yesterday, an outcast now!" Such is the sense of his expressions; but far more severely felt than his earthly trials, was the indwelling sin which he had tried in vain to cast out, and the gloom that his failure brought upon his soul. Who can read the following letter to Eudoxius the rhetorician without feeling for him? "You interrogate me on the state of my affairs. They are indeed hapless. Of Basil I am bereaved; of Cæsarius I am bereaved; my brother in the spirit, and my brother in the flesh, τον πνευματικών αδελφον, και τον σωματικον. Μη father and my mother have departed from me; my body is bent with sickness; old age is on my brow; cares perplex me; anxieties distract me; my friends are faithless, and the church is without a pastor. Joy is dead: sorrow is young and vigorous. My voyage is in the night; the storm is loud; no beacon shines; Jesus sleeps. What am I yet to suffer? One only remedy presents itself to my afflic tions, and that is death. But there is a world to come; and at the nature of that world I TREMBLE, instructed by the sufferings of the present.” It is plain then, considering the expectations and wishes of Gregory Nazianzen, that the ascetic life was in his case a complete failure; and a slight acquaintance with practical and experimental Christianity will enable us to detect the causes of his defeat. He erred in calculating upon having the sinful tendencies of his nature destroyed, and expatiating in soul with perfect freedom in a region of ethereal purity and love while yet in the body; he depended too much upon the ascetic discipline being a means of spiritual good in itself without reference to the Lord the Sanctifier; he did not clearly understand the doctrine of justification by faith, and hence the felt motions of sin within him, led him to suspect his interest in the promises of grace; and I see every reason to conclude that he would have been a happier man, if not a better Christian, had he given vent to the promptings of a naturally affectionate spirit, in showing forth the "charities," the "humanities" of domestic life. Called to contend with difficulties, he too often went forth single-handed to the encounter, and was overborne in the conflict. His native temperament rendered him alive to the least degree of obloquy, and however severely he disciplined the body, yet neglecting to fortify the spirit within with the sacred principles of faith and hope, he sunk at times into complete despondence, under the scorn of the world, and the opposition of the church. Whatever might be the general worth and probity of his character, and this is to be highly esteemed, to the last he was encompassed with the infirmities of the flesh and of the spirit, and too often for his peace was he subdued by them, because in his own strength he met their strivings: thus is he a striking instance of the weakness of human nature in itself, when most highly accomplished, in contending with the corruptions it inherits, and the temptations to which it is exposed. But as the abuse of a thing is no argument against its use, so it follows not, because the old ascetic life failed in effecting what was proposed by it, therefore no part of it is applicable to us, and may not be beneficially employed. I believe that more bodily self-denial than what usually obtains among Christians, is commanded by the precepts of the New Testa ment, is sanctioned by its examples, and is recommended by the benefits that have resulted from it. Paul states the conduct which he 66 pursued with reference to the incorruptible crown-"I therefore so run, not as uncertainly," adnλws, ignorantly-then he adds, "I keep under my body, and bring it into subjection,"-and hence his triumphant testimony, so fight I, not as one that beateth the air.” I therefore commend to the thoughtful believer, the discipline which the apostle observed in connexion with faith in the atoning Saviour and prayer for the sanctifying Spirit, not only as a more excellent way" than that which the Greek father pursued, but as a rebuke to the fleshly ease which at present largely prevails in the church. June 16. 66 M. FRAGMENTS OF PURITAN HISTORY. No. VI. THE principles and intentions of the Puritans, as the common lot of reformers, were not only misunderstood, but also maligned and misrepresented. Their enemies, who had all power in their hands, suppressed both the freedom of speech, and the liberty of the press; while they used every practicable means to prevent their real sentiments appearing before the eye of the public; yet, with watchful assiduity, they diffused the slanderous reports and groundless accusations of those who sought to injure them. They had, therefore, only one alternative, that of offering their humble and importunate supplications to those in power. The Lord Rich, already noticed, had retained Mr. Wright as preacher in his house, had espoused his puritanic sentiments, and had requested Bishop Aylmer to license him to preach in his diocese; and for these offences, remarkable as it may seem, he was twice convened before Aylmer and the high commission, and cast into prison.* His lordship having endured long and disgraceful confinement in the Fleet, presented the following petition to the Lord Treasurer Burghley: "Right Honourable and my special good Lord, "As my great necessity and oppressed state enforce me to unfold my grief, and to stretch out my hand for comfort; so the wisdom and judgment lodged in your honourable breast, ever shining in your mild and sweet countenance, and the fever of love which always hath affected my heart, as the Lord knoweth, towards you, no less emboldens me to consider my love herein, and to flee for succour to your Lordship's most wise pity and compassion. Wherefore in this my wearisome charge, and sharp imprisonment, most humbly craving again your Lordship's assistance, and favourable means for the redress thereof, For when I call to mind what I have endured, flowing from a most loyal heart, which both in liberty and restraint, I had still kept to refer myself to her highness's laws; and that settled