of denying the Lord Jesus, that was cru- 
 cified for them ; Edward Burrough says, " We deny not 
 the Lord that bought us, for by Him can we say we have 
 received the end of his coming, and of his death and as- 
 
60 MEMOIR OF [1654. 
 
 cension ; even He hath purchased us, and set us free from 
 the power and kingdom of the devil." 
 
 Edward Burrough bears a clear testimony to the be- 
 lief of Friends, in the resurrection and ascension of 
 Christ, and in replying to the charge of denying the ordi- 
 nances of God, and the Lord who bought them, he says, 
 " The way unto God and unto everlasting life, which is 
 Christ Jesus, we do not deny, but are true witnesses, that 
 the same Christ alone, which was crucified at Jerusalem, 
 and which God had raised from the dead, and which is 
 ascended, in Him alone is salvation, and by Him also 
 alone are all justified that believe on Him. This we de- 
 clare freely unto all people, that Christ is the ordinance 
 of God, ordained by Him for the salvation of all that 
 believe, and for the condemnation of all that believe not 
 in Him. And that the way unto this Christ is not any 
 outward visible thing, but even that which is manifested 
 from Him, and leads up unto Him ; even the light, by 
 which He hath enlightened every one that cometh into the 
 world, which' is spiritual as Christ is spiritual." 
 
 " The one-baptism, which is by one spirit into one body, 
 into the death of Christ, we are witnesses of; and the 
 bread which we break, is the communion of the body of 
 Christ ; and we being many are one bread ; but the beg- 
 garly elements of the world we testify against, being wit- 
 nesses of the substance.'' After declaring once more 
 Friends' willingness to be judged by the Scriptures, he 
 concludes thus : " If thou find any that disown the Scrip- 
 tures, we also disown such, and do say, they are not spir- 
 itual men, but have the spirit of antichrist." 
 
 E. Burrough's next work was an answer to certain 
 questions put forth by a priest called Philip Bennet, and a 
 ranting deceiver named John Reeve. This was followed 
 
1654.] EDWARD BtJKKOUGH. 61 
 
 by a review of a work entitled " Choice Experiences, writ- 
 ten by J. Turner, a female." In this review he shows 
 wherein the doctrine contained in the " Choice Experi- 
 ences,'' is contrary to the truth. 
 
 The success attending the ministry of Friends, and the 
 rapid increase of their converts, created at this time great 
 alarm among many of the ministers of other societies. 
 They were stirred up to oppose and vilify the principles 
 and practices of those, who seemed taking away their 
 congregations. Many pamphlets were put forth, the evi- 
 dent design of which was to make Friends appear ridicu- 
 lous, heretical and dangerous in the eyes of the community. 
 None of these pamphlets appear to have been sufiered to 
 go unanswered. One of them written by a John Griffith, 
 entitled " A voice from the word of the Lord, to those 
 grand impostors called Quakers," called forth a prompt 
 and spirited reply from Edward Burrough. In this essay, 
 Edward Burrough makes frequent declarations of the full 
 belief in, and regard for the Holy Scriptures, which he 
 and his brethren in religious profession, entertained, as 
 well as many other points of Christian doctrine, some of 
 which we shall quote : 
 
 " That we reject and despise the Scriptures, and the 
 words which Christ spake, which thou accusest us of, is 
 another false slander : for the Scriptures we own in their 
 place, and by the Spirit of God set to our seals, that they 
 are true." " I charge thee with a lie in thy mouth, who 
 sayest, 'We would not have men read the Scriptures.' 
 They who have heard us, shall witness that, that we do 
 direct to search the Scriptures, whether our doctrine be 
 true, and by the Scriptures shall our doctrine be tried." 
 
 John Griffith says, " they talk of high enjoyments and 
 great revelations, without, above, and beyond the Scrip- 
 6 
 
62 MEMOIR OF [1654. 
 
 tures, and of a light, which is besides the Scriptures, but 
 it is deep and thick darkness. And what hath such lights 
 led men into? even contempt of God, and of all right- 
 eousness." He also adds, " they call the Scriptures a dead 
 letter." 
 
 Edward Burrough replies : " Here thou art an accuser 
 of the brethren ; for what we do declare, the Scriptures 
 witness to the same. We speak of nothing, but what is 
 declared of in the Scriptures, by the holy men" of God ; 
 and neither without it, nor above, nor beyond it, do we 
 speak. I challenge thee to prove what thou hast asserted, 
 and all the city of London, whether we have spoken or 
 declared anything but what the Scriptures bear witness to. 
 And the light which we declare of, is the light of Christ ; 
 which the Scriptures saith, hath enlightened every one 
 that comes into the world. It is not besides the Scriptures, 
 so as [to be] contrary to it, but the Scriptures bear witness 
 of the light ; and here I charge thee with blasphemy, who 
 says, the light of Christ, which is the light that we declare 
 of, hath led them or leads any to contemn God, or his or- 
 dinances, or righteousness." " If you know any who cry 
 against the Scriptures, and against the doctrine therein 
 contained, we cry and declare against such ; for the Scrip- 
 tures we own in its place to be a true declaration of God, 
 of Christ, and of the saints' conditions ; but they are not 
 the light, but Christ is the light, as themselves bear wit- 
 ness. Nor are they the saint's guide, but the Spirit that 
 gave them forth [is], as they themselves bear testimony. 
 Neither were the Scriptures given forth to give your own 
 imaginations and suppositions upon — but they themselves 
 are doctrine — and are as they speak ; he that hath the 
 same Spirit which spake them forth, reads them, and un- 
 derstands them, and none else." 
 
1655.]: EDWARD BUEROUGH. 63 
 
 CHAPTER IV. 
 
 After a few weeks spent in fervent labor in London, 
 Edward Burrough and Francis Howgill went out again 
 in the service of their Divine Master. Whilst they were 
 absent, George Fox was brought to the city to be ex- 
 amined by Oliver Cromwell. Although nominally a pris- 
 oner, yet he was not restrained from going abroad, and 
 attending the meetings of Friends. He was as yet a 
 stranger to the great body of the young converts there, 
 and kept himself much retired, not mingling amongst 
 them, except at meetings. The way of this eminent man 
 was soon open amongst them, and they could but take 
 notice of the respectful deference paid him by the faithr 
 ful brethren, his fellow laborers in the Gospel of Christ 
 Jesus, who met him in London. Many of these had been 
 effectually reached under his ministry, and having had 
 evidence of the wisdom that had been given him from 
 above, they could not but consider him as a father in the 
 Truth, worthy of double honor. This honor was not mani- 
 fested in flattering words, which tend to exalt the crea- 
 ture —but there was a disposition to hear and observe the 
 remarks he made in social minglings, as well as in relig- 
 ious meetings ; — and Alexander Parker informs us, that 
 the London Friends all took notice of one thing: "if 
 George be in the company, all the rest are for the most 
 part silent." 
 
 On the 6th of the First Month 1655, George Fox was 
 set at liberty by the Protestor, and about that time, Ed- 
 ward Burrough and Francis Howgill met him in London. 
 
64 MEMOIR OF [1655. 
 
 There were many other ministers gathered there, and 
 Edward informs Margaret Fell, that on the next First-day, 
 the 10th, Geofge Fox was in private with Friends, that is, 
 he attended the small meetings in private houses, where 
 Friends gathered by themselves. He adds, " we two were 
 in the general meeting place,* among the rude world, 
 threshing and ploughing. The rest of our brethren were 
 that day at several meetings, some at one and some at 
 another, and some among the Baptists, and gathered 
 people; and great service there was that day. Then 
 shortly after that First-day, the brethren separated into 
 the field, to reap and to gather in." After describing 
 the field of labor, into which several of these brethren had 
 entered, he continues, " We believe that [Greorge Fox] will 
 return to this city again ; we two are too few for this ser- 
 vice, for truly it is very great ; at present many come in 
 daily to the acknowledgment of the Truth. Friends are 
 so many, that not one place can hold them on the First- 
 days, where we can peaceably meet, for the rude people ; 
 for since we came they have been very rude — very oft to 
 pull us down, when we have been speaking. George was 
 at the great meeting place, two First-days before we came ; 
 and his voice and outward man was almost spent amongst 
 them. 
 
 " We have thus ordered it since we came — we get 
 Friends on the First-days to meet together in several 
 places out of the rude multitude, &c. ; and we two go to 
 the great meeting place, which we have, which will hold 
 a thousand people, which is always nearly filled, [there] 
 to thresh among the world ; and we stay till twelve or one 
 o'clock, and then pass away, the one to one place, and the 
 
 * Probably the Bull and Mouth. 
 
1655.] EDWARD BTJRROUGH. 65 
 
 other to another place, where Friends are met in private, 
 and stay till four or five o'clock. 
 
 " Truly, dear hearts, our care is for the whole body, 
 that all things may be ordered in the wisdom of God, to 
 the confounding of all our adversaries, who seek for our 
 halting." 
 
 The number of ministering Friends, who were now fre- 
 quently in London,* many of them persons of very small 
 means, and who could illy aiford to bear their own trav- 
 elling expenses, furnished an opportunity to their breth- 
 ren of that city for contributing occasionally to their 
 necessities ; yet a care rested on the minds of the travellers, 
 not to be burdensome to any. Alexander Parker writes, 
 " We do not want for anything ; here are many precious 
 Friends in this city, who would do anything for us, or let 
 us have anything, but George [Fox] is not very free, but 
 rather keeps clear." It is probable that Friends in other 
 places, particularly Margaret Fell, sent of their abund- 
 ance to Edward Burrough and Francis HowgUl, for their 
 care in furnishing supplies to the faithful travellers, who 
 had not of their own. Alexander Parker says, " If any 
 want, our friends F. and E. supply them. The charge 
 truly is great, but our desire is to make it as easy as pos- 
 sibly we can." 
 
 George Fox, who had left London before the middle 
 of the First Month 1655, returned to it again on First- 
 day the 31st of the same month. Alexander Parker 
 thus writes of the services of that day. " We had five 
 meetings, three of Friends that met in silence, and George 
 was at one of them, where many of the world came 
 in, but were sober. Francis and Edward were at the 
 great meeting place, where many came to hear. Gervase 
 Benson and I were at a meeting beyond Westminster, 
 6* 
 
66 MEMOIK OF [1655. 
 
 where there are many convinced : in the forenoon having 
 such short notice there were not many ; but in the after- 
 noon there came very many, and they were sober, quiet 
 people.'' ■ 
 
 Just before the middle of the Second Month, Edward 
 Burrough left London and went to Edmundbury in Suf- 
 folk, where he was soon joined by Francis Howgill. 
 They passed oh together to the Isle of Ely, where at the 
 time of the assizes they had a very favored meeting. 
 Here they found James Parnell, who informed them that 
 the Baptists at Cambridge had challenged him to a pub- 
 lic dispute. Feeling a willingness to be present, they 
 accompanied him to that place at the time appointed. It 
 was the 20th of the Second Month. The steeple-house 
 had been selected by the Baptists as the most suitable 
 place for accommodating those who might wish to witness 
 the controversy ; but when the hour came they found it 
 shut. In the meantime the whole town was in an uproar, 
 and the scholars as usual rude and turbulent. The Bap- 
 tists, finding that James Parnell had two such able assist- 
 ants with him, were unwilling to carry on the dispute. 
 Edward and Francis perceiving the commotion to in- 
 crease about them, with intimations of personal violence, 
 and no present appearance of the dispute being allowed, 
 returned to the house of Justice Blakeling. James con- 
 tinued with the Baptists, who retreated to the house of 
 one of their number, whose wife behaved in a very un- 
 christian manner toward himself and friends, on which 
 James said, that as she was nothing departed from the old 
 nature, it was evident she had not been made better by 
 her baptism in water. Followed by many rude scholars 
 and people, he then returned to a Friend's house, prob- 
 ably the one at which his companions were ; and there he 
 
1655.] EDWARD BURR0U6H. 67 
 
 preached to the multitude. The Baptists finding that the 
 common people and the rough mob were with them, felt 
 their hands strengthened, and went to the shire-house, in 
 the castle yard, and sent for James Parnell, who quickly 
 came to them. The gaoler at first would have refused 
 James Parnell permission to enter, but he at last obtained 
 it. The multitude now became quiet, and Edward and 
 Francis soon joined their friend. The Baptists and the 
 Independents, each chose one to represent them, and the 
 dispute opened. 
 
 The Baptists put but one question, which was this, " The 
 writings of the Prophets and Apostles, which are called 
 Scriptures, whether are they the word and sayings of 
 the Most High God ? yea or nay ?" To this James replied, 
 " The word of God, which is God, which dwelt in the 
 Prophets and Apostles, from it they spoke forth the things 
 which are recorded in Scripture." The Baptists declared 
 this was no answer, and finding nothing how they could 
 take hold of it, they after a time departed, enjoining the 
 gaoler not to allow James to speak to the multitude. 
 James was hustled and abused by the rude scholars, al- 
 though the Baptists had been allowed to go away unmo- 
 lested. On this he remarks, " It appears that the world 
 loves its own." 
 
 Edward and Francis returned to the house of a Friend, 
 and sending for their brethren in religious profession and 
 some others, they had a meeting with them in the even- 
 ing. On Seventh-day the 21st, they had two meetings in 
 the yard of a house in the place, at which many were con- 
 vinced of the truth, even some of those who had been wild 
 and turbulent. The next day they were at a meeting 
 previously appointed in the Isle of Ely. It was large, 
 there being as was supposed, seven hundred persons 
 
68 MEMOIR OF [1655. 
 
 present. The father of Cromwell's soH-iB-law Russel, a 
 colonel in the array, who resided near, sent two priests to 
 the meeting, probably to dispute with them. But so 
 clearly did the two Friends set forth the spirituality of 
 the Gospel and unfold the way of life, that the priests were 
 confounded, and had nothing to say. Their hearts were 
 touched, and on returning to Russel they told him the 
 Quakers were far before them. On this the colonel in- 
 vited Edward and Francis to his house, where they went, 
 and had a kind reception. When the family gathered 
 about them, they were afresh qualified to preach to them, 
 in the demonstration of the spirit and with power. Some 
 of those present were seriously affected, and the colonel's 
 wife wept freely. 
 
 The next day the colonel sent them word, if they would 
 go to the house of one of the priests, whom he had sent 
 to dispute with them, who was an Independent, he would 
 send the priest word, and acquaint his congregation. This 
 message they received with gladness, and had a satisfac- 
 tory meeting, at which were the colonel's family, the pub- 
 lic preachers of the parish, and many of the people. The 
 Lord whom they served was near them by the word of- 
 his grace, and qualified them to speak the truth, with 
 boldness and convincing power. The priests hung their 
 heads in confusion, but the hearts of the people, being in 
 measure opened by the Lord's good spirit, greeted the 
 Friends in love. 
 
 Early in the Third Month, we find them once more in 
 London, laboring with their elder brother George Fox. 
 On Third-day, the 8th of Third Month, Edward and 
 Francis had a dispute with " the chief of the Baptists " 
 in London, and the next day with " two of the chief of 
 the Water Baptists." Of these meetings, Alexander Par- 
 
1655.J EDWARD BURROUGH. 69 
 
 ker writes, " Many of their hearers who are not satisfied, 
 came, and some of our Friends, and the power of the Lord 
 was over them ; though they are a very wise and subtle 
 generation, yet the Lord by his wisdom in weak ones, 
 confounds and overturns them. A great shatter is among 
 all the forms and gathered churches as they are called ; 
 and many are inquiring after the truth." 
 
 As Edward and Francis were returning from their tour, 
 they addressed from Cambridge a letter to James Parnell, 
 which it would seem recommended him to remember 
 the awakened ones in the Isle of Ely. To this letter he 
 replied under date of Thir.d Month 18th, acknowledging 
 the love which dictated it and the evidence it bore of care 
 and wisdom. Soon after receiving it, he went to the Isle 
 of Ely, and had various meetings. At Ely-town many 
 were convinced. Of Littleport in the Isle, he says, 
 "there are about sixty that are brought to meet together, 
 in that town alone." At Soham, he also had an open 
 opportunity of proclaiming the truth to the people, who 
 received the word gladly, and many were convinced. 
 
 On the 21st of Third Month, Francis Howgill writing 
 to Margaret Fell, says : " Pray for us, for our work is 
 doubled ; our care is doubled ; but our strength is also 
 renewed. The work is great in this city, but even few 
 are fitted for it. The last First-day (20th), there were ten 
 meetings in the city, and the work lieth upon George Fox 
 and us two. Here are a precious people ; [they] grow up 
 in wisdom and life, and many are added. All the priests 
 and all the gathered congregations in the city preach 
 against us, and are bent in great rage, and print lies, and 
 incense people much. Edward Burrough and I have or- 
 dinarily two public disputes with the heads of them. 
 They lose their members so fast, they know not what to 
 
70 MEMOIR OF [1655. 
 
 do ; yet the city is pretty calm and quiet ; and wisdom 
 begins to grow among Friends, and divers are moved to 
 go forth in the ministry. Two young men and two young 
 women are moved to go to Barbadoes, out of the city." 
 " Here are many Friends come up about tithes. There 
 are nearly thirty in the city, and much care lieth upon us 
 to order them, and for the brethren abroad that are in the 
 work of the Lord, or in bonds." " Our liberty here is of 
 much advantage to all of the churches of Christ everywhere, 
 glory be to Him that preservetb us in his bosom, and 
 under the shadow of his wing." 
 
 On the 29th of Third Month, these two gospel laborers 
 left London, visiting Friends and holding meetings in 
 various parts of Norfolk and Suifolk. But little account 
 of this journey has been preserved. 
 
 Oliver Cromwell, now Protector of England, was con- 
 scious that the standing he had assumed could only be 
 maintained by skill and energy. The Presbyterians were 
 dissatisfied with him, as well as the Episcopalians and 
 Roman Catholics ; and the Independents themselves were 
 not hearty in his support. They were zealously attached 
 to a republican form of government, and Oliver gave evi- 
 dence of an intent to assume monarchical powers, even 
 if prudence should deter him from taking on himself a 
 kingly title. In this situation he displayed his wonted 
 vigor of mind. It would be foreign to this work, to trace 
 the manner in which he quelled insurrection, and secured 
 and increased his power. But one of his acts, intended to 
 support his usurpations, occasioned much suffering to the 
 Society of Friends. With the sanction of his council, he 
 issued a proclamation, directing that an oath, abjuring 
 " Popish supremacy," should be required of the people of 
 England. Whilst George Fox, Edward Burrough, Francis 
 
1655.J EDWARD BURROUGH. 71 
 
 Howgill and other concerned Friends were in London, 
 during the early part of the Third Month, [this year], 
 they prepared " a declaration against popery." This was 
 intended to show that though they could take no oaths to 
 evidence their feelings, they were yet opposed to all po- 
 pery, popish rites and observances, whether found in the 
 church of Rome, or in those called reformed churches. 
 
 This declaration commences with showing that the 
 people of God, in scorn called Quakers, could not swear, 
 because they observed the doctrine of Christ Jesus and 
 his apostles, who said, "swear not at all, neither by 
 heaven, neither by the earth, neither by any other oath ; 
 but let your yea be yea, and your nay nay, lest ye fall 
 into condemnation." It then stated that they denied and 
 condemned all popish ways and supremacy over the 
 Catholic church, and in confirmation of this condemna- 
 tion alluded to the many Friends who had suffered in 
 England, under laws made to protect the Jesuits, cruci- 
 fixes and images, which laws the priests of nominally re- 
 formed churches, now kept as their guard. They bear a 
 decided testimony against that power in England, which 
 would force men's consciences either to take oaths, or to 
 conform to their outward established ordinances. " Bread 
 and wine," say they, " are carnal ; which our Lord Jesus 
 Christ's body is not, but is precious. He saw no corrup- 
 tion, and is a mystery, which bread and wine are not, let 
 them consecrate them ever so." " We deny the sacra- 
 ment, for we know there is no Scripture for it. The Lord's 
 supper is not carnal. He will make his abode with us 
 and sup with us. His body is glorious, and not beggarly 
 elements, as outward bread and wine. This is the blood 
 of Jesus, which washeth away our sins ; and this is the 
 body of Jesus, which makes us free from the law. So 
 
72 MEMOIR OF [1655. 
 
 we do deny and condemn all that worship, that sacrament 
 of elements of bread and wine, and that supper which 
 stands in those things. We witness Christ to be come, 
 who is the sum and substance, and need not have a re- 
 membrance of any element. We which be dead with 
 Christ, live in his life, from [out of J the beggarly ele- 
 ments. Again, we deny that there is any purgatory, and 
 declare against it, knowing the blood of Jesus, which 
 cleanseth from sin, and Him who takes away our sin, and 
 destroys the works of the devil." " We do deny all their 
 consecrated host, crucifixes and images, and they are not 
 to be worshipped." " We declare against the Papists, and 
 them which say salvation is to be merited by works, for 
 then it is not of faith in Him, who was not born by the 
 will of man. We deny the word merit, and know that 
 man doth not attain anything by his will." " Who are 
 in Christ, are new creatures. To them there is no con- 
 demnation, who walk not after the flesh, but after the 
 spirit. So every one shall have a reward according to his 
 works, whether they be good or evil." 
 
 After warning the people of England against persecu- 
 tion, and giving two instances of suffering for not swear- 
 ing-, they sum up the declaration by saying, they deny " the 
 Pope, and his supremacy and authority over the Catholic 
 church in general, and over every one of themselves in 
 particular. And do believe and know that there is not any 
 trausubstantiation in the called sacrament of the Lord's 
 supper ; or in the element of bread and wine, after conse- 
 cration thereof by any person whatsoever. They and 
 every of them, the people of God, called Quakers, do be- 
 lieve and know that there is not any purgatory ; and that 
 the consecrated host, crucifixes or images, ought not to be 
 worshipped, neither that any worship is due to any of 
 
1655.] EDWARD BURROUGH. 73 
 
 them. They and every of them also believe and know, 
 that salvation cannot be merited by works, and all doc- 
 trines and affirmations of the said points we do renounce 
 and witness against. They do deny all equivocation, 
 mental reservation, and secret evasion whatsoever ; speak- 
 ing the words of truth in plainness by the help of God ; 
 and in so doing are persecuted, stoned, stocked, mocked, 
 reproached and imprisoned, by those who cannot endure 
 plainness of speech; who are equivooators, mental re- 
 servers, and secret evaders.'' 
 
 Anthony Pearson, Gervase Benson and Thomas Al- 
 dam took a copy of this declaration and presented it to 
 Oliver Cromwell, on the 28th of the Third Month. They 
 told him that though the oath of abjuration was given 
 forth for Baptists to take, yet many corrupt justices, know- 
 ing that Friends could not swear, would make a spoil of 
 them by tendering it to them. Oliver replied, " It was 
 never intended for them ; I never so intended it." He 
 was very moderate in his demeanor towards the Friends, 
 and promised to read the papers they brought. 
 
 CHAPTER V. 
 
 On the 10th of the Fourth Month 1655, Edward Bur- 
 rough felt an impression on his mind, that it wouM be 
 right for him to pay a religious visit to the inhabitants of 
 Ireland. By a memorandum he made on the occasion, 
 it appears he received a promise that his life should be 
 preserved, although he was required to give up that and 
 all things else, to the keeping of Him who was calling him 
 to this field of labor. 
 7 
 
74 MEMOIR OF [1655. 
 
 On the 30th day of the month, he submitted himself 
 to the will of his Divine Master in this matter, and at 
 that time he knew not that his friend Francis Howgill 
 was under a like concern. It was, however, in the order- 
 ing of the Lord, that these two Friends should perform at 
 least part of this service together. He had caused a simi- 
 lar concern to take hold of the mind of Francis Howgill, 
 to whom He gave an inward assurance that Edward Bur- 
 rough should accompany him. The prospect thus clearly 
 opened to both was soon afterwards entered on. Francis 
 Howgill came to London in the Fourth Month, where he 
 probably found Edward Burrough. A great change had 
 taken place in the condition of Friends throughout Eng- 
 land. Persecution had arisen almost everywhere, and 
 most of the active ministers were now in bonds. To use 
 the language of F. Howgill, " our army is most scattered 
 and broken, and cast into prison. I know none almost at 
 liberty but George [Fox] and Alexander [Parker], Ed- 
 ward, I and Gervase ; except John Stubbs and William 
 Caton, John Wilkinson and John Story, and it is like 
 they cannot be long out ; yet truly the power of the Lord 
 is over all. The work of the Lord is great, and goes on 
 fast, notwithstanding all the rage of the heathen." " Ed- 
 ward Burrough has gone to Edmondsbury. I shall take 
 care for the supply of Friends in these parts, while I am 
 here ; and truly I fear lest the burden should be heavy 
 upon the north, for the charge is great, and our camp 
 great." Having received a packet of letters to deliver, 
 from Margaret Fell, he writes to her, " those to Oliver 
 Cromwell are both delivered into his hand, but he is full 
 of subtility and deceit ; will speak fair, but he hardens 
 his heart, and acts secretly underneath." 
 
 The two travellers intending for Ireland, took Swarth- 
 
1655.J EDWARD BURROUGH. 75 
 
 more in their way, that they might be refreshed with 
 Margaret Fell's company. From thence they went to 
 Warrington, where on the 8th of Fifth Month, they had 
 "an exceeding great meeting." Going to Chester they 
 visited the prisons and stayed one night in the town. 
 They sailed the next day, but had a tedious passage of two 
 days, the wind being at first contrary, and afterwards but 
 light, On Fifth-day the 12th, they had a meeting at Dub- 
 lin, in the house of a Captain Rich, and on the following 
 First-day, at the residence of a Captain Alan. Many per- 
 sons attended and were quiet listeners. F. Howgill says 
 of the captains, " they are loving, but there is not much 
 in them." Edward Burrough went several times to the 
 house of Deputies and spoke to Fleetwood, who was mod- 
 erate with him. They had pretty full meetings on First- 
 days, but say of the inhabitants of Dublin, " they are a 
 careless, dissolute, proud people." Beneficial effects, how- 
 ever, appear to have attended their labors in that place, 
 some of their hearers being convinced of the truth. 
 
 Soon after arriving in Dublin, Edward addressed the 
 following epistle to Friends in London, viz : 
 
 A General Epistle to Friends in London. 
 
 "My dear beloved friends and brethren, in the everlast- 
 ing unerring Truth, of which you are made partakers, who 
 are called of God to be witnesses of his name, and of his 
 Truth ; with my dear love I do salute you, dearly and 
 tenderly, and all the rest of the begotten of God, in 
 that city, whom my soul longeth after, [even for] your 
 growth in the inward man. The everlasting Father 
 strengthen you, and refresh you with the living streams 
 from his presence ; and his love and power and grace be 
 
76 MEMOIE OF [1655. 
 
 multiplied among you, unto whom He hath opened a door, 
 and made an entrance into the true rest, which remaineth 
 for you, unto which the Lord of glory is gathering you, 
 and leading you, and carrying you as lambs in his arms, 
 into the fold of everlasting refreshing. 
 
 My dear hearts, walk worthy of the love of God, where- 
 with He hath loved you, and let your lights show forth 
 into the world, that your good works they may see, who 
 watch over you with an evil eye. Dear Friends, to you 
 that believe, He who is the light of the world, is precious. 
 Therefore in the light wait, that your understandings may 
 be opened and your feet prepared to walk in the ways of 
 the Lord, which to all the children of light are pleasant 
 ways. Be not entangled with any yoke of bondage, which 
 may burden you from running the race that is set before 
 you ; but in the death of all [that is] mortal stand, and 
 there the life of immortality you will see and witness, and 
 the daily food you will receive, to that life which the love 
 of the world doth crucify. 
 
 Do you not know that the friendship of this world is at 
 enmity against God ; but you are called not to serve the 
 world, but God, who is the light, and the world must serve 
 you ; so take heed lest your affections, and desires, and 
 hearts be drawn aside from the pure way of life into that 
 which is visible, which will not endure forever ; for that 
 life is death, and that glory is shame. In the light I read 
 you, and do behold many pleasant plants springing up in 
 the garden of God ; and I bear you record, some of you 
 have laid your crowns down at the Lamb's feet, and have 
 scorned the glory of Babylon and Egypt; surely your 
 reward will be everlasting, and your cups will the Lord 
 fill in the sight of your enemies, and your glory shall be 
 above the glory of the earth, and your crowns shall never 
 wither. 
 
1655.] BDWAKD BURK0U6H. 77 
 
 Therefore press on, and look not back, spare not the fat, 
 nor the best from slaughter, but to the sword bring all your 
 enemies, which have been they of your own house, which 
 have prevailed over you ; but now the Lord is arising 
 among you, and you have seen the shaking of the earth, 
 and the heavens, and of the darkness of the sun, and of 
 the falling of the stars ; therefore wait to the end, that the 
 crown of immortality you may wear. The day begins to 
 dawn among you, therefore put off every work of the 
 night, and walk all in the day ; for ye are the light of the 
 world, and a city set upon a hill, which cannot be hid. 
 The Lord prosper you, and preserve you, and be with 
 your spirits, and establish you. Amen. 
 
 Edwaed Bukrough." 
 
 Dublin, the 14th of the Fifth Month, 1655. 
 
 After they had been about three weeks in Dublin, 
 Francis Howgill felt a concern to travel to the southwest, 
 believing there was religious service for him in that part 
 of Ireland. He writes, " But now, my beloved yoke fel- 
 low and I must part, who have borne the yoke so long 
 together — the cross is great, in so strange and barbarous 
 a nation ; yet it is not so great, as if any other had parted 
 us : — in the will of God we are. I am moved to go a hun- 
 dred miles west in (he nation towards Cork ; there is a 
 service and a people to be gathered that way ; and at 
 Kinsale, and Bandon-bridge, at the end of the land. 
 Edward Burrough must stay here, for this city we can- 
 not leave yet; but I am given up to lay down all for 
 Him, who hath made me a conqueror ; glory unto Him 
 for ever more." 
 
 In the latter part of the Sixth Month, or the 1st of the 
 Seventh Month, Francis departed from Dublin, being ac- 
 7* 
 
78 MEMOIR OF [1655. 
 
 companied by Edward Cook, a cornet in the Protector's 
 own troop. Edward was an inhabitant of Bandon, but 
 had been convinced at Dublin, under the ministry of these 
 two Friends, and now he was willing to do what he could 
 towards furthering their Gospel labors. Perhaps in going 
 with Francis to the south, he might have had a view of 
 drawing him to his own house at Bandon, in hopes that 
 his beloved wife might also be led thereby to a knowledge 
 of what he now considered the Truth. Whatever his views 
 were, it pleased the Lord, his Saviour, to grant that his 
 wife also might have her spiritual eyes anointed to see 
 things as he saw them. Both of them were afterwards 
 faithful sufferers for the Truth. 
 
 Edward Burrough remained in Dublin, and soon after 
 his companion left him, he thus wrote to Margaret Fell : 
 " With heaviness of spirit, I write unto thee, yea, and 
 with my eyes full of tears ; for I am separated outwardly 
 from my dear beloved brother Francis Howgill, who was 
 my right-hand man in the wa,r, before whom many Phi- 
 listines have fallen. And truly when I consider what the 
 Lord hath done by us, my heart is rent and broken. 
 Many glorious days we enjoyed, and many pleasant hours 
 we had together, in dividing the spoil of our enemies ; for 
 our hand was always strong in battle, and our ensign was 
 lifted up above our enemies, and even thousands have fal- 
 len on our right hand, and on our left. But according 
 to the will of God, we are now separated ; he into the west 
 of this nation one hundred or six score miles from Dub- 
 lin, where I must stay a season, for ought I see, and truly 
 under great suffering, for few are here that hunger after 
 God, and blindness and deafness have possessed all. Little 
 Elizabeth Fletcher* is at present here, but I know not 
 
 * Elizabeth Smith afterwards arrived in Dublin, and joining com- 
 
1655.J EDWARD BURROtGH. 79 
 
 how long sne stays; her dear love is to thee, and to all the 
 flock of God. Truly I suffer for her, she being as it were 
 alone, having no other woman with her in this ravenous 
 nation, where it is very bad travelling every way a-foot, 
 and also dangerous ; but we are much above all that. If 
 it were the will of the Lord, that any woman were moved 
 to come over to her, it might be serviceable. 
 
 " I was glad that Francis Howgill had so good an op- 
 portunity of passing on his journey ; he went with a cornet 
 and some others, who were very loving to us, and came 
 to meetings while they stayed in the city." 
 
 " Let thy prayers be to the everlasting Father for us, 
 that his dread may go along with us, over all." " As thou 
 canst, at opportunity, write to us, it will make me glad ; 
 the face of one Friend would rejoice my soul." In a post- 
 script, he adds, " Here is a Friend come from England 
 since I wrote this, from Oxford, who saith he was moved 
 to come, and I believe it. I am refreshed by him." This 
 Friend from Oxford was without doubt Thomas Loe. 
 
 Edward Burrough was diligently employed in Dublin, 
 in waiting on his ministry, and writing to his friends and 
 others. 
 
 It was, perhaps, toward the Tenth Month before he felt 
 released from that city. He appears first to have gone to 
 the north, and then to the south and west, passing through 
 Dublin, and spending two weeks there oh his way down. 
 At Kilkenny he spent sixteen days, laboring amongst the 
 inhabitants generally, and being twice amongst the Bap- 
 tists. He says, " a few in that city received our report." 
 Passing on to Waterford, he writes at that place, " Our 
 
 pany with Elizabeth Fletcher, they then went out into various parts 
 of the country, laboring successfully as they found ability, even amid 
 much oppression and abuse. 
 
