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Castle.)

ANECDOTES OF THE FIRST MARQUESS.

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blance—as if Nature herself had chosen him to be his representative—the right stone being pulled out, and a counterfeit set in the right ring—and what with the likeness of his countenance, and the identity of apparel, he passed for current; which jest my Roman thought so good, that he must needs brag of it to the Marquess. But my lord no way liked it; asking him—'Would you put another upon doing that which you would not do yourself? What if the devil-you two being so like one another-should mistake you for him ? I assure you he would go neare to mar the conceit.' For, he might have added, though honesty be no Puritan, yet it will do no hurt.”

“ Mine honour is my life; both grow in one;

Take honour from me, and my life's undone."

In the next passage, the Marquess undertakes the duty of admonishing a party who had come to visit him; and his method of doing so is somewhat amusing. We shall give the lecture, as nearly as we can, in his chaplain's own words :-" There was a new-married couple,” says he, "presented before the Marquess. The bride was a goodly proper woman, her face well-featured, an excellent eye she had, but she was pitifully disfigured with the smallpox. The Marquess, looking much upon her, and saying nothing to her for a long while, we all knew that silence was in labour for some notable production. At last he advances toward the young bride, and asked her: 'Gentlewoman, do you know why it is said that God Almighty created man and builded woman ?' The lady, somewhat out of countenance, answered, “No, indeed, my lord.' The Marquess asked her again : 'Do you know why you women are called housewives?' 'I think, my lord,' said the bride, because good wives should keep at home, and not gad abroad.' 'It is a good answer,' said the Marquess, “but not the right one; for women may be bad wives at home, as well as abroad; otherwise they would never scold their husbands out of doors. The answer to my first question is: Woman is not said to be made as Adam was, which only signifies plain work; but to be built, which signifies curiosity and contrivance ; and, therefore, as to my second question, a woman is called a housewife, hecause she is a house out of which all the royal families of kings and emperors derive their extract. Neither are you only compared to houses; but unto cities, kingiloms, church-3, and commonwealths. But do you know what house you are like?' 'No, indeed, my lord,' answered the bride. "Why, then, I'll tell you,' resumed the Marquess; 'when God builded the first woman, he made her his storehouse, wherein he had laid up all the race of mankind, wherewith he replenished the whole earth. But I must tell you, my lady, God Almighty did not make you coaches nor waggons, that you should be always gadding about.' Whereat the bridegroom made answer : My lord, I thank you for

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this; I hope my wife will remember it.' 'My lord,' said the young bride, ‘you will read such a lecture to my husband, that he will never let me go abroad.' 'Oh no, my lady,' said the Marquess, he must not debar you

of that liberty, provided you never go abroad but when you go out like the snaile; who seldom stirs abroad but whilst that blessing, the dew of heaven, is upon the earth, that she may gather benefit; and by her greatest care, and equal management, still carries her house upon her back.' 'Oh, my lord,' said she, if I should goe abroad like the snaile, I should carry not only a house upon my back, but horns upon my forehead !' 'No, lady,' said the Marquess; 'though she pockes at you, yet they are not horns; the snaile can soon draw them in if you touch them, which no horned creature can perform; but she carries them in her head to teach you what you should provide, and bear in mind against you go to hay-making.'

“ But the Marquess fearing he had a little displeased the young couple, he thought to make amends by the following, though somewhat equivocal, discourse :

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-Sir,' said he to the bridegroom, 'you know I have compared your wife unto a building, and I much commend your choice, for a goodly house should not be chosen for the smoothness or whiteness of the wall—for such a one may be but a dairy-house or a milk-house; nor according to the colours or paintings of the outside—for such a one may be but a tavern or an alehouse e; but if I see a house that is lofty and stately built, and hath fair windows, though the outside be but rough-cast, yet I am sure there are goodly rooms therein.'

“ And so,” adds Bayly, “ both parties were well pleased.” For what the Marquess meant to express by this string of similes was, that although the lady was much disfigured by the smallpox, yet her fine expressive eyes, intellectual forehead, noble carriage, and cultivated mind, amply atoned for accidental disfigurement; and left a balance in her favour which no outward appearance could disparage or conceal.

These anecdotes of an octogenarian, however unsuited to modern ideas, and of rather doubtful merit on the score of compliment, are characteristic of times when the court-jester was still thought a necessary appendage to a great household; and when riddle and allegory were the daily vehicles of political wit and private satire, as well as the legitimate promoters of loyalty, mirth, and good-fellowship. That they were considered by Dr. Bayly himself—a grave and learned man--as reflecting honour upon the Marquess who uttered them, and creditable to his own taste and industry in transmitting them to posterity, is a proof that, agreeably to the taste of the age, they were fully entitled to the distinction of apophthegms.'

