XII. Of the Fiend's contrivances, by which, in his Mem- bers, he pursues the keepers of God's commands 174 ...... 182 189 The History of Reynold Pecock, Bishop of Chichester, afflicted and imprisoned for the Gospel of Christ, A. D. 1457....... 199 The Lollards of Buckinghamshire, persecuted A. D. 1521 243 THE DISCIPLES OF WICKLIFF. THE appellation of Lollard was early given to the followers of Wickliff. There are various opinions respecting the origin of this name, but that of Mosheim appears the most probable. He considers that it was derived from a German word, lollen; signifying to sing with a low voice. It originated upon the continent, and from the middle of the eleventh century was applied to persons distinguished for their piety: they were generally remarkable for devotional singing. The number of Wickliff's disciples at the time of his decease is described by Knighton, a canon of Leicester, his contem*He says, porary.* "The number of those who believed in Wickliff's doctrine very much increased, and were multiplied like suckers growing from the root of a tree. They every where filled the kingdom; so that a man could scarcely meet two people on the road but one of them was a disciple of Wickliff." Knighton also says, 66 They so prevailed by their laborious urging of their doctrines, that they gained over the half of the people, or a still greater proportion, to their sect. Some embraced their doctrines heartily, others they compelled to join them from fear or shame." In another place he accuses them of causing divisions in families-the followers of the truth ever have been opposed by "parents, and brethren, and kinsfolk, and friends." The testimony of Knighton is valuable. It is the evidence of an enemy who fails in bringing forward any just cause of accusation. That a people so persecuted could compel others to belong to them, is a charge too improbable to need refutation. In reality, the followers of the Reformer were of two classes. The first included those who felt disgust at the usurpations of the popedom, and the vices of the Romish priesthood, while they cared little for the doctrinal errors of that church, though they could not but perceive their opposition to scripture, and even to common sense. When we remember the conflicts in which the king and parliament of England had been engaged with the papacy during many years, and the impunity with which ecclesiastics were allowed to pursue their profligate courses, we may well suppose that a large portion of the community entertained the sentiments just described; so that Knighton's statement of every second *Twysden, Decem Scriptores, col. 2663. person in the kingdom being a disciple of Wickliff, may scarcely have been an exaggeration when so understood. But there was another class whose attachment to the doc2 trines of the Reformer was of a more spiritual nature; who felt the evil of sin, and desired to live holy unto God: these were far less numerous. They are described by Reinher, an inquisitor of those times. He says, "The disciples of Wickliff are men of a serious, modest deportment; they avoid all ostentation in dress, mix little with the busy world, and complain of the debauchery of mankind. They maintain themselves entirely by their own labour, despising wealth, being fully content with mere necessaries. They follow no traffic, because it is attended with so much lying, swearing, and cheating. They are chaste and temperate, never seen in taverns, nor amused by vain pleasures. You find them always employed, either learning or teaching. They are concise and devout in their prayers, blaming lifeless tediousness. They never swear, they speak little; in public preaching they lay the chief stress upon charity. They disregard the canonical hours, saying that the Lord's prayer repeated with devotion is better than tedious hours (Romish services) without devotion. They explain the scriptures differently from the interpretations of the holy doctors and church of Rome. They speak little, and with humility; they are well behaved in appearance." The writings of Wickliff fully demonstrate that he wished his followers to be such as the Romish inquisitor describes them. The nominal followers of Wickliff, those who merely opposed the outward errors of the papacy, will not require our particular notice, although they left many valuable testimonies against the errors of popery, and some in favour of the Lollards. In this number may be included the poets, Chaucer and Gower. Langland, the author of the bold reproofs on the vices of ecclesiastics, contained in the Visions of Piers Plowman, also wrote during the early life of Wickliff. Among those actuated by higher motives, there were many individuals of rank and influence, who although not separated from the world to the extent above described, yet were sufficiently decided to incur censure from the Roman ecclesiastics. The high rank of one, however, prevented this so far as regarded herself. Ann of Bohemia, the consort of Richard II., evidenced her attachment to the scriptures, copies of which she possessed, and constantly studied. Even the Romish prelate Arundel speaks of her piety and knowledge of the bible, as reflecting shame upon the ignorance of many ecclesiastics. She interfered in behalf of Wickliff; and to the intercourse established between England and her native land, as means, may be ascribed the progress of the gospel in Bohemia, with the subsequent opposition to the errors of popery in that country. The history of the reformation in Bohemia, and the affecting narratives respecting the Waldenses at this period, should be perused