For Faith and Freedom. Walter Besant

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