The surgeon who attended him was a Royalist, and bluntly told his bleeding patient that if he had met him in the street he would have killed him himself, but now he was willing to cure him. On his recovery, young Roberts again entered the army, and continued in it until the overthrow, of the Monarchy. On his return, he married "Lydia Tindall, of the denomination of Puritans." A majestic figure rises before us, on reading the statement that Sir Matthew Hale, afterwards Lord Chief Justice of England, the irreproachable jurist and judicial saint, was "his wife's kinsman, and drew her marriage settlement."

No stronger testimony to the high-toned morality and austere virtue of the Puritan yeomanry of England can be adduced than the fact that, of the fifty thousand soldiers who were discharged on the accession of Charles II., and left to shift for themselves, comparatively few, if any, became chargeable to their parishes, although at that very time one out of six of the English population were unable to support themselves. They carried into their farm-fields and workshops the strict habits of Cromwell's discipline; and, in toiling to repair their wasted fortunes, they manifested the same heroic fort.i.tude and self-denial which in war had made them such formidable and efficient "Soldiers of the Lord." With few exceptions, they remained steadfast in their uncompromising non- conformity, abhorring Prelacy and Popery, and entertaining no very orthodox notions with respect to the divine right of Kings. From them the Quakers drew their most zealous champions; men who, in renouncing the "carnal weapons" of their old service, found employment for habitual combativeness in hot and wordy sectarian warfare. To this day the vocabulary of Quakerism abounds in the military phrases and figures which were in use in the Commonwealth's time. Their old force and significance are now in a great measure lost; but one can well imagine that, in the a.s.semblies of the primitive Quakers, such stirring battle-cries and warlike tropes, even when employed in enforcing or ill.u.s.trating the doctrines of peace, must have made many a stout heart' to beat quicker, tinder its drab coloring, with recollections of Naseby and Preston; transporting many a listener from the benches of his place of worship to the ranks of Ireton and Lambert, and causing him to hear, in the place of the solemn and nasal tones of the preacher, the blast of Rupert's bugles, and the answering shout of Cromwell's pikemen: "Let G.o.d arise, and let his enemies be scattered!"

Of this cla.s.s was John Roberts. He threw off his knapsack, and went back to his small homestead, contented with the privilege of supporting himself and family by daily toil, and grumbling in concert with his old campaign brothers at the new order of things in Church and State. To his apprehension, the Golden Days of England ended with the parade on Blackheath to receive the restored King. He manifested no reverence for Bishops and Lords, for he felt none. For the Presbyterians he had no good will; they had brought in the King, and they denied the liberty of prophesying. John Milton has expressed the feeling of the Independents and Anabaptists towards this latter cla.s.s, in that famous line in which he defines Presbyter as "old priest writ large." Roberts was by no means a gloomy fanatic; he had a great deal of shrewdness and humor, loved a quiet joke; and every gambling priest and swearing magistrate in the neighborhood stood in fear of his sharp wit. It was quite in course for such a man to fall in with the Quakers, and he appears to have done so at the first opportunity.

In the year 1665, "it pleased the Lord to send two women Friends out of the North to Cirencester," who, inquiring after such as feared G.o.d, were directed to the house of John Roberts. He received them kindly, and, inviting in some of his neighbors, sat down with them, whereupon "the Friends spake a few words, which had a good effect." After the meeting was over, he was induced to visit a "Friend" then confined in Banbury jail, whom he found preaching through the grates of his cell to the people in the street. On seeing Roberts he called to mind the story of Zaccheus, and declared that the word was now to all who were seeking Christ by climbing the tree of knowledge, "Come down, come down; for that which is to be known of G.o.d is manifested within." Returning home, he went soon after to the parish meeting-house, and, entering with his hat on, the priest noticed him, and, stopping short in his discourse, declared that he could not go on while one of the congregation wore his hat. He was thereupon led out of the house, and a rude fellow, stealing up behind, struck him on the back with a heavy stone. "Take that for G.o.d's sake," said the ruffian. "So I do," answered Roberts, without looking back to see his a.s.sailant, who the next day came and asked his forgiveness for the injury, as he could not sleep in consequence of it.

We next find him attending the Quarter Sessions, where three "Friends"

were arraigned for entering Cirencester Church with their hats on.

Venturing to utter a word of remonstrance against the summary proceedings of the Court, Justice Stephens demanded his name, and, on being told, exclaimed, in the very tone and temper of Jeffreys:

I 've heard of you. I'm glad I have you here. You deserve a stone doublet. There's many an honester man than you hanged."

"It may be so," said Roberts, "but what becomes of such as hang honest men?"

The Justice s.n.a.t.c.hed a ball of wax and hurled it at the quiet questioner.

