Chapter II: Puritan Eccentricities (2)

This name seems to have been monopolized by the girls. One instance only to the contrary can I find:

"1588, Feb. 9. Baptized Sin-dynye, sonne of Andrew Champneye."

Still keeping to the same register, we find of this class:

"1669, Jan. 21. Buried Refrayne Benny, a widdow.

"1586, May 15. Baptized Refrayne, dather of John Celeb.

"1586, April 24. Baptized Repent, sonne of William Durant.

"1587, July 16. Baptized Returne, sonne of Rychard Farret.

"1587, Aug. 6. Baptized Obey, sonne of Rychard Larkford.

"1587, Dec. 24. Baptized Depend, sonne of Edward Outtered.

"1588, Ap. 7. Baptized Feare-God, sonne of John Couper.

"1608, Aug. 14. Baptized Repent Champney, a basterd.

"1595. Maye 18. Baptized Refrayne, d. of John Wykes."

Many registers contain "Repent." Cranbrook has an early one:

"1586, Jan. 1. Baptized Repent Boorman."

_Abuse-not_ is quaint:

"1592, Sep. 17. Baptized Abuse-not, d. of Rychard Ellis.

"1592, Dec. 3. Baptized Abus-not, d. of John Collier."--Warbleton.

The last retained her name:

"1603, Maye 20. Buried Abuse-not Collyer."

Here, again, are two curious entries:

"1636, March 19. Baptized Be-steadfast, sonne of Thomas Elliard.

"1589, Nov. 9. Baptized Learn-wysdome, d. of Rychard Ellis."

These also are extracts from the Warbleton registers. None of them, however, can be more strongly exhortatory than this:

"1660, April 15. Baptized Hate-evill, d. of Antony
Greenhill."--Banbury.

Doubtless she was related to William Greenhill, born 1581, the great Puritan commentator on Ezekiel. This cannot be the earliest instance of the name, for one Hate-evill Nutter was a settler in New England twenty years before her baptism (Bowditch). I suspect its origin can be traced to the following:--

"1580, June 25. Baptized Hatill (Hate-ill), sonne of Will{m}. Wood.

"1608, Nov. 17. Baptized Hatill, sonne to Antony
Robinson."--Middleton-Cheney.

As Middleton-Cheney is a mere outlying parish from Banbury, I think we may see whence Hate-evil Greenhill's name was derived.

Returning once more to Warbleton, _Lament_ is so common there, as in other places, that it would be absurd to suppose the mother had died in childbirth in every instance. A glance at the register of deaths disproves the idea. The fact is _Lament_ was used, like Repent, as a serious call to godly sorrow for sin:

"1594, July 22. Baptized Lament, d. of Antony Foxe.

"1598, May 14. Baptized Lament, d. of John Fauterell.

"1600, M{ch} 29. Baptized Lament, d. of Anne Willard."

But we must not linger too much at Warbleton.

_Live-well_ commanded much attention. Neither sex could claim the monopoly of it, as my examples prove. At the beginning of Charles II.'s reign, a warrant was abroad for the capture of one Live-well Chapman, a seditious printer. In such a charge it is possible he fulfilled the pious injunction of his god-parent:

"1662-3, March 9. Warrant to apprehend Live-well Chapman,[49] with all
his printing instruments and materials."--C. S. P.

He is mentioned again:

"1663, Nov. 24. Warrant to Sir Edward Broughton to receive Live-well
Chapman, and keep him close prisoner for seditious practices."--C. S.
P.

This is no unique case. Live-well Sherwood, an alderman of Norwich, was put on a commission for sequestering papists in 1643 (Scobell's "Orders of Parl.," p. 38).

Again the name occurs:

"1702, Oct. 15. Thomas Halsey, of Shadwell, widower, to Live-well
Prisienden, of Stepney."--St. Dionis Backchurch.

_Love-God_ is found twice, at least, for letters of administration in the case of one Love-God Gregory were granted in 1654. Also is found:

"1596, March 6. Baptized Love-God, daughter of Hugh Walker,
vicar."--Berwick, Sussex.

_Do-good_ is exhortatory enough, but it rather smacks of works; hence, possibly, the reason why I have only seen it once. A list of the trained bands under Lord Zouch, Lord Warden of Hastings, 1619, includes--

"_Musketts_, James Knight, Doo-good Fuller, Thomas Pilcher."--"Arch.
Soc. Coll." (Sussex), xiv. 102.

_Fare-well_ seems a shade more worldly than Live-well, but was common enough:

"1589, July 16, Baptized Fare-well, son of Thomas Hamlen, gent."--St.
Dunstan-in-the-West, London.

"1723, Sep. 5. Buried Mr. Fare-well Perry, rector of St.
Peter's."--Marlborough.

A writer in _Notes and Queries_, September 9, 1865 (Mr. Lloyd of Thurstonville), says--

"A man named Sykes, resident in this locality, had four sons whom he
named respectively Love-well, Do-well, Die-well, and Fare-well. Sad to
say, Fare-well Sykes met an untimely end by drowning, and was buried
this week (eleventh Sunday after Trinity) in Lockwood churchyard. The
brothers Live-well, Do-well, and Die-well were the chief mourners on
the occasion."

It seems almost impossible that the father should have restored three of the Puritan names accidentally. Probably he had seen or heard of these names in some Yorkshire church register. One of these names, Farewell, is still used in the county, as the directories show. I see Fare-well Wardley, in Sheffield, in the West Riding Directory for 1867.

This closes the exhortatory class. It is both numerous and interesting, and some of its instances grew very familiar, and looked as if they might find a permanent place in our registers. The eighteenth century saw them all succumb, however.

(_d._) _Accidents of Birth._

Evidently it was a Puritan notion that a quiverful of children was a matter for thanksgiving. There is a pleasant ring in some of the names selected by religious gossips at this time, or witnesses, as I should rather term them. _Free-gift_ was one such, and was on the point of becoming an accepted English name, when the Restoration stepped in, and it had to follow the way of the others. It began with the Presbyterian clergy, judging by the date of its rise:[50]

"1616, ----. Buried Mary, wiffe of Free-gift Mabbe."--Chiddingly,
Sussex.

"1621, ----. Baptized John, son of Free-gift Bishopp."--Ditto.

"1591, Jan. 14. Baptized Fre-gift, sonne of Abraham
Bayley."--Warbleton.

The will of Free-gift Stacey was proved in 1656 in London; while a subsidy obtained by an unpopular tax on fires, hearths, and stoves in 1670, rates a resident in Chichester thus:

"Free-gift Collins, two hearths."--"Suss. Arch. Coll.," xxiv. 81.

The last instance I have seen is:

"Dec. 4, 1700. The petition of Free-gift Pilkington, wife of Richard
Pilkington, late port-master of Ipswich, county Suffolk."--C. S. P.