80 MEMOIR OF [1655. 
 
 service lies only in great towns and cities ; for generally 
 the country is without inhabitants, except bands of mur- 
 derers and thieves and robbers, which wait for their prey 
 and devour many ; from which yet we are preserved. I 
 had great opposition in this city ; five times opposed by 
 the rulers who are Baptists, and once was I tried for a 
 vagabond, and once examined by them for a Jesuit; but 
 to this day, out of snares and plots am I preserved, and 
 walk as a bird among fowlers' snares, and as an innocent 
 dove which hath no mate ; nay, none unto whom I can 
 open my cause, but the Lord my God only." 
 
 On the 5th of the Eleventh Month, writing from Water- 
 ford to Margaret Fell, he says, "Sister beloved, whom I 
 forget not, but do remember with kindness, and of whom 
 I am not forgotten." " We are joint heirs of the incor- 
 ruptible inheritance of the Son, who in us liveth and 
 worketh of his own will ; in whom we are what we are, 
 and by whom we do what is done; to Him we give his 
 own, glorifying Him with his own, world without end. 
 Though far distant from one another, yet my love is hereby 
 increased unto all the children of light ; with tears rejoic- 
 ing in the unity of the Spirit with you all, who am to you 
 a brother and companion in the kingdom and patience of 
 Jesus Christ, and in labors and sufferings more abun- 
 dant ; but as in suffering with Christ I do abound, so my 
 joy by Him and consolation in Him are increased also." 
 " I have not long heard from my chiefest companion F. H., 
 whose love in the same measure salutes thee with mine. 
 It is now four months since we parted at Dublin, and what 
 I have said in respect of suffering and trials, he can seal 
 the same with me ; who have been companions in tribula- 
 tion and in patience, and' are now in joy and rejoicing; 
 hoping to receive the end of our labor, and to see the 
 
1655. J EDWARD BTJRR0U6H. 81 
 
 travail of our souls, that we may bring in the [sheep} with 
 us into the fold, and may return to our camp with victory 
 from our Lord. We have not spared to wound on the 
 right hand and on the left ; and victory, victory, hath 
 been our word of watch. Though this nation be as a 
 heath in the desert, yet there is a seed and a remnant, for 
 whose sake we are sent. Seldom have I heard from him 
 since [we parted at Dublin]. He is about Cork and Kin- 
 sale and Bandon, sixty or eighty miles from this place ; 
 and he hath written for me to come that way ; if I had 
 freedom, for there was service. But yet I have not had 
 freedom to leave these parts, for here is a harvest and but 
 few laborers ; and a war is begun in this nation, and but 
 very few on our part to manage it 
 
 "Our dear sisters Elizabeth Fletcher and Elizabeth 
 Smith are also in the west, valiant for the Truth ; and 
 some from London arrived at Dublin, who are going into 
 the north of this nation. Of all our work and labor, 
 which is doubled upon us since we parted, have we a re- 
 ward into our bosoms; and herein will our joy be more 
 enlarged, to hear how the war prospers in that nation. 
 Write and let us know, that we may partake with you in 
 your rejoicing ; and assuredly you may praise the living 
 God on our behalf. Here is a great want of books in this 
 nation, which might be very serviceable in spreading forth 
 the Truth." 
 
 In the Tenth Month of this year, a company of priests 
 in the south of Ireland, finding that many of their flocks 
 were leaving them, went to Dublin to obtain some remedy 
 from Henry Cromwell and his council. At their sug- 
 gestion a warrant was issued, ordering the magistrates to 
 send " all that are called Quakers " to Dublin. A copy 
 was sent to the governor of Kinsale, and another to Colonel 
 
82 MEMOIR OF [1655. 
 
 Phayre, governor of Cork, and it would appear other 
 magistrates besides were furnished with them. Phayre was 
 convinced that Friends were true Christians, ^nd he de- 
 clared that more good had been done by those who were 
 then there, than " all the priests in the country had done 
 for a hundred years." He had no mind to meddle in 
 persecuting them, and supposing that he would be able to 
 protect them against other magistrates, he sent a letter 
 privately to Francis Howgill, who was at Kinsale, desir- 
 ing him to come to Cork. The magistrates to whom the 
 warrants were addressed were not desirous of acting, and 
 one called Major Stoding was turned out of his commis- 
 sion for refusing to obey it. Many Friends were now im- 
 prisoned in Dublin, and a spirit of persecution seemed 
 spreading through the land. Yet at Cork and Kinsale the 
 men in authority continued generally favorable to Friends, 
 and many officers of the army attended their meetings. 
 
 In the Eleventh Month Edward Burrough went to 
 Cork, where he and Francis Howgill once more joined 
 company. From Cork they went to Limerick, accom- 
 panied by James Sicklemore and Edward Cook. They 
 reached that place on a Seventh-day of the week. The 
 next day they were not permitted to speak in the public 
 places of worship, and on Second-day they were expelled 
 the place. As they rode along on horseback Edward 
 Burrough preached to the people, and after they were out- 
 side of the gates, he had an opportunity of addressing a 
 great multitude. His three companions each spoke a few 
 words, directing the hearers " to Christ Jesus, a measure 
 of whose light was given to every one to profit withal," 
 and a number of persons were convinced that day. 
 
 They also visited Kinsale, where among other fruits of 
 their labor, Susanna Worth, wife of the priest Edward 
 
1655.J EDWARD BURROUGH. 83 
 
 Worth, who was afterward Bishop of that place was con- 
 vinced. For her obedience to her conscientious convic- 
 tions she suflfered much at the hands of her husband, but 
 remained a faithful Friend until her death. 
 
 Edward Burrough and Francis Howgill returned to 
 Cork in the Twelfth Month, where they were arrested by 
 the high sheriff of the county, under a special order from 
 Henry Cromwell and his council. They were taken by 
 armed men from garrison to garrison, until they reached 
 Dublin, having had many opportunities by the way, of 
 preaching Christ to the soldiery and others. In Dublin 
 tfhey were committed to the care of Mortimer, the ser- 
 geant-at-arms, in whose house they had a large chamber 
 allowed them, where none of their friends were hindered 
 from visiting them. 
 
 They arrived at Dublin about the 20th of the Twelfth 
 Month, and being brought before Henry Cromwell and 
 his council, they were examined, but no charges of any 
 kind were brought against them. ,They answered with 
 freedom the questions put to them, and Edward Burrough 
 says, " Mighty was the power of the Lord with us, to the 
 confounding of our enemies." Although no cause of im- 
 prisonment could be proved against them, they were kept 
 in close confinement until forcibly banished from the 
 island. Whilst in confinement, Edward wrote various 
 addresses, one of which entitled, " The unjust sufferings of 
 the just declared, and their appeal to the just witnesses of 
 God in all men's consciences," is here introduced, which 
 is as follows : 
 
 " To all ye colonels and commanders and ofiicers, and 
 to all the honest hearted in the city of Dublin and else- 
 where, to whom this may come. 
 
 " Hereby, we the prisoners of the Lord for the testi- 
 
84 MEMOIR OF [1655. 
 
 mony of Jesus and for the exercise of a pure conscience, 
 do lay down our cause before you ; and to the light of 
 Jesus Christ, in all your consciences, we appeal in this 
 our cause of righteousness and innocency, to be judged 
 thereby. We are men fearing God, and working righte- 
 ousness, and are friends to the commonwealth of Israel, 
 and are exalters of justice and true judgment in the 
 earth, and are subject to all just power, and every just 
 ordinance of man for conscience sake. We have suffered 
 the loss of all, and have borne part of the burden with 
 you, that we might obtain the freedom of the righteous 
 seed, and the liberty of tender consciences, to serve the 
 Lord in his own way. 
 
 We are well known to the Lord, though strangers to 
 you, and are free men in the record of heaven, though 
 now sufferers unjustly under your present authority, who 
 have taken the place of exercising lordship, over our pure 
 consciences, and have imprisoned us and endeavored to 
 give judgment of banishing us, only upon false accusa- 
 tions, and information and slander, without the proof or 
 testimony of any accusation of evil, justly laid to our 
 charge. And to you hereby be it known, that not for evil 
 doing, do we thus suffer ; for to this present, no man hath 
 convinced us of any evil, nor justly proved the transgres- 
 sion of any law, martial or civil, against us, though we 
 stand accused of many grievous things, of which we are 
 clearly innocent in the sight of Him that lives forever, 
 and do nothing more desire herein, but to be tried by the 
 law of equity and righteousness, and judged according 
 thereunto. 
 
 By virtue of command given unto us by the eternal 
 spirit of the Lord, came we into this land of Ireland, con- 
 trary to the will of man ; not to seek ourselves, nor our 
 
1655.] EDWARD BURROUGH. 85 
 
 own glory, nor to prejudice your nation or government, 
 nor to be hurtful to your commonwealth, but with the 
 message of the gospel of Christ Jesus, we came to turn 
 [people]' from darkness to light, and from the power of 
 satan to the power of God, and to minister the word of 
 reconciliation and salvation freely, without gift or reward 
 unto lost souls. Hereof God is out? witness, and also we 
 have the seals of our ministry, which unto us herein can 
 give testimony by the same spirit, and this are we ready 
 to seal with our blood. These six months and upwards 
 have we labored in travels and sufferings, and reproaches, 
 and have passed through your cities and towns in sober- 
 ness ; and in meekness have we preached' the kingdom of 
 God, and have holden forth the word of truth, and the 
 testimony of Jesus; and our lives have we not loved till 
 this day, though sometimes dangers on every side have 
 beset us, that we might hold forth the faith of Jesus the 
 author of our profession, in the exercise of a pure con- 
 science, both by doctrine aud conversation. Herein are 
 we justified in the sight of God, and who is he th-at eoH- 
 demns us ? We call heaven and earth to record, and the 
 light in all men's consciences, who have heard our doc- 
 trine and seen our conversation, to witness for us herein. 
 We challenge all your nation of Ireland, our very enemies, 
 to prove the contrary, though otherwise we stand falsely 
 accused, and falsely reputed to be disturbers and makers 
 of disorders, to the breach of public peace, and such like 
 grievous things. 
 
 Upon the false information hereof, a warrant was issued 
 out from' the chief ruler and' council of Ireland, and we 
 thereby were apprehended in the city of Cork, and haled 
 by guards as malefactors, before the council in this city, 
 where none of all these false accusations were, or could be 
 
86 MEMOIR OF [1655. 
 
 proved against us, nor of the transgression of any known 
 law could we be convicted. Though occasions were sought 
 against us, yet none could be found ; and though snares 
 were laid for our feet, yet were we not entrapped ; but 
 were cleared in the sight of God, witnessed by the light 
 in all their consciences ; and were found innocent, and 
 without reproof in the eye of the Lord. And by our in- 
 nocency, were their orders of false accusation made of 
 none effect ; and we thus far proved to be guiltless before 
 the throne of true judgment. Yet notwithstanding, con- 
 trary to the light in their own consciences, and contrary 
 to the just laws of the nation, which afford freedom to the 
 free born and righteous, were we committed to prison with- 
 out conviction, or any guilt charged upon us, or the least 
 appearance of evil towards any man's person. Though 
 falsely accused, yet no true testimony [was] given against 
 us, whereby our boldness in the way of the Lord could be 
 discouraged, as having the testimony of the spirit of God, 
 bearing us witness in the Holy Ghost, that in all good 
 conscience towards God and towards man, we have lived to 
 this day ; also are we without reproof in the sight of God 
 and all just men. Though upon search and examination, 
 •we are found guiltless thus far, yet farther hath the enemy, 
 the devil, prevailed in cruelty against the innocent, that 
 it is endeavored that we be banished under the account 
 of vagabonds. This last accusation is most false and un- 
 righteous ; for we challenge this : of whom have we beg- 
 ged? or to whom have we been burdensome? or whose 
 bread have we eaten for nothing? or what evil have we 
 done? where is the testimony of your slanders? But in- 
 nocently do we suffer these things, bearing reproaches, 
 and binding the cruelty done unto us as chains about our 
 necks, and as crowns upon our heads ; having the assur- 
 
1655. J EDWARD BURROUGH. 87 
 
 ance, that for well doing we suffer these things from the 
 hands of the rulers, through the lies and slanders of the 
 teachers, who are in Cain's way of persecution, till they 
 have fulfilled their measure of wickedness, and be laid 
 waste as the wilderness. 
 
 This is our cause, and hereby it comes before you, by 
 the light of Christ in your consciences to be judged, if your 
 hearts be not altogether hardened, and your minds wholly 
 blinded ; and we lay it at your door to receive sentence 
 from you, and without respect of persons hold forth our 
 guiltless cause before you, not begging anything from you 
 but herein to clear our consciences, that you may save 
 yourselves from this untoward generation, whose root is 
 corrupt, and fruit bitterness. While we have breath from 
 the Lord, we shall bear witness against injustice, and all 
 cruelty and oppression, and shall appeal to receive justice 
 from the present power that now rules. In the name of 
 the Lord we challenge our privilege of freedom, as being 
 free born, till we be accused guilty by the just law of equity, 
 unto which we are subject for conscience sake, and not 
 to any man's will. By word and writing are we bound 
 by the law of Gnd, to bear witness against the unjust 
 proceedings herein of the heads and rulers of Dublin, 
 and shall seal our witness against them, and against their 
 unrighteous decrees, sealed in their cruelty against the 
 innocent, with our blood if thereunto we be called. 
 
 Edward Bukrough." 
 Dublin, the 26th of the Twelfth Month 1655. 
 
 On the 23rd, Edward Burrough sent a general chal- 
 lenge to all the priests in Dublin and its neighborhood, at 
 whose instigation he understood he and his companion 
 were confined, to give them a public meeting in order to 
 
88 MEMOIR OF [1655. 
 
 debate tJie doctrines of either, that so the honest inquirers 
 after truth might be satisfied, who were right, and who 
 were wrong. Of this paper no notice was taken, but the 
 conncil after a few days, issued an order to the mayor of the 
 city, that he should send Edward Burrough and Francis 
 Howgill, with all speed to England. About the last of 
 the year, they were by force placed on board a vessel 
 bound for Chester, at which they arrived the 2nd of 
 First Month, 1656. 
 
 During the course of this year, Edward Burrough and 
 Francis Howgill addressed several epistles to their breth- 
 ren in London, and other parts of England, evincing 
 much lively concern for their spiritual welfare and preser- 
 vation in the unchangeable Truth. The excellent counsel 
 and pertinent exhortation they contain render them well 
 worthy of a carefiil perusal. 
 
 To BE Read at Meetings of Friends in London. 
 
 " Friends of God, called by Him out of the dark world 
 into his marvellous light ; to all you who by the power of 
 God are kept faithful, to walk and abide in the measure 
 of the gift of God received ; grace, mercy and peace from 
 God the Father of life, be multiplied in you, and amongst 
 you, that you all may grow up in the power of God, out 
 of darkness and the shadow of death, wherein you have 
 been held captive in a strange land. 
 
 " Dear Friends, our souls are poured out for you, that 
 you all may abide in that which you have received and 
 heard, which is the way and path of life, and righteous- 
 ness, and peace eternal. Therefore walk worthy of the 
 calling, whepeunto ye are called, and wait in the light by 
 which you are enlightened, that all deceit in particular 
 
1655. J EDWARD BURROUGH. 89 
 
 and in the general may be seen and judged. We bear 
 you record, there is a witness of God manifest in you, and 
 true desires which flow to God from you ; therefore take 
 heed to the measure of God, that by it you may hear the 
 voice of God, and see his powerful presence ; for by that 
 which is manifested of God in man, God speaks, moves, 
 and acts, and is known unto man. 
 
 " They that neglect the measure of God, to walk in it, 
 all their knowledge, experiences, and profession are for 
 condemnation by that which changeth not. So all dwell 
 in the measure which is the light, in the cross which keeps 
 under and judges the fleshly man ; so the understanding 
 will be kept open to receive the mercies of God, and to 
 walk worthy of the mercies received; but turning aside 
 from the light, you neglect the mercies, and follow lying 
 vanities, and err from the way of righteousness, and bring 
 yourselves under condemnation. For no longer is God 
 enjoyed by 'man, than while man abides in his counsel, in 
 his fear, where the secrets of God are manifest and received 
 by the light, which is the first entrance unto God, and the 
 fulness of the enjoyment of God. Beware of the world, 
 where all the temptations lie, to draw away your minds 
 into the carnal and visible things, out from the light by 
 which the life is enjoyed, and so death passeth over you, 
 and condemnation cometh upon you, and the life be lost, 
 and misery be revealed against you. 
 
 " Large is the love of God unto you, in calling you and 
 choosing you, and therefore forget not this love, but walk 
 in it, up to God, from whom free redemption is manifest 
 unto that which hath lain in death, overcome by the dark- 
 ness. Follow not your own wills, nor the voice of the 
 stranger and false prophet, which draws out into visibles 
 here, and there ; but have salt and discerning in your- 
 8* 
 
90 MEMOIR OF [1655. 
 
 selves, that you may try every motion, and every spirit, 
 and may by that which is infallible and errs not, compre- 
 hend and judge that which is fallible and erring, which 
 flourisheth for a time, but comes to an end and is withered. 
 This your own knowledge and consciences will set seal to, 
 who have been scattered upon the mountains in the cloudy 
 and dark day ; but now the light is breaking forth, and 
 the day begins to appear ; and all you who abide faithful 
 shall see the glory of the Lord, and shall enjoy Him in 
 the land of the living. 
 
 "We charge you all in the Lord, that you who profess 
 the Truth walk in it ; and as you profess a change, let it 
 appear by putting off the works of darkness, which by 
 the light are made manifest unto you, and testified against 
 by the witness of God in you. Know this, that that which 
 liveth in you which is contrary to God, witnessed against 
 by the light of Christ, shall be as a prick in the eye, and 
 as a thorn in the side forever. Wrath is to be revealed 
 upon him that spareth the best, and saveth the fat from 
 judgment, for to the slaughter all must come, that life and 
 glory may be made manifest. He that looks back by the 
 way is not fit for the kingdom ; and he that returns again 
 to the pollutions, his latter end is worse than his begin- 
 ning, and the judgment of God cannot be escaped. 
 
 " Therefore wait in the power of God, and stand in the 
 light, which is the armor against all temptations, whereby 
 the darkness and death, and he that hath the power of 
 death, is overcome, and all that love the light are guided 
 by it. And all dear Friends, who have tasted of the love 
 and power of God, and do witness the rending of the 
 earth, dwell in the power and pure fear of the Lord, that 
 so all deceit may be kept down and under. Take heed 
 of the false prophet's speaking, or suflfering your minds to 
 
1655.J EDWARD BXJRROUGH. 91 
 
 run out in the openings, and so you will speak that which 
 is opened in the light. 
 
 " We charge you all in the presence of the dreadful 
 God of life and power, that you all wait in silence, and 
 wait to have salt and savor in yourselves, to know the 
 voice of Christ from the voice of the stranger, for till that 
 be known in yourselves you are not able to judge. There- 
 fore all wait in the light, which is the eye, which sees into 
 the mysteries of the kingdom ; and none to utter a word, 
 but what you are divinely moved unto, or else that in 
 every one's conscience will bear witness against you. 
 
 "Be not hasty, when you see things open in your minds, 
 dwell in them, and run not forth and speak, but treasure 
 them up in your hearts, arid take heed, and keep low in 
 the fear of the Lord God, that pride and presumption get 
 not up, nor anything be exalted above that which is pure. 
 Dear Friends, you are upon us as a great weight and bur- 
 den, lest we should have bestowed our labor in vain, but 
 we hope and trust the Lord will preserve you, if you stand 
 in obedience to that of God made manifest in you, and so 
 you will grow. Take heed of striving and contending, but 
 judge that [spirit], every one in yourselves, that you may 
 all grow up in the pure life of God. The everlasting 
 power of God bless you all, and keep you in his everlast- 
 ing love and power, and give the victory over your enemies, 
 that you may come to witness eternal life made manifest 
 in you, from God. 
 
 " Your brethren in the work of the Lord. 
 
 Edward Bueeough, 
 Feancis Howgill." 
 
 On landing in England, they heard of a meeting to be 
 held at Preston, in Lancashire, and being desirous to at- 
 
92 MEMOIR OF [1655. 
 
 tend it, they left Chester on the 3rd of the First Month 
 for that purpose. The meeting was probably held on the 
 4th, for Edward Burrough says that they " made haste, 
 much desiring to be there, which also was brought to pass 
 by the hand of our God." At Preston they unexpectedly 
 met John Audland and Alexander Parker, and the meet- 
 ing was held to the great advantage of Truth. Recurring 
 to the recent field of labor which he and Francis had been 
 engaged in, Edward writes : " Truly great service for the 
 Lord we had in Ireland, for near seven months ; the par- 
 ticulars would be very large ; but in short, there is a pre- 
 cious work begun and seed sown, which shall never die." 
 " Francis' dear wife, we hear, is departed this world, 
 which will be a little hindrance to him at present, as to 
 settle his children and the like ; but truly he is wholly 
 given up to do our Father's will, through great and many 
 trials, and dangers and sufferings." 
 
 From Preston, Edward Burrough and companion pro- 
 ceeded to Lancaster, and from thence to visit Friends in 
 the counties still further north. Here, it appears, they 
 parted for a while, Francis Howgill looking after his 
 children, whilst Edward Burrough proceeded to London. 
 Besides his labors in the ministry in that great city, he 
 published the Epistles written by him in Ireland, and 
 those prepared jointly with Francis Howgill. On the 6th 
 of the Third Month he finished and dated a work, en- 
 titled, " A description of the State and Condition of all 
 Mankind on the face of the earth." Francis Howgill 
 soon joined him, and they continued laboring together in 
 Gospel unity. A letter from Francis Howgill to Margaret 
 Fell, which was probably written early in the Fourth 
 Month of this year, says : " In this city Truth hath do- 
 minion over all; none will stand now to dispute, but they 
 
1655.] EDWARD BURROUGH. 93 
 
 turn away. We have about twenty meetings in a week ; 
 and ten or twenty miles about [there are] great desires ; 
 and if we can we go out, but we cannot stay ; great is our 
 care." " Edward Burrough salutes thee ; he is almost 
 spent : few know our condition.'' 
 
 From London they went to Bristol, and had a greM 
 meeting there on a First-day (Fifth Month 27th), at which 
 about five thousand persons attended. Soon after, Edward 
 returned to London, and it was not . long before he was 
 joined by his faithful companion, and for many months 
 they had sore trials and conflicts, in contending with some 
 who had gone out from the Truth, and others who had 
 never attained it. The ranters, a body of people acknowl- 
 edged by no religious society, were a disturbance to all. 
 Particularly were they so to Friends, whose places of wor- 
 ship were not in anywise protected by the civil authori- 
 ties. These ranters would come into the meetings, scream- 
 ing or singing with loud voices, interrupting the ministers 
 m their solemn services, and at times using very indecent 
 language and actions. 
 
 William Caton, who came to London about the 1st of 
 the Seventh Month of this year, writes of the exercises 
 they had in the city, from some who had left the Truth 
 and gone into extremes, but adds that the faithful had 
 comfort in one another. Although Edward Burrough 
 and Francis Howgill had much suffering to endure in 
 London, they yet felt sympathy for their brethren under 
 suffering in other places. On the 19th of the Seventh 
 Month they addressed a joint letter to Thomas Aldam and 
 others in Yorkshire, on whom much abuse had been be- 
 stowed for their faithfulness. Francis Howgill held the 
 pen. This communication bears witness to the unity and 
 fellowship subsisting amongst them. They say : 
 
94 MEMOIR OF [1655. 
 
 " Dear brethren, we are with you in your bonds, in your 
 reproaches and imprisonments, and in your rejoicings; 
 your joy is ours, for we eat with you and drink with you 
 at oar Father's table, where there is plenteous nourish- 
 ment for all those who wait in his counsel, and are obedi- 
 ent to his commands." In respect to things in London 
 they say : " Dear brethren, our care is great ; the harvest 
 is great; who are sufficient for these things? Here are 
 fields white unto harvest, and much of the power of God 
 hath been with us. Great hath been our burden and our 
 work since we came here, and our reward is great. Much 
 have we been drawn out to administer in power and wis- 
 dom. We have exceeding great meetings of all sorts, and 
 we labor and travail until Christ be formed in them. 
 Pray for us that we may be kept in his power, [which] 
 reigneth over all ; by the power of the Lord the mouths 
 of lions are stopped, kings are bound in chains ; eternal 
 living praises for evermore to Him who rides on conquer- 
 ing in power and great glory ! Many are brought under 
 great judgment and true power, and many have learned 
 their own condemnation. 
 
 " The last First-day, (Seventh Month 14th), my dear 
 yoke-fellow and I went in the forenoon to two of the high- 
 est notionists and the greatest deceivers in the city, at two 
 steeple-houses, where the wise of the city come ; and I had 
 great liberty, and spoke toward an hour ; all were silent, 
 and some confessed they never heard so much truth in 
 power delivered. Many would have had me to their 
 houses ; but we lay hands on none hastily." 
 
 James Lancaster and Miles Halhead were at this time 
 in London, but tarried not long there. The parliament 
 had met on the 17th, but it was no longer a meeting of the 
 free and independent representatives of the nation. Those 
 
1656.] EDWARD BURR0U6H. 95 
 
 only of its members who were approved by Cromwell and 
 his council were permitted to enter the House, or to sit 
 therein. This high handed measure of arbitrary power 
 occasioned great excitement throughout the community, 
 particularly amongst those who were attached to republi- 
 can principles. In this public agitation Friends took no 
 part. In reference to it Francis Howgill says : " As for 
 these things, they are nothing to us, we are redeemed from 
 them. Praises to the Lord for evermore, who hath made 
 us to reign above the world, and to trample upon it." 
 
 In a narrative relating to the rise of the Society, pre- 
 pared by William Crouch, who died in 1710 aged eighty 
 years, he thus speaks of events occurring about this time 
 in and near London. 
 
 " Being now come to time, in some degree within my 
 own knowledge and remembrance, to wit, the year 1656, 
 when I find the two aforementioned Friends, to wit, Francis 
 Howgill and Edward Burrough returned from Ireland, 
 and frequenting the meetings in and about the city of 
 London, where their service was very great. They were 
 the apostles of this city in their day, by whom many 
 were gathered, both sons and daughters, and were settled 
 through the grace of God in the faith of the Gospel, by 
 the effectual working of the word of Life through their 
 ministry, and of others, the servants of the Lord, as afore- 
 said. And the Lord opened the mouths of some of the 
 inhabitants of this city, to bear witness to the Truth now 
 made known. The first of which that had a public testi- 
 mony to bear, was Ann Downer, aforesaid, who was fol- 
 lowed by Richard Greenway, John Giles, Sarah Black- 
 berry, Ann Gold, Rebecca Travers, Richard Davies, 
 William Baily, Mary Booth, and some others. 
 
96 MEMOIR OF * [1656. 
 
 " Those meetiogs which I found and frequented at my 
 first eonvincement were at the Bull and Mouth, at Sarah 
 Yates' in Aldersgate Street, at Humphrey Bache's, a 
 goldsmith in Tower Street, held on the First and the 
 Sixth-days of the week, both in the afternoon ; and at the 
 house of Girard Roberts, in a street called Thomas 
 Apostles, where sometimes resorted travelling Friends, 
 who came out of the country on the service of Truth, and 
 there was also a meeting on the First-day of the week, in 
 the afternoon ; and for some time at the house of Samuel 
 Vaus, in Basinghall Street, was a meeting on First-day, 
 in the after part of the day, and at the house of William 
 Woodcock in the Savoy, was a meeting on the First-day, 
 and on the Fifth-day of the week, at which place meetings 
 are continued unto this day. About this time, also, a 
 meeting was set up at Horsleydown, in the house of a 
 widow there; and the number of Friends increasing, a 
 piece of ground was procured to build a meeting-house 
 upon, and accordingly a meeting-house was built, and 
 since enlarged, and is the same which continues there. 
 There was also a meeting at Stepney, at the house of one 
 called Captain Brock, which continued there until about 
 the year 1665, or '66, in the stead of which a meeting was 
 settled at Eatcliff, and a meeting-house there built, and 
 since enlarged, as it is at this day. 
 
 " We had also meetings on the First-day of the week 
 at Worcester House in the Strand, where one Nicholas 
 Bond had lodgings, who had some place at or did belong 
 to the court ; he afterwards taking lodgings at the great 
 house at Greenwich, called the Palace ; we had meetings 
 there for some time. We had also some meetings at the 
 house of Gobert Sikes, in Hackney ; and for some time 
 we had meetings in the Pall Mall near James', at the 
 
1656.] EDWARD BURROUGH. 97 
 
 house of Elizabeth Trott, a widow ; we had meetings also 
 in the Palace yard, Westminster, at the house of Stephen 
 Hart, both which last mentioned were discontinued, and 
 an house was taken at Westminster for a meeting place, 
 and so continues to this day. 
 
 " In this year, 16-56, or near that time, a meeting was set 
 up in John's Street, called the Peel Meeting, which still 
 continues there, and the meeting in Westbury Street, 
 bearing the name of Wheeler Street Meeting, which first 
 began in the house of John Oakly, in an upper room, 
 and being increased in number, another room was added ; 
 but the meeting still increasing, and both rooms being 
 too strait, the meeting was sometimes without doors, and 
 afterwards a tent covered with canvas, or sail cloth, was 
 set up in the garden, where the meeting was kept for some 
 small time, till a meeting-house was there erected, which 
 hath been since enlarged for the conveniency of the 
 meeting. 
 
 " About this time also, meetings were set up at Ham- 
 mersmith, Hendon, Kingston, Wansworth, Barking, Ham, 
 since at Plaistow, and at Waltham Abbey. 
 
 " During which time and season, the Lord in a plentiful 
 manner did shower down his blessings and favors upon 
 his heritage, in and about the city of London, and places 
 adjacent, by sending many of his messengers and servants 
 to visit them, to water and refresh his plantation, that 
 they may grow and flourish, and bring forth fruit to his 
 praise, viz : George Whitehead, William Dewsberry, Ste- 
 phen Crisp, John Crook, Josiah Coal, Samuel Fisher, John 
 Whitehead, Richard Farnsworth, George Fox the younger, 
 and many others whom he fitted and prepared for his work 
 and service in their day. These published deliverance by 
 and through repentance to poor captive souls enslaved in 
 
98 MEMOIK OF [1656. 
 
 sin, through the lusts of the flesh reigniug in their mortal 
 bodies, through the temptations of satan." 
 
 In reference to Edward Burrough, who was a father 
 in spiritual matters to William Crouch, the latter says, 
 " I loved and honored him in the Lord, and for the Truth's 
 sake; I had many times an opportunity of conversing 
 with him, and wrote several things from him, as he dic- 
 tated them, which were since printed in the collection of 
 his works." 
 
 "He was a man, though but young, of undaunted 
 courage, the Lord set him above the fear of his enemies, 
 and I have beheld him filled with power by the spirit of 
 the Lord ; for instance, at the Bull and Mouth, when the 
 room, which was very large, hath been filled with people, 
 many of whom have been in uproars, contending one with 
 another, some exclaiming against the Quakers, accusing 
 and charging them with heresy, blasphemy, sedition, and 
 what not; that they were deceivers, and deluded the 
 people ; that they denied the Holy Scriptures and the re- 
 surrection. Others endeavoring to vindicate them, and 
 speaking of them more favorably. In the midst of all 
 which noise and contention, this servant of the Lord hath 
 stood upon a bench, with his Bible in his hand, for he 
 generally carried one about with him, speaking to the 
 people with great authority from the words of John vii. 
 12. And there was much murmuring among the people 
 concerning Him, to wit, Jesus, for some said He is a good 
 man, others said nay, but He deceiveth the people. And 
 so suitable to the present debate amongst them, that the 
 whole multitude were overcome thereby, and became ex- 
 ceeding calm and attentive, and departed peaceably, and 
 with seeming satisfaction." 
 
1656.] EDWAUJ) BUKROUGH. 99 
 
 CHAPTER VI. 
 
 Eaely in the year of 1656, Edward Burrough was 
 arrested at Kingston in Surry, and taken with nine of 
 his friends, before the magistrates of that place. Under 
 what pretence they were arrested the account left of the 
 transaction does not show, but the magistrates tendered 
 them the oath of abjuration, and because they refused to 
 take it committed them to prison. The persecutors knew 
 that Friends conscientiously believed it to be unlawful for 
 a Christian to swear, and the plan they frequently adopted 
 of offering them the oath, was therefore an easy and sure 
 means of furnishing a legal reason for casting them into 
 prison. Edward was not very long in confinement. He 
 appears this year whilst in prison, and out of prison, to 
 have been diligently employed with his pen in defence of 
 the doctrines and testimonies of Truth. 
 
 Many of the clergy of the different denominations, were 
 engaged in writing and printing against Friends ; some 
 of them out of fondness for religious disputation ; some 
 because they deemed their craft in danger, and others no 
 doubt prompted by the persuasion that Quakerism was 
 adverse to Christianity. Being in great measure outward 
 in their views, and regarding religion as a system of 
 forms and ceremonies, rather than the dedication of the 
 heart to the Lord, and submission to the cleansing opera- 
 tions of his Holy Spirit, they could not understand the 
 spiritual doctrines so earnestly advocated by our early 
 Friends. They had no desire to find those to be true 
 Christians,. who denied the lawfulness of compelling iiny 
 to pay for preaching, and who considered the receiving 
 
100 MEMOIR. OF [1656. 
 
 hire for such service as contrary to the commands of the 
 Head of the church — the giver of all spiritual gifts,' and 
 the alone paymaster of his ministers. 
 
