When Rome at one time determined to exterminate the hated sect, a bull was issued by the pope, condemning them as heretics, and delivering them to slaughter.(107) They were not accused as idlers, or dishonest, or disorderly; but it was declared that they had an appearance of piety and sanct.i.ty that seduced "the sheep of the true fold." Therefore the pope ordered "that malicious and abominable sect of malignants," if they "refuse to abjure, to be crushed like venomous snakes."(108) Did this haughty potentate expect to meet those words again? Did he know that they were registered in the books of heaven, to confront him at the judgment?

"Inasmuch as ye have done it unto one of the least of these My brethren,"

said Jesus, "ye have done it unto Me."(109)

This bull called upon all members of the church to join the crusade against the heretics. As an incentive to engage in this cruel work, it "absolved from all ecclesiastical pains and penalties, general and particular; it released all who joined the crusade from any oaths they might have taken; it legitimatized their t.i.tle to any property they might have illegally acquired; and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property." This doc.u.ment clearly reveals the master-spirit behind the scenes. It is the roar of the dragon, and not the voice of Christ, that is heard therein.

The papal leaders would not conform their characters to the great standard of G.o.d's law, but erected a standard to suit themselves, and determined to compel all to conform to this because Rome willed it. The most horrible tragedies were enacted. Corrupt and blasphemous priests and popes were doing the work which Satan appointed them. Mercy had no place in their natures. The same spirit that crucified Christ and slew the apostles, the same that moved the bloodthirsty Nero against the faithful in his day, was at work to rid the earth of those who were beloved of G.o.d.

The persecutions visited for many centuries upon this G.o.d-fearing people were endured by them with a patience and constancy that honored their Redeemer. Notwithstanding the crusades against them, and the inhuman butchery to which they were subjected, they continued to send out their missionaries to scatter the precious truth. They were hunted to the death; yet their blood watered the seed sown, and it failed not of yielding fruit. Thus the Waldenses witnessed for G.o.d, centuries before the birth of Luther. Scattered over many lands, they planted the seeds of the Reformation that began in the time of Wycliffe, grew broad and deep in the days of Luther, and is to be carried forward to the close of time by those who also are willing to suffer all things for "the word of G.o.d, and for the testimony of Jesus Christ."(110)

5. JOHN WYCLIFFE.

[Ill.u.s.tration: Chapter header.]

Before the Reformation, there were at times but very few copies of the Bible in existence; but G.o.d had not suffered His word to be wholly destroyed. Its truths were not to be forever hidden. He could as easily unchain the words of life as He could open prison doors and unbolt iron gates to set His servants free. In the different countries of Europe men were moved by the Spirit of G.o.d to search for the truth as for hid treasures. Providentially guided to the Holy Scriptures, they studied the sacred pages with intense interest. They were willing to accept the light, at any cost to themselves. Though they did not see all things clearly, they were enabled to perceive many long-buried truths. As Heaven-sent messengers they went forth, rending asunder the chains of error and superst.i.tion, and calling upon those who had been so long enslaved, to arise and a.s.sert their liberty.

Except among the Waldenses, the word of G.o.d had for ages been locked up in languages known only to the learned; but the time had come for the Scriptures to be translated, and given to the people of different lands in their native tongue. The world had pa.s.sed its midnight. The hours of darkness were wearing away, and in many lands appeared tokens of the coming dawn.

In the fourteenth century arose in England the "morning star of the Reformation." John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter, was never to be silenced. That protest opened the struggle which was to result in the emanc.i.p.ation of individuals, of churches, and of nations.

Wycliffe received a liberal education, and with him the fear of the Lord was the beginning of wisdom. He was noted at college for his fervent piety as well as for his remarkable talents and sound scholarship. In his thirst for knowledge he sought to become acquainted with every branch of learning. He was educated in the scholastic philosophy, in the canons of the church, and in the civil law, especially that of his own country. In his after-labors the value of this early training was apparent. A thorough acquaintance with the speculative philosophy of his time enabled him to expose its errors; and by his study of national and ecclesiastical law he was prepared to engage in the great struggle for civil and religious liberty. While he could wield the weapons drawn from the word of G.o.d, he had acquired the intellectual discipline of the schools, and he understood the tactics of the schoolmen. The power of his genius and the extent and thoroughness of his knowledge commanded the respect of both friends and foes. His adherents saw with satisfaction that their champion stood foremost among the leading minds of the nation; and his enemies were prevented from casting contempt upon the cause of reform by exposing the ignorance or weakness of its supporter.

