CHAPTER VIII.
The Bible—Wickliffe's Translation—Effects of its Publication—Opposition of the Clergy—Wickliffe's Fourth Phasis—Transubstantiation—Excommunication—Wickliffe's Firmness—Wat Tyler—The Synod—The condemned Propositions—Wickliffe's Petition—Wickliffe before the Primate at Oxford—Wickliffe summoned to Rome—His Answer—The Trialogue—His Death—And Character—His teaching—His Ecclesiastical Views—A Prophecy.
THE BIBLE.
Wickliffe's ministry had followed a progressive course. At first he had attacked the papacy; next he preached the gospel to the poor; he could take one more step and put the people in permanent possession of the word of God. This was the third phase of his activity.
Scholasticism had banished the Scriptures into a mysterious obscurity. It is true that Bede had translated the Gospel of St. John; that the learned men at Alfred's court had translated the four evangelists; that Elfric in the reign of Ethelred had translated some books of the Old Testament; that an Anglo-Norman priest had paraphrased the Gospels and the acts; that Richard Rolle, "the hermit of Hampole," and some pious clerks in the fourteenth century, had produced a version of the Psalms, the Gospels, and Epistles:—but these rare volumes were hidden, like theological curiosities, in the libraries of a few convents. It was then a maxim that the reading of the Bible was injurious to the laity; and accordingly the priests forbade it, just as the Brahmins forbid the Shasters to the Hindoos. Oral tradition alone preserved among the people the histories of the Holy Scriptures, mingled with legends of the saints. The time appeared ripe for the publication of a Bible. The increase of population, the attention the English were beginning to devote to their own language, the development which the system of representative government had received, the awakening of the human mind:—all these circumstances favoured the reformer's design.
Wickliffe was ignorant indeed of Greek and Hebrew; but was it nothing to shake off the dust which for ages had covered the Latin Bible, and to translate it into English? He was a good Latin scholar, of sound understanding and great penetration; but above all he loved the Bible, he understood it, and desired to communicate this treasure to others. Let us imagine him in his quiet study: on his table is the Vulgate text, corrected after the best manuscripts; and lying open around him are the commentaries of the doctors of the church, especially those of St. Jerome and Nicholas Lyrensis. Between ten and fifteen years he steadily prosecuted his task; learned men aided him with their advice, and one of them, Nicholas Hereford, appears to have translated a few chapters for him. At last in 1380 it was completed. This was a great event in the religious history of England, who, outstripping the nations on the continent, took her station in the foremost rank in the great work of disseminating the Scriptures.
OPPOSITION OF THE CLERGY.
As soon as the translation was finished, the labour of the copyists began, and the Bible was erelong widely circulated either wholly or in portions. The reception of the work surpassed Wickliffe's expectations. The Holy Scriptures exercised a reviving influence over men's hearts; minds were enlightened; souls were converted; the voices of the "poor priests" had done little in comparison with this voice; something new had entered into the world. Citizens, soldiers, and the lower classes welcomed this new era with acclamations; the high-born curiously examined the unknown book; and even Anne of Luxemburg, wife of Richard II, having learnt English, began to read the Gospels diligently. She did more than this: she made them known to Arundel, archbishop of York and chancellor, and afterwards a persecutor, but who now, struck at the sight of a foreign lady—of a queen, humbly devoting her leisure to the study of such virtuous books,[178] commenced reading them himself, and rebuked the prelates who neglected this holy pursuit. "You could not meet two persons on the highway," says a contemporary writer, "but one of them was Wickliffe's disciple."
Yet all in England did not equally rejoice: the lower clergy opposed this enthusiasm with complaints and maledictions. "Master John Wickliffe, by translating the Gospel into English," said the monks, "has rendered it more acceptable and more intelligible to laymen and even to women, than it had hitherto been to learned and intelligent clerks!... The Gospel pearl is every where cast out and trodden under foot of swine."[179] New contests arose for the reformer. Wherever he bent his steps, he was violently attacked. "It is heresy," cried the monks, "to speak of Holy Scripture in English."[180]—"Since the church has approved of the four Gospels, she would have been just as able to reject them and admit others! The church sanctions and condemns what she pleases.... Learn to believe in the church rather than in the Gospel." These clamours did not alarm Wickliffe. "Many nations have had the Bible in their own language. The Bible is the faith of the church. Though the pope and all his clerks should disappear from the face of the earth," said he, "our faith would not fail, for it is founded on Jesus alone, our Master and our God." But Wickliffe did not stand alone: in the palace as in the cottage, and even in parliament, the rights of Holy Scripture found defenders. A motion having been made in the Upper House (1390) to seize all the copies of the Bible, the Duke of Lancaster exclaimed: "Are we then the very dregs of humanity, that we cannot possess the laws of our religion in our own tongue?"[181]
TRANSUBSTANTIATION.