"I 'll send you to prison," said he; "and if any insurrection or tumult occurs, I 'll come and cut your throat with my own sword." A warrant was made out, and he was forthwith sent to the jail. In the evening, Justice Sollis, his uncle, released him, on condition of his promise to appear at the next Sessions. He returned to his home, but in the night following be was impressed with a belief that it was his duty to visit Justice Stephens. Early in the morning, with a heavy heart, without eating or drinking, he mounted his horse and rode towards the residence of his enemy. When he came in sight of the house, he felt strong misgivings that his uncle, Justice Sollis, who had so kindly released him, and his neighbors generally, would condemn him for voluntarily running into danger, and drawing down trouble upon himself and family. He alighted from his horse, and sat on the ground in great doubt and sorrow, when a voice seemed to speak within him, "Go, and I will go with thee." The Justice met him at the door. "I am come," said Roberts, "in the fear and dread of Heaven, to warn thee to repent of thy wickedness with speed, lest the Lord send thee to the pit that is bottomless!" This terrible summons awed the Justice; he made Roberts sit down on his couch beside him, declaring that he received the message from G.o.d, and asked forgiveness for the wrong he had done him.

The parish vicar of Siddington at this time was George Bull, afterwards Bishop of St. David's, whom Macaulay speaks of as the only rural parish priest who, during the latter part of the seventeenth century, was noted as a theologian, or Who possessed a respectable library. Roberts refused to pay the vicar his t.i.thes, and the vicar sent him to prison. It was the priest's "Short Method with Dissenters." While the st.u.r.dy Non- conformist lay in prison, he was visited by the great woman of the neighborhood, Lady Dunch, of Down Amney. "What do you lie in jail for?"

inquired the lady. Roberts replied that it was because he could not put bread into the mouth of a hireling priest. The lady suggested that he might let somebody else satisfy the demands of the priest; and that she had a mind to do this herself, as she wished to talk with him on religious subjects. To this Roberts objected; there were poor people who needed her charities, which would be wasted on such devourers as the priests, who, like Pharaoh's lean kine, were eating up the fat and the goodly, without looking a whit the better. But the lady, who seems to have been pleased and amused by the obstinate prisoner, paid the t.i.the and the jail fees, and set him at liberty, making him fix a day when he would visit her. At the time appointed he went to Down Amney, and was overtaken on the way by the priest of Cirencester, who had been sent for to meet the Quaker. They found the lady ill in bed; but she had them brought to her chamber, being determined not to lose the amus.e.m.e.nt of hearing a theological discussion, to which she at once urged them, declaring that it would divert her and do her good. The parson began by accusing the Quakers of holding Popish doctrines. The Quaker retorted by telling him that if he would prove the Quakers like the Papists in one thing, by the help of G.o.d, he would prove him like them in ten. After a brief and sharp dispute, the priest, finding his adversary's wit too keen for his comfort, hastily took his leave.

The next we hear of Roberts he is in Gloucester Castle, subjected to the brutal usage of a jailer, who took a malicious satisfaction in thrusting decent and respectable Dissenters, imprisoned for matters of conscience, among felons and thieves. A poor vagabond tinker was hired to play at night on his hautboy, and prevent their sleeping; but Roberts spoke to him in such a manner that the instrument fell from his hand; and he told the jailer that he would play no more, though he should hang him up at the door for it.

How he was released from jail does not appear; but the narrative tells us that some time after an apparitor came to cite him to the Bishop's Court at Gloucester. When he was brought before the Court, Bishop Nicholson, a kind-hearted and easy-natured prelate, asked him the number of his children, and how many of them had been _bishoped_?

"None, that I know of," said Roberts.

"What reason," asked the Bishop, "do you give for this?"

"A very good one," said the Quaker: "most of my children were born in Oliver's days, when Bishops were out of fashion."

The Bishop and the Court laughed at this sally, and proceeded to question him touching his views of baptism. Roberts admitted that John had a Divine commission to baptize with water, but that he never heard of anybody else that had. The Bishop reminded him that Christ's disciples baptized. "What 's that to me?" responded Roberts. "Paul says he was not sent to baptize, but to preach the Gospel. And if he was not sent, who required it at his hands? Perhaps he had as little thanks for his labor as thou hast for thine; and I would willingly know who sent thee to baptize?"

The Bishop evaded this home question, and told him he was there to answer for not coming to church. Roberts denied the charge; sometimes he went to church, and sometimes it came to him. "I don't call that a church which you do, which is made of wood and stone."

"What do you call it?" asked the Bishop.

"It might be properly called a ma.s.s-house," was the reply; "for it was built for that purpose." The Bishop here told him he might go for the present; he would take another opportunity to convince him of his errors.