_Good-gift_ was rarer:

"1618, March 28. Bapt. John, sonne of Goodgift Gynninges."--Warbleton.

One of the earliest Puritan eccentricities was _From-above_, mentioned by Camden as existing in 1614:

"1582, March 10. Baptized From-above Hendley."--Cranbrook.

A subsidy collected within the rape of Lewes in 1621 records:

"From-above Hendle, gent, in landes, 30 4 0."--"Suss. Arch. Coll.,"
lx. 71.

Many of these names suggest thanksgiving for an "addition to the family." _More-fruit_ is one such:

"1587, June 6. Baptized More-fruite Stone, of Steven."--Berwick,
Sussex.

"1592, Oct. 1. Baptized More-fruite Starre."[51]--Cranbrook.

"1599, Nov. 4. Baptized More-fruite, d. of Richard
Barnet."--Warbleton.

"1608, Aug. 28. Baptized More-frute, d. of Rychard Curtes."--Ditto.

We have already referred to More-fruit Fenner, christened about the same time.

The great command to Adam and Eve was, "Multiply, and replenish the earth." Some successor of Thomas Heley thought it no harm to emphasize this at the font:

"1677, May 14. Buried Replenish, ye wife of Robert French."

But "Increase" or "Increased" was the representative of this class of thanksgiving names, in palpable allusion to Psa. cxv. 14:

"The Lord shall increase you more and more, you and your children."

I could easily furnish the reader with half a hundred instances. It is probable Thomas Heley was the inventor of it. The earliest example I can find is that of his own child:

"1587, March 26. Baptized Increased, dather of Thomas Helley,
minister.

"1637, Sep. 15. Buried Increase, wife of Robard Barden.

"1589, Apr. 13. Baptized Increased, d. of John Gynninges."--Warbleton.

One or two instances from other quarters may be noted:

"1660, June. Petition of Increased Collins, for restoration to the
keepership of Mote's Bulwark, Dover."--C. S. P.

Dr. Increase Mather, of the Liverpool family of that name, will be a familiar figure to every student of Puritan history. In 1685 he returned from America to thank King James for the Toleration Act. Through him it became a popular name in New England, although Increase Nowell, who obtained a charter of appropriation of Massachusetts Bay, March 4, 1628, and emigrated from London, may have helped in the matter (Neal's "New England," p. 124).

The perils of childbirth are marked in the thanksgiving name of Deliverance. So early as 1627 the will of Deliverance Wilton was proved in London. Camden, too, writing in 1614, says "Delivery" was known to him; while Adams, whose Puritan proclivities I have previously hinted at, preaching in London in 1626, asserts that Safe-deliverance existed to his knowledge ("Meditations upon the Creed"). Deliverance crossed the Atlantic with the Pilgrim Fathers (Bowditch), and I see one instance, at least, in Hotten's "Emigrants:"

"1670, Feb. 18. Buried Deliverance Addison."--Christ Church, Barbados.

"Deliverance Hobbs and Deliverance Dane were both examined in the
great trial for witchcraft at Salem, June 2, 1692."--Neal, "New
England," pp. 533, 506.

The last instance, probably, at home is--

"1757, Jan. 7. Buried Deliverance Branan."--Donnybrook, Dublin (_Notes
and Queries_).

This "Deliverance" must have been especially common. One more instance: in the will of Anne Allport, sen., of Cannock, Stafford, dated March 25, 1637, mention is made of "my son-in-law Deliverance Fennyhouse" (_vide_ _Notes and Queries_, Dec. 8, 1860, W. A. Leighton).

Much-mercy is characteristic:

"1598, May 22. Baptized Much-mercie Harmer, a child."--Warbleton.

This is but one more proof of Heley's influence, for he had baptized one of his own sons "Much-mercy" in 1585.

Perhaps a sense of undeserved mercies caused the following:

"1589, Sep. 28. Baptized No-merit, dather of Stephen
Vynall."--Warbleton.

That babes are cherubs, if not seraphs, every mother knows; but it is not often the fact is recorded in our church registers. Peculiar thankfulness must have been felt here:

"On Dec. 11, 1865, aged seventy-eight years, died Cherubin
Diball."--_Notes and Queries_, 4th Series, ii. 130.

And two hundred years previously, _i.e._ 1678, _Seraphim_ Marketman is referred to in the last testament of John Kirk. But was it gratitude, after all? We have all heard of the wretched father who would persist in having the twins his wife presented to him christened by the names of Cherubin and Seraphim, on the ground that "they continually do cry." Perhaps Cherubin Diball and Seraphim Marketman made noise enough for two!

But if the father of the twins was not as thankful for his privilege as he ought to have been, others were. _Thanks_ and _Thankful_ were not unknown to our forefathers. One of the earliest instances I can find is the marriage lines of Thankful Hepden:

"1646, July 16. Thankfull Hepden and Fraunces Bruer."--St. Dionis
Backchurch.

In Peck's "Desiderata Curiosa" (p. 537) we read:

"Dec. M.D.CLVI. Mr. Thankful Frewen's corps carried through London, to
be interred in Sussex."

Thankful's father was John Frewen, Rector of Northiam, the eminent Puritan already referred to. _Accepted_, the elder son's name, belongs to this same class. _Thankful_ seems to have become a favourite in that part of the country, and to have lingered for a considerable time. In the "History of the Town and Port of Rye" we find (p. 466):

"Christmas, 1723. Assessment for repairs of highways: Mr. Thankful
Bishop paid 7{s} 6{d}."

Again, so late as 1749 we find the death of another Thankful Frewen recorded, who had been Rector of Northiam for sixteen years, christened, no doubt, in memory of his predecessor of a century gone by.[52] Thankful Owen was brother to Gracious Owen, president of St. John's, Oxford, 1650-1660.

One more instance will suffice. The will of Thanks Tilden was proved in 1698. No wonder the name was sufficiently familiar to be embodied in one of the political skits of the Commonwealth period:

"'O, very well said,' quoth Con;
'And so will I do,' says Frank;
And Mercy cries 'Aye,' and Mat, 'Really,'
'And I'm o' that mind,' quoth _Thank_."

Possibly the sentence "unfeignedly thankful" suggested the other word also; any way, it existed:

"1586, April 1. Baptized Unfeigned, sonne of Roger
Elliard."--Warbleton.

The estate of Unfeigned Panckhurst was administered upon in 1656.

From every side we see traces of the popularity of Thankful. During the restoration of Hawkhurst Church, a small tombstone was discovered below the floor, with an inscription to the "memory of Elizabeth, daughter of _Thankful_ Bishop, of Hawkhurst, gent., who died January 2, 1680" ("Arch. Cant.," iv. 108). In the churchwarden's book of the same place occurs this curious item:

"1675. Received by Thankfull Thorpe, churchwarden in the year 1675, of
Richard Sharpe of Bennenden, the summe of one pound for shouting of a
hare."--"Arch. Cant.," v. 75.

