Kitobni o'qish: «For Faith and Freedom»

CHAPTER I.
FAREWELL SUNDAY

The morning of Sunday, August 23, in the year of grace 1662, should have been black and gloomy with the artillery of rolling thunder, dreadful flashes of lightning, and driving hail and wind to strip the orchards and lay low the corn. For on that day was done a thing which filled the whole country with grief, and bore bitter fruit in after years, of revenge and rebellion. And, because it was the day before that formerly named after Bartholomew, the disciple, it hath been called the Black Bartholomew of England, thus being likened unto that famous day (approved by the Pope) when the French Protestants were treacherously massacred by their King. It should rather be called 'Farewell Sunday' or 'Exile Sunday,' for on that day two thousand godly ministers preached their last sermon in the churches where they had laboured worthily and with good fruit, some during the time of the Protector, and some even longer, because among them were a few who possessed their benefices even from the time of the late King Charles the First. And, since on that day two thousand ministers left their churches and their houses, and laid down their worldly wealth for conscience' sake, there were also, perhaps, as many wives who went with them, and, I dare say, three or four times as many innocent and helpless babes. And, further (it is said that the time was fixed by design and deliberate malice of our enemies), the ministers were called upon to make their choice only a week or two before the day of the collection of their tithes. In other words, they were sent forth to the world at the season when their purses were at the leanest; indeed, with most country clergymen, their purses shortly before the collection of tithes have become well-nigh empty. It was also unjust that their successors should be permitted to collect the tithes due to those who were ejected.

It is fitting to begin this history with the Black Bartholomew, because all the troubles and adventures which afterwards befell us were surely caused by that accursed day. One know not certainly, what other rubs might have been ordained for us by a wise Providence (always with the merciful design of keeping before our eyes the vanity of worldly things, the instability of fortune, the uncertainty of life, and the wisdom of looking for a hereafter which shall be lasting, stable, and satisfying to the soul). Still, it must be confessed, such trials as were appointed unto us were, in severity and continuance, far beyond those appointed to the ordinary sort, so that I cannot but feel at times uplifted (I hope not sinfully) at having been called upon to endure so much. Let me not, however, be proud. Had it not been for this day, for certain, our boys would not have been tempted to strike a blow – vain and useless as it proved – for the Protestant religion and for liberty of conscience: while perhaps I should now be forbidden to relate our sufferings, were it not for the glorious Revolution which has restored toleration, secured the Protestant ascendancy, and driven into banishment a Prince, concerning whom all honest men pray that he and his son (if he have, indeed, a son of his own) may never again have authority over this realm.

This Sunday, I say, should have wept tears of rain over the havoc which it witnessed; yet it was fine and clear, the sun riding in splendour, and a warm summer air blowing among the orchards and over the hills and around the village of Bradford Orcas, in the shire of Somerset. The wheat (for the season was late) stood gold-coloured in the fields, ready at last for the reaper; the light breeze bent down the ears so that they showed like waves over which the passing clouds make light and shade; the apples in the orchards were red and yellow, and nearly ripe for the press; in the gardens of the Manor House, hard by the church, the sunflowers and the hollyhocks were at their tallest and their best; the yellow roses on the wall were still in clusters; the sweet-peas hung with tangles of vine and flower upon their stalks; the bachelors' buttons, the sweet mignonette, the nasturtium, the gillyflowers and stocks, the sweet-williams and the pansies, offered their late summer blossoms to the hot sun among the lavender, thyme, parsley, sage, feverfew, and vervain of my Lady's garden. Oh! I know how it all looked, though I was then as yet unborn. How many times have I stood in the churchyard and watched the same scene at the same sweet season! On a week-day one hears the thumping and the groaning of the mill below the church; there are the voices of the men at work – the yo-hoing of the boys who drive; and the lumbering of the carts. You can even hear the spinning-wheels at work in the cottages. On Sunday morning everything is still, save for the warbling of the winged tribe in the wood, the cooing of the doves in the cote, the clucking of the hens, the grunting of the pigs, and the droning of the bees. These things disturb not the meditations of one who is accustomed to them.

