A Book Of Quaker Saints Part 19

Ellwood himself, who thus described his new acquaintance, was a young man too at that time, of good education and scholarly tastes. He became later the friend of a certain Mr. John Milton, who thought sufficiently well of his judgment to allow him to read his poetry before it was published, and to ask him what he thought of it; even, occasionally, to act upon his suggestions. Ellwood, therefore, was clearly the possessor of a sober judgment, and not a likely person to be carried away by the glib words of a wandering preacher. Yet that 'brisk young man,' Edward Burrough, did not only 'reach him' with his 'ready tongue,' he also completely 'convinced' him, and altered his whole life: Ellwood returned to his family ready to suffer hardship if need be on behalf of his newly-found faith.

Ellwood's own adventures, however, do not concern us here, but those of the young man who convinced him.

Edward Burrough was one of the best loved and most valiant of all those 'Valiant Sixty' ministers who went forth throughout the length and breadth of England, in 1654, on their new, wonderful enterprise of 'Publishing Truth.' If Edward Burrough was still 'young and brisk'

when Ellwood first came across him, he must have been yet younger and brisker on that summer's day, five years earlier, when he left his home in Westmorland in order to 'conquer London.' This was an ambitious undertaking truly for any man, however brisk and ready of tongue.

It is true that the London of those long-ago days of the Commonwealth, before the Great Fire, was a much more compact city than the gigantic, overgrown London of to-day. Instead of 'sprawling over five or six counties,'[21] and containing six or seven million inhabitants, London was then a comparatively small place, its population, though rapidly increasing, did not yet number one million.

'An old map of the year 1610 shows us that London and Westminster were then two neighbouring cities surrounded by meadows. "Totten Court" was an outlying country village. Oxford Street is marked on this map as "The way to Uxbridge," and runs between meadows and pastures. The Tower, Westminster Abbey, St. Paul's Church, ... and some other landmarks are indeed there, but it is curious to read the accounts given by the chronicles of the day of its narrow and dirty streets, in which carts and coaches jostled one another, and foot pa.s.sengers found it difficult to get along at all.... When the King went to Parliament, f.a.ggots were thrown into the ruts in the streets through which he pa.s.sed, to make it easier for his state coach to drive over the uneven roads!'[22]

Nevertheless this gay little countrified town of timbered houses, surrounded by meadows and orchards, and overlooked by the green heights of 'Hamsted' and Primrose Hill, was then as now the Capital City of England. And England under Oliver Cromwell was one of the most powerful of the States of Europe.

Therefore if a young man barely out of his teens were to succeed in 'conquering London,' and bending it to his will, he would certainly need all his briskness and readiness of tongue.

Edward Burrough probably entered London alone and on foot, after a journey extending over several weeks. He had left his native Westmorland in company with good John Camm, the 'statesman' farmer of Cammsgill. The first stages of their journey were made on horseback.

Many a quiet talk the two men must have had together as they rode through the green lanes of England,--that long-ago England of the Commonwealth, its clear skies unstained by any tall chimneys or factory smoke. There were but few hedgerows then, 'a single hedge is a marked feature in the contemporary maps.'[23] The cornfields stretched away in a broad, unbroken expanse as they do to-day on the Continent of Europe and in the lands of the New World.

As they rode, Camm would tell Burrough, doubtless, of his first sight of George Fox, preaching in Sedbergh Churchyard, under the ancient yew-tree opposite the market cross, on that never-to-be-forgotten day of the Whitsuntide Fair. The story of the 'Wonderful Fortnight' would be sure to follow; of the 'Mighty Meeting' on the Fell outside Firbank Chapel; of the gathering of the Seekers at Preston Patrick; and of yet another open-air meeting, when hundreds of people a.s.sembled one memorable First Day near his own hillside farm at Cammsgill.

Then it would be the younger man's turn to tell his tale.

'He was born in the barony of Kendal ... of parents who for their honest and virtuous life were in good repute; he was well educated, and trained up in such learning as that country did afford.... By his parents he was trained up in the episcopal worship,'[24] but for a long time, he says that the only religion that he practised was 'going to church one day in seven to hear a man preach, to read, and sing, and rabble over a prayer.' (It is easy to smile at the old-fashioned word; but let us try to remember it when we ourselves are tempted to get up too late in the morning and 'rabble over' our own prayers.)

