OR ENGLAND IN THE FIFTEENTH CENTURY. BY MRS. COLONEL MACKAY, In the world ye shall have tribulation."-JOHN xvi. 33. NEW YORK: ROBERT CARTER, 58 CANAL STREET; 1444 34 1865, March 7. By exchange of limplicates given by Perf I. 1. Lengletler, of Cambridge BOUND JAN 27 131J INTRODUCTION. It is presumed that the title chosen for the following work will not be found inapplicable, although its date sufficiently indicates that it does not treat of Wycliffe's personal history, nor of the times in which he lived. Its design is to illustrate the tenets he taught, and to exhibit the influence they continued to exert over a succeeding generation; and with this view they have been blended with an historical narrative of the fifteenth century. The Wycliffites had not only to endure reproach as heretics, and to risk the dangers that attended it; they had also to bear their part in the troubles of their country, both in public and private life. In connection with these, their position must have been peculiarly trying; frequently isolated in their respective families, and actuated by motives and convictions at variance with commonly-received opinions. They had little to expect from the revolutions of empire, yet they were, like others, involved in the temporal consequences of such events, according to the sphere of life they occupied. Surely the faith which sustained them under this double pressure must have been real, and the sweets of its consolations felt to overbalance any trial which its profession might produce. It is well known that the doctrines of the Reformation were widely diffused in England as early as the fourteenth century; and that Wycliffe earned for himself the title of "The Morning Star of the Reformation." The marriage of Richard the Second with the Princess Anne of Bohemia, occasioned a considerable intercourse between that country and England, which promoted the circulation of the doctrines of Wycliffe on the Continent of Europe, until his name became a watchword of persecution, and the known possession of his works, a warrant for its exercise. The prejudice against the English Doctor was still in existence when Luther's contest began; for we find that one of the popular outcries was, "He is a Bohemian by birth, and of Bohemian parents-he was brought up at Prague, and instructed from the writings of Wycliffe." This assertion was of course, untrue; but "the natural man receiveth not the things of the Spirit ;" and, therefore, the people of the world seek for second causes, when they behold mighty effects arising, while the Christian, although he does not undervalue means, looks above them; for he knows that without Divine influence, there can be no awakening to life, of those who are "dead in trespasses and sins." Luther did not take his belief from Wycliffe-he took it from the Bible, where Wycliffe had found it before; but on some important points the earlier reformer was the clearer of the two-especially on the doctrine of transubstantiation, which he and his disciples decidedly condemned and forsook; while Luther, notwithstanding his native vigor of mind, was never wholly emancipated from the influence of this mysterious and antiscriptural tenet of the dark ages. We find, however, that the Reformation which took place, through the instrumentality of Wycliffe, is coldly acknowledged by many who now bear the name of Protestant, and who cannot be ignorant of its nature or its extent. His measures of reform were of too sweeping a character to suit the taste even of some of those who live in the present day; it is no great wonder that he was found to be tar in advance of his own age, that enemies misrepresented him, and that some of his own influential friends were not prepared to follow him to the bold conclusions to which his doctrines led. He has been accused of meddling too much with worldly politics, but it was difficult to draw a clear line in the matter, in days when the church claimed dominion over the bodies and temporalities, as well as the minds of men. Of late years efforts have been made to do justice to the memory of the English Reformer, by the republication of such of his writings as have escaped the ruthless hands which consigned so many of them to the flames, and the subject is becoming familiar, as it is interesting. There were great numbers who entered into the spirit of Wycliffe's teaching; for all the unbelief and the malice of man were insufficient to uproot the plant which a greater than he had planted, and which grew up to be a shadow and a solace to his spiritual children, when convulsed England was emphatically a "weary land." But from the period of the Reformer's death to the reign of Henry the Eighth, a cloud envelopes the history of the little flock that maintained his doctrines; the Church of Rome asserts that she held undisputed sway over England's faith in the interval, and this assumption, destitute of truth, is too often inconsiderately admitted, although witnesses are not wanting to speak to the contrary. Amid the war of words, and division of sects, it is pleasant and profitable to mark the oneness of belief which on most, if not all fundamental points, identifies the Church of Christ universal. It is delightful to trace the stream of immutable Divine truth, as it rolled through sands that well nigh absorbed it, and under the shadowing shroud of many a dark obstacle which concealed it, while yet it was neither entirely dried up nor wholly hidden; for the flock, scattered and peeled, and small in number, were led to it when they could find no other means of satisfying the thirst of their immortal souls. The Albigenses and Waldenses drank of the waters that flowed from the smitten rock, even from apostolic days. Britain lacked not her witnesses; Scotland had not quite forgotten her ancient Culdees, with their pure scriptural faith, before the same truths began to be echoed by the Lollards of Kyle; and England's testimony was clear and decided, through a lengthened period previous to the Reformation. The following pages make no pretensions to bring to light new facts, but simply to revive the old, and present them in a new form. If it be asked why the style of story is used to elicit important truths, it is not difficult to find an answer. There is a large class of individuals who read, not so much for edification, as for amusement; in many of the works of fiction they peruse, popery is invested with paramount interest, the fancy is captivated, and truth suffers as the result. The foundations of right principle are undermined; popery, open or disguised, progresses by soft and stealthy footsteps, under the deleterious influences abroad for its promotion, and the citadel, which might have presented a steadfast front to the storm, can be overthrown by the unsuspected sappers, the extent of whose operations may not be fully developed until the match is lit, and the terrifying explosion startles the unwary in their supposed stronghold. Books which minister food to the fancy are often dangerous, but although they may be condemned and disapproved, they will, nevertheless, be read by those who would suffer the didactic treatise, with its pure and holy precepts, to lie unopened; and it is to be lamented that this well-known fact is laid hold of for perverting and misleading the youthful mind. Imagination, however, must have its legitimate use, and may it not be employed to counteract such evils as its own injudicious exercise produces? It too often sacrifices at the shrine of vice, or vanity. May it not properly be dedicated to the service of the Gospel, and led captive in the triumphal march of truth? As in story, so also commonly in history. In dealing with times in which a few faithful and enlightened individuals testified and suffered for the Bible doctrines they believed, little sympathy with them has been evinced. The only prominent place assigned to religion is occupied by the Popish Church; while very often we find a sentence of undiscriminating censure pronounced upon the dissentient minority. We read of the romantic honor of chivalry of heroic crusaders who were as relentless in their persecutions of the primitive Vaudois, as they were in their wars of contest with the followers of the false prophet for the possession of the holy land; we hear little in praise of that simple and scriptural faith which, when embraced in sincerity and truth, must in all ages be productive of the like sanctifying effects. |