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lesse,* than wee mowe falle toward Hevene, fro the Erthe, where wee ben. For fro what partie of the Erthe, that men duelle," outher aboven or benethen, it semethe alweys to hem that duellen, that thei gon more righte than ony other folk. And righte as it semethe to us, that thei ben undre us, righte so it semethe hem, that wee ben undre hem. For zif a man myghte falle fro the Erthe unto the Firmament; be grettere resoun, the Erthe and the See, that ben so grete and so hevy, scholde fallen to the Firmament: but that may not be.

JOHN WICLIF. 1324—1381.

Jon Wiciif, the Morning Star of the Reformation, "honored of God to bo the first Preacher of a general Reformation to all Europe;"* was born in the little Tillage of Wiciif, near Richmond, in the northern part of Yorkshire, about the year 1324. Where he received the rudiments of his education is not known, but at a suitable age he entered the University of Oxford, where he soon distinguished himself, not only in the scholastic philosophy of the tunes, in which he surpassed all his contemporaries, but also in the study and interpretation of tho Scriptures; so that he acquired the title of Evangelical or Gospel Doctor. In 1361 he was promoted to the headship of Canterbury Hall, and soon after, from witnessing the ecclesiastical corruptions which so extensively prevailed, he began to attack, both in his sermons and other pieces, not only the whole body of Monks, but also the encroachments and tyranny of the church of Rome.

He had now fairly entered into that arena which he was to quit only with his life. To enter, however, into the particulars of his eventful life—the continned and most bitter persecutions he ever experienced at the hands of ecclesiastical power—his fearless and manly defences of himself—the bulls issued against him by the Pope—his appearance before august convocations to answer for himself, touching the same—his providential escapes from the snares set for him by his enemies—to enter into these and other numerous and eventful incidents of his most active life, would bo quite impracticable in the limited space prescribed for these biographical sketches.4

Milton, in his "Speech for the Liberty of Unlicensed Printing," thus remarks: "Had it not been for the obstinate perverseness of our Prelates against the divine and admirable spirit of Wiciif, to suppress him as a schismatic or innovator, perhaps neither the Bohemian Husse and Terome, no, nor the name of Luther or of Calvin, had ever been known." And Milton is , undoubtedly right. Far be it from us to say any thing that would detract, in the least degree, from the merits of the great German Reformer. The name of Luther is endeared to the whole Protestant world, and will ever be cherished as long as holy zeal, and moral courage, and untiring ardor in the

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best of causes, have an advocate on earth. But in some respects Wiclif claims precedence of Luther. We must ever bear in mind that he was two hundred years before him, and that he lived in a darker night of ignomnce, and when the papal power was in its fullest strength. Wiclif, too, stood compamtively alone; for though countenanced by the mother of the king, and by the powerful Duke of Lancaster, yet he met with no support that deserved to be compared with that retinue of powerful patronage which gave efiect to the exertions of Luther. "Allowing, however," (says Professor Le Bas,) "if we must, to Luther, the highest niche in this sacred department of the Temple of Renown, I know not who can be chosen to fill the next, if it shall be denied to Wiclif."1

Wiclif died December 30, 1384, of a stroke of the palsy, continuing to the very end of life to labor with increasing zeal in that holy cause to which he had devoted himself in his earlier years. His invetemte enemies, the papal clergy, betmyed an indecent joy at his death, and the Council of Constance,* thirty years after, decreed that his remains should be disinterred and scattered. The order was obeyed, and what were supposed to be the ashes of Wiclif were cast into an adjoining brook, one of the bmnches of the Avon. "And thus," says old Fuller, the historian, "this brook did convey his ashes into Avon; Avon into Severn; Severn into the narrow sea; nnd this into the wide oeean. And so the ashes of Wiclif are the emblem of his doctrine, which is now dispersed all the world over.''8

The chamcter of Wiclif was marked by piety, benevolence, and ardent zeal, to which was added great severity, and even austerity of manners, snch as befitted the first great champion of religious liberty. In the extent and variety of his knowledge he surpassed all the learned men of his age; and the number of his writings still extant, though very many were burnt both before and after his death by order of the Pope, is truly astonishing. Most of these now exist in manuscript, in the public libmries in England and Ireland, and some in the Imperial Libmry at Vienna. His great work was the tmnslation of the Scriptures, and to him belongs the high honor of having

