Samstag, 14. Januar 2012

Quäker der Woche (3): Edward Burrough

Edward Burrough wurde als Sohn des Amtmannes James Burrough um das Jahr 1634 in dem Ort Underbarrow (bei Kendal, Westmorland) geboren. Er hat eine höhere schulische Ausbildung erhalten, und sein Charakter war nach dem Urteil vieler Zeitgenossen früh ausgereift. Vom Elternhaus her war er als Anglikaner aufgewachsen, doch suchte er schon früh verschiedene Konfessionen und Denominationen auf, um eine „Gemeinschaft in der Wahrheit“ zu finden. Zunächst hielt er sich kurzzeitig zu den Puritanern, später zu den Presbyterianern. Im Jahre 1652 hörte er eine Predigt von George Fox (1624-1691) in Kendal, die ihn spontan überzeugte, so dass er sich im Alter von 17 Jahren der Bewegung anschloss, die später den Namen Quäker führte.
Er zählt zu den „Valiant Sixty“, zu den 60 ersten und bedeutendsten Quäkern, die in England für ihren Glauben einstanden, öffentlich Zeugnis ablegten und Verfolgungen zu erleiden hatten. Wie viele andere dieser „Valiant Sixty“ gab es kein formales Procedere der Aufnahme, vielmehr hörte man die Botschaft und war sogleich angesprochen oder fühlte sich abgestoßen. Wegen seiner religiösen Entscheidung wurde Burrough von seiner Familie verstoßen und enterbt. Eine Versöhnung konnte bis zum Tode seiner Eltern 1658 nicht erzielt werden, und Burrough verweigerte selbst noch die Teilnahme an ihrer Beerdigung. Finanziell ging es ihm zeitlebens sehr schlecht, er war auf die materielle Unterstützung seiner Freunde angewiesen. Zunächst reiste er als Wanderprediger und Verkünder des noch neuen Quäkertums in die nördlichen Teile Englands, nach Flandern, Irland und mehrmals nach Schottland. Die Reise in die irischen Städte Dublin, Kinsale, Bandon, Cork, Kilkenny und Waterford unternahm er zusammen mit Francis Howgill (1618-1669), nachdem sie zuvor bei Margaret Fell (1614-1702), der späteren Ehefrau von George Fox, vorgesprochen hatten. Fell ermutigte sie zu dieser Reise und unterstützte sie finanziell. Bereits sechs Monate nach seiner Ankunft in Irland geriet Burrough mit der Obrigkeit in Konflikt und wurde per Schiff nach England zurückgebracht. Die Monate zwischen den Reisen hielt er sich zumeist in London auf, wohin ihn 1654 seine Pionierarbeit geführt hatte. Die dortige Tätigkeit des Aufbauens von Quäkergemeinden, das Verfassen von Schriften und das Verkünden der Botschaft erledigte er zusammen mit seinem älteren Freund Howgill, mit John Audland (1630-1664) und John Camm (um 1604-1656). 1658 beteiligte er sich mit weiteren Quäkern an einem Disput mit einem Jesuiten in Newport (siehe dazu das Journal von George Fox). Ein Jahr darauf trat er in Dunkirk erneut gegen Jesuiten und römisch-katholische Theologen auf, und es gelang ihm, ihrer Argumentation standzuhalten. Ende der fünfziger Jahre hatte er eine scharfe Auseinandersetzung mit John Bunyan (1628-1688), die auf beiden Seiten mehrere Flugschriften produzierte. 1662 finden wir Burrough in Bristol, wo er der Quäkergemeinde beistehen sollte, die sich nach dem spektakulären Einzug des James Nayler (um 1617-1660) im Jahre 1656 in Anlehnung an den Einzug Jesu Christi in die Stadt Jerusalem Verfolgungen und Angriffen ausgesetzt sah. Hier hatten sich die Quäker den Anschuldigungen des chiliastischen Radikalismus und der Blasphemie zu erwehren. Burrough gelang es, zwischen den Anhängern und Gegnern Naylers innerhalb der Quäkergemeinschaft zu vermitteln. Er wurde auch aktiv, eine Versöhnung zwischen Fox und Nayler herbeizuführen. Wie viele Quäker der ersten Generation hatte auch Burrough immer wieder Zeiten der Gefangenschaft zu erleiden. Erstmals wurde er 1653 wegen eines Mahnbriefes zu einer Gefängnishaft verurteilt. 1656 erfolgte eine erneute Gefangenschaft wegen des Verweigerns eines Eides. Im Juni 1662 wurde er in London während einer Andacht verhaftet und in das berüchtigte Gefängnis zu Newgate gebracht. In einem Erdloch verbrachte er zusammen mit weiteren Gefangenen unter unmenschlichen Bedingungen die letzten acht Monate seines kurzen Lebens. Er starb im Alter von 29 Jahren am 14. Februar 1663 in London durch ein Fieber. Einer zuvor erfolgten Order des Königs Charles II. (1630-1685) zur Entlassung Burroughs war gesetzeswidrig nicht Folge geleistet worden.
Nach dem glaubhaften Zeugnis des Historikers William Sewel (1653-1720) hatte Burrough die Fähigkeit „to speake a word of consolation to those that were of a broken heart“. Seine Glaubensgenossen nannten ihn deswegen „Son of Thunder and Consolation“. Im „The Bull and Mouth Meeting“, wo sich die Londoner Quäker trafen, predigte er zu Tausenden. Hier wurden die „threshing meetings“ gehalten, in denen es laut und polemisch zuging. Inmitten der Menge stand Burrough mit seiner Bibel, und disputierte, prophezeite und predigte stundenlang. Überzeugte Anhänger wurden an die stilleren kleineren Meetings um London herum verwiesen. Da Burrough eine solide Ausbildung genossen hatte und das kirchliche Schrifttum aus eigener Lektüre kannte, trat er in die theologischen Auseinandersetzungen der Zeit ein. Das sollte sich auch in seinen vielen eigenen Schriften niederschlagen: Diese waren stets kurz, von einer gewaltigen Sprachmächtigkeit und nie ohne theologische Argumentation verfasst. Nach dem Fall von James Nayler 1656 ersetzte er diesen in der theologischen Auseinandersetzung mit den Gegnern der Quäkerbewegung. Zugleich gilt er auch als der „politischste aller Quäker“ (R. Moore). Seine Mahnbriefe an die Herrschenden waren von großer Wirkung und trafen den Ton der Zeit. Selbst Oliver Cromwell (1599-1658) erhielt Briefe von ihm, die sein Versprechen zur religiösen Toleranz einforderten. Cromwells Nachfolger Charles II. wurde von Burrough im Jahre 1661 persönlich ermahnt, in Sachen der Verfolgungen in Boston (New England) religiöse Toleranz zu üben, wenn auch ohne Erfolg. Sein Aufruf „To the Whole English Army“ (1659 nach Julianischem, aber 1660 nach Gregorianischem Kalender) billigt militärische Gewalt und ergeht sich in Gedankenspielen, wie eine Armee nach Kontinentaleuropa übersetzen könnte, um Rom aus den Fesseln des Katholizismus zu befreien. Schon seinen Freunden war diese Schrift suspekt und sie wurde nicht in die Werkausgabe Burroughs von 1672 aufgenommen. Der junge Thomas Ellwood (1639-1713), der Burrough 1659 persönlich kennenlernte, wurde von dessen Sprachstil beeinflusst und vom Quäkertum überzeugt.