 Friends' steadfastness in refusing to uncover the head 
 in token of honor to men, which mark of worship they 
 believed due only to God, their Creator, was construed 
 into a disregard of authority, and a perverse infraction 
 of the proper courtesies of life. Their plea for the imme- 
 diate counsel and direction of the " Holy Spirit," the 
 "light of Christ," the "light within," was believed by 
 some, and declared by many, to be from a disbelief in the 
 Scriptures of truth, notwithstanding their constant denial 
 of such an unjust inference, and their offers in all contro- 
 versies with their adversaries, that their faith and prac- 
 tice should be tested by Scripture authority, and that all 
 which could not be thus sustained should be reckoned and 
 accounted a delusion of the devil. Some deemed them 
 socinians, because they did not so frequently hold forth 
 in their ministry and writings, the benefits derived from 
 the outward offering of our Lord Jesus Christ, as their op- 
 ponents deemed needful. In reply to this charge. Friends 
 said they were no socinians, that they steadfastly believed 
 in the divinity, offices, birth, labors of love, propitiatory 
 sufferings and death of the blessed Saviour Jesus Christ ; 
 and if they did not treat so much on these subjects, as 
 some others did, it was because they were almost univer- 
 sally preached, and professed in Christendom, while the 
 gift of the Holy Spirit, purchased for us by the death of 
 Christ, and universally bestowed upon all mankind as 
 their rule and guide, was scarcely upheld or preached by 
 any; and therefore there was more need to direct the 
 minds of the people, to this Divine and saving light in 
 themselves, that through obedience to its discoveries, they 
 
1656.] EDWARD BURROUGH. 101 
 
 might be led out of sin, and brought into holiness of life 
 and conversation. 
 
 Amongst those who took up the pen against the Qua- 
 kers, was John Bunyan, who misunderstanding or misrep- 
 resenting his antagonists, zealously beat the air in his at- 
 tack on a fancied unsoundness. Edward Burrough was 
 not slow in replying to him, and having a better opportu- 
 nity of knowing the truth, he was able to refute Bunyan's 
 unfounded accusations. 
 
 On the 23rd of Seventh Month 1656, the Parliament 
 published a proclamation, calling upon the inhabitants 
 of Great Britain and Ireland to observe a day of fasting 
 and humiliation, and seeking the face of God, through the 
 mediation of Christ. 
 
 When Edward Burrough read this proclamation, he 
 was led to consider the oppressive acts of the government 
 towards tender consciences, and the iniquities which 
 abounded among the people. The recollection of these 
 stirred him up to take his pen in hand, and through the 
 medium of the press, spread amongst the people his 
 thoughts on the subject. He enumerates various causes 
 of the Divine judgment coming upon them, and then adds : 
 " many more abominations cry for vengeance against some 
 of you, who have had your hands deeply dipped in such 
 oppression ; and therefore this is a warning to you to break 
 off these sins by righteousness and true repentance, lest 
 your fasts prove only for strife, and to smite with the fist 
 of wickedness. Clear yourselves and wash your hands 
 from these abominations, lest the fruit of them be given to 
 you to eat for food. Let this, ye rulers ! be acceptable 
 counsel unto you, that the day of happiness may appear, 
 and the long expected day of liberty may yet dawn 
 
102 MEMOIR OF [1656. 
 
 through this dark night of bondage, which overshadows 
 your heads that you cannot behold the glory of the sun. 
 And herein shall you be established, and we shall have 
 cause to bless the Lord for you, and with you ; otherwise 
 you shall fail, and evil shall be upon you, and upon the 
 nation for your sakes. 
 
 " You that fear God, give audience, and keep yourselves 
 pure from the iniquities, which the rest love to drink in ; 
 and though your power be shorter, and your voice lower 
 than the uprightness of your hearts' desire, be faithful 
 unto God in bearing your testinaony for Him, and against 
 all that which with the light of Jesus, you see to be con- 
 trary to Him. Be awakened unto righteousness, judgment 
 and mercy. The light is springing over your heads, and 
 the day of the Lord is dawning out of darkness ; a seed 
 is sown in your dominions which cannot be rooted out, 
 till it has overspread the earth with the precious fruit 
 thereof; and though it be striven against to be plucked 
 up, yet shall the branch and root thereof be everlastingly 
 renowned, for it is the true Jew, and he that falls before 
 it shall never rise up again." 
 
 Edward Burrough, in the midst of his numerous other 
 engagements, found time to superintend the printing of 
 various writings from the prolific pen of his friend, and 
 father in the Truth, George Fox. To some of these he 
 prefixed or added a few lines. A preface written by him 
 to one of these publications, entitled " A Testimony of the 
 true Light of the world," bears date the 1st of the Eleventh 
 Month, 1656. In this preface he says: "This is truth 
 from the Lord God —there is no other name given for sal- 
 vation but the name of Jesus ; there is no other Christ 
 Jesus but He who lighteth every man that cometh into 
 the world. Except this Christ Jesus be revealed by the 
 
1656.] EDWARD BURKOUGH. 103 
 
 Spirit of the Father within, salvation is not received by 
 him. Therefore all Friends who have received the testi- 
 mony of the light of the Son of God within you, and have 
 believed the report of the Father, and of the Son, hold 
 fast the word of that testimony and dwell in it, and walk 
 in it. This is the power of God, which will keep you 
 from all unrighteousness, and so from condemnation. If 
 any turn from the light, they run into evil, and backslide 
 from the Truth. Such shall bear their own shame and 
 condemnation, in the sight of God, and all his children ; 
 for this is the message which was, and is, ' God is light, 
 and in Him is no darkness at all.' " 
 
 John Bunyan was still unable to understand Quaker- 
 ism, and being stirred up by the reply of Edward Bur- 
 rough, he came out in print with a " Vindication " of his 
 former charges against the Society of Friends. Edward 
 was not long in following him through the press with an 
 answer, in a quarto of 64 pages, entitled, " Truth the 
 strongest of all." This reply set forth the doctrines of 
 the Christian religion in words, which to one who was 
 prepared to understand the language employed, and to 
 give credit to the author for sincerity, would have been 
 suflBcient to establish the Scriptural soundness of Edward 
 Burrough and his friends. But John Bunyan was not in 
 a condition to perceive it, and it is probable that the close- 
 ness of the reproofs administered to him, had a tendency 
 to blunt his appreciation of the force of the argument. 
 
 Soon after this publication, which was issued from the 
 press, in the Twelfth Month of this year, Edward Bur- 
 rough left London to visit the brethren in Essex. Francis 
 Howgill being at this time in Kent. Edward soon re- 
 turned to the city, where the difficulties connected with 
 James Nayler and his ranting companions had not sub- 
 
104 MEMOIR OF [1657. 
 
 sided. Appreciating the trials to which some of the newly 
 convinced were subjected, because of James Nayler's fall, 
 Edward wrote two epistles of encouragement to them. 
 The.se he sent from London the 2nd of the Third Month, 
 1657. 
 
 The first addressed " to all the called and chosen to 
 faithfulness in Christ Jesus, and to such as are found 
 worthy to suffer,'' contains the following, viz : 
 
 " Let your fellowship be in the life and power of God, 
 and know not one another in words only, and in outward 
 appearance, but witness one another in the spirit and in 
 the Truth, and have communion there, in breaking the 
 bread of life, that Christ Jesus may be seen to be head 
 in you, and you members to serve Him, and one another, 
 all receiving wisdom from the head, and virtue from the 
 vine, Christ Jesus, that you may abound in love, mercy 
 and peace, and all the frutis of righteousness unto the 
 Father. Dwell in the fear and counsel of God, and be 
 subject to his will, not despising the crosis, which is the 
 power of God, which slayeth the birth that is born of 
 the flesh, which is not heir of the promise; but walk in 
 the cross daily, that your understandings may be kept 
 open, to try and discern all spirits, whether they be of 
 God. 
 
 " Believe not every spirit, for lying spirits may arise 
 among yourselves, and go forth from the light, who are 
 not in the Truth, but in the feignedness and hypocrisy, 
 with false visions, and lying imaginations, handling the 
 word of God deceitfully, and corrupting and perverting 
 the pure way of God ; having the form, but not the power, 
 having left the power and gone from the light. Such utter 
 the words of Truth without the life, and are but as the 
 
1657.] EDWARD BUKR0U6H. 105 
 
 chaff to the wheat, and they are to be denied and resisted, 
 and not joined to, lest innocency and simplicity be be- 
 trayed, and your faith made void, and so you be destroyed 
 from the life of God, and death surprise you, and dark- 
 ness enter your dwellings, and so unbelief, and doubting 
 and murmuring, and lustings after evil arise in you, and 
 you be perverted from the worship of the true God, and 
 grieve his righteous spirit by bowing to idols, and follow- 
 ing of other lovers ; and so the true God, who hath brought 
 you out of Egypt, and made manifest his power in you, 
 be forgotten, and the faith of his Son made shipwreck of, 
 and your latter end be worse than the beginning, and the 
 name of the Lord be dishonored by you ; and then woe 
 unto you, his wrath shall suddenly break out against you. 
 
 " Wherefore hear and fear, and hearken unto the word 
 of the Lord. He hath caused his light to shine forth, and 
 his voice to be heard ; He hath proclaimed his name 
 amongst you, and hath caused his marvellous light to ap- 
 proach when you sat in darkness, in the land of the 
 shadow of death. When you were lost. He sought you, 
 and when you were driven away and scattered. He found 
 you, and brought you home. When you were in your 
 blood and no eye pitied you. He had mercy upon you, and 
 bound you up, and healed you. When you were dead. He 
 said unto you, live ; and it was so. When you were led 
 captive by the devil under the power of death. He broke 
 the chains and set you free ; and when there was none to 
 help or save, his own arm brought deliverance and salva- 
 tion, and the way of life and peace He set before you. 
 
 "And now all this hath his own arm accomplished, 
 that you should be a praise unto Him for evermore. If 
 you walk in the way which He hath set before you, and 
 keep his covenant which He hath made with you, and ful- 
 
106 MEMOIR OF [1657. 
 
 fil his will, and walk in righteousness, in love, and unity, 
 in meekness, lowliness, humbleness, and in soberness, and 
 watchfulness, and in fear of his name; then shall his pres- 
 ence never forsake you, nor his outstretched arm cease to 
 defend and preserve you. He shall go before you, and 
 be your reward ; and He shall be your God, and you shall 
 be his people; and shall dwell in Him; and He shall be 
 your hiding-place, and He will be to you a father, and 
 you shall be his children, and his blessing and peace shall 
 remain in your habitations forever and ever." 
 
 " Believe not that spirit, neither follow it which minis- 
 tereth to others that which it hath not learned of the Far 
 ther, but hath the words without the power, and liveth not 
 in the power of what it ministereth forth in words, nor is 
 in what it declareth, but is in outward show, in the hypoc- 
 risy and feignedness, and reacheth ngt the life of God, but 
 vaileth and covereth it ; that spirit is not of the Father, 
 but is to be denied and not received. 
 
 " Believe not that spirit, neither follow it, which is at 
 liberty in the flesh, and maketh the offence of the cross to 
 cease, which is exalted out of the fear of the Lord, in the 
 liberty of the earthly, which crucifieth the life, and dark- 
 eneth the eye. That spirit will boast of joy and peace, 
 and experience and knowledge, and speak high words in 
 the airy mind, and would lead you to glory above the 
 cross, till you be past feeling the life ; and that spirit be- 
 getteth into the love of the world, which passeth away. 
 Beware of that spirit, for it is not of the Father, but to be 
 condemned. 
 
 "Believe not that spirit, neither follow it, which is 
 hasty, and forward, and rash ; for that goeth out of God's 
 counsel and betrayeth the just, and striveth to be great- 
 est, and to be above the weak, and despiseth Him, and 
 would be master, and not a servant, and would rule, and 
 
1657.] EDWARD BURROUGH. 107 
 
 not be ruled in the meek and lowly government of Christ. 
 That spirit will judge rashly and unsavorily, and condemn 
 another in secret in what itself is guilty of. Beware of 
 that spirit, for it is not of God, but to be judged with the 
 life of God." 
 
 " Believe not that spirit which draws back into the 
 world, into its lusts and liberty, and fashions which pass 
 away. That spirit forgets God and draws back, for his 
 soul hath no pleasure in it, but is vexed with it, where the 
 cross is made of none effect, and the false liberty is walked 
 in, which murders the life. That spirit is of the devil, 
 and is to be condemned. 
 
 " And now all friends of God everywhere, who know 
 Him, and are known of Him, whom He hath gathered 
 out of this untoward generation, be diligent in your call- 
 ings, and keep your meetings in faithfulness, waiting upon 
 the Lord, that you all may receive of his fulness, and may 
 be nourished up unto himself, as trees of righteousness, 
 the planting of his own right hand, to spread forth his 
 name and glory, as a people saved by Him. And this 
 know and understand, that spirit is not of the Father, 
 which confesseth not the Son to be come in the flesh, who 
 destroys the works of the devil, and takes away sin. That 
 spirit believe and follow which condemns sin, and destroys 
 it, and takes it away, and so gives peace with God in your 
 consciences, and leads you into all truth, and keeps you 
 from all evil. You that witness this, the Son you know, 
 and the Father you know, to dwell with you, and in you ; 
 and this is the first and the last. Believe in Him, and 
 follow Him, and look not for any other; and in this the 
 Father of life and glory, whose dominion is without be- 
 ginning and end, establish you, and preserve you ; amen 
 and amen. 
 
 Edward Bureough." 
 
108 MEMOIR OF [1657. 
 
 During this same month (3rd), Edward Burrough 
 wrote a paper, which he terms, " A measure of the times,'' 
 in which he takes a view of the glory of the first Christian, 
 churches — their subsequent declension, and the final 
 triumph of mystery Babylon, by which the true church 
 was obscured or driven into the wilderness. In this, 
 whilst describingthe introduction of the Christian religion 
 and the glory of the primitive church, he says : " In the 
 days of Christ and his apostles the power of the Lord was 
 felt, and He got Him a name and glory ; He caused his 
 marvellous light to spring forth, and his day to dawn, 
 which many prophets and wise men had desired to see, 
 but it was not seen by them. In that day his glory was 
 spread abroad, his truth and way were exalted, his 
 glorious Gospel was declared through the earth, and the 
 sound of his marvellous works went forth into all the 
 world. Judgment and mercy, righteousness and peace 
 were witnessed among men, and life and immortality were 
 brought to light through the Gospel. The word of life, 
 by which all things were created and by which they stand, 
 was handled, seen, felt and tasted, and the Lord God was 
 known to dwell with his people and to walk in them. His 
 covenant was established, and his promises were fulfilled. 
 Redemption, deliverance and salvation were revealed, even 
 Christ Jesus, the Son of God, the Prince -of peace. Many 
 who saw God's glory, were witnesses of his majesty and 
 dominion, and were gathered to Him in the bond of 
 peace, and were his sous and daughters, led by his spirit 
 in the ways of truth and righteousness. God spake unto 
 them from heaven by his Son, they were filled with the 
 Holy Ghost and with power, and many went forth and 
 declared through the nations the things of God's king- 
 dom, which was come to them. Their weapons were 
 
1657.] EDWARD BURROUGH. 109 
 
 mighty through God ; strongholds were subdued, the pow- 
 ers of death and darkness were subjected, and the hearts 
 of thousands were turned to God, and brought out of dark- 
 ness into light. The mighty and the wise were con- 
 founded, the bonds of cruel oppression were broken, and 
 they who set themselves against the Lord and his way, 
 were scattered and brought to nought. 
 
 " In that day the Lord was with his people, while his 
 people were with Him. He loved them while they stood 
 in his counsel, and gave them dominion over their 
 enemies. They were a terror to the world, while the 
 churches stood in the dread and terror of the Lord of 
 Hosts. Their feet trod upon the high places of the earth 
 and they were blessed, until they waxed fat and increased 
 in treasures, and thought they had need of nothing. 
 Then they forgot God, and rebelled against Him : they 
 became perverse in their ways, fell into error and idolatry, 
 and left the way of truth, and cast the law of God be- 
 hind them. The form grew and was exalted more than 
 the power of godliness. As love waxed cold, iniquity 
 abounded, and men became lovers of themselves more 
 than of the Lord. The churches were corrupted, they 
 lost the life and power of godliness, and became worship- 
 pers of idols. As Paul predicted that many should de- 
 part from the faith, giving heed to seducing spirits and 
 doctrines of devils, and grievous wolves should enter, not 
 sparing the flock, but seeking to devour it, making mer- 
 chandize of souls through covetousness and filthy lucre . 
 so it came to pass in that generation, and soon after his 
 decease. Peter and Jude foresaw the entrance of false 
 prophets, and John both in his epistles and the Revela- 
 tions describes them more fully. 
 
 " The baptism of the spirit being lost or not known 
 10 
 
110 MEMOIR OF [1657. 
 
 several sorts of baptism were brought forth ; as sprink- 
 ling of infants, with which the nations have been deceived 
 by the false prophets. When the gift of the ministry, 
 through the Holy Ghost, was lost and no more received, 
 men began to make ministers, by learning arts and lan- 
 guages and human policy. They began to study from 
 books and writings, what to preach, not having the Holy 
 Ghost, without which none are ministers of Christ. When 
 men lost the knowledge of God, that their bodies were 
 his temple, theft they began to build temples without, and 
 to set up false worships in them. Having lost the sense 
 of God's true worship, which is in spirit and in truth, 
 they began to worship in outward observances, which is 
 not the worship of God, but superstitious and idolatrous. 
 When the word of God was not received immediately 
 from his mouth, nor the Gospel by the revelation of 
 Jesus Christ, as in the apostles days, they used their 
 tongues, though the Lord had not spoken to them, and 
 they said that the letter is the Word, the letter is the 
 Gospel, and it must be received by the Scriptures, and by 
 natural learning and arts ; and none can be ministers of 
 Christ, but those who are learned in the languages. 
 When singing in the spirit and with the understanding 
 ceased, then people began to introduce the form of singing 
 David's experiences in rhyme and metre, and thus in the 
 apostaey, the form grew as a substitute for that which the 
 saints had enjoyed in power ; shadows were set up instead 
 of the substance, and death instead of life. 
 
 " Thus we see John's prophecy fulfilled, that the holy 
 city was given to be trodden under the feet of the Gen- 
 tiles ; and we also know the time is now approaching that 
 the dominion of the beast is near at an end, and the saints 
 shall possess the holy city. For He also foretold the res- 
 
1657.] EDWARD BURROUGH. Ill 
 
 toration of the holy city, wherein Jiew Jerusalem should 
 be made manifest from heaven, and should be again 
 adorned as a bride for her husband ; the tabernacle of 
 God should be with men upon earth, and the Lord would 
 dwell forever with his people. This day is approaching 
 nigh at the door, for the fig tree hath blossomed, and we 
 know it is near at hand ; the summer ; — wherein the glory 
 of the Lord shall be revealed to all nations, and they 
 shall know that He is the Lord God Almighty, who will 
 take vengeance on mystery Babylon, that hath made all 
 nations drunk with the cup of her abominations." 
 
 The popular preachers of that day, with an evident 
 desire to stop the spreading of the religious principles of 
 the Society of Friends, stirred up persecution against 
 those who promulgated them. The severity with which 
 justices, judges and juries treated the members of the new 
 society was very great, and was often not only incom- 
 patible with the spirit of the Christian religion, but with 
 a just interpretation of the laws of England, and the pro- 
 visions of Magna Charta. Many of those who now suf- 
 fered at the hands of bigoted Presbyterians and Inde- 
 pendents, unconstitutional outrage and legalized oppres- 
 sion, had been actually engaged in overturning the legal 
 government, because of its infringements of the rights of the 
 subject. How deeply were they disappointed in finding the 
 great principles of civil and religious liberty no better 
 secured by the government they had labored to set up, 
 than they had been in the days of the Star Chamber 
 and Episcopal domination. A revolution had taken place, 
 but it had brought to the Christian citizen a mere change 
 of masters, a substitute of another code of state divinity, by 
 which to fashion his worship, principles and practice, leav- 
 ing liberty of conscience as little protected as ever. Many 
 
112 MEMOIR OF [1657. 
 
 found, and bitter was their disappointment at finding, 
 that the power and the disposition to invade their rights, 
 civil and religious, still continued, although the rulers 
 had been changed. The king had given place to the 
 Parliament, — the Parliament to the army, — the army to 
 Oliver Cromwell ; — a succession of power-holders, none 
 of whom seemed disposed to support upon a broad and 
 Christian basis, the principles of religious toleration, or 
 civil liberty. Cromwell, whilst he was ascending towards 
 the supreme authority, professed great attachment to re- 
 ligious liberty. But when once he had grasped the sceptre 
 of rule — in violation of the oath he had taken when in- 
 augurated as Protector — and in violation, we must believe, 
 of the convictions of his own conscience, he connived at, 
 if he did not sometimes prompt, the cruel treatment which 
 the members of the Society of Friends were without jus- 
 tice, receiving at the hands of his officers. He knew 
 the principles of the Society, and having expressed his 
 satisfaction with the declaration of George Fox, which 
 showed that they believed it wrong to use the sword in any 
 case, he could have been under no fear of their injuring 
 his person or unsettling his government. 
 
 The hireling preachers had greater cause of apprehen- 
 sion. The influence of the doctrines of the new Society, 
 was felt by them to be great and increasing, and they 
 knew that influence was operating against their pecuniary 
 interest. The Scripture testimony against preaching for 
 hire, and against paying for preaching, either in money 
 or in tithes of kind, was beginning to be understood by 
 many, and with the powerful ministry of the Quakers, 
 was drawing off" numbers every where from the parish 
 places of worship, and the gatherings of other religious 
 societies where hirelings ofliciated. The loss of their 
 
1657.] EDWARD BURROUGH. 113 
 
 flocks, and the bold and truthful denunciations against 
 the immoral conduct which disgraced many of the clergy, 
 stirred them up to acts of hostility and hatred against 
 Friends. These priests appear in many instances, to have 
 been more eager for the loaves and fishes, the recompense 
 pertaining to their office by human law, or by congrega- 
 tional agreement apportioned for hire, than to win souls 
 to Christ. 
 
 Oliver Cromwell felt that his government was in its 
 foundation unstable and only to be maintained by vigi- 
 lant watchfulness, supported by the prompt action of the 
 military force. His policy was to cultivate the good will 
 of those who had the greatest influence to incite opposition 
 to him among the people, and he did not choose to irritate 
 the clergy by protecting the persecuted Quakers from their 
 power. Edward Burrough, who was well acquainted 
 with the history of Oliver Cromwell, and who had closely 
 studied his character, had with his pen called the atten- 
 tion of the Protector, to the vows he had made before he 
 was exalted to power ; and how he now permitted grievous 
 oppression and cruelty to be acted in his name, even by 
 those who were his enemies. He told him that he was 
 not ignorant of the merciless proceedings acted against 
 Friends ; and as he did not restrain them, the Divine 
 judgments would overtake him unless he repented. The 
 first address presented to Oliver Cromwell by Edward, 
 was written whilst he was in Ireland in 1655 ; and as the 
 cruelty practiced against his fellow-members continued to 
 increase, in the year 1657, he again employed his pen in 
 various addresses, laying before the Protector a view of 
 the state of things in England, in a strain of mingled 
 entreaty and warning. 
 
 It is said that Cromwell in a public prayer ofiered up 
 10* 
 
114 MEMOIR OF [1657- 
 
 by Mm when about to attack the Scottish army at Dun- 
 bar, declared that if the Lord would give him the victory 
 that day, he would relieve the country from the great 
 oppression of tithes. This promise in the day of his 
 power he had not fulfilled, and the members of the Society 
 of Friends at this time (1657), were enduring great per- 
 secution, because they felt conscientiously restrained from 
 paying for the support of a hireling ministry. In the 
 Fourth Month Edward Burrough had an interview with 
 Cromwell, in which he laid verbally before him the suffer- 
 ings of Friends. The Protector endeavored to justify 
 himself by saying that all persecutions and cruelty were 
 contrary to his will, and that he was not guilty of the in- 
 justice done to the Quakers. On reflecting on this asser- 
 tion of Cromwell, Edward again wrote to him. 
 
 "Consider what the cause is, that what thou desirest 
 not to be done, is yet done. Is it not that thou mayest 
 please men ; making it appear thou art more willing 
 to do the false teachers of this nation and wicked men a 
 pleasure, than to own the people of God, in relieving 
 them, and easing them in their cruel burdens and oppres- 
 sions, laid upon them by unjust men? For a word of thy 
 mouth, or a show of thy countenance, in dislike to these 
 cruel and unjust persecutions, would bind the hands of 
 many bloodthirsty men. Therefore consider ; thou canst 
 not be cleared in the sight of the Lord God from them, 
 being acted under thee, and in thy name ; for there seems 
 rather to be a favoring of them in thee, by forbearance of 
 the actors of cruelty by which their hands are strength- 
 ened, than any dislike showed by thee, in bearing thy 
 witness, as thou oughtest to do against them. For thou 
 knowest of some in the city and elsewhere, whom we 
 know to be just men, who suffer imprisonment and the 
 
1657.] EDWARD BURROUGH. 115 
 
 loss of their liberties, because for conscience sake they 
 cannot swear ; and many others in this nation, suflfering 
 cruel things upon the like or same ground, even for well- 
 doing and not for evil, which oppression might be re- 
 moved and their unjust sufferings taken off by thee, by 
 a word from thy mouth or pen ; and this makes that thou 
 canst not be clear in the sight of God in these things, be- 
 cause not helped by thee, who has the power to help 
 them. 
 
 Edwaed Burrough." 
 
 In the Sixth Month, as no action appeared to be 
 taken by Cromwell for relieving those oppressed for 
 conscience sake, Edward once more visited him by a let- 
 ter of remonstrance and warning, in which he told him 
 that the good name Protector which he bore, was abused 
 and subverted, through the great oppressions and injus- 
 tice acted under it. He says, that several justices of the 
 peace and others had been cast out of places of trust, 
 because they owned the people called Quakers, though 
 they had not refused to serve him and the commonwealth 
 and though no unfaithfulness to their trust had been 
 proved against them. 
 
 In the Seventh Month he again addressed the Protec- 
 tor. In this letter he said, and Cromwell well knew the 
 truth of the assertion, that many persons were plotting 
 his destruction, some of whom, if they could take his life, 
 regarded not the danger they might encounter in effecting 
 that purpose. He adds, that as Cromwell was allowing 
 tyranny and oppression, the Lord might permit other 
 wicked men to plague the present wicked rulers, and suf- 
 fer other oppressors to overcome the present enactors of 
 oppression. 
 
116 MEMOIR OF [1657. 
 
 CHAPTER VII. 
 
 Robert Mayo, the priest of Kingston, on the Thames, 
 about the beginning of the )'ear 1657, sent a message to 
 Edward Burrough, requesting a visit from him. Edward 
 accepted the invitation, and was told by Mayo to speak 
 freely whatever he had against him. The priest also 
 offered to meet him to dispute either in public or private, 
 and challenge 1 him to come to his steeple-house and call 
 him a deceiver if he dare. Edward was not easily fright- 
 ened, and soon afterwards went to the place of worship 
 where Mayo officiated. The priest, probably because Ed- 
 ward was present, made some assertions which he perhaps 
 deemed as antidotes to Quakerism; one was, "that Paul, 
 as a minister of Christ, exhorted the saints to follow and 
 obey a Light, which was not Christ nor the Light of the 
 Gospel." Another, "that people ought to follow and 
 obey a Light which is not Christ, nor the Light of the 
 Gospel." The third, " That a man may be a righteous 
 man, and not a godly man." The fourth, " that the Light 
 of Christ, which every man is lighted withal, is carnal 
 and darkness." — John i. 9. The fifth, " that Christ was 
 not the Word that David walked by." 
 
 After Mayo had finished his discourse, Edward declared 
 these doctrines to be erroneous and damnable, and he who 
 promulgated them was a deceiver. It does not appear 
 that any attempt was made by the priest to defend the 
 assertions he had made, but he commenced a suit against 
 Edward for slander. Edward was arrested and cast into 
 prison, but does not appear to have been detained there 
 
1657.] EDWARD BUREOUGH. 117 
 
 very long. The case was not tried until the Fifth Month 
 in the following year, when we shall again advert to it. 
 
 On the 1.5th day of the Sixth Month, 1657, Edward 
 Burrough either wrote or iinished a testimony concerning 
 London. It contains a close reproof against treachery, 
 flattery, hypocrisy, pride, wantonness and wickedness, as 
 well as a warning to flee from them, and a tender invita- 
 tion to come unto Christ Jesus, that salvation may be 
 experienced. 
 
 Attached to this " Testimony concerning London," is 
 the following, viz : 
 
 A Warning to all Sorts op People. 
 
 " Ye merchants, and traders, and traffickers, and all ye 
 that buy and sell, be plain and upright-hearted ; and lie 
 not, swear not, dissemble not for gain unto yourselves, for 
 that is cursed of the Lord, and the gain that is thereby 
 received. Speak the truth every man to his neighbor ; 
 flatter not such with whom you deal by feigned words of 
 guile, whilst secret over-reaching lodgeth in your hearts, 
 to make a prey upon your neighbor or brother, for this is 
 evil in the sight of the Lord ; but speak the truth in all 
 things, and let your yea be yea, and your nay nay, in all 
 your common occasions, for whatsoever is more is evil. 
 What is advantaged unto you through deceit, or lying, or 
 multitude of vain words? It shall be a curse unto you, 
 and not a blessing to you or to your children. Let the 
 truth guide you in all your dealings one with another, 
 and let the fear of God be in your hearts in all your 
 enterprises both by sea and land. 
 
 I warn you all, seek not by any evil means to enrich 
 yourselves, neither oppress one another in anything 
 
118 MEMOIR OF [1657. 
 
 wherein you deal ; for you know not how long your time 
 shall be upon earth, nor how soon the day of account will 
 come, wherein every word and every work shall be 
 brought to judgment, yea for every idle word shall ye 
 give an account, and all those words are idle which are 
 not spoken in the fear of the Lord ; therefore live and act 
 in the fear of God, that you may be blessed in all that 
 you do. 
 
 And all ye whom the Lord hath blessed with riches and 
 increase, see that you abuse not that which God hath 
 blessed you withal, but in all things that it be used to the 
 glory of the Lord, and not wasted in excess upon the lust 
 of your own minds ; for the creation is the Lord's, and all 
 things are given by Him, and taken away at his pleasure, 
 and He maketh rich, and He maketh poor whomsoever He 
 will. Therefore every man be content with his own, and 
 covet not one another's, nor defraud one another to enrich 
 yourselves, for it is cursed of the Lord. 
 
 And all ye handicraft people, and laboring people, fear 
 ye the Lord continually, and use no deceit, nor craft, nor 
 policy in what you do. Seek not to blind men's eyes by 
 fair outsides, neither to cozen and cheat the simple by 
 slighty work ; but let the Truth guide you, and that will 
 teach you to do for all men as ye would they should do 
 for you, and this is acceptable in the sight of God. Let 
 your commodities be just and right, and let all your labor 
 be with a single heart, and do all things as in the sight of 
 the Lord, and then you cannot do evil, if the fear of God 
 be before your eyes. The evil in all things will be denied, 
 and the corruption that is entered into all callings and 
 trades, will, be judged out; and be examples one to an- 
 other of truth and righteousness ; and cozen not, nor cheat 
 one another, nor use many words, nor vain gestures, but 
 
1657.] EDWARD BURROUGH. 119 
 
 own the Lord to be your teacher, who will teach you truth, 
 to do it, and to speak it in all things. 
 
 And all ye young men and apprentices, learn ye the 
 fear of the Lord, and take heed of temptations, lest ye be 
 destroyed both soul and body by them. Learn not to dis- 
 semble, nor to defraud, nor take instructions how to cozen 
 and cheat, but first seek the kingdom of God and its right- 
 eousness, and then all outward things shall be added unto 
 you. Give not yourselves to any evil. Beware of wine 
 and women, which steal away the hearts of many. Give 
 not yourselves to vanity, nor fulfil the desire of your own 
 minds in anything. Covet not after riches, neither study 
 how to be proud and vain-glorious. Give not yourselves 
 to craft and human policies, nor to deceive any people ; 
 but fear God and keep his commandments, and be subject 
 to your masters, and obey them in all things that are good, 
 and be dutiful to them in that which is just and righteous, 
 but deny them in whatsoever is evil. Learn not craft and 
 policy from them, neither vice, nor drunkenness, nor coz- 
 ening, nor any other thing which is evil, but rather reprove 
 those things, than in the least to follow them. If you do 
 the truth, and speak the truth in all things, and keep your- 
 selves from whatsoever is evil, then will the Lord bless 
 you outwardly, and inwardly, and the knowledge of God 
 will be your crown in old age. Cease from all gamings, 
 and vain sportings, and from all wantonness and vain 
 pleasures, and from all the works of the flesh ; for they 
 that follow such things shall neither prosper in this world, 
 nor be blessed in the world to come. Wherefore take 
 heed unto yourselves all ye that are young in the world ; 
 be not overcome of evil, nor follow evil devices, but stand 
 in awe continually, and offend not God, who gives you life, 
 and health, and all good things. 
 
120 MEMOIR OF [1657. 
 
 And all ye masters and heads of families, this is a 
 warning to you. Be examples of all good in your fami- 
 lies unto your children and servants. Rule in authority 
 in the fear of God, but not in tyranny nor a rigorous 
 mind ; teach and instruct in fear, and not in cruelty. 
 Give no bad example in pride, vain-glory, drunkenness, 
 dissimulation, or any other evil thing, but stand as a terror 
 over all evil, and as encouragers of all good. Bind not 
 the conscience of any under your power, curb sin only, 
 •and reprove not righteousness. Seek ye to be taught of 
 God, and then may you instruct all under you in his way; 
 be pitiful towards your children and servants, and pass 
 by offences rather than punish them with cruelty. And 
 make not a prey upon your servants, to serve your own 
 ends only, seeking your own good only, and not theirs; 
 for such things are evil in the sight of God, and are to be 
 condemned. Let no excess, neither let want be in your 
 families, but that which is honest and right. Love that 
 in all things, and follow it. Let not your anger and 
 passion exceed when offence is given you, and do not cor- 
 rect in cruelty, but in a good understanding ; and walk 
 in the Truth, and fulfil the will of God ; and not your own, 
 and this is of great price and acceptable in the sight of 
 the Lord. 
 
