very tender-hearted to her children, loving all that were godly, much
misliking the wicked and profane. She was a pattern of sobriety unto
many, very seldom was seen abroad, except at church. When others
recreated themselves, at holidays and other times, she would take her
needlework, and say, 'here is my recreation.'"

The self-denial of this virtuous housewife developed into that
austerity which, when Puritanism had become the ruling power in
England, closed the theatre and the bear-garden, stopped the dancing on
the village green, and assumed a dress and manner, the sombreness of
which was meant to signify a scorn of this world. While we can now
easily perceive the mistakes of the Puritans, and condemn the folly of
prohibiting innocent amusements which form a natural outlet for
exuberant spirits, it will be well if we can do justice to the nobility
of aim, and the greatness of self-sacrifice, to which their austerity
was due. We must remember that the aim of the Puritans was a godliness
far more exacting than that which we seek, and requiring a
proportionate sacrifice of immediate pleasure. We must remember, too,
that the amusements of that time were in large part brutal, like the
bear-gardens; and licentious, like most of the theatres. Puritanism
could only exist among men filled to an uncommon degree with a love of
virtue, who were ready to undergo every hardship, and to sacrifice
every personal inclination to attain it. Growing up among the people at
large, Puritanism showed a strong national love of religion and
morality. The resolution with which its devotees pursued their aims,
the serene content with which the martyrs welcomed the flames which
were to open the gates of Heaven, were backed by a strength of faith
not exceeded by that of the early Christians. The self-control and
self-sacrifice of the Puritans moulded the armies of the Commonwealth,
and overthrew the tyranny of Charles. But their finer qualities were