times are described by Romish historians of the present day' with unblushing effrontery, as days of happiness in England' almost equalling the golden ages of poetic fiction! But it may be asked, wherein were they superior to preceding centuries or to those that have followed?-They were the reverse, as appears from the public documents of the Romish ecclesiastics themselves, which have been preserved. We know from divine authority that the poor will never cease from out of the land; in the mysterious but wise dispensations of providence, much outward suffering will exist at all times in this world of sin and sorrow, and true history never yet has recorded a people as prosperous or happy, when sinning as a nation against the Most High, or when suffering under divine judgments deservedly sent upon their country.

In the following pages will be found some pieces relative to the Lollards, and the proceedings of their oppressors during the fifteenth century. Among the most valuable are the history of lord Cobham and the examinations of Thorpe. The Lantern of Light will also be read with interest, as a production of the immediate followers of the Reformer. Other pieces in this volume carry us to that period when the light of the German reformation shone upon the plants which had sprung up from the seeds so widely sown by Wickliff.

Meanwhile, as in former ages, the operations of divine grace were not limited to any one class of men. Although the Lollards were the main instruments of diffusing the truth, and of preparing the way for the English Reformation of the sixteenth century, there were some, even within the Romish church in England, who loved the Saviour, and looked to him alone for salvation; and others who opposed the cruel persecutions urged forward by their associates.

A brief specimen of the first of these will be found in the extract from the writings of Walter Hilton, a monk who lived soon after Wickliff. Of the latter class was bishop Pecock, whose melancholy history shows us one of those who allow their prejudices or connexions to lead them to oppose and keep aloof from the real followers of Christ, on account of outward differences, while they are inwardly convinced of the religious truths they maintain, and, there is ground to hope, partakers of like precious faith.

Another and still more valuable character, connected with the church of Rome, but in reality a forerunner of the Reformation, was DR. JOHN COLET; a narrative respecting him is given by Fox, with which this sketch of the disciples of Wickliff and the precursors of the British Reformers may be concluded.

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'About this time, A.D. 1519, died doctor John Colet; to whose sermons the known men (or Lollards) about Buckinghamshire,

had great mind to resort. After he came from Italy and Paris, he first began to read the epistles of St. Paul openly in Oxford, instead of Scotus and Thomas Aquinas. From thence he was called by the king and made dean of Paul's; where he preached much to great auditories of the king's court, the citizens, and others. His diet was frugal, his life upright, in discipline he was severe. So that his canons, because of their straiter rule, complained that they were made like monks. The honest and honourable state of matrimony he ever preferred before the unchaste singleness of priests. At his dinner, commonly was read either some chapter of St. Paul, or of Solomon's Proverbs. He never used to sup. And although the blindness of that time carried him away after the common errors of popery, yet in ripeness of judgment he seemed to incline from the common manner of that age. The orders of monks and friars he fancied not. Neither could he greatly favour the barbarous divinity of the school doctors, as of Scotus, but least of all of Thomas Aquinas. Insomuch that when Erasmus, speaking in praise of Thomas Aquinas, commended him that he had read many old! authors, and had written many new works, to prove and to know his judgment, Colet, supposing that Erasmus meant good faith, burst out in great vehemence, saying, What tell you me of the commendation of that man, who except he had been of an arrogant and presumptuous spirit, would not define and discuss all things so boldly and rashly; and also except he had been rather worldly minded than heavenly, would never have so polluted Christ's whole doctrine with man's profane doctrine, in such sort as he hath done.'

"The bishop of London at that time was Fitzjames, aged no less than eighty; who, bearing long grudge and displeasure against Colet, with other two bishops taking his part, like to himself, complained against Colet to archbishop Warham. The complaint was divided into three articles. The first was for speaking against worshipping of images. The second was about hospitality, for that he in treating upon the place of the gospel, Feed, feed, feed,' John xxi. when he had expounded the two first, for feeding with example of life and with doctrine, in the third, which the schoolmen expound for feeding with hospitality, he left out the outward feeding of the belly, and applied it another way. The third crime wherewith they charged him, was for speaking against such as used to preach only by bosom sermons, declaring nothing else to the people, but as they bring in their papers with them. Which, because the bishop of London then used much to do, for his age, he took it as spoken against him, and therefore bare him this displeasure. The archbishop, more wisely weighing the matter, and being well acquainted with Colet, so took his part against his accusers, that he at that time was rid out of trouble.

Written sermons, carried about in the bosoms of the preachers.

“ William Tindal, in his book answering master More, testifies that the bishop of London would have made dean Colet a heretic for translating the Paternoster into English, had not the archbishop of Canterbury holpen the dean!