1 "In ail stages of society, those unqnestionably deserve the highest pmise, who outstep the rest of their contemporaries; who rise up in solitary maiesty amidst a host of preiudices and errors, combating intrepidly on one »d»lo, though assailed and weakened on nnotiier. The merit coniMi in setting the example; in exhibiting a pattern after whk-h others may work. It is easy to follow where there ts one to lead; but to be tiie first to strike out into a new and untried way, in whatever state of society it may be found, marks a genius ahove the common order. Sneh men are entitied to everlasting gmtitude." Read— BirieW» English Prote Writer».

z A town in Switzerland on the went of the lake of the same name. This papal Council, which met in 1414, condemned Jobn Huss and Jerome of Prugue, who were hoth burnt at the stake. i Wordsworth, has thus bcautifuily expressed tlda thought :—

— Wiclif is dlhinhuined;

Yea—his dry hones to ashes arc consumed,
And flung into the brook that truvels near:
Forthwith, that ancient voice width .streams can bear,
pon the wind,

given to the English nation tho first tmnslation of the entire Scriptures in their mother tongue, which he made, however, not from the original languages, but from the Latin Vulgate. The following are his reasons lor this great undertaking :*

Wiclif's Apoloov.

Oh Lord God! sithin2 at the beginning of faith, so many men tmnslated into Latin, and to great profit of Latin men; let one simple creature of God translate into English, for profit of Englishmen. For, if worldly clerks look well their chronicles and books, they shoulden find, that Bede translated the Bible, and expounded much in Saxon, that was English, eitheri common language of this land, in his time. And not only Bede, but king Alfred, that founded Oxenford, tmnslated in his last days, the beginning of the Psalter into Saxon, and would more, if he had lived longer. Also Frenchmen, Bemers,4 and Britons han5 the Bible and other books of devotion and exposition tmnslated into their mother language. Why shoulden not Englishmen have the same in their mother language? I cannot wit.0 No, but for falseness and negligence of clerks,7 either for8 our people is not worthy to have so great grace and gift of God, in pain of their old sins.


Christian men and women, old and young, shoulden study fast in the New Testament, and that no simple man of wit should be aferde unmeasurably to study in the text of holy writ; that pride and covetisse of clerks,7 is cause of their blindness and heresy, and priveth them fro very understanding of holy writ. That the New Testament is of full autority, and open to understanding of simple men, as to the points that ben most needful to salvation; that the text of holy writ ben wcrd of everlasting life, and that he that keepeth meekness and charity, hath the true understanding and perfection of all holy writ; that it seemeth open heresy to say that the Gospel with his truth and freedom sufficeth not to

t For this nohle labor, which HP completed in 1389, he received abuse without measure from the priests. The following is but a mild specimen or papal mge. It in from one Henry Knyghtou, a eon'Mnporury priest. "This matter Jobn Wk'lif trunslated out of Latin into English, tina Gospel wbs_-h Christ I»ad intrusted with the clergy and doetors of the church, that they might minister it to tiie laity and weaker sort, according to the exuniicy of times and their seveml occasions. So that l»y tins means the Gospel la made vulgar, and laU more open to the laity, and even to women who salvation of Christian men, without keeping of ceremonies and statutes of sinful men and uncunning, that ben made in the time of Satanas and of Anti-Christ; that men ought to desire only the truth and freedom of the holy Gospel, and to accept man's law and ordinances only in as much as they ben grounded in holy scripture, either good reason and common profit of Christian people. That if any man in earth either angel of heaven teacheth us the contrary of holy writ, or any thing against reason and charity, we should flee from him in that, as fro the foul fiend of hell, and hold us stedfastly to life and death, to the truth and freedom of the holy Gospel of Jesus Christ; and take us meekly men's sayings and laws, only in as much as they accorden with holy writ and good consciences; no further, for life, neither for death.

