He was not a native of this country, having been born in New England. He came over, being then eighteen years of age, to study at Oxford, that university being purged of malignants (as they were then called), and, at the time, entirely in the hands of the godly. He was entered of Balliol College, of which Society he became a Fellow, and was greatly esteemed for his learning, wherein he excelled most of the scholars of his time. He knew and could read Hebrew, Chaldee, and the ancient Syriac, as well as Latin and Greek. Of modern languages he had acquired Arabic, by the help of which he read the book which is called the Koran of the False Prophet Mohammed: French and Italian he also knew and could read easily. As for his opinions, he was an Independent, and that not meekly or with hesitation, but with such zeal and vehemence that he considered all who differed from him as his private enemies—nay, the very enemies of God. For this reason, and because his personal habits were too austere for those who attained not to his spiritual height, he was more feared than loved. Yet his party looked upon him as one of their greatest and stoutest champions.
He left Oxford at the age of five or six and twenty, and accepted the living of Bradford Orcas, offered him by Sir Christopher Challis of that place. Here he had preached for six years, looking forward to nothing else than to remain there, advancing in grace and wisdom, until the end of his days. So much was ordered, indeed, for him; but not quite as he had designed. Let no man say that he knoweth the future, or that he can shape out his destiny. You shall hear presently how Benjamin arrogantly resolved that his future should be what he chose; and what came of that impious resolution.
My father's face was always austere; this morning it was more serious and sterner than customary, because the day was to him the most important in his life, and he was about to pass from a condition of plenty (the Rectory of Bradford Orcas is not rich but it affords a sufficiency) to one of penury. Those who knew him, however, had no doubt of the course he was about to take. Even the rustics knew that their minister would never consent to wear a surplice or to read the Book of Common Prayer, or to keep holy days—you have seen how the Sexton opened the box and took out the surplice; yet my father had said nothing to him concerning his intentions.
In his hand he carried his Bible—his own copy, I have it still, the margins covered with notes in his writing—bound in black leather, worn by constant handling, with brass clasps. Upon his head he had a plain black silk cap, which he wore constantly in his study and at meals to keep off draughts. Indeed, I loved to see him with the silk cap rather than with his tall steeple hat, with neither ribbon nor ornament of any kind, in which he rode when he afterwards went about the country to break the law in exhorting and praying with his friends.
Beside him walked my mother, holding in her hand her boy, my brother Barnaby, then three years of age. As for me, I was not yet born. She had been weeping; her eyes were red and swollen with tears; but when she entered the church she wept no more, bravely listening to the words which condemned to poverty and hardship herself and her children, if any more should be born to her. Alas, poor soul! What had she done that this affliction should befall her? What had her innocent boy done? For upon her—not upon her husband—would fall the heavy burden of poverty, and on her children the loss. Yet never by a single word of complaint did she make her husband sorry that he had obeyed the voice of conscience, even when there was nothing left in the house, not so much as the widow's cruse of oil. Alas, poor mother, once so free from care! what sorrow and anxiety wert thou destined to endure for the tender conscience of thy husband!
At the same time—namely, at the ringing of the single bell—there came forth from the Manor House hard by the church, his Honour, Sir Christopher, with his family. The worthy knight was then about fifty years of age, tall and handsome still—in his later years there was something of a heavenly sweetness in his face, created, I doubt not, by a long life of pious thoughts and worthy deeds. His hair was streaked with grey, but not yet white; he wore a beard of the kind called stiletto, which was even then an ancient fashion, and he was dressed more soberly than is common with gentlemen of his rank, having no feather in his hat, but a simple ribbon round it, and though his ruffles were of lace and the kerchief round his neck was lace, the colour of his coat was plain brown. He leaned upon a gold-headed cane on account of an old wound (it was inflicted by a Cavalier's musket-ball when he was a Captain in the army of Lord Essex). The wound left him somewhat lame, yet not so lame but that he could very well walk about his fields and could ride his horse, and even hunt with the otter-hounds. By his side walked Madam, his wife. After him came his son, Humphrey, newly married, and with Humphrey his wife; and last came his son-in-law, the Reverend Philip Boscorel, M.A., late Fellow of All Souls' College, Oxford, also newly married, with his wife, Sir Christopher's daughter, Patience. Mr. Boscorel, like my father, was at that time thirty years of age. Like him, too, his face was comely and his features fine; yet they lacked the fire and the earnestness which marked my father. And in his silken cassock, his small white bands, his lace ruffles, and his dainty walk, it seemed as if Mr. Boscorel thought himself above the common run of mankind and of superior clay. 'Tis sometimes the way with scholars and those who survey the world from the eminence of a library.
Sir Christopher's face was full of concern, because he loved the young man who was this day to throw away his livelihood; and although he was ready himself to worship after the manner prescribed by law, his opinions were rather Independent than Episcopalian. As for Mr. Boscorel, who was about to succeed to the ejected minister, his face wore no look of triumph, which would have been ungenerous. He was observed, indeed, after he had silently gone through the Service of the day with the help of the Common Prayer-book, to listen diligently unto the preacher.
The people, I have already said, knew already what was about to happen. Perhaps some of them (but I think not) possessed a copy of the old Prayer-book. This, they knew, was to be restored, with the surplice, and the observance of Holy days, Feasts, and Fasts, and the kneeling at the administration of the Holy Communion. Our people are craftsmen as much as they are rustics; every week the master-clothiers' men drive their packhorses into the village laden with wool, and return with yarn; they are not, therefore, so brutish and sluggish as most country folk; yet they made no outward show of caring whether Prelacy or Independency was to have the sway. Perhaps the abstruse doctrines which my father loved to discuss were too high for them; perhaps his austerity was too strict for them, so that he was not beloved by them. Perhaps, even, they would have cared little if they had heard that Bishop Bonner himself was coming back. Religion, to country folk, means, mostly, the going to church on Sunday morning. That done, man's service of Prayer and Praise to his Creator is also done. If the form be changed the church remains, and the churchyard; one shepherd followeth another, but the flock is always the same. Revolutions overthrow kings, and send great heads to the block; but the village heedeth not unless civil war pass that way. To country folk, what difference? The sky and the fields are unchanged. Under Queen Mary they are Papists; under Queen Elizabeth they are Protestants. They have the Prayer-book under King James and King Charles; under Oliver they have had the Presbyterian and Independent; now they have the Book of Common Prayer and the surplice again. Yet they remain the same people, and tell the same stories, and, so far as I know, believe the same things—viz., that Christ Jesus saves the soul of every man who truly believes in Him. Why, if it were not for his immortal soul—concerning which he takes but little thought—the rustic might be likened unto the patient beast whom he harnesseth to his plough and to his muck-cart. He changeth no more; he works as hard; he is as long-enduring; his eyes and his thoughts are as much bound by the hedge, the lane, and the field; he thinks and invents and advances no more. Were it not, I say, for the Church, he would take as little heed of anything as his ox or his ass; his village would become his country; his squire would become his king; the