As it is not my intention to enter so fully into the history of Susan and Ann, as it is to relate the true stories they heard from Mr. Wilmot, I shall only just tell my young readers, that the following day proving fine, they enjoyed the promised excursion on the water. The weather now becoming very sultry, and the children unable to take their morning walks, their mother and Mr. Wilmot, who sought to mingle instruction with amusement, proposed that they should spend an hour or two, in the middle of every day, in the picture gallery.

The two little girls were delighted with this proposition, and followed with alacrity their good-humoured conductor, as he kindly led the way.

When they had entered the room, Mr. Wilmot stopped before a fine sketch of an entrance into Oxford; and whilst pointing out to the children the college at which he had been educated, he enquired whether they had ever been told who were the first founders of the university.

The children answering in the negative, Mr. Wilmot proceeded to tell them that it was founded in the year 886^[1], in the second year after St. Grimbald’s coming over to England. Its first regents and readers in divinity were, St. Neot, an abbot and eminent professor of theology; and St. Grimbald, an eloquent and most excellent interpreter of the Holy Scriptures; grammar and rhetoric were taught by Asser, a monk of extraordinary learning; logic, music, and arithmetic, by John, a monk of St. David’s; and geometry and astronomy by another John, a monk and a colleague of St. Grimbald, a man of acute wit and immense erudition. “These lectures,” says the annalist, “were often honoured with the presence of the most illustrious and invincible king Alfred, whose memory, to every judicious taste, shall be sweeter than honey.” From this small beginning arose this now celebrated university, which is at once the ornament and pride of the land.

A few observations made by Mrs. Spencer, who had joined the party, led Mr. Wilmot to give the following sketch of the progress of Christianity, from its first introduction into this country, together with the origin and establishment of the protestant religion.

“Various are the opinions,” said he, “entertained respecting the precise period when, or by whom, Christianity was first introduced into this happy island. Nor can it tend to our improvement, though it might gratify our curiosity, to know, whether St. Paul, when he visited the ‘western isles,’ included England; or whether his immediate predecessors, or followers, preached the ‘glad tidings of salvation’ to the natives. It is sufficient for us to know, that the gospel found its way hither some time in the first century; since, in the persecution of the Christians, by the cruel and tyrannical Nero, in the year 64, many of them fled hither for an asylum. Its progress in Great Britain, during the three first centuries, is certainly involved in some obscurity; though it probably increased during the fourth century, as we find three English bishops present, at the council held at Arminium, respecting the Arian controversy.

“About this period the Saxons, having subdued the country, pursued, with unrelenting cruelty, the Christians: multitudes of whom were put to death, and thousands sought and found a refuge in the mountains of Wales. History has stamped the character of our countrymen in this age with infamy. From the sovereign to the meanest of his subjects, licentiousness and gross immorality abounded; and it is cheering to turn from this darkened era, to the labours of the celebrated St. Augustine, and forty other monks, who, having been sent from Rome, for the purpose of converting our island to the faith, succeeded in persuading the Anglo Saxons to embrace Christianity, about the year 590. On Christmas-day, king Ethelbert and ten thousand of his subjects were baptized; and though, amongst this crowd of professed converts, there is reason to fear that few possessed more than the name of Christian, we may yet believe there were some on whom the ‘day-star’ had not risen in vain.

“In the seventh century our island had almost universally received the Christian religion: popish superstition had, however, unhappily mixed itself with the pure faith, and increased rapidly. One great source of corruption in the clergy, was the practice that now prevailed of persuading people to relinquish their property to them, and go on pilgrimage.

“On the death of Augustine, who had been consecrated the first archbishop of Canterbury, Laurentius succeeded to the vacant see; and, through his instrumentality, king Edbald was not only converted, but promoted the gospel by every means in his power.

“The first Saxon king who completely cast all his ‘idols to the moles and to the bats,’ was Ercombert, the son of Edbald, who reigned in 640.

“It is impossible to contemplate this era of our national history, without regretting the superstitious, and even idolatrous rites, which were interwoven with the profession of the gospel made by our forefathers: yet there is no doubt that genuine religion was possessed by many, and Great Britain, at this period, was allowed the honour of enlightening several of the neighbouring northern nations.

“In the eighth century, the pope had obtained such influence, that he exalted himself not only above every created being, but laid claim to prerogatives and powers which belong to Omnipotence alone. The distinguishing doctrines of the gospel were hid under a mass of ceremonious observances: pardon for sin was to be purchased at the hands of the priests; and immense sums were raised, by paying for masses, to deliver the souls of the dead from purgatory.

