Chapter 15

They were nearly all young men, their leader Fox himself still only thirty at this time. Francis Howgill and John Camm were two of the very few elders in the company. They usually travelled in couples, dear friends naturally going together; for is not the best work always done with the right companion? George Fox, who was leader, not by any outward signs of authority but by fervour of inward power and zeal, occasionally travelled alone. More often he took with him a comrade, such as Richard Farnsworth (of whom we have heard at Pendle), or James Nayler, or Leonard Fell, or many another, of whom there are other stories yet to tell.

Never was George Fox happier than when he was sowing the seed in a new place. All over England there are memories of him, even as far away as the Land's End.

When, in 1656, he reached the rocky peninsula of granite at the extreme south-west of England, he wrote in his journal: 'At Land's End we had a precious meeting. Here was a fisherman, Nicholas Jose, convinced, that became a faithful minister. He spoke in meetings and declared truth to the people, so that I told Friends he was "like Peter." I was glad the Lord raised up His standard in those dark parts of the nation, where since there is a fine meeting of honest-hearted Friends, and a great people the Lord will have in that country.'

Unluckily, some of the other Cornish fisherfolk were not at all 'like Peter.' They were wreckers, and used to entice ships on to the rocks by means of false lights in order to enrich themselves with the spoils washed up on their coasts. This is why George Fox spoke of them as a 'dark people,' and was moved to put forth a paper 'warning them against such wicked practices.'

There are memories of him also in the town which was then called Smethwick, and is now called Falmouth, as well as at grim old Pendennis Castle: one of the twin castles that had been built by King Henry the Eighth to guard the mouth of Falmouth harbour. Here George Fox was confined. From hence he was carried to Launceston, where he lay for many weeks in prison in the awful den of Doomsdale, under conditions so dreadful that it is impossible to describe them here. When, at length, he was set at liberty he found a refuge at the hospitable farmhouse of Tregangeeves near St. Austell--the Swarthmoor of the West of England--with its warm-hearted mistress, Loveday Hambley. At Exeter he stayed at an inn, at the foot of the bridge, named 'the Seven Stars.' In our own day some of his followers have found another 'Inn of Shining Stars' at Exeter also, when their turn has come to be lodged within the grim walls of the Gaol for conscience sake.

* * * * *

Now let us borrow the Giant's Seven-Leagued boots, and fancy ourselves in the far North of England, in 1657, just leaving Cumberland and crossing the Scottish border. Again the same square-set figure in the plain, soft, wide hat is riding ahead. But on this journey George Fox has several others with him: one is our old acquaintance, James Lancaster: Alexander Parker is the name of another of his companions: the third, Robert Widders, Fox himself described as 'a thundering man.' With them rides a certain Colonel William Osborne, 'one of the earliest Quaker preachers north of the Tweed, who came into Cumberland at this time on purpose to guide the party.'[14] Colonel Osborne, who had been present with the other travellers at a meeting at Pardshaw Crag shortly before, 'said that he never saw such a glorious meeting in his life.'

'Fox says that as soon as his horse set foot across the Border, the infinite sparks of life sparkled about him, and as he rode along he saw that the seed of the seedsman Christ was sown, but abundance of clods of foul and filthy earth was above it.'[15]

A high-born Scottish lady, named Lady Margaret Hamilton, was convinced on this journey. She afterwards went in her turn to warn Oliver Cromwell of the Day of the Lord that was coming upon him. Various other distinguished people seem also to have been convinced at this time. The names of Fox's new disciples sound unusually imposing: 'Judge Swinton of Swinton; Sir Gideon Scott of Highchester; Walter Scott of Raeburn, Sir Gideon's brother; Charles Ormiston, merchant, Kelso; Anthony Haig of Bemersyde and William his brother'; but Quakerism never took firm root in the Northern Kingdom, as it did among the dalesmen and townsfolk farther South.

Fox journeyed on, right into the Highlands, but he got no welcome there. 'We went among the clans,' he says, 'and they were devilish, and like to have spoiled us and our horses, and run with pitchforks at us, but through the Lord's power we escaped them.' At Perth, the Baptists were very bitter, and persuaded the Governor to drive the party from the town, whereupon 'James Lancaster was moved to sound and sing in the power of God, and I was moved to sound the Day of the Lord, the glorious everlasting Gospel; and all the streets were up and filled with people: and the soldiers were so ashamed that they cried, and said they had rather have gone to Jamaica[16] than to guard us so, and then they set us in a boat and set us over the water.'

At Leith many officers of the army and their wives came to see Fox. Among these latter was a certain Mrs. Billing, who lived alone, having quarrelled with her husband. She brought a handful of coral ornaments with her, and threw them on the table ostentatiously, in order to see if Fox would preach a sermon against such gewgaws, since the Quakers were well known to disapprove of jewellery and other vanities.

'I took no notice of it,' says Fox, 'but declared Truth to her, and she was reached.' What a picture it makes! The fine lady, with her chains and brooches and rings of smooth, rose-coloured coral heaped up on the table before her, her eyes cast down as she pretended to let the pretty trifles slip idly through her fingers, yet glancing up now and then, under her eyelashes, to see if she had managed to attract the great preacher's attention; and Fox, noticing the baubles well enough, but paying no attention to them. Fixing his piercing eyes not on the coral but on its owner, he spoke to Mrs. Billing with such power that her whole life was changed. Once more Fox had found 'that of God' within this seemingly frivolous woman.

