I shall not die, but live to declare the evil deeds of the friars.
Confounded at such a reply, they immediately left him; and he recovered, to finish in the next year his translation of the entire Bible.
As this was before the invention of printing, the translation could only be diffused by the laborious process of transcription; but transcribed it was most diligently, both entire and in parts, and as eagerly read. There were those who, at all hazards, sought wisdom from the Book of God, and their number could not be few. A contemporary writer, an enemy, and in the language of hatred and fear combined, with the wish to damage the cause, affirmed that “a man could not meet two people on the road, but one of them was a disciple of Wyckliffe.” Certainly the opportunity was gladly received by the people; and while the word of the Lord did not have “free course,” there can be no question that it was “glorified” in the reception given it by many. The same bitter opponent, in the tone of deep lamentation, makes the following remarkable admission about the wonderful progress made in the face of bitter persecution:
The soldiers, with the dukes and earls, are the chief adherents of this sect, its most powerful defenders, and its invincible protectors. This Master John Wyckliffe hath translated the Gospel out of Latin into English, which Christ had entrusted with the clergy and doctors of the Church, that they might minister it to the laity and weaker sort, according to the state of the times and the wants of men. So that by this means the Gospel is made vulgar, and laid more open to the laity, and even to women who can read, than it used to be to the most learned of the clergy and those of the best understanding! And what was before the chief gift of the clergy and doctors of the Church, is made forever common to the laity!
At about the same time another papal dupe, in the same spirit, most vehemently urged:
The prelates ought not to suffer that every one at his pleasure should read the Scriptures, translated even into Latin; because, as is plain from experience, this has been many ways the occasion of falling into heresies and errors. It is not, therefore, politic that any one, wheresoever and whensoever he will, should give himself to the frequent study of the Scriptures.
These men just quoted referred to the period between 1380 and 1400, and it was one, though but too short, which distinguished England from every other country in Europe. However transient, it was one that had much to do with wresting the world from the appalling darkness and ruin wrought by the papacy, and flooding the world with the glorious sunlight of eternal truth. It was all in vain that the bishops, with the primates of Canterbury at their head bellowed and remonstrated with the people, wrote letters to and received letters from Rome, made and executed fearful threats of punishment; the Bible had been translated, the people transcribed and read, and sent copies of it far and near.
In 1400 Parliament enacted a law that gave bishops the power to hand over obstinate or relapsed heretics to sheriffs and magistrates, who were enjoined to have them publicly burnt. In 1401 William Sawtre, a devout man, was burnt at Smithfield as a heretic. Of the many victims, I have only space to mention J. Badby, who was burnt in a barrel; and especially that generous friend of the Reformation, Sir John Oldcastle, who frequently sheltered preachers of reform in his castle, and devoutly did he adhere to these doctrines, since, as he himself attested his whole life through them had undergone a change. Henry V had made vain efforts to induce him to change from his faith; but he refused to recant, and was condemned as a “pernicious heretic” in 1413. But during the respite granted him, he managed to escape into Wales, where he concealed himself till 1417, when he was captured and executed at St. Giles’ Fields, amidst the most barbarous tortures, being roasted over a slow fire. The escape of Oldcastle and the rumors of a Lollard insurrection the following year were made the occasion for fresh measures of persecution. In 1414 it was ordered that all public officials should bind themselves by oath to aid in the extirpation of heresy, and that the lands and possessions of those convicted of heresy should be confiscated.
In 1416 a regular inquisition was instituted in every parish of the diocese of Canterbury. Among the common people, however, the desire for Biblical knowledge continued to spread; secret conventicles were held; and though the persecution, which lasted till 1431, may have crushed the “heresy,” the principles lived and spread worldwide, and became the influence that led to reformation in other parts.