Gradually the unseen world grew more real. A beautiful and comforting message was given to him in his heart, 'Whom G.o.d once loves, he loves for ever.' Now he grew weary of hearing any of the priests, for he saw they did not possess what they spoke of to others, and sometimes he began to question his own experiences.

Nevertheless he felt it a grievous trial to give up all his prospects of earthly advancement and become a Quaker. Yet from the day he listened to George Fox preaching at Underbarrow there was no other course open to him; though his own parents were much incensed with him for daring to join this despised people. They even refused to acknowledge him any longer as a member of their family. Being rejected as a son, therefore, he begged to be allowed to stay on in his home and work as a servant, but this, too, was refused. Thus being, as he says, 'separated from all the glory of the world, and from all his acquaintance and kindred,' he betook himself to the company of 'a poor, despised people called Quakers.'

It must have been a comfort to him, after being cast off by his own family, to find himself adopted by a still larger family of friends, and to become one of the 'Valiant Sixty' entrusted with the great adventure of Publishing Truth.

Riding along with good John Camm, with talk to beguile the way, was pleasant travelling; but this happy companionship was not to last very long. For as they journeyed and came near the 'Middle Kingdom,' or Midlands, they fell in with another of 'Truth's Publishers.'

This was none other than their Westmorland neighbour, John Audland, 'the ruddy-faced linen-draper of Crosslands,' John Camm's own especial comrade and pair among the 'Sixty.'

It may have been a prearranged plan that they should meet here; anyway Camm turned aside with Audland and went on with him to Bristol, where he had already begun to scatter the seed in the west of England, while Edward Burrough pursued his journey in solitude towards London.[25]

But his days of loneliness were not to last for long. Either just before or just after his arrival in the great city, two other Publishers also reached the metropolis, one of whom, Francis Howgill, was to be his own especial comrade and pair in the task of 'conquering London.' This was that same Francis Howgill, a considerably older man than Burrough, and formerly a leader among the Seekers, who had been preaching that memorable day at Firbank when he thought George Fox looked into the Chapel and was so much struck that 'you could have killed him with a crab-apple.' Now that they had come together, however, it would have taken more than many crab-apples to deter him and Burrough from their Mission. Together the two friends laid their plans for the capture of London, and together they proceeded to carry them out. The success they met with was astonishing. 'By the arm of the Lord,' writes Howgill, 'all falls before us, according to the word of the Lord before I came to this City, that all should be as a plain.'

Amidst their engrossing labours in the capital the two London 'Publishers' did not forget to send news of their work to Friends in the North. Many letters written at this time remain. Those to Margaret Fell, especially, give a vivid picture of their progress. These letters are signed sometimes by Howgill, sometimes by Burrough, sometimes by both together. But, whatever the signature, the p.r.o.nouns 'I' and 'we' are used indiscriminately, as if to show that the writers were not only united in the service of Truth but were also one in heart.

'We two,' they say in one letter, '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 weakness, even to the stopping of 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. We have three meetings or more every week, very large, more than any place will contain, and which we can conveniently meet in. Many of all sorts come to us and many of all sorts are convinced, yea, hundreds do believe....'

Again: 'We get Friends together on the First Days to meet together out of the rude mult.i.tude; 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 pa.s.s away, the one to the one place and the other to another place where Friends are met in private; and stay till four or five o'clock.'

Only a month later yet another 'great place' had to be taken for a 'threshing-floor,' or hall where public meetings could be held. To these meetings anyone might come and listen to the preachers' message, which 'threshed them like grain, and sifted the wheat from the "light chaffy minds" among the hearers.'

How 'chaffy' and frivolous this gay world of London appeared to these first Publishers, consumed with the burning eagerness of their mission, the following description shows. It occurs in a letter from George Fox himself when he, too, came to the metropolis, a few months later.