Werke: The epistle to the reader. In: Atkinson, Christopher; Howgill, Francis: The standard of the Lord lifted up against the kingdom of Satan, or an answer to a book entituled “The Quakers Shaken”, written by one John Gilpin, with the help of the priest of Kendal, where-in is discovered his life, and how the judgement of God was and is upon him. London 1653, 3-8; Burrough, Edward; Howgill, Francis: The fiery darts of the divel quenched, or, something in answer to a book called, “A Second Beacon Fired”, presented to the Lord Protector, and the Parliament, and subscribed by Luke Fawne, John Rothwel, Samuel Gellibrand, Thomas Underhill, Joshua Kirton, Nathaniel Web. Wherin, their lies and slanders are made manifest against the innocent, and those books which have been published by them they call Quakers, owned and vindicated, and all the rest which is in that book disowned, and their deceite laid open, how they have perverted the truth and our words in those books which they cry out of as blasphemy, that the truth may not suffer under the reproach of the heathen. Also something in answer to a booke called “A Voice from the Word of the Lord”, by one John Griffith, against us, whom the world calls Quakers, wherein his false accusations is denied, and he proved to be a slander, and the truth cleared from his scandals. London 1654; The walls of Ierico razed down to the ground. Or, an answer to a lying book, called “The Quaking Principles Dashed in Pieces”. Wherein one called Henoch Howet, which goes under the name of an Anabaptist, doth falsely accuse, and maliciously belye us (...). By one who is zealous for the name of the Lord of hostels. London 1654; For the souldiers, and all the officers of England, Scotland, and Ireland, a warning from the Lord, that they forget not his kindness, but call to mind his mercies, and their own promises. O.O., um 1654; Something in answer to a book called “Choice Experiences”, given forth by one J. Turner. Also the copy of a letter sent to the assembly of those that are called Anabaptists in Newcastle. Wherein the simple minded ones may see the deceit of those people, who take up the practises of others, by imitation and tradition from the Scriptures, not having the same commands themselves, as the saints alwayes had, from the spirit of the Lord. And that Christ in the saints, which is their hope of glory, is the same Christ that was crucified by the Jews, who is the lambe slaine from the foundation of the world. By a servant of the Lord. London 1654; A warning from the Lord to the inhabitants of Underbarrow, and so to all the inhabitants in England, where it shall meet with them, who holds up the false teachers, and false worship, and who beats, stone, stock, and persecute, and hail out of their assemblies, those who are sent by the Lord, to speak his word freely, with an exhortation, that they hast to meet the Lord by true repentance, by putting off the works of darkness, lest the Lord cut them assunder, by his sword, which is already drawn and put into the hand of his servants. Also, a word to my bretheren, and companions in tribulation (...), who is by the world scornfully called Quakers. With the manner of my passage through the dark world (...). London 1654; Truth defended, or, certain accusations answered. Cast upon us who are called Quakers, by the teachers of the world, and the people of this generation. With a clear discovery who are the false prophets, and when they came in, and how they may bee known, and who they are that deny Christ, and that preach another gospel. And who deny the Scriptures, churches, ministers, and magistrates, whereby the magistrates and people of this nation may see they justifie that which the Scripture condemns, and condemns that which the holy men of God justified, and may read their example, and our example through the Scriptures. London 1654. London 16562; Burrough, Edward; Howgill, Francis: Answers to several queries put forth to the despised people called Quakers, by Philip Bennett, who calls himself a minister of Christ, but is found a deceiver, answered by them to whom they were directed. Also, answers to several other subtil queries put forth by one Iohn Reeve, who lives in the City of London, who cals himself, the last messenger and witnesse unto the true God, but is found a false witness, and a lyar, and a perverter of the right way of God. Answered by Edward Burrough, and Francis Howgill, who are witnesses unto truth against this subtil serpent-like generation. London 1654; Burrough, Edward; Howgill, Francis: We the servants and faithful witnesses, &c. From the sergent at arms his house in Dublin. O.O. 1655; Burrough, Edward; Howgill, Francis: To the camp of the Lord in England. London 1655; Burrough, Edward; Howgill, Francis: Several epistles to friends in London. London 1655; The crying sinnes reproved, whereof the rulers and people of England are highly guilty, with additions to their own confessions held forth by them in a declaration of their own, bearing date Septem. 23. wherein these three nations are called to a day of solemn fasting, &c. With meek exhortations to this present Parliament, that they take heed to themselves lest they make the guiltless to suffer upon the account of blasphemy or error, etc. while the evil doers go free, and the false prophets defended (…). London 1656; The true faith of the gospel of peace contended for, in spirit of meekness, and the mystery of salvation (Christ within, the hope of glory) vindicated in the spirit of love, against the secret oppositon of John Bunyan, a professed minister in Bredfordshire. Or, an answer to his book called, “Some Gospel Truth Opened, &c”. London 1656; A trumpet of the Lord sounded out of Sion. Which sounds forth the controversie of the Lord of hosts, and gives a certain sound in the eares of all nations, &c. London 1656; A trumpet of the Lord sounded out of Sion. Which gives a certaine sound in the eares of all nationes, and is a true noyse of a fearfull earthquake at hand, which shall shake the whole fabrick of the earth, and the pillars of its standing shall fall, and never more be set up againe, or fearfull voyces of terrible thunders, uttered forth from the throne, to the astonishment of the heathen in all quarters of the earth who are not sealed in the forehead. And is an alarum, and preparation for war against all nations where Gog and Magog resideth. And sheweth the wounding sword of the mighty God, from whose blow, the kings, nor the captaines, nor the mighty men, cannot fly to escape. Declared and written by a son of thunder, as a warning to all the inhabitants of the earth, where the great image is standing, or any part of it worshipped, speedily to meet the Lord by repentance, that in the day of his fierce wrath they may be hid, &c. By one whose name is truly known by the children of the same birth, but unknown to the world, though by it called Edward Burrough. London 1656; An epistle to the reader, and to Thomas Collier. In: Nayler, James: Deceit brought to day-light, in an answer to Thomas Collier, what he hath declared in a book called, “A Dialogue between a Minister, and a Christian”, but by his fruits he is tryed and found to be neither. In which answer his lies are returned for the founder to prove, his errors laid open, read, and reproved, and he found to be the same in deeds which he accuses the Quakers to be in words. Published in short for the souls sake, that the simplicity may be preserved from the subtilty, lest any should believe lies, and so be given up to delusion, and be damned. By a lover of truth, called, James Naylor. London 1656, 3-5; Burrough, Edward; Howgill, Francis: The visitation of the rebellious nation of Ireland, and a warning from the Lord proclaimed, to all the inhabitants thereof, to make their peace with him before his long suffering come to an end (...). Also some particular papers, written in that nation, to severall sorts of people (…). By them who are sufferers, for the seeds sake, waiting for the building of distressed Sion. London 1656; Stablishing against quaking, thrown down, and overturned, and no defence found against it, or an answer to a book called “Stablishing against Quaking”, put forth by Giles Firmin, a professed minister in Essex, wherein his many lyes, and slanders, are rebuked and witnessed against, and his thirteen arguments confounded, and clearly confuted (...). London 1656; A description of the state and condition of all mankinde upon the face of the whole earth and a discovery unto all, shewing what man was in his creation before transgression (…). Also, the way of restauration, of salvation, redemption and of life eternal. London 1656. London 16572; To the reader. In: Hubberthorne, Richard: The cause of stumbling removed from all that will receive the truth, and from before the eyes of the wise men of London, in a treatise shewing the difference between the spirit of a man which is the candle of the Lord, and the light which hath enlightned every man that cometh into the world (...). Herein also is a false Hosanna, and a false testimony reproved (…). London 1657, A2r-A3v; A just and lawful trial of the teachers and professed ministers of England, by a perfect proceeding against them. And hereby they are righteously weighed, and truly measured, and condemned out of their own mouths, and judged by their own professed rule, viz., the Scriptures, &c. Whereunto is added, a short description of the true ministry of Christ, and of its lawful and just maintenance, according to the apostles examples, and now again justified by the people of God called Quakers, in England. By a friend to England’s common-wealth, for whose sake this is written and sent abroad. London 1657. London 16592. London 16603; A measure of the times, and a full and clear description of the signes of the times, and of the changing of the times, and of the reign of Antichrist, who has long reigned, and of his down-fall, which is at hand, and of the kingdom of Christ, which is now setting up in the earth. Shewing unto all people in all nations, what the state of things hath been in ages past, and what the state of things are at this present day (...). By one who has measured the times, who is come to the day that hath made all things manifest. London 1657; The testimony of the Lord concerning London, witnessed in truth and faithfulnesse, to the consciences of all people in it, that they may returne to the Lord and repent. Also, the great abominations discovered of this people (…). With a warning to all sorts of people in it, what the Lord requires of them. By a lover of all your soules. London 1657; The preface. In: Fox, George: A testimony of the true light of the world, which is given to every man that comes into the world, and of the true measure of the gift of God, given to every one to profit withal. And a true witness, and faithful. Witnessed of Christ Jesus unto this generation, that every one may believe in the light of the world, and receive eternal life, or that every one may be left without excuse, by the light, which is the condemnation of all that believe not in it, but hates it. Wherein all may learn the way of life, or know the condemnation from life, into the pin of darkness. Given forth for the good of all people, in pity to all souls, by him who is known to the world, but a stranger in it. London 1657, o.S; A description of the state and condition of all mankind upon the face of the whole earth, and a discovery unto all, shewing what man was in his creation before transgression, and what he is in transgression, how he is become a degenerate plant, bringing forth cursed fruit, to the grieving of the good husbandman, who is thereby provoked continually against the works of his own hands to destroy that which he hath made, because it is defiled through mans transgression (...). Also, the way