And so (says Wiclif) they would condemn the Holy Ghost, that gave it in tongues to the apostles of Christ, as it is written, to speak the word of God in all languages that were ordained of God under heaven, as it is written.


And Jhesus seynge the peple, went up into an hil; and whanno he was sett, his disciplis camen to him. And he openyde his mouthe, and taughte hem; and seide, Blessid be pore men in spirit; for the kyngdom of hevenes is herun.3 Blessid ben mylde men: for thei schulenwcelde the erthe. Blessid ben thei that mournen; for thei schal be coumfortid. Blessid be thei that hungren and thirsten rightwisnesse :3 for thei schal be fulfilled. Blessed ben merciful men: for thei schul gete mercy. Blessed ben thei that ben of clone herte : for thei schulen se God. Blessid ben pesible men: for thei schulen be clepid goddis children. Blessid ben thei that suffren persecucioun for rightwisnesse: for the kyngdom of hevenes is hern. Ye schul be blessid whanne men schul curse you, and schul pursue you: and schul seye al yvel agcns you liynge for me. Joie ye and be ye glade: for your meede is plenteous in hevenes: for so thei Jian pursued also prophetis that weren bifore you. Ye ben salt of the erthe, that if the salt vanishe avvey wherynne schal it be salted? to nothing it is worth over, no but it be cast out, and be defoulid of men. Ye ben light of the world, a citee set on an hill may not be hid. Ne men leendith not a lanterne and puttith it undir a bushel: but on a candilstik that it give light to alle that ben in the hous. So, schyne your light bifore men, that thei see youre gode workis, and glorifie your fadir that is in hevenes. Nyle ghe deme that

1 The original spelling is preserved In this extract from Wiclif'k Bible as a curiosity.
t Theirs. S Rlgbtuuncssc, in many manuscripts.'

I cam to undo the Lawe or the prophetis, I cam not to undo the lawe hut to fulfille. Forsothe I sey to you till hevene and erthe passe, oon lettre, or oon title, schal not passe fro the Lawe til alle thingis he don. Therefore he that brekith oon of these leeste maundementis, and techith thus men, schal be clepid the Leest in the rewme of hevenes: but he that doth, and techith, schal be clepid greet in the kyngdom of hevenes.

JOHN BARBOUR. 1320—1396.

Amos re the very earliest of the poets of Scotland was John Barbour, Archdeacon of Aberdeen. But very little is known of his personal history. The only work of consequence which he has left, is entitled "Bruce." It is a metrical history of Robert the First (1306—1329)—of his exertions and achievements for the recovery of the independence of Scotland, including the principal transactions of his reign. Barbour, therefore, is to be considered in the double character of historian and poet As he flourished in the age immediately following that of his hero, he enjoyed the advantage of hearing, from eye-witnesses themselves, narratives of the war for liberty. As a history, his work is good authority. He himself boasts of its "soothfastness;" and the lofty sentiments and vivid descriptions with which it abounds, prove the author to have been fitted by feeling and principle, as well as by situation, for the task which he undertook.

As many of the words in Barbour are now obsolete, we will give but one quotation from his heroic poem. After the painful description of the slavery to which Scotland was reduced by Edward I., he breaks out in the following noble Apostrophe to Freedom. It is in a style of poetical feeling uncommon not only in that but many subsequent ages, and has been quoted with high praise by the most distinguished Scottish historians and critics.

u Al fredome is a nobill thins!
Fredome mayse man to haitT liking!
Fredome all solace to man giflis:
He levys at ese that frely levys!
A noble hart may hairT nane esc,
Na ellys nocht that may him plese,
Gyfl" fredome failythe: for fre liking
Is yeamyt our all othir tiling.
Na he, that ay base levyt fre,
May noclit knaw weill the propyrte,
The angyr, nathe wrctchyt do'ne,
That is cowplyt to foule thyrldome.
Bot gyff he had assayit it,
Then all perquer he suld it wyt;
And suld think fredome mar to pryse
Than all the gold in warld that is."1

of the above lines is taken from Chambers's Biographical Dictionary

Ah I freedom is a noble thing.
And can to life a relish bring;

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