Before he left Scotland he had the happiness of persuading Mrs. Billing to send for her husband, and of helping to make up the quarrel between them. They agreed eventually to live in unity together once more as man and wife.

Fox journeyed on, in this way, year after year, always sowing the seed wherever he went, and sometimes having the joy of seeing it spring up above the clods and bring forth fruit an hundredfold. Even during the long weary intervals of captivity this service still continued. 'Indeed, Fox and his fellow-sufferers never looked upon prison as an interruption in their life service, but used the new surroundings in a fresh campaign.'[17] Thus, the historian tells us: 'Though George Fox found good entertainment, yet he did not settle there but kept in a continual motion, going from one place to another, to beget souls unto God.'[18]

The rest of the 'Valiant Sixty,' meanwhile, were likewise busy, going up and down the country, working in different places and with different methods, but all intent on the one enterprise of 'Publishing Truth.' 'And so when the churches were settled in the North,' says the Journal, 'and the Lord had raised up many and sent forth many into His Vineyard to preach His everlasting Gospel, as Francis Howgill and Edward Burrough to London, John Camm and John Audland to Bristol through the countries, Richard Hubberthorne and George Whitehead towards Norwich, and Thomas Holme unto Wales, that a matter of sixty ministers did the Lord raise up and send abroad out of the North Countries.'

There were far fewer big towns in England in those days than there are now. Probably at least two-thirds of the people lived in the country, and only the remaining third were townsfolk: nowadays the proportions are more than reversed. There was then no thickly populated 'Black Country'; there were then no humming mills in the woollen districts of Yorkshire, no iron and steel works soiling the pure rivers of Tees and Wear and Tyne. Most of the chief towns and industries at that time were in the South.

'London had a population of half a million. Bristol, the principal seaport, had about thirty thousand; Norwich, with a similar number of inhabitants, was still the largest manufacturing city. The publishers of Truth would now make these three places their chief fields of service, showing something of the same concentration of effort at strategic centres which marked the extension of Christianity through the Roman Empire, under the leadership of Paul.'[19]

A certain impetuous lad named James Parnell, already a noted Minister though still in his teens, was hard at work in the counties of East Anglia. In the next story we shall hear how Howgill and Burrough fared in their mission 'to conquer London.'

Splendid tidings came from the two Johns, John Audland and John Camm, of their progress in Bristol and the West: 'The mighty power of God is that way; that is a precious city and a gallant people: their net is like to break with fishes, they have caught so much there and all the coast thereabout.' The memory of the enthusiasm of those early days lingered long in the West, in the memory of those who had shared in them. 'Ah! those great meetings in the Orchard at Bristol I may not forget,' wrote John Audland many years later, 'I would so gladly have spread my net over all and have gathered all, that I forgot myself, never considering the inability of my body,--but it's well, my reward is with me, and I am content to give up and be with the Lord, for that my soul values above all things.'

Women also were among the first Publishers of Truth and helped to spread the message. Even before Burrough and Howgill reached London, two women had been there, gently scattering the new seed. It is recorded that one of them, named Isabella Buttery, 'sometimes spoke a few words in this small meeting.'

Two Quaker girls from Kendal, Elizabeth Leavens and 'little Elizabeth Fletcher,' were the first to preach in Oxford, and a terrible time they had of it. 'Little Elizabeth Fletcher' was then only seventeen, 'a modest, grave, young woman.' Jane Waugh, one of the 'convinced' serving-maids at Cammsgill, was a friend of hers; but Jane Waugh's turn for suffering had not yet come. She was still in the North when the two Elizabeths reached Oxford. This is the account of what befell them there: 'The 20th day of the 4th month [June] 1654 came to this city two maids, who went through the streets and into the Colleges, steeple and tower houses, preaching repentance and declaring the word of the Lord to the people.... On the 25th day of the same month they were moved to go to Martin's Mass House (_alias_) Carefox, where one of those maids, after the priest had done, spake something in answer to what the priest had before spoken in exhortation to the people, and presently were by two Justices sent to prison.' The Mayor of Oxford seems to have been pleased with the behaviour of the two girls and caused them to be set at liberty again. But the Vice-Chancellor and the Justices would not agree to this, and 'earnestly enquired from whence they came, and their business to Oxford. They answered, "they were commanded of the Lord to come"; and it being demanded "what to do," they answered, to "declare against Sin and Ungodliness, which they lived in." And at this answer the Vice-Chancellor and the Justices ordered their punishment, to be whipped out of town, and demanding of the Mayor to agree to the same, and for refusing, said they would do it of themselves, and signing a paper, the contents whereof was this: To be severely whipped, and sent out of Town as Vagrants. And forthwith, because of the tumult, they were put into the Cage, a place common for the worst of people; and accordingly the next morning, they were whipped, and sent away, and on the backside of the City, meeting some scholars, they were moved to speak to them, who fell on them very violently, and drew them into John's College, where they tied them back to back and pumped water on them, until they were almost stifled; and they being met at another time as they passed through a Graveyard, where a corpse was to be buried, Elizabeth Holme spake something to the Priest and people, and one Ann Andrews thrust her over a grave stone, which hurt she felt near to her dying day.'