“Still more lamentable was the state of religion in the ninth century. But Divine Providence, at this melancholy season, raised up a ‘nursing-father’ to the English church, in the person of king Alfred, who seems to have ‘feared the Lord from his youth,’ having early habituated himself to prayer. He was remarkable for his learning, as I have before told you. He died in the year 900, and was buried at Hyde Abbey in Winchester.

“Historians are all agreed that, in the tenth century, scarcely a vestige of true piety could be found. It was called ‘an iron age, barren of all goodness—a leaden age, abounding in all wickedness.’ ‘Christianity,’ to borrow the words of Melancthon, ‘during the middle ages, was become a mere compound of philosophy and superstition.’ ‘What religion did survive,’ says an admirable author, ‘was confined to a few—was immured in cloisters—was exhausted in quibbles—was wasted in unprofitable subtleties—was exhibited with little speculative clearness, and less practical clearness.’ Yet, even in this dreary age, one faint spark of light is discoverable. Bernard and Guthebald, two of the natives of Britain, went as missionaries to Norway, where they successfully preached the gospel, which extended itself from thence to the Orkneys, Greenland, and Iceland.

“Religion and literature both rather improved in the eleventh century. The celebrated speech of William the Conqueror, after he became king of England, has been often repeated. This dauntless monarch refused to be considered as the vassal of the pope. ‘I hold my kingdom,’ said he, ‘from none but God and my sword.’ This king was a great encourager of learning.

“In the twelfth century Oxford became celebrated as the seat of learning. The clergy now boldly claimed exemption from civil jurisdiction, and their right to appeal on all occasions to the pope. To these extravagant pretensions king Stephen readily assented; but they were resisted by his successor, Henry the Second. In spiritual affairs he was, however, enslaved to the popedom; and instances of his persecutions are recorded, towards thirty men and women, who fled into this country, from Germany, to avoid similar cruelties.

“In this century Richard the First engaged in the Crusades, to recover the Holy Land from the Turks, but failed in his enterprise. His brother John, who succeeded him, not only ignominiously swore fealty to the pope, but stipulated for himself and his successors to pay an annual tribute to Rome for ever, on pain of forfeiture of his kingdom. Some idea may be formed of the thraldom in which this monarch was held, from the following anecdote, recorded with feelings of just indignation, by Holinshed, in his Chronicles.

“‘When,’ says he, ‘John, upon just occasion, had received some grudge against the ambitious behaviour of the Cistercian monks, in the second year of his reign; and, upon denial to pay such sums of money as was allotted unto them, had caused seizure to be made of such horses, swine, cows, and other things of theirs, which were maintained in his forests, they denounced him as fast among themselves, with bell, book, and candle, to be accursed and excommunicated. Thereto they so handled the matter with the pope and their friends, that the king was fain to yield to their good graces: insomuch that a meeting for pacification was appointed between them, at Lincoln, by means of the archbishop of Canterbury, who went often between him and the Cistercian commissioners, before the matter could be settled. In the end, the king himself came also unto the said commissioners, as they sat in their chapterhouse, and fell down at their feet; craving pardon for his offences unto them, and heartily requiring that they would, from thenceforth, commend him and his realm, in their prayers, unto the protection of the Almighty, and receive him into their fraternity: promising, moreover, full satisfaction of their damages sustained, and to build a house of their order, in whatsoever place of England it should please them to assign; and this he confirmed by charter.’

“The thirteenth century commenced with the persecution of the Waldenses, one million of whom are said to have perished in France; and the duke of Alva boasted that he destroyed thirty-six thousand of these pious people in the Netherlands.

“The Dominican and Franciscan Friars arose about this time, and were in great repute amongst the people, on account of their sanctity. But their rapacity was unlimited; and the cloak of religion alone disguised their exactions. Such was the superstition of the age, that our countryman, Roger Bacon, was accused of magic, on account of his extraordinary literary attainments, and confined in prison a long time, for no other crime. He appears to have been a man not only of vast learning, but of a philosophical and inventive genius.

“In the fourteenth century, true religion was scarcely to be recognized. The king and people of England were reduced to a state of almost complete vassalage to the pope. In the reign of Henry the Fifth, a law was passed against the perusal of the Scriptures in England. It was enacted, ‘That whatsoever they were, that should read the Scriptures in the mother tongue, they should forfeit land, cattle, life, and goods, from their heirs for ever; and so be condemned for heretics to God, enemies to the crown, and most errant traitors to the land.’