Several names seem to breathe assurance and trust in imminent peril. Perhaps both mother and child were in danger. _Preserved_ is distinctly of this class:

"Here lieth the body of Preserved, the daughter of Thomas Preserved
Emms, who departed this life in the 18th year of her age, on the 17th
of November, MDCCXII."--St. Nicholas, Yarmouth.

"1588, Aug. 1. Baptized Preserved, sonne of Thomas Holman.

"1594, Nov. 17. Baptized Preserved, sonne of Roger Caffe."--Warbleton.

Preserved Fish, whose name appeared for many years in the New York Directory, did not get his name this way. A friend of his informs me that, about eighty-five years ago, a vessel was wrecked on the New Jersey coast, and when washed ashore, a little child was discovered secured in one of the berths, the only living thing left. The finder named the boy "Preserved Fish," and he bore it through a long and honoured life to the grave, having made for himself a good position in society.

_Beloved_ would naturally suggest itself to grateful parents:

"1672, July 10. Buried Anne, wife of Beeloved King."--Warbleton.

This name is also found in St. Matthew, Friday Street, London.

_Joy-in-Sorrow_ is the story of Rachel and Benoni over again:

"1595. On the last daye of August the daughter of Edward Godman was
baptized and named Joye-in-Sorrow."--Isfield, Sussex.

_Lamentation_ tells its own tale, unless taken from the title of one of the Old Testament books:

"Plaintiff, Lamentation Chapman: Bill to stay proceedings on a bond
relating to a tenement and lands in the parish of Borden,
Kent."--"Proc. in Chancery, Eliz.," i. 149.

We have already mentioned _Safe-on-high_ Hopkinson, christened at Salehurst in 1591, and _Help-on-high_ Foxe, incumbent of Lydney, Gloucester, in 1661. The former died a few days after baptism, and the event seems to have been anticipated in the name selected.

The termination _on-high_ was popular. _Stand-fast-on-high_ Stringer dwelt at Crowhurst, in Sussex, about the year 1635, as will be proved shortly, and _Aid-on-high_ is twice met with:

"1646, June 6. Letters of administration taken out in the estate of
Margery Maddock, of Ross, Hereford, by Aid-on-high Maddock, her
husband."

"1596, July 19. Stephen Vynall had a sonne baptized, and was named
Aid-on-hye."--Isfield, Sussex.[53]

The three following are precatory, and we may infer that the life of either mother or child was endangered:

"1618, ----. Married Restore Weekes to Constant Semar."--Chiddingly.

"1613, ----. Baptized Have-mercie, d. of Thomas Stone."--Berwick,
Sussex.

A monument at Cobham, Surrey, commemorates the third:

"Hereunder lies interred the body of Aminadab Cooper, citizen and
merchaunt taylor of London, who left behind him God-helpe, their only
sonne. Hee departed this life the 23{d} June, 1618."

Still less hopeful of augury was the following:

"1697, July 6. Weakly Ekins, citizen and grocer, London."--"Inquisit.
of Lunacy," Rec. Office MSS.

What about him? His friends brought him forward as a case for the Commissioners of Lunacy to take in hand, on the ground that he was weak of intellect, and unfit to manage his business. It might be asked whether such a name was not likely to drive him to the state specified in the petition.

While on the subject of birth, we may notice that the Presbyterian clergy were determined to visit the sins of the parents on the children in cases of illegitimacy. A few instances must suffice:

"1589, Aug. 3. Baptized Helpless Henley, a bastard."--Berwick, Sussex.

"1608, Aug. 14. Baptized Repent Champney, a bastard."--Warbleton.

"1599, May 13. Baptized Repentance, d. of Martha Henley, a
bastard."--Warbleton.

"1600, M{ch}. 26. Baptized Lament, d. of Anne Willard, a
bastard."--Ditto.

"1600, April 13. Baptized Repentance Gilbert, a bastard."--Cranbrook.

"1598, Jan. 27. Baptized Forsaken, filius meretricis Agnetis
Walton."--Sedgefield.

"1609, Dec. 17. Baptized Flie-fornication, the bace son of Catren
Andrewes."--Waldron.

This is more kindly, but an exceptional case:

"1609, Nov. 25. Baptized Fortune, daughter of Dennis Judie, and in sin
begoten."--Middleton-Cheney.

(_e._) _General._

There is a batch of names which was especially common, and which hardly appears to be of Puritan origin; I mean names presaging good fortune. Doubtless, however, they were at first used, in a purely spiritual sense, of the soul's prosperity; and afterwards, by more worldly minds, were referred to the good things of this life.

_Fortune_ became a great favourite:

"1607, Oct. 4. Baptized Fortune Gardyner."--St. Giles, Camberwell.

"1642, ----. Baptized Fortune, daughter of Thomas Patchett."--Ludlow,
Shropshire.

"1652-3, M{ch}. 10. Married Mr. John Barrington and Mrs. Fortune
Smith."--St. Dionis Backchurch.

"1723, April 8. Buried Fortune Symons, aged 111 years."--Hammersmith.

If Fortune meant fulness of years, it was attained in this last example.

_Wealthy_ is equally curious:

"1665 [no date]. Petition of Wealthy, lawful wife of Henry Halley, and
one of the Duke of York's guards."--C. S. P.

"1714, April 25. Buried Wealthy Whathing."--Donnybrook, Dublin.[54]

"1704, Aug. 18, died Riches Browne, gent., aged 62."--Scarning,
Norfolk.

The father of this Riches was also Riches, and was married to the daughter of John Nabs! (_vide_ Blomefield, vi. 5).

Several names may be set in higgledy-piggledy fashion, for they belong to no class, and are _sui generis_.

Pleasant[55] is found several times:

"1681, Nov. 8. Christened Pleasant, daughter of Robert Tarlton."--St.
Dionis Backchurch.

"1725, Dec. 18. William Whiteing, of Chislett, to Pleasant Burt, of
Reculver."--Cant. Cath.

"1728, Nov. 3. Buried Pleasant Smith, late wife of Mr. John
Smith."--St. Dionis Backchurch.

The following, no doubt, had a political as well as spiritual allusion. It occurs several times in the New York Directory of the present year:

"1689, March 4. Petition of Freeman Howes, controller of Chichester
port."--"C. S. P. Treasury."

"1691, Sep. 21. Petition of Freeman Collins."--Ditto.

"1661. Petition of Freeman Sonds."--"C. S. P. Domestic."[56]

What a freak of fancy is commemorated in the following:

"1698, June 23. Examination of Isaac Cooper, Thomas Abraham, and
Centurian Lucas."--C. S. P.