Two other women, Elizabeth Williams and a certain Mary Fisher (who was hereafter to go on a Mission to no less a person than the Grand Turk), were also cruelly flogged at Cambridge for daring to 'publish Truth' there. 'The Mayor ... issued his warrant to the Constable to whip them at the Market Cross till the blood ran down their bodies; and ordered three of his sergeants to see that sentence, equally cruel and lawless, severely executed. The poor women kneeling down, in Christian meekness besought the Lord to forgive him, for that he knew not what he did: so they were led to the Market Cross, calling upon God to strengthen their Faith. The Executioner commanded them to put off their clothes, which they refused. Then he stripped them naked to the waist, put their arms into the whipping-post, and executed the Mayor's warrant far more cruelly than is usually done to the worst of malefactors, so that their flesh was miserably cut and torn. The constancy and patience which they expressed under this barbarous usage was astonishing to the beholders, for they endured the cruel torture without the least change of countenance or appearance of uneasiness, and in the midst of their punishment sang and rejoiced, saying, "The Lord be blessed, the Lord be praised, who hath thus honoured us and strengthened us to suffer for his Name's sake." ... As they were led back into the town they exhorted the people to fear God, not man, telling them "this was but the beginning of the sufferings of the people of God."'[20]

These two women were the first Friends to be publicly whipped in England. But their prophecy that 'this was but the beginning' was only too literally fulfilled.

Not only had bodily sufferings to be undergone by these brave 'First Publishers.' Malicious reports were also spread against them, which must have been almost harder to bear.

William Prynne, the same William Prynne who had had his own ears cropped in earlier days by order of the Star Chamber, but who had not, apparently, learned charity to others through his own sufferings, published a pamphlet that was spread abroad throughout England. It was called 'The Quakers unmasked, and clearly detected to be but the Spawn of Romish Frogs, Jesuits and Franciscan Friars, sent from Rome to seduce the intoxicated giddy-headed English Nation.' George Fox called the pamphlet in which he answered this charge by an almost equally uncharitable title: 'The Unmasking and Discovery of Antichrist, with all the false Prophets, by the true Light which comes from Christ Jesus.'

The seventeenth century has truly been called 'a very ill-mannered century.' Certainly these were not pretty names for pamphlets that were so widely read that, to quote the graphic expression of an earlier writer, 'they walked up and down England at deer rates.'

Yet, still, in spite of bodily ill-usage and imprisonment, through good report and through evil report, through fair weather and foul, the work of scattering the seed continued steadily, day after day, month after month, year after year. The messengers went on, undaunted; the Message spread and took root throughout the land; the trials of the work were swallowed up in the triumphant joy of service and of 'Publishing Truth.'

FOOTNOTES:

[14] W.C. Braithwaite, _Beginnings of Quakerism_.

[15] W.C. Braithwaite, _Beginnings of Quakerism_.

[16] Jamaica, with its deadly climate, had lately been taken by England from Spain, and was at this time proving the grave of hundreds of English soldiers.

[17] _Cameos from the Life of George Fox_, by E.E. Taylor.

[18] Sewel's _History of the Quakers_.

[19] W.C. Braithwaite, _Beginnings of Quakerism_.

[20] Besse, _Sufferings of the Quakers_.

XVI. WRESTLING FOR GOD

_'Being but a boy, Edward Burrough had the spirit of a man. Reviling, slandering, buffetting and caning were oft his lot. Nothing could make this hero shrink.'--SEWEL._

_'His natural disposition was bold and manly, what he took in hand he did with his might; loving, courteous, merciful and easy to be entreated; he delighted in conference and reading of the holy scriptures.'--'Piety Promoted.'_

_'Dear Brother, mind the Lord and stand in His will and counsel. And dwell in the pure measure of God in thee, and there thou wilt see the Lord God present with thee. For the bringing forth many out of prison art thou there set; behold the word of the Lord cannot be bound. The Lord God of Power give thee wisdom, courage, manhood, and boldness, to thresh down all deceit. Dear Heart, be valiant, and mind the pure Spirit of God in thee, to guide thee up into God, to thunder down all deceit within and without. So farewell, and God Almighty keep you.'--GEORGE FOX, to a friend in the ministry._

_'So, all dear and tender hearts, abide in the counsel of God, and let not the world overcome your minds but wait for a daily victory over it.'--E. BURROUGH._

_'Give me the strength to surrender my strength to Thee in Love.'--RABINDRANATH TAGORE._

XVI. WRESTLING FOR GOD

'A brisk young man with a ready tongue' was the verdict passed upon Edward Burrough, the hero of this story, by a certain Mr. Thomas Ellwood when he met him first in the year 1659.

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 passengers found it difficult to get along at all.... When the King went to Parliament, faggots were thrown into the ruts in the streets through which he passed, 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 assembled 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 God 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.