middle ages to the secular clergy, and, like them, they exercised large popular influence; like them too, they received large popular contributions; and also like them, in some cases, they were found in painful rivalry and collision with parochial incumbents. Another form of Puritan activity appeared in the institution of a body of trustees for the purchase of impropriations, with a view to secure as many livings as possible for ministers of Puritan opinions-a proceeding closely imitated in recent times by religious laymen, who buy advowsons for Evangelical clergymen. Fuller, who, in his own droll style, tells us of the twelve trustees, that four were "divines to persuade men's consciences; four lawyers to draw all conveyances; and four citizens who commanded rich coffers''-goes on to observe what incredibly large sums were advanced in a short time, and that it was verily believed, "if not obstructed in their endeavours, within fifty years, rather purchases than money would have been wanting.' Puritans disliked ceremonies. Earnest as to the spirit of worship, they cared little-often not enough-about forms. These men did not study, and could but imperfectly understand, the æsthetics of religion-as some people now call that which relates to seemly and expressive modes of divine service, dictated by propriety, common sense, and good taste. But beyond this, and chiefly, they had conscientious scruples respecting observances, to which, no doubt, with equal conscientiousness, the rulers of the Church attached importance. If conscience, on the one side, had been content to practice and not impose; conscience, on the other side, would have been saved the pain of resistance, if not the trouble of protest. The 1 Fuller's Church History, iii. 362. two parties were ever coming into dogged antagonism— prelates, zealous for uniformity, and Puritans as zealous against it. The latter, if ministers, would not wear the surplice, or read the whole liturgy; if people, they would not recite the creed after the minister, nor repeat the responses in the Litany and after the Ten Commandments; they would sit when they ought to stand, or stand when they ought to kneel, or remain erect when they ought to bow; ministers would preach when they were required to catechise; people wanted lecturers when they had only rectors or curates. Rather than yield in these matters they would suffer anything. Their oppressors called them proud," ""self-conceited," "malapert," "puffed up by popular vogue,' "indiscreet," "hollow pillars of Puritanism." They retorted that Popery was overflowing the land, and they prayed that the Spirit of the Lord would lift up a standard against it. To repress these disorders, articles of visitation were drawn up more carefully than ever, with an increase of minuteness and stringency; and these were sent to churchwardens and sidesmen. But the power of spiritual courts, and episcopal and archidiaconal authority were set at nought by Puritan Protestants. It was asserted by some of the stiffer sort that bishops have no right to hold visitations without express commission under the great seal, or to tender articles unless made by Convocation and ratified by Parliament. People were advised to keep the visitation articles "for waste paper, or to stop mustard-pots." Citations to spiritual courts should be disregarded, it was said, unless the courts were held by royal patent and the processes were in the King's name. "Depart without more ado," advised these 1 See Cal. Dom., 1633-4, p. 298. E hasty disposers of ecclesiastical law; "if they excommunicate you it is void—you may go to Church notwithstanding. If all subjects will take this course, they will soon shake off the prelates' tyranny and yoke of bondage, under which they groan through their own defaults and cowardice."1 Such was the spirit shown by some; but in many cases the ecclesiastical powers could not be so trifled with, and Puritans suffered fines and imprisonment. Rather than endure this injustice many preferred exile; some retired to Holland; others to the shores of New England. Six-score passengers, it was reported, were going out in two ships, and six hundred more were prepared to follow. Such swarms of emigrants alarmed 1 Cal. 1633-4, p. 345.- The cases of Samuel Ward, Anthony Lapthorne, and George Burdett, noted Puritan ministers, are largely illustrated in the Cal. Dom. 1634-5, 361, 263, 537. Mr. Bruce notices that Ward, who suffered so much from the High Commission Court, appears himself as a complainant against certain persons at Ipswich holding Anti. nomian opinions, 1635-6, Pref. xxxvii. Illustrations appear amongst the State Papers of the popularity of Puritanism. Dr. John Andrewes writes to the Chancellor of Lincoln, (dated June 5, 1634, Beaconsfield) acknowledging a request to preach a visitation sermon :-" He is contented to show his obedience, howbeit he knows that any other priest in those parts would be better accepted both of laity and the generality of the clergy; and the main reason is, because he is not of the new cut, nor anywise inclining to Puritanism, wherewith the greatest number (both of priests and people) in those parts are foully tainted, insomuch that he is called the most godly who can and will be most disobedient to the orders of the Church. He enumerates things out of order in his own parish. 1. No terrier of Church lands. 2. Elections held in the church. 3. Gadding on Sundays to hear Puritanical sermons in other parishes. 4. Few come to church on holidays. 5. Many sit at service with their hats on, and some lie along in their pews. 6. Many kneel not at prayers, nor bow at the name of Jesus, &c. 7. The churchwardens do not levy the 12d. from those who absent themselves from divine service."-Cal. Dom., 1634-5, June 5, p. 64. Complaints were made of people forsaking the parish churches.— Ibid., p. 149. their neighbours, who complained of the decrease of the king's people, the overthrow of trade, and the augmented number of those who were disaffected towards episcopacy.1 But the drain went on, the Puritans saying, "The sun of heaven doth shine as comfortably in other places'; the sun of righteousness much brighter; better to go and dwell in Goshen, find it where we can, than tarry in the midst of such an Egyptian darkness as is falling on this land." This was in the spirit of Dante, who, when an exile from his beloved home on the Arno, asked, "Shall I not everywhere behold the light of the sun and of the stars?-Shall I not everywhere under Heaven be able to enjoy the most delightful truths?" Baxter has embodied the sentiment in one of his hymns: "All countries are my Father's lands, Thy sun, Thy love doth shine on all; "No walls, nor bars, can keep Thee out, The street of heaven it walks about, Such men were not likely to be subdued by persecution; they had caught a spirit which all the violence in the world could not crush; and the only results of that violence were the increase of their own constancy, surrounded by the honours of spiritual heroism, and the infamy which will for ever rest on the memory of their cruel oppressors. It must not be supposed that their cause was un patronized by men of influence, or their case unheard in the halls of Parliament. They had friends amongst the noble; and patriotic tongues were eloquent on their behalf in the House of Commons. Though for a while protest did not avail against their persecution, in the end it bore for the persecutors bitter fruit. It made way for the exposure and chastisement of their guilt, and was neither forgotten nor found to be ineffective, when, in the dispensations of a righteous Providence, a day of retribution came. Puritanism was a reaction against Anglicanism. It was an assertion of the right of private judgment against Church decisions, of the exclusive authority of Scripture against tradition, and of the simplicity of worship against elaborate ceremonialism. The intense horror of Popery felt by the Puritans was deepened by the papistic practices. of the Anglicans. The strict observance of the Sabbath was made still more strict by the publication of the "Book of Sports," and by the practical depreciation of the Lord's day through the immense importance attached to Church festivals. The defection of the High Church party from the Evangelical creed, and still more from the evangelical spirit of the Reformers, riveted closely the attachment of the Puritans to the articles and homilies, as distinguished from the liturgy and rubric; and made them more full and earnest in exhibiting the freedom of salvation through the atonement of Jesus Christ, and the new birth of the Spirit of God. Also the working out of Arminian. principles in unevangelical ways drove the Puritans into sharper and more rigid forms of Calvinistic speculation. But, happily for the fame of the latter, they were led, by the persecution they suffered, to connect themselves with the friends of political liberty; and thus to share in the honour belonging to the noble band of patriots, who, not |