VIII.

by that doctrine he meant a reliance on the CHAP. atonement of Christ as the only and the certain medium of acceptance for the guilty, it is unquestionable that this truth was the favourite, and the most efficient article in the faith of the English, as well as in that of the German reformer. It must be acknowledged that this tenet is more frequently adverted to in the writings of Luther, than in those of Wycliffe; and his notices respecting it are frequently more definite, because distinguishing more commonly between the acceptance of offenders in virtue of the Saviour's death, and the growth of devout affections in the heart under the influence of the Divine Spirit. But that such was the design of the Redeemer's sacrifice, was not more distinctly apprehended by the professor of Wittenburgh, than by the rector of Lutterworth; nor was this truth the source of a more permanent or delightful confidence with the one than with the other. The Spirit of God is at the same time contemplated as the source of all those influences which lead the mind to a knowledge of the truth, which nourish it in all the graces of piety, and by which men are prepared to bear the cross of the confessor and

tions in politics, and of being obscnre in the matter of the eucharist. This opinion is stated as the result of "looking into Wycliffe." It is obviously the effect of a very partial attention to the reformer's statements. On the principles of civil government, and on the sacrament of the altar, the rector of Lutterworth differed from Luther and Melancthon, only as being more enlightened. As a question of the reason, the consubstantiation of the Lutheran church is scarcely a remove from the

transubstantiation of the papacy: and
we have seen the firmness with which
both were rejected by our countryman.
His views of civil government are also
before the reader. But were it possi-
ble to vindicate his name, in these
particulars, still more clearly, he has
opponents who would not fail to reite-
rate these charges as those of Melanc-
thon, and as though no man had ever
dared to question their truth. Lewis,
c. viii.

VIII.

CHAP. the martyr. Frequently, indeed, the word salvation is employed as comprehending the articles of justification and sanctification. This, we know, is the manner of the sacred writers. But if to distinguish between these essential parts of the christian redemption, is to regard the first as proceeding exclusively from the atonement of Christ, and the second as flowing entirely from the grace of the Spirit; if it be also to view the one as consisting in a change of relation to God, and the other as including an assimilation of the spirit of man to that of the Redeemer-then these doctrines, and the difference between these doctrines, was far from being unperceived by Wycliffe.

It is in the following language that he describes the self-denial and devotedness which the gospel requires of its sincere disciples. "Christ not compelling, but freely counselling every man to "seek a perfect life saith, 'Let him deny himself, "and take up his cross and follow me.' Let us "then deny ourselves in whatever we have made "ourselves by sin; and such as we are made by

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grace, let us continue. If a proud man be con"verted to Christ, and is made humble, he hath "denied himself. If a covetous man ceaseth to covet, and giveth of his own to relieve the needy, he hath denied himself. If an impure man changeth his life and becometh chaste, he "hath denied himself, as St. Gregory saith. He "who withstandeth and forsaketh the unreason"able will of the flesh denieth himself. The "cross of Christ is taken when we shrink not from contempt, for the love of the truth; when man

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VIII.

"is crucified unto the world, and the world is CHAP. "crucified unto him, and he setteth its joy at

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nought. It is not enough to bear the cross "of a painful life, except we follow Christ in his virtues, in meekness, love, and heavenly desire. "He taketh the cross who is ready to meet all peril for God; if need be to die rather than "to forsake Christ. And whoso taketh not thus "the cross, and followeth not Christ thus, is not worthy to be his disciple.-Lord Jesus, turn us to thee, and we shall be turned! Heal thou us, "and then we shall be verily holy; for without grace and help from thee, may no man be truly "turned or healed. For they are but scorners, "who to-day turn to God, and to-morrow turn

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away; who to-day do their penance, and to"morrow turn again to their former evils. What "is turning to God? Nothing but turning from "the world, from sin, and from the fiend. What "is turning from God, but turning to the changing things of this world, to delight in the creatures, "the lusts of the flesh, and the works of the fiend? To be turned from the world, is to set at nought its joys, and to suffer meekly, all bitterness, slanders, and deceits, for the love of Christ. To "leave all occupations unlawful and unprofitable "to the soul, so that man's will and thought

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become dead to the things which the world "loveth and worshippeth." The devices of Satan with which all have to contend, are said, in the conclusion, to be particularly directed against such as really aspire to this state of sanctity. "He studieth to bring against us all manner of temptations and tribulations, according as he

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328

CHAP." seeth that by the mercy of God, we are escaped

VIII.

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"out of his power. For he seeketh nothing so "much as to separate men from the pure and the everlasting love of Jesus Christ, and to make "them love perishing things, and the uncleanness "of this world."124

I have ventured to remark, that had Wycliffe been a less devout man than such passages shew him to have been, he would not, perhaps, have been deserted by certain of his political adherents. It is equally probable, that had his zeal been directed to devotional topics alone, as was the case with Bradwardine, St. Edmund, and others, his days might have passed in comparative tranquillity. But he extended the range of his theological inquiries much farther than such persons had done, and applied his doctrine so as to annihilate the papal scheme of merit. It was thus he sought the religious improvement of mankind; and it was in doing this, that he wittingly braved the worst evils which the malice of his opponents could inflict.

CHAPTER IX.

Observations on the Character of Wycliffe, and on the Connexion of his Doctrine with the Reformation of the Sixteenth Century.

WYCLIFFE'S CLAIM TO ORIGINALITY. HIS LEARNING, AND INTELLECTUAL

CHARACTER. HIS PATRIOTISM AND LOVE OF MANKIND. HIS PIETY. —
LUTHER AND WYCLIFFE COMPARED. THE BONES OF WYCLIFFE BURNT.
— STATE OF THE REFORMED DOCTRINE IN ENGLAND, FROM THE DECEASE
OF WYCLIFFE TO THE AGE OF LUTHER.ACCESSION OF THE HOUSE OF
LANCASTER. CHARACTER OF THE PERSECUTIONS SANCTIONED BY HENRY
THE FOURTH. THE DOCTRINE OF WYCLIFFE SURVIVES THEM. THE
MARTYRDOM OF LORD COBHAM. CONCLUSION.

IX.

claim to

THE later descendants of the Waldenses have CHAP. frequently cheered the gloom of their poverty and seclusion by reflecting, that "the mother Wycliffe's "church of all reformed and protestant churches," originality. found her asylum for ages in their native fastnesses. But if we look attentively to the page of history, it will be evident that the Great Protector of the faithful, depends as little on localities, as on persons, in preserving his truth, amid the convulsions of the world. Thus it is in a very different country from that chiefly occupied by the disciples of Peter Waldo, and among a far different people, that Wycliffe becomes a reformer. This happened, also, long before any favourable impression could well have been made upon his

Bresse, Hist. Vaudois, c. ii.