1401), English Lollard, was a priest at Lynn who was summoned before the bishop of Norwich for heresy in 1399.
Being the first Lollard to be put to death he was burned at St Paul's Cross in March 1401.
Summers, Our Lollard Ancestors (1906), pp. 51, 92, 109 ff.
It would appear, however, as if at first at all events the persecution was directed not so much against the Biblical text itself as against the Lollard interpretations which accompanied it.
Of the Lollard movement in Scotland but little is known, but a curious relic has come down to our times in the shape of a New Testament of Purvey's Revision in the Scottish dialect of the early 16th century.
PETER PAYNE (c. 1380-1455), English Lollard and Taborite, the son of a Frenchman by an English wife, was born at Houghon-the-Hill near Grantham, about 1380.
He was educated at Oxford, where he adopted Lollard opinions, and had graduated as a master of arts before the 6th of October 1406, when he was concerned in the irregular proceedings through which a letter declaring the sympathy of the university was addressed to the Bohemian reformers.
In his exaltation of the spiritual side of religion over its forms, his enthusiastic celebration of the love of Christ, and his assertion of the individualist principle, he represented the best side of the influences that led to the Lollard movement.
That friendship, and the prince's political opposition to Archbishop Arundel, perhaps encouraged Lollard hopes.
With Oldcastle Henry used his personal influence in vain, and the gravest domestic danger was Lollard discontent.
Lollard executions during his reign had more often a political than a religious reason.
This conservative attitude was inevitably strengthened by the attacks first of Lollard and then of Lutheran heretics; and Sir Thomas More was driven to declare, in answer to Tyndale, that the marriage of priests, being essentially null and void, "defileth the priest more than double or treble whoredom."
This was the eccentric Reginald Pecock of Chichester, who, while setting himself to confute Lollard controversialists, lapsed into heresy by setting reason above authority.
The Lollard statutes were revived, and between February 1555 and November 1558 some three hundred Protestants were burnt at the stake.
In 1382, two years before the death of Wycliffe, the archbishop of Canterbury got the Lollard opinions condemned by convocation, and, having been promised royal support, he began the long conflict of the church with the followers of Wycliffe.
The Lollard literature was very widely circulated - books by Wycliffe and Hereford and tracts and broadsides - in spite of many edicts proscribing it.
It is said that the Lollard Conclusions printed by Canon Shirley (p. 360) contain the substance of this petition.
If the formal statements of Lollard creed are to be got from these Conclusions, the popular view of their controversy with xvl.
His execution was memorable from the part taken in it by the prince of Wales, who himself tried to reason the Lollard out of his convictions.
They provided amongst other things that no one was to be allowed to preach without a bishop's licence, that preachers preaching to the laity were not to rebuke the sins of the clergy, and that Lollard books and the translation of the Bible were to be searched for and destroyed.
A Lollard plot was formed to seize the king's person.
But Arundel could not prevent the writing and distribution, of Lollard books and pamphlets.
When news of this reached England the clergy were incited to still more vigorous proceedings against Lollard preachers and books.
When these points are compared with the Lollard Conclusions of 1395, it is plain that Lollardy had not greatly altered its opinions after fifty-five years of persecution.