 And all ye tavern keepers and inn keepers, fear the 
 Lord God, and oppress not your guest, neither feed the 
 lust of any till they be drunk, for that is cursed of God 
 both in you and them, and that which He will be avenged 
 of. Oh, great is that abomination among you. Much of 
 the good creatures is vainly and wickedly spent and 
 abused in your dwellings. [You think] your advantage 
 stands in the abuse of the creatures by excess, and the 
 Lord is grieved with you because of that. 
 
1657.] EDWARD BURROUGH. 121 
 
 And all sorts of people, rich and poor, high and low, 
 *• masters and servants, parents and children, buyers and 
 sellers, tradesmen and laborers, hearken to the counsel of 
 God, and seek to, know his will to you in all things, that 
 you may do it, in following all that is good, and denying 
 all that is evil, that your souls may live. Let not the 
 devil lead you, nor his temptations overcome you in any- 
 thing, but resist him in whatsoever he would lead you into, 
 which is against God and contrary to Him. 
 
 Repent of all evil that ever you have acted, and let the 
 Lord be your guide, that you may not utterly perish, aad 
 your city be destroyed for your sakes. The Lord's love 
 is towards you, and He waits to be gracious unto you, and 
 desireth your return, rather than your destruction, and 
 would heal you if you did wait upon Him, and would bless 
 your city, and make you happy in it, if you do his will, 
 and deny your own. 
 
 I am a friend unto all your souls, aad a publisher of 
 peace, and of glad tidings to ^11 that thirst for the Lord, 
 and He hath given me power to warn you of all your in- 
 iquities and abominations, to deny them, and to warn you 
 to follow that which is good. Oh, that ye knew in this 
 your day the things which belong to your peace,, which 
 now ye may know, before they be totally hid from your 
 eyes, and there be no place for repentance, nor time of 
 returning. This day will come upon many, and they can- 
 not escape it, who now harden their hearts against the 
 way of their own peace, and even scorn to be reproved 
 for their transgression. Such niy soul pities, who are 
 going in the way of destruction, and run hastily into per- 
 dition. I have many times been made sad by reason of 
 such, when I have measured the condition of all people ; 
 upon my bed, I have pondered what abomination was in 
 11 
 
122 MEMOIR OF [1657. 
 
 thee, and what would be the end thereof, and I have de- 
 sired nothing so much, as that I might faithfully warn 
 thee, and free myself, and the Lord from the blood of all 
 men. Deep thoughts have been upon me, concerning 
 what the counsel of the Lord is unto you all, that I might 
 manifest the Truth, and discover the abominations, and I 
 have not spared -to cry repentance unto sinners, that sin- 
 ners might be converted, and turn unto the Lord ; and 
 thus far I am clear of the blood of all men, and the Lord 
 is clear, and if the wicked perish, it is because of their 
 unbelief and gainsaying of the Lord. This is the testi- 
 mony which I give unto thee, and unto all thy people ; 
 O London, hearken and consider ! this is the day of your 
 visitation, and there is not another way to life, nor to 
 escape everlasting death and destruction, than that which 
 the Lord hath showed you. Blessed is he that can receive 
 it, and they that deny it do utterly perish without mercy. 
 
 I am as a stranger among you, yet well known to the 
 Lord, and the testimony of God concerning you shall stand 
 forever, for it is true, and shall not be confounded, though 
 the wicked reject it to their own destruction. 
 
 Edward Burrough." 
 
 London, the 15th of the Sixth Month, 1657. 
 
 Edward Burrough appears to have remained in Lon- 
 don and neighborhood, most of the summer of 1657, and 
 was as usual industrious, both in his vocal labors and with 
 his pen. In " A just and lawful trial of the teachers and 
 professed ministry of this age," he draws a striking con- 
 trast between the hireling priests of his day, and the min- 
 isters of the apostolic ages. " The last were made ministers 
 of Christ by the gift of the Holy Ghost, and by power 
 from on high only ; and what they ministered to others. 
 
1657.] EDWARD BURROUGH. 123 
 
 they freely received from Christ, and had handled, felt 
 and tasted of the word of life. The former are made 
 ministers by natural learning, education, the knowledge 
 of arts, and by the ordination of men." " The ministers 
 of Jesus Christ went up and down through the world, de- 
 claring the word of the Lord freely in the market places, 
 in the synagogues, and in the streets. They went from 
 country to country, and were strangers upon earth." 
 " The hireling priests settle themselves to preach at one 
 place, receiving so much a year for what they do. The 
 ministers of Christ sought to make people Christians by 
 bringing them into fellowship with God, through conver- 
 sion and a knowledge of the truth. Neither did they ac- 
 count any as such who had not experienced repentance, 
 and their hearts changed by the Holy Spirit. The hire- 
 lings pretend to make Christians by sprinkling them with 
 water while infants.'' 
 
 In this year he also wrote a doctrinal work, entitled 
 " A Standard lifted up, and an ensign held forth to all 
 nations ;" in which he sets forth some of the principles 
 and testimonies of the religious Society of Friends. 
 
 Some time about the Ninth Month of this year, Chris- 
 topher Fowler, a priest at Reading, in Berkshire, chal- 
 lenged Edward Burrough to a public dispute. This 
 challenge was accepted, but appears to have been con- 
 ducted on the part of Christopher with little decency or 
 decorum. Edward says : " many in that town may well 
 remember how he hooted and clapped his hands in the 
 piilpit, as if he had been hunting on a mountain, and also 
 his ungodly speeches, and revilings toward me ; calling 
 me dog, villain, and such like names. When some of his 
 own people reproved him for such words, he said : 'the 
 worst words he had in his mouth were too good for me.' " 
 
124 MEMOIR OF [1657. 
 
 The principal part of the dispute appears to have been, an 
 attempt on the part of Fowler, to prove the Scriptures to 
 be the Word of God ; whilst Edward endeavored to show 
 that the Scriptures are a declaration and witness of the 
 Word of God, which Word, Christ Jesus, was in the be- 
 ginning, and endures forever. He says, that the worlds 
 were made by the Word of God ; and the Scriptures did 
 not make the world, neither were they from the begin- 
 ning; having been commenced by Moses. 
 
 To the false charges and unsound doctrines of his oppo- 
 nent, Edward Burrough returned sound and cogent re- 
 plies, so far as he could procure opportunity, but he com- 
 plains, that liberty of speech was not fairly allowed him, 
 Fowler endeavori&g to persuade the mayor that he might 
 insinuate his doctrine into the people. As Edward pressed 
 him about tithes, he became very uneasy ; three times went 
 out of the pulpit, and finally went away. 
 
 After the dispute, Edward returned to London, where 
 in the Tenth Mouth he finished a work entitled " The true 
 Christian religion again discovered, after the long and 
 dark night of apostacy." It commences thus : " Foras- 
 much as Oliver Cromwell, called Lord Protector of Eng- 
 land, Scotland and Ireland, chief ruler according to man, 
 hath bound himself by an oath, and sworn that he will 
 uphold and maintain the true reformed Protestant Chris- 
 tian religion in the purity thereof, as it is contained in the 
 Old and New Testament of the Scriptures ; which oath he 
 is bound to perform before the Lord and unto all men. 
 Now it remains to be tried and proved, what.the Christian 
 religion is, and who they are in these nations that are of 
 the true reformed Protestant Christian religion, in the 
 purity thereof, as it is contained in the Scriptures. There 
 are abundance of sects and diversity of judgments, and 
 
1657.] EDWARD BTJRROUGH. 125 
 
 many assemblies and gatherings of people, ho are diverse 
 in their ways, in their practices, and in their forms of re- 
 ligion in these nations, who do all profess the Scriptures, 
 and that their form of religion is according thereto. But 
 this cannot be, for the Scriptures, which were given forth 
 by the one spirit of God, bear not witness of many true 
 ways, or unto many true religions, but unto the one truth, 
 and unto one true religion. It is the declaration of one 
 way of life and salvation by one, Jesus Christ. There is 
 no other name under heaven given for salvation, and they 
 that believe on Him, and receive Him, these are they 
 only that are of the true religion. They are guided by the 
 spirit, and changed thereby from death to life ; such have 
 unity with the Father, and with the Son, and one with 
 another. They are not of this world, but heirs of the 
 kingdom of God." 
 
 " Therefore, come all sorts of people, and let us try and 
 prove who it is that is of the true religion, and who it is 
 he is bound to maintain and uphold by his oath. Come, 
 I say, all sects and sorts of people, and appear to trial. 
 Dare you join issue with me in this matter, and try your 
 profession and practice of religion, whether it be accord- 
 ing to the Scriptures in the purity thereof, yea or nay ? 
 The Lord hath put in my heart, to lay you all to the line 
 of true judgment, and to prove you, whether you must be 
 upholden and maintained in your religion, yea, or nay. 
 Come claim your privilege ; if your profession and prac- 
 tice in religion be according to the Scriptures, then you 
 may own your right, and the benefit of the Protector's 
 oath. But if your profession and practice in religion be 
 otherwise, and not according to the Scriptures, then you 
 must stand back, and defend yourselves if you can, for 
 the Protector is not bound to maintain and uphold you 
 11* 
 
126 MEMOIR OF [1657. 
 
 in your practice of religion. "And with this argument I 
 shall try you all. Whatsoever is professed and practised 
 for religion, for which there is neither command nor pre- 
 cedent in Scripture, is not according to the Scripture. 
 Let this fall where it may, it is truth ; and therefore all 
 people come to trial, and receive your judglnent by this 
 rule. 
 
 " And first, the true religion is walking with God in 
 purity and holiness ; a performing of good to Him, and not 
 doing any evil ; a belief in Christ, and receiving of Him, 
 and through the operation of his Spirit to be changed into 
 his image ; and the body of sin and death put off, and a 
 living to God in all things, and not a living to this vain 
 world in anything ; but in all things to be guided by the 
 Spirit of Christ. This in short, is a description of the true 
 religion ; and they that are of this religion shall be saved 
 in the day of the Lord, and in equity and righteousness 
 should be protected according to the oath before men- 
 tioned ; or else the oath is not performed in justice, but 
 father broken through transgression. And first of all, as 
 concerning that profession and practice in religion, which 
 is most general in these nations, I mean such as sprinkle 
 infants, and are sprinkled being infants ; professing it 
 to be the baptism into the faith of Christ ; and that it is 
 a seal of the new covenant, and of remission of sins, and 
 that thereby people are made capable of union with 
 Christ, and that it is a sign of regeneration, &c. This is 
 practised and professed by many for religion ; but this 
 practice and doctrine are not according to the Scriptures ; 
 therefore all ye, through all these nations, that are made 
 Christians, and own your title in Christianity, and a right 
 to fellowship with Christ ; and that ye are joined to the 
 church, and become members of Christ, because you were 
 
1657.] EDWARD BURROUGH. 127 
 
 sprinkled when you were infants, and all ye that preach 
 this for doctrine, abd practice it for religion, you are not 
 of the true Christian religion, in the purity thereof, as it 
 is contained in the Scriptures ; this I do affirm. There- 
 fore stand you by ; for what you practise and profess, 
 there is neither command nor precedent in Scripture ; if 
 you could show any, you are now called, and a necessity 
 is put upon you, to make use of your knowledge, if you 
 would be protected in this commonwealth, in your prac- 
 tice of religion. 
 
 " Likewise you sing, and give to sing David's Psalms in 
 rhyme and metre, professing it is to the glory and honor of 
 God. Ye practise this as an ordinance of God, as a part 
 of his worship, and as a part of your religion ; but this 
 practice and profession also are manifest not to be accord- 
 ing to the Scriptures; because it was never commanded; 
 neither is there any precedent for this practice in the 
 Scriptures, in Gospel times. Therefore in this part of 
 your religion you cannot justly claim to be protected and 
 maintained ; because the Protector's oath reacheth not to 
 uphold and maintain any such practices in religion, which 
 are not according to the Scriptures. 
 
 " Likewise all ye, whose ministers preach for hire, and 
 have hire for preaching, so much a year, and so much a 
 sermon at a town, or a parish in a settled place ; and who 
 take tithes, and compel people to pay tithes by a law ; 
 such are not the ministers of Christ. And ye that uphold 
 such for the ministers of Christ, are false in jlidgmetit, and 
 blind ill understanding ; and are not of that Christian re- 
 ligion, which is according to the Scriptures in the purity 
 thereof, neither ministers, nor people ; for the ministers of 
 Christ never acted any such thing. They were the false 
 prophets, and false apostles, that preached for hire, and 
 
128 MEMOIR OF [1657. 
 
 for gifits and rewards ; neither did the saints and churches 
 of Christ look upon them that acted those things, to be 
 ministers of Christ ; but on the contrary, declared them 
 to be deceivers. So that all you people, and you professed 
 ministers, that act those things that the false prophets 
 acted ; and you people that love to have it so, and give 
 hire to your ministers for preaching, and consent unto it ; 
 none of you are of the Christian religion, as it is held 
 forth in the Scriptures ; because this part of your prac- 
 tice in religion is not according, but contrary to the 
 Scriptures." 
 
 On the 18th of the Eleventh Month, 1657, Edward 
 Burrough had a dispute with Richard Goodgroom, at 
 Drayton, in Middlesex. The principal points in the con- 
 troversy appear to have been whether the Scriptures were 
 properly the Word, and whether Christ justified sinners 
 as sinners ; or in other words, whilst remaining in sin. 
 In the First Month following, another dispute was held at 
 the same place, between the same parties, which appears 
 to have been more public than the first. One point dis- 
 puted on this last occasion, was the truth of a proposition 
 which Edward had laid down in the first, viz: "Tempta- 
 tions or motions unto evil, are not sin to any man, who 
 doth not consent and obey to serve temptations or evil 
 motions, and they are not sin to the man, except they be 
 consented to by the man." In defending this proposition, 
 Edward appealed to the experience of all sober people 
 who heard him, " Whether many times there had not been 
 evil motions in their hearts, presenting themselves, to 
 which they had not consented ; but the Lord had given 
 them power over them, and they were not overcome of 
 them? And whether they were ever accused or con- 
 demned for such motions which the Lord gave them 
 
1658.] EDWARD BURHOXJGH. 129 
 
 power against ? or, whether rather they had not peace and 
 joy in the Lord, who had discovered to them, and given 
 them power over the evil which had presented itself?" 
 Edward says, " I also gave them that which I had wit- 
 nessed concerning the thing, as a testimony, agreeing with 
 the Scriptures, to that particular." " From ten years old, 
 till many years after, many times I had evil motions 
 arising in my own heart, which sometimes overcame me, 
 and sometimes the Lord gave me to overcome them, so 
 that I consented not to them, nor obeyed, nor followed 
 them. When they overcame me and led me aside, then I 
 was troubled and condemned of the Lord ; for they were 
 reckoned to be my sins, when I consented ; and many 
 times the Lord gave me power over them, and I consented 
 not, but resisted them, and denied them, and then I had 
 great peace and joy in the Lord, and no condemnation." 
 
 On the subject of Sanctification and Justification, Ed- 
 ward said: "Sanctification is a witness of justification, 
 and no man can ftirther know himself to be justified, than 
 he is sanctified ; nor justified, than he is restored." 
 
 We find little trace of Edward Burrough after this dis- 
 pute for several months, but it is probable he spent the 
 time principally in London and Kingston. He doubtless 
 attended the general meeting of Friends held towards the 
 close of the Third Month, 1658, at the house of John 
 Crook, in Bedfordshire. He probably accompanied Wil- 
 liam Caton there, who says he went with Friends from 
 Kingston. In the Fourth Month he delivered, or caused 
 to be delivered into the hands of the Ptotector^ at Hamp- 
 ton Court, a letter, in which he proposes that Friends 
 might have a public opportunity of answering such objec- 
 tions as he felt, to their doctrines or practices. It was 
 probably in the same month, that in company with George 
 
130 MEMOIR OF [1658. 
 
 Fox and Nicholas Bond, he had a dispute with a Jesuit at 
 the house of the Earl of Newport, in London. The Jesuit 
 had recently arrived from Spain, in the suite of the am- 
 bassador from the court at Madrid, and in the pride of 
 head knowledge, challenged all the Quakers to dispute 
 with him. George Fox hearing of this, let him know that 
 Friends would meet him. The Jesuit then restricted his 
 challenge to twelve of the most learned Quakers. Soon 
 he reduced it to six, and finally sent them word that not 
 more than three must come. A discussion of much 
 piquancy took place ; but the letter-learned Jesuit, with 
 all his subtlety, was altogether unable to stand against the 
 honest straightforward simplicity of George Fox, and he 
 most signally failed in the controversy. The following 
 account of this interview is from the Journal of George 
 Fox, viz : 
 
 " When we were come to the house, I bid Nicholas Bond 
 and Edward Burrough go up and enter the discourse with 
 him ; and I would walk awhile in the yard, and then come 
 up after them. I advised thera to state this question to 
 him, ' Whether or no the church of Rome, as it now 
 stood, was not degenerated from the true church which 
 was in the primitive times, from the life and doctrine, and 
 from the power and spirit that they were in ?' They 
 stated the question accordingly, and the Jesuit affirmed : 
 ' That the church of Rome now was in the virginity and 
 purity of the primitive church.' By this time I was come 
 to them. Then we asked him, ' Whether they had the 
 Holy Ghost poured out upon them, as the apostles had ?' 
 He said, ' No.' ' Then,' said I, ' If ye have not the same 
 Holy Ghost poured forth upon you, and the same power 
 and Spirit that the apostles had, ye are degenerated from 
 
1658.] EDWAED BUEKOUGH. 131 
 
 the power and Spirit which the primitive church was in.' 
 There needed little more to be said to that. 
 
 "Then I asked him, ' What Scripture they had for set- 
 ting up cloisters for nuns, abbeys and monasteries for men, 
 for all their several orders ; for their praying by beads, 
 and to images ; for making crosses ; for forbidding of 
 meats and marriages, and for putting people to death for 
 religion ? If,' said I, ' ye are in the practice of the pri- 
 mitive church, in its purity and virginity, then let us see 
 by Scriptures wherever they practised any such thing?' 
 (For, it was agreed on both hands, that we should make 
 good by Scriptures what we said.) Then he told us of 
 a written word, and an unwritten word. I asked him 
 what he called his unwritten word ? He said, ' The writ- 
 ten word is the Scriptures, and the unwritten word is that 
 which the apostles spoke by word of mouth ; which,' 
 said he, ' are all those traditions that we practise,' I bid 
 him prove that by Scripture. Then he brought that 
 Scripture where the apostle says, 2 Thess., ii. 5, ' When I 
 was with you, I told you these things.' ' That is,' said he, 
 ' I told you of nunneries and monasteries, and of putting 
 to death for religion, and of praying by beads and to 
 images, and all the rest of the practices of the church of 
 Rome, which,' he said, ' was the unwritten word of the 
 apostles, which they told then, and have since been con- 
 tinued down by tradition unto these times.' 
 
 "Then I desired him to read that Scripture again that 
 he might see how he had perverted the apostle's words ; 
 for that which the apostle there tells the Thessalonians — 
 ' he had told them before,' is not an unwritten word, but 
 is there written down, namely, ' that the man of sin, the 
 son of perdition, shall be revealed before the great and 
 terrible day of Christ,' which he was writing of ' should 
 
132 MEMOIR OF [1658. 
 
 come : ' so this was not telling them any of those things 
 that the church of Rome practises. In like manner the 
 apostle, in the third chapter of that epistle, tells the 
 church of some disorderly persons he heard were amongst 
 them, busy-bodies who did not work at all ; concerning 
 whom he had commanded them by his unwritten word, 
 when he was among them, that if any would not work 
 neither, should he eat : which now he commands them again 
 in his written word in this epistle.- — 2 Thess., iii. So this 
 Scripture afforded no proof for their invented traditions, 
 and he had no other Scripture proof to offer. Therefore 
 I told him, ' This was another degeneration of their church 
 into such inventions and traditions as the apostles and 
 primitive saints never practised.' 
 
 " After this he came to his sacrament of the altar, begin- 
 ning at the paschal lamb, and the show-bread, and came 
 to the words of Christ, ' This is my body,' and to what the 
 apostle wrote of it to the porinthians ; concluding, ' That 
 after the priest had consecrated the bread and wine, 
 it was immortal and Divine, and he that received it 
 received the whole Christ.' I followed him through, the 
 Scriptures he brought till I came to Christ's words and 
 the apostle's. I showed him, ' That the same apostle told 
 the Corinthians, after they had taken bread and wine 
 in remembrance of Christ's death, that they were repro- 
 bates if Christ was not in them ; but if the bread they 
 eat was Christ, he must of necessity be in them after they 
 had eaten it. Besides, if this bread and this wine, which 
 the Corinthians ate and drank was Christ's body, then 
 how hath Christ a body in heaven ? ' I observed to 
 him also, ' that both the disciples at the supper, and the 
 Corinthians afterwards, were to eat the bread and drink 
 the wine ' in remembrance of Christ,' and to ' show forth 
 
1658. J EDWARD BUBR0U6H. 133 
 
 his death till He come;' which plainly proves the bread 
 and wine, which they took_ was not his body. For if it 
 had been his real body that they ate, then He had been 
 come, and was then there present, and it had been im- 
 proper to have done such a thing in remembrance of Him, 
 if He had been then present with them, as He must have 
 been if that bread and wine which they ate and drank 
 had been his real body.' " 
 
 " As to those words of Christ, ' This is my body,' I told 
 him, ' Christ calls himself a vine, and a door, and is called 
 in Scripture a rock. Is Christ therefore an outward rock, 
 door, or vine? ' ' 0,' said the Jesuit, ' Those words are to 
 be interpreted ; ' ' so,' said I, ' are those words of Christ, 
 " This is my body.' " 
 
 " Having stopped his mouth as to argument, I made the 
 Jesuit a proposal thus : ' That seeing,' he said, ' the bread 
 and wine was immortal and Divine, and the very Christ ; 
 and that whosoever received it, received the whole Christ ; ' 
 let a meeting be appointed between some whom the pope 
 and his cardinals should appoint, and some of us; let a 
 bottle of wine and a loaf of bread be brought, and divi- 
 ded each into two parts, and let them consecrate Avhich of 
 those parts they would. Then set the consecrated and 
 the unconsecrated bread and wine in a safe place, with a 
 sure watch upon it, and let trial be thus made, whether 
 the consecrated bread and wine would not lose its good- 
 ness, and the bread grow dry and mouldy, and the wine 
 turn dead and sour, as well and as soon as that which was 
 unconsecrated. By this means,' said I, ' the truth of this 
 matter may be made manifest. And if the consecrated 
 bread and wine change not, but retain their savor and 
 goodness, this may be a means to draw many to your 
 church. If they change, decay, and lose- their goodness, 
 12 
 
134 MEMOIE OF [1658. 
 
 then ought you to confess and forsake your error, and shed 
 no more blood about it: for much blood hath been shed 
 about these things, as in Queen Mary's days.' 
 
 "To this the Jesuit made this reply : 'Take,' said he, ' a 
 piece of new cloth and cut it into two pieces, and make two 
 garments of it, and put one of them upon King David's 
 back, and the other upon a beggar's, and the one gar- 
 ment shall wear away as well as the other.' ' Is this thy 
 answer,' said I? ' Yes,' said he. ' Then,' said I, 'by this 
 the company may all be satisfied that your consecrated 
 bread and wine is not Christ. Have ye told people so 
 long, that the consecrated bread and wine was immor- 
 tal and Divine, and that it was the very and real body 
 and blood of Christ, and dost thou now say it will wear 
 away and decay as well as the other? I must tell thee, 
 ' Christ remains the same to day as yesterday,' and never 
 decays ; but is the saints' heavenly food in all generations, 
 through which they have life.' He replied no more to 
 this, being willing to let it fall ; for the people that were 
 present saw his error, and that he could not defend it. 
 
 " Then I asked him, ' Why their church did persecute 
 and put people to death for religion ? ' He replied, ' It 
 was not the church that did it, but the ma^trates.' I 
 asked him, ' Whether those magifitrates were not counted 
 and called believers and Christians?' He said, 'Yes.' 
 ' Why, then,' said I, ' are they not members of your 
 church ? ' ' Yes' said he. Then I left it to the people to 
 judge from his own confessions, whether the church of 
 Rome doth not persecute and put people to death for 
 religion. Thus we parted, and his subtlety was confuted 
 by simplicity." 
 
 On the 31st of the Fifth Month came on the suit of 
 Parson Mayo, against Edward Burrough, for defamation. 
 
1658.] EDWARD BURROUGH. 135 
 
 Edward demurred to the jurisdiction of the court to try 
 causes "of a spiritual dependency," and showed as he 
 thought, conclusively, from the laws of England, that 
 those before whom he was brought had no power to try 
 the case. In reply one of the judges told him, they 
 would overrule that, and would try the matter. 
 
 On the day of the court, when the jury were to be 
 chosen, Edward told the judges that as it was doctrine 
 which was to be tried, the jurymen should be such as had 
 the gift of the Holy Spirit. The judges however took 
 the ground, that the jurymen had nothing to do but to try 
 whether the words charged had been spoken by Edward. 
 When the trial came on, Edward Burrough easily proved 
 that the priest had laid down the before-mentioned propo- 
 sitions, and then offered to show from Scripture, the doc- 
 trines therein contained to be unsound. The court direc- 
 ted the jury to give the priest damages, and they brought 
 in a verdict in his favor for £100. At the next court, 
 held Seventh Month, 25th following. Mayo, by his coun- 
 sel, moved for a judgment on the verdict. Edward being 
 present, was allowed to speak, and so clearly proved the 
 truth of all he had said, and Mayo so lamely defended 
 himself, that the court did not give the judgment. It 
 remained for some time under advisement, but it is 
 believed that Mayo never obtained anything. 
 
 In the Sixth Month, Edward Burrough once more ad- 
 dressed a letter to Oliver Cromwell. It commences thus : 
 " Know that there is a God that doeth whatsoever He will. 
 All power is in his hand, and He bringeth to pass the 
 counsel of his own heart, and He ruleth in the kingdoms 
 of men, and bringeth down and setteth up: He killeth 
 and maketh alive ; and He changeth times, and seasons, 
 and governments, and bringeth to naught the counsels of 
 
136 MEMOIR OF [1658. 
 
 men ; for all power in earth and in heaven is in Him. 
 All his doings are right, and his ways are equal, and thou 
 and all mankind are as clay in the hand of the potter. 
 He can honor and exalt as He pleaseth, and He can mar, 
 and break to pieces, and dishonor whensoever He will. 
 Wherefore be humble, and low in heart before Him, for 
 He is the highest power, that subdueth all things under 
 his feet. If He wound, who can heal ? If He kill, there 
 is none can make alive. Know thou, it is the Lord God 
 Almighty that doth this, in whose hands are the issues of 
 life and death ; and He it is who can break thee down, 
 and build thee up ; who can wound thee, and restore thee; 
 and bring thee to destruction, and say unto thee, return ; 
 and to know Him that doth this, belongs to thy eternal 
 peace, &c." 
 
 Edward then entreats Oliver to hearken to the Word 
 of the Lord, that his soul may come out of death and 
 live. He says,' " Fear the Lord God, before whom thy 
 heart is naked and bare. He can mould thee and change 
 thee, and fulfil his pleasure upon thee, even according to 
 his own will; and who can say what doest thou? Now 
 come to consideration and let thy heart be more upright 
 before Him. Choose his way and counsel, that He may 
 bless thee, and seek his face that thy soul may be satis- 
 fied by his word, and the milk of the word may nourish 
 thee unto life immortal. Mind his pure presence, which 
 is life, even God with thee, Christ the Emmanuel, to 
 dwell with and walk in thee, which is the promise of the 
 Father. 
 
 " First come to the principle of God, and feel the Word 
 of God in thy heart, that wiU beat down the nature into 
 which temptations enter. The word will bring thee to 
 war against and overcome all thy enemies, which would 
 
1658.] EDWARD BURROUGH. 137 
 
 defile or betray thee. It will bring thee to know a feirth 
 immortal in thee, a crown immortal received from God, 
 that dies not nor fades away. Then He who rules over 
 heaven and earth will be thy shepherd to feed thee, thy 
 teacher to guide thee ; thy counsellor to direct thee in all 
 things. Thy immortal soul will be satisfied with the 
 bread that cometh down from heaven ; the covenant of 
 God and the sure mercies of David, will be reveakd and 
 his promise be fulfilled in thee." 
 
 He then tells him what need he has of the wisdom of God ; 
 entreating him to remove oppression, and warns him to take 
 heed of the teachers, who flatter, and yet hatch mischief 
 against him ; and also of the magistrates into whom 
 great corruption had entered. He thus concludes : " Be 
 thou faithful in what the Lord calleth thee to, and thou 
 shalt have thy reward. Seek his honor and He will 
 honor thee. Let thy mind be to the Lord in all things, 
 and feel his word, power and presence in thee, to quench 
 all that is contrary, then thou wilt be blessed in this life, 
 and in the life to come ; but if thou continuest in oppres- 
 sion the Lord will suddenly smite thee." 
 
 Oliver was too busy with his own schemes of family 
 aggrandisement, to care much what persecution fell upon 
 the Quakers, and the hands of the oppressing magistrates 
 and persecuting priests were not staid. Soon after this 
 he sickened, and great anxiety reigned throughout Eng- 
 land as the tidings spread abroad, that it was likely to 
 prove his last illness. Some of the fanatical preachers 
 concluded he should not die, and very absurd petitions and 
 remonstrances to the Most High were made by them. 
 
 On the 3rd of the Seventh Month Oliver Cromwell died, 
 and outward lamentation and inward mourning were that 
 12* 
 
138 MEMOIR OF [1658. 
 
 day felt amongst many, whilst secret joy was indulged by 
 not a few. 
 
 Oliver had named his son Richard to be his successor, 
 and he was proclaimed Protector on the 6th of the 
 month. 
 
 A few days after this, Edward Burrough addressed a 
 letter to Richard Cromwell, chosen to be Protector, &c., 
 of these nations ; and speaking of the rulers, he saith 
 thus : 
 
 "As for magistracy, it was ordained of God to be a 
 dread and terror, and limit to evil-doers, and to be a de- • 
 fense and praise to all that do well ; to condemn the 
 guilty, and to justify the guiltless. But the exercise 
 thereof at this day in these nations, is degenerated, and 
 some that are in authority are greatly corrupted, and re- 
 gard not the just and pure law of God, to judge only 
 thereby ; but oppress the poor by injustice, and subvert 
 the good laws of God and men to a wrong end and use, 
 abusing authority, and turning the'sword against the just. 
 Hereby true judgment is turned backward, and the inno- 
 cent made unjustly to suffer for righteousness sake, through 
 the corruption of men in authority ; and didst thou but 
 know what we know in this particular, it would pierce 
 thy heart. 
 
 " It is frequent among some of the judges and magis- 
 trates, to commit a man to prison, and impose some great 
 fine upon him, and to cast him into a dungeon, or hole, 
 among thieves and murderers, for a long season ; for no 
 other offence, or breach of any law, but because he can- 
 not put off his hat to them, and respect their persons, by 
 the hat or bowing the knee : many others also that fear 
 God, and for conscience sake cannot swear upon a book, 
 by kissing it, and laying hands upon it, because Christ 
 
1658.] EDWARD BURROUGH. 139 
 
 saith, " Swear not at all ; " though they deny not to speak 
 and do the truth in all things, as in the presence of God 
 and all men ; and many others, because they are moved 
 to cry against sin, and declare against the iniquities of 
 the times, in teachers, rulers and people, that highly 
 abound ; perhaps in a market or steeple-house, or high- 
 way, or other places, as they are moved of God ; others, 
 because for conscience sake they cannot pay tithes, nor 
 give money and wages to maintain a priest, or false teacher 
 that they receive no profit by ; or to maintain a steeple- 
 house, where the world worships in vain traditions, and 
 not in the spirit and power of God : many have been 
 taken out of peaceable meetings, where they were waiting 
 upon the Lord ; and some out of their inns and friends' 
 houses ; and many have been taken on the way, travel- 
 ling about their lawful occasions ; and some from their 
 callings and labors. For these causes through the envy 
 of wicked men, and without any just conviction of the 
 breach of any law, or any lawful trial or examination, 
 have hundreds of just men, being wholly innocent, been 
 sent to prison, and lain many months, and some for years; 
 or whipped, or put into the stocks, and grievously abused 
 by cruel executioners of wicked men's envy or injustice. 
 And upon such grounds only, and for such causes men- 
 tioned, and without the transgression of any jugt law, 
 have and do at this day, many hundreds of faithful sub- 
 jects suffer hard and cruel things, long and sore imprison- 
 ment, and cruel and sharp whipping and stocking, and 
 unjust banishment out of towns and cities ; yea, friend, 
 it is hard to be expressed, and large to be declared, how 
 many of the Lord's servants do, and have suffered great 
 injustice in these nations, through the abuse of good gov- 
 ernment, and degeneration of magistracy from its perfect 
 
140 MEMOIR OF [1658. 
 
 state and place, whereunto it was ordained of Gbd in the 
 beginning, &c." 
 
 In this year he wrote a short statemeut of the princi- 
 ples of the religious society of which he was a member, 
 as follows, viz : 
 
 a declaration to all the world of our faith; 
 and what we believe, who are called quakers. 
 Concerning God, Christ, and the Spirit, thus we 
 
 BELIEVE. 
 