At eight o'clock in the morning, the Sexton, an ancient man and rheumatic, hobbled slowly through the village, key in hand, and opened the church-door. Then he went into the tower and rang the first bell. I suppose this bell is designed to hurry housewives with their morning work, and to admonish the men that they incline their hearts to a spiritual disposition. This done, the Sexton set open the doors of the pews, swept out the Squire's and the Rector's in the chancel, dusted the cushions of the pulpit (the reading-desk at this time was not used), opened the clasps of the great Bible, and swept down the aisle: as he had done Sunday after Sunday for fifty years. When he had thus made the church ready for the day's service, he went into the vestry, which had only been used since the establishment of the Commonwealth for the registers of birth, death, and marriage.

At one side of the vestry stood an ancient, black oak coffer, the sides curiously graven, and a great rusty key in the lock. The Sexton turned the key with difficulty, threw open the lid and looked in.

'Ay,' he said, chuckling, 'the old surplice and the old Book of Common Prayer. Ye have had a long rest; 'tis time for both to come out again. When the surplice is out, the book will stay no longer locked up. These two go in and out together. I mind me, now' – Here he sat down, and his thoughts wandered for a space; perhaps he saw himself once more a boy running in the fields, or a young man courting a maid. Presently he returned to the task before him, and drew forth an old and yellow roll which he shook out. It was the surplice which had once been white. 'Here you be,' he said. 'Put you away for a matter of twelve year and more and you bide your time; you know you will come back again; you are not in any hurry. Even the Sexton dies; but you die not, you bide your time. Everything comes again. The old woman shall give you a taste o' the suds and the hot iron. Thus we go up and thus we go down.' He put back the surplice and took out the great Book of Common Prayer – musty and damp after twelve years' imprisonment. 'Fie!' he said, 'thy leather is parting from the boards, and thy leaves they do stick together. Shalt have a pot of paste, and then lie in the sun before thou goest back to the desk. Whether 'tis Mass or Common Prayer, whether 'tis Independent or Presbyterian, folk mun still die and be buried – ay, and married and born – whatever they do say. Parson goes and Preacher comes; Preacher goes and Parson comes; but Sexton stays' – He chuckled again, put back the surplice and the book, and locked the coffer.

Then he slowly went down the church and came out of the porch, blinking in the sun, and shading his old eyes. He sat down upon the flat stones of the old cross, and presently nodded his head and dropped off asleep.

This was a strange indifference in the man. A great and truly notable thing was to be accomplished that day. But he cared nothing. Two thousand godly and learned men were to go forth into poverty for liberty of conscience – this man's own minister was one of them. He cared nothing. The King was sowing the seed from which should spring a rod to drive forth his successor from the kingdom. In the village the common sort were not moved. Nothing concerns the village folk but the weather and the market prices. As for the good Sexton, he was very old: he had seen the Church of England displaced by the Presbyterians and the Presbyterians by the Independents, and now these were again to be supplanted by the Church of England. He had been Sexton through all these changes. He heeded them not; why, his father, Sexton before him, could remember when the Mass was said in the church, and the Virgin was worshipped, and the folk were driven like sheep to confession. All the time the people went on being born, and marrying, and dying. Creed doth not, truly, affect these things, nor the Sexton's work. Therefore, this old gaffer, having made sure that the surplice was in the place where it had lain undisturbed for a dozen years, and remembering that it must be washed and ironed for the following Sunday, sat down to bask in the sun, his mind at rest, and dropped off into a gentle sleep.

At ten o'clock the bell-ringers came tramping up the stone steps from the road, and the Sexton woke up. At ten they used to begin their chimes, but at the hour they ring for five minutes only, ending with the clash of all five bells together. At a quarter-past ten they chime again, for the service, which begins at half-past ten.

At the sound of these chimes the whole village begins to move slowly towards the church. First come the children, the bigger ones leading those who are little by the hand; the boys come next, but unwillingly, because the Sexton is diligent with his cane, and some of those who now go up the steps to the church will come down with smarting backs, the reward of those who play or laugh during the service. Then come the young men, who stand about the churchyard and whisper to each other. After them follow the elders and the married men, with the women and the girls. Five minutes before the half hour the ringers change the chime for a single bell. Then those who are outside gather in the porch and wait for the Quality.