"1660, June. Petition of Handmaid, wife of Aaron Johnson."--C. S. P.

"1661, August 29. Baptized Miracle, son of George Lessa."--New
Buckenham.

"1728. Married John Foster to Beulah Digby."--Somerset House Chapel.

The Trinity in Unity were not held in proper reverence; for _Trinity_ Langley fought in the army of Cromwell, while _Unity_ Thornton (St. James, Piccadilly, 1680) and _Unity_ Awdley ("Top. et. Gen.," viii. 201) appear a little later:

"1694, Jan. 8. James Commelin to Mrs. Unitie Awdrey."--Market
Lavington.

"1668, Feb. 15. Baptized Unity, son of John Brooks."--Banbury.

_Providence_ Hillershand died August 14, 1749, aged 72 (Bicknor, Gloucester). Providence was a _he_.

"1752, Nov. 5. Buried Selah, d. of Ric. and Diana Collins."--Dyrham,
Gloucestershire.

"1586, April 10. Baptized My-sake Hallam."--Cranbrook.

Biblical localities were much resorted to:

"1616, Nov. 26. Baptized Bethsaida, d. of Humphrey Trenouth."--St.
Columb Major.

"1700, June 6. Buried Canaan, wife of John Hatton, 55
years."--Forthampton, Gloucestershire.

"1706, April 27. Married Eden Hardy to Esther Pantall."--St. Dionis
Backchurch.

"1695, Dec. 15. Baptized Richard, son of Richard and Nazareth
Rudde."--St. James, Piccadilly.

_Nazareth_ Godden's will was administrated upon in 1662. _Battalion_ Shotbolt was defendant in a suit in the eleventh year of Queen Anne (Decree Rolls, Record Office). The following is odd:

"1683, Oct. 11. Buried Mr. _Inward_ Ansloe."--Cant. Cath.

V. A SCOFFING WORLD.

While these strange pranks were being played, the world was not asleep. Calamy seems to have discovered a source of melancholy satisfaction in the fact that the quaint names of his brethren were subjected to the raillery of a wicked world. One of the ejected ministers was Sabbath Clark, minister of Tarvin, Cheshire. Of him he writes:

"He had been constant minister of the parish for nigh upon sixty
years. He carried Puritanism in his very name, by which his good
father intended he should bear the memorial of God's Holy Day. This
was a course that some in those times affected, baptizing their
children Reformation, Discipline, etc., as the affections of their
parents stood engaged. For this they have sufficiently suffered from
Profane Wits, and this worthy person did so in particular. Yet his
name was not a greater offence to such persons than his holy life."

Probably Calamy was referring to the "profane wit" Dr. Cosin, Bishop of Chester, who, in a visitation held at Warrington about the year 1643, is said to have acted as follows:--

"A minister, called Sabbaith Clerke, the Doctor re-baptized, took's
marke, and call'd him Saturday."

That this was a deliberate insult, and not a pleasantry, Calamy, of course, would stoutly maintain. Hence the above sample of holy ire.

Many of the names in the list I have recorded must have met with the good-humoured raillery of the every-day folk the strangely stigmatized bearer might meet. I suppose in good time, however, the owner, and the people he was accustomed to mix with, got used to it. It is true they must have resorted, not unfrequently, to curter forms, much after the fashion of the now almost forgotten nick forms of the Plantagenet days. Fight-the-good-fight-of-faith is a very large mouthful, if you come to try it, and I dare say Mr. White or Brown, whoever he might be, did not so strongly urge as he ought to have done the gross impropriety of his friends recognizing him by the simple style of "Faith" or "Fight." Fancy at a dinner, in a day that had not invented the convenient practice of calling a man by his surname, having to address a friend across the table, "Please, Fight-the-good-fight-of-faith, pass the pepper!" The thing was impossible. Even Help-on-high was found cumbersome, and, as we have seen, the Rector of Lydney curtailed it.

A curious instance of waggery anent this matter of length will be found in the register of St. Helen, Bishopgate. The entry is dated 1611, just the time when the dramatists were making fun of this Puritanic innovation, and when the custom was most popular:

"Sept. 1, 1611. Job-rakt-out-of-the-asshes, being borne the last of
August in the lane going to Sir John Spencer's back-gate, and there
laide in a heape of seacole asshes, was baptized the ffirst day of
September following, and dyed the next day after."

This is confirmed by the burial records:

"Sept. 2, 1611. Job-rakt-out-of-the-asshes, as is mentioned in the
register of christenings."

The reference, of course, is to Job ii. 8:

"And he took him a potsherd to scrape himself withal; and he sat down
among the ashes."

This was somewhat grim fun, though. Probably _Job-rakt-out-of-the-asshes_, during his brief life, would be styled by the curter title of "Ashes." It is somewhat curious to notice that Camden, writing three years later, says Ashes existed. Perhaps this was the instance.

A similar instance of waggery is found in the parish church of Old Swinford, where the following entry occurs:--

"1676, Jan. 18. Baptized
Dancell-Dallphebo-Marke-Antony-Dallery-Gallery-Cesar, sonn of
Dancell-Dallphebo-Marke-Antony-Dallery-Gallery-Cesar Williams."

Allowing the father to be thirty years of age, the paternal christening would take place in 1646, which would be a likely time in the political history of England for a mimical hit at Puritan eccentricity.

(_a._) _The Playwrights._

There is a capital scene in "The Ordinary" (1634), where Andrew Credulous, after trolling out a verse of nonsensical rhyme against the Puritan names, says to his friends Hearsay and Slicer, in allusion to these new long and uncouth names:

"Andrew the Great Turk?
I would I were a peppercorn, if that
It sounds not well. Doe'st not?
_Slicer._ Yes, very well.
_Credulous._ I'll make it else great Andrew Mahomet,
_Imperious Andrew Mahomet Credulous_.
Tell me which name sounds best.
_Hearsay._ That's as you speak 'em.
_Credulous._ Oatmealman Andrew! Andrew Oatmealman!
_Hearsay._ Ottoman, sir, you mean.
_Credulous._ Yes, Ottoman."

"Oatmealman Andrew! Andrew Oatmealman!" seems to have suggested to Thomson that unfortunate line:

"O Sophonisba, Sophonisba O,"

so unkindly parodied into--

"O Jemmy Thomson, Jemmy Thomson O."

