Who were the Lollards?

At the time of Wickliffe's death his followers had become very numerous, and might be found among all classes of the community. At Oxford they seem to have been in the majority, and when the chancellor of the university, Dr. Rigge, was commanded to silence all who favoured the reformer, he replied that he "durst not do it for fear of death." All who publicly adopted Wickliffe's views were called Lollards, but it is certain that Christians of that name existed in considerable numbers, even before Wickliffe appeared upon the scene. The origin of the name is uncertain, but some have traced it to the German word lollen, to sing; the question however is of small importance. Their doctrines and opinions were in every way similar to those of the reformer, and they seem to have been as indefatigable in disseminating them. Like Wickliffe, they taught that "the gospel of Jesus Christ is the only source of true religion, that there is nothing in the gospel to shew that Christ established the mass; that the substances of bread and wine remain after consecration; that those who enter monasteries only render themselves so much the more incapable of observing God's commands; and that penance, confession, and extreme unction are not needful, and have little foundation in scripture."

The Lollards

Wycliffe had organized no sect during his life, but the power of his teaching was manifested in the number and zeal of his disciples after his death. From the hut of the peasant to the palace of royalty, they were to be found everywhere under the vague name of "Lollards." Crowds gathered round their preachers. They denied the authority of Rome and maintained the absolute supremacy of the word of God alone. They maintained that the ministers of Christ should be poor, simple, and lead a spiritual life; and they publicly preached against the vices of the clergy. For a time they met with so much sympathy and success, that they no doubt thought the Reformation was about to triumph in England.

One consequence of Wycliffe's view was that salvation was no longer in the hands of the priests as they dispensed the elements. A local church council in London condemned Wycliffe's view on transubstantiation in 1382, and he was forced to leave Oxford and move to a parish in Lutterworth, England. But by then his ideas were being spread by his former students at Oxford and by lay-preachers called Lollards.

It is important too to see that the light given by God to Wiclif never after went out in England. There were always those who held and rejoiced in the light and truth. Every now and again it became visible, and some suffered martyrdom. They were often called Wiclifites, though he did not commence a sect, nor did he leave the church of Rome except in spirit. At other times they were called Lollards. But they all saw the same abuses in the church of Rome, and found relief and salvation in Christ and His gospel. Knighton, the historian, says that such was the success of Wiclif that "more than half of the people of England in a few years became Lollards."

Wycliffe died, but the fruit of his great life-work remained. His followers took up the work where he laid it down, and assiduously sought to spread not only the truth of the Scriptures but copies of the Book itself whereever they found opportunity. They traversed the country preaching the Gospel, and many of the nobility, as well as the common people, gladly embraced the truth. Where the preacher could not enter, the Word of God often found a place, and Wycliffe's Testament was seen both in the castles of the nobles and the halls of the gentry. Soon men began to see the difference between the teaching of Rome and the teaching of Scripture, and in proportion as minds were enlightened by the Word of God, so were they set free from the bondage of darkness which had hitherto enthralled them. But the persecuting Arundel was now Primate, and he, seeing the growth of the new opinions, posted off to Ireland, where King Richard II. then was, and entreated him to return and take measures to suppress the Lollards, as Wycliffe's followers now came to be called. Easily persuaded either to one side or the other, the weak king gave Arundel liberty to commence the persecution, and shortly afterwards set out to return to England, but before Richard set foot on his native shores another had arrived there before him who would contend with him both for place and power.

The Lollards continuing to increase, archbishop Arundel called together a synod in the year 1413, in order to arrange further measures for their suppression; and among those marked out for condemnation was Sir John Oldcastle, by marriage Lord Cobham, who had long been a diligent student of Wickliffe's works. He was described as "a principal favourer, receiver, and maintainer of the people called Lollards," and among the crimes that were laid against him were those of "setting up preachers whom the bishops had not licensed; and of holding and teaching opinions of the sacraments, images, pilgrimages, etc., repugnant to the determinations of the church of Rome." Of course he was looked upon as a dangerous heretic one who was not safe to roam at large; and as soon as arrangements could be conveniently made, he was arrested by the king's command, and committed to the Tower.