of restoration, of salvation, redemption, and of life eternal is here declared unto all the sons and daughters of Adam in the whole world, that all may come to the knowledge of the creator, and to have fellowship with him again from all the children of men are seperated in the state of enmity, and are ignorant of him, and drove from his presence. This is to abroad in all the earth, through the whole world, as a call and visitation unto all mankinde, that they may hear and consider their condition, and my return from whence they are fallen, and may be restored again to serve, and worship, and glorifie the living God, who made heaven and earth. By one who hath measured and viewed in true judgement the condition of all mankind, who is a lover of souls, and a friend to the creation of God. London 1657; The woful cry of unjust persecutions, and grievous oppressions of the people of God in England, through the injustice of some of her rulers and wickedness of teachers and people, who hasten to fulfil the measure of their forefathers’ cruelty. With a lamentation over them all who rewards the Lord evill for good (…). And this may serve for an answer in full, to all such who have persecuted (…) the innocent people in scorn called Quakers. With a short addition, which shewes unto all, the ground of persecution (…). London 1657. London 16582; Truth (the strongest of all) witnessed forth in the spirit of truth, against all deceit. And pleading in righteousnesse its owne cause, to the understanding of the simple, against a very great number of lyes, slanders, perverting all the Scriptures, contradictions, and false (damnable) doctrines, held forth by the Independents, and in particular by one John Bunion (one of Gog’s army) in two severall bookes put forth by him, against the despised scattered people called Quakers. And is a reply unto his second book, called “A Vindication, &c”. Wherein what was wanting in his former of fulfilling wickednesse is now appeared, by his adding sin unto sin, against God and his owne soule. And this is to cleer the truth from above 100 of John Bunion’s foule dirty lyes and slanders. By a friend of the truth as it is in Christ Jesus, and not as it is in mens carnall apprehensions. London 1657. London 16582; Burrough, Edward; Fox, George: A testimony of true light of the world, which is given to every man that comes into the world, and of the true measure of the gift of God, given to every one to profit withal (…). Given forth for the good of all people, in pity to all souls. London 1657; Een Beschrijvinge van den Staet ende de Gelegentheyt van het geheele Menschelijk-Geslacht op het Aengesicht van de geheele Aerde. In het Engels te Londen voor Giles Calvert gedruckt, en in het Nederlants overgeset. O.O. 1657; A standard lifted up, and an ensigne held forth to all nations, shewing unto the whole world, and to all people to whom it shall come, by open proclamation, what the testimony of God is, and of his people which they hold, which they have received from him, through the eternal spirit, of which they are not ashamed before men, but are called to witness it forth in the nations, in the same spirit and power as they have received it from the Lord. Also shewing of his great work which he is about to doe in the earth, and this testimony is true and no lie, for it is of God and witnessed by thousands of his people at this day, who are in scorne called Quakers. Given forth by a servant of the Lord. London 1657. London 16582; Many strong reasons confounded, which would hinder any reasonable man from being a Quaker, and offences taken out of the way. But particulary foure and twenty arguments overturned and confuted, put forth, and sent into the world by Richard Baxter, a professed minister, but a frequent contender against the wayes of God. And this is an answer to a sheet of his, cryed up and down the streets in London, as some excellent piece, but is proved to be full of lyes, slanders, and false reproaches against an innocent people, &c. And this is for the satisfaction of honest people. London 1657; A generall epistle, and greeting of the father’s love, to all the saints, called and chosen to faithfulness in Christ Jesus, the light of the world, in which they believing, and their faith standing in his power, many suffers for his name sake. And this is to all such as are found worthy to suffer, and is an exhortation to the strengthening of their faith, whereby they may continue boldly witnessing to the end, and this is a true testimony of the Father and of the Son, witnessed by us, who are called of God, in whom his power is made manifest. London 1657; To you that are called Anabaptists in the nation of Ireland, teachers and people, who profess yourselves to be the church of Christ, this is the word of the Lord God unto you. O.O. 1657; A declaration to all the world of our faith, and what we believe who are called Quakers. And this is written that all people upon earth may know by whom, and how we are saved, and hopes for eternal life, and what we believe concerning God, Christ, and the Spirit, and of the things that are eternal, appertaining to all mankind to know and believe. Also what ministers and magistrates we own, and what, and whom we deny. London 1657. London 16582. London 16593. London 16604. London 16655. London 16686. London 16717; A seasonable word and advice unto all that are or may through the subtilty of the enemy, backslide from the truth. London 1658; The true state of Christianity truly described, and also discover’d unto all people, what it was in the beginning and purity, and what it now is in its apostacy and degeneration. And hereby, by true testimony is declared to the whole world, how and wherein, in divers particulars, the Christians through all the world (so called) now, are fallen and gone backward, and revolted from what the true Christians once were. And this sheweth unto all the world, the woful state and condition, wherin them that are called Christians now standeth, (...). Written by a friend to the creation, a servant of the Lord. London 1658; The true Christian religion again discovered, after a long and dark night of apostacy, which hath overshadowed the whole world for many ages, and the profession and practise thereof witnessed unto by the Scriptures. And here all may see who it is of all these sects and divers forms of religion in these nations, that are agreeable to the Scriptures in what they professe and practise (...). This is written for the information of all people in it. By a friend to all people, especially them that feares God, and loves righteousness. London 1658; A general epistle to all the saints, being a visitation of the father’s love, unto the whole flock of God, who are called and gathered into the spiritual kingdom of righteousness and peace, to be read in all the assemblies to them, that meet together to worship the Father in the Spirit and truth, in the silence of all flesh. London 1658. London 16602; To Charles Fleetwood, steward, Robert Hatton, recorder, Sackford Gunstone, Henry Wilcock, bailiffs. Being judges in the court of Kingstone upon Thames. The state of the old controversie once more laid before you, depending in your court, between Richard Mayo, plaintiffe, and Edward Burrough, defendant. London 1658. London 16592; A testimony against a great idolatry committed, and a true mourning of the Lord’s servant, upon the many consideration of his heart, upon that occasion of the great stir about an image (of Oliver Cromwell) made and carryied from one place to another, happening the 23rd day of the 9th month. London 1658; A message for instruction, to all the rulers, judges, and magistrates, to whom the laws is committed, shewing what just government is, and how far the magistrate power reacheth, and what the sword of justice is to cut down, and what it is to defend. Whereby they may learne and be directed to discern betwixt the guiltless and the guilty, and betwixt a matter of wilfull wrong by evill doers, which they are to punish, and a matter of conscience, by man that fears God, which they are to be a praise unto, and not a terror, (...). With an exposition of some parts of the law (...). By a friend to righteousness, and a lover of just judgement, who desireth the increase of good government. London 1658; Something of truth made manifest, (in relation to a dispute at Draton, in the county of Middlesex, in the first moneth last). In opposition to the false account given of it by one Philip Taverner, in his book, styled, “The Quakers Rounds”, or, a faithfull account, &c. This is written by the truth sake. London 1658; Some of the principles of the Quakers (sornfully so called by men) vindicated and proved sound and true, according to the Scriptures, in opposition to the false charges and lying reports given forth against the truth in two printed books put forth by one Philip Taverner, a supposed minister of the gospel, in Middlesex near Uxbridge. London 1658; A message proclimed by divine authority, from the chosen assembly of the redeemed people in England, to the pope (chief Bishop) of Rome, and to his Cardinals, Jesuits and Priests, and all other the officers of the Romish Church, where it shall meet with them through the world, that they may appear, and come forth to triall, and shew if they have the same faith, power, spirit, and authoritie, and government, as had the apostles and true churches, before the apostacie. And this is a full invitation and challenge to the whole Church of Rome (...). Written by an embassador for the true and living God. London 1658; A message to all kings and rulers in christendom, to all (called) Christian kings and princes, and to all the Parliaments and rulers and governours of every degree, throughout the whole Christian world (...). London 1659; Hubberthorne, Richard; Burrough, Edward: An answer to a declaration put forth by the general consent of the people called Anabaptists, in and about the city of London. Which declaration doth rather seem a begging of pardon of the Caveliers, then a vindication of that truth and cause once contended for, I seeing so much wickedness (...). From a true lover and owner of the people called Quakers (...). London 1659; Burrough, Edward; Fox, George: Good counsel and advice rejected by disobedient men, and the dayes of Oliver Cromwell’s visitation passed over, and also of Richard Cromwell his son, late protectors of these nations (...). Put to publick view, by one that wished well to them in their day (...). London 1659; A message to the present rulers of England. Whether committee of safety (so called) councell of officers, or others whatsoever. Delivered unto them by an ambassadour from the only right heire of the government, whose right alone it is to rule, and by special authority and commission from him, this is sent unto them, that may hear, and fear, and learn wisdom, and may deliver up the proper right of the only king unto him, that they may be blessed, but on the contrary dependeth on their destruction. London 1659; Een Verklaeringh aen de geheele Werelt, van ons Geloof, Ende wat wy gelooven, die Quakers genaemt worden. Amsterdam 1659; A declaration from the people called Quakers, to the present distracted nation of England. With mourning and lamentation over it, because of its breaches, and the cause thereof laid down, with advice and councel how peace, union, and happinesse may be restored, and all the present troubles removed. London 1659; A discovery of some part of the war between the kingdom of the lamb, and the kingdom of Anti-Christ, held forth in this account of several disputes and queries between a minister of Christ (really so) and one hath the name of a minister, but is proved to be a minister and member of Anti-Christ by evident testimonies. And is a short account of the coventousnesse, ignorance, envy, and the