in connection with the accounts of the English Lollards. Fox, Lewis, and others, mention sir Thomas Latimer, sir Lewis Clifford, the queen mother, John of Gaunt, lord Henry Percy, sir John Montague, the earl of Salisbury, and others, among the protectors of the Lollards, apparently upon principle. But LORD COBHAM was the most illustrious in this respect among the British nobility. He laid down his life for the truth. The particulars of his history are given in the following pages. John of Northampton, mayor of London, in 1382, and the following year, was characterised as a Lollard on account of his bold proceedings against persons of wicked life. The terms of reproach applied to the inhabitants of London, on account of the proceedings of their mayor, show that the principles of Wickliff had made considerable progress in the chief city of the land. Some other adherents of Wickliff claim more distinct notice. Their history presents many interesting particulars of that period. NICHOLAS HEREFORD was of Queen's college, Oxford. He was included in some of the proceedings against the Reformer, both at Oxford and in London. The accounts given of him are inconsistent and confused. This is not surprising, as almost the only particulars we possess are given by Romish writers. It appears that he went to Rome, and there defended his opinions in the presence of the pope, by whom he was imprisoned. Being liberated by a popular tumult, he returned to England, where he was imprisoned by the archbishop of Canterbury. From the statement of Thorpe, he seems to have submitted to the church of Rome. Hereford is supposed to have assisted Wickliff in the translation of the scriptures. He was one of the most learned of the followers of the Reformer, but did not possess firmness or consistency. He sat among the clergy who passed judgment, in 1391, upon Walter Brute, and yet, in the following year, he again needed and obtained the royal protection against his enemies. JOHN ASHTON was also included in the proceedings against the Reformer. He was a zealous preacher. Knighton describes him, as travelling on foot, with a staff in his hand, visiting the churches throughout the kingdom.” His vigilance is thus characterised, "He was like a dog raised from sleep, ready to bark at every noise, and as expeditious in passing from one place to another, as if he had been a bee; full of arguments, ready to dogmatize or spread his opinions. He boldly, to the utmost of his power, declared the doctrines of his master Wickliff at the tables of sinful hearts, that he might increase his sect. Nor was he contented with the enticing conclusions of his master, nor ashamed out of his own novel, subtle invention, to add many others, sowing tares among the wheat wherever he preached." Ashton's fate is uncertain, but it would appear that he retained his profession of the faith, while by some concession he was permitted to resume his scholastic engagements. To Ashton and Hereford, Wickliff is supposed to allude in one of his homilies, which has been quoted in the life of Wickliff, but may be here repeated. “He (Courtney) pursueth a certain priest, because he writeth to men this English, and summoneth him and travaileth him, so that it is hard for him to bear it. And thus he pursueth another priest, by the help of pharisees, because he preacheth Christ's gospel freely and without fables. O men who are on Christ's behalf, help ye now against antichrist, for the perilous times are come which Christ and Paul foretold." Vaughan adds, "We can readily believe that Wickliff's auditory would sympathize with their pastor at this foreboding moment." PHILIP REPINGDON was a canon of Leicester, and a noted preacher at Oxford. He also was included in the proceedings against Wickliff. For a time he preached very boldly respecting the sacrament, and against the Romish ecclesiastics. But his fall was a decided one. Terrified by the prospect of sufferings, or allured by promotion, he forsook the Lollards, and became a bitter persecutor of the truth. He was afterwards bishop of Lincoln and a cardinal! A sufficient proof that the papists would gladly have induced the principal followers of Wickliff to join their party, had the usual worldly inducements availed for that purpose. JOHN PURNEY, or PURVEY, was an active preacher like Ashton. Knighton describes him as a simple priest of grave aspect and behaviour, with an appearance of greater sanctity than others. In his dress and habits a common man; giving himself no rest of body, he was unwearied in his endeavours by travelling up and down, to persuade the people and bring them over to his views. He adds, "Being an invincible disciple of his master, John Wickliff, Purney conformed to his opinions, and fearlessly confirmed them like an able executor. For that he boarded with his master when alive, and so having drunk more plentifully of his instructions, he more abundantly sucked them in, and always, even to his dying day, as an inseparable companion, followed both him and his opinions and doctrines, being unwearied in his labours and endeavours to propagate them." Walden calls him, the library of the Lollards, and the glosser (annotator) upon Wickliff.” 66 Purney was curate to Wickliff during the latter abode of the Reformer at Lutterworth. He is supposed to have written the prologue to the English bible which has by some been attributed to his master, an extract from which will be found in the following pages. It is also conjectured, that to his care we are indebted for a considerable part of the homilies of Wickliff which have been preserved. He was afterwards |