From this quotation it will be seen that it is not to the church register alone we must turn, to discover the manner in which these new names were being received by the public. Calamy might wax wroth over the "profane wits" of the day, but one of the severest blows administered to the men he has undertaken to defend, came from his own side; for Thomas Adams, Rector of St. Benet, Paul's Wharf, must unquestionably be placed, even by Calamy's own testimony, among the Puritan clergy of his day. His name does not appear in the list of silenced clergy, and his works are dedicated to pronounced friends of the Noncomformist cause. In his "Meditations upon the Creed" (vol. iii. p. 213, edit. 1872), first published in 1629, he says--

"Some call their sons _Emanuel_: this is too bold. The name is proper
to Christ, therefore not to be communicated to any creature. It is no
less than presumption to give a subject's son the style of his prince.
Yea, it seems to me not fit for Christian humility to call a man
_Gabriel_ or _Michael_, giving the names of angels to the sons of
mortality.

"On the other side, it is a petulant absurdity to give them ridiculous
names, the very rehearsing whereof causeth laughter. There be certain
affectate names which mistaken zeal chooseth for honour, but the event
discovers a proud singularity. It was the speech of a famous prophet,
_Non sum melior patribus meis_--'I am no better than my fathers;' but
such a man will be _sapientior patribus suis_--'Wiser than his
fathers.' As if they would tie the goodness of the person to the
signification of the name. But still a man is what he is, not what he
is called; he were the same, with or without that title or that name.
And we have known _Williams_ and _Richards_, names not found in sacred
story, but familiar to our country, prove as gracious saints as any
_Safe-deliverance_, _Fight-the-good-fight-of-faith_, or such like,
which have been rather descriptions than names."

I have quoted portions of this before. I have now given it in full, for it is trenchant, and full of common sense. Coming from the quarter it did, we cannot doubt it had its effect in throwing the practice into disfavour among the better orders. But there had been a continued battery going on from a foe by whose side Adams would have rather faced death than fight. Years before he wrote his own sentiments, the Puritan nomenclature had been roughly handled on the stage, and by such ruthless pens as Ben Jonson, Cowley, and Beaumont and Fletcher. A year before little Job-rakt-out-of-the-asshes was laid to rest, the sharp and unsparing sarcasm of "The Alchemist" and "Bartholomew Fair" had been levelled at these doings. The first of these two dramas Ben Jonson saw acted in 1610. By that time the custom was a generation old, and men who bore the godly but uncouth sobriquets were walking the streets, keeping shops, driving bargains, known, if not avoided, of all men. In 1610 Increase Brown, your apprentice, might be demanding an advance upon his wages, Help-on-high Jones might be imploring your patronage, while Search-the-Scriptures Robinson might be diligently studying his ledger to see how he could swell his total against you for tobacco and groceries. In 1610 society would be really awake to the fact that such things existed, and proceed to discuss this serio-comic matter in a comico-serious manner. The time was exactly ripe for the playwright, and it was the fate of the Presbyterians that the playwright was "rare Ben."

In "The Alchemist" appears _Ananias_, a deacon, who is thus questioned by Subtle:

"What are you, sir?
_Ananias._ Please you, a servant of the exiled brethren,
That deal with widows' and with orphans' goods,
And make a just account unto the saints:
A deacon.
_Subtle._ O, you are sent from Master Wholesome,
Your teacher?
_Ananias._ From Tribulation Wholesome,
Our very zealous pastor."

After accusing Ananias of being related to the "varlet that cozened the Apostles," Subtle meets Tribulation himself, the Amsterdam pastor, whom he treats with scant courtesy:

"Nor shall you need to libel 'gainst the prelates,
And shorten so your ears against the hearing
Of the next wire-drawn grace. Nor of necessity
Rail against plays, to please the alderman
Whose daily custard you devour; nor lie
With zealous rage till you are hoarse. Not one
Of these so singular arts. Nor call yourselves
By name of _Tribulation_, _Persecution_,
_Restraint_, _Long-patience_, and such like, affected
By the whole family or wood of you,
Only for glory, and to catch the ear
Of your disciple."

To which hard thrust Tribulation meekly makes response:

"Truly, sir, they are
Ways that the godly brethren have invented
For propagation of the glorious cause."

Every word of this harangue of Subtle's would tell upon a sympathetic audience. So popular was the play itself, that a common street song was made out of it, the first verse of which we find Credulous singing in "The Ordinary:"

"My name's not Tribulation,
Nor holy Ananias;
I was baptized in fashion,
Our vicar did hold bias."[57]
Act iv. sc. 1.

This comedy appeared twenty years after "The Alchemist," and yet the song was still popular. Many a lad with a Puritan name must have had these rhymes flung into his teeth. _Tribulation_, by the way, is one of the names given in Camden's list, written four years later than Ben Jonson's play. This name, which has been the object of an antiquary's, a playwright's, a ballad-monger's and an historian's ridicule (for Macaulay had his fling at it), curiously enough I have not found in the registers. But its equivalent, _Lamentation_, occurs, as we have seen, in the "Chancery Suits" (1590-1600), in the case of _Lamentation Chapman_. _Restraint_ is met by _Abstinence_ Pougher, and _Persecution_ by _Trial_ Travis (C. S. P. 1619, June 7).

Still more severe, again, is this same dramatist in "Bartholomew Fair," which was performed in London, October, 1614, by the retinue of Lady Elizabeth, James's daughter. Pouring ridicule upon the butt of the day, whose name of "Puritan" was by-and-by to be anagrammatized into "a turnip," from the cropped roundness of his head, this drama became the play-goers' favourite. It was suppressed during the Commonwealth, and one of the first to be revived at the Restoration.[58] The king is said to have given special orders for its performance. Whether his grandfather liked it as much may be doubted, for it once or twice touches on doctrinal points, and James thought he had a special gift for theology.

Zeal-of-the-land Busy is a Banbury man, which town was then even more celebrated for Puritans than cakes. _Caster_, in "The Ordinary," says--

"I'll send some forty thousand unto Paul's:
Build a cathedral next in Banbury:
Give organs to each parish in the kingdom."

Zeal-of-the-land is thus inquired of by Winwife:

"What call you the reverend elder you told me of, your Banbury man?

_Littlewit._ Rabbi Busy, sir: he is more than an elder, he is a
prophet, sir.

_Quarlous._ O, I know him! a baker, is he not?

_Littlewit._ He was a baker, sir, but he does dream now, and see
visions: he has given over his trade.

_Quarlous._ I remember that, too: out of a scruple that he took, in
spiced conscience, those cakes he made were served to bridales,
maypoles, morrices, and such profane feasts and meetings. His
christian name is Zeal-of-the-land?

_Littlewit._ Yes, sir; Zeal-of-the-land Busy.

_Winwife._ How! what a name's there!

_Littlewit._ O, they all have such names, sir: he was witness for Win
here--they will not be called godfathers--and named her Win-the-fight:
you thought her name had been Winnifred, did you not?

_Winwife._ I did indeed.

_Littlewit._ He would have thought himself a stark reprobate if it
had."

