The quincentenary of the death of John Wycliffe occurring on the 31st day of this month (December 1884), invites us to review the work with which the name of Wycliffe is associated and identified. “John Wycliffe,” says Dean Hook, “may be justly accounted one of the greatest men that our country has produced. He is one of the very few who have left the impress of their minds, not only on their own age, but on all time,” Wycliffe’s work may be viewed in its relation to the University—Oxford; to the Crown—the national independence; to the hierarchy—the clergy; and to the laity—the people. According to this method of survey and review, Wycliffe appears successively in history as a student and scholastic disputant; as a politician and patriot; as a theologian and reformer; and as a Christian evangelist and preacher of grace, righteousness, and truth. These successive phases of Wycliffe’s work correspond with the events of his life; and they indicate the progress of the great work to which Wycliffe had dedicated his powers. This, again, implies that it was only step by step—little by little— that Wycliffe’s views assumed that form in which they were developed and expressed in the later years of his life. It is impossible to determine either the date of Wycliffe’s first admission to Oxford or the college in which he first studied. Of his early life at the university, as of his earlier life at home, we know nothing. According to the statements of some of his biographers, Wycliffe was born in the year 1324, in the hamlet of Spreswell, near old Richmond, in Yorkshire. In 1340, he went to Oxford, and was one of the first commoners received into Queen’s college—an institution opened that year for the first time. After a short attendance in Queen’s, he joined himself to Merton, and became a fellow of that famous College. The historian Fuller says that Wycliffe was a graduate of Merton, but he makes no mention of his having been at an earlier time connected with Queen’s College. “We can give no account,” he says, “of Wycliffe’s parentage, birthplace, or infancy; only we find an ancient family of the Wycliffes in the bishopric of Durham, The first notable and formal recognition of Wycliffe’s eminence within the university, is found in his appointment to be Warden or Master of Balliol. In this honorable office he continued only for a few years—1360-1362. From Balliol he received nomination to the rectorship of the parish of Fylingham, in Lincolnshire. Soon after his appointment to a pastoral cure, he resigned his position as Master of Balliol. Wycliffe’s connection with the diocese of Lincoln, through his being rector of Fylingham, seems to have had an important influence on the progressive development of his ecclesiastical and religious life. A former Bishop of Lincoln—1235-1254—GrossetÊte (Greathead), was spoken of by Roger Bacon as “the only man living” in that age “who was in possession of all the sciences.” The writings of this great and good bishop are continually quoted or referred to by Wycliffe. A most significant testimony to the standing influence and reputation of Wycliffe in the university was given in 1365 by Simon Islip, Archbishop of Canterbury, who appointed him Warden of Canterbury Hall. In the Archbishop’s letter of institution, Wycliffe is described, “as one in whose fidelity, circumspection, and prudence his Grace very much confided, and on whom he had fixed his eyes on account of the honesty of his life, his laudable conversation, and his knowledge of letters.” The significance and worth of this testimony can hardly be overestimated. It is all the more significant because of the circumstances in which it was given, and the nomination to which it was designed to give effect. In founding Canterbury Hall, Islip had appointed Woodhull—a monk of Canterbury—to be Warden. With him three other monks and eight secular scholars were associated in the “From Canterbury College, which his predecessor had founded, he (Langham) sequestered the fruits of the benefice of Pageham, and otherwise molested the scholars there, intending to displace them all and to put in monks, which in the end he brought to pass. John Wycliffe was one of them that were so displaced, and had withstood the Archbishop in this business with might and main. By the Pope’s favor and the Archbishop’s power, the monks overbore Wycliffe and his fellows. If, then, Wycliffe were angry with Pope, Archbishop, monks, and all, you cannot marvel.” Nothwithstanding the very reasonable remark of Godwin that we need not wonder much if Wycliffe, considering the treatment which he had received at the hands of the Pope, the Archbishop, and the monks, should be angry against them all, there is no proof or evidence whatever in support of the allegation of his adversaries, that his antagonism to the friars and his attitude towards the Pope proceeded from irritated feeling, discontent, and disappointed ambition. On the contrary, the absence of all such feelings is one of the most remarkable and characteristic distinctions of his numerous writings. Wycliffe’s nomination by Islip to the Wardenship of Canterbury Hall is dated the 9th of December 1365. In that year Pope Urban V. revived and urged a claim against Edward III. which had been in abeyance for thirty-three years. This was the demand that Edward should pay the feudal tribute or annual fee which for the crown of England he owed to Urban the Fifth of that name, exercising the functions of Bishop of Rome in the place of the papal captivity at Avignon. The Servant of servants at Avignon—moved by that necessity which knows no law, or by an equally lawless covetousness and ambition—demanded of Edward III. of England payment of the feudal tribute-money alleged to be due by that monarch to the Holy See. The demand of the Pope was for payment of the sum of a thousand marks annually due, and for payment of the arrears that had accumulated for thirty-three years, or since Edward, ceasing to be a minor, had exercised his sovereign rights as monarch of England. This papal claim was accompanied with an intimation to the King of England that, in case of his failing to comply with the pontifical demand, he should appear to answer for his non-fulfilment of this duty in the presence of his feudal lord and sovereign, the Pope “Forasmuch as neither King John nor any other king could bring this realm and kingdom in such thraldom and subjection but by common consent of Parliament, the which was not done; therefore, that which he did was against his oath at his coronation, besides many other causes. If, therefore, the Pope should attempt anything against the King, by process or other matters in deed, the King, with all his subjects, should with all their force and power resist the same.” At the time when this resolution was come to, Wycliffe was Warden of Canterbury Hall. At this time, also, he stood in some