address any one in a tone of levity on such a subject. He there called Humphrey to account for leaving "their mendicant order." He says, "Are you not ashamed of being such a fugitive? You ought to have taken example of greater constancy by me, who still wear the same clothes, and remain in the same sordid condition as when I first returned to England from Germany;" about two years before.

From the time of his return to England, Fox requires our attention in various characters. The first and principal is, as the hard student-the author, translator, and editor of numerous works printed by Day; which will be noticed as we proceed. To this he gave himself up in a manner which with most men would have absorbed all their time and attention. After he left the duke of Norfolk's house he resided nearer to his printer, as appears from many letters yet extant, addressed to "Master John Fox, at his house in Grubbe Street," or as 'dwelling with master Daye, the printer, at Aldersgate." The extent of his studies is shown by the number of his works, their effects are well described by his son, and should serve as a warning to those who are tempted to overstrain their mental powers by studious application: "In a student, the mind, when it is overstrained, stoppeth not at weariness or pain, but rather proceedeth to the ruin of that whereon even the life of men dependeth. For in the evils of the mind, he who is once tired, cannot by giving over his work for a while, or abating some part of his diligence in labour, recover again his former strength, nor overcome the discommodities he shall thereby endure, though with ever so great abundance of other contentments. The truth of this was by M. Foxe's example confirmed, who, when he had for many years, left no time free from thought of his study, either not at all, or not seasonably affording himself what nature required, was at length brought to that pass, that his natural liveliness and vigour being spent, neither friends nor kindred could by sight remember him. By this means he first fell into that withered leanness of body in which many afterwards saw him; never again returning to that pleasing and cheerful countenance which he had before, but when he would by no means be persuaded to lessen his accustomed labours, or to lay aside his study to recreate himself, the signs thereof did likewise remain."*

The studies to which Fox thus earnestly applied, did not, how ever, prevent him from fulfilling the public duties of the ministry. The regard and esteem felt for him by many persons then in power, would have been exerted to procure him preferment in the church, but he accepted none, saving a prebend at Salisbury, to which he was appointed in 1564, after some endeavours had been made to obtain him one at Norwich with his fellow exile, bishop Parkhurst. He objected to some of the canons and ceremonies retained by the settlement of ecclesiastical * See P. vii.

affairs under queen Elizabeth, as savouring too much of popery, and this disqualified him from accepting any parochial charge.* We are told that archbishop Parker summoned Fox to subscribe, "hoping that the general reputation of his piety might give the greater countenance to conformity." Fox, as a reply, took from his pocket the New Testament in Greek, and holding it up said, "To this I will subscribe." He said, that he had nothing in the church but a prebend at Salisbury, adding, "and if you take t away from me, much good may it do you." But he was permitted to retain it. His fellow sufferers, however different their opinions on those subjects might be, did not desire to deprive such a character of his humble preferment. Neither was he silenced; we find him continuing to preach, and that on public occasions. This led to his powerful discourse on Christ crucified, preached at Paul's cross in 1570, and afterwards enlarged for the press. It will be found in the present volume. Two Latin letters addressed to bishop Grindal, among the Foxian papers in the British Museum, appear to relate to this discourse.

In the first letter he inquires "who could have instigated Grindal thus to think of crucifying him at Paul's cross?" After urging his own incapacity, and many like excuses, he adds, "Also in fairness consider how unequally this will press upon me, when, as I believe, there never yet was ass or mule who was so weighed down, and overdone by carrying burdens, as I have long been by literary labours, every day employed investigating and drawing forth the contents of writers, reading copies, and reading them again, and putting together materials which may be of public benefit to the church. By these labours I am almost worn out, not to speak of ill health and want of books. Yet amidst all these labours and defects which I have narrated, I am summoned in addition, to St. Paul's cross, that celebrated spot, where, like an ape among cardinals, I shall be received with derision or driven away by the hisses of the auditory {"

It is said that he was rector of Cripplegate for a short time, but resigned it on account of the subscription to the canons, and that he held a prebend at Durham for about a year.