“In this century arose the order of Jesuits; an order which obtained a political influence almost unparalleled. Their founder, Ignatius Loyola, was born at the castle of Loyola, in the province of Guipuscoa, in Spain, in 1391: he was first page to Ferdinand the Fifth, king of Spain, and then an officer in his army; in which he signalized himself by his valour, and was wounded in both legs, at the siege of Pampeluna, in 1421.

“To this circumstance the Jesuits owe their origin; for, whilst he was under care of his wounds, a life of the Saints was put into his hands, which determined him to forsake the military for the ecclesiastical profession. His first devout exercise was to devote himself to the Virgin Mary, as her knight: he then went a pilgrimage to the Holy Land; and, on his return to Europe, he continued his theological studies in the universities of Spain, though he was then thirty-three years of age. After this he went to Paris; and in France laid the foundation of this new order, the Institutes of which he presented to pope Paul the Third, who made many objections to them; but Ignatius, adding to his three vows, of Chastity, Poverty, and Obedience, a fourth of implicit submission to the Holy See, the institution was at length confirmed; and its founder expired the following year, viz. in 1450.

“Whilst we cannot but consider Ignatius Loyola in error, and must most fully allow that the influence his followers obtained, was dangerous and destructive; ‘yet, perhaps, of all the remarkable men whose lives have been recorded, no one has displayed more ability in discovering his own deficiencies, and more perseverance in correcting them. By the rare union of unwearied patience and consummate prudence, with perfect enthusiasm, he accomplished the object of his ambition; and lived to see a wider range of success than his boldest hopes could have anticipated^[2].’

“But to return to my narration. No punishment appears to have been more frequently inflicted by the clergy, than that of public penance; and as a curious instance of it occurs in this century, in the reign of Henry the Fifth, I shall give you the particulars.

“In the afternoon of Easter day, a time which required devotion, at a sermon in the east of London, a great fray arose in the said church, between the Lord Strange and Sir John Trussel, on account of some misunderstanding subsisting between their wives. Many of the spectators interfering, in order to appease, if possible, the tumult, they were not only several of them badly wounded, but one man, named Thomas Petwardine, killed on the spot. The gentlemen were in consequence apprehended and committed to the Tower, and the service suspended.

“When information reached the archbishop of Canterbury respecting this outrageous profanation of the church, he caused the offenders to be excommunicated in St. Paul’s, and all other churches in London; and shortly after he sat at St. Magnus, in order to enquire into the authors of the offence, who were principally discovered to be Strange and his wife. On the following first of May, the offenders submitted themselves to do penance, and swore to do it agreeably as was enjoined, which was as follows: That, immediately, all their servants should, in their shirts, go before the parson of St. Dunstan’s, from St. Paul’s to the said St. Dunstan’s seat, and the Lord Strange and his lady bare-footed; Reginald Henwood, archdeacon of London, following them. Also it was appointed, at the consecrating or hallowing the said church, which they had profaned, the lady should fill all the vessels with water, and offer likewise to the altar an ornament of ten pounds; and the lord, her husband, a pix (or chest in which the Host is kept) of silver, value of five pounds: which done, by way of satisfactory expiation, they were absolved; but Lord Strange had first made the wife of the said Petwardine, killed in the fray, large amends.

“But, in the midst of this papal tyranny, loud complaints began to be heard; and, towards the latter end of this century, attempts were made to reform them. Thomas Bradwardine, archbishop of Canterbury, who devoted himself to the study of the Holy Scriptures, and whose writings display the soundness of his doctrines, flourished in this age. He may be justly termed one of the morning stars of the Reformation.

“About the year 1440, the art of printing was introduced; and this, under the divine blessing, opened the way for the promulgation of the sacred volume, with a rapidity unknown to manuscript editions. The first printed book with moveable types, was a copy of the Bible, which made its appearance between the years 1450 and 1452. This discovery is certainly to be attributed to the Germans, whether it consisted in printing with blocks of wood, or types moveable at pleasure. John Guttenburgh, of Mentz, has the best claim to the honour of this invention. The introduction of this invaluable art into this country, in 1447, is justly ascribed to William Caxton, a merchant of London, who acquired a knowledge of it in his travels abroad. He is said to have been a native of Caxton, a village near Cambridge, towards the latter end of the reign of Edward the Fourth. The first book printed in the English tongue was ‘The Recuyell of the History of Troy;’ and is dated September the nineteenth, 1471, at Cologne. The ‘Game of Chess,’ dated in 1474, is allowed, by all typographical antiquaries, to have been the first specimen of the art among us. Mr. Caxton died in 1486, or, according to other accounts, in 1491.