very special relation to the King, as the King’s private secretary or chaplain—“Peculiaris Regis Clericus.” And his argument—“Determinatio de Dominio”—in vindication of the Crown and the national independence, consists mainly of a statement skilfully compiled by him out of what, according to the report which he had heard, had been spoken by the secular lords in a certain meeting of council—“Quam audivi in quodam consilio a Dominis secularibus esse datam.” Soon after the decision of Parliament to repudiate the Pope’s claim, a monastic and anonymous doctor, writing in support of the papal demand, challenged Wycliffe by name—singling him out from all others—to refute, if he could, the argument urged by him on the part of the Pope; and to vindicate, if he could, the action of the English Parliament in refusing to pay the feudal tribute demanded by Urban the Fifth. Wycliffe showed no hesitation in accepting the challenge of this anonymous doctor. And it must be confessed that he conducts his argument with consummate skill, moderation, and ability. His challenger had laid down the position that “every dominion granted on condition, comes to an end on the failure of that condition. But our lord the Pope gifted our king with the kingdom of England, on condition that England should pay so much annually to the Roman See. Now this condition in process of time has not been fulfilled, and the King, in consequence, has lost long ago all rightful dominion in England.” Wycliffe’s answer is, briefly, that England’s monarch is King of England, and has dominion there, not by the grace of the Pope, but by the grace of God. Two other positions were maintained by this polemical monk—namely, that the “civil power may not under any circumstances deprive ecclesiastics of their lands, goods or revenues; and that in no case can it be lawful for an ecclesiastic to be compelled to appear before a secular judge.” Against these claims of exemption and immunity, Wycliffe urges with irresistible force the argument, that as the King is under God supreme in his kingdom, all causes, whether relating to persons or to property, must be under his dominion, and subject to his jurisdiction. Wycliffe, in beginning his reply, says: “Inasmuch as I am the King’s own clerk, I the more willingly undertake the office of defending and counselling that the King exercises his just rule in the realm of England when he refuses to pay tribute to the Roman Pontiff.” Wycliffe constructs his argument out of what, as reported to him, had been spoken at a conference or council of the barons or the lords temporal of the realm. It is not It cannot now be known how far Wycliffe’s conduct in connection with the claim for the payment of the feudal tribute influenced the papal decision in his appeal; but that decision was given after the publication of Wycliffe’s treatise, “De Dominio.” And there can be no doubt that from May 1366, Wycliffe was marked at Avignon as a dangerous man. To be nearer to Oxford he exchanged, in 1368, the rectory of Fylingham for that of Ludgershall in Buckinghamshire, and he became Doctor in Divinity about the year 1370. The ability, prudence, and courage with which Wycliffe had vindicated the action of the Parliament and of the Crown against the papal claim, as asserted and defended by the anonymous monk, recommended him as singularly qualified to be one of the Royal Commissioners appointed in 1374 to meet with the papal Nuncios at Bruges, to negotiate a settlement of the questions in dispute between England and the Papacy. In this Commission the name of Wycliffe holds the second place, being inserted immediately after that of the Bishop of Bangor. The negotiations terminated in a sort of compromise, according to which it was concluded “that for the future the Pope should desist from making use of reservations of benefices, and that the King should no more confer benefices by his writ Quare impedit.” Although this was but a very partial and unsatisfactory settlement of the matters in dispute, yet the part taken by Wycliffe in the negotiations at Bruges appears to have met with the approbation of In the same year in which the treaty was concluded (1376), a most elaborate and detailed indictment against the usurpations and exactions of the Papacy and its minions was submitted to Parliament, and after being considered, was passed in the form of a petition to the King, craving that measures of effective redress and remedy should be taken against the notorious and intolerable evils complained of. The Parliament which presented this complaint and petition to the King so commended itself to the people of England that it received the singular designation of “The Good Parliament.” Although the royal answer to the petition was far from being satisfactory or encouraging, yet the Parliament that met in January 1377 presented another petition to the King, craving that the statutes against Provisions passed at former times should be put into effective operation, and that measures should be taken against certain cardinals who had violated those statutes, and against those who in England collected the papal revenues, and by so doing oppressed and impoverished the English people. So vividly do the propositions of these two Parliaments express and represent the ideas and opinions of Wycliffe, that Dr. Lechler concludes that he was a member of both of these Parliaments. But there is no necessity for this inferential assumption. Wycliffe’s doctrines respecting the kingly sovereignty and national independence, and his sentiments regarding the intolerable abuses of the papal officials, were by this time the doctrines and the sentiments of not a few among the lords and commons of England. And without being himself a member of Parliament, Wycliffe had ample opportunity and means for using his influence to stimulate, direct, and guide those who in the National Assembly gave voice to the complaint and claim of the English people as against the usurpation and exactions of the Papacy. To this sort of influence on the part of Wycliffe, as also to the weight attached to his judgment in a case involving a knowledge of canon and civil law, significant testimony was borne by the action of the first Parliament of Richard II., which met at Westminster on the 13th of October 1377. By this Parliament the question was referred to the judgment of Dr. Wycliffe, “Whether the kingdom of England, on an imminent necessity of its own defence may lawfully detain the treasure of the kingdom, that it be not carried out of the land, although the lord Pope required its being carried out on the pain of censures, and by virtue of the obedience due to him?” As might be expected, Wycliffe answered that it was lawful, and demonstrated this by the law of Christ, urging at the same time the common maxim of divines, that alms are not required to be given but to those who are