While Wycliffe was still at college, he entered upon the study of the Scriptures. In those early times, when the Bible existed only in the ancient languages, scholars were enabled to find their way to the fountain of truth, which was closed to the uneducated cla.s.ses. Thus already the way had been prepared for Wycliffe's future work as a Reformer.

Men of learning had studied the word of G.o.d, and had found the great truth of His free grace there revealed. In their teachings they had spread a knowledge of this truth, and had led others to turn to the Living Oracles.

When Wycliffe's attention was directed to the Scriptures, he entered upon their investigation with the same thoroughness which had enabled him to master the learning of the schools. Heretofore he had felt a great want, which neither his scholastic studies nor the teaching of the church could satisfy. In the word of G.o.d he found that which he had before sought in vain. Here he saw the plan of salvation revealed, and Christ set forth as the only advocate for man. He gave himself to the service of Christ, and determined to proclaim the truths he had discovered.

Like after-reformers, Wycliffe did not, at the opening of his work, foresee whither it would lead him. He did not set himself deliberately in opposition to Rome. But devotion to truth could not but bring him in conflict with falsehood. The more clearly he discerned the errors of the papacy, the more earnestly he presented the teaching of the Bible. He saw that Rome had forsaken the word of G.o.d for human tradition; he fearlessly accused the priesthood of having banished the Scriptures, and demanded that the Bible be restored to the people, and that its authority be again established in the church. He was an able and earnest teacher, and an eloquent preacher, and his daily life was a demonstration of the truths he preached. His knowledge of the Scriptures, the force of his reasoning, the purity of his life, and his unbending courage and integrity, won for him general esteem and confidence. Many of the people had become dissatisfied with their former faith, as they saw the iniquity that prevailed in the Roman Church, and they hailed with unconcealed joy the truths brought to view by Wycliffe; but the papal leaders were filled with rage when they perceived that this Reformer was gaining an influence greater than their own.

Wycliffe was a keen detector of error, and he struck fearlessly against many of the abuses sanctioned by the authority of Rome. While acting as chaplain for the king, he took a bold stand against the payment of tribute claimed by the pope from the English monarch, and showed that the papal a.s.sumption of authority over secular rulers was contrary to both reason and revelation. The demands of the pope had excited great indignation, and Wycliffe's teachings exerted an influence upon the leading minds of the nation. The king and the n.o.bles united in denying the pontiff's claim to temporal authority, and in refusing the payment of the tribute. Thus an effectual blow was struck against the papal supremacy in England.

Another evil against which the Reformer waged long and resolute battle, was the inst.i.tution of the orders of mendicant friars. These friars swarmed in England, casting a blight upon the greatness and prosperity of the nation. Industry, education, morals, all felt the withering influence.

The monks' life of idleness and beggary was not only a heavy drain upon the resources of the people, but it brought useful labor into contempt.

The youth were demoralized and corrupted. By the influence of the friars many were induced to enter a cloister and devote themselves to a monastic life, and this not only without the consent of their parents, but even without their knowledge, and contrary to their commands. One of the early Fathers of the Roman Church, urging the claims of monasticism above the obligations of filial love and duty, had declared: "Though thy father should lie before thy door, weeping and lamenting, and thy mother should show the body that bore thee and the b.r.e.a.s.t.s that nursed thee, see that thou trample them under foot, and go onward straightway to Christ." By this "monstrous inhumanity," as Luther afterward styled it, "savoring more of the wolf and the tyrant than of the Christian and the man," were the hearts of children steeled against their parents.(111) Thus did the papal leaders, like the Pharisees of old, make the commandment of G.o.d of none effect by their tradition. Thus homes were made desolate, and parents were deprived of the society of their sons and daughters.

Even the students in the universities were deceived by the false representations of the monks, and induced to join their orders. Many afterward repented this step, seeing that they had blighted their own lives, and had brought sorrow upon their parents; but once fast in the snare, it was impossible for them to obtain their freedom. Many parents, fearing the influence of the monks, refused to send their sons to the universities. There was a marked falling off in the number of students in attendance at the great centers of learning. The schools languished, and ignorance prevailed.