+ Archbishop Parker gave Fox a dispensation to eat flesh in Lent, on account of his health. In the commencement of queen Elizabeth's reign, orders were issued to enforce the observance of fish diet at that season, and on every Wednesday through the year. This popish custom was not retained on account of religion, but from an idea of its beneficial effects on the fisheries, which induced secretary Cecil to encourage the plan very warmly. Licences to eat flesh in Lent were frequently given. In 1564 we find them granted to the universities and to Winchester school. In the licence for the latter Cecil expressly states that" the observance of fish days was a politic constitution." It is, however, possible that the government may have been the rather disposed to make this regulation, from a wish to retain the Romanists within the pale of the national church. Several sacrifices were made with this view, and it was successful for a time, till the pope issued bulls forbidding the Romanists to unite in any manner with protestant worship.

The second letter is as follows.

"Yesterday, when too late, I heard that your servant had been with Day, the printer. Had I seen him, perhaps I might have sent a different answer from the present. But although I saw him not, I now see there are friends who by no means will suffer me to refuse, what by all means I had determined to deny. I find that they will not rest till they have thrust me forward, most unwillingly, at Paul's cross. By every means, by intreaties, threats, upbraidings, they urge, press, and solicit me. What is more painful, they pretend that you are displeased with my last letter. In addition, they solemnly adjure me in the name of the Lord Jesus Christ-this indeed, more than all besides, induces me not to refuse. Pray for me again and again. I intreat you, beloved prelate, who have laid this burden upon me, help me to sustain it. And I cannot but express a pleasing surprise that in your letters, where by virtue of your authority this burden is laid upon me, your piety has kindly suggested a subject-that I preach Christ Jesus, and him crucified. May the Lord Jesus, crucified for us, keep your mind in perfect humility amidst the honours of your calling, and with that humility of mind may he also preserve you in your present dignity, for the lasting welfare of his

church."

The views of Fox relative to the differences just noticed, may be stated from his "Letter to the Ecclesiastical Commissioners concerning the present controversies.” He says, "the more earnestly I desire the peace and tranquillity of the church, the more am I tortured by these internal differences of opinions and controversies, arisen I know not whence. Yet had they sprung from unavoidable causes they would have troubled me less. But while from light matters occasions are drawn for grievous contentions, and we agitate unnecessary questions, not only is the fruit of brotherly communion lost, but the forces of our enemies are strengthened against us, to whom this our quarrel exhibits a joyful spectacle.

"How much preferable would it be, that, uniting our strength, we should do the work of Christ, and diffuse his faith, as widely as possible, in the minds of the faithful, contending with the sworn enemies of our salvation rather than with the friends of the faith. I know that much remains to be done among us if we seek for a perfect church. But herein we should imitate prudent physicians, whose first care is, that the body live, then that it should flourish as well as possible. But we, by a misplaced anxiety, while we strive so earnestly to bring the church to a most perfect rule of reformation, do indeed, by our contentions, cause that it is scarcely to be perceived, or at best very deformed. For what church can be discerned when we have peace neither with friends nor enemies? What peace with God we can have, things plainly enough declare. Atheism prevails, lust is unpunished, avarice overcomes, benefices are bought and sold, priests are cold-would that they were cold indeed! The pulpits are

silenced. Christ's sheep are fleeced, not fed, his harvest is despised. That it is so may be learned from the labourers themselves, who are either few in number, or for the most part are those who sedulously care for the things which are their own, while scarcely any one thinks seriously respecting Christ." Fox then urges the importance of attending to the more important points of religion, and when these are settled, to build thereon, if it is desirable, those things which pertain to outward reformation, but if this might not be, still not to excite any schism. It had been well for the church, had all parties been as thoroughly imbued with the spirit of peace as Jewell and Fox.*

The situation of Fox with regard to these differences, appears to have been peculiarly unpleasant. While he felt it necessary, even with personal sacrifices, to testify against the requisitions then made as to ecclesiastical affairs, he also objected to many proceedings of those who openly opposed the ceremonies and canons then adopted. His views were not those of either party to their full extent. Fox, though most zealous where he considered essentials to be involved, would not be induced by any personal regard to become a partisan.