in need, and by those who have more than they need. “By which,” says Lewis, “it appears that Dr. Wycliffe’s opinion was, that Peter-pence paid to the Pope were not a just due, but only an alms, or charitable gift” The action of the English Parliament referring this question to the judgment of Wycliffe, is all the more interesting and significant if respect be had to the time and circumstances in which Wycliffe’s opinion was required by Parliament. It was not only after the death of Edward III., which occurred on the 21st of June 1377, but also after the almost tragical though picturesque incident in Wycliffe’s life, when, accompanied and protected by the Duke of Lancaster and Lord Henry Percy, he appeared in the Ladye Chapel of St. Paul’s Cathedral on the 19th of February in the same year, to answer for himself and his doctrines before a convention of ecclesiastics, presided over by Simon Sudbury, Archbishop of Canterbury, assisted by Courtenay, the Bishop of London. It was, also, after no fewer than The position and influence of Wycliffe, his standing in the University and among the representatives and leaders of the people, may be judged of by the elaborate and complicated measures taken against him. One of the Pope‘s missives was addressed to the King, another to the University of Oxford and no fewer than three to the Archbishop of Canterbury and the Bishop of London. These documents were accompanied by a schedule or syllabus of nineteen articles which had been reported to the Pontiff, “erroneous, false, contrary to the faith, and threatening to subvert and weaken the estate of the whole Church,” said to be held and taught by Wycliffe. Acting on these instructions, and proceeding in the business with the greatest wariness, the Archbishop summoned Wycliffe to appear before a synod to be held in the chapel at Lambeth early in the year 1378. Till recently it was supposed that Wycliffe had early assumed the attitude towards the friars which had been taken by Richard Fitzralph, who, after he had been Chancellor of Oxford in 1333, and Archbishop of Armagh in 1347, died at Avignon in 1359. This supposition now appears to be historically without ground; and Dr. Lechler‘s researches tend to show that Wycliffe‘s controversy with the friars belonged not to the earlier but to the later period of his life. This view agrees with all that we know of the method according to which Wycliffe conducted and developed his great argument against the Papacy. Wycliffe‘s study of the papal claims, pretensions, usurpations, and exactions, led him to investigate the grounds and foundations not only of the political, but also of the ecclesiastical and spiritual, power and authority of the Popedom. In his reply in 1366 to the anonymous monk champion of the Papacy, he had represented or reported, with manifest approbation, the statement of one of the secular lords, declaring that the Pope was a man and peccable (peccabilis), and that he might be in mortal sin, and liable to what that involves. After he had taken his degree of Doctor in Divinity in 1370 or 1371, he expounded and vindicated from the Scriptures the doctrines which, by his long study of the Divine Word, he had been led to receive as articles of faith founded on the written Word of God. These views, derived directly and immediately from It has been said that the language of Wycliffe in his tract entitled “De Papa Romana et Schisma Papae” was too strong, too vehement and sweeping; and that his work was, in tendency and effect, destructive rather than constructive. So far is it from being true that his language is that of passion, or of vehemence proceeding from passion, that, on the contrary, it is the language of a reflective, circumspect, and keen-eyed observer of the evils and abuses of the papal system, which he contrasted with the primitive and apostolic model of the Church. When compared with the language of some other assailants of the Papacy, Wycliffe‘s fiercest invectives are but the calm, measured, and temperate declaration of truth and reality, spoken by one who so loved the truth, and was so earnest in his endeavors for the reformation of the Church and the morals of the clergy, that he avowed himself willing, if need be, to lay down his life, if by so doing he could promote the attainment of this end. If the portraiture of the Papacy and of the papal dignitaries, officials, and underlings, given by Petrarch, in his “Letters to a Father,” be compared with the statements of Wycliffe, we shall be constrained to say that the Oxford professor uses the language of reserve characteristic of the well-bred and well-disciplined Englishman who means to give practical effect to his words, as distinguished from the language used by Petrarch, who neither intended, nor had the courage, to add deeds to his words. Historically, Wycliffe‘s work appears to have been more destructive than constructive. But this was not because Wycliffe set himself to root out, to pull down, and to destroy, without, at the same time setting himself to build and to plant. The reason why Wycliffe‘s work appears historically defective or incomplete as a constructive work is that, by the malice, ingenuity, and power of his adversaries, his work in planting and in building—that is to say, his work as constructive—was to the utmost impeded, pulled down, or rooted up. “And,” says Milton, “had it not been the obstinate perverseness of our prelates against the divine and admirable spirit of Wycliffe, to suppress him as a schismatic and innovator, perhaps neither the Bohemian Huss and Jerome, no, nor the name of Luther or of Calvin, had been ever known; the glory of reforming all our neighbors had been completely ours.” The last six years of Wycliffe‘s life—1378-1384—were packed full with work. For in these years, besides developing and expounding his ideas of the Church, the Papacy, and the hierarchy, and prosecuting his controversy with the mendicant friars, he trained and sent forth evangelists, “poor priests” to preach the Gospel in all places of the land; he expounded and taught the doctrine of Scripture concerning the Eucharist or the “real presence” in relation to the bread and the wine in the sacrament of the Lord‘s Supper; he professed and taught theology in Oxford; he preached and discharged the duties of an evangelical pastor in Lutterworth; and with the assistance of a few fellow-laborers, who entered into his purpose and shared with him in the desire for the evangelisation of the people of England, he translated the Scriptures out of the Latin Vulgate into the English tongue. “His life,” and more especially this part of it, “shows that his religious views were progressive. His ideal was the restoration of the pure moral and religious supremacy to religion. This was the secret, the vital principle, of his anti-sacerdotalism; of his pertinacious enmity to the whole