Mr. Case had been there for some years, and the parishioners were now divided about a successor; some would have an Independent, others a Presbyterian, and there were several meetings and competitions, but no agreement, nor like to be; whereupon Mr. Robinson desired he might put one into the pulpit until they could agree; and said they should choose whether they should pay him or not. And so he got the pulpit and put Mr. Farindon into it, which he kept two or three years. I went home and told my father I had found a church where he might safely go, where was room enough, and where he might hear a most excellent orthodox preacher. My grandmother, Mrs. Moundeford, then dwelt in that parish; so the next Sunday my father and myself went thither, and Mr. Farindon preached again; my father's coach standing in the street near the church, gave occasion to some to look in, and in a short time the congregation so increased that it was very difficult to get a place.1

Farindon was an intimate friend of the memorable John Hales; and Aubrey, amidst his charming gossipings, enables us to picture the latter spending much of his time at Lady Salter's, at Eton, he having been a fellow of the College there. "He lodged, after his sequestration, at the next house, the Christopher Inn, where I saw him, a pretty little man, sanguine, of a cheerful countenance, very gentle and courteous. I was received by him with much humanity. He was in a kind of violet-coloured cloth gown, with buttons and loops, (he wore not a black gown), and was reading Thomas à Kempis; it was within a year before he deceased. He loved canary, but moderately, to refresh his spirits. He had a bountiful mind."2

1 Abridged from the Autobiography of Sir John Branston, quoted in the Ecclesiastic, October, 1853.

Aubrey's Letters, iii. 363.

Dr. Nathaniel Hardy-author of a somewhat famous Exposition of the first epistle of John, and an Episcopalian of the Puritan school-continued to minister in St. Dionysius Backchurch, in Fenchurch Street, one of the buildings destroyed by the Fire of London. He preached a funeral sermon upon the death of Charles I., and annually commemorated "the royal martyrdom." At his "loyal lecture," collections were made on behalf of the deprived clergy; yet, notwithstanding his royalist sentiments, the bold preacher remained unmolested. Some of the episcopal clergy became chaplains, of which we have an interesting example in the life of Dr. Richard Sherlock, uncle of Dr. Wilson, the celebrated Bishop of Sodor and Man. Driven by the troubles of the time to seek shelter in Oxford, he afterwards found refuge in the family of Sir Robert Bradrosse, of Borwick, in Lancashire. There, as we learn from a memoir of him by his eminent kinsman, he proved his ministerial fidelity by rebuking the evils which he witnessed amongst the Royalists, and by expostulating with his patron. "He desired him to consider what injury he did to the distressed Church, for which he always expressed so commendable a zeal. He intimated to him that this was both the cause of her sufferings, and that which made her the scorn of her enemies, that her friends did her more dishonour than they could do her hurt; so that she may truly say, in the words of Zechariah, 'These are the wounds which I received in the house of my friends.' "2

There remained a number of Episcopalians who did not conform in any way to the new order of things. They were deprived of their preferments, and it will be

1 Wood's Ath. Ox., ii. 465.

Life prefixed to Sherlock's Practical Christian, p. 24, 25.

our endeavour now to trace their fortunes. with the deprived prelates.

We begin

Godfrey Goodman, Bishop of Gloucester, died in the year 1655, after having run a remarkable career. It is said that an entry in a volume now in the Chapter Library at Gloucester corroborates the suspicion of his early leaning to Romanism. As early as the year 1626 he found himself in trouble on account of a sermon he had preached, in which he had asserted the doctrine of the real presence. Perhaps the consciousness of his tendencies led him to wish to have a coadjutor in his episcopal office, and then eventually to resign his bishopric ;-a wish which is made apparent in a letter written to him by Archbishop Laud, in the year 1634.2 When the canons were submitted to the Convocation of 1640, he at first refused to sign them; 3 for which, as Fuller states, he was sent to the Gatehouse, where he got by his restraint what he never could have gained by his liberty, namely, of one reputed popish, to become for a short time popular, as the only confessor suffering for not subscribing the canons. Nalson says nothing respecting his imprisonment, but only mentions that Goodman refused a second and a third time, and then at last put his hand to the book, declining to say that he did so ex animo. Laud told him that his refusal proved him to be a Papist, or a Socinian, or a sectary. This conclusion he himself denied, but Nalson adds, it "proved true, for he died a Papist.” 5

4

3

1 Hand Book to Western Cathedrals, p. 56.

2 The letter, dated September 13th, 1634, (State Papers,) published in Laud's Works, vii. 88, is a very curious one, and expresses strong disapproval of Goodman's conduct.