All this would be caviare to the Cavalier, and it is doubtful whether he did not enjoy it more than his grandparents, who could but laugh at it as a hit religious, rather than political. The allusion to _witnesses_ reminds us of Corporal Oath, who in "The Puritan," published in 1607 (Act ii. sc. 3), rails at the zealots for the mild character of their ejaculations. The expression "Oh!" was the most terrible expletive they permitted themselves to indulge in, and some even shook their heads at a brother who had thus far committed himself:

"Why! has the devil possessed you, that you swear no better,
You half-christened c----s, you un-godmothered varlets?"

The terms godfather and godmother were rejected by the disaffected clergy, and they would have the answer made in the name of the sponsors, not the child. Hence they styled them witnesses.

In "Women Pleased," a tragi-comedy, written, as is generally concluded, by Fletcher alone about the year 1616, we find the customary foe of maypoles addressing the hobby:

"I renounce it,
And put the beast off thus, the beast polluted.
And now no more shall _Hope-on-high_ Bomby
Follow the painted pipes of worldly pleasures,
And with the wicked dance the Devil's measures:
Away, thou pampered jade of vanity!"

Here, again, is no exaggeration of name, for we have Help-on-high Foxe to face Hope-on-high Bomby. The Rector of Lydney would be about twenty-five when this play was written, and may have suggested himself the sobriquet. The names are all but identical.

From "Women Pleased" and Fletcher to "Cutter of Coleman Street" and Cowley is a wide jump, but we must make it to complete our quotations from the playwrights. Although brought out after the Restoration, the fun about names was not yet played out. The scene is laid in London in 1658. This comedy was sorely resented by the zealots, and led the author to defend himself in his preface. He says that he has been accused of "prophaneness:"

"There is some imitation of Scripture phrases: God forbid! There is no
representation of the true face of Scripture, but only of that vizard
which these hypocrites draw upon it."

This must have been more trying to bear even than Cutter himself. Under a thin disguise, Colonel _Fear-the-Lord_ Barebottle is none other than Praise-God Barebone, of then most recent notoriety. Cowley's allusion to him through the medium of Jolly is not pleasant:

"_Jolly._ My good neighbour, I thank him, Colonel Fear-the-Lord
Barebottle, a Saint and a Soap-boiler, brought it. But he's dead, and
boiling now himself, that's the best of 't; there's a Cavalier's
comfort."

Cutter turns zealot, and wears a most puritanical habit. To the colonel's widow, Mistress Tabitha Barebottle, he says--

"Sister Barebottle, I must not be called Cutter any more: that is a
name of Cavalier's darkness; the Devil was a Cutter from the
beginning: my name is now _Abednego_. I had a vision which whispered
to me through a keyhole, 'Go, call thyself _Abednego_.'"[59]

But Cutter--we beg his pardon, Abednego--was but a sorry convert. Having lapsed into a worldly mind again, he thus addresses Tabitha:

"Shall I, who am to ride the purple dromedary, go dressed like
_Revelation_ Fats, the basket-maker?--Give me the peruke, boy!"

I fancy the reader will agree with me that Cowley needed all the arguments he could urge in his preface to meet the charge of irreverence.

(_b._) _The Sussex Jury._

One of the strongest indictments to be found against this phase of Puritanic eccentricity is to be found in Hume's well-known quotation from Brome's "Travels into England"--a quotation which has caused much angry contention. The book quoted by the historian is entitled "Travels over England, Scotland, and Wales, by James Brome, M.A., Rector of Cheriton, in Kent." Writing soon after the Restoration, Mr. Brome says (p. 279)--

"Before I leave this county (Sussex), I shall subjoin a copy of a Jury
returned here in the late rebellious troublesome times, given me by
the same worthy hand which the Huntingdon Jury was: and by the
christian names then in fashion we may still discover the
superstitious vanity of the Puritanical Precisians of that age."

A second list in the British Museum Mr. Lower considers to be of a somewhat earlier date. We will set them side by side:

Accepted Trevor, of Norsham. | Approved Frewen, of Northiam.
Redeemed Compton, of Battle. | Be-thankful Maynard, of Brightling.
Faint-not Hewit, of Heathfield. | Be-courteous Cole, of Pevensey.
Make-peace Heaton, of Hare. | Safety-on-high Snat, of Uckfield.
God-reward Smart, of Fivehurst. | Search-the-Scriptures Moreton,
Stand-fast-on-high Stringer, of | of Salehurst.
Crowhurst. | More-fruit Fowler, of East Hothley.
Earth Adams, of Warbleton. | Free-gift Mabbs, of Chiddingly.
Called Lower, of the same. | Increase Weeks, of Cuckfield.
Kill-sin Pimple, of Witham. | Restore Weeks, of the same.
Return Spelman, of Watling. | Kill-sin Pemble, of Westham.
Be faithful Joiner, of Britling. | Elected Mitchell, of Heathfield.
Fly-debate Roberts, of the same. | Faint-not Hurst, of the same.
Fight-the-good-fight-of-faith | Renewed Wisberry, of Hailsham.
White, of Emer. | Return Milward, of Hellingly.
More-fruit Fowler, of East Hodley. | Fly-debate Smart, of Waldron.
Hope-for Bending, of the same. | Fly-fornication Richardson, of
Graceful Harding, of Lewes. | the same.
Weep-not Billing, of the same. | Seek-wisdom Wood, of the same.
Meek Brewer, of Okeham. | Much-mercy Cryer, of the same.
| Fight-the-good-fight-of-faith
| White, of Ewhurst.
| Small-hope Biggs, of Rye.
| Earth Adams, of Warbleton.
| Repentance Avis, of Shoreham.
| The-peace-of-God Knight, of
| Burwash.

I dare say ninety-five per cent. of readers of Hume's "History of England" have thought this list of Sussex jurors a silly and extravagant hoax. They are "either a forgery or a joke," says an indignant writer in _Notes and Queries_. Hume himself speaks of them as names adopted by converts, evidently unaware that these sobriquets were all but invariably affixed at the font. The truth of the matter is this. The names are real enough; the panel is not necessarily so. They are a collection of names existing in several Sussex villages at one and the same time. Everything vouches for their authenticity. The list was printed by Brome while the majority must be supposed still to be living; the villages in which they resided are given, the very villages whose registers we now turn to for Puritanic examples, with the certainty of unearthing them; above all, some of the names can be "run down" even now. _Accepted_ or Approved Frewen, of _Northiam_, we have already referred to. _Free-gift_ Mabbs, of _Chiddingly_, is met by the following entry from Chiddingly Church:

"1616, ----. Buried Mary, wife of Free-gift Mabbs."