fruits of darkness brought forth by C. Fowler, a profesed minister in Reading. London 1659; A mite of affection, manifested in 31. proposals, offered to all the sober and free-born people within this commenwealth, tending and tendred unto them for a settlement in this the day and hour of the worlds distraction and condusion. London 1659; Annunciato omnibus regibus, et principibus, et guebernatoribus, in Christianismo. Londini 1659; To the Parliament of the common-wealth of England, who are in place of authority to do justice, and in present power to ease the oppressed nation from its bonds. Councel and advice unto you, from a friend that seeks after truth and righteousness from you, and always faithfully desires the nations good, and that the government thereof may be established upon a just and equal and right foundation, that the Lord God may posses his right, and all men their right in our land, and that men of truth and sound judgement, may be set to judge the people in outward things, and the exercise of good conscience in faith and worship left unto God, &c. London 1659; To the Parliament of the common-wealth of England, the present authority of these nations, assembled at Westminster. London 1659; Burrough, Edward; Fox, George: The great mistery of the great whore unfolded, and Antichrists kingdom revealed unto destruction. In answer to many false doctrines and principles which Babylons merchants have traded with, being held forth by the professed ministers, and teachers, and professors in England, Ireland, and Scotland, taken under their owne hands, and from their owne mouths, sent forth by them from time to time, against the despised people of the Lord called Quakers, who are of the seed of that woman, who hath been long fled into the wildernes. Also an invasion upon the great city Babylon, with the spoilng of her golden cup, and delicate merchandize, whereby she hath deceived the world and nations (...) in this answer to the multitude of doctrines held forth by the many false sects, which have lost the key of knowledge, and been on foot since the apostles dayes, called Anabaptists, Independents, Presbyters, Ranters, and many others, who out of their own mouths have manifested themselves not to be of a true descent from the true Christian Churches, but it's discovered that they have been all made drunk with the wine of fornication received from the whore which hath sitten upon the beast, after whom the world hath wondred. London 1659; Satan’s designe defeated, in a short answer to a manuscript sent by a priest out of Sussex, to a member of this present Parliament, full of railing accusations, whereby he hath secretly smitten the innocent, by a secret desiring the persecution of the people of God. By a friend to righteousnesse. London 1659; Some false principles and errors discovered and refuted, in a short answer to a catechism book, which is said to contain, “The Principles of Religion”, put forth by a namelesse authour, but is supposed to be the work of one Samuel Eaton, a professed minister of the gospel, among the sect of the Indipendants, in Cheshire. But upon the true examination he is found to be teaching the traditions of men for the commandements of Christ, and his principles are proved to be not according, but contrary to the spirit of God and the Scriptures. London 1659; Oh! New England whose heart is unbroken, and is as hard as a stone. In: Howgill, Francis: The heart of New-England hardned through wickednes, in answer to a book, entituled “The Heart of New-England Rent”, published by John Norton appointed thereunto by the General Court. The doctrine of the Quakers vindicated, his arguments made void, his ignorance manifested, and his lying doctrines brought to light and judged with the word of truth and truth cleared from his aspersions and slanders. London 1659, 38-40; Hookes, Ellis (= Edward Burrough): A presentation to London. Being an answer to the young men and apprentics, returned to some part of their petition and addresse, directed by them to the major, aldermen and common-council assembled &c. London 1659; To the present assembly, members of parliament at Westminster. The consideration of a servant of the Lord upon the present state of affairs, presented unto you for to read and consider as informations unto you, concerning present proceedings in this nation. O.O. 1659. London 16602; To the whole English army, and to every particular member thereof, both officers and soldiers, whether of England, Scotland, or Ireland, these are for them to read and consider, as wholesome animadversions in this day of distractions. London 1659 (=1660); A declaration of the present sufferings of above 140. persons of the people of God (who are now in prison), called Quakers, with a briefe accompt of about 1900. more, being but a part of many more that have suffered within these six years last past, whose names and particular sufferings are not here set down. Together with the number of 21. persons who were imprisoned and persecuted until death. All which was delivered to Tho. Bampfield, then speaker of the Parliament, on the sixth day of the second month, 1659 (…). As also an accompt of some grounds and reasons, why for conscience sake we bear our testimony against divers customes and practices at this day in use amongst men. Also a cry of great jundgement (sic!) at hand upon the oppressors of the Lords heritage, as received from him on the 18. day of the first moneth called March (…). With an offer to the Parliament of our bodies, person to be imprisoned, for the redemption of our bretheren (...). London 1659; To the rulers and to such as are in authority, a true and faithful testimony concerning religion, and the establishment thereof, and how it may be established in persons and in nations. London 1659; An account of some grounds and reasons of the innocent sufferings of the people of God called Quakers, and why they testifie against the vain customs and practices of the world. At the end of “A Declaration of the Present Sufferings of above 140 Persons of the People of God (Who are now in Prison)”. London 1659; A visitation and warning proclaimed and an alarum sounded in the popes borders, in the name and authority of the Lord almighty, and the lamb. Being the account of a journey to Dunkirk, and the proceedings there among the Jesuites, and Friars and Papists, with some particular quaeries, and also some propositions sent unto them. Which may be satisfaction to many who may behold the difference in part between the papists and the people of God, and between the idolaters and the true worshippers. By one that travells in the labour of the gospel of Christ for the elect seeds sake. London 1659; An epistle to Friends in London. London 1659; A word of reproof and advice to my late fellow-souldiers and officers of the English, Irish and Scotish army (…). London, 1659; A faithful testimony concerning the true worship of God, what it is in itself, and who are the true worshippers. In opposition to all the false worship in this nation, which is idolatry, which is discovered in its foundation, and in its manifestation, not to be ever commanded of God, or practised by his apostles and saints, but it is declared to consist chiefly of such things and practices as had their first beginning and ordination in the church of Rome (...). And this is written for a general good to all such as are worshipping in temples made with hands. London 1659; Burrough, Edward; Crook, John; Dewsbury, William; Smith, Humphrey; Penington, Isaac; Parker, Alexander: The principles of truth. Being a declaration of our faith, who are call’d Quakers. Whereby all that wants peace with God may return into their first estate through the operation of the light and power of God in the great work of regeneration. London 1660. London um 16652. London 16713. London um 16754; To the beloved and chosen of God in the seed elected, particulary in London and elsewhere, who have seen the day of Christ, and received the message of peace and reconciliation in these last dayes of his glorious appearance. Written from Cork, the 21st of 6th month, 1660). London 1660; A visitation of love unto the King, and those call’d Royallists, consisting I. Of an answer to several queries proposed to the people (called Quakers) from a (supposed) Royallist. II. Of an objection answered, concerning the King’s supremacy. III. Of an epistle directed to the King, and those that go under the name of Royallists. IV. Of certain queries returned to them (called Royallists) to answer. London 1660; A vindication of the people of God, called Quakers, directed unto Roger Boyle, called Earl of Orrery, Charles Coote, called Earl of Mountrath, Theophilus Jones, (called) Sir Theophilius Jones, being an answer to a book, dedicated to them, by one George Pressick of Dublin. In which book many lyes and calumnies are presented against the innocent people of God. And this is for the clearing of the truth, that no lye may rest upon it, and for the satisfaction of all sober people in Ireland, and elsewhere. With a word of good advice to the chief governours there. London 1660; A testimony concerning the book of common prayer, (so called) - at the end of George Fox’s answer. Written the 5th month, 1660. London 1660; A presentation of wholesome informations, unto the King of England, &c. Being a defence pleaded, and also appealed unto him, even to the testimony of the spirit of God in his own conscience. In answer to a certain accusation, charged before him, (in a printed book, called, “The Thrice Happy Welcome of King Charles the Second”, by one George Willington, of Bristol city), against us, whom in derision, the accuser calls Quakers. London 1660; The everlasting gospel of repentance and remission of sins, held forth and declared to the inhabitants of the earth, that they may turn and be converted to the living God lest they perish in the day of vegeance, which is near at hand. And this is a message of reconciliation to all people every where in general, but more particulary to the inhabitants of Ireland, and to all sorts of people therein, even to the rich, and to the poor, (…). With certain propositions of faith laid down, which every one must believe, or else they cannot be saved. And certain objections answered, relating to the present dayes, with the way of a happy and blessed government discovered in the kingdoms of this world, &c. By one that seeks the good of all men. London um 1660; Certain propositions of faith laid down, which every one must believe, or else they cannot be saved. London um 1660; Burrough, Edward; Fox, George: Something in answer to the old common-prayer-book, and for the information of those who are for it, which is much of it taken out of the old mass-book. Both which are got up since the apostles dayes, for them in meekness and patience to read over, consider and try by the Scriptures of truth, whether or no they are not degenerated from the apostles. The Scriptures in all your books are owned in themselves, in the condition to which they were spoken, and him in whom they end, the life, (...). So this is an answer to something of the common prayer, which things we find not agreeable to the Scriptures, nor the apostles, nor the true church. And that the apostles did not set forth a common prayer, that such a prayer they should say on Sunday, and Monday, and Wednesday, and Tuesday, and Saturday, and morning-prayers, and evening-prayers. But that they should pray in the spirit. London 1660; An alarm to all flesh, with an invitation to the true seeker, forthwith to flye for his life (clearly) out of the short-lived Babylon, into the life (…). Also a word of encouragement to the faithful, to be faithful still. London 1660; Burrough, Edward; Story, John: Babilons defence broken down, and one of Antichrists warriours defeated, in an answer to a scandalous pamphlet, intituled, “The Quaker-Jesuit, or, Popery in Quakerisme”, put forth by one William Brownsword, who calls himself minister of the gospel at Kendal. London 1660; A returne to the ministers of London, by the way of answer to the seasonable exhortations, (so called) directed to their congregations. With sober reproof sent unto them, because of their secret smitings against the despised people called Quakers (…). London 1660; A declaration of the sad and great persecution and martyrdom of the people of God, called Quakers, in New-England, for the worshipping of God. Wherof 22 have been banished upon pain of death. 