the company of the daughter, whom I found gathering flowers in the
garden, attended by her maid, also a Quaker. But when I addressed her
after my accustomed manner, with intention to engage her in discourse on
the foot of our former acquaintance, though she treated me with a
courteous mien, yet, as young as she was, the gravity of her looks and
behavior struck such an awe upon me, that I found myself not so much
master of myself as to pursue any further converse with her.

"We staid dinner, which was very handsome, and lacked nothing to
recommend it to me but the want of mirth and pleasant discourse, which we
could neither have with them, nor, by reason of them, with one another;
the weightiness which was upon their spirits and countenances keeping
down the lightness that would have been up in ours."

Not long after, they made a second visit to their sober friends, spending
several days, during which they attended a meeting, in a neighboring
farmhouse, where we are introduced by Ellwood to two remarkable
personages, Edward Burrough, the friend and fearless reprover of
Cromwell, and by far the most eloquent preacher of his sect and James
Nayler, whose melancholy after-history of fanaticism, cruel sufferings,
and beautiful repentance, is so well known to the readers of English
history under the Protectorate. Under the preaching of these men, and
the influence of the Pennington family, young Ellwood was brought into
fellowship with the Quakers. Of the old Justice's sorrow and indignation
at this sudden blasting of his hopes and wishes in respect to his son,
and of the trials and difficulties of the latter in his new vocation, it
is now scarcely worth while to speak. Let us step forward a few years,
to 1662, considering meantime how matters, political and spiritual, are
changed in that brief period. Cromwell, the Maccabeus of Puritanism, is
no longer among men; Charles the Second sits in his place; profane and