The next person called was a Baptist minister, who, seeing that Roberts refused to put off his hat, kept on his also. The Bishop sternly reminded him that he stood before the King's Court, and the representative of the majesty of England; and that, while some regard might be had to the scruples of men who made a conscience of putting off the hat, such contempt could not be tolerated on the part of one who could put it off to every mechanic be met. The Baptist pulled off his hat, and apologized, on the ground of illness.

We find Roberts next following George Fox on a visit to Bristol. On his return, reaching his house late in the evening, he saw a man standing in the moonlight at his door, and knew him to be a bailiff.

"Hast thou anything against me?" asked Roberts.

"No," said the bailiff, "I've wronged you enough, G.o.d forgive me! Those who lie in wait for you are my Lord Bishop's bailiffs; they are merciless rogues. Ever, my master, while you live, please a knave, for an honest man won't hurt you."

The next morning, having, as he thought, been warned by a dream to do so, he went to the Bishop's house at Cleave, near Gloucester. Confronting the Bishop in his own hall, he told him that he had come to know why he was hunting after him with his bailiffs, and why he was his adversary.

"The King is your adversary," said the Bishop; "you have broken the King's law." Roberts ventured to deny the justice of the law. "What!"

cried the Bishop, "do such men as you find fault with the laws?" "Yes,"

replied the other, stoutly; "and I tell thee plainly to thy face, it is high time wiser men were chosen, to make better laws."

The discourse turning upon the Book of Common Prayer, Roberts asked the Bishop if the sin of idolatry did not consist in worshipping the work of men's hands. The Bishop admitted it, as in the case of Nebuchadnezzar's image.

"Then," said Roberts, "whose hands made your Prayer Book? It could not make itself."

"Do you compare our Prayer Book to Nebuchadnezzar's image?" cried the Bishop.

"Yes," returned Roberts, "that was his image; this is thine. I no more dare bow to thy Common-Prayer Book than the Three Children to Nebuchadnezzar's image."

"Yours is a strange upstart religion," said the Bishop.

Roberts told him it was older than his by several hundred years. At this claim of antiquity the prelate was greatly amused, and told Roberts that if he would make out his case, he should speed the better for it.

"Let me ask thee," said Roberts, "where thy religion was in Oliver's days, when thy Common-Prayer Book was as little regarded as an old almanac, and your priests, with a few honest exceptions, turned with the tide, and if Oliver had put ma.s.s in their mouths would have conformed to it for the sake of their bellies."

"What would you have us do?" asked the Bishop. "Would you have had Oliver cut our throats?"

"No," said Roberts; "but what sort of religion was that which you were afraid to venture your throats for?"

The Bishop interrupted him to say, that in Oliver's days he had never owned any other religion than his own, although he did not dare to openly maintain it as he then did.

"Well," continued Roberts, "if thou didst not think thy religion worth venturing thy throat for then, I desire thee to consider that it is not worth the cutting of other men's throats now for not conforming to it."

"You are right," responded the frank Bishop. "I hope we shall have a care how we cut men's throats."

The following colloquy throws some light on the condition and character of the rural clergy at this period, and goes far to confirm the statements of Macaulay, which many have supposed exaggerated. Baxter's early religious teachers were more exceptionable than even the maudlin mummer whom Roberts speaks of, one of them being "the excellentest stage- player in all the country, and a good gamester and goodfellow, who, having received Holy Orders, forged the like for a neighbor's son, who on the strength of that t.i.tle officiated at the desk and altar; and after him came an attorney's clerk, who had tippled himself into so great poverty that he had no other way to live than to preach."

J. ROBERTS. I was bred up under a Common-Prayer Priest; and a poor drunken old Man he was. Sometimes he was so drunk he could not say his Prayers, and at best he could but say them; though I think he was by far a better Man than he that is Priest there now.

BISHOP. Who is your Minister now?

J. ROBERTS. My Minister is Christ Jesus, the Minister of the everlasting Covenant; but the present Priest of the Parish is George Bull.

BISHOP. Do you say that drunken old Man was better than Mr. Bull? I tell you, I account Mr. Bull as sound, able, and orthodox a Divine as any we have among us.

J. ROBERT. I am sorry for that; for if he be one of the best of you, I believe the Lord will not suffer you long; for he is a proud, ambitious, unG.o.dly Man: he hath often sued me at Law, and brought his Servants to swear against me wrongfully. His Servants themselves have confessed to my Servants, that I might have their Ears; for their Master made them drunk, and then told them they were set down in the List as Witnesses against me, and they must swear to it: And so they did, and brought treble Damages. They likewise owned they took t.i.thes from my Servants, threshed them out, and sold them for their Master. They have also several Times took my Cattle out of my Grounds, drove them to Fairs and Markets, and sold them, without giving me any Account.