3 See Laud's Works, iii. 287.

4 Church Hist., iii. 409.

5 Nalson's Col. i. 371, 372.

There is an interesting account of Goodman in the Ecclesiastic, November, 1852, with extracts from his writings. He wrote a book on the Two Great Mysteries, The Trinity and the Incarnation, which,

A contrast to Goodman is found in Ussher. Upon his leaving Oxford, where last we met him, and his proceeding to visit Lady Stradling, at her Castle of St. Donate's, in Glamorganshire, there occurred to this eminent Divine an odd adventure, which indicates what must have been the state of the country and the circumstances of travelling at that period. The Welsh then being in a state of rebellion against English governors-as the ejected Primate of Ireland, with his daughter, were quietly riding along the road, they fell into the hands of some straggling insurgents, who dragged them from their horses, and stripped them of their baggage. Books and MSS. were wantonly strewed about the highway; but the respect in which the Prelate was held appears when we learn, that the neighbours from time to time brought back to him his scattered treasures, so that on their being put together he"found not many wanting." Coming to London he filled the office of preacher at Lincoln's Inn, employing his leisure from public duty upon that wonderful monument of learning, his "Annals of the Old Testament," in which he unfolded a system of chronology, since widely adopted in the reformed churches. Cromwell sent for Ussher, and conversed with him upon the promotion of the Protestant religion at home and abroad; at the same time offering him a lease of certain lands pertaining to the see of Armagh. When failure of sight and other infirmities had unfitted the Bishop for preaching any longer, he resigned his office at Lincoln's Inn, and sought in seclusion the consolations of that Gospel which he had faithfully proclaimed. When Cromwell published his

strange to say, he dedicated to Oliver Cromwell,-"with flattery," observes Echard "and a servile petition for

hearing his cause and doing justice to him."

1

Elrington's Life of Archbishop Ussher, 244.

ordinance against the Episcopalian clergy, they requested Ussher to employ his influence to mitigate the severity of his Highness's anger.1 He succeeded at first in obtaining from the Protector a promise that the Episcopalians should be unmolested, if they did but quietly submit to the government of the Commonwealth, a promise which was as much as could be fairly expected; but, during a second interview, Cromwell confessed that his Council had advised him not to grant any indulgence to persons so implacably disaffected as the Episcopalians were, since it might prove very dangerous to the State. Anything which passed between two such men is interesting to posterity; and therefore a further story is preserved, to the effect, that Cromwell-suffering at the time from a boil- remarked to his right reverend visitor, "If this core were once out, I should be soon well." "I doubt the core lies deeper," is the reported reply. "There is a core in the heart which must be taken out, or else it will not be well." Ah," rejoined the Protector," so there is indeed." Supposing the story to be true, the self-application of such reproof did no less credit to Cromwell, than its honest administration did to Ussher. Leaving the smoke and bustle of London for the breezy downs and rural scenery of Reigate, the aged scholar there pursued his studies so far as failing strength permitted him; and, there, with a calm mind, joining in prayer with the chaplain of the Countess of Peterborough, he at once ended his days and his sorrows. The Protector ordered a public funeral for the deceased

"The poor orthodox clergy have passed one Sunday in silence. The Bishop of Armagh hath been with Cromwell about them, it is feared to little purpose, yet some Court holy

water was bestowed on the old man, besides a dinner and confirmation of Church leases to him in Ireland." -State Papers Dom., 1655-56, 10th-20th January.