 First, That there is only one true God, who is a spirit ; 
 and his presence fiUeth heaven and earth ; and He is 
 eternal and everlasting, the Creator and preserver of all 
 things ; that heaven and earth, and all things therein by 
 Him were framed and brought forth ; and all things re- 
 main unto this day by his power ; and whatsoever He 
 willeth in heaven and earth, He brings to pass by his 
 word and power. 
 
 And we believe. That this God only is and ought, to be 
 feared, loved, obeyed and worshipped by all creatures; 
 and no other thing besides Him in heaven and earth. 
 
 And we believe. That his worship and obedience, and 
 fear and love is to be given in spirit, even in what his 
 own spirit moveth and leadeth his people unto. 
 
 And we believe, His true worship, required and accepted 
 of Him, is not by the tradition of men in outward ob- 
 servances, or set days, or places; but He is worshipped 
 only in spirit and truth, without respect of time, places, 
 or things ; and that none can worship Him in righteous- 
 ness, but his children, who are born of his spirit, and are 
 led and guided thereby. 
 
 And we believe. That this God hath given his Son 
 Christ Jesus into the worlds a free gift unto the whole 
 
1658.] EDWARD BURROUdH. 141 
 
 world ; and that every man that cometh into the world 
 is lighted by Him, that every man might believe and be 
 saved. 
 
 And we believe, That He is given into the world, and 
 no nation, country or people excepted ; but unto all man- 
 kind is He given of God, apd hath lightened them, and 
 every man through the world, that believeth in Him, and 
 receiveth Christ, who is the wisdom and power of the 
 Father, shall be saved with eternal salvation ; and every 
 one that believeth not in Him, shall be damned, and shall 
 possess everlasting misery. 
 
 And we believe, That salvation, justification and sancti- 
 fication, are only in Him, and wrought by Him, and no 
 other: for there is no other name given under heaven, 
 but Him alone, by which salvation is. 
 
 And we believe, All that receive Him, and believe in 
 Him, are reconciled to God, and are made alive to God, 
 to live to Him in all things, and do receive the forgiveness 
 of sins, and are set free from all unrighteousness, and 
 from the body of sin and death, and have the witness of 
 the spirit in them. The spirit of the Father they have 
 received, and it witnesseth in them of the Father and of 
 the Son, and of the things that belong unto their peace. 
 It is the earnest of the inheritance, and the seal of the 
 promise of eternal life, and by it are the deep things of 
 God revealed to mankind, and by it the Father and the 
 Son dwell in the saints, and by it have they fellowship 
 one with another ; and the Father, Son, and Spirit are 
 one. And this we faithfully believe. 
 
 Again, concerning Christ, we believe. That He is one 
 with the Father, and was with Him before the world was; 
 and what the Father worketh it is by the Son ; for He is 
 the arm of God's salvation, and the very power and wis- 
 
142 MEMOIR OF [1658. 
 
 dom of the Creator ; and was, is, and is to come, without 
 beginning or end. 
 
 And we believe, That all the prophets gave testimony 
 of Him, and that He was made manifest in Judea and 
 Jerusalem, and did the work of the Father, and was per- 
 secuted of the Jews, and was crucified by his enemies; 
 and that He was buried, and rose again, according to the 
 Scriptures. 
 
 And we believe. He is now ascended on high, and ex- 
 alted at the right hand of the Father for evermore ; and 
 that He is glorified with the same glory that He had be- 
 fore the world was ; and that even the same that came 
 down from heaven, is ascended up to heaven ; and the 
 same that descended is He that ascended. 
 
 And we believe. Even that He that was dead is alive, 
 and lives for evermore ; and that He cometh, and shall 
 come again, to judge the whole world with righteousness, 
 and all people with equity, and shall give to every man 
 according to his deeds, at the day of judgment, when all 
 shall arise to condemnation or justification ; he that hath 
 done good shall receive life, and he that hath done evil, 
 everlasting condemnation. 
 
 And we believe, He is to be waited for in spirit, to be 
 known after the spirit, as He was before the world was. 
 This is the knowledge unto eternal life, which all that 
 believe in Him do receive ; and He subdues death, and 
 destroys him that hath the power of it ; and restoreth from 
 death to life, and quickeneth by his spirit all that the 
 Father hath given him. We believe such He justifieth 
 and sanctifieth, and such are taught of Him ; but He con- 
 demns all that believe not, but continue in unbelief, and 
 are not taught of Him. And this we faithfully believe. 
 
 And we believe, That unto all people upon the face of 
 
1658.] EDWARD BURR0U6H. 143 
 
 the whole earth, is a time and day of visitation given, 
 that they may return and be saved by Christ Jesus, who 
 is given of the Father to call the worst of men to repent- 
 ance ; and the most ungodly of sinners are convinced by 
 Him of their ungodly deeds, that they might believe, and 
 be converted and saved. 
 
 And we believe. Herein is the love of God manifested 
 to all mankind ; and that none are shut out by Him be- 
 fore they were born into the world ; but unto all men is a 
 visitation given. They that do perish, it is because they 
 do not believe in Christ ; and his destruction is of a man's 
 self, but salvation is of God, through believing in his Son, 
 who takes away sin, and reneweth into his own image, 
 that they may become heirs with Him. 
 
 And we believe. That there is a crown of eternal glory 
 and an inheritance of eternal life to be enjoyed for ever- 
 more by all that believe and are chosen of God ; and that 
 there is an everlasting misery and destruction to be pos- 
 sessed by all that believe not, but continue in the state of 
 reprobation, and are not changed from the ways of sin 
 and death; but walk after -the ways of their own hearts' 
 lusts, fulfilling the will of the flesh, in the evil of this 
 world, and follow not Christ, the light of the world, that 
 they may be saved. And we believe upon all such the 
 wrath of God abideth, and that they have no part in the 
 inheritance of God. 
 
 And we believe. That it is only he that is born again of 
 the spirit, and that walks after the spirit, who is changed 
 from death to life, and who is redeemed out of the world, 
 and all its ways ; that must inherit the kingdom of God. 
 They only have a right thereunto, and none besides, even 
 they that are washed and cleansed from all unrighteous- 
 ness by the blood of Jesus, by which their sins are re- 
 
144 MEMOIR OF [1658. 
 
 mitted. For his blood cleanseth from all unrighteousness 
 and sin ; yea, all such that walk and abide in the light, 
 which Christ Jesus hath lightened the worid withal. 
 
 And we believe, That the saints upon earth may receive 
 forgiveness of sins ; and may be perfectly freed from the 
 body of sin and death, and in Christ may be perfect and 
 without sin, and may have victory over all temptations, 
 by faith in Christ Jesus. 
 
 And we believe, Every saint that is called of God 
 ought to press after perfection, and to overcome the devil 
 and all his temptations upon earth. We believe they that 
 faithfully wait for it shall obtain it, and shall be presented 
 without sin in the image of the Father. Such walk not 
 after the flesh, but after the spirit, and are in covenant 
 with God, and their sins are blotted out, and remembered 
 no more ; for they cease to commit sin, being bora of the 
 seed of God. 
 
 And we believe. The Gospel of Christ is the power of 
 God unto salvation, and that it ought to be preached 
 freely unto people, and Christ to be held forth unto all 
 mankind, by the ministry sent of Him. We believe this 
 ministry is received by the gift of the Holy Ghost ; and 
 all they that receive it, are lawfully called to the minis- 
 try ; and they may preach the Gospel of Christ freely, as 
 they have received it freely. And this ministry is not of 
 man, but of God, and is made powerful to the converting 
 of sinners, and to the bringing of people fo. God, and to 
 the knowledge of his ways. We do not believe that any 
 man is a minister of Christ, without the gift of the Holy 
 Ghost ; or that the Gospel can be received by natural 
 learning or education. 
 
 And we believe, Such as preach for hire, and have hire 
 for preaching, are not the lawfully called ministers of the 
 
1658.] EDWARD BURllOUGH. 145 
 
 Gospel of Christ ; such as are proud and high-minded, and 
 covetous men,, who do not profit the people at all; such as 
 have run, and never were sent of Christ, who calleth by 
 his spirit into the work of the ministry ; and as every one 
 hath received the gift of that, his spirit, so he may admin- 
 ister to others. 
 
 Concerning rulers and governors, we believe. That there 
 ought to be rulers and governors in every nation, city, 
 country and town. They ought to be such men as fear 
 God and hate every evil way ; who will judge for God, 
 and not for man ; and will judge righteously, equally and 
 justly, and will give true and sound judgment unto all 
 men, without bribery, or respect of persons, not regarding 
 the rich above the poor ; but being a praise unto all that 
 do well, and a terror to all evil-doers whatsoever ; having 
 knowledge in the pure law of God, and themselves con- 
 tinually exercised therein. We believe, that every law 
 of man ought to be grounded upon the law of God ; pure 
 reason and equity being the foundation thereof, that God's 
 witness in every man may answer to it. The law ought 
 to be known unto all people, before transgression be 
 charged or punished in any man. 
 
 We believe. That every transgression ought to be pun- 
 ished according to its nature ; and that the punishment 
 exceed not the greatness of the transgression ; neither 
 ought any transgressor to escape unpunished ; neither 
 ought any upon false suspicion or jealousies to be caused 
 to suffer, without the testimony of true men, or the con- 
 fession of the party. We believe, that the executors of 
 the law ought to be just men, and not given to pride, 
 drunkenness, or any other evil whatsoever. They ought 
 to be chosen every year, or otherwise, by the consent of 
 13 
 
146 MEMOIR OF [1658. 
 
 the people ; and that no man be stopped of his free choice, 
 except justly taxed. 
 
 We believe, That all governors and rulers ought to be 
 accountable to the people, and to the next succeeding 
 rulers, for all their actions, which may be inquired into 
 upon occasion ; and that the chiefest of the rulers be sub- 
 ject under the law, and punishable by it, if they be trans- 
 gressors, as well as the poorest of the people. Thus true 
 judgment and justice will be brought forth in the earth, 
 and all that do well will have praise, and live in rest and 
 peace ; and all evil doers whatsoever may stand in awe, 
 and be afraid of God, aud just men, and the execution of 
 just laws. 
 
 Concerning religion, we believe, That it is only the 
 spirit of the Lord that makes men truly religious. That 
 no man ought to be compelled to, or from, any exercise 
 or practice in religion, by any outward law or power ; but 
 every man ought to be left free, as the Lord shall persuade 
 his own mind, in doing, or leaving undone this or the other 
 practice in religion. Every man, of what profession in 
 religion soever, ought to be protected in .peace, provided 
 himself be a man of peace, not seeking the wrong of any 
 man's person or estate. 
 
 We believe, That to oppose false opinions, and unsound 
 doctrines and principles, seeking to convince them that 
 oppose themselves, by exhortation, or sharp reproof, by 
 word or writing, ought not to be counted a breach of the 
 peace ; or to strive about the things of the kingdom of 
 God, by men of contrary minds or judgments. This 
 ought not to be punishable by the magistrates and their 
 laws. For we believe, the outward laws and powers of 
 the earth are only to preserve men's persons and estates, 
 and not to preserve men in opinions. Neither ought the 
 
1658.] EDWARD BTJRR0U6H. 147 
 
 law of the nation to be laid upon men's consciences, to 
 bind them to, or from, such a judgment or practice in re- 
 ligion. We believe that Christ is, and ought only to be, 
 Lord and exerciser of men's consciences ; and his spirit 
 only must lead into all truth. 
 
 And we believe. That obedience and subjection in the 
 Lord belongs to superiors, and that subjects ought to obey 
 in the Lord those that have rule over them. That chil- 
 dren ought to obey their parents, and wives their husbands, 
 and servants their masters, in all things which are accord- 
 ing to God, which stand in the exercise of a pure conscience 
 towards God. But where rulers, parents, or masters, or 
 any other, command or require subjection in anything 
 which is contrary to God, or not according to Him, in 
 such cases all people are free, and ought to obey God 
 rather than man. We believe, that herein God will justify 
 them, being guided and led by his spirit in all that is 
 good, and out of all that is evil. 
 
 Again, We believe concerning election and reproba- 
 tion, That there is a state of election, and a state of repro- 
 bation, a state chosen of God, and a state rejected of God, 
 and that all mankind are in one of these states. All that 
 are elected, are elected in Christ; and all that are out of 
 Him are in the reprobate state, bringing forth fruits of 
 death and darkness, being children of wrath and disobe- 
 dience, in the alienation and separation from God. They 
 are in the transgression, unreconciled to God, the enmity 
 ruling in the heart, being in the fall, and not restored to 
 God again, but ignorant of his power, and of his wisdom, 
 having the understanding darkened, that they cannot see 
 nor perceive the things that are eternal. 
 
 In this condition man's best works are sin, and whatso- 
 ever he doeth, he cannot be accepted of God ; for he is 
 
148 MEMOIR OF [1658. 
 
 dead to God, and alive to all evil, bringing forth all his 
 works out of that ground which is cursed. This is the 
 condition of all mankind upon the face of the earth, in 
 the first Adam, and this is the state of reprobation ; and 
 all that abide herein are rejected of God, and shall never 
 inherit eternal life, but go into perdition. 
 
 Yet have all such a day of visitation, that they may 
 return out of the state of reprobation ; but hating knowl- 
 edge, and despising the love of God, they continue in the 
 reprobate state, and the wrath of God abides upon them. 
 But they that are chosen of God, are delivered from wrath ; 
 for they believe in the light, and become children of the 
 light, and are renewed in mind and heart, and receive the 
 love of the Father, and become planted into Christ, the 
 second Adam. They are chosen in Him to bring forth 
 fruit unto the Father, and all their fruit springeth from 
 that ground which is blessed. For they are led by the 
 spirit of the Father ; and such are in the state of election, 
 who are made heirs with Christ of the everlasting inheri- 
 tance, that never fades away. And this we faithfully 
 believe. That mercy is not showed to the reprobate, nor 
 judgment to them that are chosen of God. 
 
 Edward Burrough. 
 
 On the 22nd of the Ninth Month, Edward Burrough 
 was at Kingston ; on the 23rd, as he was entering Lon- 
 don, at Charing Cross, he beheld a great multitude of 
 people pressing upon one another exceedingly. Which 
 ever way he looked, the whole streets were filled, every 
 window was crowded, and balconies and house tops 
 were thronged. He could not well pass through such a 
 crowd ; and guards of soldiers, both foot and horse were 
 on duty there, who stopped his horse and told him he 
 
1658.] EDWARB BURKOUGH. 149 
 
 must not pass that way. Tarrying but a short time he 
 turned about and passed away, wondering what this great 
 stir meant, and what it was which occasioned such ex- 
 citement in the spirits of the people, as plainly appeared. 
 He says, " I felt the spirits of men, women and children 
 were all on fire." Although living in London, and labor- 
 ing abundantly in his own vocation there, he appears to 
 have had no notice of these pompous preparations for 
 the funeral of Oliver Cromwell, of whom an image was 
 to be carried along in view of the multitude. This was 
 the day of the funeral, and this crowd was gathered to 
 see it pass. 
 
 As Edward went on he turned his mind inward, seeking 
 to know of the Lord " what this thing might be, what 
 might be the end of it, and why was this gathering and 
 running, and thronging of multitudes in this manner. 
 Presently I perceived [says he,] that an image, an in- 
 vented picture would be carried that way ; and that all 
 this pressing and stir, and the gathering of this great 
 multitude, was only to see an image without life or 
 breath. Then my spirit was grieved and my soul was 
 vexed within me ; and it ran through me, vanity, folly 
 and madness. What is all this setting of guards, gather- 
 ing of people in such thronging multitudes, and gazing of 
 men, women and children, high and low, rich and poor, 
 that are come together? Is all this but to see a dead in- 
 vented image of wood or wax arrayed and decked with 
 some foolish inventions ?" 
 
 The idea of a carved or moulded representation of 
 Cromwell being carried at his funeral, reminded Edward 
 of the time when Oliver and his soldiers found pleasant 
 work in the old parish steeple-houses, the rich cathedrals, 
 whenever and wherever they were to be found, in break- 
 13* 
 
150 MEMOIR OF [1658. 
 
 ing up and destroying carved images, crosses and other 
 relics of popery. Hereupon Edward began, as he tells 
 us, in " a testimony against a great idolatry committed," 
 to talk to himself on this matter. He said, " I knew the 
 man, when he was living, and had a knowledge of his 
 spirit ; and I am persuaded if it had been asked him in 
 his lifetime, if such should be acted about him, such an 
 image made like him, and laid for so long time in a sump- 
 tuous place and manner, and then carried by his friends, 
 and children, kindred and army, I think he would have 
 said : ' nay ! What ! make an image of me, and deck it 
 diversely, and visit it ; and then carry it up and down 
 from place to place ! This will be a shame to my chil- 
 dren, a disgrace to my kindred, a reproach to my officers, 
 and the whole army. The nation will mock and be 
 offended, and may say, these are they that were once 
 enemies to all images and dead idols, and pulled them 
 down and brake them. Are these now making an image, 
 and setting it up, wondering after it from place to place? 
 If thus it be done, they at Rome may laugh us to scorn, 
 and the papists may say, we have learned of them, put 
 their persons from among us, banished and killed them, 
 and set up their practices.' Sure he would have said this. 
 I am certain the witness of God in his conscience might 
 truly have said it." 
 
 In the Tenth Month Edward addressed the following 
 to Richard Cromwell and his council : 
 
 To THE PrOTECTOE AND HIS COUNCIL. 
 
 " The Lord God will shortly make you know that we 
 are his people ; though we be accounted as sheep for the 
 slaughter, yet our King of righteousness will break you 
 to pieces, if you harden your hearts, and repent not. And 
 
1658.] EDWARD BUREOUGH. 151 
 
 though that love will not draw you, neither the gentle 
 leadings of our God have any place in you, yet judgments 
 shall awaken you, and his heavy hand of indignation 
 shall lie upon your consciences, and you will be scattered 
 and distracted to pieces. 
 
 Edward Burrough." 
 
 In this year he also wrote the following, viz : 
 
 A Second General Epistle to all the Saints. 
 
 A servant of the Lord and minister of Jesus Christ, 
 thereunto ordained and called through the powerful 
 operation and gift of the Holy Ghost, unto all his breth- 
 ren^n the same life, who are born of God, and witnesses 
 of his power ; and unto all the saints and churches of 
 Christ, who have believed and received the sure and faith- 
 ful testimony, and are called with the heavenly call, to 
 follow the Lamb whithersoever He goes ; who is given to 
 you, and received of you, a light, a guide, and a teacher 
 in all the ways of God. Unto you all that are scattered 
 abroad in the world, whether in bonds or at liberty, 
 whether strong men or children in Christ, I send greeting ; 
 and above all things desire and pray unto the Father, for 
 your increase in the knowledge of Him, and faithfulness 
 in all his ways, and that the increase of his government 
 may abound among you ; and that grace, mercy and 
 peace may be plentifully enlarged, that nothing may be 
 lacking to you in anything of that which maketh perfect ; 
 but that in Christ Jesus you may be complete, and through 
 Him you may receive power, and thereby be strengthened 
 to do all things. 
 
 My dearly beloved and longed for, in the fellowship 
 of that spirit which hath begotten you to be sons and 
 
152 MEMOIR OF [1658. 
 
 daughters of one Father, and heirs and fellow-members of 
 that inheritance of life, peace and rest, which abideth for- 
 ever. Oh, how I long to meet you all in this, and to find 
 you perfectly settled and established upon the sure foun- 
 dation, which God hath laid amongst you, beyond all 
 doubts, and fears and stumblings, above the world and 
 all its temptations, and above hell and death, and all the 
 ways thereof, having all the powers of darkness subjected 
 under you, serving the Lord in perfect holiness, walking 
 in his strength and wisdom, showing forth his light in the 
 world, as his redeemed people. 
 
 My desire is more and more kindled and enlarged to- 
 wards you all, that you may perfectly attain to the knowl- 
 edge of the great mystery of salvation, to wit, God dwell- 
 ing in you ! I say, my desire is, that you may know 
 even as you are known, and that you may receive Him as 
 you are received of Him ; and that you may be a perfect 
 body, growing up together, and springing forth in all good 
 fruits of truth and righteousness unto the Father, who is 
 glorified through your bringing forth much fruit. You 
 very well know, that for this end He hath called you, and 
 in this his appointed day caused his glory to shine forth, 
 and hath visited and brought us to the knowledge of the 
 hidden mystery of eternal salvation, which mystery hath 
 been sealed up for many ages, and is kept secret forever, 
 from the wisdom of this world. 
 
 But unto us that have believed in the light of the world 
 is it clearly discovered, as at noon-day ; being revealed 
 to us by the spirit which worketh in us the will and mind 
 of the Father, and is powerful and mighty, and subdueth 
 and breaketh down the hardness of heart, and through 
 the working thereof every high thought is brought into 
 subjection to Jesus. 
 
1658.] EDWARD BURROTJGH. 153 
 
 This same spirit quickeneth and maketh alive to Grod, 
 and changeth and reneweth into his image and likeness, 
 and raiseth up from under the bondage of corruption, to 
 live to God in all things in newness of life, old things 
 being done away, and all things being made new through 
 the working thereof In this same spirit is the Father 
 alone worshipped, and by it God is known; and his 
 promise is fulfilled, it witne&sing in all things unto the 
 Father, and is the earnest of the inheritance which fadeth 
 not away. By it know we the deep things of God, which 
 the world by wisdom knoweth not ; and thereby are we 
 sealed and bound up in covenant with the Father. This 
 is known to you that are children of the light, and hereof 
 you have the witness in yourselves, and of God you are 
 approved, and not of men. 
 
 And all ye my brethren, who are called into the work 
 and ministry of the Gospel, unto whom the word of the 
 Lord is come, and the Gospel of Christ to you committed ; 
 dwell in the life of God, and feel his power and authority. 
 Live in the same life of which you minister to others, that 
 you may bring people to God, and may effectually turn 
 them from the dominion of sin unto the dominion of 
 Christ Jesus, that people may be guided out of darkness 
 into the marvellous light. Cry aloud, spare not, proclaim 
 the mighty day of the Lord in all the earth ; and fear ye 
 not, neither be ye dismayed at the face of any man, but 
 be bold and valiant for the truth upon earth, and give 
 your testimony as you have received from God. 
 
 Preach Christ Jesus the light of the world unto all 
 people, that they may receive Him, and be converted, and 
 live. For blindness and darkness have covered the whole 
 earth, and all have gone astray from the Lord, as sheep 
 without a shepherd. Therefore awake ye them that sleep. 
 
154 MEMOIR OF [1658. 
 
 and cause the deaf to hear, and the dead to rise, that such 
 as have strayed may be gathered. For this is the fulness 
 of time ; He is now seeking his sheep that have been lost, 
 and bringing them home that have strayed ; and you, as 
 instruments in the Lord's hand, hath He chosen to this 
 work. 
 
 Therefore go on in the strength of the Lord, and preach 
 the Gospel of peace, even the power of God, that sinners 
 may be converted, and the wounded healed, and the weak 
 may be strengthened, and they that are ready to die may 
 be restored to life and salvation. This is the work of the 
 Lord, whereunto you are called ; therefore all who are 
 called unto it, be faithful unto the end, and not only by 
 word, but by life and conversation also, hold forth the way 
 of life. For you must feel that in yourselves, of which you 
 minister to others ; and you must hold forth in life, the 
 same which you minister in words ; and thereby shall you 
 be made manifest to that of God in all people, and God's 
 testimony shall answer for you. See that in all things you 
 divide God's word aright, not crying peace to the wicked, 
 nor healing up the wound falsely ; but that true judgment 
 in all things may be brought forth by you to all people ; 
 judgment to the fat, and bread to the hungry. They that 
 are naked must be clothed, and they that are falsely cov- 
 ered must be made bare. 
 
 Improve the gift which God hath given you, to Him 
 only, and not unto yourselves. Be not hasty to utter words 
 before the Lord, but wait for power from on high, that the 
 way of God unto salvation, may be faithfully and truly 
 held forth by you unto all people. Faint not, though your 
 burdens and trials be many, but bear all things patiently. 
 Love not your lives unto death, that the good work of the 
 Lord may be accomplished, which He hath begun by us. 
 
1658.] EDWARD BURROUSH. 155 
 
 and made prosperous and powerful in our hands unto this 
 very day. 
 
 Our cause is good. We seek truth and righteousness, 
 that it may be established in the earth, and people may be 
 brought unto God. Unto this God hath called us, and 
 hath owned us in it, and will never forsake us; for the 
 work is his, and the power is his, and whatsoever He will. 
 He bringeth to pass; and therefore why should we doubt, 
 or be weary ? For we shall see the travail of our souls. 
 The scattered shall be gathered, and a remnant of the seed 
 shall be brought in, which is scattered in every nation, as 
 dry bones, unable to live. How shall we hide that treas- 
 ure which God hath given us, from them that perish for 
 want thereof? Or, how shall we rest satisfied till the scat- 
 tered sheep be brought home to the fold ? Our hearts 
 are troubled to see so many thousand walking in thick 
 darkness, and to see the seed of Israel devoured by the 
 destroyer. 
 
 Therefore my brethren, let us put on strength, the Lord 
 is with us ; let us make war in righteousness for the Lord, 
 against all the powers of darkness. Let us continually 
 be armed to do and to suifer all things for the name of the 
 Lord, that people may be instructed in the right way. 
 We know no man can have power over us, but what is 
 given him from above, and all that comes to pass against 
 us is not worthy to be compared with the crown of glory, 
 and that inheritance of which we have already received 
 the earnest, and had sealed with the spirit of promise. 
 The Father's name is written upon us ; therefore in all 
 things unto which He hath called you, be faithful and obe- 
 dient, that his work may be accomplished. 
 
 And all ye children and babes in Christ, that are begot^ 
 ten of God, and are thirsting and seeking after Him in 
 
156 MEMOIR OF [1658. 
 
 truth and righteousness, He whom ye seek is coming to 
 reign amongst you, and his dominion shall be set up and 
 enlarged, and the desire of your hearts shall be fulfilled. 
 Righteousness and truth shall meet in one, and judgment 
 and mercy shall be exalted. Wait upon the Lord, and 
 feel his power and his presence continually, that you may 
 grow as plants of righteousness, and may partake of the 
 heirship with Christ, being crucified to the world, and 
 become dead to all its ways, and no more you to live, but 
 Christ to live in you. 
 
 "nirough the light which He hath enlightened you 
 withal, hath He given you an entrance into the inheri- 
 tance of the Jather. As you walk in the light, you grow 
 into fellowship with the Father, and with the Son. Abid- 
 ing in the Son you cannot sin ; for He keeps you from the 
 wicked one, and he hath no power over you that abide in 
 Christ, who is the power of God, and the salvation of all 
 that believe, and a condemnation of all that believe not. 
 Therefore all you that are convinced everywhere, hearken 
 to the voice of the Lord, that your souls may live. Mind 
 the power of God, and the workings thereof in your hearts, 
 which conquereth hell and death, and subdaeth all the 
 powers and ways thereof 
 
 Every one be obedient to the Lord, as children of one 
 Father, that of his fulness you may receive, and be filled 
 therewith. Meet together in every place ; and as the day 
 approacheth exhort one another, that you may grow up 
 in unity as members of one head. Mind always the tes- 
 timony of truth, and walk therein, and you cannot 
 stumble. Have not respect to persons, but to the truth 
 only ; for persons may change, but the truth abides for- 
 ever. So let not an evil eye look at evil, when it comes 
 to pass, to take occasion thereby against the truth ; for 
 
1658.] EDWARD B0RROUGH. 157 
 
 then you stumble and fall. I say again, have respect only 
 to the pure testimony of truth which is sure, and cannot 
 err or alter, though man may change and err. That is 
 the testimony which is held forth for salvation, even the 
 testimony of God, with whom there is no shadow of 
 turning. 
 
 Therefore all take heed unto yourselves, that you give 
 not, nor receive, any offence against the Lord, and against 
 your own souls ; but know the seed of God in which stands 
 the election, where the covenant of God is sure, and unal- 
 terable. A birth you must all know to be brought forth 
 in you, which must inherit, and that is it which is born of 
 the spirit, and doth obtain the promise. It is not that 
 birth which is of the flesh, which works by willing, and 
 running, and thinking. That obtains not the promise of 
 God, neither is salvation showed unto it, but in patience, 
 and in long suffering is the victory received, over all the 
 powers of darkness which make war against the kingdom 
 of God. 
 
 So all Friends, dwell in that which stops and limits all 
 strife in the mind, and gives you victory over it. None 
 must glory in the flesh, for that glory must be confounded ; 
 but let him that glories, glory in the Lord, in the spirit, 
 and not in the flesh. And take heed that none of you 
 abuse your liberty, which is in Christ Jesus, neither turn 
 it into fleshly bondage, and thereby the just come to suf- 
 fer, and the fleshly part come to rule above the seed of 
 God ; but dwell in the cross which suppresseth every high 
 thought, and whatsoever is against God, in the first motion. 
 Thereby you will be preserved from the enemy, which 
 watcheth for evil against you, and seeks occasion against 
 the way of the Lord. Mind that which keeps you pure ; 
 for it is the pure in heart that see God, and it is he that is 
 14 
 
158 MEMOIR OP [1658. 
 
 of clean hands and of a pure heart, that inherits God's 
 holy mountain. 
 
 And as concerning your afflictions, and sufferings, and 
 trials, and persecutions ; and whatsoever is laid upon you 
 hy the Lord, or by men ; I say, bear all things patiently, 
 and endure all things in long suffering. These things are 
 but for a moment, and they are not worthy to be com- 
 pared with the price of God's inheritance; and if you 
 dwell in the counsel of the Lord, all these things will be 
 turned unto your good. In all trials and sufferings, the 
 Lord's arm will be revealed, and these things must come 
 to pass, that truth may appear in its beauty, in victory over 
 all that doth oppose it. Vengeance is the Lord's, and 
 He will repay ; for He doth inquire after our blood, though 
 no man layeth it to heart, or consider the cause or unjust 
 sufferings of the innocent, who are become a prey to the 
 ungodly and unjust men, till God arise to plead our cause. 
 Afflictions and sufferings are but to try and prove. 
 
 They are not to confound or destroy the Lord's people, 
 and therefore in patience they must be borne, and the life 
 of God felt, which gives dominion over all these things. 
 And receiving all things as from the hand of the Lord, 
 then in all things your peace-will remain, and God's testi- 
 mony will witness peace and acceptance with God. 
 
 And of all injustice, and abuses and cruelty acted upon 
 you by any, at any time, keep account of it, and draw up 
 in short and plain words, the occasion and manner of it, 
 and at every quarter sessions let a true declaration of all 
 unjust sufferings be presented in prudence and singleness 
 of heart to the justices, or grand jury, by such as are wise 
 and faithful. Appeal to the witness of God in them in 
 such cases, that that of God in all men may witness for 
 us. Let this be done, as cause is seen, at every sessions, 
 
1659.] EDWARD BURR0U6H. 159 
 
 in the wisdom and authority of God, that in all things 
 justice and true judgment may be sought after, and in 
 patience waited for, till the Lord alone, our King, and 
 Judge, and Lawgiver, comes to reign over all his enemies ; 
 when all that now suffer for Him, shall reign with Him. 
 A servant to the churches of Christ, 
 
 Edward Bueeough. 
 
 CHAPTER VIII. 
 
 On the 18th day of the First Month 1659, whilst pass- 
 ing through Warwickshire, Edward Burrough fell into 
 deep meditation on the sufferings and wrongs which his 
 brethren in religious profession, were at that time endur- 
 ing in England. Whilst thus engaged, he says : 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 re- 
 membrance of the unjust and grievous persecutions which 
 the infant society was undergoing, awakened a sympa- 
 thetic 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 right- 
 eous, even so shall they be destroyed from off the face of 
 the earth ; and as they have unjustly judged and con- 
 demned the innocent, so shall they be condemned, and 
 
160 MEMOIR OF [1659. 
 
 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 it was made ready fi>r the slaughter ; and in the 
 sense of these things a sadness fell upon my spirit, consid- 
 ering 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 
 the Second, the late persecutors were .persecuted in their 
 turn ; when Episcopal priests drove Presbyterian and In- 
 dependent preachers from the parLsh steeple-houses ; when 
 the judges of King Charles the First 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 Somersetshire, 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." 
 
1659. J EDWARD BURROUGH. 161 
 
 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 dis- 
 pute for him. This they did after their manner, by beat- 
 ing on the drum, by hallooing with strong lungs, and by 
 knocking the Friends about in a rude and barbarous 
 manner. 
 
 Leaving Somersetshire, Edward returned towards the 
 eastern part of England, and soon felt a religious obliga- 
 tion 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 walk- 
 ing 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 ar- 
 rived, 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 con- 
 versed with them for some hours. The Friends were 
 14* 
 
162 MEMOIR OF [1659. 
 
 treated kindly, but Alsop told them, " 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 prob- 
 ably thought would follow, if the principles and practices 
 of the friars and Jesuits should be openly and honestly as- 
 sailed by the Friends, in that Roman Catholic city, the in- 
 habitants 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, who 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 dis- 
 cussion 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, " travellers in the labor of the Gos- 
 pel of Christ Jesus." They say 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 
 
1659.] EDWARD BURROUGH. 163 
 
 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 apcfetacy." 
 
