William Haydock of Whalley Abbey

According to Joseph Gillow's The Haydock Papers: A Glimpse into English Catholic Life Under the Shade of Persecution and in the Dawn of Freedom (1888), William Haydock, a Cistercian monk, was executed two days after the last Abbot of Whalley Abbey in 1536 for his participation in the Pilgrimage of Grace:

William Haydock was hanged two days later in a field adjoining the abbey known by the name of Le Impe-yard, which signifies a nursery for young trees — the tree of faith that grew so strong in the Haydock family. His body for some reason was allowed to continue suspended on the gibbet entire, and ultimately was secured and secretly removed by his nephew and namesake to Cottam Hall, where it remained until its discovery when the hall was pulled down in the early part of this century.

The Haydocks are one of the great Catholic families of Lancashire, and even if this Haydock has not been beatified or canonized, his brother, Blessed George Haydock, born 20 years later in 1556 took up the mantle of martyrdom. Other family members, like Father George Haydock and his brother Thomas, the publisher of his Haydock Bible, continued to serve the Church. William Haydock's father Vivian also became a priest years after his wife Helen died when George was born. The family motto was the end of verse 20 from the sixteenth chapter of St. John's Gospel: Tristitia vestra vertetur in gaudium (Your sorrow shall be turned into joy!).

According to the Oxford Dictionary of National Biography, Joseph Gillow, 1850 to 1921, was a

biographical lexicographer and genealogist, was born on 5 October 1850 at Frenchwood House, Preston, Lancashire, the son of Joseph Gillow (1801–1872), a magistrate, and his wife, Jane Haydock, née Smith (1805–1872), of Lea. The Gillows were a long-established Roman Catholic yeoman family who could trace an unbroken pedigree back to Conishead Priory in 1325. Gillow's father was a benefactor to the Catholic cause, and his mother was descended, by her mother, from the Haydocks of Cottam, another recusant family.

Joseph Gillow was educated at Sedgley Park, near Wolverhampton (1862–3), and St Cuthbert's College, Ushaw (1864–6), where his uncles and brothers had studied for the priesthood, and discovered there an abiding interest in Lancashire and family genealogy, resulting in his publication of The Tyldesley Diary in 1873, edited from a Lancashire diary kept during the years 1712–14, and in 1888 of The Haydock Papers, a survey of Catholic life in Lancashire as seen through generations of a local family, compiled from family papers and other records.

On 11 September 1878 Gillow married Ella (1850–1945), daughter of John McKenna, a brewer, of Dunham Massey, and secured a private income for the rest of his life. This left him free to pursue his literary studies unimpeded, and he conceived the idea of producing a continuation of Dodd's Church History, covering the period from 1688 onwards and making use of later material collected by the Revd John Kirk and George Oliver, the Catholic directories, and various manuscript sources from Catholic archives. This was followed by a formal commission from the Catholic publishers Burns and Oates to produce the Biographical and Bibliographical Dictionary of the English Catholics in five volumes—volume one appearing in 1885.

As work progressed on the new dictionary, however, it became evident that seven volumes were required, but the publishers were inflexible, insisting that it be completed in five as agreed. To this Gillow reluctantly complied, giving them, in 1902, the last volume, heavily excised and abbreviated. In spite of this the dictionary is still one of the landmarks of Catholic history, particularly useful for the bibliographies of eighteenth- and nineteenth-century Catholics, for which Gillow drew extensively from his own library of 4000 volumes. Cardinal Gasquet described the dictionary as a ‘veritable storehouse of information’ (Gasquet, vii), but as no index was available until 1986, much of the anonymous and pseudonymous literature that Gillow had identified remained locked within its pages.

Father George Leo Haydock

George Haydock was born on April 11, 1774 in Cottam, Lancashire. His parents were George and Anne (Cottam) Haydock--he and his father were named for Blessed George Haydock, who was martyred in 1584 on 12 February with four other Catholic priests.

George's eldest brother James (1765-1809) became a priest and died while caring for his congregation during a plague; his older brother Thomas (1772-1859) became a publisher of Catholic books, including the Haydock Bible; and his sister Margaret became an Augustinian nun.

George studied first at Mowbreck Hall, Wesham and then at Douai, escaping from France in 1793 when Great Britain declared war against France. He resumed his seminary studies at Crook Hall in County Durham two years before his ordination in 1798. After remaining at Crook Hall until 1803 as a professor, he was assigned to a poor parish in Ugthorpe in Yorkshire, former home of Blessed Nicholas Postgate, Popish Plot martyr, where he worked on a commentary for a new edition of Catholic English translation of the Holy Bible, the Douai-Rheims Bible. His brother Thomas published it, starting in 1811--the Haydock Bible.