hierarchical system of his day.” When Wycliffe appeared to answer for himself before the Pope‘s delegates at Lambeth, in 1378, he is said to have presented a written statement explanatory of the articles charged against him. The first sentence of that documentary confession is: “First of all, I publicly protest, as I have often done at other times, that I will and purpose from the bottom of my heart, by the grace of God, to be a sincere Christian, and, as long as I have breath, to profess and defend the law of Christ so far as I am able.” A document of a somewhat similar kind, called by Wycliffe “A Sort of Answer to the Bull sent to the University,” was presented by him to Parliament. It is as a true and sincere Christian, and as a faithful and laborious Christian pastor and evangelist, that Wycliffe appears before us in the closing period of his truly heroic life. The written word of God is now to him the supreme, perfect and sufficient rule of faith and morals: it is what, in his protestation, he calls “the law of Christ.” The watchword of his life—the standard test, rule, directory, and measure of faith and duty—is the Word of God written. His appeal is, first and last, to that Word—“To the law and to the testimony; if men speak not according to that Word, there is no light in them;” they are but blind guides of the blind. He had evidently made progress in his study of the writings of Augustine, and had so profited by the study that he is bold to say that “The dictum of Augustine is not infallible, seeing that Augustine himself was liable to err”—“Locus a testimonio Augustini non est infallibilis, cum Augustinus sit errabilis.” The Bible is a charter written by God; it is God‘s gift to us: “Carta a Deo scripta et nobis donata per quam vindicabimus regnum Dei.” This is what a pre-eminently illustrious poet denotes by the words—“Thy gift, Thy tables.” “The law of Christ is the medulla of the laws of the Church.” “Every useful law of holy mother Church is taught, either explicitly or implicitly, in Scripture.” It is impossible that the dictum or deed of any Christian should become, or be held to be, of authority equal to Scripture. He is a mixtim theologus—a motley or medley theologian—who adds traditions to the written Word. He is theologus purus who adheres to the Scripture. “Spiritual rulers are bound to use the sincere Word of God, without any admixture in their rule or administration. To be ignorant of the Scriptures is to be ignorant of Christ.” “The whole of Scripture is one word of God.” “The whole of the law of Christ is one perfect word proceeding from the mouth of God.” “It is impious to mutilate or pervert Scripture, or to wrest from it a perverse meaning.” The true preachers are Viri evangelici, Doctores evangelici. Ignorance of Holy Scripture, or the absence of faith in the written Word of God, is, he says, “beyond doubt, the chief cause of the existing state of things.” Therefore it was his great business, in life or by death, to make known to his fellow-countrymen the will of God revealed in the Scriptures of Truth. The highest service to which man may attain on earth is to preach the law of God. This is the special duty of the priests, in order that they may produce children of God—this being the end for which Christ espoused to Himself the Church.” Next to the exclusive supremacy of Scripture, the truth which is set forth with perhaps the most marked prominency in the teaching of Wycliffe, is the truth concerning the Lord Jesus Christ as the one Mediator between God and man. Christ is not only revealed in the Word; he is Himself the Mediating Word—the way, and the truth, and the life. And what Wycliffe says of the Apostle Paul, that he lifts the banner of his Captain, in that he glories only in the cross of Christ, admits, as In the year 1380, after recovery from a severe illness, Wycliffe published a tract in which he formulated his charges against the friars under fifty distinct heads, accusing them of fifty heresies; and many more, as he said, if their tenets and practices be searched out. “Friars,” says he, towards the conclusion of this tract, “are the cause, beginning, and maintaining of perturbation in Christendom, and of all the evils of this world; nor shall these errors be removed until friars be brought to the freedom of the Gospel and the clean religion of Jesus Christ.” Wycliffe did not indulge in mere denunciation. His invectives were with a view to the work of reformation. Accordingly, at the time when he published the fifty charges against the friars he was actively training, organising, and sending out agents—“poor priests” to instruct the people in the knowledge of the Gospel, and by so doing undo the works of the friars, and promote evangelical religion and social virtue. At first these itinerant preachers were employed in some places, as in the immense diocese of Lincoln, under episcopal sanction. Having acted out his own principles that the student who would attain to the knowledge of the meaning of Scripture must cultivate humility of disposition and holiness of life, putting away from him all prejudicate opinions, and all merely curious and speculative theories and casuistical principles of interpretation, Wycliffe opened and studied the Bible with the desire simply to know and to do the will of God. It is no wonder if, with these sentiments, Wycliffe in his later years, when engaged continually in reading, studying, expounding, and translating the Scriptures, should come to perceive the contrariety of the papal or mediÆval doctrine concerning the Eucharist to the doctrine of Scripture. Wycliffe‘s views respecting transubstantiation having undergone a great change between the years 1378 and 1381, he felt bound in conscience to make known what he now came to believe to be the true doctrine concerning the Eucharist. For, as he says in the “Trialogus,” “I maintain that among all the heresies which have ever All Oxford was moved by these conclusions. By the unanimous judgment of a court called and presided over by William de Bertram, the Chancellor, they were declared to be contradictory to the orthodox doctrine of the Church, and as such were prohibited from being set forth and defended in the university, on pain of suspension from every function of teaching, of the greater excommunication, and of imprisonment. By the same mandate all members of the university were prohibited, on pain of the greater excommunication, from being present at the delivery of these theses in the university. When this mandate was served on Wycliffe, he was in the act of expounding the doctrine of Scripture concerning the Lord‘s Supper. The condemnation of his doctrine came upon him as a surprise; but he is reported to have said that neither the Chancellor nor any of his assessors could refute his arguments or alter his convictions. Subsequently he appealed from the Chancellor