3 have been martyred. 3 have had their right-ears cut. 1 hath been burned in the hand with the letter H. 31 persons have received 650 stripes. 1 was beat while his body was like a jelly. Several were beat with pitched ropes. Five appeals made by them to England, were denied by the rulers of Boston. One thousand forty-four pounds worth of goods hath been taken from them (being poor men) for meeting together in the fear of the Lord, and for keeping the commands of Christ. One now lyeth in iron-fetters, condemned to dye. Also, some considerations, presented to the King, which is in answer to a petition and address, which was presented unto him by the general court at Boston. Subscribed by J. Endicot, the chief persecutor there, thinking thereby to cover themselves from the blood of the innocent. London 1660. London 16612; Burrough, Edward; Whitehead, George: The son of perdition revealed, by the brightness and light of the Son of God in his saints, and the preachers of his light within, and their doctrines and principles (...) vindicated and cleared, from the reproaches, slanders and calumnies cast upon them by (...) Joseph Wright (...) in his book intituled “A Testimony for the Son of Man and against the Son of Perdition, etc”. which he hath given forth against them that preach the light within. By the light of the son of God in his servants, George Whitehead and Edward Burroughs. London 1661; A hue and cry after the false prophets and deceivers of our age, and a discovery of them by their works and fruits, and who they are in this age that follow the same spirit, and act the same things as did the false prophets in former generations (...). London 1661; Antichrist’s government justly detected of unrighteousness, injustice, unreasonableness, oppression, and cruelty throughout the kingdomes of this world, wherein Antichrist hath had his seat and great authority for many generations, in the apostacy from the spirit and life of true Christianity. Shewed and declared, first, in the case of imposing upon conscience in matters religious, by force of outward violence, or pains and penalties on the persons and estates of men, which is proved unrighteous and dangerous, and of Antichrist, &c. Secondly, in the case of heresie, shewing what it is in it self, who a heretick is, who are the true judges of it, and what punishment pertains to such as are truly convicted thereof, and that to kill, burn, banish hereticks (as such) corporally, is of Antichrist, &c. London 1661; The case of free liberty of conscience in the exercise of faith and religion, presented unto the King and both Houses of Parliament. And also proved absolute needfull and requisite for them to grant and allow in these kingdoms, by many considerations and reasons unfolding the wofull effects and ill consequence which will infallably follow upon the contrary, to the misery and destruction of these nations, if free exercise of conscience to God-ward be limitted and violently restrained. By a lover of truth and just government. London 1661; The case of the people called Quakers, (once more) stated, and published to the world, with the accusations charged upon them, and their answers. London 1661. London 16622; A discovery of divine mysteries, wherein is unfolded secret things of the kingdom of God, being a testimony I. Concerning life and death, with their several fruits and effects distinguished, II. Concerning the mystery of God and godliness, and concerning the mystery of the devil, and iniquity. III. Concerning true liberty of conscience, what it is in it self, and how obtained, and what the true guide and rule is of the exercise of conscience. IV. Concerning the diversity of judgments in religion, that cause and the effect therof, and the means to bring to unity. All which are published for the edification of such as desire to know the truth. By a servant of truth. London 1661; A tender salutation of perfect love unto the elect of God, the royal seed, the saints of the most high, who have believed the testimony of our Lord Jesus Christ, and walks in the light that hath enlightened every man that comes into the world. London 1661; Persecution impeached, as a traytor against God, his laws and government, and the cause of the ancient martyrs vindicated, against the cruelty inflicted upon them by the papists in former dayes. Being a brief answer to a book, called “Semper Iidem” (sic!), or, “A Parallel of Phanaticks”, &c. lately published by a nameless author. London 1661; A just and reighteous plea, presented unto the King of England, and his council, &c., being the true state of the present case of the people, called Quakers’, truly demonstrated, and justly pleaded on their behalf, for the true information of the King and his council, that they may well understand the truth and verity of doubtful cases, and may shew just judgment and mercy. And this is laid down in six particulars. 1. Concerning swearing (…). 2. Concerning meeting together to worship God. 3. Concerning tythes (…). 4. Concerning giving security by bond (…). 5. Concerning government it self (…) 6. Concerning persecution (…). By a friend to just authority. London 1661; A brief relation of the persecutions and cruelties that have been acted upon the people called Quakers in and about the city of London, since the beginning of the 7th month last, til this present time, with a general relation of affairs, signifying the state of the people through the land. London 1662; An epistle to the reader. O.O. 1662; Burrough, Edward; Cook, John; Penington, Isaac; Howgill, Francis: To all dear Friends and brethren in the everlasting truth and covenant of the almighty Jehovah, blessed for evermore. London 1662; 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 this work to his day. O.O. 1662; Jackson, Thomas (Hrsg.): Truth lifting up its head above slanders, in an answer to Thomas Jackson, late priest of Stoke in Sussex, his lying paper which he left in the north of England. By Francis Howgill. Whereunto is added something by way of letter from another hand to the said T. J. shewing the reasons why it is meet to publish the same at this time (...). Likewise, a brief rehearsal of some remarkable passages out of E. B. his book called “Satan’s Design Defeated” (...). London 1663; This paper was given forth by E. B. about the year, 1659, “A Great Cry in the World hath been by many People of all Sorts, as for the Quakers They will soon Fall and Come to Nothing, &c”. Answered by Edward Burrough. London 1663; Burrough, Edward; Rofe, George: A demonstration through the eternall spirit of the heavenly gift, and visitation wherewith God visited his (by pouring forth of his spirit upon them, giving of them the knowledge of himselfe, and of his wayes) before the Jewish apostacy. London 1663; Two general epistles, or, the breathing of love uttered from the pure life, to the whole flock of God in England, Scotland and Ireland, and all other places whersoever this shall come, greeting. Being a wholesome exhortation, tending to the gathering, uniting, and establishing of all the faithful every-where, into that which is eternal. Given forth by that faithful servant of God, who, though he hath lately laid down the earthly body, yet he lives with his maker for ever. London 1663; Burrough, Edward; Coale, Josiah: A salutation to the suffering-seed of God, wherein the things are declared and signified beforehand that must shortly come to pass. London 1663; A true description of my manner of life, of what I have been in my profession of religion unto this very day, and what I am at present, by the grace of God. This was given forth some time before that faithful servant of God laid down his body, who was known amongst many, by the name of Edward Burrough. London 1663; A certaine sound. Or, an alarm sounded to the persecuting Episcopalians in and about the cities of London and Westminster, those bloody cities in many whoredoms, and to the rest of that sect throughout the nations who prophanely, bloodily, or maliciously now have, or heretofore have had any hand in persecuting the innocent servants and prophets of the most high, for the exercise of their pure conscience to the Lord God their creator. London 1665; An epistle to Friends of truth in and about London. Writen by Edward Burroughs, in the year, 1661. And now is published for the further service of those unto whom it is directed, and whom it doth more particulary concern, and also may be of service unto all (elsewhere) who love the truth, as it is in Christ Jesus. London 1667; Een Standaert opgerecht, ende een Baniere voorgehouden tot alle Natien, toonende aen de geheele Werelt ende aen alle volckeren (...). Mitsgaders toonende sijn groot werck, het welcke hy beesigh is te doen in de aerde (...) ende getuyght door duysenden van sijn volck op desen dagh, dewelcke in spot Quakers genaemt sijn. In’t Engels uytgegeben door den Dienst-knecht des Heeren Edward Bourrough. En nu in’t Nederlants voor de tweedemal herdruckt. Amsterdam 1668. Amsterdam 16692; The memorable works of a son of thunder and consolation. Namely, that true prophet, and faithful servant of God, and sufferer for the testimony of Jesus, Edward Burroughs, who dyed a prisoner for the word of God, in the city of London, the fourteenth of the twelfth moneth, 1662. London 1672. Table of Contents: Hook, Ellis: The epistle dedicatory to the people of God, in derision called Quakers, the publisher of this volumn witheth all peace and prosperity in the Lord. London 1672 (=Vorwort). 1. Howgil (sic!), Francis: The epistle to the reader. London 1659. 2. Howgil (sic!), Francis: Testimony concerning the life death tryals travels and labours of Edward Burrough, that worthy prophet of the Lord. London 1663. 3. Whitehead, George: His testimony and account concerning Edward Burroughs. London 1663. 4. Coale, Josiah: His testimony concerning the servant of the Lord and minister of Jesus Christ Edward Burroughs. London 1663. 5. Fox, George: A testimony of George Fox concerning Edward Burroughs. London 1663. 6. A warning from the Lord to inhabitants of Underbarrow and so to all the inhabitants in England. London 1654. 7. The walls of Jericho, razed down to the ground. Or an answer to lying book, called “The Quaking Principles Dashed in Pieces”. Wherein one called Henoch Howet, which goes under the name of an Anabaptist, doth falsely accuse and maliciously belye us, his seven principles which he calles ours I shall lay down and what we own is vindicated and what he hath belyed the truth in is turned upon his own head. London 1654. 8. Answers to several queries put forth to the despised people called Quakers, by Philip Bennett, who calls himself a minister of Christ, but is found a deceiver. Also answers to several other queries put forth by John Reeve, who lives in the city of London, who calles himself the last messenger and witness unto the true God, but is found a false witness and a lyar and a perverter of the right way of God. 9. An answer to a book called “Choice Experiences Given Forth” by J. Turner. Also the copy of a letter sent to the assembly of those, that are called Anabaptists in Newcastle. London 1654. 10. Letter from Edward Burrough. 