According to the Catholic Encyclopedia, Father Haydock ran into some trouble at his next assignment in July, 1816 to

the mission of Whitby, whence he was removed on 22 September, 1830, to the mission at Westby Hall, Lancashire, owing to a misunderstanding with his superiors. On 19 August, 1831, he was forbidden to say Mass by Bishop Penswick, whereupon he retired for the succeeding eight years to the Tagg, devoting himself to study. In 1832 he twice appealed to the Propaganda, but both his letters were intercepted and sent to the bishop; after his third appeal in 1838, his faculties were restored on 18 November, 1839, and he was appointed to the mission at Penrith where he spent his last ten years. Father Haydock's chief publication was a new edition of the English translation of the Latin Vulgate first published at Reims in 1582, and at Douai in 1609; Bishop Challoner's text of 1750 was the basis of the work, but in the New Testament Dr. Troy's edition of 1794 is largely followed. The notes are partly original, partly selected from other writers, those on the New Testament not having been compiled by Father Haydock. The edition appeared in Manchester, 1812-14; Dublin, 1812-13; Edinburgh and Dublin, 1845-8; New York, 1852-6. The other works published by Father Haydock are: "The Tree of Life; or the One Church of God from Adam until the 19th or 58th century" (Manchester, 1809); "Prayers before and after Mass proper for Country Congregations" (York, 1822); "A Key to the Roman Catholic Office" (Whitby, 1823); "A Collection of Catholic Hymns" (York, 1823); "Method of Sanctifying the Sabbath Days" (York, 1824).

The Haydock Bible was very popular and became a bestseller in England and in its American edition, published by Eugene Cummiskey of Philadelphia in 1823 to 1825. This wikipedia article contains details about different revisions and editions through the years after Haydock's death.

Here's a sample from the Introduction to the Letter of St. James:

The seven following Epistles have been called Catholic or general, not being addressed to any particular Church or person, if we except the Second and Third of St. John. They are called also Canonical, having been received by the Church as part of the canon of the New Testament, and as writings of divine authority. It is a matter of fact allowed by every one, that five of these epistles, to wit, this of St. James, the Second of St. Peter, the Second and Third of St. John, that of St. Jude, as also the Epistle of St. Paul to the Hebrews, and the Apocalypse or Revelation of St. John, were doubted of , and not received always and every where in the three first ages[centuries], till the canon and catalogue of Scripture books was examined by tradition, and determined by the authority of the Catholic Church, the supreme judge of all controversies in matters of faith and religion, according to the appointment of our Saviour, Christ, expressed in many places in the holy Scriptures. But I could never learn upon what grounds they who deny the Catholic Church and General Councils to be of an infallible authority, and who deny Christ's promises to guide his Church in all truth to the end of the world, can be certain which Scriptures or writings are canonical, and which are not. I could never understand what construction to put on the sixth of the Thirty-nine Articles of Religion of the Church of England. We there meet with this declaration: In, or by the name of the holy Scripture, we understand those canonical books of the Old and New Testament of whose authority was never any doubt in the Church. These I have mentioned were certainly for some time doubted of; they are still doubted of by some of the late reformers: Luther, the great doctor of the reformation, is not ashamed to say that this epistle of St. James is no better than straw, and unworthy of an apostle. These writings therefore, according to the said declaration, ought not to be accounted and received as canonical; and yet before the end of the said sixth article, it is again declared, that all the books of the Old and New Testament, as they are commonly received, we do receive and account canonical. And in all New Testaments of the Church of England, all these are received for canonical in the same manner as the four gospels, without any remark or advertisement to the contrary. --- The first of the seven epistles was written by St. James, surnamed the lesser, and James of Alpheus, (Matthew x. 3.) one of the twelve apostles, called the brother of our Lord, (Galatians i. 19.) who was made bishop of Jerusalem. His mother is thought to have been Mary, sister to the blessed Virgin Mary, and to have been married first to Alpheus, and afterwards to Cleophas; to have had four sons, James, Joseph, Simon, (or Simeon) and Jude, the author of the last of these epistles. All these four being cousins-german, are called brothers of our Lord, Matthew xiii. 55. How great a veneration the Jews themselves had for this apostle and bishop of Jerusalem, see not only Hegisippus apud Eusebius, lib. ii. hist. chap. 23. and St. Jerome de viris illustribus, also the same St. Jerome in Galatians i. 19. (tom. iv, p. 237, lib. 1. contra Jovin. tom. iv, part 2, p. 182.) but even Josephus, (lib. xxviii. Jewish Antiquities, chap. 8.) where he calls him the brother of Jesus, surnamed the Christ. This epistle was written about the year 62.[A.D. 62.] The chief contents are: 1. To shew that faith without good works will not save a man, as St. Augustine observed, lib. de fid. et oper. chap. iv.; 2. He exhorts them to patience, to beg true wisdom, and the divine grace; 3. He condemns the vices of the tongue; 4. He gives admonitions against pride, vanity, ambition, &c.; 5. To resist their disorderly lusts and desires, which are the occasions and causes of sin, and not Almighty God; 6. He publisheth the sacrament of anointing the sick with oil; 7. He recommends prayer, &c.

Here is a link to St. Catherines RC Church in Penrith.