When the single bell began, there came forth from the Rectory the Rector himself, Mr. Comfort Eykin, Doctor of Divinity, who was this day to deliver his soul and lay down his charge. He wore the black gown and Geneva bands, for the use of which he contended. At this time he was a young man of thirty – tall and thin. He stooped in the shoulders because he was continually reading; his face was grave and austere; his nose thin and aquiline; his eyes bright – never was any man with brighter eyes than my father; his hair, which he wore long, was brown and curly; his forehead high, rather than broad; his lips were firm. In these days, as my mother hath told me, and as I well believe, he was a man of singular comeliness, concerning which he cared nothing. Always from childhood upwards he had been grave in conversation and seriously inclined in mind. If I think of my father as a boy (no one ever seems to think that his father was once a boy), I am fain to compare him with Humphrey, save for certain bodily defects, my father having been like a Priest of the Altar for bodily perfection. That is to say, I am sure that, like Humphrey, he had no need of rod or ferule to make him learn his lessons, and, like that dear and fond friend of my childhood, he would willingly sit in a corner and read a book while the other boys played and went a-hunting or a-nesting. And very early in life he was smitten with the conviction of sin, and blessed with such an inward assurance of salvation as made him afterwards steadfast in all afflictions.

He was not a native of this country, having been born in New England. He came over, being then eighteen years of age, to study at Oxford, that university being purged of malignants (as they were then called), and, at the time, entirely in the hands of the godly. He was entered of Balliol College, of which Society he became a Fellow, and was greatly esteemed for his learning, wherein he excelled most of the scholars of his time. He knew and could read Hebrew, Chaldee, and the ancient Syriac, as well as Latin and Greek. Of modern languages he had acquired Arabic, by the help of which he read the book which is called the Koran of the False Prophet Mohammed: French and Italian he also knew and could read easily. As for his opinions, he was an Independent, and that not meekly or with hesitation, but with such zeal and vehemence that he considered all who differed from him as his private enemies – nay, the very enemies of God. For this reason, and because his personal habits were too austere for those who attained not to his spiritual height, he was more feared than loved. Yet his party looked upon him as one of their greatest and stoutest champions.

He left Oxford at the age of five or six and twenty, and accepted the living of Bradford Orcas, offered him by Sir Christopher Challis of that place. Here he had preached for six years, looking forward to nothing else than to remain there, advancing in grace and wisdom, until the end of his days. So much was ordered, indeed, for him; but not quite as he had designed. Let no man say that he knoweth the future, or that he can shape out his destiny. You shall hear presently how Benjamin arrogantly resolved that his future should be what he chose; and what came of that impious resolution.

My father's face was always austere; this morning it was more serious and sterner than customary, because the day was to him the most important in his life, and he was about to pass from a condition of plenty (the Rectory of Bradford Orcas is not rich but it affords a sufficiency) to one of penury. Those who knew him, however, had no doubt of the course he was about to take. Even the rustics knew that their minister would never consent to wear a surplice or to read the Book of Common Prayer, or to keep holy days – you have seen how the Sexton opened the box and took out the surplice; yet my father had said nothing to him concerning his intentions.

In his hand he carried his Bible – his own copy, I have it still, the margins covered with notes in his writing – bound in black leather, worn by constant handling, with brass clasps. Upon his head he had a plain black silk cap, which he wore constantly in his study and at meals to keep off draughts. Indeed, I loved to see him with the silk cap rather than with his tall steeple hat, with neither ribbon nor ornament of any kind, in which he rode when he afterwards went about the country to break the law in exhorting and praying with his friends.