But yet the malice of bishop Fitzjames ceased not; he practised how to accuse Colet unto the king. The king (Henry VIII.) was preparing for war against France. Whereupon the bishop, with his coadjutors, taking occasion upon certain words of Colet, wherein he seemed to prefer peace before any kind of war, were it ever so just, accused him therefore. And upon Good Friday, Dr. Colet, preaching before the king, treated of the victory of Christ, exhorting all christians to fight, under the standard of Christ, against the devil; adding moreover what a hard thing it was to fight under Christ's banner, and that all they who upon private hatred or ambition took weapon against their enemy one christian to slay another, such did not fight under the banner of Christ, but rather of Satan; and therefore concluding his matter, he exhorted that christian men in their wars would follow Christ their Prince and Captain, in fighting against their enemies, rather than the example of Julius or Alexander, &c. The king, fearing lest by his words the hearts of his soldiers might be withdrawn from his war, took Colet, and talked with him alone in his garden walking. His enemies thought now that Colet must be committed to the Tower, and waited for his coming out. But the king with great gentleness entertaining Dr. Colet, bidding him familiarly to put on his cap, in long courteous talk much commended his learning and integrity of life, agreeing with him in all points, only he required him, for that the rude soldiers should not rashly mistake that which he had said, more plainly to explain his words and mind in that behalf, which after he did; and so after long communication and great promises, the king dismissed Colet with these words, saying, 'Let every man have his doctor as him liketh; this shall be my doctor, and so departed. Whereby none of his adversaries durst ever trouble him after that time.

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'Among many other memorable acts left behind him, he erected a worthy foundation of the school of Paul's; I pray God the fruits of the school may answer the foundation, for the cherishing of youth in good letters. He provided a sufficient stipend as well for the master as for the usher, whom he willed rather to be appointed out of the number of married men, than of single priests with their suspected chastity. The first master of the school was William Lily."

Dr. Colet was born in London, A. D. 1466. He was of Magdalen-college, Oxford, and held various ecclesiastical preferments, but his wealth was chiefly patrimonial. Some of his writings have been preserved; the principal is a faithful sermon preached before the convocation in 1511.

THE examinations of Walter Brute, or Britte, extend to considerable length. Fox has printed them in his Acts and Monuments, from the registers of the bishop of Hereford. They exhibit the accusations of his enemies, and his written replies. These accusations principally consist of allegations that he opposed the power and usurpations of the Romish ecclesiastics, he also preached from holy scripture, he exposed the errors of transubstantiation, and taught that the pope's pardons and other devices of the ecclesiastics could not profit for the salvation of souls. The greater part of Brute's answers relate to points which now would little interest the reader, but some extracts may be given that refer to the more important doctrines taught by Wickliff and his followers. After recording the accusations, and stating the substance of some verbal communications with the accused, which statements contain numerous misrepresentations, the register proceeds.

"At the last, Walter Brute did present and cause to be presented to us, at divers places and times assigned by us to the same Walter, to answer to the former conclusions and articles, divers scrolls of paper, written with his own proper hand, for his answers to the same articles and conclusions above written; he partly appearing by his own self, before us sitting in our judgment seat, and partly by his messengers, specially appointed to that purpose; of which scrolls, the tenour does follow in order, word by word, on this manner.

"In the name of the Father, and of the Son, and the Holy Ghost. Amen. I Walter Brute, sinner, layman, husbandman, and a christian of the Britons, having my offspring of the Britons, both by my father's and mother's side,*

* An instance of the strong national feeling which even to that day existed amongst the Britons, appears in one passage of Brute's declarations. He says, that from scriptures, (which he quotes,) it ap pears most probable to him, that "Antichrist shall be destroyed by the most mighty persons of the Gentiles, through the sword of the word of God." He then states, that amongst the Gentiles there have been none more strong than the Britons, either in body or in faith, and refers to history in proof of the first; that they were never

have been accused to the bishop of Hereford, that I did err in many matters concerning the catholic christian faith; by whom I am required that I should write an answer in Latin to all those matters. Whose desire I will satisfy to my power, protesting first of all, before God and before all the world, that like as it is not my mind, through God's grace, to refuse the known truth, for any reward greater or smaller, yea, be it ever so big, nor yet for the fear of any temporal punishment; even so it is not my mind to maintain any erroneous doctrine for any commodity's sake. And if any man, of what state, sect, or condition soever he be, will show me by the authority of the sacred scripture, or by probable reason grounded in the sacred scripture, that I err in my writings or sayings, I will humbly and gladly receive his information. But, as for the bare words of any teacher, Christ only excepted, I will not simply believe, except he shall be able to establish them by the truth of experience, or of the scripture. Because that, in the holy apostles elected by Christ, there hath been found error by the testimony of the holy scripture; because that Paul himself doth confess that he rebuked Peter, for that he was worthy to be rebuked, Galatians, the 2d chapter. There have been errors found in the holy doctors, that have been before us, as they themselves confess of themselves. And oftentimes it falleth out, that there is error found in the teachers in our age; who are of contrary opinions among themselves, and some of them sometimes determine one thing for truth, and others condemn the self-same thing to be heresy and error. Which protestation premised, I will here place two suppositions or cases for a ground, and a foundation of all things that I shall say, out of which I would gather two probable conclusions established upon the same, and upon the sacred scripture. By which conclusions, when they shall be declared, it shall plainly appear what my opinion and judgment is concerning all matters that I am accused of. But because I am ignorant and unlearned, I will get me under the mighty defences of the Lord: O Lord, I will remember thine only righteousness.

overcome but by their own sedition, or treason, or when weakened by pestilence and famine. And that "by no tribulation could they be compelled to forsake the faith." (See History of the Church of Christ, vol. iii. p. 52, et seq.) He adds, "By these things it may plainly appear, why at this time, rather than in time past, this matter is stirred up, and why in this kingdom, rather than in other kingdoms, the calling of the Gentiles is treated of, to the verifying of the gospel, through the disclosing of antichrist."