11. An answer to a book called “A Voice from the World of the Lord by John Griffith against us”, whom the world calls Quakers, wherein his false accusations is denied and he proved to be a slanderer and the truth cleared from his scandals. London 1654. 12. To the camp of Lord in England. London 1655. 13. Several epistles to friends in London. Written in the year 1655 by Edward Burrough. Some of which were subscribed by F. H. who was fellow-labourer with him in the work of the Lord. London 1655. 14. The visitations of the rebellious nation of Ireland. A warning from the Lord proclimed to all the inhabitants thereof to make their peace with him before his long-suffering come to an end. London 1655. 15. An information to the heads and the ground of the law laid down to the judges and justices and to all that handle the law in that nation. London 1655. 16. A trumpet of the Lord, sounded forth of Sion, which gives a certain sound in the ears of all nations and is a true noise of fearfull earthquake at hand which shall shake the whole fabrick of the earth and the pillars of its standing shall fall and never more set up again. 1655. 17. A description of the state and condition of all mankind upon the face of the whole earth. London 1656. 18. Truth defended. Or certain accusation answered cast upon us who are called Quakers, by the teachers of the world and the people of this generation. London 1656. 19. The true faith of the gospel of peace. Contended for in the spirit of meeknese and the mystery of salvation (Christ within the hope of glory). Vindicated in the spirit of love, against the secret opposition of John Bunyan, a professed minister in Bedfordshire. London 1656. 20. Stablishing against quaking thrown down and overturned and no defence found against it. Or answer to a book (called Stablishing against a Quaking) put forth by Giles Firmin, a professed Minister in Essex. London 1656. 21. The crying sins reproved, whereof the rulers and people of England are highly guilty with additions to their own confessions, held forth by them in a declaration their own bearing date Septem. wherein these three nations are called to a day of solemn fasting ec. London 1656. 22. A measure of times and, a full and clear description of the signs of the times and of the changing of the times and of the reign of Antichrist who hath long reigned and of his down-fall, which is at hand, and of the kingdom of Christ, which is now setting up in the earth. London 1657. 23. A general epistle and greeting of the father love to all the saints, called and chosen to faithfullness in Christ Jesus, the light of the world in which they believing and their faith standing in his power many suffer for his name sake. London 1657. 24. The testimony of the Lord concerning London. Witnessed in truth and faithfullness, to the consciences of all people in it, that they may return to the Lord, and repent. London 1657. 25. A just and lawful tryal of the teachers and professed minister of this age and generation, by a perfect proceeding against them. London 1657. 26. A standard lifted up, and an ensign held forth to all nations. London 1657. 27. The wofull cry of unjust persecutions, and grievous oppresions of the people of God in England, through the injustice of some of her rulers, and the wickedness of teachers and people, who hasten to fulfil the measure of their fore-fathers cruelty. London 1657. 28. Truth (the strongest of all) witnessed forth in the spirit of truth, against all deceit. And pleading in reighteousness its own cause, to the understanding of the simple, against a very great number of lyers, slanders, perverting of the Scriptures, contradictions, and false damnable doctrines, held forth by the Independants. And is a reply to John Bunion's second book, called, “A Vindication, ec”. London 1657. 29. Many strong reasons confounded, which would hinder any reasonable man from being a Quaker, and offences taken one of the way. But particulary, four and twenty arguments overturned and confuted, put forth, and sent into the world by Richard Baxter, a professed minister, but a frequent contender against the wayes of God. London 1657. 30. The true Christian religion again discovered, after the long and dark night of apostacy, which hath overshaddow'd the whole world for many ages, and the profession and practise thereof witnessed unto by the Scriptures. London 1657. 31. A message for instruction, to all rulers, judges and magistrates, to whom the law is committed. Shewing what just government is, and how far the magistrate's power reacheth, and what the sword of justice is to cut down, and what it is to defend. London 1657. 32. An epistle to go abroad among Friends in Westmorland and Cumberland and elswhere among the flock of God. London 1658. 33. A second general epistle to all the saints. London 1658. 34. To Charles Fleetwood, steward, Robert Hatton, recorder, Sackford Gunstone, Henry Wilcock, bailiffs. Being judges in the court of Kingstone upon Thames. London 1658. 35. Something of truth made manifest (in relation to a dispute at Draton, in the County of Middlesex, in the first moneth last) in opposition to the false account given of it by one Philip Taverner, in his book, stiled, “The Quakers-rounds, or a Faithful Account”, ec. London 1658. 36. A testimony concerning the estate of the true church, what she hath been, and what she is. Being given forth from the motion of the spirit of the father. London 1658. 37. The true state of Christianity, truly discribed, and also discoverd unto all people. What it was in its beginning, and purity, and what now is in its apostacy, and degeneration. London 1658. 38. A declaration to all the world of our faith, and what we believe, who are called Quakers. And this is written, that all people upon earth may know by whom, and how we are saved, and hope for eternal life, and what we believe concerning God, Christ, and the Spirit, and of the things that are eternal, appertaining to all mankind to know and believe. London 1658. 39. Some of the principles of the Quakers (scornfully so called by men) vindicated, and proved sound, and true, and according to the Scriptures, in opposition to the false charges, and lying reports, given forth against the truth, in two printed books, put forth by one Philip Taverner, a supposed minister of the gospel, in Middlesex near Uxbridge. London 1659. 40. A testimony against a great idolatry committed. And a true mourning of the Lord's servant, upon the many considerations of his heart, upon that occassion of the great stir about an image made and carried from one place to another, happening the 23th day of the 9th moneth. London 1658. 41. A message proclaimed by divine authority, from the chosen assembly of redeemed people in England, to the Pope (chief Bishop) of Rome, and to his Cardinals, Jesuits and Priests, and all other the officers of the Romish Church, where it shall meet with them through the world. That they may appear, and come forth to tryal, and shew if they have the same faith, power, spirit, authority and govenment, as had the apostles and true churches, before the apostacy. London 1658. 42. A faithful testimony, concerning the true worship of God. What it is in it self, and who are the true worshippers. London 1658. 43. Some false principles and errors discovered and refuted, in a short answer to a catechism-book, which is said to contain, the principles of religion, put forth by nameless author. But is supposed to be the work of one Samuel Eaton, a professed minister of the gospel, among the sect of the Independants, in Cheshire. London 1659. 44. A message to all Kings and rulers in Christendom, to all called Christian Kings and Princes, and to all the Parliaments, and rulers, and governours of every degree throughout the whole Christian world. A call unto you all, by a servant of the Lord, in the name of the Lord, dreadful and mighty, and the highest power over all the world, that ye take off oppression, and relieve the oppressed, and cease to grinde the face of the poor, and from drinking the whore's cup, and from carrying of her, and from all oppressions what soever, left the Lord God almighty execute his fierce indignation upon you, if ye will not turn at his reproof, and hearken to his voice when he calleth unto you. London 1659. 45. An account of some grounds and reasons of the innocent sufferings of the people of God, called, Quakers, and why they testifie against the vain customs and practices of the world. Presented to the Parliament in the year 1659. Also concerning a great cry up and down the nation, that the Quakers meetings must be broken and suppressed, and that this predent Parliament intends to do it. London 1659. 46. To the rulers and to such as are in authority, a true and faithful testimony concerning religion, and the establishment thereof, and how it may be established in persons and nations. London 1659. 47. Satan's design defeated. In a short answer to a manuscript sent by a priest out of Sussex, to a member of this present Parliament, full of railing accusations, whereby he hath secretly smitten the innocent, by a secret desiring the persecution of the people of God. But herein his folly and madness doth appear, that while he hath accused others falsly, himself is found guilty of the same thing. London 1659. 48. A visitation and warning proclaimed, and an alarum sounded in the Pope's borders in the name and authority of the Lord almighty, and the lamb. Being the account of a journey to Dunkirk, and the proceedings there among the Jesuits, and fryars, and papists, with some particulare queries, and also some propositions sent unto them. London 1659. 49. An epistle to friends in London. London 1659. 50. Good counsel and advice rejected by disobedient men. And the days of Oliver Cromwells visitation passed over, and also of Richard Cromwell, his son, late protectors of these nations. And the many precious warning neglected by them, and set at nought, which from time to time were given unto them, as declared in these following letters, whereby all may see the kindness of the Lord towards them, by his faithful invitations to them, and their own apostacy and carelesness, who rejected warning till the time and day of their visitation is shut up with the vail of darkness and reproach, which lies over them, and their precious day of love is spent, and cannot be re-called. London 1659. 51. 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 nations, in the name, and by the spirit of Jesus Christ King of righteounsness 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 dayes of the reign of Antichrist, that truth, justice and righteousness may come nigh unto us and the kingdome of the Son of God 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 in the earth for evermore. London 1659. 52. A message to the present rulers of England, whether committy of safety (so called) council of officers, or others whatsoever. Delivered unto them by an ambassadour from the only right heir of the government, whose right alone it is to rule. London 1659. 53. To the present distracted and broken nation of England, and to all her inhabitants. A presentation and declaration from the seed of God, and from the people called Quakers, with their sense and knowledge published, concerning the present divisions and confusions come to pass in the land, with mourning and lamentation over it because of its breaches, and the causes thereof laid down, and discovered. London 1659. 54. A presentation to London. Being an answer to the young men and apprentices, returned to some part of their petition and address, directed by them to the mayor, alderman and common-council assembled. And this is directed to them, for their better information, and to the citizens of London, for their better satisfaction, if to moderation and the spirit of meekness, fit for his instructions. London 1659. 