“In this century, viz. in 1428, the bones of John Wickliffe, the rising sun of the Reformation, were taken up and burnt, by an order of the council of Constance; and his works were thrown publicly into the flames, at Oxford.

“This great man was born at Richmond in Yorkshire, in the year 1324. He was presented to the rectory of Lutterworth in Leicestershire, through the influence of his friend the duke of Lancaster; and, in spite of the machinations of the priests, he not only preached with great success, but his doctrines became extremely popular, and he expired in peace, on his living, in the year 1384.

“The event of his death was hailed with triumph by the popish faction. But in vain did tyranny or artifice strive to stop the progress of truth: his followers rapidly increased; and, under the name of Lollards, we find them enduring, in the fifteenth century, a furious persecution. Yet, in spite of all that cruelty could devise, the doctrines of Wickliffe were not only maintained, but, one hundred and fifty years afterwards, we find that they had made great progress through all ranks in the nation.

“It was at this period that the Reformation from popery and its errors commenced, under the reign of Henry the Eighth; and it was instigated, in a great measure, by the resistance of the pope to the divorce of this monarch, from the widow of his brother Arthur, to whom he had been married several years, and by whom he had one daughter, afterwards queen Mary. Religious scruples respecting the validity of this union, were the ostensible motives given by the capricious king; whilst a passion for Ann Boleyn, a celebrated and accomplished beauty, was the real motive which led to a step so wonderfully over-ruled for good.

“That Henry, previous to this time, had been a devoted papist, may be inferred from a book which he wrote in defence of popery, against Martin Luther, the celebrated Saxon reformer; for which the pope had bestowed on him the title of ‘Defender of the Faith,’ still retained by our monarchs. During this period many persons suffered persecution; and though it is far from my intention to enter into an account of many of the ‘noble army of martyrs,’ yet, to render you thankful for the mercies you enjoy in this privileged land, I will just mention, that, in 1519, six men and a woman were burnt at Coventry, for teaching the Lord’s prayer, the creed, and the ten commandments, in the vulgar tongue.

“On the 14th of November, 1532, Henry was secretly united to Ann Boleyn. On the second of May, 1534, the sentence of divorce was formally pronounced by Cranmer, between the king and Catherine of Arragon; and, on the twenty-eighth of the same month, his marriage with Ann Boleyn (who afterwards became the mother of our celebrated queen Elizabeth) was publicly confirmed. The pope’s excommunication followed this step immediately; and Henry was so enraged, that he resolved to break entirely with the see of Rome, and to abolish the papal authority for ever.

“The parliament confirmed his proceedings, and thus were our forefathers delivered from the tyranny of Rome.

“But, strange as it may appear to you, persecution still raged, and many sufferers might be named, who, about this period, underwent martyrdom; for Henry, though he had indignantly renounced the temporal authority of the pope, was still zealously devoted, in all spiritual matters, to the Romish forms. Neither party, consequently, escaped his wrath. The reformers, who, by their preaching and writings, attacked the doctrinal errors, and exposed the superstitious and burdensome ceremonies of papacy, were equally liable to punishment with the Romish priests and laymen, who denied his supremacy. Whilst the lesser abbeys, to the number of three hundred and seventy-six, were suppressed, and, not long after, the greater ones shared the same fate; yet, with an inconsistency peculiar to Henry’s character, he caused several eminent protestants, among whom was the excellent lady Ann Askew, to be burnt to death in Smithfield.

“One great act was achieved in this reign—the translation of the Bible into English; and, in the month of September, 1538, Thomas Cromwell, lord privy-seal, viceregent to the king’s highness, sent forth instruction to all bishops and curates throughout the realm; charging them to see, that in every parish-church, the Bible of the largest volume printed in English, should be placed for all men to read in: and a book of register was also provided and kept in every parish-church, wherein was to be written every wedding, christening, and burying, within the same parish for ever. Crosses and images in many places were taken down: one image in particular is mentioned, as exposed at St. Paul’s cross, by the bishop of Rochester, and afterwards broken and plucked in pieces. This piece of machinery seems to have been curiously contrived, so as to move the eyes and lips.

“But the death of Henry put an end to the dangerous versatility of his opinions; and the short reign of Edward the Sixth, who succeeded his father when but nine years of age, was marked by signal benefits to the protestant cause. Not only were sundry injunctions issued for the removing of images out of all churches, and measures taken for the suppression of idolatry and superstition within his realms and dominions, but the Homilies (which are still in use in the church) were composed by many of the most pious and learned men of the age, and directed to be read generally for the edification of the lower classes:—the Lord’s supper was ordered to be administered to the laity:—the Catechism was compiled for the use of children, by Cranmer:—the Liturgy was established by law; and the Articles were drawn up, explanatory of the doctrines of the Church of England, and which, in the main, appear, under the name of the thirty-nine articles, in the Prayer-book.