purpose and endeavour which daily rested in me, to advance, by all means I could, the religion of God, now established in these her highness's dominions, (which in his abundant mercy I pray may be continued and enlarged for ever,) that maketh me a little to lift up my heart, and yield me some cheer in these hardest bonds. "Notwithstanding when I weigh the hard portion that is now allotted me, * Strype's Aylmer, pp. 85, 86. and in what sort, and with whom I suffer, it breeds no less astonishment than the officer doth report. But when I hear of the sharp and great threatenings which my enemies are all urging against me, as though their malice and will were law, as though the sword were wholly remitted into their hands, and, finally, sustaining this undeserved revenge, and finding now so few friends that will either regard the reverence of my rank, or press others for the ease of this my smart; I am, my good lord, even well nigh discomforted, and ready to faint under the burden thereof. Oh, that it might please you to take into your honour's consideration of my long imprisonment, impoverished estate, charge of wife and children, and, lastly, as most weighty, her Majesty's most undeserved displeasure towards me; to report my great distress, and to become my so special patron, as, through your honourable means, to procure my release; that obtaining it, I might next, under God and her Majesty, so use the noble bond of my debt to you and your lordships. "I have now of late renewed my supplications to your honour and the rest of the lords of her Majesty's most privy council; to that end, that I might obtain her Majesty's gracious favour and good opinion; and therein withal the best of his blessings which the Lord of heaven doth witness with me, is the benefit I long after, and the blessing I pray for. The eternal Spirit, comforter of all, pour out his abundant mercies upon you, to live in godlike fear now, and afterwards endue your honour with everlasting happiness. Amen. April 14, 1582. "Your honour's in all humble duty, most ready to be commanded, "RICHARD RICH, prisoner in the Fleet.”* The suffering puritans had many friends in the higher ranks of society who espoused their cause, and sought to diminish their afflictions. Of this number was Lady Bacon, widow of the celebrated Lord Keeper Bacon; who, from the tenderest sympathy, addressed the following letter to Lord Burghley, earnestly soliciting that the puritans "might be allowed to show their reasons to her Majesty or the Lords of the Council." Though without date, it was written in 1584, the year of the Lambeth conference. "My especial good Lord, "I know it becomes me not to be troublesome to your honour at any time, but now chiefly in this season of your greatest affairs, and small or no leisure; but because yesterday morning's speech, as in that I was extraordinarily admitted by your lordship's favour; so fearing to stay too long, I could not so plainly speak, nor so well receive your answer, as I would truly and gladly in that matter. I am bold by this writing to enlarge the same more plainly. If it may please your good lordship, the report of the late conference at Lambeth hath been so handed to the discrediting of those learned men, who labour for the right reformation in the ministry of the gospel, that it is no small grief of mind to the faithful preachers. Because the matter is thus by the other side carried away, as though their cause could not be sufficiently warranted by the word of God. For which proof, they have long been sad suitors; and would still most humbly crave both of God in heaven, whose cause it is, and of her Majesty, their most excellent sovereign here on earth, that they might obtain quiet and conve nient audience, either before her Majesty herself, whose heart is in God's hand, to touch, and to turn, or before your honours of the council, whose wisdom they greatly reverence. And, if they cannot strongly prove before you out of the word of God, that reformation which they have so strongly called and urged, to be according to Christ's own ordinance, then to let them be rejected with shame out of the church for ever. "That this may be the better done to the glory of God, and our understanding of this great cause, they first require leave to assemble, and to consult together * Lansdowne's MSS. Vol. xxxvi. No. 67. purposely, which they have forborne to do for avoiding suspicion of private conventicles. For hitherto, though in some writings they have declared the state of their cause; yea, of God's cause; yet were they never allowed to confer together, and so together to be heard fully. But now some one, and then some two, called upon a sudden unprepared, to meet four prepared to catch them, rather than gravely and modestly to be heard, to defend their right and good cause. For such weighty conference, therefore, they appeal to her Majesty and her honourable wise council, whom God hath placed in the highest authority, for the advancement of his kingdom; and refuse the bishops for judges; who are parties, and partial in their own defence; because they seek worldly ambition more than the glory of Christ. "For my own part, my good lord, I will not deny, but, as I may, I hear them in their public exercises, as a chief duty commanded by God; and I also confess, as one that hath found mercy, that I have profited more in the inward, feeling knowledge of God's holy will, though but in a small measure, by such sincere and sound opening of the Scriptures by an ordinary preaching within these seven or eight years, than I did by hearing occasional sermons at Paul's well nigh twenty years together. I mention this unfeignedly the rather to excuse this my boldness toward your lordship, humbly beseeching your lordship to think upon their suit; and as God shall move your understanding and heart to further it. And, if opportunity will not be had as they request, yet I once again in humblewise a suitor unto your lordship, that you would be so good as to choose two or three of them, which your honour liketh best, and license them before