55. To the present assembly, members of Parliament at Westminster, the consideration of a servant of the Lord upon the present state of affairs, presented unto you for to read and consider, as informations unto you concerning present proceedings in this nation. London 1659. 56. An answer to a declaration of the people called Anabaptists, in and about the city of London. Wherein their weackness and ignorance is discovered under their own hands to the city and nation, as hereby may appear. London 1659. 57. An answer to the great cry, the Quakers will soon fall. London 1659. 58. A discovery of some part of the war between the kingdom of the lamb, and the kingdom of Antichrist. Held forth in this account of several disputes and queries, between a minister of Christ (really so) and one that hath the name of a minister, but is proved to be a minister and member of Antichrist by evident testimonies. London 1659. 59. A return to the ministers of London, by way of answering to their seasonable exhortation, (so called) directed to their congregations. With sober reproof sent unto them, because of their secret smitings against the despised people called Quakers, whom they have secretly reproached in their said exhortation. London 1660. 60. The fourth general epistle to all the saints, being a visitation of the father love, unto the whole flock of God, who are called and gathered into the spiritual kingdom of righteousness and peace. To be read in all the assemblies of them, that meet together to worship the father in the spirit and truth, in the silence of all flesh. London 1660. 61. A visitation and presentation of love unto the King, and those call'd Royallists: 1. An answer to several queries proposed to the people (called Quaker) from a (supposed) Royallist. 2. An objection answered, concerning the Kings supremacy. 3. An epistle directed to the King and those that go under the name of Royallists. 4. Certain queries returned to them (called Royallists) to answer. London 1660. 62. To the Friends of Christ in London. London 1660. 63. A testimony concerning the book of common-prayer, (so called.) Being an answer to objection, whether it be not in it self, and as practised in this nation, heretofore, and at this present, the true worship of the true and living God. London 1660. 64. To the beloved and chosen of God in the seed elected, particulary in London and elsewhere, who have seen the day of Christ, and received the message of peace and reconciliation, in these last dayes of peace of his glorious appearance. London 1660. 65. A presentation of wholsome informations, unto the King of England, ec. Being a defence pleaded, and also appealed unto him, even to the testimony of the spirit of God in his own conscience. In answer to a certain accusation, charged before him, (in a printed book, called “The Thrice Happy Welcome of King Charles the Second”, by one George Willington, of Bristol city) against us, whom in derision, the accuser calls Quakers. London 1660. 66. A representation of wholesome informations, unto the King of England, ec. London 1660. 67. The everlasting gospel of repentance and remission of sins. Held forth and declared to the inhabitants of the earth, that they may turn, and be converted to the living God, lest they perish in the day of vengeance, which is near at hand. London 1660. 68. A vindication of the people of God, called Quakers, directed unto Roger Boyle called Earl of Orrery, Charles Coote called Earl of Mountrath, Theophilius Jones called Sir Theophilius Jones. Being an answer to a book, dedicated to them, by one George Pressick of Dublin. London 1660. 69. Some considerations presented unto the King of England, ec. Being an answer unto petition and address of the general court of Boston in New-England, presented unto the King (as is said) Feb. last, the eleaventh day 1660. London 1660. 70. To all my dear companions, in the travel and labour of the gospel of Christ, and in the faith and patience, in the sufferings for his name's sake. London 1660. 71. A just and righteous plea presented unto the King of England, and his council, ec. Being the true state of the present case of the people called Quakers, truly demonstrated and justly pleaded on their behalf, for the true information of the King and his council, that they may well understand the truth and verity of doubtful cases, and may shew just judgment and mercy. London 1661. 72. Persecution impeached, as a traytor against God, his laws and government, and the cause of the ancient martyrs vindicated, against the cruelty inflicted upon them by the Papists in former dayes. Being a brief answer to a book called, “Semper Iidem” (sic!), or, “A Paralel of Phanaticks”, ec. lately published by a nameless author. London 1661. 73. The case of free lberty (sic!) of conscience in the exercise of faith and religion, presented unto the King and both Houses of Parliament. And also proved absolute needful and requisit for them to grant and allow in these kingdoms, by many considerations and reasons unfolding the woful effects and ill consequence which will infallibly follow upon the contrary, to the misery and destruction of these nations, if the free exercise of conscience to God-ward be limited and violently restrained. London 1661. 74. A discovery of divine mysteries, wherein is unsolded secret things of the kingdom of God. Beeing a testimony. London 1661. 75. The fifth general epistle, being a tender salutation of perfect love, unto the elect of God, the royal seed, the saints of the most high, who have believed the testimony of our Lord Jesus Christ, and walk in the light that hath enlightened every man that comes into the world. London 1661. 76. Antichrist government justly detected, of unrighteousness, injustice, unreasonableness, oppression and cruelty, throughout the kingdoms of this world, wherein Antichrist hath had his seat and great authority for many generations, in the apostacy from the spirit and life of true Christianity. Shewed and declared, first, in the case of imposing upon conscience in matters religious, by force of outward violence, or pains and penalties on the persons and estates of men, which is proved unrighteous, and dangerous, and of Antichrist ec. London 1661. 77. A hue-and-cry after the false prophets and deceivers of our age, and a discovery of them by their works and fruits, and who they are in this age that follow the same spirit, and act the same things, as did the false prophet in former generations. 1661. 78. To the friends of London. London 1661. 79. The case of the people called Quakers (once more) stated and published to the world, with the accusations charged upon them, and their answers. London 1661; Barclay, A(braham) R(awlinson): Letters, &c., of early Friends, illustrative of the history of the society from nearly its origin to about the period of George Fox's decease, with documents respecting its early discipline also epistels of counsel and exhortation &c. London 1841 (Barclay, John (Hrsg.): A select series, biographical, narrative, epistolary, and miscellaneous. Chiefly the productions of early members of the Society of Friends. Intended to illustrate the spiritual character of the gospel of Christ, VII); Letters, &c., of early Friends. Illustrative of the history of the Society, from nearly its origin, to about the period of George Fox’s decease. With documents respecting its early discipline. Also epistles of counsel and exhortation, etc. In: Evans, William; Evans, Thomas (Hrsg.): The Friend's Library. Comprising journals, doctrinal treaties, and other writings of members of the Religious Society of Friends. XI. Philadelphia 1847, 322-449; Edward Burrough and Francis Howgill to Margaret Fell. London, 29th of sixth month 1654. In: The Friend. A Religious and Literary Journal, XXXVIII, 14, 1864, 109-110; Edward Burrough and Francis Howgill to Margaret Fell. London, 27th of first month 1655. In: The Friend. A Religious and Literary Journal, XXXVIII, 16, 1864, 124-126; Francis Howgill and Edward Burrough to Thomas Aldam. London, 19th of seventh month 1656. In: The Friend. A Religious and Literary Journal, XXXVIII, 18, 1864, 140-141; Edward Burrough to Friends. From Newgate, 1662. In: The Friend. A Religious and Literary Journal, XXXVIII, 27, 1865, 209; Three early Quaker writings. Prepared by the personnel of the works progress administration, project no. 665-08-3-236. Hrsg. von A. Yedida, R. Randin. San Francisco 1939; Edward Burrough. London um 1977 (Early Quaker Writings, from the Library of the Religious Society of Friends, reel 12, 13); A testimony concerning life and death and their several fruits and effects distinguished. Bishop’s Stortford 1992.

Bibliographien: Whiting, John: A Catalogue of Friend's Books Written by Many of the People, Called Quakers, from the Beginning or First Appearance of the Said People. London 1708, 19-23; Smith, Joseph: A Descriptive Catalogue of Friends’ Books. Or books written by members of the Society of Friends, commonly called Quakers, from their first rise to the present time, interspersed with critical remarks, and occasional biographical notices, and including all writings by authors before joining, and those after having left the Society, whether adverse or not, as far as known. I. London 1867, 351-367.

Lit. (Auswahl): Audland, John: The Innocent Delivered out of the Snare, and the Blind Guide Fallen into the Pit, or, an Answer to a Booke Entituled, “The Great Mysteries of Godliness and Ungodliness”, full of Lies, Slanders, and False Accusations, Put forth by Ralph Farmer, a Pretended Minister in the City of Bristol, Against Those Innocent, Peaceable, Despised People Scornfully Called Quakers. Wherein Iohn Thurloe, secretary of state, to whom R. Farmer’s book was directed, may read the answer wherein their false accusations are made manifest. And several quaeries that was sent to them that call themselves minister in the city of Bristol, aginst those (…) people scornfully called Quakers (...). And several quaeries that was sent to them that call themselves ministers in the city of Bristol (...), by a servant of the Lord, called John Audland. Whereunto is added an answer to a scandalous paper, put forth by William Prynne, intitulled, “The Quakers Unmasked, and Clearly Detected (…)”. Also the lyer reproved, or an answer to a book put out by one Samuel Morris, who is found an enemie of Christ and his people. London 1655; - Farmer, Ralph: The Great Mysteries of Godlinesse and Ungodlinesse. The one opened from that eternall truth of the un-erring Scripture of the ever-blessed Jesus, the other discovered from the writings and speakings of a generation of deceivers, called Quakrrs (sic!). Wherein their sathanicall depths, and diabolicall delusions, not hitherto so fully known, are laid open (...). London 1655; - Bunyan, John: A Vindication of the Book Called, “Some Gospel-truths Opened”, According to the Scriptures, and the Opposition Made Against it by Edward Burrough, a Professed Quaker, (but Proved an Enemie to the Truth). Examined and confuted by the word of God. London 1657; - Cooke, Edward: A Short Account of the Uniust Proceedings of the Court of Kingstone upon Thames. In a tryal between Richard Mayo, priest, and E. Burrough, the 31. of the fifth moneth, 1658. London 1658; - Cooke, Edward: A Second Account in Short, of the Substance of the Proceeding in the Court of Kingstone upon Thames, upon the Matter between R. Mayo, the Priest, Plantiffe, and E. Burrough, Defendant, the 25. of the seventh moneth 1658. London 1658; - Fisher, Samuel: Apokrypta Apokalypta. Velata quaedam revelata. Some certain, hidden, or vailed spiritual verities revealed. Upon occasion of various very prying, and critical queries concerning God, the devil, and man, as to his body, soul and spirit. Heaven, hell, judgement, &c. Propounded to George Fox, John