“The apparel of the clergy, after the reformation, underwent a change, and was restricted to sable garments. Previous to this, the graduates went either in a variety of colours, or in garments of light hue, as yellow, red, green, &c. with their shoes piked, their hair crisped, their girdles armed with silver; their shoes, spurs, bridles, &c. buckled with light metal; their apparel, for the most part, of silk and richly furred; their caps laced and buttoned with gold: so that a priest of those days would not now be recognized as belonging to the order.

“But the hopes of the Reformers were clouded by the premature death of the young king, who expired at Greenwich, the sixth of July, 1553.

“He possessed undoubted piety; and his talents appear to have been very great. It is related of him, that he knew not only the name and style of living of his great officers and judges, but in what estimation their religion and conversation were held. He had a singular respect for justice; and was particularly assiduous in the dispatch of business. Charitable and humane in an extraordinary degree, this exemplary prince just “sparkled” for a time, then was “exhaled,” and “went,” undoubtedly, “to Heaven.”

“The gloomy era which followed, on Mary’s accession to the throne, is marked, in the memory of every Englishman, with sentiments of horror and detestation. The queen, a zealous catholic, was anxious to restore the popish forms of worship; and a statute was passed, abolishing all the laws relative to religion, which had been enacted in Edward’s reign.

“Mass was again celebrated, images and crosses erected, and punishments followed any affront to the priests: reconciliation with the pope followed.

“Married clergy were dispossessed of their preferments; and reading the sacred volume, in the vulgar tongue, not only forbidden, under pain of death; but, in the year 1557, the papists actually burnt all the English Bibles they could seize.

“Persecution raged with accumulated violence; and amongst the excellent men who preferred a good conscience to life itself, I shall only enumerate Cranmer, Latimer, Ridley, and Hooper.

“Others, equally valiant for truth, perished also in the flames; but their numbers were too great to allow of my enumerating them. In one year alone, eighty-five persons were burnt for their religious opinions; and the joy and holy triumph, with which many of them expired, under the excruciating torment of the flames, served to confirm the more wavering, and strengthen the surrounding crowd.

“But, in mercy to the nation, Divine Providence terminated this cruel reign, by the death of the queen, on the 19th of November, 1558; and Elizabeth’s accession was ushered in with every demonstration of joy.

“Nor did the conduct of this wonderful woman disappoint the expectations raised on her behalf; and her long and prosperous reign was marked by proceedings of wisdom. By an act of oblivion, she quieted the fears of those who had reason to dread her power, released all those confined for conscience sake, and consulted on the best plan for bringing about, and settling the reformed religion. As soon as the parliament met, several bills were passed in favour of the protestant cause.

“The English liturgy was restored; and, in short, all the laws respecting religion, which were made in the reign of king Edward, were revised, and those of queen Mary repealed.

“All offensive popish observances were abolished, and the national worship was modelled to nearly the present standard.

“Thus was the Reformation finally settled, under the wise policy and energetic measures of queen Elizabeth; to whom, under God, the protestants are indebted for their deliverance from superstition and tyranny.”

“Excuse me, Sir,” said Mrs. Spencer, when Mr. Wilmot had finished his narration; “but you spoke of the Lollards as a persecuted sect, and I fancy the girls are ignorant from whence the title was derived. Perhaps you will kindly give them this information, and add a few more particulars of the life of John Wickliffe.”

“The Lollards,” replied Mr. Wilmot, “were so called from Raynard Lollard, who lived in the thirteenth century. He was at first a Franciscan monk, and afterwards a zealous preacher and martyr. After his death, all the reputed heretics were indiscriminately called Lollards, by their sanguinary persecutors. These sects were dreadfully oppressed in France and Flanders; but in England they were, for a time, protected by the powerful influence of the celebrated John Gaunt, duke of Lancaster, and many other noblemen, who either secretly or openly espoused their cause, in defiance of all the machinations of the Catholic clergy.