The will of _Redeemed_ Compton, of Battle, was proved in London in 1641. _Restore_ Weeks, of Cuckfield, is, no doubt, the individual who got married not far away, in Chiddingly Church:

"1618, ----. Restore Weeks espoused Constant Semer."

"Increase Weeks, of Cuckfield," may therefore be accepted as proven, especially as I have shown _Increase_ to be a favourite Puritan name. These two would be brothers, or perchance father and son. As for the other names, the majority have already figured in this chapter. Fly-fornication is still found in Waldron register, though the surname is a different one. Return, Faint-not, Much-mercy, Be-thankful, Repentance, Safe-on-high, Renewed, and More-fruit, all have had their duplicates in the pages preceding. "_Fight-the-good-fight-of-faith_ White, of Emer," is the only unlikely sobriquet left to be dealt with. Thomas Adams, in his "Meditations upon the Creed," in a passage already quoted, testified to its existence in 1629. The conclusion is irresistible: the names are authentic, and the panel may have been.

(_c._) _Royalists with Puritan Names._

It may be asked whether or not the world went beyond scoffing. Was the stigma of a Puritan name a hindrance to the worldly advancement of the bearer? It is pleasant, in contradiction of any such theory, to quote the following:--

"1663, Aug. Petition of _Arise_ Evans to the King for an order that he
may receive L20 in completion of the L70 given him by the King."--C.
S. P.

In a second appeal made March, 1664 (C. S. P.), _Arise_ reminds Charles of many "noble acts" done for him as a personal attendant during his exile.

"1660, June. Petition of Handmaid, wife of Aaron Johnson,
cabinet-maker, for the place for her husband of Warden in the Tower,
he being eminently loyal.

"1660, June. Petition of Increased Collins, His Majesty's servant, for
_restoration_ to the keepership of Mote's Bulwark, near Dover,
appointed January, 1629, and dismissed in 1642, as not trustworthy,
imprisoned and sequestered, and in 1645 tried for his life.

"1660, Oct. Petition of Noah Bridges, and his son Japhet Bridges, for
office of clerk to the House of Commons."--C. S. P.

Thus it will be seen that, in the general rush for places of preferment at the Restoration, there were men and women bearing names of the most marked Puritanism, who did not hesitate to forward their appeals with the Williams and Richards of the world at large. They manifestly did not suppose their sobriquets would be any bar to preferment. One of them, too, had been body-man to Charles in his exile, and another had suffered in person and estate as a devoted adherent of royalty. We may hope and trust, therefore, that all this scoffing was of a good-humoured character.

It was, doubtless, the prejudice against Puritan eccentricity that introduced civil titles as font names into England--a class specially condemned by Cartwright and his friends. At any rate, they are contemporary with the excesses of fanatic nomenclature, and are found just in the districts where the latter predominated. _Squire_ must have arisen before Elizabeth died:

"1626, March 21. Petition of Squire Bence."--C. S. P.

"1662, Oct. 30. Baptized Jane, d. of Squire Brockhall."--Hornby, York.

"1722, July 28. Baptized Squire, son of John Pysing and Bennet, his
wife."--Cant. Cath.

_Duke_ was the christian name of Captain Wyvill, a fervent loyalist, and grandson of Sir Marmaduke Wyvill, Bart., of Constable Burton, Yorkshire:

"1681, Feb. 12. Baptized Duke, son of Robert Fance, K{nt}."--Cant.
Cath.

_Squire_ passed over the Atlantic, and is frequently to be seen in the States; so that if men may not squire themselves at the end of their names in the great republic, they may at the beginning.

Yorkshire and Lancashire are the great centres for this class of names on English soil. _Squire_ is found on every page of the West Riding Directory, such entries as Squire Jagger, Squire Whitley, Squire Hind, Squire Hardy, or Squire Chapman being of the commonest occurrence. _Duke_ is also a favourite, Duke Redmayne and Duke Oldroyd meeting my eye after turning but half a dozen pages. But the great rival of _Squire_ is _Major_. There is a kind of martial, if not braggadocio, air about the very sound, which has taken the ear of the Yorkshire folk. Close together I light upon Major Pullen, farmer; Major Wold, farmer; Major Smith, sexton; Major Marshall, ironmonger. Other illustrations are _Prince_ Jewitt, _Earl_ Moore, _Marshall_ Stewart, and _Admiral_ Fletcher. This custom has led to awkwardnesses. There was living at Burley, near Leeds, a short time ago, a "_Sir Robert_ Peel." In the same way "Earl Grey" is found. Sir Isaac Newton was living not long ago in the parish of Soho, London. Robinson Cruso still survives, hale and hearty, at King's Lynn, and Dean Swift is far from dead, as the West Riding Directory proves.

It was an odd idea that suggested "Shorter." I have five instances of it, two from the Westminster Abbey registers:

"1689, March 3. Buried Shorter Norris."

"1690, July 9. Baptized Shorter, son of Robert and Ann Tanner."

_Junior_ is found so early as 1657:

"1657, ----. Christened Junior, sonne of Robert Naze."--Cant. Cath.

Little is similarly used. Little Midgley in the West Riding Directory is scarcely a happy conjunction. In the same town are to be seen John Berry, side by side with "Young John Berry," and Allen Mawson, with Young Allen Mawson.

VI. BUNYAN'S DEBT TO THE PURITANS.

But if the Sussex jury was not visionary, except for the panel, neither was that at Mansoul! What a text is this for the next biographer of Bunyan, if he have the courage to enter upon it! To suggest that the great dreamer was not a reprobate in his youth, and thus spoil the contrast between his converted and unconverted life, was a perilous act on Lord Macaulay's part. To insinuate that he had a not altogether unpleasant time of it in the Bedford gaol, that he could have his friends to visit him, and, on the face of it, ink, paper, and quills to set down his meditations, even this is enough to set a section of political and religious society about our ears. But to hint that his character names were not wholly the offspring of his imagination, not thought out in the isolation of his dreary captivity, and not pictured in his brain, while his brain-pan was lying upon a hard and comfortless pallet--this, I know, not very long ago would have brought a mob about me! In the present day, I shall only be smiled upon with contempt, and condemned to a righteous ignominy by the superior judgment of the worshippers of John Bunyan!