The kindness and moderation of Fox's disposition further appears from his letter to the queen in behalf of two Hollanders, who were condemned in 1575, to be burned for doctrines held to be contrary to the christian faith. This was a painful instance that the persecuting spirit of popery was not yet eradicated from the minds of those who had shaken off the papal yoke, and that the right principles of religious toleration were not correctly understood. Fox does not appear to have had clear views on this subject, but like Luther, he could not approve the putting men to death for matters of opinion. He was very unwilling that the fires of Smithfield should be rekindled; he pleaded earnestly with the queen, that the cruel practices introduced by the popes might be laid aside, and that if punishment must be inflicted, it should not affect life.

But his supplications were of no avail; though the queen continually termed him "her father Fox," yet she refused his reguest. The painful subject need not be here pursued, excepting to lay this cruelty to its right cause-to popery. Strange to say, this proceeding arose mainly from mistaken anxiety to vindicate the protestant churches in the eyes of papists, from the imputation of fostering principles alleged to be heretical! So liable are we to be deceived into the practice of these things which we have seen to be wrong. Political reasons, and the dangers by which the government was then surrounded, also doubtless had their share in this matter, which however can neither be excused nor palliated. But the advocates of popery never can point to this painful event as a blemish in the history of the protestant churches, while history exposes their own conduct.

*See Life of Jewell, p. 19.

In reference to the public life of Fox, it should be mentioned that his intimacy with the highest and most respected characters of the day appears from his correspondence. Among these may be enumerated Cecil lord Burleigh, sir Francis Walsingham, secretary of state, the duke of Bedford, sir Francis Drake, many of the nobility and gentry, archbishops Grindal and Parker, Aylmer, bishop of London, Dr. Nowell, dean of St. Paul's, Pilkington, Lever, and all the leading ecclesiastics of that day. Nor was he less esteemed by sir Thomas Gresham, and the citizens of London. We find him also in correspondence with Bullinger, Martyr, and other foreign Reformers. By the influence of these friends, as already remarked, he might easily have attained to considerable preferment.

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We have to notice Fox in another point of view. His son states that he was, one, for his friendliness useful, by a natural inclination to be useful to others. By good advice, comfortable persuasions, or a charitable hand, he relieved the wants, or satisfied the desires of innumerable persons, whereupon no man's house was in those times thronged with more clients than his. There repaired to him both citizens and strangers, noblemen and common persons of all degrees, and almost all for the same cause-to seek some salve for a wounded conscience."

Herein the labours of Fox were abundant and exceedingly blessed. Some interesting proofs are yet extant among his papers in the British Museum, where we find a letter to him "from one under temptations to blaspheme, requesting counsel," with other remains, either of letters addressed to him, or rough drafts of his replies to those who, weary and heavy laden, sought advice from him, and whom he pointed to that rest which is in Christ Jesus.

Nor were his efforts wanting in behalf of others-there is the draft of a letter to a noble person, exhorting him to forgive his wife; with others which show how ready he was on all occasions to promote peace and good will. It is indeed interesting to see the grave historian, the undaunted champion of the protestant faith, one who was engaged in severe studies to an extent whereby most would have been overwhelmed, ever prompt to discharge all the private offices of kindness which came before him, yet with the strictest secresy, so as to avoid all unnecessary exposure of private affairs. A few specimens may be given; the first of the following letters is so characteristic of this feature in Fox, and so valuable for the counsel it gives upon a most important subject, that its insertion will not be considered unsuitable to the present work.

To a Gentlewoman, recommending a friend of his.

"As your discreet circumspection is not unprovided of sufficient counsel what you have best to do in your own affairs, to