“The rise of this sect in England, under the celebrated John Wickliffe and his followers, may justly be considered as the earliest dawn of the Reformation. There were, indeed, some solitary individuals who had before protested against the growing corruptions of the Romish church; and these, as being reformers at heart, and as having made some honourable, though ineffectual attempts at reformation, deserve to be remembered with honour. The first of these was Robert Groteste, or Great-head, bishop of Lincoln, who is supposed to have been born about A.D. 1175, and flourished in the reign of Henry the Third. He was a man of great learning, fervent piety, and undaunted courage. As soon as he was called to the episcopal chair he began to reform abuses, especially in the religious houses belonging to his diocese. This great and good man both saw and lamented the corrupt state of the church to which he belonged, and turned all his episcopal and personal influence to purify it from these flagrant corruptions. Conscious that Rome was the fountain-head of all, he aimed at cleansing the spring, that the streams issuing from it might be pure also. When any bulls were received from thence, containing instructions contrary to the gospel, and injurious to morality and religion, he tore them in pieces with indignation. Nor was he content with refusing to comply with these instructions; but he wrote to the pope, when in the plenitude of his power, letters of sharp reproof and faithful admonition. When these philippics were received at Rome, the pontiff threatened vengeance against his faithful monitor; which he was only deterred from executing, by the earnest persuasions of his cardinals, and conviction of the public odium he should incur, by sacrificing a man of such exemplary piety and distinguished learning. It is no small honour to this excellent prelate, that he resisted, successfully, the papal power, at a period in which that power seemed to be irresistible, and when the mightiest sovereigns were compelled to crouch before the Roman pontiff.

“The next individual who lifted up a standard against the corruptions of popery, during that period, was Richard Knapwell, a Dominican friar, who maintained, in the year 1286, several propositions which were deemed heretical by the prelates of that age, and most furiously controverted by archbishop Peckham. The greater part of these propositions were unintelligible jargon, relative to the sacrifice of the mass; but the last, which was probably the most obnoxious of the whole, contained a sound Protestant maxim: namely, ‘That, in articles of faith, a man is not bound to set on the authority of the pope, or of any priest or doctor; but that the holy Scriptures, and right reason, are the only foundations of our assent.’ These doctrines were denounced, but it is not known what became of the author of them. Of Thomas Bradwardine, archbishop of Canterbury, I have already told you. But the individual who aimed the most effectual blow at the mighty fabric of papal superstition, was the celebrated John Wickliffe. This primitive reformer delivered lectures on divinity, in Merton College, Oxford. His learning acquired him great reputation; but he soon became disgusted with the vices, ignorance, and rapacity of the clergy, and preached against them with great zeal. His boldness attracted the attention of king Edward the Third, from whom he received several benefices, and by whom he was sent on several embassies to the court of Rome. Here he saw so much to confirm his former opinions, that, on his return, he inveighed, with increased vehemence, against the errors of popery. He soon proceeded so far as to deny the pope’s supremacy, and even to denounce him as antichrist. This effrontery, in an humble ecclesiastic, soon armed against him all the dignitaries, of the church which he had presumed to assail; and subjected him to the thundering anathemas of the pontiff, who commanded him to be apprehended and condemned for his heretical discourses.

“The rector of Lutterworth would soon have been the prey of his mighty adversaries, had not the duke of Lancaster, and lord Henry Percy, then marshal of England, espoused his cause, and afforded him protection. Whether their conduct proceeded from political or religious motives, is a matter of uncertainty; but, whatever might be the inducement, it had the happiest effect; for it not only enabled Wickliffe to pursue his Herculean task, but emboldened many, both of the clergy and laity, to embrace his tenets.

“In a few years the Wickliffites, or Lollards, became exceedingly numerous, notwithstanding the attempts, made by argument and force, to suppress them. The doctrines taught by this reformer were similar to those of the latter reformers, but far less purified from error. They were, however, sufficient to alarm the Roman hierarchy, and make them earnestly desirous of repressing them by force, since it was vain to use arguments.

“The most opprobrious epithets were applied to this most faithful and diligent labourer, who continued, till death, to discharge, with fidelity and zeal, the duties connected with his official station.

“His great work of translating the Holy Scriptures was completed a little before his decease, which took place in the year 1384. This latter event was hailed with delight by his enemies, who fondly imagined that it would lead to the overthrow of his heresy. But they found that it had taken too deep root to be exterminated; and though, during the disturbed years of Richard’s reign, attempts were made to destroy the writings of Wickliffe, and his followers, and to remove all who were suspected of Lollard sentiments, from their benefices, they continued to flourish, and were finally triumphant, as I have before related to you.”

“I am sure Mary Ann and Susan are much obliged to you for the information you have given them,” said Mrs. Spencer; “and I hope they will prove their sense of the obligation, by endeavouring to remember what you have told them.”