'What a world this is,' he writes ... 'altogether carried with fooleries and vanities both men and women ... putting on gold, gay apparel, plaiting the hair, men and women they are powdering it, making their backs as if they were bags of meal, and they look so strange that they cannot look at one another. Pride hath puffed up every one, they are out of the fear of G.o.d, men and women, young and old, one puffs up another, they are not in the fashion of the world else, they are not in esteem else, they shall not be respected else, if they have not gold and silver upon their backs, or his hair be not powdered. If he have a company of ribbons hung about his waist, red or white, or black or yellow, and about his knees, and gets a Company in his hat, and powders his hair, then he is a brave man, then he is accepted, then he is no Quaker.... Likewise the women having their gold, their spots on their faces, noses, cheeks, foreheads, having their rings on their fingers, wearing gold, having their cuffs doubled under and about like a butcher with white sleeves' (how pretty they must have been!), 'having their ribbons tied about their hands, and three or four gold laces about their clothes, "this is no Quaker," say they.... Now are not all these that have got these ribbons hung about their arms, backs, waists, knees, hats, hands, like unto fiddlers'

boys, and shew that you are gotten into the basest contemptible life as be in the fashion of the fiddlers' boys and stage-players, and quite out of the paths and steeps of solid men.... And further to get a pair of breeches like a coat and hang them about with points up almost to the middle, and a pair of double cuffs upon his hands, and a feather in his cap, and to say, "Here's a gentleman, bow before him, put off your hats, bow, get a company of fiddlers, a set of music and women to dance, this is a brave fellow, up in the chamber without and up in the chamber within," are these your fine Christians? "Yea," say they. "Yea but," say the serious people, "they are not of Christ's life." And to see such a company as are in the fashions of the world ... get a couple of bowls in their hands or tables [dice] or shovel-board, or a horse with a Company of ribbons on his head as he hath on his own, and a ring in his ear; and so go to horse-racing to spoil the creature. Oh these are gentlemen, these are bred up gentlemen! these are brave fellows and they must have their recreation, and pleasures are lawful. These are bad Christians and shew that they are gluttoned with the creature and then the flesh rejoiceth!'

No wonder that Edward Burrough wrote to Margaret Fell that 'in this city iniquity is grown to the height,' and again, in a later letter: 'There are hundreds convinced, but not many great or n.o.ble do receive our testimony ... we are much refreshed, we receive letters from all quarters, the work goes on fast everywhere.... Richard Hubberthorne 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 in Bristol.'

Margaret Fell writes back in answer, like a true mother in Israel, 'You are all dear unto me, and all are present with me, and are all met together in my heart.'

And now, having heard what the 'Valiant Sixty' thought of London, what did London think of the 'Valiant Sixty'? Many years later a certain William Spurry wrote of these early days: 'I being in London at the time of the first Publication of Truth, there was a report spread in the City that there was a sort of people come there that went by the name of plain North Country plow men, who did differ in judgment to all other people in that City, who I was very desirous to see and converse with. And upon strict enquiry I was informed that they did meet at one Widow Matthews in White Cross Street, in her garden, where I repaired, where was our dear friends Edward Burrough and Francis Howgill, who declared the Lord's everlasting Truth in the demonstration of the Spirit of Life, where myself and many more were convinced. A little time after there was a silent meeting appointed and kept at Sarah Sawyer's in Rainbow Alley.'

Very rural and unlike London these places sound: but meetings were not only held in secluded spots, such as the garden in White Cross Street, and the house in Rainbow Alley, they were also held in the tumultuous centres of Vanity Fair.

'Edward Burrough,' says Sewel the historian, 'though he was a very young man when he first came forth, yet grew in wisdom and valour so that he feared not the face of man.' 'At London there is a custom in summer time, when the evening approaches and tradesmen leave off working, that many l.u.s.ty fellows meet in the fields, to try their skill and strength at wrestling, where generally a mult.i.tude of people stand gazing in a round. Now it so fell out, that Edward Burrough pa.s.sed by the place where they were wrestling, and standing still among the spectators, saw how a strong and dexterous fellow had already thrown three others, and was now waiting for a fourth champion, if any durst venture to enter the lists. At length none being bold enough to try, E. Burrough stepped into the ring (commonly made up of all sorts of people), and having looked upon the wrestler with a serious countenance, the man was not a little surprised, instead of an airy antagonist, to meet with a grave and awful young man; and all stood amazed at this sight, eagerly expecting what would be the issue of this combat. But it was quite another fight Edward Burrough aimed at. For having already fought against spiritual wickedness, that had once prevailed in him and having overcome it in measure, by the grace of G.o.d, he now endeavoured also to fight against it in others, and to turn them from the evil of their ways. With this intention he began very seriously to speak to the standers by, and that with such a heart-piercing power, that he was heard by this mixed mult.i.tude with no less attention than admiration; for his speech tended to turn them from darkness to light, and from the power of Satan to G.o.d.