Here follows another, in a more serious and figurative sense, to which

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MEMOIR OF DR. THOMAS BAYLY.

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Juxon himself would not have objected, even from the pulpit :-“ We were talking upon one occasion of Christ's miracles, more particularly of his turning water into wine, and of the five loaves and two fishes. "Truly,' said the Marquess, these miracles He works amongst us every day; but they are so ordinary, or familiar, that we take no notice of them. God sends rain upon the earth; this water gets up into the vine, and the sappe of the vine-tree God turneth into wine. And as few graines of corne as will make five loaves being covered in the earth, will multiply and encrease to such advantage as will feed five thousand with bread; and two fishes will bring forth so many fishes as will suffice so many mouths.'” It was by these serious and intelligible, as well as original, remarks upon subjects accidentally brought out in conversation, that the Marquess sought to impress upon all around him those religious sentiments and convictions which he had himself imbibed by diligent study of the Scriptures; the benefit of which he daily acknowledged, when overtaken by the accumulated evils of age and almost unparalleled adversity.

" Such a house broke-
So noble a master fallen! All gone-
And not one friend to take his fortune by the arm ?"

We now turn to the faithful friend who has recorded these anecdotes of his illustrious patron ; who attended him during the whole progress of the siege, and, after the closing scene at Raglan, accompanied him to London, soothed him under the new series of afflictions to which he was there exposed, and never left him until he saw the Master whom he loved and honoured consigned to his final resting-place in the Beaufort Chapel at Windsor. This companion, friend, and counsellor, was Dr. Bayly; and, although our notice must be brief, it is a grateful task to commemorate the virtues of a man, whose name has almost passed into oblivion ; but whose loyal devotion, genius, talent, and misfortune, justly entitle him to a place in the same page that records the merits and sufferings of Henry, first Marquess of Worcester.

Dr. Thomas Bayly was the fourth and youngest son of Dr. Lewis Bayly, Bishop of Bangor. After finishing his curriculum at the University of Cambridge, and receiving the degree of Bachelor of Arts in 1638, he was presented by King Charles to the subdeanery of Wells. In the troubles that continued to distract the nation, he took an active and unremitting interest; and having retired with other loyalists to Oxford in 1644, he was there created Doctor of Divinity. Previously to the battle of Nase by, he had accepted Lord Worcester's appointment as chaplain to the household; and, as we have seen in the preceding account, acted in several instances as confidential adviser

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between the King and the Marquess. He was present during the whole course of the siege of Raglan, more as a soldier than a chaplain, and took his full share of the perils and responsibilities in which the officers of the garrison were then involved.

When terms of capitulation were finally tendered by General Fairfax, and accepted by the Marquess, Dr. Bayly was employed to draw up the articles upon which the garrison was to be disbanded : and when the castle was delivered up to the besiegers, he accompanied the Marquess to London, attended him during his imprisonment as a friend and servant, consoled him as a minister of religion, vindicated his character, advocated his rights, and, when the final hour arrived, he performed over his grave the last sad offices of religion and humanity.

After this event, Dr. Bayly repaired to the Continent, where he continued to reside, chiefly in France, until the “martyrdom of King Charles," when he returned to England, and published the work already mentioned, entitled, “Certamen Religiosum; or, a Conference between King Charles I. and Henry, late Marquess of Worcester, concerning Religion, in Raglan Castle, anno 1646." This conference, however, was believed by many to whom he stood opposed, to have no real foundation in truth; and to be merely sent forth as a prelude to his declaring himself a convert to the Roman Catholic faith; or, in the original words, to his “ becoming a Papist.”

In the course of the same year he published another work, entitled, “The Royal Charter granted unto Kings by God himself,” &c.; to which is added, “A Treatise,” wherein is proved that Episcopacy is jure divino.

By these writings he incurred the heavy displeasure of the Government—to which all such topics were obnoxious—and the author was committed to Newgate, where he languished for some time. But at length, a favourable opportunity having been presented, he made his escape into Holland, where he carried his religious views into immediate practice, and became a zealous Roman Catholic.

Previous to this date, and during his confinement in Newgate, he wrote a piece, entitled, “Herba Parietis; or, the Walldower, as it grows out of the stone chamber belonging to the metropolitan prison; being an historie which is partly true, partly romantic, morally divine; whereby a marriage between Reality and Fancy is solemnized by Divinity." *

Shortly after this publication, he quitted Holland, and took up his residence at Douay in France, where he sent forth another book, with the title of “The End to Controversy between the Roman Catholic and Protestant Religions, justified by all the several manner of ways whereby all kinds of controversies,

* London, 1650; a thin folio volume.

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