Beside him walked my mother, holding in her hand her boy, my brother Barnaby, then three years of age. As for me, I was not yet born. She had been weeping; her eyes were red and swollen with tears; but when she entered the church she wept no more, bravely listening to the words which condemned to poverty and hardship herself and her children, if any more should be born to her. Alas, poor soul! What had she done that this affliction should befall her? What had her innocent boy done? For upon her – not upon her husband – would fall the heavy burden of poverty, and on her children the loss. Yet never by a single word of complaint did she make her husband sorry that he had obeyed the voice of conscience, even when there was nothing left in the house, not so much as the widow's cruse of oil. Alas, poor mother, once so free from care! what sorrow and anxiety wert thou destined to endure for the tender conscience of thy husband!

At the same time – namely, at the ringing of the single bell – there came forth from the Manor House hard by the church, his Honour, Sir Christopher, with his family. The worthy knight was then about fifty years of age, tall and handsome still – in his later years there was something of a heavenly sweetness in his face, created, I doubt not, by a long life of pious thoughts and worthy deeds. His hair was streaked with grey, but not yet white; he wore a beard of the kind called stiletto, which was even then an ancient fashion, and he was dressed more soberly than is common with gentlemen of his rank, having no feather in his hat, but a simple ribbon round it, and though his ruffles were of lace and the kerchief round his neck was lace, the colour of his coat was plain brown. He leaned upon a gold-headed cane on account of an old wound (it was inflicted by a Cavalier's musket-ball when he was a Captain in the army of Lord Essex). The wound left him somewhat lame, yet not so lame but that he could very well walk about his fields and could ride his horse, and even hunt with the otter-hounds. By his side walked Madam, his wife. After him came his son, Humphrey, newly married, and with Humphrey his wife; and last came his son-in-law, the Reverend Philip Boscorel, M.A., late Fellow of All Souls' College, Oxford, also newly married, with his wife, Sir Christopher's daughter, Patience. Mr. Boscorel, like my father, was at that time thirty years of age. Like him, too, his face was comely and his features fine; yet they lacked the fire and the earnestness which marked my father. And in his silken cassock, his small white bands, his lace ruffles, and his dainty walk, it seemed as if Mr. Boscorel thought himself above the common run of mankind and of superior clay. 'Tis sometimes the way with scholars and those who survey the world from the eminence of a library.

Sir Christopher's face was full of concern, because he loved the young man who was this day to throw away his livelihood; and although he was ready himself to worship after the manner prescribed by law, his opinions were rather Independent than Episcopalian. As for Mr. Boscorel, who was about to succeed to the ejected minister, his face wore no look of triumph, which would have been ungenerous. He was observed, indeed, after he had silently gone through the Service of the day with the help of the Common Prayer-book, to listen diligently unto the preacher.

The people, I have already said, knew already what was about to happen. Perhaps some of them (but I think not) possessed a copy of the old Prayer-book. This, they knew, was to be restored, with the surplice, and the observance of Holy days, Feasts, and Fasts, and the kneeling at the administration of the Holy Communion. Our people are craftsmen as much as they are rustics; every week the master-clothiers' men drive their packhorses into the village laden with wool, and return with yarn; they are not, therefore, so brutish and sluggish as most country folk; yet they made no outward show of caring whether Prelacy or Independency was to have the sway. Perhaps the abstruse doctrines which my father loved to discuss were too high for them; perhaps his austerity was too strict for them, so that he was not beloved by them. Perhaps, even, they would have cared little if they had heard that Bishop Bonner himself was coming back. Religion, to country folk, means, mostly, the going to church on Sunday morning. That done, man's service of Prayer and Praise to his Creator is also done. If the form be changed the church remains, and the churchyard; one shepherd followeth another, but the flock is always the same. Revolutions overthrow kings, and send great heads to the block; but the village heedeth not unless civil war pass that way. To country folk, what difference? The sky and the fields are unchanged. Under Queen Mary they are Papists; under Queen Elizabeth they are Protestants. They have the Prayer-book under King James and King Charles; under Oliver they have had the Presbyterian and Independent; now they have the Book of Common Prayer and the surplice again. Yet they remain the same people, and tell the same stories, and, so far as I know, believe the same things – viz., that Christ Jesus saves the soul of every man who truly believes in Him. Why, if it were not for his immortal soul – concerning which he takes but little thought – the rustic might be likened unto the patient beast whom he harnesseth to his plough and to his muck-cart. He changeth no more; he works as hard; he is as long-enduring; his eyes and his thoughts are as much bound by the hedge, the lane, and the field; he thinks and invents and advances no more. Were it not, I say, for the Church, he would take as little heed of anything as his ox or his ass; his village would become his country; his squire would become his king; the nearest village would become the camp of an enemy; and he would fall into the condition of the Ancient Briton when Julius Cæsar found every tribe fighting against every other.