to the King. In the meantime, finding himself “tongue-tied by authority,” he wrote a treatise on this subject in Latin, Soon after the proceedings which we have noted were taken against Wycliffe, the country was threatened with anarchy by what is known as the Wat Tyler and Jack Straw insurrection. It is enough to say that Wycliffe had nothing whatever to do with the exciting of that reckless uprising. All his studies, meditations, and labors were designed to promote righteousness and peace, truth and goodwill, order and liberty, in England and all over the earth. In the tract, “A Short Rule of Life, for each man in general, for priests and lords and laborers in special, How each shall be saved in his degree,” addressing the “laborer,” he says:— “If thou art a laborer, live in meekness, and truly and willingly, so thy lord or thy master, if he be a heathen man, by thy meekness, willing and true service, may not have to grudge against thee, nor slander thy God, nor thy Christian profession, but rather be stirred to come to Christianity, and serve not Christian lords with grudgings, not only in their presence, but truly and willingly, and in absence; not only for worldly dread, or worldly reward, but for dread of conscience, and for reward in heaven. For God that putteth thee in such service knoweth what state is best for thee, and will reward thee more than all earthly lords may if thou dost it truly and willingly for His ordinance. And in all things beware of grudging against God and His visitation in great labor, in long or great sickness, and other adversities. And beware of wrath, of cursing, of speaking evil, of banning man or beast, and ever keep patience, meekness, and charity, both to God and man.” “live a rightful life in their own persons, both in respect to God and man, keeping the commandments of God, doing the works of mercy, ruling well their five senses, and doing reason, and equity, and good conscience to all men,”— we merely give here his concluding words:— “And thus each man in the three states ought to life, to save himself, and to help others; and thus should life, rest, peace, and love, be among Christian men, and they be saved, and heathen men soon converted, and God magnified greatly in all nations and sects that now despise Him and His law, because of the false living of wicked Christian men.” These are not the sentiments or utterances of a man in fellowship with John Ball, Wat Tyler, Jack Straw, or any other such demagogues, rebels, or sowers of sedition. The truth, as stated by Milman, “These poor priests destroien most, by God‘s law, rebelty of servants agenst lords, and charge servants to be sujet, though lords be tyrants. For St Peter teacheth us, Be ye servants suget to lords in all manner of dread, not only to good lords, and bonoure, but also to tyrants, or such as drawen from God’s school. For, as St. Paul sieth, each man oweth to be suget to higher potestates, that is, to men of high power, for there is no power but of God, and so he that agen stondeth power, stondeth agenst the ordinance of God, but they that agenstond engetten to themselves damnation. And therefore Paul biddeth that we be suget to princes by need, and not only for wrath but also for conscience, and therefore we paien tributes to princes, for they ben ministers of God.” But “some men that ben out of charity slandren ‘poor priests’ with this error, that servants or tenants may lawfully withhold rent and service fro their lords, when lords be openly wicked in their living;” and “they maken these false lesings upon ‘poor priests’ to make lords to hate them, and not to meyntane truth of God’s law that they teachen openly for worship of God, and profit of the realm, and stabling the King’s power in destroying of sin.” Among the victims of the rage of the rabble in the Wat Tyler insurrection was Simon Sudbury, the Archbishop of Canterbury. “He was,” says Godwin, “a man admirably wise and well spoken.” But “though he were very wise, learned, eloquent, liberal, merciful and for his age and place reverend, yet might it not deliver him from the rage of this beast with many heads—the multitude—than which being, once incensed, there is no brute beast more cruel, more outrageous, more unreasonable.” William Courtenay, Bishop of London, succeeded Sudbury as Archbishop of Canterbury. Courtenay, a high-tempered, haughty, and resolute man, lost no time in bringing the powers of his new and high position to bear against the doctrines and adherents of Wycliffe. His pall from Rome having been delivered to him at Croydon on the 6th of May 1382, he summoned a synod to meet in the Grey Friars (mendicants) in London, on the 17th of May, to deliberate and determine on the measures to be taken for the suppression of certain stranger and dangerous opinions “widely prevalent among the nobility and commons of the realm.” During the sittings of this synod a great and terrible earthquake shook the place of meeting and the whole city. Many of the high dignitaries and learned doctors assembled, interpreting this event as a protest from heaven against the proceedings of the council, would fain have adjourned the meeting and its business. But the Archbishop, with ready wit, interpreting the omen to suit his own purpose, said, “the earth was throwing off its noxious vapors, that the Church might appear in Dr. Peter Stokes, a Carmelite preacher, furnished with the Archbishop’s mandate and other artillery, was sent to bombard Oxford or to take it by storm. But neither the scholars nor the Chancellor (Rigge) were disposed to surrender the university without a struggle in defence of its rights and liberties. The reception given to Dr. Stokes was not at all satisfactory or assuring to the mind of the Archbishop of Canterbury, who indignantly gave expression to his sorrow and his anger in the words: “Is, then, the University of Oxford such a fautor of heresy that Catholic truths cannot be asserted within her walls?” Assuming to himself the ominous title of “Inquisitor of heretical pravity within his whole province of Canterbury,” he proceeded to deal with Oxford as if it were nothing more than one of the outlying parishes of his episcopal province. The chancellor and several members of the university were summoned to appear before him and to purge themselves of the suspicion of heresy. But Chancellors like Rigge, although courteous, are not readily compliant with what seems to invade the privileges and prerogatives of their office. If Chancellor Rigge, after his return to Oxford from London, gave formal effect to the injunctions of the Archbishop, by intimating to Nicolas Hereford and Philip Repington that he was under the necessity of suspending them from all their functions as members of the university, he promptly resented the insolence of Henry Cromp, who in a public lecture had applied the epithet “Lollards” to those