The little girls looked assent to their mamma’s observation; and Mary Ann enquired if Mr. Wilmot would object to giving some little account of the Crusades.

“So far from objecting, my dear,” answered her kind cousin, “it gives me pleasure to hear you make enquiries, since it proves that you are interested in my anecdotes.

“The object of the Crusades was to drive the infidels out of the possession of the Holy Land; and the zeal of a fanatical monk, towards the end of the eleventh century, gave rise to this wild undertaking. Peter the Hermit (for so he was named) ran from province to province, with a cross in his hand, exciting kings and people to this holy war, as it was called. His enthusiasm spread with astonishing rapidity: not only princes, and nobles, and warriors; but shepherds and mechanics, women and children, left their peaceful occupations, and hastened to enlist themselves under the banner of their deluded leader. It is asserted by contemporary authors, that six millions of persons, at different times, assumed the badge of the cross. These crosses were worn on their clothes, and their colours distinguished the different nations. The English wore them white, the French red, the Flemish green, the Germans black, and the Italians yellow.

“In the second Crusade a considerable troop of women rode amongst the Germans: they were arrayed with the spear and shield. But the historian satirically remarks, that some love of usual delights had mingled itself with the desire of great exploits; for they were remarkable for the splendour of their dress, and the bold leader was called the golden-footed dame.

“These ladies were, however, of an age to judge for themselves; and however we may smile at their folly, our pity is not excited, as it is for the children of France and Germany, who, seduced by the preaching of fanatics, about the year 1213, thought themselves authorized by Heaven, to attempt the rescue of the Holy Sepulchre; and ran about the country, crying, ‘Lord Jesus Christ restore the cross to us.’ Boys and girls stole from their homes: no bolts, no bars, no fear of fathers, or love of mothers, could hold them back; and the number of youthful converts was thirty thousand. They were accompanied by some fanatical persons, some of whom were taken and hanged at Cologne. The children passed through France, crossed the Alps; and those who survived hunger and thirst, presented themselves at the gates of the sea-ports of Italy and the south of France. Many were driven back to their homes; but seven large ships, full of them, went from Marseilles. Two of the vessels were wrecked on the isle of St. Peter; the rest of the ships went to Bugia and Alexandria, and the master sold the children to slavery. These dreadful facts are mentioned by four contemporary writers.

“In the third crusade, Richard the First, surnamed Coeur de Lion, as I before told you, signalized himself eminently. The very word Richard was dreaded in Syria, so great was the terror he had spread. Syrian mothers used to frighten their children, by telling them that king Richard was coming; and horses, according to vulgar tradition, dreaded the lion-hearted monarch; for, if a courser started, the rider would exclaim, ‘What! do you think king Richard is in the bush?’ In the year 1193, died the sultan Saladin, the Saracen chief; and, as his character was a remarkable one, I shall give you a brief sketch of it. He was in the fifty-seventh year of his age when he expired. During twenty-two years he had reigned over Egypt, and for nineteen years was absolute master of Syria. No Asiatic monarch has filled so large a space, in the annals of Europe, as the antagonist of Coeur de Lion. He was a compound of the dignity and the baseness, the greatness and the littleness of man. As the Moslem hero of the third holy war, he proved himself a valiant soldier and a skilful general. He hated the Christian cause; for he was a zealous Mussulman, and his principles authorized him to make war upon the enemies of the prophet; but human sympathy mollified the rigour of his enthusiasm, and, when his foes were suppliant, he often forgot the sternness of Islamism.

“He was fond of religious exercises and studies; but his mind was so much above the age in which he lived, that he never consulted soothsayers or astrologers.

“He had gained the throne by blood, artifice, and treachery; but, though ambitious, he was not tyrannical: he was mild in his government, and the friend and dispenser of justice. Eager for the possession, but indifferent to the display of power, he was simple in his manners, and unostentatious in deportment. He attempted the arts of conciliation and tuition, to change the religious sentiments of the Egyptian Fatemites; but the intolerant spirit of his religion would sometimes appear; the politician was lost in the zealot; and he inflicted punishment on those who presumed to question any of the dogmas of a Mussulman’s creed.

“But I must refer you,” said Mr. Wilmot, “to Mills’s History of the Crusades, for further particulars of this eventful period: in the meanwhile, it is sufficient for me to say, that, before the expiration of the thirteenth century, the whole band of adventurers were driven from their Asiatic possessions. There were, in all, nine Crusades; in which, according to Voltaire, two millions of human beings perished.”