Nevertheless I ask, were the great mass of Bunyan's character names the creation of his own brain, or were they suggested by the nomenclature of his friends or neighbours in the days of his youth? It is the peculiarity of the names in the "Pilgrim's Progress" and "Siege of Mansoul," that they suggest the incidents of which the bearers are the heroes. But, in a large proportion of cases, these names already existed. Born in 1628, Bunyan saw Puritan character names at their climax. Living at Elstow, he was within the limits of the district most addicted to the practice. He had seen Christian and Hopeful, Christiana and Mercy, of necessity long before he was "haled to prison" at Bedford. The four fair damsels, Discretion, Piety, Charity, and Prudence, may and must have in part been his companions in his boyish rambles years before he met them in the Valley of Humiliation; and if afterwards, in the Siege of Mansoul, he turned Charity into a man, he was only doing what godfathers and godmothers had been doing for thirty years previously. The name and sweet character of _Faithful_ might be a personal reminiscence, good Father _Honest_ a quondam host on one of his preaching expeditions, and _Standfast_, "that right good pilgrim," an old Paedo-Baptist of his acquaintance. The shepherds _Watchful_, _Sincere_, and _Experience_, if not _Knowledge_, were known of all men, in less pastoral avocations. And as for the men that were panelled in the trial of the Diabolonians, we might set them side by side with the Sussex jury, and certainly the contrast for oddity would be in favour of the cricketing county. Messrs. Belief, True-heart, Upright, Hate-bad, Love-God, See-truth, Heavenly-mind, Thankful, Good-work, Zeal-for-God, and Humble have all, or well-nigh all, been quoted in this chapter, as registered by the church clerk a generation before Do-right, the town-clerk of Mansoul, called them over in court. "Do-right" himself is met by "Do-good," and the witness "Search-truth" by "Search-the-Scriptures." Even "Giant Despair" may have suffered convulsions in teething in the world of fact, before his fits took him in the world of dreams; and his wife "Diffidence" will be found, I doubt not, to have been at large before Bunyan "laid him down in a den." Where names of evil repute come--and they are many--we do not expect to see their duplicates in the flesh. _Graceless_, _Love-lust_, _Live-loose_, _Hold-the-world_, and _Talkative_ were not names for the Puritan, but their contraries were. _Grace_ meets the case of _Grace-less_, _Love-lust_ may be set by "Fly-fornication," and _Live-loose_ by "Live-well" or "Continent." _Hold-the-world_ is directly suggested by the favourite "Safe-on-high;" _Talkative_, by "Silence."

That John Bunyan is under debt to the Puritans for many of his characters must be unquestionable; and were he living now, or could we interview him where he is, I do not doubt we could extract from him, good honest man, the ready admission that in the names of the personages that flit before us in his unapproachable allegory, and which have charmed the fancy of old and young for so many generations, he was merely stereotyping the recollections of childhood, and commemorating, so far as sobriquets were concerned, the companionships of earlier years.

VII. THE INFLUENCE OF PURITANISM ON AMERICAN NOMENCLATURE.

Baptismal nomenclature to-day in the United States, especially in the old settlements, bears stronger impressions of the Puritan epoch than the English. Their ancestors were Puritans, who had fled England for conscience' sake. Their life, too, in the West was for generations primitive, almost patriarchal, in its simplicity. There was no bantering scorn of a wicked world to face; there was no deliberate effort made by any part of the community to restore the old names. To this day the impress remains. Take up a story of backwood life, such as American female writers affect so much, and it will be inscribed "Faith Gartney's Girlhood," or "Prudence Palfrey." All the children that figure in these tales are "Truth," or "Patience," or "Charity," or "Hope." The true descendants of the early settlers are, to a man, woman, and child, even now bearers of names either from the abstract Christian graces or the narratives of Holy Scripture. Of course, the constant tide of immigration that has set in has been gradually telling against Puritan traditions. The grotesque in name selection, too, has gone further in some of the more retired and inaccessible districts of the States than the eastern border, or in England generally, where social restraints and the demands of custom are still respected. If we are to believe American authorities, there are localities where humour has certainly become grim, and the solemn rite of baptism somewhat burlesqued by a selection of names which throw into the shade even Puritan eccentricity.

Look at the names of some of the earliest settlers of whom we have any authentic knowledge. We may mention the _Mayflower_ first. In 1620 the emigrants by this vessel founded New Plymouth. This led to the planting of other colonies. Among the passengers were a girl named _Desire_ Minter, a direct translation of Desiderata, which had just become popular in England; William Brewster, the ruling elder; his son _Love_ Brewster, who married, settled, and died there in 1650, leaving four children; and a younger son, _Wrestling_ Brewster. The daughters had evidently been left in England till a comfortable home could be found for them, for next year there arrived at New Plymouth, in the _Ann_ and _Little James_, _Fear_ Brewster and _Patience_ Brewster. Patience very soon married Thomas Prince, one of the first governors. On this same memorable journey of the _Mayflower_ came also _Remember_, daughter of Isaac Allerton, first assistant to the new governor; _Resolved_ White, who married and left five children in the colony; and _Humility_ Cooper, who by-and-by returned to England.

A little later on, in the _Ann_ and _Little James_, again came Manasseh Faunce and _Experience_ Mitchell. In a "List of Living" in Virginia, made February 16, 1623, is _Peaceable_ Sherwood. In a "muster" taken January 30, 1624, occur _Revolt_ Morcock and _Amity_ Waine.

There is a conversation in "The Ordinary"--a drama written in 1634 or 1635, by Cartwright, the man whose "body was as handsome as his soul," as Langbaine has it--which may be quoted here. _Hearsay_ says--

"London air,
Methinks, begins to be too hot for us.
_Slicer._ There is no longer tarrying here: let's swear
Fidelity to one another, and
So resolve for New England.
_Hearsay._ 'Tis but getting
A little pigeon-hole reformed ruff----
_Slicer._ Forcing our beards into th' orthodox bent----
_Shape._ Nosing a little treason 'gainst the king,
Bark something at the bishops, and we shall
Be easily received."
Act iv. sc. 5.

It is interesting to remember that 1635, when this was written, saw the high tide of Puritan emigration. The list of passengers that have come down to us prove it. After that date the names cease to represent the sterner spirit of revolt against episcopacy and the Star Chamber.

In the ship _Francis_, from Ipswich, April 30, 1634, came _Just_ Houlding. In the _Elizabeth_, landed April 17, 1635, _Hope-still_ Foster and _Patience_ Foster. From the good barque _James_, July 13, 1635, set foot on shore _Remembrance_ Tybbott. In the _Hercules_ sailed hither, in 1634, _Comfort_ Starre, "chirurgeon." In 1635 settled _Patient_ White. In a book of entry, dated April 12, 1632, is registered _Perseverance_ Greene, as one who is to be passed on to New England.

Such names as Constant Wood, Temperance Hall, Charity Hickman, Fayth Clearke, or Grace Newell, I simply record and pass on. That these names were perpetuated is clear. The older States teem with them now; American story-books for girls are full of them. _Humility_ Cooper, of 1620, is met by an entry of burial in St. Michael's, Barbados:

"1678, May 16. _Humility_ Hobbs, from ye almshous."

The churchwardens of St. James' Barbados, have entered an account of lands, December 20, 1679, wherein is set down

"Madam _Joye_ Sparks, 12 servants, 150 negroes."