It is well known that Chaucer was an adherent of John of Gaunt; that he and his great protector--perhaps with no very pious intents--favored the doctrines of Wiclif; that in the politico-religious disturbances in 1382, incident to the minority of Richard II., he was obliged to flee the country. But if we wish to find the most striking religious history of the age, we must seek it in the portraitures of religious characters and events in his Canterbury Tales. In order to a proper intelligence of these, let us look for a moment at the ecclesiastical condition of England at that time. Connected with much in doctrine and ritual worthy to be retained, and, indeed, still retained in the articles and liturgy of the Anglican Church, there was much, the growth of ignorance and neglect, to be reformed. The Church of England had never had a real affinity with Rome. The gorgeous and sensual ceremonies which, in the indolent airs of the Mediterranean, were imposing and attractive, palled upon the taste of the more phlegmatic Englishmen. Institutions organized at Rome did not flourish in that higher latitude, and abuses were currently discussed even before any plan was considered for reforming them. THE CLERGY.--The great monastic orders of St. Benedict, scattered throughout Europe, were, in the early and turbulent days, a most important aid and protection to Christianity. But by degrees, and as they were no longer needed, they had become corrupt, because they had become idle. The Cluniacs and Cistercians, branches of the Benedictines, are represented in Chaucer's poem by the monk and prioress, as types of bodies which needed reform. The Grandmontines, a smaller branch, were widely known for their foppery: the young monks painted their cheeks, and washed and covered their beards at night. The cloisters became luxurious, and sheltered, and, what is worse, sanctioned lewdness and debauchery.