 They further say, 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; 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 un- 
 thinking, without just occasion given, the shame and con- 
 demnation 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 anything, and you the con- 
 trary, 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 anything, 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 pub- 
 lic dispute on the true call to the ministry, with the priest 
 
164 MEMOIR OF [1659. 
 
 who had spoken to them on that suojeet 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, where- 
 with all men coming into the world were 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 and practices, 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 its 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, 
 
1659.] EDWARD BURROUGH. 165 
 
 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, con- 
 tinuing all their days as ye do. Therefore we judge 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 ex- 
 pect to be free from sin in this life? Whether they 
 believe that men may come to be restored by the sec- 
 ond 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 recol- 
 lects 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 re- 
 treated from them, saying, they must not hear thera. The 
 capuchins were light and scornful, and soon growing tired 
 of the Friends and the truths they promulgated, they de- 
 clined giving them an opportunity of conversing with 
 
166 MEMOIR OF [1659. 
 
 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 con- 
 sented to see Edward and Samuel. He was subtle and 
 crafty, and at first very high in spirit, apparently de- 
 spising 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, re- 
 fused 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 : 
 
 1st. That the Romish church was not the true church 
 of Christ. 
 
 2nd. That the constitution of the church, and the 
 chief part of the forms of its worship and ordinances, 
 were of man. 
 
 3rd. That there had been a general declension in the 
 world, from true faith and doctrine, &c. 
 
 4th. That anti-christ had reigned for generations. 
 
 5th. That the true church was yet in the wilderness. 
 
 6th. That compelling. persons by outward law to con- 
 form to certain religions, and to persecute and kill them 
 for matter of conscience, was a worship of the beast. 
 
 7th. 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. 
 
 8th. 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 
 
1659.] EDWARD BURROUGH. 167 
 
 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 wis- 
 dom 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 prin- 
 ciples in writing, he would answer them in dispute in 
 some public place. In conformity to his request they 
 prepared the following brief propositions : — 
 
 1st. That Christ hath enlightened all men with a light 
 sufficient to bring them to salvation, if they follow it. 
 
 2nd. That God hath given Christ to be the Saviour of 
 ALL men. 
 
 3rd. That none are justified by Christ and his right- 
 eousness, without them, but as they have received Christ 
 and his righteousness, and witnessed them revealed in 
 themselves. 
 
 4th. That the saints of God may be perfectly free 
 from sin in this life, so as no more to commit it. 
 
 5th. 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. 
 
 6th. That the Scriptures are a true declaration, given 
 forth from the Spirit of God, by holy men of God, moved 
 by it to write them, and are profitable ; but are not the 
 
168 MEMOIR OP [1659. 
 
 foundation, nor the most perfect rule of faith and life to 
 the saints. 
 
 These propositions the Friends tell the priest in an ac- 
 companying note, they are willing and desirous to dis- 
 course upon, with him and any others in a public place, 
 " provided it may be in the spirit of meekness, and mod- 
 eration, and that all fair and sober dealings may be 
 amongst us, and the fear of God." The chaplain, it ap- 
 pears, did not wish to engage in a controversy with them, 
 and endeavored 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 parson- 
 age 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, be- 
 longing 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 Frieuds then held 
 a public dispute at the steeple-house, with William Rus- 
 sell, 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. 
 
1659.] EDWARD BURROUGH. 169 
 
 A priest of Sussex having sent to a member of Parlia- 
 ment, a manuscript containing a number of railing accu- 
 sations against the Society of Friends, with the design of 
 secretly prejudicing their cause, and the paper coming to 
 the knowledge of Edward Burrough, he wrote a reply, 
 entitled: "Satan's design defeated," which is contained in 
 his Works. 
 
 Richard Cromwell, in conformity with the wishes of 
 the officers of the army, and against his own judgment, 
 had dissolved the Parliament on the 22nd of the Second 
 Month, and the political horizon in England began to 
 give evident tokens of a change. He felt his power dimin- 
 ishing, and he had no mind through blood to build it up. 
 
 Edward Burrough had written an address to the Par- 
 liament just dissolved, exhorting them not to suffer "the 
 exercise of pure consciences to be trodden down," " to re- 
 member the cause of God and of his people, to remember 
 the groanings of the poor, and give ear to the cry of the 
 oppressed, to relieve the guiltless sufferers, and break the 
 bonds of iniquity, and let the oppressed go free. Do this 
 lest ye perish." 
 
 In the Fifth Month, Edward Burrough delivered, or 
 caused to be delivered, the following address to Richard 
 Cromwell and his brother Henry, who now felt that their 
 power and influence had departed from them. 
 
 To R. C. AND H. C. 
 
 " Friends : Yet once more hath the Lord given me 
 somewhat to say unto you, iil love to your immortal souls. 
 You had a glorious day of visitation, and many precious 
 warnings from the mouth of the Lord, by his servants ; 
 but you rejected the counsel of the Lord against your own 
 15 
 
170 MEMOIR OF [1659. 
 
 souls, and made no account of the servants of the Lord, 
 which were sent unto you ; but caused them, and suffered 
 them to be persecuted by your power, and they were 
 made a spoil and a prey to their enemies all your days. 
 
 " You sought yourselves and your own honor, and you 
 were exalted in pride and vain glory, and forgot God, who 
 raised you up from a low estate, and you had no respect 
 to the cause of his people. Therefore this is justly come 
 to pass upon you from the hand of the Lord. Not that I 
 rejoice in it, or glory over you because of it, only I tell 
 you what is justly happened unto you, that ye may learn 
 the Lord's just judgments in these things, like as formerly 
 I warned you of it. 
 
 "It could not be otherwise but that the Lord would 
 avenge the cause of his people upon their persecutors, and 
 the injustice done unto them, upon you, in whose name 
 and power it was acted. In every generation He had re- 
 spect unto his people's cause, and did avenge their cause 
 in his season. This I well remember, I was once moved 
 to speak in the name of the Lord unto your father, that 
 these things that came to pass in his days, the cruelty and 
 oppression of the Lord's people, would be recompensed 
 and repented of in his children's days. I saw the cruelty 
 and injustice that was done in his name upon the people 
 of God, could not escape unpunished in a generation. It 
 is now come to pass in a measure, and will be more and 
 more, even for his transgressions and your own. All of 
 you had a day and a time, wherein you might have done 
 something for the Lord and his people. You had a price 
 put into your hands, that you might have improved to the 
 Lord's glory, and to your own renown, to have been a 
 blessing unto yourselves, and to the people of God in 
 these nations. But your day is over, and night is come 
 
1659.] EDWARD EURROUGH. 171 
 
 upon it. Your price is taken from you, and given to 
 others, and you cannot now work or act on the Lord's be- 
 half, as once you might have done. You have sought 
 honor to yourselves, and you reap reproach. Because 
 you have despised the counsel of the Lord, therefore the 
 snare hath caught you, which was laid for others. 
 
 " These things I say in pity for you, rather than in boasfr 
 ing over you ; neither do I commend that spirit which 
 acteth in too much severity towards you, which upbraids 
 you, rather than seeks to amend you. That is not my 
 way. As for you, come unto the fear of the Lord God, 
 that your iniquities may be pardoned ; and seek peace 
 with God, and reconciliation, and seek after the kingdom 
 that endures forever. While ye have time, seek after a 
 crown immortal, and wait to know that which will make 
 you heirs of that inheritance which never fades away. 
 The light in your consciences, which Christ had enlight- 
 ened you with, — which lets you see sin, and convinceth 
 you of your evil deeds, — that light must you own to be 
 your teacher. You must become subject to it in all things 
 or you have no part in the kingdom of God." 
 
 About this time Friends at Sabridgeworth, in Hertford- 
 shire, 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, brick- 
 bats were thrown amongst those assembled, to the en- 
 dangering 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 com- 
 
172 MEMOIR OF [1659. 
 
 plainer 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 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 
 tavorable to the coming in of king Charles the Second, 
 and they began to talk and to act boldly in many places. 
 
 Edward Burrough, about the close of the Sixth Month, 
 being in Hertfordshire, attended the meeting at Sabridge- 
 worth. 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 him and com- 
 plained 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 magis- 
 trate, remarks : " He that disdains to be the servant of 
 Christ, will stoop to a worse ofBce." 
 
 From Hertfordshire, Edward returned to London. Here 
 again he was full of business, laboring 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 assem- 
 bled — the Long Parliament having again come into power 
 — in a communication characterized by great plainness. 
 
1669.] EDWARD BURROUGH. 173 
 
 It commences thus : " To the Parliament of the Common- 
 wealth of England, the present authority of these nations 
 assembled at Westminster. A presentation, by a faithful 
 friend to the nation, in the name, and by the Spirit of 
 Jesus Christ, King of righteousness and peace ; that you 
 may take off oppression, and free the people from all 
 their cruel bonds, that have been imposed upon their 
 bodies, estates and consciences, in the days of the reign 
 of anti-christ. That truth, justice and righteousness may 
 come nigh unto us, and the kingdom of the Son of God 
 be set up among us ; that you and we, may at last be free 
 subjects of Christ's kingdom, where righteousness, truth 
 and peace may run down, and be established for ever- 
 more." He acknowledges that during the long time that 
 Parliament had borne rule in England, many cruel laws 
 had been made void, and the kingdom of anti-christ had 
 received many a wound. " There have been divers times 
 the fair blossoms of the glorious appearance of truth, 
 righteousness and peace. There have been fair promises 
 and pretences made by many of you, as if the kingdom 
 of Jesus had been at our door, ready to have entered our 
 nation, whereby many good hopes we had, to have been 
 made a perfectly free people ere this day, from the chains 
 of anti-christ, and the false church, and from every 
 branch thereof. But, alas ! the glorious work of refor- 
 mation hath been interrupted before our eyes, and the 
 precious buds and good appearance of glorious fruits have 
 withered and been blasted in our sight. Our good hopes 
 have perished, our freedom hath been intercepted through 
 the evil doing of unfaithful men. Anti-christ's kingdom 
 hath not been rooted out, nor the oppressive laws of the 
 false church wholly broken down. The cause of this hath 
 been from some unfaithful men, that "have neglected the 
 15* 
 
174 MEMOIR OF [1659. 
 
 good work of the Lord, once intrusted with them ; and 
 have sought themselves and their own honor, and inter- 
 ests, and have sitten down at ease and rest in the flesh, 
 glorying in the spoil of their enemies, and have thereby 
 become unfaithful and unprofitable in carrying on the 
 Lord's work. Some have been of a sincere mind for a 
 season, and made a good progress towards the attaining a 
 kingdom of righteousness, and removing all oppressions ; 
 yet, when they have begun to seek themselves in this 
 world, and to take unto themselves the honors, and titles, 
 and possessions of their enemies, and so have been guilty 
 of their enemies' sins, the good work of the Lord by 
 them could not prosper." He then goes on to point out 
 the yoke of tithes, and the forced maintenance of minis- 
 ters, as some of the oppressions of anti-christ not yet 
 abolished. 
 
 The long Parliament and the officers of the army could 
 not agree, and many persons were in favor of a new Par- 
 liament ; but Richard Cromwell had been removed from 
 Whitehall, and with his brother Henry were now private 
 men, and no power had been invested in any one to dis- 
 solve a Parliament. It seemed thefore 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 dis- 
 putation. In the Ninth Month, Edward Burrough pub- 
 lished an address, which he styled " A Message to the 
 present rulers of England, whether Committee of Safety, 
 so called, Councils of Officers, or others whatsoever." He 
 had felt a concern to speak the substance of this to the 
 
1659.] EDWARD BURROUGH. 175 
 
 rulers but no way had opened for it, from which the 
 following is taken : — 
 
 " Friends : 
 
 " The late sundry overturnings in this nation may be 
 examples to you, that you follow not the steps of those 
 that God hath cast out, lest you come to the same end of 
 confusion and misery. For, as concerning that assembly 
 of men, that last sat on the throne, something was done 
 by them in their day and time, and in both their assem- 
 blings, in some things they served my Lord, and they were 
 a rod in his hand to smite his enemies. Yet they were 
 not faithful to the end, till all his enemies were destroyed, 
 but rather joined themselves to fight against the Lord and 
 his people, and were hastening on towards the way of op- 
 pression and persecution. It was time for the Lord to 
 remove them, and to lay them aside as an empty vessel, 
 sometime useful ; and to break them as a rod, sometime 
 of service to be a scourge upon his enemies. 
 
 "And when the day of their trial was over, which God 
 gave unto them, being no longer, at present, fit instru- 
 ments for his hand, then he cast them into the fire. This 
 his purpose came to pass upon them ; so that they and the 
 whole nation maybe contented, and yield themselves sub- 
 ject to what he hath done concerning them. For they 
 entering into the very same spirit of wickedness, of op- 
 pression and persecution, which the Lord had once re- 
 proved through them, and cast out by them ; then was a 
 rod raised up against them, even as they had been against 
 others, and they were dealt withal as they had done 
 to others. This was in the justice of my Lord's hand ; and 
 what hath mortal man to question his proceedings. 
 
 " And though some of you (present rulers), be looked 
 
176 MEMOIR OF [1659. 
 
 upon as great traitors and tyrants in your dealings towards 
 them ; and doubtless the men of that party will seek ven- 
 geance against you, even by preaching and praying, and 
 they will curse you in the name of their God, and seek 
 continually your destruction, as such as have taken away 
 part of their strength, and cast down their idol. But 
 alas! all this is nothing ; for the Lord doth not account 
 as men ; for these things must needs thus come to pass, for 
 the furtherance of the kingdom and government of Jesus 
 Christ, that it may arise through all. If you were but 
 faithful to what the Lord requires of you, in your pro- 
 ceedings, what you have done unto them should not be 
 reckoned in account against you, neither by God, nor 
 good men. 
 
 " But if you of the army be always treacherous and 
 disobedient towards Him, and abuse your power, and dis- 
 regard your price that God hath given you, and trifle 
 away your hour about places of honor, and such self- 
 seeking matters, and the cause of God be neglected by 
 you, and his people continued oppressed suflferers under 
 you, as they have long been ; even then shall you be cast 
 aside with shameful disgrace, and the heavy hand of the 
 Lord shall be upon you in judgment. You shall be smit- 
 ten more than any before you ; your estates shall not be 
 spared from the spoiler, nor your souls from the pit, nor 
 your persons from the violence of men, no, nor your necks 
 from the axe. 
 
 "Let his Spirit have the alone authority to persuade and 
 dissuade people from, or to, such or such ministry, worship, 
 and practices of religion ; and let all forced maintenance 
 to ministers, and tithes, be speedily taken away. Let all 
 laws and decrees whatsoever, made and practised in the 
 days of anti-christ, upon the bodies, estates, and con- 
 
1659.] EDWARD BURROUGH. 177 
 
 sciences of the people, in oppression and unjustness about 
 church and worship and religion, be utterly repealed and 
 made void, and never more be in force in this nation. But 
 let my Lord be sole ruler and governor, and have the full 
 authority in his own kingdom, in all things whatsoever 
 pertaining thereunto. 
 
 " And let no man henceforth hereafter be entrusted with 
 the liberties of the members of Christ's kingdom, as they 
 are such, nor to judge over them in any matters of faith 
 and worship, but give that right and privilege wholly unto 
 the Spirit of Jesus Christ. Unto Him only it pertaineth 
 to be whole judge, and to have full power in his own king- 
 dom ; and until you give Him the right, and deliver up 
 unto Him his own kingdom, and the exercise of people's 
 consciences in all things about religion, you shall never 
 prosper, nor any that cometh after you, that shall in any 
 measure abridge my Master of his proper right, from 
 which He hath long been banished, as I have said. Till 
 his right be given Him, in the case aforesaid, He will dash 
 one man against another, and none shall ever be estab- 
 lished ; but horn after horn shall be broken, and one 
 power after another brought into confusion. 
 
 Edward Burrough." 
 
 Ninth Month, 1659. 
 
 How strongly prophetic the language in the foregoing 
 address : 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. 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. 
 
178 MEMOIR OF [1659. 
 
 CHAPTER IX. 
 
 In the Ninth Munth, 1659, after writing the Address 
 to the rulers given in our 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 min- 
 ister of Christ and a deceiver." Little good appears to 
 have resulted from this meeting, for Fowler hastily with- 
 drew, 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 neighborhood, 
 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 de- 
 bate, 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. 
 
1659.] EDWARD BUBROUGH. 179 
 
 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 con- 
 sidered 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, 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 Nayler. They passed 
 northward into Buckinghamshire, and in the Tenth Month 
 held a meeting at a place called " The Grove," about a 
 mile from the house of Isaac Penington. This meeting 
 was remarkable as that at which Thomas EUwood was 
 convinced of the truth of Quakerism. The whole minis- 
 terial service of the meeting fell upon Edward. Thomas 
 says 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 Penington, where Thomas Ellwood, 
 with his father and sisters, were on a visit. In conversa- 
 tion with Edward, Thomas's father advanced the Calva- 
 nistic 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. Ed- 
 ward said little in reply to him, but James Nayler took up 
 the subject, and as Thomas says, " handled it with so much 
 perspicuity and clear demonstration, that his reasoning 
 seemed irresistible ; and so I suppose my father found it, 
 
180 MEMOIR OF [1659. 
 
 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 hav- 
 ing 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 eflfect : ' 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 Penington 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 
 iiito 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, 
 
1659.] EDWAKD BUKROUGH. 181 
 
 and clearing my understanding on some other things which 
 I had not seen before. 
 
 " Edward Burrough going home with Isaac Penington, 
 he invited me to go back with him, which I willingly con- 
 sented to. For the love I had more particularly to Ed- 
 ward Burrough, through whose ministry I had received 
 the first awakening stroke, drew me to desire his com- 
 pany, and so away we rode together. But I was somewhat 
 disappointed of my exjjectation ; 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 guid- 
 ance of the good spirit in myself, the Counsellor that 
 could resolve all doubts, that I might not have any depen- 
 dence 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 hard- 
 hearted, 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 per- 
 16 
 
182 MEMOIR OF [1659. 
 
 secuted 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 feel- 
 ings were keenly sensitive to the suiferings of his fellow- 
 believers, and he labored fervently in various ways to stop 
 the persecution then raging against them in New England. 
 On the 24th of the Eleventh Month, he wrote the fol- 
 lowing letter to Parliament : 
 
 "Friends:" 
 
 " All these overturnings, and almost wonderful chang- 
 ings, were effected through the justice of the Lord's hand. 
 You are now again at the helm of government, and on 
 the throne ; and I dare not but say it is of and by the 
 Lord, and that He hath done it contrary to the expectar 
 tions of many, and what his end is in it, remains with 
 Him. But I am sure one cause is, that you may execute 
 part of his wrath upon that treacherous generation of 
 hypocritical and deceitful men, — some of the army I 
 mean. I need not say to you, how that many of them 
 were raised up from a low estate ; and, instead of serving 
 the nation, became their lords and oppressors. They 
 have abused the Lord's mercy to them, and exalted them- 
 selves, and became as great oppressors, and as grievous to 
 the nation, as ever they were that went before them. 
 Some of them took the very tithes and estates of their 
 enemies, and followed their evil spirit also, though the 
 Lord was long-suffering to them, and gave them a day, 
 and put opportunity into their hands, wherein they might 
 have done good. 
 
1659.] EDWARD BURKOUGII. 183 
 
 But they also neglected to serve God and the nation, to 
 serve themselves ; and because of the ambition and pride 
 of some of them, the Lord suffered theta to make this 
 last interruption upon you, which was great treachery in 
 man's account, that thereby their measure might be filled 
 up, and that He might give you occasion against them, 
 and suffer you to be filled with indignation towards them, 
 to break them to pieces. What you do to some of them, 
 in casting them out, and afflicting them, you are but God's 
 executioners therein ; you are the executioners of his 
 anger, in what you do to them ; and who shall prevent 
 you, or forbid Him to go on? For they have long enough 
 dissembled with this nation in professing more than others 
 and doing less, and their downfall is now. And God hath 
 looked upon you to be hard-hearted and cruel enough and 
 very fit executioners of vengeance upon such men as I 
 have mentioned. 
 
 But now concerning you and your present state, as you 
 are in present place and power, I have something to say 
 to you. Though they are fallen, and you yet stand, and 
 you have a little time after them ; do not glory over their 
 fall, neither glory as though you should stand for ever ; 
 for they were not greater sinners than you are, neither 
 are you one whit more righteous than some of them ; but 
 you are as sure to fall, as they are fallen, with no less 
 measure of dishonor and affliction than is come upon 
 them ; and you are in your last hour. I dare not say, 
 that God expects much more from you than for the end 
 aforesaid, viz : to be the executioners of justice upon men 
 as sinful as yourselves ; so do not glory over them that 
 are fallen. 
 
 But know that your time also is but shorty and your 
 fall may prove to your destruction, and theirs may prove 
 
184 MEMOIR OF [1659. 
 
 to make them better and refine them. If God hath 
 chosen you to execute some part of his wrath upon them, 
 for their wickedness, He will doubtless find instruments 
 to execute his wrath upon you, else He will do it with his 
 own hands; for He purposeth not to spare you ; for your 
 sins cry as loud as any other people's, and the oppressions 
 are as great under you, as under them whom you condemn. 
 I desire, if there be any good men amongst you, that 
 such who are wise may consider and mind the hand of 
 the Lord in and through all these things that are come to 
 pass ; for God is working as well as you, He is seeking to 
 set up a kingdom as well as you, and his government and 
 yours cannot stand together ; and He will make you know 
 that He is stronger, and his government of more force, 
 and your kingdom cannot stand in place with his. 
 
 Therefore, oh, that you would take heed ! Oh, that 
 you would be wise, if so be some of you may be spared. 
 And be not too zealous in your way, nor too furious in 
 your proceedings ; do but to others as you intend to re- 
 ceive from others and from the Lord. Go not beyond 
 your commission ; for a permission at least you have had 
 from God, even to scourge hypocrites, and to be a judg- 
 ment upon that hypocritical, seeming religious generation 
 of men aforesaid, which have many a time as it were 
 mocked God, and pretended love to Him with their lips, 
 when their hearts have yearned after self-honor and the 
 treasures of this world. I say, your present hour and 
 permission is for this end, but not to persecute the people 
 of the Lord, nor to destroy God's heritage ; but if you 
 shall extend your power unto such a work, and if you do 
 persecute the innocent without cause, and make war 
 against the Lamb and his followers, and make laws and 
 execute them to the oppression of the saints of the Most 
 
1659.] EDWARD BUAfiOUSH. 185 
 
 High, then you go beyond your commission ; for God hath 
 not called you unto this, but to be instruments in another 
 cause. 
 
 The children of Zion trust in the living God, and fear 
 not the terror of mighty men, neither can they be afraid 
 at the roaring of the sea, nor at the present threatening 
 of the heathen, for God is with them. I say unto you, 
 the servant of the Lord hath pondered and considered all 
 these proceedings, and viewed the present state of things 
 at this day, and there is no vision from God unto you of 
 peace and comfort, nor of a happy and lasting govern- 
 ment, as you stand. If any prophet shall divine this 
 unto you, he speaks what he hath not from the Lord, but 
 the vision of his own heart, and he deceives you and 
 himself; for you are not established upon a right foun- 
 dation, neither are you acted by a right spirit, which can 
 truly govern for God ; but the spirit of wrath and fury is 
 put into you, for the work to which yon are called. I 
 know not how to warn you, that you do not persecute the 
 people of God. For why ? It may be you must fill up 
 your measure of wickedness thereby, that God may break 
 you perpetually ; yet the less will be your judgment, if 
 you do it not. But if you do it, the Lord will take oc- 
 casion against you, to wound you, and yon shall never be 
 healed, and as you do afflict others, so and much more 
 shall it be done unto you from the Lord. 
 
 Wherefore, consider what I have said ; for this is the 
 vision of the Almighty unto you, that shall not go unful- 
 filled. What you do, you must do it quickly ; for your 
 time is short and your power will God subdue ; and his 
 kingdom and power will He speedily exalt ovef your 
 heads and make you and the nations know that He is 
 God, and that all power is with Him, and that He can 
 16* 
 
186 MEMOIR OF [1659. 
 
 do whatsoever He will ; and it is his right alone to reign, 
 and his children's portion to possess the kingdom with 
 Him. Let the whole earth, and all the powers thereof, 
 bow and tremble before Him ; let not your hearts be stout 
 and rebellious against Him, for He can grind you to pow- 
 der, and sink you into confusion and misery, as a stone 
 into the sea. 
 
 Edward Burkough." 
 The 24th of the Eleventh Month, 1659. 
 
 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 min- 
 istry 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 pro- 
 position 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 an- 
 swered by John Story, in a tract called " Babylon's de- 
 fense broken down, and one of anti-christ's warrior's 
 defeated." Edward Burrough added some remarks to 
 this, publishing the queries he had formerly sent to Bruns- 
 ward 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 
 
1659.] EDWARD BURROUGI-I. 187 
 
 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 deal- 
 ing 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 right- 
 eousness ; and 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 minis- 
 ters 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, im- 
 mortality 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, Seekere, &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 suc- 
 cessfully refutes the accusations, and gives much pertinent. 
 
188 MEMOIR OF [1659. 
 
 advice to the authors of them. From this essay the fol- 
 lowing is extracted, viz : 
 
 "That many horrid erroi-s have abounded amongst 
 you, is very true, as in many particulars might be in- 
 stanced. 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 tliose whom you charge with the con- 
 trary, are the very friends of Christ's interest, and have 
 been patient sufferers for his name sake, under the wicked- 
 ness 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, Fara- 
 iltsts, 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 call Quakers. 
 And though you have joined them in accusation with 
 others, yet I must separate them from others in my 
 answer, and 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 ful- 
 ness 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 the Scriptures. We do 
 affirm the soul is immortal ; and as for the doctrines of 
 repentance, humiliation, sanctification, resurrection from 
 
1660.] EDWARD BUEROUGH. 189 
 
 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. There- 
 fore 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 faith- 
 ful witness of and for all these things which you charge 
 them with the denial of Do you think that your congre- 
 gations 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 contained 
 the following : 
 
 " Dearly Beloved : 
 
 " Friends are to mind this, even peace, and union, and 
 fellowship with the Lord, and the comfort of his presence, 
 which is the only happiness of the creature, even the en- 
 joyment of Him that is invisible, who is God infinite over 
 all, to whom mortal eye cannot approach, neither can the 
 mortal mind apprehend, but in his own life manifested in 
 mortal flesh, and by the measure of his own Spirit that 
 dwells in us is He seen, felt, perceived and enjoyed of us. 
 So mind the immortal life begotten of the Father in you, 
 that that may live in you, even the heir of God, which is 
 
190 MEMOIR OF [1660. 
 
 his image and likeness, for in that alone is covenant with 
 God made and kept, and in it is the Father's presence 
 enjoyed, and he worehipped without respect of time, place 
 or visible thing. If that live in you, then you in that 
 will live unto God, in all that is answerable unto Him. 
 Your words and works will be accepted of Him, and well- 
 pleasing to Him, even because it is He that worketh in 
 you to will and to do all good things. He alone is ex- 
 alted in you, and you subjected, and the Maker is become 
 the Husband, and you married unto Him. He lives in 
 power, and rule, and command, and you live in subjec- 
 tion unto Him, and in fulfilling his will in what He 
 guideth in, by his Holy Spirit. And this life is very 
 precious. 
 
 And as concerning the times and seasons, and the pre- 
 sent confusions and distractions that are amongst men, 
 much might be spoken ; but certainly the end of all these 
 things shall be turned for good unto us and unto all that 
 do abide in faith and patience unto the end. Though the 
 present times be of an heavy countenance towards us, 
 like as if we should be swallowed up through the roaring 
 of the sea, and because wickedness doth abound by the 
 spirit that now is exalted ; yet in this let us respect the 
 Lord, for certain it is, that times and seasons are in his 
 hand, to change them at his pleasure, and to take them 
 from one and give them to another when He will. The 
 day is his, and the victory is in his hand. Oh ! let not 
 mortal men glory against Him ; man's time is but for a 
 moment, and it is our blessedness and peace to be still ; 
 and to have a respect to the Lord through all these over- 
 turnings. And though the spirit that now is, be wicked 
 and abounding in iniquity, yet the Lord will limit its way. 
 
 And as for all the confusions and distractions, and 
 
1660.] EDWARD BURHOIJGH. 191 
 
 rumors of wars, what are they to us ? What have we to 
 do with them? Wherein are we concerned in these 
 things? Is not our kingdom of another world, ev»n that 
 of peace and righteousness ? Hath not the Lord called 
 us and chosen us into the possession of that inheritance, 
 wherein strife and enmity dwell not? Yea, He hath 
 broken down that part in us that is related thereunto, 
 and being dead in that nature of strife, bloodshed and 
 wars, how can we live in strife and contention in the world, 
 or have fellowship with any therein. 
 
 Can we have pleasure in the confusion and distraction 
 amongst men, or join in anything with them, if so be we 
 are quickened in the new life to God, which is a life of 
 love and peace, and free from such things? If we are 
 crucified in the life to this world, out of which all strife 
 and confusion arise, how can we live therein ? Therefore 
 these things aie nothing to us, neither are we of one party, 
 or against another, to oppose any by rebellion, or plot- 
 tings against them, in enmity and striving with them by 
 carnal weapons, nor to destroy any men's lives though 
 our enemies ; for we war not for any, nor against any, for 
 the matters of this world's kingdom. 
 
 And as for me, if I were no more, this is the testimony 
 of my love unto the seed of God through these nations, 
 who am a companion to all that travail after truth and 
 righteousness and that seek the Lord in their hearts that 
 He may rule ; and these things were upon me, to send 
 amongst the flock of God, to be read in all your meetings. 
 
 Edward Buerouqh." 
 Oxfordshire, the 1st day of the Third Month, 166a 
 
 •Charles II. was now established as king over Great 
 Britain, and as many public predictions had been given 
 
192 MEMOIR OF [1660. 
 
 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 per- 
 manent. Some one, 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 judg- 
 ment concerning the times and seasons.'' This was added: 
 " Let your answer be directed, ' Tradite banc Amico Regis.' 
 Deliver this to the king's friend." 
 
 About the middle of the Third Month, Edward Bur- 
 rough 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 pro- 
 pounded 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 faith- 
 fully 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 Somersetshire 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 
 
1660.] EDWARD BURROUGH. 193 
 
 the west. On the 4th of the Sixth Month he was at Bris- 
 tol, 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 defence of the So- 
 ciety of Friends from an attack made upon them by a 
 George Wellington, of Bristol, in a work then just pub- 
 lished, entitled : " The thrice happy welcome of king 
 Charles the Second." 
 
 Of his labor 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 accep- 
 tation 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 consid- 
 erable time, laboring 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 be- 
 loved Friends in London. 
 
 At the close of this epistle he says, " I am now accord- 
 ing 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, ac- 
 17 
 
194 MEMOIR OF [1660. 
 
 ceptable 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-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 travelled throughout Ireland, and for six months 
 labored abundantly in the defence and promulgation of 
 the Truth in that nation. Of the particulars of his ser- 
 vice 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 Chris- 
 tian love in Edward, and it would seem, from the follow- 
 ing eloquent and fervent letter, he had a foresight that he 
 would speedily suffer, even to death, amongst them. 
 
1660.j edward buerough. 195 
 
 "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 integ- 
 rity 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 [with me], 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 contempla- 
 tion 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 wicked- 
 ness hatching against us. Our enemies are thirsting for 
 our blood. This is so. God hath not deceived me ; but 
 
196 MEMOIR OF [1660. 
 
 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, 
 
 Edwaed Bukeough." 
 
 " 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 compan- 
 ions in the travail and labor of the Gospel of Christ," in 
 which he exhorts them to stand faithful amid the suffer- 
 ings 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 
 ser^ace 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 travelled nearly two thousand miles to and fro 
 
16G0.] EDWARD BURROUGH. 197 
 
 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 per- 
 ceived 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 bless- 
 ings and fiilness of the Father. When 1 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 faith- 
 ful 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 Bueeough." 
 llth of the Twelfth Month, 1660. 
 
 The insurrection of the fifth monarchy men, had occa- 
 sioned a proclamation from king Charles against the meet- 
 ings of the people called Quakers. At Bristol there 
 were many ready and willing to do all they could to sup- 
 press the meetings in that city. On the 15th of the Elev- 
 enth 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 Hol- 
 lister's and carried them to the Guild-hall. Dennis Hollis- 
 ter and George Bishop being selected from the rest, were 
 17* 
 
198 MEMOIR OF [1660. 
 
 taken before the mayor. He examined them apart and 
 endeavored to persuade them and to frighten them with 
 threats from holding religious meetings. Unconvinced by 
 his arguments and undaunted by his threats, they an- 
 swered with Christian courage and boldness, "that they 
 thought it their duty so to meet, in obedience to the re- 
 quirings 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 
 behavior. This they refused to give, because they knew 
 that the mayor held their attending their religious meet- 
 ings to be a breach of good behavior. 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 be- 
 fore 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 indig- 
 nant 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 Hollis- 
 ter 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 
 
1660.] EDWARD BURROUGH. 199 
 
 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. 
 
 Qn 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 cccasioned. 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 fal- 
 lacies of this address, Edward Burrough was soon ready 
 with a work, entitled, " Some Considerations," in which he 
 
 " 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 bles- 
 sed Gospel, and the Holy Scriptures. I say, we do believe 
 and make profession in truth and righteousness concern- 
 ing 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 Scriptures 
 being the rule of life, we say, 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 Scrip- 
 
200 MEMOIR OF [1661. 
 
 tures 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 prac- 
 tice 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 malic- 
 ious 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 doc- 
 trines and practices of Friends, Edward Burrough deemed 
 it right to draw up something more full on some points 
 than he had yet done. He accordingly prepared " A just 
 and righteous plea, presented unto the king of England 
 and council." In this he treats on " swearing," " meet- 
 ings for worship," "tithes," "giving security to live peace- 
 ably," "concerning government," and "persecution." It 
 is preceded by an epistle to the king and his council, writ- 
 ten on the 10th of the Second Month, 1661. 
 