who maintained the views of Wycliffe, by suspending him from all university functions. This is Wycliffe’s petition of right to the King and to the Parliament of England. We know nothing exactly like this document in the history of the past five hundred years. In one or two of the claims set forth in it, the document which bears to it the greatest resemblance is an anonymous petition addressed to King James in 1609, being “An Humble Supplication for Toleration and Liberty to enjoy and observe the Ordinances of Christ Jesus, in the administration of His Churches in lieu of human Constitutions.” But compared with Wycliffe’s petition, that other is narrow and restricted in its range. This of Wycliffe is, like his work, for all time. In it he seems to have gathered up the principles that governed his life, and to have expressed them so that this document may be regarded as a summary of principles, a sort of Enchiridion for the use of the statesmen and people of England. It is more than doubtful whether Wycliffe appeared before the Archbishop at Oxford in 1382; and it is certain that no recantation ever proceeded from his lips or pen. In the absence of any adequate reason hitherto assigned for Wycliffe’s immunity or personal safety in a time so perilous, may the reason have been that, silenced in Oxford by the decree of the preceding year, Wycliffe left the university, and, retiring to his rectory of Lutterworth, enjoyed there the protection of the Bishop of Lincoln, John Bokingham? Within the very extensive diocese of Lincoln, we know that for a time Wycliffe’s “poor priests” enjoyed the episcopal protection. Is it too much to suppose that John Bokingham, who protected and gave episcopal sanction to Wycliffe’s preachers, extended his protection to Wycliffe himself? This “John Bokingham if this were the Bishop of Lincoln accounted of some very unlearned, was a doctor of divinity of Oxford, a great learned man in scholastical divinity, as divers works of his still extant may testify, and for my part, I think this bishop to be the man. The year 1397, the Pope bearing him some grudge, translated him perforce from Lincolne unto Lichfield, a bishopric not half so good. For curst heart he would not take it, but, as though he had rather have no bread than half a loaf, forsook both, and became a monk at Canterbury. He was one of the first founders of the bridge at Rochester.” But apart from this conjecture and all similar guesses and suggestions, perhaps the real cause of Wycliffe’s safety was the regard cherished for him by many of the nobility and leaders of the people, and the esteem in which he was held by the King’s mother—“the fair maid of Kent”—whose message, conveyed by Sir Lewis Clifford, brought the proceedings of the Lambeth Synod to an abrupt termination. Nor must the protecting influence of Richard’s wife, the Queen—Ann of Bohemia—be ignored. For in his book “Of the Three-fold Love” Wycliffe says: “It is possible that the noble Queen of England, the sister of CÆsar, may have and use the Gospel written in three languages—Bohemian, German, and Latin. But to hereticate her on that account would be Luciferian folly.” But after all the circumstances of the case have been considered, we may say with Fuller: “In my mind it amounted to little Before we make the briefest possible reference to the last and greatest work of Wycliffe—his translation of the Bible—we may here allude to the marvellous productiveness of the mind of this great Englishman of the fourteenth century. In this respect, as in other characteristics of his genius, there is only one other name in English literature that is entitled to take rank and place beside John Wycliffe, and that is the name of William Shakespeare. Chaucer and Langland and Gower, the contemporaries of Wycliffe, wrote much, and wrote so as not only to prove the previously unknown capabilities of the half-formed English language for giving expression to every variety of poetical conception, but these illustrious poets also so wrote as to be the forerunners and the leaders of those who, since the time when the English mind was set free by the Reformation, have marched, and continue to march, as the poets of England in splendid equipage in their proud procession through the ages. But the intellectual and literary productiveness of Chaucer and Langland and Gower comes far short of the truly extraordinary productiveness of the genius of Wycliffe. Nothing but ignorance of what Wycliffe did for the highest forms of thought in the University, for “To the memory of one of the greatest of Englishmen, his country has been singularly and painfully ungrateful. On most of us the dim image looks down, like the portrait of the first of a long line of kings, without personality or expression. He is the first of the Reformers. To some he is the watchword of a theological controversy, invoked most loudly by those whom he would most have condemned. Of his works, the greatest, ‘one of the most thoughtful of the middle ages,’ has twice been printed abroad, in England never. The mind of Wycliffe was constitutionally of large capacity—strong, many-sided, intense. The strength and the luminousness of his understanding, operating through an emotional nature of great tranquillity and depth, found for themselves unimpeded expression in the force and energy of a self-determining and resolute will. His deliberations, not his passions, prompted, directed, and controlled his actions. Hence the decisiveness of his conclusions; hence also the heroic pertinacity with which he adhered to his convictions, and, whether amidst compliments or curses, prosecuted his work. For to him personally, dominion signified the lordship of the intellect over the emotions, the sovereignty of conscience over the intellect, and the monarchy of God over all. The “possessioner” of rich and varied mental endowments, he put forth all to use. For in all the departments of learning and science, John Wycliffe was second to none whose names adorn the annals of Oxford University and are the glory of England. Wycliffe’s works, when known in Oxford and in this country will not only vindicate what we have said, but will show that if his constitutional abilities were singularly great, his industry was indefatigable, and his studious course splendidly progressive. “Proscribed and neglected as he afterwards became, there was a time when Wycliffe was the most popular writer in Europe.” Shirley’s statement that “Wycliffe is a very voluminous, a proscribed, and a neglected writer,” is verified by the catalogue which Shirley himself, at the cost of considerable labor scattered over a period of some ten or twelve years, compiled, and published in 1865. By compiling and publishing this catalogue, Professor Shirley rendered great service not only to the memory of Wycliffe but also to English literature. Bale, Bishop of Ossory (1563), the author of many most valuable but now little appreciated, because little known, works, in his “Summarium,” From the lists or catalogues of Wycliffe’s works, it is evident that his writing was like his mind—steadily, splendidly progressive. To the earlier period of his life belong the works on logic, psychology, metaphysics, and generally what may be called his philosophical writings. To the second period of his life belong his applied philosophy in the form of his treatises on politico-ecclesiastical questions. To the third period belong his works on scientific theology; and to the fourth and concluding period belong his works on applied theology, or practical and pastoral divinity. “The earliest work to which, so far as I know, a tolerably exact date can be assigned, is the fragment “De dominio,” printed by Lewis, and which belongs to the year 1366 or 1367. We may confidently place the whole of the philosophical works, properly so called, before this date. About the year 1367 was published the “De Dominio Divino,” preluding to the great “Summa TheologiÆ,”—the first book of which, “De Mandatis,” appears to have been written in 1369; the seventh, the “De Ecclesia,” in 1378; the remainder at uncertain intervals during the next five years. The “Trialogus” and its supplement belong probably to the last year of the Reformer’s life.” In a letter of Archbishop Arundel, addressed to Pope John XXIII. in 1412, it is said of Wycliffe that, “In order to fulfil the measure of his wickedness, he invented the translation of the Bible into the “Christ delivered his Gospel to the clergy and doctors of the Church, but this Master John Wycliffe translated it out of Latin into English, and thus laid it out more open to the laity, and to women who could read, than it had formerly been to the most learned of the clergy, even to those of them that had the best understanding. In this way the Gospel-pearl is cast abroad, and trodden under foot of swine, and that which was before precious both to clergy and laity, is rendered, as it were, to the common jest of both. The jewel of the Church is turned into the sport of the people, and what had hitherto been the choice gift of the clergy and of divines, is made for ever common to the laity.” It was for this very end that the “Word of God written” might be forever common to the people, as accessible to them as to the most privileged orders, that Wycliffe seems at an early time in his life to have entertained the great idea and formed the purpose of giving to his countrymen a version of Holy Scripture in the English language. For, although we cannot here enter into details, it would appear from the careful, learned, and elaborate preface to the magnificent edition of Wycliffe’s Bible by Forshall and Madden, “The translation itself affords proof that it was completed by a different hand, and not improbably by Wycliffe himself. Hereford translates very literally, and is usually careful to render the same Latin words or phrases in an uniform manner. He never introduces textual glosses. The style subsequent to Bar. iii. 20 is entirely different. It is more easy, no longer keeps to the order of the Latin, takes greater freedom in the choice of words, and frequently admits textual glosses. In the course of the first complete chapter the new translator inserts no less than nine such glosses. He does not admit prologues. The translation of this last part of the Old Testament corresponds with that of the New Testament, not only in the general style, but also in the rendering of particular words.” Wycliffe’s work was really done when the whole Bible was published in the English language. And although he set himself to improve, correct, and amend his own and Hereford’s translation, yet he could now, as at no previous time, say, “Now lettest Thou Thy servant depart in peace.” With Fuller’s graphic record of the action of the servants of Bishop Fleming of Lincoln we might conclude our review of the work of this truly great and good man; but we cannot conclude without saying that the decree of the Constance Council and the action of the Lincoln bishop reveal at the same time the power of Wycliffe’s doctrines and the impotence of the papal opposition to Wycliffe and to Lollardism. Truth dies not: it may be burned, but, like the sacred bush on the hillside of Horeb, it is not consumed. It may fall in the street; it may be trodden under foot of men; it may be put into the grave; but it is not dead,—it lives, rises again, and is free. The bonds only are consumed; and the grave-clothes and the napkin only are left in the sepulchre. The word itself liveth and abideth forever. It has in it not only an eternal vitality, but also a seminal virtue. It is the seed of the kingdom of God. Some of the books of Wycliffe were put into the hands of John Hus in the University of Prague. Of Hus it may be said that, like the prophet, he ate the books given to him. He so appropriated them, not in the spirit only, but also in the letter, that the doctrines, and even the verbal expressions, of Wycliffe, were reproduced and proclaimed by him in Bohemia. This is demonstrated by Dr. Loserth in his recent work, “Wycliffe and Hus.” The story of the Gospel in Bohemia is really a record of the work of Wycliffe in a foreign land, where he was regarded as little less than “a fifth evangelist.” The heresies of Wycliffe, condemned by the Council of Constance, were the Gospel for which John Hus and Jerome of Prague died the death of martyrs. But not only so. “When I studied at Erfurth,” says Martin Luther, “I found in the library of the convent a book entitled the ‘Sermons of John Hus.’ I had a great curiosity to know what doctrines that arch-heretic had propagated. My astonishment at the reading of them was incredible. I could not comprehend for what cause they burnt so great a man, who explained the Scriptures with so much gravity and skill. But as the very name of Hus was held in so great abomination, that I imagined the sky would fall and the sun be darkened if I made honorable mention of him, I shut the book with no little indignation. This, however, was my comfort, that he had written this perhaps before he fell into heresy, for I had not yet heard what passed at the Council of Constance.” Germany through Luther owes much to John Wycliffe. Germany acknowledges the obligation, and through Lechler, Buddensieg, Loserth, and others, it is offering its tribute of gratitude to the memory of the earliest of the Reformers. For, although the fact is ignored by many, the “No revolution has ever been more gradually prepared than that which separated almost one-half of Europe from the communion of the Roman See; nor were Luther and Zwingle any more than occasional instruments of that change, which, had they never existed, would at no great distance of time have been effected under the names of some other