your ownself or others at your pleasure, to declare and to prove the truth of the cause with a quiet and an attentive ear. I have heard them say, they will not come to dispute and argue to breed contention, which is the manner of the bishop's hearing; but to be suffered patiently to lay down before them that shall command they are then excepted, how well and certainly they can warrant by the infallible touchstone of the word, the substantial and main ground of their cause. Surely, my lord, I am persuaded you would do God acceptable service herein; and for the very entire affection I owe and do bear unto your highness, I wish from my heart, that, to your other rare gifts, you were fully instructed and satisfied in this principal matter, so contemned of the Rabbins, to the dishonouring of the gospel so long among us. I am so much bound to your lordship for your comfortable dealing towards me and mine, as I do incessantly desire, that, by your lordship's means, God's glory may be more and more promoted, the grieved godly comforted, and you and your lordship's abundantly blessed. None is privy to this. And, indeed, though I hear them, I see them very seldom. I trust your lordship will accept in best part my best meaning. "In the Lord dutifully and most heartily, "A. BACON." Mr. Daniel Dyke, the worthy author of "The Mystery of SelfDeceiving," and other valuable publications, having been seven years minister at Coggleshall, in Essex, was suspended by Bishop Aylmer, and driven out of the county. He next settled at St. Albans, where his ministry was eminently acceptable and useful; and, in this situation, he was affectionately patronised, and, in a great measure, supported by Lady Bacon, who was no doubt one of his hearers, and whose epistle to Lord Burghley we have now transcribed. Under these favourable auspices, he had a gratifying prospect of usefulness; but here also Bishop Aylmer suspended him from his ministry, and treated him with extreme inhumanity. The parishioners, as sheep without a shepherd, presented the following petition, dated Novem N. S. VOL. IV. Lansdowne's MSS. Vol. 904, No. 49. 3 Y ber 7, 1589, and signed with their own hands,-" To the Right Honourable Sir William Cecil, Knight, Lord Burghley, Lord Treasurer of England, and one of her Majesty's most honourable Privy Council." "May it please your honourable good lordship to understand the lamentable estate and condition of your poor supplicants, the inhabitants of the parish of St. Michael's, in St. Albans. We being a people that have always lived almost without any ordinary preaching, until within these four or five years; by means whereof, we knew not aught what belonged to God, what belonged to our prince, to our neighbours, neither to our families, to bring them up in that obedience and subjection which is meet. Neither did we know how to keep them from such abuses as are common in the world; so that ignorance and disorder was upon us, and upon ours for want of teaching. Of late it pleased the Lord in great mercy to visit us with the means of our salvation, the ordinary ministry of the word; and through the godly endeavours of our very good patroness, the Lady Bacon, at her special and almost only charge, we enjoyed one Mr. Dyke, a preacher authorized; who, according to his function, hath been painful and profitable, and both in life and doctrine, hath carried himself peaceably and dutifully amongst us; so as no man can justly find fault with him, except of malice some who are ill-disposed persons, and cannot abide to hear their faults reproved by the word of God, do for that cause set themselves against him, by slanders, and such like practices, labouring in all places to their uttermost to discredit him, and to hinder the course of his ministry; yet none of them all, in the least show of evil, are able to touch him. Through his preaching, many have been brought from their ignorance and evil ways to a better life, to be diligent hearers of God's word, willing to do every service of the prince, ready to distribute to the poor, having our servants in better order and government than in time past. "Now, may it please your good lord to understand, that this our preacher is suspended by the Bishop of London; and so we are now as sheep without a shepherd, exposed and laid open to manifold dangers, even to return to our former ignorance and cursed vanities. We are no better than our fathers, who, in the absence of their good guides, corrupted themselves, and were soon turned from the ways which God prescribed them. The Lord hath spoken it, and, therefore, it must needs stand inviolably true, where there is no vision the people perish. Now we having had some experience of your honourable care heretofore, in the like case, for which all thankfulness due we acknowledge, that through your means we have enjoyed this benefit of the word preached, we are in this our present distress, emboldened to become most humble suiters and peti tioners next after God unto your honour, that in regard of so many benefits we had by preaching, and in respect of this great loss now before us, by want whereof we are spoiled of our comfort, weakened to God-ward, and made more unfit for every good service, and necessary work:-that it would please your good lordship, in the bowels of your honourable compassion, to pity us in this our present misery, and to become so favourable unto us, as by your means, we may again enjoy our preacher. For through your honourable and worthy part to this poor church and people of God, we, our wives, and our children, shall be bound always to pray unto the Almighty for his favour, mercy, and blessing to be upon you and your's for ever, both here and in the world to come." The Lord Treasurer having received this petition, and having a very high opinion of the character and abilities of Mr. Dyke, immediately interposed and recommended the bishop to restore him to his ministry, until he should be found guilty of some offence deserving of censure. This, however, was unavailing; and Bishop * Lansdowne's MSS. Vol. lxi. No. 23. |