 About this time a book came forth anonymously, bear- 
 ing the title, "Semper Idem, or a Parallel of Phanaticks." 
 This was the production of a Roman Catholic, and ap- 
 peared as a justification of the burning of those Protes1>- 
 
1661.] EDWARD BURROUGH. 201 
 
 ants 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 con- 
 tained a relation of the martyrdom of many such as dis- 
 sented and opposed the church of Rome ; who are in the 
 said book vilified and reproached by the name and term 
 of ancient phanaticks. This is sent forth as an answer 
 thereunto, to pursue 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 
 phanaticks." 
 
 On the 26th of Third Month, 1661, Edward again ap- 
 peared as a champion of the violated rights of man, in 
 an address, entitled " The case of Free Liberty of Con- 
 science in the exercise of Faith and Religion, presented 
 to the King and both houses of Parliament." 
 
 CHAPTER X. 
 
 On the 10th day of the Third Month, 1661, on the 
 coronation of the king, he, as an act of grace, gave forth 
 a royal proclamation, by which he discharged from prison 
 all who were in confinement under the act for refusing 
 the oath of allegiance, or for meeting for worship, con- 
 trary to his former proclamation. Religious liberty was 
 not yet heartily approved of by the rulers, and in a few 
 days after this an attempt was made in Parliament to ob- 
 
202 MEMOIR OF [1661. 
 
 tain a special act to crush the Society of Friends. 
 Edward Burrough says: "The 26th day of the Third 
 Month, it was moved by a certain member of the House 
 of Commons, whose name I shall not now mention, that 
 whereas the Quakers were a numerous people, and grow- 
 ing more numerous daily, and upon the king's indulgence 
 and fair promises towards them, especially that proclama- 
 tion for their release out of prisons, were very high and 
 confident ; and met together in great numbers, and were 
 of dangerous consequence, and prevailed much to the 
 seducing of the king's subjects ; that therefore that House 
 would be pleased to take into consideration, by what way 
 and means to proceed to check and restrain their confi- 
 dence ; and to enact somewhat concerning their refusing 
 to take oaths, and their great meetings. Whereupon it 
 was put to the question in the House, and resolved upon 
 the same, that it should be referred to a committee to pre- 
 pare and bring in a bill to prevent the ill consequence 
 to the government, by Quakers, Anabaptists, and other 
 schismatics, refusing to take oaths, and numerously and 
 unlawfully convening together, with such penalties as 
 may be suitable to the nature of those offenses, and profit- 
 able to work upon the humors of such fanatics." 
 
 About six weeks after the appointment of this commit- 
 tee they reported a bill, which being twice read, was com- 
 mitted again to a committee. To this committee Edward 
 Burrough, George Whitehead, and Richard Hubberthorn 
 obtained access ; and presented to them in writing their 
 reasons against such a bill being enacted, and also had 
 liberty to speak of its unreasonableness, and the woeful 
 consequences which would follow. The committee met 
 again on the 13th, and Friends again were admitted to 
 address them. George Whitehead has recorded what he 
 
1661.J EDWARD BUKROUGH. 203 
 
 said to the CDmmittee, and one sentiment spoken by his 
 friend Edward Burrongh, which the latter has more fully 
 given us. Edward says, " The last thing that was said 
 by one of us was, that if ever this bill now under debate 
 wa^ finished into an act to be executed, he was so far 
 from yielding conformity thereunto, that he should, 
 through the strength of Christ, meet among the people 
 of God to worship Him ; and not only so, but should 
 make it his business to exhort all God's people every- 
 where, to meet together for the worship of God, notwith- 
 standing that law and all its penalties. And he desired 
 this might be reported to the House." 
 
 The committee were more moderate with the Friends 
 at the second opportunity than at the first, and the 
 spirits of some of them seemed brought down and sub- 
 jected under the power of Truth; although one called 
 Sir John Goodrich inveighed very bitterly at first against 
 Friends. The bill was finally reported to the House on 
 the 19th of the month, and the three Friends who had 
 attended the committee being joined by Edward Pyott 
 of Bristol, presented themselves at the bar of the Com- 
 mons, requesting permission to give their reasons against 
 it, which was granted. Edward Burrough insisted " That 
 our meetings were no ways to the terror of the people, as 
 was suggested in the preamble to the bill, but peaceable, 
 only for the worship and service of Almighty God, as we 
 are required by the law of God placed in our hearts and 
 consciences, which they ought not to make any law 
 against. No human law ought to be made contrary to 
 the law of God ; for if they did make any such law, it 
 would not be binding." He quoted their ancient law 
 book, " Doctor and Student," which he had in his hand, 
 wherein treating of the law written in the heart of man, 
 
204 MEMOIR OF [1661. 
 
 it says, " Because it is written in the heart, it may not be 
 put away, neither is it ever changeable by diversity of 
 place or time ; and therefore against this law, prescription, 
 statute, or custom may not prevail; and if any be brought 
 in against it, they be not prescriptions, statutes, nor cus- 
 toms, but things void and against justice." After read- 
 ing this Edward said, " If they made such a law against 
 our meetings, which are appointed for the worship of 
 G(od, it would be contrary to the law of God, and void, 
 or ought to be void, ipso facto." 
 
 The others then each spoke freely their objections to the 
 bill. Edward, on summing up the whole, says, " The 
 Lord opened our mouths, and we showed divers sound 
 reasons unto the House against the aforesaid bill, and 
 why it ought not to pass into an act ; — first, because of 
 the falsity and unsoundness of it in its ground ; 2ndly, 
 because of the unreasonableness and injustice of it in 
 itself; and 3rdly, because of the evil effects of it, which 
 must needs follow if it passed. Divers other things were 
 spoken in the name and authority of the God of heaven, 
 as concerning our peaceableness, Ac, and of the absolute 
 proper right that belonged to us, both from God and 
 men, to enjoy the liberty of our consciences in the exer- 
 cise of our religion, &c. And we had a good time to 
 clear our consciences to them as about that bill, showing 
 how it was contrary to the law of Christ, and to the king's 
 promises, and destructive to many thousand good peo- 
 ple." 
 
 The House heard what the Friends had to say with 
 patience, and afterwards long debated the bill, but at last 
 they passed it. When the bill came before the House of 
 Lords, Edward Burrough presented some reasons and 
 considerations against it. They were the same in sub- 
 
1661.J EDWARD BUBR0U6H. 205 
 
 stance as he had urged before the Comnions, and are 
 forcibly expressed. The bill did not become a law until 
 the Third Month of the next year. 
 
 About the beginning of the Seventh Month, 1661, in- 
 formation reached London of the martyrdom of William 
 Leddra at Boston, and the probability that other members 
 of the Society of Friends, would shortly suffer the same 
 fate. On learning this, Edward Burrough, on behalf of 
 his fellow members in England, whose hearts were 
 touched with sympathy for their distant brethren, ob- 
 tained an audience with king Charles on the subject. He 
 told the monarch, that a vein of innocent blood was 
 opened in his dominions, which if not stopped would over- 
 run all. The king, who, though dissipated in his morals, 
 was yet good natured, and willing to grant a favor, if it 
 did not give himself much trouble; replied, " But I will 
 stop that vein." Edward requested him to act speedily 
 in the case, " for we know not how many may soon be 
 put to death." Charles said, " as soon as you will ;" then 
 addressing some one present he said, " call the secretary, 
 and I will do it presently." The secretary came at the 
 summons, and at the will of the king drew up a manda- 
 mus which was properly and officially executed. A day 
 or two afterwards Edward called again on the king ; the 
 mandamus had been prepared, but the case slumbered. 
 Indeed it probably would never have been attended to, if 
 he had not been further pressed on the subject. In ex- 
 cuse for delay, the king said he had no occasion to send a 
 ship to New England. Edward, who knew there were many 
 chances of getting such a thing conveyed to its destina- 
 tion, by those who had a heart in the matter, inquired if 
 he would be willing to grant his deputation to one called 
 a Quaker. The king answered, " yes, to whom you will." 
 18 
 
206 MEMOIR OF [1661. 
 
 Edward then named Samuel Shattock, an inhabitant of 
 New England, banished from thence on pain of death, 
 and the king made him his deputy. 
 
 Samuel Shattock was soon ready to sail, for Friends 
 made an agreement with Ralph Goldsmith, one of their 
 members, who was master of a good ship, to sail in ten 
 days, with or without freight. For this they paid him 
 three hundred pounds. He reached his destination in 
 safety, and at the sight of this mandamus, the proud 
 rulers of Boston were forced to yield up their prey. All 
 then in prison were discharged. 
 
 Edward Burrough, after seeing the deputy with the 
 mandamus in a way to be speeedily forwarded, set out to 
 visit Friends in the north of England. Whilst in West- 
 moreland (he appears to have found various manuscript 
 essays written by hitfl at different times, which on reading 
 over he now concluded to publish, and called his book 
 " a Discovery of Divine Mysteries." The preface bears 
 date the 25th of the Seventh Month. Whilst still in the 
 north he addressed another general epistle to the saints. 
 
 He continued laboring about the place of his nativity 
 for some time, and on the 28th of the Eighth Month, ad- 
 dressed another epistle to Friends of the Truth in and 
 about London. 
 
 We have no ftirther account of the labors of Edward 
 Burrough, until we find him in the latter part of the 
 Tenth Month, or the beginning of the Eleventh Month 
 in Oxfordshire, visiting Thomas Ellwood, then sick of the 
 small pox. From Oxfordshire he went to his old field of 
 laber, the city of London. Here in the Twelfth Month 
 he wrote " an epistle to the rulers in the Christian world," 
 as a preface to a new work he was about publishing, en- 
 
1661.] EDWARD BURROUGH. 207 
 
 titled "Anti-christ's government justly detected of injustice, 
 unreasonableness, oppression and cruelty.'' 
 
 About this time John Perrott began to lay claim to 
 greater spirituality than his brethren, and to be elevated 
 with spiritual pride and self conceit. He does not appear 
 ever to have been qualified for, or called to much service 
 in the church. Yet when he was humble, he was with- 
 out doubt accepted in that little which his heavenly 
 Father required. Now, however, being puffed up, he put 
 on, to draw attention and admiration, the appearance of 
 great sanctity. He declared himself not easy to take off 
 his hat in the time when any of his fellow ministers en- 
 gaged in public prayer, unless he felt a particular sense 
 of duty thus to uncover his head. This began to create 
 some diversity of feeling amongst Friends, and some un- 
 pleasant scenes in their meetings. Edward Burrough was 
 favored to see the root, from whence the affected singularity 
 of John Perrott in this particular had its rise, and as one 
 instructed in the ways of righteousness, administered to 
 him a sharp rebuke. 
 
 Edward Burrough once more felt his mind drawn to 
 visit Friends about Bristol. He was but a young man, 
 and in years and bodily strength was in the prime of 
 life, yet he felt as if his day's work was nearly over. In 
 his ministerial labors in several meetings, and whilst 
 parting with particular friends, he bade them farewell 
 with unusual solemnity, saying many times that he did 
 not know that he should see their faces any more, and 
 exhorting them to faithfulness and steadfastness, in that 
 wherein they had found rest to their souls. His last 
 words to some were : " I am going up to the City of Lon- 
 don again, to lay down my life for the Gospel, and suffer 
 amongst Friends in that place." London had ever had a 
 
208 MEMOIK OF [1661. 
 
 strong hold on his affections, and he had said to his 
 friend Francis Howgill, at a time when persecution was 
 hot there, " I can freely go to the City of London, and 
 lay down my life for a testimony to that Truth, which I 
 have declared through the power of the Spirit of God." 
 
 Thus, under a sense of the near approach of death, he 
 came up to London. Soon after arriving there, about the 
 close of the Third Month, being at a meeting at the Bull 
 and Mouth, which Francis Howgill says " the people of 
 the Lord had kept for many years, to hear and speak of 
 the things of God to edification," he was arrested whilst 
 preaching. Those who arrested him violently pulled 
 him down, and carried him to the guard, and from thence 
 before Alderman Brown, who committed him to Newgate. 
 He was taken to the sessions in the Old Bailey, and his 
 accusers, and those who had personally abused him, were 
 the sole witnesses against him. His case was before the 
 court at two or three sessions, and at last he was fined, 
 and sentenced to lay in prison until the fine was paid. 
 
 Many Friends were in Newgate at that time, shut up 
 among felons, and not having sufficient room to accom- 
 modate them, and being in filthy places, their health and 
 strength gave way. Richard Hubberthorn, arrested 
 shortly after Edward Burrough, soon grew sick; and 
 about the time he had been two months in prison, his 
 spirit was released. He had been in a holy state of wait- 
 ing, looking for his change, and lifted up above all the 
 pains of nature. To some Friends who visited him he 
 said, " There was no need to dispute matters, for he knew 
 the ground of his salvation, and was satisfied for ever in 
 his peace with the Lord." Of this Friend, Edward 
 Burrough wrote a memorial. Although confined in pri- 
 son, he was busy with his pen. One of his productions 
 
1661.J EDWARD BTJRROUGH. 209 
 
 is entitled, "A testimony concerning the beginning of the 
 work of the Lord, and the first publication of Truth, in 
 this City of London; and also concerning the cause, end, 
 and service of the first appointment and setting up of the 
 Men's Meeting at the Bull and Mouth ; that it may be 
 known to all perfectly, how the Lord hath begun and 
 carried on his work to this day." 
 
 About the middle of the Ninth Month he addressed 
 the following letter to some of his friends in the country: 
 
 " Dear and beloved Friends : 
 
 " The lively remembrance of you dwells always with 
 me, praying for the increase of peace and blessing to you 
 from the Father. I know ye have learned Christ, and 
 are acquainted with the teachings of his grace and 
 spirit, which leads you into all Truth, and is a comforter 
 unto you in all conditions — which is present with you, 
 and in you, in all times and places — even the Spirit of 
 the Holy God, which is given you : because you are chil- 
 dren of Him who is God, blessed over all ! 
 
 " Dearly beloved, my heart is filled with fervent love 
 towards you at this time, and the lively sense of the Lord's 
 suffering people rests upon my spirit, with the dear em- 
 braces and salutations in the same love with which I am 
 loved of Christ Jesus my Lord, whom I hope ye have so 
 learned as never to deny his Name and Truth. I am 
 persuaded concerning you, that the greatest tribulations, 
 afflictions and sufferings, can never move or shake your 
 hope or confidence in God, nor separate you from his love, 
 life and peace, which many of you have had large mani- 
 festations of, and some the assured possession of for ever- 
 18* 
 
210 MEMOIR OF [1661. 
 
 more ; and I hope nothing can separate you from that 
 love which is of God, or divide you from it in the absence 
 of the Father's presence, which is full of joy and peace. 
 Nothing, I say, can be able to break our fellowship with 
 the Lord, but that He is ours, and we are his, whatsoever 
 wars, actions or tribulations may pass upon our outward 
 man. I write unto the faithful, and I need not say unto 
 you, ' know the Lord ; ' but I may say, ' stand fast, faith- 
 ful and valiant unto death ' — for the knowledge of God 
 which ye have received ; and give yourselves to be de- 
 stroyed, rather than to renounce or deny Christ before 
 men, or to cease from the exercise of your consciences in 
 what his Holy Spirit persuades your hearts in the 
 verity of 
 
 " Friends here are generally well in the inward and 
 outward man, and the presence of the Lord is manifest 
 with us through great trials, and sore afflictions, and 
 grievous persecutions, which we have met withal this last 
 half year. It would be too large to relate, and piercing 
 to your hearts to hear, the violence and cruelty which 
 Friends have suffered in this city in their meetings, and 
 in prisons ; it hath been very hard to bear the persecution 
 inflicted every way, though the Lord hath given strength 
 and boldness, and his power alone hath carried through ; 
 else many would have fainted, and not have been able to 
 stand. Many have given up their lives in faithfulness in 
 this place; and their faithfulness in keeping meetings, 
 and in patiently enduring many tribulations and cruel 
 exercises, is a crown upon Friends in this city. Here are 
 now near two hundred and fifty of us prisoners in New- 
 gate, Bridewell, Southwark and New Prison. In Newgate 
 we are so extremely thronged, that if the mercy of the 
 Lord had not preserved us, we could not have endured. 
 
1661.J EDWARD BURK0U6H. 211 
 
 There are near an hundred in one room on the common 
 side among the felons, and their sufferings are great ; but 
 the Lord supports. For about six weeks the meetings 
 were generally quiet in the city, but these last three weeks 
 they have fallen on more violently than ever, and impris- 
 oned many Friends. But through all this, Truth is of 
 good report, and the nobility of it gains place m many 
 hearts, which are opened in pity and compassion toward 
 innocent sufferers, and Truth is increased through all 
 trials. Our trust is in the Lord, and not in man ; and 
 we desire the same Spirit may dwell and abide in you 
 also ; that ye may be like-minded with us, and we all of 
 the mind of Christ, who seeks men's salvation, and not 
 their destruction.'' 
 
 King Charles, who appears to have entertained much 
 respect for Edward Burrough, hearing of the crowded 
 condition of the prison, and the number who were sick or 
 dying in it, sent a special order for the release of Edward 
 Burrough and some others of the prisoners. This order, 
 however, the cruel and persecuting alderman. Brown, and 
 other London magistrates, contrived to thwart ; and Ed- 
 ward, who had become quite weak and sickly, from the 
 pestilential air of the jail, rapidly grew worse. It soon 
 became evident that this faithful and devoted servant of 
 Christ, was hastening to the close of his labors on earth, 
 to enjoy the crown immortal in heaven. The same meek, 
 enduring and fervent spirit which had shown forth in his 
 active and useful life, was apparent in the approach of 
 death. As his sickness increased, he abounded in patience 
 and composure, and the spirit of supplication rested richly 
 upon him. By night and by day he poured out his 
 prayers to God, for himself and for his people. His heart 
 
212 MEMOIR OF [1661. 
 
 being replenished with grace, he uttered many expres- 
 sions indicating the heavenly frame of his soul, greatly 
 to the comfort of his surviving friends. At one time he 
 said, " I have had the testimony of the Lord's love to me 
 from my youth up ; and my heart has been given up to 
 do his will." 
 
 His deep interest in the City of London, and the pros- 
 perity of the Society of Friends there, continued with 
 him ; and on one occasion he exclaimed, " I have preached 
 the Gospel freely in this city, and have often given up 
 my life for the Gospel's sake." " There is no iniquity lies 
 at my door, but the presence of the Lord is with me, and 
 his life, I feel justifies me." His heart overflowing with 
 the love of God, and with a precious sense of God's love 
 extended to him, he seemed borne above his weakness 
 and sufferings, already enjoying a foretaste of that hea- 
 venly rest and peace, into which he was soon to enter. 
 In addressing his heavenly Father, he would say, " I have 
 loved thee from my cradle — from my youth unto this 
 day ; and have served thee faithfully in my generation." 
 
 Filled with a lively, sense of the preciousness of that 
 love, which is the fulfilling of the law, he exhorted his 
 friends to " love one another, and to live in love and 
 peace." He prayed for Richard Brown, one of his prin- 
 cipal persecutors, by name ; thus showing forth the spirit 
 of his Divine Master, who, when suffering on the cross 
 for the sins of mankind, interceded for his murderers 
 in this affecting language : " Father, forgive them ; for 
 they know not what they do." Thus calmly and peace- 
 fully he drew toward the close of life, the spirit of his 
 Lord and Master being in dominion in him, and his 
 faculties bright and clear, notwithstanding the violence 
 of his disorder. Sensible that his death was near, he 
 
1662.] EDWARD BURR0U6H. 213 
 
 said, just before it occurred, "Though this body of clay 
 must return to dust, yet I have a testimony that I have 
 served God in my generation ; and that Spirit which has 
 acted and ruled in me shall yet break forth in thousands." 
 Thus sustained by the power of God, in the faith and 
 hope of the Gospel of Christ, he closed his life, a martyr 
 for the name and testimony of the Lord Jesus, on the 14th 
 day of the Twelfth Month, 1662, aged about 28 years. 
 
 Those who have followed this undaunted soldier in the 
 Lamb's army, through his life of laborious dedication to 
 the Gospel, and his peaceful and triumphant death, can 
 subscribe to the language of George Fox respecting him : 
 " His name is chronicled in the Lamb's book of life, a 
 righteous spirit, pure, chaste and clean. Who can tax 
 him with oppressing them, or burdening them, or being 
 chargeable to them, who through suffering hath finished 
 his course and testimony ; who is now crowned with the 
 crown of life, and reigns with the Lord Christ for ever 
 and ever. 
 
 " In his ministry in his life-time he went through suf- 
 ferings by bad spirits. [He] never turned his back on 
 the Truth, nor his back from any out of the Truth. A 
 valiant warrior, more than a conqueror, who hath got the 
 crown through death and sufferings. Who is dead, yet 
 liveth amongst us," 
 
214 TESTIMONIES CONCERNING [1662. 
 
 TESTIMONIES 
 
 CONCEBNING EdWARD BuRROUGH, DECEASED. 
 
 In a testimony given forth concerning him by Francis 
 Howgill, his companion and fellow traveller in the minis- 
 try of the Gospel, we find the following, viz : 
 
 Shall days, or months, or years wear out thy name, as 
 though thou hadst had no being ? Oh nay ! Shall not thy 
 noble and valiant acts, and mighty works which thou 
 hast wrought through the power of Him that separated 
 thee from the womb, live in generations to come ? Yes ! 
 the children that are yet unborn shall have thee in their 
 mouths, and thy works shall testify of thee in generations 
 who yet have not a being, and they shall count thee 
 blessed. Did thy life go out as the snuff of a candle ? 
 Nay thou hast penetrated the hearts of many, and the 
 memorial of the just shall live for ever, and be had in 
 renown among the children of wisdom. Thou hast turned 
 many to righteousness, and shall shine as a star of God in 
 the firmament of his power, for ever and ever. 
 
 They that are in that, shall see thee there, and enjoy 
 thee there, though thou be gone away hence, and can no 
 more be seen in mutability. I cannot but mourn for thee, 
 yet not as one without hope or faith, knowing and having 
 a perfect testimony of thy well-being in my heart by the 
 Spirit of the Lord ; yet thy absence is great, and years 
 to come shall know the want of thee. Shall I not 
 lament as David did for Abner, when in wrath he 
 perished by the hand of Joab, without any just cause. 
 
1662.] EDWARD BURROUGH. 215 
 
 Died Abner as a fool dieth ? Nay ! he was betrayed of 
 his life ; even so hast thou been bereaved of thy life by 
 the hand of the oppressor, whose habitations are full of 
 cruelty. When I think upon thee, T am melted into 
 tears of true sorrow, because of the want that the inheri- 
 tance of the Lord hath of thee. 
 
 It was ray lot, which I cannot but say fell in a good 
 ground, to be his companion and fellow laborer in the 
 work of the Gospel, whereunto we were called for many 
 years together. And when I consider, my heart is 
 broken ; how sweetly we walked together for many 
 months and years ! in which we had perfect knowledge 
 of one another's hearts, and perfect unity of spirit. Not 
 so much as one cross word, or one hard thought of discon- 
 tent ever rose, I believe, in either of our hearts, for ten 
 years together. Our souls were bound up in unity and 
 peace, having the frame of our hearts bent after one and 
 the self same thing, to wit, the propagation of that truth 
 by which liberty was obtained, and salvation received 
 through Jesus Christ the true light of the world. Seeing 
 through his light the whole world to lie in wickedness ; a 
 necessity lay upon this person of whom I am speaking, 
 being constrained by the Spirit of the Lord, by which he 
 was made an able minister of the everlasting Gospel, to 
 preach repentance, conversion, salvation and remission of 
 sins. 
 
 Accordingly he went forth in the name and power of 
 the Lord Jesus, the Saviour of mankind, and was an able 
 minister of the glad tidings of salvation, in many, or most 
 parts of this land ; and also he travelled again and again 
 through the whole nation of Ireland ; in some part of 
 Scotland, and part of Flanders; and his ministry was 
 made effectual, through the Almighty power of God, in 
 
216 TESTIMONIES CONCERNING [1662. 
 
 turning many from darkness to light, and from the power 
 of satan to God. There are many thousands living in 
 the body, and alive in the Truth, who can in the Spirit 
 of the Lord bear testimony to the power and verity of 
 his ministry, in many countries where he travelled ; for 
 he labored much in divers places, even in the heat of the 
 day, though he began early in the morning. 
 
 In the beginning of his travels and labors, it was liis 
 share to break up rough places and untilled ground, and 
 to walk amongst many briars and thorns, which scratched 
 and pricked. He often trod the paths and ways which 
 had not been occupied in the Truth ; and where darkness 
 had the dominion and was as a covering, he broke 
 through as an armed man, not minding the opposition, 
 but the victory, and the good of all souls, though to my 
 knowledge his sufferings and trials have not been small, 
 nor his exer.cise a little. 
 
 He was in travels often, oftentimes buffeted, sometimes 
 knocked down by unreasonable men, who had not faith ; 
 loaded with lies, slanders, calumnies and reproaches, 
 besides the exceeding weight of service from week to 
 week, insomuch that he had seldom many hours of 
 repose; and he often suffered by those spirits who lost 
 their first love, and rose in opposition. He was very 
 diligent and faithful, true hearted and valiant, and the 
 yoke at last came to be easy unto him, though no ease 
 at all in the body, as to the outward man ; for he made 
 the work of the Lord his whole business, without taking 
 so much liberty unto himself, or about any outward occa- 
 sion in this world, as to spend one week to himself, to 
 my knowledge, these ten years. He had ventured him- 
 self often, for the body's sake ; and a great care I know 
 was in his heart, that those to whom he had ministered. 
 
1662.] EDWARD BURROUGH. 217 
 
 and others that had believed in the same truth, might 
 prosper and walk as becometh the Gospel of Jesus Christ. 
 
 He was of a manly spirit in the things of God. He 
 engaged himself often upon the Lord's account singly in 
 great disputes, when there were many opposers. He 
 hath stood in the door, and in the gap, against all his 
 enemies, for the worthy name of God, and took the whole 
 weight of things upon his own shoulders, that others 
 might be eased, though often to the weakening, and 
 almost destroying of the outward man, yet doing all in 
 love to the Lord, and for his people's sake. He did it 
 with cheerfulness, and it was a grief to him if any oppor- 
 tunity was missed of doing good. He was a man of no 
 great learning in natural tongues, which men so much 
 applaud ; yet his heart was full of matter, and his tongue 
 was as the hand of a ready scribe. 
 
 He had the tongue of the learned, having had exper- 
 ience of the work of the Lord, and being acquainted 
 with many conditions which God had carried him through, 
 he could speak a word in season unto all who declared 
 their conditions to him or otherwise. In his public 
 ministry he was elegant in speech, and had the tongue 
 of a learned orator, to declare himself to the understand- 
 ings and consciences of all men with whom he conversed, 
 by which many received great profit, and their under- 
 standings came to be opened ; for his words ministered 
 grace to the hearers, and were forcible and very pleasant, 
 as apples of gold in pictures of silver. 
 
 This young man, of whom I am speaking, was one of 
 the first, with some others, who came to the city of Lon- 
 don, where he met with no small opposition, both from 
 professors of divers forms, and also profane, who heeded 
 no religion at all. The way of Truth seemed contempti- 
 18 
 
218 TESTIMONIES CONCERNING [1662. 
 
 ble, and without form or comeliness to them all. This 
 made the opposition so great, and the labor hard, not- 
 withstanding it pleased the Lord to reach to the con- 
 sciences of many, and many were pricked to the heart, 
 so that they cried out, What shall we do to be saved ! 
 
 God made his ministry very effectual to the conversion 
 of many in the city of London, whereby a great change 
 was wrought in the hearts of many, and many hundreds 
 brought to know the Lord their teacher, which are as 
 seals unto the word of life through him unto this day. 
 He continued in this city very much at times, between 
 eight and nine years together, preaching the Word of 
 God, and speaking of the things of his kingdom to all 
 that look after it ; with great watching travail and exer- 
 cise in the work of the Lord ; and his earnest desire was, 
 that all might have come to know God's salvation, and 
 the redemption of their souls. His great diligence was 
 known unto many, that his only rejoicing was in the 
 prosperity of the work of the Lord, and the increase of 
 faith amongst them that did believe. 
 
 His heart was much drawn towards this city, and 
 oftentimes hath he said to me when suffering's did come 
 for the Gospel's sake, which he knew would come, I can 
 freely go to that city, and lay down my life for a testimony 
 of that truth which I have declared through the power 
 and Spirit of God ; which in the end indeed came to be 
 his share, and will for ever be his crown, who loved not 
 his life unto death for the testimony of our Lord Jesus 
 Christ. 
 
 In the same year, 1662, being pressed in his spirit to 
 go visit' them, who were begotten unto the faith of God's 
 elect at the city of Bristol, and in divers other counties, 
 he took his leave of them, saying to very many, " that he 
 
1662.] EDWARD BURROUGH. 219 
 
 did not know he should see their faces any more ;'' ex- 
 horting them all to faithfulness and steadfastness in that 
 wherein they had found rest for their souls. To some he 
 said, " I am going up to the city of London, again, to 
 lay down my life for the Gospel, and suffer amongst 
 Friends in that place." 
 
 A little after his return to the city, at a public meet- 
 ing, which the people of the Lord have kept these many 
 years, to hear and speak of the things of God to edifi- 
 cation, at the Bull and Mouth near Aldersgate — by cer- 
 tain soldiers, under the command of Richard Brown, 
 then General of the City of London, he was violently 
 plucked down, and haled away in a barbarous manner, 
 and carried to the guard, and so committed to Newgate; 
 not for evil-doing, but for testifying unto the name of the 
 Lord Jesus, and for the worship of God, as though this were 
 become a great crime, worthy of bonds, and at last, death. 
 He was had to the sessions in the Old Baily, and his ac- 
 cusers were witnesses against him, and they that had 
 abused him violently, their testimony was received as 
 good proof against him. 
 
 After two or three sessions he was fined by the court 
 one hundred marks, which at last was reduced to twenty 
 marks, and to lay in prison until payment ; where he 
 continued a pretty long season, about eight months, with 
 six or seven score prisoners besides, upon the same ac- 
 count ; many being shut up among the felons in nasty 
 places, and for want of prison room, the natures of many 
 were suffocated and corrupted ; till at last they grew 
 weak, sickened and died. 
 
 After relating the circumstances of his sickness and 
 
220 TESTIMONIES CONCERNING [1663. 
 
 death, which have already been given in the rjeraoir, he 
 thus concludes: 
 
 And after a little season he gave up the ghost and 
 died a prisoner, and shall be recorded and is in the 
 Lamb's book of life, as a martyr for the Word of God, 
 and testimony of Jesus, for which only he suffered, and 
 gave up his life, whose death was precious in the eyes of 
 the Lord. But now he ever liveth with God, and his 
 works follow him, and his labors shall testify of him in 
 generations to come; and thousands beside myself can 
 bear witness, his life and death was to the praise, honor 
 and glory of the grace of God ; unto whom be the glory of 
 all his works for ever, Amen. 
 
 George Whitehead says respecting him : 
 
 " As for Edward Burrough, our dear brother and com- 
 panion in travel, suffering and consolation for the ever- 
 lasting Gospel's sake in his day, his testimony lives with us. 
 He was a preacher of righteousness and one who travailed 
 for the redemption of the creature from under the bon- 
 dage of corruption, and proclaimed liberty to the captives 
 in the power and authority of God. Therein he was a 
 true witness against oppression and all the anti-christian 
 yokes imposed in the night of apostacy upon the per- 
 sons and consciences of people. Truly and valiantly he 
 held forth the liberty of conscience, and vindicated it to 
 the great men of the earth, in things appertaining to God 
 iu matters of religion and worship, against persecution 
 and compulsion which had their original and rise from 
 the power of the beast, which hath made war against the 
 righteous seed, that men might be left free to the guid- 
 
1663.] EDWARD BTTREOUGH. 221 
 
 ance of the infallible Spirit of God, which is not to be 
 limited in these matters, and not be compelled or brought 
 under the corrupt wills of men, nor their fallible judg- 
 ments nor invented forms in these cases. 
 
 The name of this minister of righteousness is written 
 in the Lamb's book of life ; and all the enemies of his 
 life can never be able to blot it out nor extinguish his 
 memorial. The remembrance of his integrity, upright- 
 ness and sincerity, hath deep impression upon my heart; 
 and that tender love and affection in God's Truth which 
 he was filled with towards all the upright, who are lovers 
 of peace and unity in the Lord, is never to be forgotten 
 by us who are yet remaining in the work of the Lord, 
 and the everlasting Gospel, for which he hath left a glori- 
 ous testimony, the glory of which shall never be extin- 
 guished, but thousands shall praise the Lord our God 
 because thereof 
 
 To live was to him Christ, and to die was gain. And 
 though in his time many were the sufferings and afflictions 
 which he underwent, and his upright spirit suffered by, 
 both from his open enemies and persecutors in the world, 
 because of his valor and courage for the Truth of God, 
 and from deceitful and transforming exalted spirits which 
 burden the holy seed ; yet now his life is caught up above 
 them all and is out of their reach in the transcendent and 
 unspeakable glory, in the everlasting habitation of God's 
 power, where he hath shined, and doth shine among the 
 stars that have kept their habitations, as one that hath 
 turned many to righteousness and that hath overcome by 
 the blood of the Lamb and the word of his testimony. 
 And though he be ceased from his labors, his works do 
 follow him, which will be had in living remembrance and 
 precious esteem among the upright. 
 18* 
 
222 TESTIMONIES CONCERNING E. BURROUGH. [lt)63. 
 
 Aud they, who in a prejudiced spirit of enmity, are lifted 
 up because of his decease, are not worthy of him, nor of 
 his testimony. They have cause to mourn and lament 
 amongst those who have pierced the just and slighted 
 and despised the messengers of Truth and righteousness, 
 whom God hath therein honored ; and God will debase 
 such and their vain glory unto the dust and exalt the tes- 
 timony and life of his faithful witnesses over all their 
 heads. 
 