“It was, indeed,” remarked Mrs. Spencer, “a dreadful waste and effusion of human blood. One beneficial consequence arose, however, from these extravagant excursions, which was neither expected nor intended.

“It was impossible for men to travel through so many lands as the Crusaders did, without imparting some of the improvement or knowledge they had gained, to their respective countries, on their return. The spirit of commerce was by this means fostered and spread, the progress of navigation advanced, and useful information was circulated.”

“Yes,” answered Mr. Wilmot; “and evil was thus wisely overruled for good. But,” added he, “I recollect that I have omitted to give my little cousins any account of the Reformation in Scotland; which, as it commenced in the reign of Edward the Sixth, and was concluded in that of Elizabeth, under the intrepid, and, it must be confessed, austere John Knox, could not, with propriety, be introduced before; especially, as it was not so much my design to interweave the history of individuals, in the sketch I have given, as to mark the progress of religion, from the first century to the age of Elizabeth.

“When popery was the established religion in Scotland, this eminent man, (who had been one of the chaplains of king Edward the Sixth,) narrowly escaped with his life, from cardinal Beaton, the archbishop of Glasgow, and bishop Hamilton; and he was afterwards cited before bishop Tunstall, for preaching against the mass; and was obliged to leave England, by the persecution of Protestants, which arose on queen Mary’s accession to the throne. Returning, however, to Scotland, in 1559, just as a public prosecution was carrying on against the Protestants, who were about to be tried at Stirling, (through the treachery of the queen regent, who had promised them protection,) he did not hesitate to join their ranks, and share their dangers. By the most bold and intrepid conduct, he exposed the abuses of popery, and animated the nation against it, by every means in his power; in which he spared no labour, and dreaded no danger.

“He corresponded with Cecil, the able and faithful minister of queen Elizabeth; and by that means, was chiefly instrumental in establishing those negociations between ‘the congregation’ and the English, which terminated in the march of an English army into Scotland, under the orders of queen Elizabeth, to aid the Protestants, and to assist them against the persecutions of the queen regent.

“This army being joined by almost all the principal men of Scotland, proceeded with such vigour and success, that they obliged the French forces, who had been the principal support of the queen regent’s tyranny, to evacuate the kingdom, and thus restored the parliament to its former independence. Of that body a great majority had embraced the Protestant religion; and, encouraged by the ardour and number of their friends, they improved every opportunity which occurred, of overthrowing the whole fabric of popery. They sanctioned the whole confession of faith, submitted to them by Knox and the other reformed ministers. They abolished the jurisdiction of the ecclesiastical courts, and transferred the causes to the cognizance of the civil court; and they prohibited the exercise of religious worship, according to the rites of the Romish church.

“On the death of the queen regent, Mary, queen of Scots, arrived from France, and immediately established the popish service, in her own chapel, which, by her protection and countenance, was much frequented. Knox opposed this, as he did the other evidences, given by Mary, of her attachment to the Romish cause.

“An act of the queen’s privy council having been proclaimed at Edinburgh, immediately on her arrival, forbidding any disturbance to be given to the mass, under pain of death, Knox openly declared against it, in his sermon, on the following Sunday; and on the marriage of the queen with Darnley, he not only preached another sermon, expressing his dislike to the alliance, on account of the religious principles avowed by the young nobleman; but when the latter went to hear him preach, he took occasion to speak his opinions, in terms certainly not the most gentle. Such plain and honest dealing as this, was not very likely to be palatable to a court, and he was accordingly silenced.

“By no means, however, deterred, he went on, in private, with the great work of reformation; and was one of the most active and successful instruments, in delivering Scotland from papal corruption, and priestly domination. He lived to preach against the awful massacre of the Protestants, in Paris, on St. Bartholomew’s-day; and desired that the French ambassador might be informed that he had done so.

“He died the twenty-fourth of November, 1572, and was interred at Edinburgh, several lords attending his funeral; and particularly the earl of Morton, who was on that day chosen regent of Scotland, and who, as soon as he was laid in the grave, exclaimed, ‘There lies one who never feared the face of man—who has been often threatened with dirk and dagger, but yet has ended his days in peace and honour; for he had God’s providence watching over him in a special manner, whenever his life was sought.’

“In judging of the character of John Knox, we must make some allowance for the age in which he lived, and the part he was destined to act. Happily for us, we live in a day when party spirit and religious bigotry are much softened: let us, therefore, endeavour to be thankful for the blessing, and learn to look with charity and brotherly love, on those who may differ from us in their mode of worshipping the Supreme Being.

“But the dinner-bell rings: let us leave the gallery,” said Mr. Wilmot.