Reformers. At the beginning of the sixteenth century, the learned doubtfully and with caution, the ignorant with zeal and eagerness, were tending to depart from the faith and rites which authority prescribed. But probably not even Germany were so far advanced on this course as England. Almost a hundred and fifty years before Luther, nearly the same doctrines as he taught had been maintained by Wycliffe, whose disciples, usually called Lollards, lasted as a numerous though obscure and proscribed sect, till, aided by the confluence of foreign streams, they swelled into the Protestant Church of England. We hear indeed little of them during some part of the fifteenth century; for they generally shunned persecution, and it is chiefly through records of persecution that we learn the existence of heretics. But immediately before the name of Luther was known, they seem to have become more numerous; since several persons were burned for heresy, and others abjured their errors, in the first years of Henry VIII.’s reign.” Corresponding with what is stated by Hallam, is the fact that John Knox begins his history of the Reformation in Scotland by giving, in what he calls “HistoriÆ Initium,” a chapter on the history of Lollardism in Scotland:— “In the scrolls of Glasgow is found mention of one whose name is not expressed, that, in the year of God 1422, was burnt for heresy; but what were his opinions, or by what order he was condemned, it appears not evidently. But our chronicles make mention that in the days of King James the First, about the year of God 1431, was deprehended in the University of St. Andrews, one Paul Craw, a Bohemian, who was accused of heresy before such as then were called Doctors of Theology. His accusation consisted principally that he followed John Hus and Wycliffe in the opinion of the Sacrament, who denied that the substance of bread and wine were changed by virtue of any words, or that confession should be made to priests, or yet prayers to saints departed.... He was condemned to the fire, in the whilk he was consumed, in the said city of Saint Andrews, about the time aforewritten.” Proceeding with his narrative, Knox gives a picturesque description of what occurred in Court, when no fewer than thirty persons were summoned in 1494 by Robert Blackburn, Archbishop of Glasgow, to appear before the King and his great council. “These,” he says, “were called the Lollards of Kyle. They were accused of the articles following, as we have received them forth of the register of Glasgow.” Among the thirty-four articles charged against them are many of the doctrines so ably expounded and maintained by Wycliffe. “By these articles, which God of His merciful providence caused the enemies of His truth to keep in their registers, may appear how mercifully God hath looked upon this realm, retaining within it some spunk of His light even in the time of greatest darkness.” The Lollards of Kyle, partly through the clemency of the King, and partly by their own bold and ready-witted answers, so dashed the bishop and his band out of countenance, that the greatest part of the accusation was turned to laughter. For thirty years after that memorable exhibition there was “almost no question for matters of religion” till young Patrick Hamilton of gentle blood and of heroic spirit, appeared on the scene in 1527. “With him,” says Knox, “our history doth begin.” “No friendly hand,” says Dr. Shirley, “has left us any even the slightest memorial of the life and death of the great Reformer. A spare, frail, emaciated frame, a quick temper, a conversation ‘most innocent,’ the charm of every rank—such are the scanty but significant fragments we glean of the personal portraiture of one who possessed, as few ever did, the qualities which give men power over their fellows. His enemies ascribed it to the magic of an ascetic habit; the fact If we cannot as yet cherish the hope that, besides erecting in Oxford some visible monument to the memory of Wycliffe, the University should, as an example to Cambridge and to the Scottish universities, institute a Wycliffe Lectureship for the exposition of the works of the great Reformer, it is surely not too much to expect that Oxford should give all possible countenance and support to the project for the printing and the publication of Wycliffe’s unprinted and unpublished writings. This, in the meantime, is perhaps the best tribute that can be offered to the memory of Wycliffe. For, as Dr. Shirley said, some nineteen years ago, “The Latin works of Wycliffe are, both historically and theologically, by far the most important; from these alone can Wycliffe’s theological position be understood: and it is not, perhaps, too much to say, that no writings so important for the history of doctrine are still buried in manuscript.” For from the relation of his work to the University, to the independence of the nation and the sovereignty of the Crown, to the Church and to the people of England, a manifold interest must for ever belong to the name, the life, and the work of John Wycliffe. Corresponding with all this is the manifold obligation of the University, the Crown, the Church, and the people of England. For Wycliffe was the first of those self-denying and fearless men to whom we are chiefly indebted for the overthrow of superstition, ignorance, and despotism, and for all the privileges and blessings, political and religious, which we enjoy. He was the first of those who cheerfully hazarded their lives that they might achieve their purpose, which was nothing less than the felicity of millions unborn—a felicity which could only proceed from the knowledge and possession of the truth. He is one of those “who boldly attacked the system of error and corruption, though fortified by popular credulity, and who, having forced the stronghold of superstition, and penetrated the recesses of its temple, tore aside the veil that concealed the monstrous idol which the world had so long ignorantly worshipped, dissolved the spell by which the human mind was bound, and restored it to liberty! How criminal must those be who, sitting at ease under the vines and fig-trees planted by the labors and watered with the blood of those patriots, discover their disesteem of the invaluable privileges which they inherit, or their ignorance of the expense at which they were purchased, by the most unworthy treatment of those to whom they owe them, misrepresent their actions, calumniate their motives, and load their memories with every species of abuse!” “Servant of God, well done! well hast thou fought The better fight; who single hast maintained Against revolted multitudes the cause Of truth; in word mightier than they in arms: And for the testimony of truth hast borne Universal reproach, far worse to bear Than violence; for it was all thy care To stand approv’d in sight of God, though worlds Judged thee perverse.” |