 But we, who have been well acquainted with the deep 
 suffering of the righteous seed, and with the worth of true 
 unity, in the weighty body and Spirit of Christ, and 
 therein do behold the glory and completeness of the city of 
 our God, which is at peace within itself, cannot but prize 
 the ministera of righteousness aud every member of the 
 same body. How blessed and precious is the memorial of 
 the righteous in our eyes ! and how deeply is my soul 
 affected with that comfortable communion, and those 
 many and living refreshments that we have enjoyed one 
 with another, even with him and others, who have finished 
 their course. 
 
 In this I am satisfied, that though we be left in travel 
 and our days have been days of affliction and suffering 
 for Christ and the Gospel's sake, as in the world ; yet in 
 Him, whom the prince of this world hath nothing in, we 
 have peace ; being come into communion with the spirits 
 of just men, who are the family of God, written in heaven 
 and called by one name both in heaven and earth. 
 
 George Whitehead." 
 
 London, the 12th day of the First Month, 1663. 
 
INDEX. 
 
 Airey, Thomas, goes to Plymouth and London with John Aud- 
 
 land, 36. 43. 
 
 and others present " A Declaration against Popery " to 
 
 Oliver Cromwell, 73. 
 
 Alan, Captain, has a Friends' meeting at his house in Dublin, 75. 
 
 Aldam, Thomas. Letter of sympathy to, from Edward Burrough 
 
 and Francis Howgill, 93. 
 Alsop, Deputy Governor of Dunkirk, 161. 
 
 Audland, John, accompanied on a religious journey by Edward 
 Burrough, 19. 
 The success of their Gospel labors, 19. 
 has service at Bristol and Oxford with John Camm, 32. 36. 
 
 47, 48. 52. 
 accompanies Thomas Airey to Plymouth and London, 36. 43. 
 and other Friends at a meeting at Preston, 92. 
 
 Bache, Humphrey. Friends hold meetings at the house of, in 
 
 London, 96. 
 Bailey, William, one of the first Friends in London called to the 
 
 ministry, 95. 
 Baptism. See " Ordinances." 
 
 Baptists. Eichard Hubberthorn expelled from a meeting of the, 37. 
 John Camm preaches at a meeting of the, 40. 
 Edward Burrough and Francis Howgill twice discomfit the, 
 
 in dispute, 56, 57. 
 They spread wrong reports about Friends, 56. 
 They and others very rude to Friends at a meeting at Swan- 
 
 ington, 58. 
 They challenge James Parnell to a dispute, 66. 
 Their unfair treatment of him, 67. 
 Edward Burrough and Francis Howgill dispute with " the 
 
 chief of the," in London, 68. 
 Edward Burrough opposed by the, in Waterford, Ireland, 80. 
 
224 INDEX. 
 
 Barbadoes, two young men and two young women moved to go to, 
 
 in the ministry, 70. 
 Bennet, Philip, a priest. Some of his questions replied to by Ed- 
 ward Burrough, 60. 
 Benson, Gervase, the first Friend to visit London in the min- 
 istry, 27. 
 writes from London to George Fox and James Nayler, 27. 
 His service in London, 28. 
 
 and others present " A Declaration against Popery " to 
 Oliver Cromwell, 73. 
 Bishop, George, entertains Edward Burrough and Francis How- 
 gill at his house, 53. 
 arrested at*a meeting in Bristol, 197. 
 examined and liberated by the mayor because he was a man 
 
 of influence, 198. 
 again arrested at a meeting in his own hired house, 198. 
 Blackberry, Sarali, one of the first Friends in London called to 
 
 the ministry, 95. 
 Blakeling, Justice, receives Friends at his honse in Cambridge, 66. 
 Bond, Nicholas, Friends' meetings held at his lodgings, 96. 
 
 goes with George Fox and Edward Burrough to dispute with 
 a Spanish Jesuit, 130. 
 Booth, Mary, one of the fir.st Friends in London called to the 
 
 ministry, 95. 
 Boston. William Leddra, suffers martyrdom at, 205. 
 
 The king orders the release of Friends imprisoned at, 205. 
 Bottomly, Jacob, a Kanter, at a meeting held in Swanington, 58. 
 Bristol visited by John Camm and John Audland, 32. 36. 48. 52. 
 Edward Burrough and Francis Howgill have a meeting in 
 
 the castle at, 52. 
 Josiah Cole convinced of the Truth at, 52. 
 Edward Burrough again at, 193. 
 Friends arrested at, for holding meetings, 198. 
 Many Friends released from prison at, 199. 
 Edward Burrough's last visit to, 207. 
 Brock, Captain. Friends meetings held at the house of, 96. 
 Brown, Richard, alderman of London, commits Edward Burrough 
 to Newgate prison, 208. 
 
INDEX. 225 
 
 Brown, Eiehard, and others thwart the king's order for the re- 
 lease of Edward Burrough, 211. 
 Edward Burrough prays for, 212. 
 Brunsward, Edward, his call to tlie ministry questioned by 
 Edward Burrough, 186. 
 publishes an attack on Edward Burrough and Friends 
 generally, 186. 
 Bunyan, John, writes against Friends' doctrines, 101. 103. 
 Buttery, Isabel, pays a religious visit to London, 28. 31. 
 
 committed to Bridewell prison for letting people have Friends' 
 books, 31. 
 Burrough, Edward. Birth and parentage of, 5. 
 brought up as an Episcopalian, 5. 
 powerfully visited by Divine Grace, 6. 
 joins with the Presbyterians, 6. 
 runs out into notions and loses the Light, 7, 8. 
 has earnest desires to regain his former estate, 8. 
 disputes with George Fox, 9. 
 
 is convinced of the Truth and joins with Friends, 10. 
 disowned by his family, 11. 
 called to the ministry, 12. 
 
 His account of the rise of the Society in the Nortli of Eng- 
 land, etc., 12. 
 travels through the North of England, and parts of Scotland, 
 
 holding meetings and pi-eaching, 17. 
 accompanies John Audland on a religious journey, 19. 
 His gift in the ministry and power of discernment, 20. 
 imprisoned for reproving a wicked person, 20. 
 while in prison, he prepares "A warning from the Lord to 
 
 the people of Underbarrow," etc., 21. 
 A salutation to Friends at the close of the above address, 24. 
 goes to London, 27. 32. 
 
 attends a meeting of Separatists and other religious gather- 
 ings, 33. 35. 
 accompanies Richard Hubberthorn to a meeting of the Bap- 
 tists, 36. 
 The latter expelled from the meeting, 37. 
 has service at a meeting of Waiters, 38. 
 
226 INDEX. 
 
 Burrough, Edward, and Francis Howgill attend a meeting at Ely 
 House, in which a ranter takes part, SS. 
 
 steps into a ring with a wrestler and preaches to the people 
 gathered around,. 43. 
 
 has further service in London, 46. 
 
 and Richard Hubberthorn put out of a meeting of Separa- 
 tists, 47. 
 
 accompanies Francis Howgill to Bristol, 52. 
 
 They are summoned before the mayor and aldermen of Bris- 
 tol, 53. 
 
 They are commanded to depart from the town, 55. 
 
 Their answer to the command, 55. 
 
 Twelve Baptists challenge Edward and Francis to a dis- 
 pute, 56. 
 
 and Francis go to Wiltshire to dispute further with the Bap- 
 tists, 5". 
 
 attends a general meeting at Swanington, where Ranters, 
 Baptists, &c., were very rude to Friends, 57, 58. 
 
 replies to a tract written against Friends by an Anabap- 
 tist, 58. 
 
 answers various tracts written against Friends, 61. 
 
 gives an account of meetings and the laboi-s of Friends in 
 London, 64. 
 
 and Francis Howgill at Cambridge with James Parnell, 
 66, 67. 
 
 and Francis have satisfactory service at the Isle of Ely, 68. 
 
 The hearts of two priests touched by their ministry, 68. 
 
 and Francis dispute with Baptists and Water Baptists in 
 London, 68. 
 
 and other Friends issue " A Declaration against Popery," 71. 
 
 goes to Ireland accompanied by Francis Howgill, 73. 75. 
 
 writes " A General Epistle to Friends in London," 75. 
 
 writes to Margaret Fell, from Ireland, 78. 80. 
 
 travels in Ireland, 79, 80. 82. 
 
 preaches to the people of Limerick while riding through the 
 town on horse back, 82. 
 
 and Francis Howgill expelled from Limerick, 82. 
 
 and Francis arrested at Cork and taken to Dublin, 83. 
 
INDEX. 227 
 
 Burrough, Edward, and Francis Howgill are forcibly sent back to 
 
 England, 88. 
 They prepare an address to Friends in London, 88. 
 travel through England holding meetings, 92. 
 publishes the epistles, etc., which he had written while in 
 
 Ireland, 92. 
 and Francis Howgill have further labor in London, 92. 
 Testimony of William Crouch concerning, 98, 
 arrested at Kingston, in Surrey, 99. 
 replies to John Bunyan's attacks on Friends' principles, 
 
 101, 103. 
 prepares an address to the rulers and people, reproving tlierc 
 
 for their wickedness, etc., 101. 
 superintends the printing of some of George Fox's works, 102. 
 writes an epistle to Friends, to counteract the effect of James 
 
 Nayler's fall from the Truth, 104. 
 writes a review of the declension of the Christian Church, 108. 
 writes to Oliver Cromwell, to stay the persecution of Friends, 
 
 113, 114, 115. 
 arrested for calling priest Mayo a deceiver, 116. 
 His trial for the same, 134. 
 writes " A Warning to all sorts of People," exhorting them 
 
 to honesty in their trades and business, 117. 
 contrasts the hireling ministers with those of the Apostolic 
 
 day, 122. 
 disputes with Christopher Fowler, a priest, 123. 178. 
 answers some charges against Friends, made by Christopher 
 
 Fowler, 179. 
 issues a work, showing who are of the true reformed Protest- 
 ant Christian religion, 124. 
 disputes with Bichard Goodgroom, 128. 
 goes with George Fox and Nicholas Bond to dispute with a 
 
 Spanish Jesuit, 130. 
 Again addresses Oliver Cromwell, 135. 
 writes to Richard Cromwell, informing him of the unjust 
 
 persecution of Friends, 138. 
 issues a statement of the principles of the Society of 
 
 Friends, 140. 
 
228 INDEX. 
 
 Burrough, Edward. Remarks on the carrying of an image at 
 Oliver Cromwell's funeral, 149. 
 
 addresses Bichard Cromwell and his council, 150. 
 
 writes "A Second General Epistle to all the Saints," 151. 
 
 is moved to warn the rulers of the judgments about to come 
 upon them, 159. 
 
 again travels through parts of England, 160. 
 
 and other Friends roughly handled after a dis;)ute with a 
 priest, 161. 
 
 and Samuel Fisher go over to Dunkirk, 161. 
 
 They have an interview with the Deputy Governor, 161. 
 
 They write to the Deputy Governor and his officers, 162. 
 
 They visit Capuchin friars, nuns, etc., 164, 165. 
 
 addresses some assertions to the priests, friars and Jesuits, 
 at Dunkirk, 166. 
 
 They have satisfactory opportunities with the English sol- 
 diers in the town, 167. 
 
 They challenge an army chaplain to a public dispute, 167. 
 
 They return from Dunkirk and attend meetings, etc., in the 
 south of England, 168. 
 
 writes to Richard and Henry Cromwell, 169. 
 
 appeals in vain to a magistrate for protection from a rude 
 mob, 172. 
 
 returns to London, and sends an address to the Long Parlia- 
 ment, 172. 
 
 writes a "Message to the present Rulers 'of England," 174. 
 
 attends a meeting at " The Grove," near Isaac Pening- 
 ton's house, 179. 
 
 Thomas Elwood convinced under the ministry of, 179, 180. 
 
 writes a postscript to Francis Howgill's " Heart of New Eng- 
 land hardened through wickedness," 181. 
 
 writes a letter of warning to Parliament, 182. 
 
 writes to Edward Brunsward questioning his call to the min- 
 istry, 186. 
 
 publishes a refutation of charges made against Friends, by 
 some ministers of London, 187. 
 
 writes to Friends, exhorting them to keep clear of the tur- 
 moils, etc., incident to the bringing in of king Charles 
 U, 189. 
 
INDEX. 229 
 
 Burrough, Edward. Writes " A Visitation and Presentation of 
 Love to the King," etc., 192. 
 
 sends an epistle to Friends in London, 193. 
 
 replies to an attack on Friends by George Wellington, 193. 
 
 labors again in Bristol, 193. 
 
 goes on his second visit to Ireland, 193. 
 
 encourages Friends to faithfulness undei persecution, 19.5. 
 
 replies to the charges made against Friends by tlie rulers of 
 New England, 199, 200. 
 
 replies to an attack on Protestants made by a Eoman Catho- 
 lic priest, 201. 
 
 goes before a committee and the two Houses of Parliament 
 to oppose an act aimed against Frien4s, etc., 202. 204. 
 
 informs the king of the martrydom of William Leddra, 
 205. 
 
 procures a mandamus from the king ordering the release of 
 Friends imprisoned in Boston, 205. 
 
 publishes some of his manuscripts under the title of " A Dis- 
 covery of Divine Mysteries," 206. 
 
 visits Thomas Elwood, then sick with small-pox, 206. 
 
 goes to London and writes a preface for his new work, en- 
 titled "Anti-Christ's Government Justly Detected of In- 
 justice," etc., 206. 
 
 rebukes the spiritual pride of John Perrott, 207. 
 
 his last visit to Bristol, 207. 
 
 arrested in a meeting at the Bull and Mouth, 208. 
 
 committed to Newgate prison by Alderman Brown, 208. 
 
 writes to Friends in the country to continue steadfast, 209. 
 
 the king orders his release, 211. 
 
 the order thwarted by Alderman Brown and others, 211. 
 
 sickens in prison, 211. 
 
 in a heavenly frame of mind as death approaches, 212. 
 
 prays for Alderman Brown, 212. 
 
 Death of, 213. 
 
 Francis Howgill's testimony concerning, 214. 
 
 George Whitehead says concerning, 220. 
 
 George Fox says concerning, 213. 
 
 William Crouch's testimony concerning, 98. 
 20 
 
230 INDEX. 
 
 Cambridge. Two women Friends publicly whipped at, for preach- 
 ing, 26. 
 The way opened for the spread of Truth at, 27. 
 Edward Burrough and Francis Howgill accompany James 
 
 Parnell to, 66. 
 James Parnell challenged to a dispute by the Baptists of, 66. 
 Camm, John, goes to London in company with Francis Howgill, 
 29. 
 They intercede with Cromwell for the relief of Friends from 
 
 persecution, 29. 
 meets with some in London who were translating the Scrip- 
 tures, 39, 40. 
 has service in* Bristol and Oxford with John Audland, 32. 
 
 36. 47, 48. 52. 
 attends a meeting of Lockers, 37. 
 attends a meeting of Baptists, 40. 
 Camm, Thomas, gives an account of John Camm, 32. 
 Caton, William, at liberty, while many Friends are in prison, 74. 
 writes of the exercises of Friends in London, 93. 
 attends a general meeting at Bedfordshire, 129. 
 Charles II., king of England, established on the throne, 191. 
 issues a proclamation against Friends meeting together, 197. 
 releases all persons imprisoned for refusing to take the oath 
 
 of allegiance, 201. 
 issues a mandamus to the authorities at Boston to release all 
 
 Friends Ihen in prison there, 205. 
 makes Samuel Shattock his deputy to deliver the manda- 
 mus, 206. 
 orders Edward Burrough to be released from Newgate prison, 
 
 211. 
 his order thwarted, 211. 
 Coale, Joseph, accompanies Edward Burrough to Cprk, 193. 
 Cole, Josiah, convinced of the Truth at Bristol, 52. 
 
 engaged in the ministry in London, 97. 
 Cook, Edward, and his wife convinced of the Truth, 78. 
 
 accompanies Francis Howgill to Cork, Bandon, Limerick, 
 etc., 78. 82. 
 Costhorph, Richard, imprisoned and suffers for the Truth at 
 Chester, 47. 
 
INDEX. 231 
 
 Crisp, Stephen, engaged in the niinistj-y in London, 97. 
 Cromwell, Henry, orders all Qnakers in Ireland to be sent to 
 Dublin, 81. 
 
 sends a special warrant for Edward Burrough, 83. 
 
 Edward Burrough and Francis Howgill examined before, 83. 
 
 Letter to, from Edward Burrough, 169. 
 
 and his brother reduced to the sphere of private men, 174. 
 Cromwell, Oliver, visited by John Camm and Francis Howgill, 29. 
 
 fails to mitigate the sufferings of Friends, 30, 31. 113. 
 
 requires an oath from the people, abjuring Popish supre- 
 macy, 70. 
 
 Friends present him with a copy of " A Declaration against 
 Popery," 73. 
 
 did not intend the oath of abjuration for Friends, 73. 
 
 " is full of subtlety and deceit," 74. 
 
 only members approved by, admitted to Parliament, 95. 
 
 Persecution of Friends under, 112. 115. 137. 
 
 promises to relieve the country from the oppression of tithes, 
 114. 
 
 Death of, 137. 
 
 Image of, carried at his funeral, 149. 
 Cromwell, Kichard, proclaimed protector, 138. 
 
 Letters to, from Edward Burrough, 138. 169. 
 
 dissolves Parliament, 169. 
 
 and his brother reduced to the sphere of private men, 174. 
 Crook, John, engaged in the ministry in London, 97. 
 
 A general meeting held at the house of, 129. 
 Crouch, William, extract from his narrative of the rise of the 
 Society, 95. 
 
 Testimony of, concerning Edward Burrough, 98. 
 Curtis, Thomas, accompanies Edward Burrough through parts of 
 England, 179. 
 
 Davies, Bichard, one of the first Friends in London called to the 
 
 ministry, 95. 
 Delamain, Alexander, convinced of the Truth at London, 31. 
 Dewsberry, William, engaged in the ministry in London, 97. 
 Downer Ann, one of the first Friends in London called to the 
 
 ministry, 95. 
 
232 INDEX. 
 
 Dring, Robert. Friends' meetings held at the honse of, 29. 33. 
 Dring, Simon. Friends' meetings held at the house of, 29. 50. 
 
 Elwood, Thomas, convinced of the Truth under the ministry of 
 Edward Burrough, 179. 
 His father silenced in a dispute with Edward Burrough and 
 
 James Nayler, 179. 
 Edward Burrough's opinion of, 180. 
 attends a meeting at Wiccomb, 180. 
 
 visited by Edward Burrough when sick with small-pox, 206. 
 Episcopalian Church. Edward Burrough brought up in the, 5, 
 He becomes dissatisfied with and leaves the, 6. 
 
 Farnsworth, Richard, engaged in the ministry in London, 97. 
 Fell, Judge. Miles Halhead goes to the house of, 18. 
 
 Anthony Pearson deeply impressed with the righteous life of 
 the family of, 33. 
 Fell, Margaret. Extracts from letters to, written from London, 42. 
 46. 54. 64. 69. 92. 
 Extracts from letters to, written from Ireland, 78. 80. 
 contributes to the necessities of Friends travelling in the 
 
 ministry, 65. 
 induces the king to release Friends from prison, 199. 
 Fifth Monarchy Men. Effect of the insurrection of the, 197. 
 Fisher, Mary, whipped at Cambridge for preaching, 26. 
 Fisher, Samuel, engaged in the ministry in London, 97. 
 accompanies Edward Burrough to Dunkirk, 161. 
 They have an interview with the Deputy-Governor, 161. 
 They write to the Deputy-Governor and his officers, 162. 
 and Edward visit Capuchin friars, nuns, etc., 164, 165. 
 They have satisfactory opportunities with the English 
 
 soldiers in the town, 167. 
 They challenge an army chaplain to a public dispute, 167. 
 They return from Dunkirk and attend meetings, etc., in the 
 south of England, 168. 
 Fletcher, Elizabeth, travels in the ministry in Ireland, 78. 81. 
 Fowler, Christopher, a priest, reviles Edward Burrough while 
 disputing with him, 123, 
 
INDEX. 233 
 
 Fowler, Christopher, again challenges Edward Burrough to a 
 dispute, 178. 
 makes charges against Friends, 178. 
 The charges answered by Edward Burrongh, 179. 
 Pox, George. Edward Bnrrough disputes with, 9. 
 
 Edward Burrough and others convinced by the ministry of, 
 
 10. 16. 
 The religious labors of, and otlier Friends, prior to 1654, 
 
 mainly confined to the north of England, 26. 
 Gervase Benson writes to him from London, 27. 
 at a general meeting at Swanington, where Ranters, Baptists, 
 
 etc., were very rude to Friends, 57, 58. 
 brought to London to be examined by Oliver Cromwell, 63. 
 liberated by Cromwell, 63. 
 Respect of the faithful brethren for, 63. 
 attends meetings at London, 64. 
 and others issue "A Declaration against Popery," 71. 
 goes with Edward Burrough and Nicholas Bond to dispute 
 
 with a Spanish Jesuit, 130. 
 meeting Edward Burrough at Kent they go to London to- 
 gether, 168. 
 Testimony of, concerning Edward Burrough, 213. 
 Fox, George, the younger, engaged in the ministry in London, 97. 
 Friends. Edward Burrough joins with, 10. 
 
 Account of the rise of, in the north of England, 12. 
 
 Some of the doctrines of, 12. 140. 
 
 Persecution of, 15. 17. 26. 74. 111. 171. 
 
 Constancy of, in enduring persecution, 25. 
 
 A spirit of inquiry awakened in London concerning, 28. 
 
 Epistles written to, 24. 75. 88. 151. 
 
 Their meetings disturbed by Ranters, 93. 
 
 Meetings of, settled in and about London, 96. 
 
 advised to take no part in political agitations, etc., 95. 189. 
 
 The Rulers of New England try to justify their persecution 
 
 of, 199. 
 The king issues a proclamation against the meetings of, 197. 
 Parliament passes an act forbidding the meetings of, etc., 202. 
 
 204. 
 20* 
 
234 INDEX. 
 
 Giles, John, one of ihe first Friends iu London called to the 
 
 ministry, 95. 
 Gold, Ann, one of the first Friends in London called to the 
 
 ministry, 95. 
 ( joldsmith, Ealph, master of a ship, takes Samuel Shattock with 
 
 the king's mandamus to Boston, 206. 
 Goodgroom, Kichard, disputes with Edward Burrough, 128. 
 Goodrich, Sir John, inveighs against Friends in a Parliametary 
 
 committee, 203. 
 Greenway, Richard, one of the first Friends in London called 
 
 to the ministry, 95. 
 GriflSth, John, writes against Friends, 61. 
 
 Halhead, Miles, imprisoned at Kendal for reproving a priest, 17. 
 
 goes to Svvarthmore, the house of Judge Fell, 18. 
 
 heaten on the highway for not raising his hat to a woman, 19. 
 
 accompanies James Lancaster through England, laboring in 
 the ministry, 50. 
 
 in London, 94. 
 Hart, Stephen. Friends' meetings held at the house of, 97. 
 Hewit, Thomas, a persecuting magistrate, 171. 
 Hewitt, Enoch, an Anabaptist, writes against Friends, 58. 
 Hireling Ministers. The prophets of old cried out against, 23. 
 
 One proves himself to be " an hireling," 37. 
 
 stirred up against Friends, 112. 
 
 contrasted with the ministers of the Apostolic days, 122. 
 
 Edward Burrough writes against, 127. 
 HoUister, Dennis. Sixty-five persons taken from a meeting held 
 at the house of, 197. 
 
 examined by the mayor of Bristol, and released, 197, 198. 
 
 again arrested, 198. 
 Holme, Thomas, a Friend, imprisoned at Kendal, 18. 
 Hooten, Elizabeth, the earliest woman Friend engaged in the 
 ministry, 26. 
 
 preaches the Gospel and is imprisoned at Derbyshire, 26. 
 Howgill, Francis, tells of the joy of Friends on realizing the 
 Divine Presence in their hearts, 16. 
 
 imprisoned at Kendal, 18, 
 
INDEX. 235 
 
 Howgill, Francis, goes to London in company with John Camm, 
 29. 
 
 Tliey intercede with Cromwell for the relief of Friends from 
 persecution, 29. 
 
 attends a meeting of "the newly convinced people" in Lon- 
 don, 32. 
 
 and other Friends have service at a meeting of Waiters, 37. 
 
 accompanies Edward Burrough to a meeting at Ely House 
 in which a Ranter takes part, 38. 
 
 meets with some in London who were translating the Scrip- 
 tures, 39. 
 
 speaks at a meeting of Seekers, 42. 
 
 writes to Eobert Widders about their labors in London, 49. 
 
 accompanies Edward Burrough to Bristol, 52. 
 
 They are summoned before the mayor, etc., 53. 
 
 commanded to depart from the town, 55. 
 
 Their answer, in regard to the command, 55. 
 
 Twelve Baptists challenge them to a dispute, 56. 
 
 They go to Wiltshire and dispute further with the Baptists, 
 57. 
 
 attends a general meeting at Swanington where Ranters, Bap- 
 tists, etc., were very rude to Friends, 57, 58. 
 
 and Edward Burrough at Cambridge with James Parnell, 
 66, 67. 
 
 and Edward have good service at the Isle of Ely, 68. 
 
 writes Margaret Fell an account of their labors in London, 69. 
 
 and others issue "A Declaration against Popery," 70. 
 
 accompanies Edward Burrough to Ireland, 73. 75. 
 
 goes to Cork, Bandon, Kinsale, etc., 77, 78. 
 
 rejoined by Edward Burrough at Cork, 82. 
 
 They go to Limerick and are expelled from the city, 82. 
 
 They are arrested at Cork and taken to Dublin, 83. 
 
 They are forcibly sent back to England, 88. 
 
 They prepare an address to Friends in London, 88. 
 
 Death of his wife, 92. 
 ■ settles his children and joins Edward Burrough in London, 92 
 
 in Kent, 103. 
 
 His testimony concerning Edward Burrough, 214. 
 
236 INDEX. 
 
 Hubberthorn, Richard, joins a little band of ministering Friends 
 
 in London, 36. 
 forcibly expelled from a meeting of the Baptists, 36. 
 goes with John Camra to a meeting of Lookers, 37. 
 and Edward Biirrough put out of a meeting of Separatists, 47. 
 arrested with James Parnell at Cambridge, 47. 50. 
 and two other Friends go before a committee and the House 
 
 of Commons to oppose an act aimed against Friends, etc., 
 
 202. 204. . 
 arrested in London and dies in prison, 208. 
 
 Ireland, visited by Edward Burrough and Francis Howgill, 73. 
 visited by Elizabeth Fletcher, and Elizabeth Smith, 78. 81. 
 visited by Thomas Loe, 79. 
 Friends imprisoned at Dublin, 82. 
 
 Edward Burrough and Francis Howgill expelled from, 88. 
 visited by Edward Burrough, Joseph C'ule, and others, 193. 
 
 Kendal. Miles Halhead twice arrested at, 18. 
 
 Francis Howgill, Thomas Holme and thirty other Friends 
 arrested at, 18. 
 
 Lancaster, James, and Miles Halhead travel through England in 
 the work of the ministry, 50. 
 
 in London, 94. 
 Latey, Gilbert. Account of the convincement of, 45. 
 Leddra, William, suffers martyrdom in Boston, 205. 
 Light. Eeferences to the doctrine of the inward, 21. 23. 38. 59. 
 
 62. 128. 
 Lockhart, Governor of Dunkirk, 166. 
 Loe, Thomas, goes to Ireland, 79. 
 London. Accounts of the rise of the Society of Friends in, 27. 95. 
 
 A spirit of inquiry concerning Friends awakened in, 28. 
 
 Friends' books printed at, 28. 
 
 visited by a number of ministering Friends, 32. 
 
 Religious state of the people in, 41, 42. 
 
 Accounts of meetings and Friends' labors, in, 27. 29. 35. 38. 
 46. 50. 64. 69. 92. 
 
INDEX. 237 
 
 Marshall, Charles, convinced of the Truth at Bristol, 52. 
 Matthews, Sarah. Friends' meetings held at the house of, in 
 
 London, 45. 50. - 
 Mayo, Robert, a priest, brings suit against Edward Burrough for 
 calling him a deceiver, 116. 
 is awarded damages by the Court, 135. 
 Ministry. Eeferences to true, 17. 22. 91. 144. 153. 
 
 Bemarks on hireling, 122. 127. 
 Monk, General, about to move into England with his army, 177. 
 
 Nayler; James. Gervase Benson writes to him from London, 27. 
 silences Thomas Elwood's father in a dispute about predes- 
 tination, 179. 
 
 Oakly, John. Friends' meetings held at the house of, 97. 
 Ogden, Edward, a Friend, imprisoned at Chester, 47. 
 "Ordinances." Eeferences to the, 22. 60. 71. 110. 126. 132. 
 
 Parliament. Only members approved by Cromwell admitted to 
 sit in, 95. 
 proclaims a fast-day, 101. 
 dissolved by Eichard Cromwell, 169. 
 The Long, restored to power, 172. 
 
 Letter of warning to, written by Edward Burrough, 182. 
 passes an act forbidding Friends assembling in their meet- 
 ings, etc., 202, 203. 
 Parker, Alexander, writes letters from London, 63. 65. 68. 
 
 and other Friends at a meeting at Preston held to the great 
 advantage of Truth, 92. 
 Parnell, James, arrested at Cambridge with Richard Hubber- 
 thorn, 47. 50. 
 challenged to a dispute by Baptists at Cambridge, 66. 
 Their unfair treatment of, 67. 
 
 goes to the Isle of Ely where many were convinced of the 
 Truth, 69. 
 Pearson, Anthony, attends a meeting of "the newly convinced 
 people " at London, 82. 
 deeply impressed with the righteous life of the family of 
 Judge Fell, 33. 
 
238 INDEX. 
 
 Pearson, Anthony. A short account of, and letter from, 33. 
 attends a meeting of Waiters with other Friends, 37. 
 meets with some in London who were translating the Scrip- 
 tures, 39. 
 gives an account of the state of the people in London, 41. 
 and others present "A Declaration against Popery" to 
 Oliver Cromwell, 73. 
 Penington, Isaac. Edward Burrough and others at a meeting 
 held near the house of, 179. 
 receives Friends after the meeting, 179. 
 attends a meeting at Wiccomb accompanied by Thomas 
 Elwood, 180. 
 Perrott, John. Spiritual pride of, rebuked by Edward Burrough, 
 207. 
 
 Quakers. See Friends. 
 
 Keeve, John, a ranting deceiver, 60. 
 Rich, Captain, has a meeting at his house in Dublin, 75. 
 Rigge, Ambrose, and George Pox hold meetings in Kent, 168. 
 Roberts, Girard. Friends' meetings held at the house of, 96. 
 Russel, Colonel. Edward Burrough and Francis Howgill have a 
 
 meeting at the liouse of, 68. 
 Russell, William, a priest, disputes with Edward Burrough, 168. 
 
 Shattock, Samuel, carries the king's mandamus to Boston, order- 
 ing the release of Friends imprisoned there, 206. 
 
 Sicklemore, James, accompanies Edward Burrough and others 
 from Cork to Limerick, 82. 
 
 Sikes, Gobert. Friends' meetings held at the house of, 96. 
 
 Silent waiting upon God. References to, 14. 16. 21. 
 
 Scriptures. References to Friends belief in the Holy, 59. 61. 62. 67. 
 
 Smith, Elizabeth, joins Elizabeth Fletcher in Dublin, 78. 81. 
 
 Stoding, Miijor, turned out of his commission for refusing to send 
 Friends to Dublin, 83. 
 
 Story, John, at liberty while many Friends are in prison, 74. 
 replies to Edward Brunsward's attack upon Friends, 186. 
 
 Stooker, Justice, and his wife are convinced of the Truth, 57. 
 
 Stubbs, John, at liberty while many Friends are in prison, 74. 
 
INDEX. 239 
 
 Temple, Miles. A meeting held at the house of, 168. 
 
 his house burned by the mob after the meeting, 168. 
 Tithes, Oliver Cromwell promises to abolish, 114. 
 Travers, Rebecca, one of the first Friends iu London, called to 
 
 the ministry, 95. 
 Trott, Elizabeth. Friends meetings held at the house of, 97. 
 Turner, J., writes " Choice Experiences," 61. 
 
 Underbarrow. Edward Burrough born near, 5. 
 He writes a warning to the inhabitants of, 21. 
 
 Vans, Samuel. Friend's Meetings held at the house of, 96. 
 
 Wellington, George, attacks Friends in his book, 193. 
 Whitehead, George, engaged in the ministry in London, 97. 
 
 goes before a committee and the House of Commons to oppose 
 an act aimed against Friends, etc., 202. 204. 
 
 His testimony concerning Edward Burrough, 220. 
 Whitehead, John, engaged in the ministry in London, 97. 
 Widders, Robert. Francis Howgill writes to, 49. 
 Wilkinson, John, at liberty while many Friends are in prison, 74. 
 Williams, Elizabeth, whipped at Cambridge for preaching, 26. 
 Winney, Samuel, a priest, questions Edward Burrough's authority 
 
 to preach, 160. 
 Woodcock, William. Friends' meetings held at the house of, 96. 
 Worth, Susanna, wife of Bishop Worth, convinced at Kinsale, 82. 
 
 Yates, Sarah. Friends' meetings held at the house of, 96. 
 
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