I talk as a fool. For sometimes there falls upon the torpid soul of the rustic a spark which causes a mighty flame to blaze up and burn fiercely within him. I have read how a simple monk, called Peter the Hermit, drew thousands of poor, illiterate, credulous persons from their homes, and led them, a mob armed with scythes and pikes, across Europe to the deserts of Asia Minor, where they miserably perished. I have read also of Jack Cade, and how he drew the multitudes after him, crying aloud for justice or death. And I myself have seen these sluggish spirits suddenly fired with a spirit which nothing could subdue. The sleeping soul I have seen suddenly starting into life; strength and swiftness have I seen suddenly put into sluggish limbs; light and fire have I seen gleaming suddenly in dull and heavy eyes. Oh! it was a miracle: but I have seen it. And having seen it, I cannot despise these lads of the plough, these honest boys of Somerset, nor can I endure to hear them laughed at or contemned.

Bradford Orcas, in the Hundred of Horethorne, Somerset, is a village so far from the great towns, that one would think a minister might have gone on praying and preaching after his own fashion without ever being discovered. But the arm of the Law is long.

The nearest town is Sherborne, in Dorsetshire, to which there is a bridle-path across the fields; it is the market-town for the villages round it. Bradford Orcas is an obscure little village, with no history and no antiquities. It stands in the south-eastern corner of the county, close to the western declivity of the Corton Hills, which here sweep round so as to form a valley, in which the village is built along the banks of a stream. The houses are for the most part of stone, with thatched roofs, as is the custom in our country; the slopes of the hills are covered with trees, and round the village stand goodly orchards, the cider from which cannot be surpassed. As for the land, but little of it is arable; the greater part is a sandy loam or stone brash. The church, which in the superstitious days was dedicated to St. Nicolas, is built upon a hillock, a rising ground in the west of the village. This building of churches upon hillocks is a common custom in our parts, and seemeth laudable, because a church should stand where it can be seen by all the people, and by its presence remind them of Death and of the Judgment. The practice doth obtain, for example, at Sherborne, where there is a very noble church, and at Huish Episcopi, and at many other places in our county. Our church is fair and commodious, not too large for the congregation, having in the west a stone tower embattled, and consisting of a nave and chancel with a very fine roof of carved woodwork. There is an ancient yew-tree in the churchyard, from which in old times bows were cut; some of the bows yet hang in the great hall of the Manor House. Among the graves is an ancient stone cross, put up no man knows when, standing in a six-sided slab of stone, but the top was broken off at the time of the Reformation; two or three tombs are in the churchyard, and the rest is covered with mounds, beneath which lie the bones and dust of former generations.

Close to the churchyard, and at the north-east corner, is the Manor House, as large as the church itself, but not so ancient. It was built in the reign of Henry VII. A broad arched gateway leads into a court, wherein is the entrance to the house. Over the gateway is a kind of tower, but not detached from the house. In the wall of the tower is a panel, lozenge-shaped, in which are carved the arms of the Challis family. The house is stately, with many gables, and in each are casement windows set in richly-carved stone tracery. As for the rooms within the house, I will speak of them hereafter. At present I have the churchyard in my mind. There is no place upon the earth which more I love. To stand in the long grass among the graves; to gaze upon the wooded hills beyond, the orchards, the meadows, the old house, the venerable church, the yew-tree: to listen to the murmur of the stream below and the singing of the lark above; to feel the fresh breeze upon my cheek – oh! I do this daily. It makes me feel young once more; it brings back the days when I stood here with the boys, and when Sir Christopher would lean over the wall and discourse with us gravely and sweetly upon the love of God and the fleeting joys of earth (which yet, he said, we should accept and be happy withal in thankfulness), and the happiness unspeakable that awaiteth the Lord's Saints. Or, if my thoughts continue in the past, the graveyard brings back the presence and the voice of Mr. Boscorel.