'Thus he preached zealously; and though many might look upon this as a novelty, yet it was of such effect that many were convinced of the truth.... And indeed he was one of those valiants, whose bow never turned back ... nay he was such an excellent instrument in the hand of G.o.d that even some mighty and eminent men were touched to the heart by the power of the word of life which he preached' ... 'using few words but preaching after a new fashion so that he was called a "son of thunder and also of consolation."'

'Now I come also to the glorious exit of E. Burrough, that valiant hero. For several years he had been very much in London, and had there preached the gospel with piercing and powerful declarations. And that city was so near to him, that oftentimes, when persecution grew hot, he said to Francis Howgill, his bosom friend, "I can go freely to the city of London, and lay down my life for a testimony of that truth, which I have declared through the power and spirit of G.o.d." Being in this year [1662] at Bristol, and thereabouts, and moved to return to London, he said to many of his friends, when he took leave of them, that he did not know he should see their faces any more; and therefore he exhorted them to faithfulness and steadfastness, in that wherein they had found rest for their souls. And to some he said, "I am now going up to the city of London again, to lay down my life for the gospel, and suffer among friends in that place."'[26]

Thus it befell that Edward Burrough was called to a more deadly wrestling match than any in the pleasant London fields. He was thrown into prison, and there he had to face a mortal foe in the gaol-fever that was then raging in that noisome den. This was to wrestle in grim earnest, with Death himself for an adversary; and in this wrestling match Death was the conqueror.

Charles the Second was now on the throne. He knew and respected Edward Burrough, and did his best to rescue him. Knowing the pestilential and overcrowded state of Newgate at that time, the Merry Monarch, to his lasting credit, sent a royal warrant for the release of Edward Burrough and some of the other prisoners, when he heard of the danger they were in from the foul state of the prison. But this order a certain cruel and persecuting Alderman, named Richard Brown, and some magistrates of the City of London contrived to thwart. The prisoners remained in the gaol. Edward Burrough caught the fever, and grew rapidly worse. On his death-bed he said, 'Lord, forgive Richard Brown, who imprisoned me, if he may be forgiven.' Later on he said, 'I have served my G.o.d in my generation, and that Spirit, which has lived and ruled in me shall yet break forth in thousands.' 'The morning before he departed his life ... he said, "Now my soul and spirit is centred into its own being with G.o.d; and this form of person must return from whence it was taken...."' A few moments later, in crowded Newgate, he peacefully fell asleep. 'This was the exit of E. Burrough, who in his flourishing youth, about the age of eight and twenty, in an unmarried state, changed this mortal life for an incorruptible, and whose youthful summer flower was cut down in the winter season, after he had very zealously preached the gospel about ten years.'[27]

Francis Howgill, now left desolate and alone, poured forth a touching lament for his vanished 'yoke-fellow.'

'It was my lot,' he writes, 'to be his companion and fellow-labourer in the work of the gospel where-unto we were called, for many years together. And oh! 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 discontent ever rose (I believe) in either of our hearts for ten years together.'

George Fox, no mean fighter himself, adds this comment: 'Edward Burrough 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, but yet liveth amongst us, and amongst us is alive.'

But it is from Francis Howgill, who knew him best and loved him most of all, that we learn the inmost secret of the life of this mighty wrestler, when he says:

'HIS VERY STRENGTH WAS BENDED AFTER G.o.d.'

[Ill.u.s.tration]

FOOTNOTES:

[21] _Story of Quakerism_, E.B. Emmott.

[22] _Story of Quakerism_, E.B. Emmott.

[23] _England under the Stuarts_, G.M. Trevelyan.

[24] Sewel's _History of the Quakers_.

[25] I have followed Thomas Camm's account of his father's journey with Edward Burrough, and of their meeting with John Audland in the Midlands, as given in his book, _The Memory of the Righteous Revived_.

W.C. Braithwaite, however, in his _Beginnings of Quakerism_, thinks it more probable that Francis Howgill was E. Burrough's companion from the North, and that the two friends reached London together.

[26] Sewel's _History of the Quakers_.

[27] Sewel's _History of the Quakers_.