Perrot, Samuel Fisher. And after that (with a complaint for want of, and stricter urgency for an answer) repropounded to Edward Burroughs. By two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. Livinus Theodorus, and Sabina Neriah, which truth (as there inspired by the spirit of God) are here exspired in love to the souls of men. London 1661; - Third Part of the Cry of the Innocent for Justice. Briefly relating the proceedings of the court of sessions at Old Baley, the 11, 12, and 13 dayes of the sixth moneth, towards the people of God called Quakers, and particularly concerning the tryal and sentence of Edward Burroughs, with about thirty persons more. Also relating the proceedings of the court of sessions at Hickeses Hall, in the moneth aforesaid, towards about fifty of the said people. With divers other things of concernment about the people aforesaid. Published for satisfaction to all. London 1662; - Howgill, Francis; Whitehead, George; Coale, Josiah; Fox, George: A Testimony Concerning the Life, Death, Trials, Travels and Labours of Edward Burroughs that Worthy Prophet of the Lord, who Dyed a Prisoner for the Testimony of Jesus, and the Word of God, in the City of London, the 14th of the 12th Month, 1662. London 1662. London 16632; - Pennyman, John: This is for the People called Quakers, Being a Collection of Several Passages Taken out of Isaac Penington’s, Edward Burrough’s, and other Men’s Writings. Whereunto are added three letters sent to some of the said people. London 1675; - Williams, Roger: George Fox Digg’d out of His Burrowes, or an Offer of Disputation on Fourteen Proposalls Made this Last Summer 1672 (so Call’d) unto G. Fox then Present on Rode-Island in New-England, as also how (G. Fox slily departing) the Disputation Went on Being Managed Three Dayes at Newport on Rode-Island, and One Day at Providence, between John Stubs, John Burnet, and William Edmundson on the One Part, and R. W. on the other. In which many quotations out of G. Fox and Ed. Burrowes book in folio are alleadget, with an apendix of some scores of G. F. his simple lame answers to his opposites in that book, quoted and replyed to R. W. of Providence in N. E. Boston 1676; - Crisp, Thomas: The Testimony of Isaac Penington Concerning Liberty of Conscience, and Church-government. Also Edward Burrough, his vision of the flock, needfull to be seriously considered of by you, (called Quakers) among whom is plainly fulfilled, and proved a true vision, and not a dream of his own making, where to is added further testimonies of I. P, E. B. &c. London 1681; - Crouch, William: Posthuma Christiana. Or, a collection of some papers. Being a brief historical account, under his own hand, of his convincement of, and early sufferings for the truth. Within remarkes on sundry memorable transactions, relating to the people call’d Quakers. London 1712; - Edward Burrough. In: Tomkins, John; Field, John: Piety Promoted. Being a collection of the dying sayings of many of the people called Quakers. With some memorials of their virtuous lives and patient sufferings. In five parts. Dublin 1721, 29-32; - De Eduardo Burroughs. In: Pietas Promota. Sive collectio, novissima verba multorum illus sectae qui apud Anglos vulgò Quakeri appellantur, exhibens. Inferuntur etiam pauca de eorum in evangelio laboribus, et quae ob illam causam passi fuerunt, lingua vernacula olim à diversis conscripta et edita, jam verò in usum peregrinorum et studiosae juventutis latinè reddita. Londini 1737, 8-14; - Besse, Joseph: A Collection of the Sufferings of the People Called Quakers, for the Testimony of a Good Conscience, from the Time of Their Being First Distinguished by that Name in the Year 1650 to the Time of the Act, Commonly Called the Act of Toleration, Granted to Protestant Dissenters in the First Year of the Reign of King William the Third and Queen Mary, in the Year 1689. Taken from original records and other authentick accounts. Bde. II. London 1753; - Edouard Burrough. In: Piety Promoted. Ou la pieté promue, ou advancée. Contenant un recueil des derniéres heures de plusiers de ceux qu’on appelle les Quakers, qui veut dire les trembleurs. Avec une exhortation prefixe, tirée des ecrits de Guillaume Penn et un extrait sommaire de la preface inserée au premier livre. Londres 1770, 47-51; - Edward Burrough. In: Kendal, John (Hrsg.): Piety Promoted. In brief memorials, of the virtuous lives, services, and dying sayings, of some of the people called Quakers, formerly published in eight parts, by John Tomkins, and others. I. London 1789, 35-38; - Burrough, Edward. In: Aikin, John: General Biography. Or, lives, critical and historical, of the most eminent persons of all ages, countries, conditions, and professions, arranged according to alphabetical order. II. London 1801, 380-382; - Life of Edward Burrough. In: Tuke, Henry: Biographical Notices of Members of the Society of Friends. II. York 1815, 141-180; - Edward Burrough. In: The Friend. A Religious and Literary Journal. II, 13, 1829, 101-102; - Evans, William; Evans, Thomas: A Memoir of the Life and Religious Labours of that Eminent Servant of Christ and Minister of the Gospel, Edward Burrough. Compiled from the Friends’ Library. In: Evans, William; Evans, Thomas (Hrsg.): The Friends Library. Comprising journals, doctrinal treatises, and other writings of members of the Religious Society of Friends, XIV. Philadelphia 1850, 380-491; - Evans, William: Edward Burrough. A memoir of a faithful servant of Christ and minister of the Gospel, who died in Newgate, 14th, 12 Mo., 1662. London 1851; - Edward Burrough’s Visit to the King, on behalf of the Suffering Friends in New England. In: Select Miscellanies, Chiefly Illustrative of the History Christian Principles and Sufferings of the Society of Friends, with Accordant Sentiments of Eminent and Pious Individuals of other Denominations, Including many Remarkable Incidents and a Variety of Information Particulary Interesting to Friends, III, 1851, 286-288; - Edward Burrough, his Sufferings and Death in Prison for the Testimony of Jesus. In: Select Miscellanies, Chiefly Illustrative of the History Christian Principles and Sufferings of the Society of Friends, with Accordant Sentiments of Eminent and Pious Individuals of other Denominations, Including many Remarkable Incidents and a Variety of Information Particulary Interesting to Friends, VI, 1851, 170-175; - Edward Burrough. In: Backhouse, Edward; Backhouse, Thomas; Mounsey, Thomas: Biographical Memoirs. Being a record of the Christian lives, experiences, and deaths of members of the Religious Society of Friends from its rise to 1653. London 1854, 100-111; - Some Extracts from the Testimony to the Memory of Edward Burrough, Written by His Friend and Companion, Francis Howgill. In: The Friend. A Religious, Literary and Miscellaneous Journal, XXXII, 1859, 269-270; - Epistle of Edward Burrough Addressed to Friends in 1660. In: The Friend. A Religious, Literary and Miscellaneous Journal, XXXV, 25, 1862, 199; - Boorne, James: The “Friend” in his Family, or, a Familiar Exposition of Some of the Religious Principles of the Society of Friends with Brief Biographical Notices of a Few of Its Early Members. London 1865; - Weingarten, Hermann: Die Revolutionskirchen Englands. Ein Beitrag zur inneren Geschichte der englischen Kirche und der Reformation. Leipzig 1868; - Edward Burrough. In: Ferguson, Richard Saul: Early Cumberland and Westmorland Friends. A series of biographical sketches of early members of the Society of Friends in those counties. London 1871, 28-35.; - Budge, Frances Anne: Edward Burrough. In: Society of Friends (Hrsg.): The Friends' Quarterly Examiner. A Religious, Social and Miscellaneous Review. Dublin 1872, VI, 93-107; - Budge, Frances Anne: Edward Burrough. In: Friend's Review. A Religious, Literary and Miscellaneous Journal. XXV, 37, 1872, 577-579; XXV, 38, 1872, 596-598; - Biographical Sketches of Edward Burrough (1635-1662). In: The Friend. A Religious and Literary Journal, L, 46, 1877, 363-364; - Bickley, Augustus Charles: Edward Burrough. In: DNB, III, 1885. ND 1921/22, 443-444; - Evans, William: A Memoir of the Life and Religious Labors of Edward Burrough (…). Philadelphia 1890; - Edward Burrough. In: Budge, Frances Anne: Annals of the Early Friends. A series of biographical sketches. London 1891, 57-74; - T., W. J. L.: Edward Burrough. In: The Friend. A Religious and Literary Journal, LXV, 40, 1892, 315-316; LXV, 41, 1892, 322-323; LXV, 42, 1892, 334-335; - Edward Burough. In: Budge, Frances Ann: Annals of the Early Friends. A series of biographical sketches. Reprinted from “The Friends’ Quarterly Examiner”. Philadelphia 1900, 53-71; - Edward Burrough. In: The Friend. A Religious and Literary Journal, LXXVII, 12, 1903, 91; - Jones, Rufus: Edward Burrough. In: Ders.: Little Book of Selections from the Children of the Light. London 1909, 36-39; - Kite, Susanna: Francis Howgill and Edward Burrough. In: Quaker Biographies. A series of sketches, chiefly biographical, concerning members of the Society of Friends, from the seventeenth century to more recent times. II. Philadelphia 1912, 189-216; - Edward Burrough - 1634-1662. In: The Bible School Board of the Five Years Meeting (Hrsg.): Biographies of Friends for Supplemental Work in the Bible Schools. Richmond (Indiana), um 1915, 24-26; - Best, Mary Agnes: Rebel Saints. New York 1925. ND New York 1968; - Taylor, Ernest Edwin: Edward Burrough, “Son of Thunder and Consolation”. London, um 1925 (Friends Ancient and Modern, XXII); - Hurst, Spencer: Edward Burrough’s Faith. In: The Friends' Quarterly Examiner. A Religious, Social and Miscellaneous Review, CCLXXV, 1935, 264-272; - Taylor, Ernest: The Valiant Sixty. London 1947; - Brockbank, Elisabeth: Edward Burrough. A wrestler for truth, 1634-1662. London 1949; - Edward Burrough of Underbarrow. In: Lambert, David Willoughby: The Quiet in the Land. Some Quaker Saints challenge us today. London 1956, 16-20; - Creasey, Maurice A.: Early Quaker Christology. With Special Reference to the Teaching and Significance of Isaac Penington. 1616-1679. An Essay in Interpretation. Diss. Leeds 1956; - Vann, Richard: The Social Development of English Quakerism, 1655-1755. Cambridge 1969; - Reay, Barry: The Quakers and 1659. Two newly discovered broadsides by Edward Burrough. In: The Journal of the Friends’ Historical Society, LIV, 2, 1977, 101-111; - Greenwood, John Ormerod: Signs of Life. Art and Religious Experience. London 1978; - McGregor, James F.: Ranterism and the Development of Early Quakerism. In: Journal of Religious History, IX, 1977, 349-363; - Frost, William: Burrough, Edward (1632-1663). In: Greaves, Richard; Zaller, Robert (Hrsg.): Biographical Dictionary of British Radicals in the Seventeenth Century. I. Hassocks 1982, 107-108; - Hill, Christopher: The Experience of Defeat. Milton and some contemporaries. New York 1984; - Kuenning, Larry: “Miserable Comforters”. Their effect on early Quaker thought and experience. In: Quaker Religious Thought, 76, 1992, 45-59; - Mari Grego, Marco: Religione e politica nella rivoluzione inglese. Il casa di Edward Burrough, predicatore del movimento Quacchero tra 1652 e 1661. Laureatsarbeit, Milano 1993; - Bailey, Richard: New Light on George Fox and Early Quakerism. The making and unmaking of a God. Lewiston 1993; - Warren, Emlyn (Hrsg.): Richard Farnsworth 1657, Edward Burrough 1657. Oxford um 1999 (Quaker Declarations of Faith, I); - Skidmore, Gil: Edward Burrough 1633?-1663. In: Ders.: Dear Friends and Brethren. 25 short biographies of Quaker men. Reading 2000, 6-7; - Kuenning, Lawrence S.: The Bunyan-Burrough Debate of 1656-57. Analyzed Using a Computer Hypertext. Diss. Westminster 2000; - Moore, Rosemary: The Light in Their Consciences. Early Quakers in Britain, 1646-1666. Diss. University Park 2000.

(Erstveröffentlichung BBKL, Bd. 20, 2002, Sp. 257-283)