'In such a spot as this,' he would say, speaking softly and slowly, 'the pastorals of Virgil or Theocritus might have been written. Here would the shepherds hold their contests. Certainly they could find no place, even in sunny Sicily or at Mantua itself, where (save for three months in the year) the air is more delightful. Here they need not to avoid the burning heat of a sun which gently warms, but never burns; here they would find the shade of the grove pleasant in the soft summer season. Innocent lambs instead of kids (which are tasteless) play in our meadows; the cider which we drink is, I take it, more pleasing to the palate than was their wine flavoured with turpentine. And our viols, violins, and spinets are instruments more delightful than the oaten pipe, or the cithara itself.' Then would he wave his hand, and quote some poet in praise of a country life —

 
There is no man but may make his paradise,
And it is nothing but his love and dotage
Upon the world's foul joys that keeps him out on't.
For he that lives retired in mind and spirit
Is still in Paradise.
 

'But, child,' he would add, with a sigh, 'one may not always wish to be in Paradise. The world's joys lie elsewhere. Only, when youth is gone – then Paradise is best.'

The service began, after the manner of the Independents, with a long prayer, during which the people sat. Mr. Boscorel, as I have said, went through his own service in silence, the Book of Common Prayer in his hand. After the prayer, the minister read a portion of Scripture, which he expounded at length and with great learning. Then the congregation sang that Psalm which begins —

 
Triumphing songs with glorious tongues
Let's offer unto Him.
 

This done, the Rector ascended the pulpit for the last time, gave out his text, turned his hour-glass, and began his sermon.

He took for his text those verses in St. Paul's second epistle to the Corinthians, vi., 3-10, in which the Apostle speaks of his own ministry as if he was actually predicting the tribulation which was to fall upon these faithful preachers of a later time – 'In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings,' – could not the very words be applied to my father?

He read the text three times, so that everybody might fully understand the subject upon which he was to preach – namely, the faithfulness required of a minister of the gospel. I need not set down the arguments he used or the reasons he gave for his resolution not to conform with the Act of Uniformity. The rustics sat patiently listening, with no outward sign of assent or of sympathy. But their conduct afterwards proved abundantly to which side their minds inclined.

It behoves us all to listen with respect when scholars and wise men inquire into the reasons of things. Yet the preachings and expositions which such as my father bestowed upon their flocks did certainly awaken men's minds to consider by themselves the things which many think too high for them. It is a habit which may lead to the foundation of false and pernicious sects. And it certainly is not good that men should preach the doctrines of the Anabaptists, the Fifth Monarchy men, or the Quakers. Yet it is better that some should be deceived than that all should be slaves. I have been assured by one – I mean Humphrey – who hath travelled, that in those countries where the priest taketh upon himself the religion of the people, so that they think to be saved by attending mass, by fasting, confession, penance, and so forth, not only does religion itself become formal, mechanical, and inanimate, but in the very daily concerns and business of life men grow slothful and lack spirit. Their religion, which is the very heat of the body, the sustaining and vital force of all man's actions, is cold and dead. Therefore, all the virtues are cold also, and with them the courage and the spirit of the people. Thus it is that Italy hath fallen aside into so many small and divided kingdoms. And for this reason, Spain, in the opinion of those who know her best, is now falling rapidly into decay.

I am well assured, by those who can remember, that the intelligence of the village folk greatly increased during the period when they were encouraged to search the Scriptures for themselves. Many taught themselves to read, others had their children taught, in order that they might read or hear, daily, portions of the Scriptures. It is now thirty years since Authority resumed the rule; the village folk have again become, to outward seeming, sheep who obey without questioning. Yet it is observed that when they are within reach of a town – that is to say, of a meeting-house – they willingly flock to the service in the afternoon and evening.