Before the Reformation, which commenced in Germany had found its way to the distant shores of Scotland, a spirit of religious Reform had begun to display itself in several districts, especially in the Lowlands. Many of the Lollards, or disciples of Wycliffe, who had fled from the persecution in England, found a refuge in Scotland and there remained. These, meeting with the descendants of the ancient Culdees may have quietly formed a little missionary band, maintained unbroken the chain of God's witnesses, and kept the lamp of His testimony burning in that benighted land. They denied the dogma of transubstantiation and the power of the priesthood; affirming, "That there is a universal priesthood, of which every man and woman who believes in the Saviour is a member; that the pope, who exalts himself above God, is against God; that it is not permissible to take up arms for the things of faith, and that priests may marry."

Among the protectors of these enlightened Christians- compared with many of the Reformers, especially as to universal priesthood and arms-was John Campbell, laird of Cessnock, a man well versed in the scriptures, but not equal to his wife, who could "set the dogmas of the priests face to face with the holy scriptures, and show their falsehood." "On the testimony of both friend and foe," says another historian, "there were few counties in the Lowlands of Scotland where these Lollards were not to be found. They were numerous in Fife; they were still more numerous in the districts of Cunningham and Kyle; hence their name, The Lollards of Kyle. In the reign of James IV. about 1494, some thirty Lollards were summoned before the archiepiscopal tribunal of Glasgow on a charge of heresy. They were almost all gentlemen of landed property in the districts already named; and were charged with denying the mass, purgatory, the worshipping of images, the praying to saints, the pope's vicarship, his power to pardon sin-in short, all the peculiar doctrines of Romanism. Their defence appears to have been so spirited that the king, before whom they argued their cause, shielded them from the doom that the archbishop, Blackadder, would undoubtedly have pronounced upon them."*

From the times of Wycliffe, the great English Reformer, the Lord preserved a remnant in England, who witnessed for the truth, and who testified against the doctrines and superstitions of Rome. We found many of the descendants of the Lollards, or followers of Wycliffe, in the western districts of Scotland, who were prepared to receive the new doctrines of the continental divines. So it was in England. There were many, very many, among the humbler classes, who still held to the doctrines taught by their great chief; but they were compelled to hide themselves among the humbler ranks of the people, and to hold their meetings in secret. "They lived unknown, till persecution dragged them into the light, and chased them up to heaven." The least whisper of dissent from Holy Mother Church was visited with the severest penalties. As an instance of this, six men and a woman were brought to the stake at Coventry, in the year 1519, for teaching their children the Lord's prayer, the ten commandments, and the apostles' creed in the vulgar tongue.

So far back as the year 1494 there was a movement in the right direction, and the Lollards, who were found in the country in some numbers, began to state their views on the subject of image-worship, the Mass, and the licentious lives of the prelates with considerable freedom. This of course soon awoke a persecution, and thirty persons of both sexes, who held the doctrines of Wickliffe, were arrested and brought up for examination, the king himself presiding at their trial. James, however, was so much amused by the humour and tact with which one of their number, Adam Reid, of Barskimming, answered the questions of his examiners, that he merely dismissed them with an admonition: nor were there any further prosecutions for heresy during his reign.

The victims, under this fresh outbreak of persecution, were of all classes; but the most distinguished for character and for rank was Sir John Oldcastle, who, in right of his wife, sat in parliament as Lord Cobham. He is spoken of as a knight of the highest military reputation, and who had served with great distinction in the French wars. The whole ardour of his soul was now thrown into his religion. He was a Wycliffite — a believer in the word of God, a reader of Wycliffe's books, and a violent opposer of popery. He had caused numerous copies of the reformer's writings to be made, and encouraged the poor priests to circulate them, and to preach the gospel throughout the country. And so long as Henry IV. lived he was unmolested, the King would not permit the clergy to lay hands on his old favourite. But the young King had not the same appreciation of Sir John, though he knew something of his value as a brave soldier and a skilful general, and wished to save him.