BISHOP. I do a.s.sure you I will inform Mr. Bull of what you say.

J. ROBERTS. Very well. And if thou pleasest to send for me to face him, I shall make much more appear to his Face than I'll say behind his Back.

After much more discourse, Roberts told the Bishop that if it would do him any good to have him in jail, he would voluntarily go and deliver himself up to the keeper of Gloucester Castle. The good-natured prelate relented at this, and said he should not be molested or injured, and further manifested his good will by ordering refreshments. One of the Bishop's friends who was present was highly offended by the freedom of Roberts with his Lordship, and undertook to rebuke him, but was so readily answered that he flew into a rage. "If all the Quakers in England," said he, "are not hanged in a month's time, I 'll be hanged for them." "Prithee, friend," quoth Roberts, "remember and be as good as thy word!"

Good old Bishop Nicholson, it would seem, really liked his incorrigible Quaker neighbor, and could enjoy heartily his wit and humor, even when exercised at the expense of his own ecclesiastical dignity. He admired his blunt honesty and courage. Surrounded by flatterers and self- seekers, he found satisfaction in the company and conversation of one who, setting aside all conventionalisms, saw only in my Lord Bishop a poor fellow-probationer, and addressed him on terms of conscious equality. The indulgence which he extended to him naturally enough provoked many of the inferior clergy, who had been sorely annoyed by the st.u.r.dy Dissenter's irreverent witticisms and unsparing ridicule. Vicar Bull, of Siddington, and Priest Careless, of Cirencester, in particular, urged the Bishop to deal sharply with him. The former accused him of dealing in the Black Art, and filled the Bishop's ear with certain marvellous stories of his preternatural sagacity and discernment in discovering cattle which were lost. The Bishop took occasion to inquire into these stories; and was told by Roberts that, except in a single instance, the discoveries were the result of his acquaintance with the habits of animals and his knowledge of the localities where they were lost. The circ.u.mstance alluded to, as an exception, will be best related in his own words.

"I had a poor Neighbor, who had a Wife and six Children, and whom the chief men about us permitted to keep six or seven Cows upon the Waste, which were the princ.i.p.al Support of the Family, and preserved them from becoming chargeable to the Parish. One very stormy night the Cattle were left in the Yard as usual, but could not be found in the morning. The Man and his Sons had sought them to no purpose; and, after they had been lost four days, his Wife came to me, and, in a great deal of grief, cried, 'O Lord! Master Hayward, we are undone! My Husband and I must go a begging in our old age! We have lost all our Cows. My Husband and the Boys have been round the country, and can hear nothing of them. I'll down on my bare knees, if you'll stand our Friend!' I desired she would not be in such an agony, and told her she should not down on her knees to me; but I would gladly help them in what I could. 'I know,' said she, 'you are a good Man, and G.o.d will hear your Prayers.' I desire thee, said I, to be still and quiet in thy mind; perhaps thy Husband or Sons may hear of them to-day; if not, let thy Husband get a horse, and come to me to-morrow morning as soon as he will; and I think, if it please G.o.d, to go with him to seek then. The Woman seemed transported with joy, crying, 'Then we shall have our Cows again.' Her Faith being so strong, brought the greater Exercise on me, with strong cries to the Lord, that he would be pleased to make me instrumental in his Hand, for the help of the poor Family. In the Morning early comes the old Man. In the Name of G.o.d, says he, which way shall we go to seek them? I, being deeply concerned in my Mind, did not answer him till he had thrice repeated it; and then I answered, In the Name of G.o.d, I would go to seek them; and said (before I was well aware) we will go to Malmsbury, and at the Horse- Fair we shall find them. When I had spoken the Words, I was much troubled lest they should not prove true. It was very early, and the first Man we saw, I asked him if he had seen any stray Milch Cows thereabouts. What manner of Cattle are they? said he. And the old Man describing their Mark and Number, he told us there were some stood chewing their Cuds in the Horse-Fair; but thinking they belonged to some in the Neighborhood, he did not take particular Notice of them. When we came to the Place, the old Man found them to be his; but suffered his Transports of Joy to rise so high, that I was ashamed of his behavior; for he fell a hallooing, and threw up his Montier Cap in the Air several times, till he raised the Neighbors out of their Beds to see what was the Matter. 'O!' said he, 'I had lost my Cows four or five days ago, and thought I should never see them again; and this honest Neighbor of mine told me this Morning, by his own Fire's Side, nine Miles off, that here I should find them, and here I have them!' Then up goes his Cap again.

I begged of the poor Man to be quiet, and take his Cows home, and be thankful; as indeed I was, being reverently bowed in my Spirit before the Lord, in that he was pleased to put the words of Truth into my mouth.

And the Man drove his Cattle home, to the great Joy of his Family."