The pope had bestowed on these monks the power to hear confessions and to grant pardon. This became a source of great evil. Bent on enhancing their gains, the friars were so ready to grant absolution that criminals of all descriptions resorted to them, and as a result, the worst vices rapidly increased. The sick and the poor were left to suffer, while the gifts that should have relieved their wants went to the monks, who with threats demanded the alms of the people, denouncing the impiety of those who should withhold gifts from their orders. Notwithstanding their profession of poverty, the wealth of the friars was constantly increasing, and their magnificent edifices and luxurious tables made more apparent the growing poverty of the nation. And while spending their time in luxury and pleasure, they sent out in their stead ignorant men, who could only recount marvelous tales, legends, and jests to amuse the people, and make them still more completely the dupes of the monks. Yet the friars continued to maintain their hold on the superst.i.tious mult.i.tudes, and led them to believe that all religious duty was comprised in acknowledging the supremacy of the pope, adoring the saints, and making gifts to the monks, and that this was sufficient to secure them a place in heaven.

Men of learning and piety had labored in vain to bring about a reform in these monastic orders; but Wycliffe, with clearer insight, struck at the root of the evil, declaring that the system itself was false, and that it should be abolished. Discussion and inquiry were awakening. As the monks traversed the country, vending the pope's pardons, many were led to doubt the possibility of purchasing forgiveness with money, and they questioned whether they should not seek pardon from G.o.d rather than from the pontiff of Rome.(112) Not a few were alarmed at the rapacity of the friars, whose greed seemed never to be satisfied. "The monks and priests of Rome," said they, "are eating us away like a cancer. G.o.d must deliver us, or the people will perish."(113) To cover their avarice, these begging monks claimed that they were following the Saviour's example, declaring that Jesus and His disciples had been supported by the charities of the people.

This claim resulted in injury to their cause, for it led many to the Bible to learn the truth for themselves,-a result which of all others was least desired by Rome. The minds of men were directed to the Source of truth, which it was her object to conceal.

Wycliffe began to write and publish tracts against the friars, not, however, seeking so much to enter into dispute with them as to call the minds of the people to the teachings of the Bible and its Author. He declared that the power of pardon or of excommunication is possessed by the pope in no greater degree than by common priests, and that no man can be truly excommunicated unless he has first brought upon himself the condemnation of G.o.d. In no more effectual way could he have undertaken the overthrow of that mammoth fabric of spiritual and temporal dominion which the pope had erected, and in which the souls and bodies of millions were held captive.

Again Wycliffe was called to defend the rights of the English crown against the encroachments of Rome; and being appointed a royal amba.s.sador, he spent two years in the Netherlands, in conference with the commissioners of the pope. Here he was brought into communication with ecclesiastics from France, Italy, and Spain, and he had an opportunity to look behind the scenes, and gain a knowledge of many things which would have remained hidden from him in England. He learned much that was to give point to his after-labors. In these representatives from the papal court he read the true character and aims of the hierarchy. He returned to England to repeat his former teachings more openly and with greater zeal, declaring that covetousness, pride, and deception were the G.o.ds of Rome.

In one of his tracts he said, speaking of the pope and his collectors: "They draw out of our land poor men's livelihood, and many thousand marks, by the year, of the king's money, for sacraments and spiritual things, that is cursed heresy of simony, and maketh all Christendom a.s.sent and maintain this heresy. And certes though our realm had a huge hill of gold, and never other man took thereof but only this proud worldly priest's collector, by process of time this hill must be spended; for he taketh ever money out of our land, and sendeth naught again but G.o.d's curse for his simony."(114)

Soon after his return to England, Wycliffe received from the king the appointment to the rectory of Lutterworth. This was an a.s.surance that the monarch at least had not been displeased by his plain speaking. Wycliffe's influence was felt in shaping the action of the court, as well as in moulding the belief of the nation.

The papal thunders were soon hurled against him. Three bulls were dispatched to England,-to the university, to the king, and to the prelates,-all commanding immediate and decisive measures to silence the teacher of heresy.(115) Before the arrival of the bulls, however, the bishops, in their zeal, had summoned Wycliffe before them for trial. But two of the most powerful princes in the kingdom accompanied him to the tribunal; and the people, surrounding the building and rushing in, so intimidated the judges that the proceedings were for the time suspended, and he was allowed to go his way in peace. A little later, Edward III., whom in his old age the prelates were seeking to influence against the Reformer, died, and Wycliffe's former protector became regent of the kingdom.

But the arrival of the papal bulls laid upon all England a peremptory command for the arrest and imprisonment of the heretic. These measures pointed directly to the stake. It appeared certain that Wycliffe must soon fall a prey to the vengeance of Rome. But He who declared to one of old, "Fear not: I am thy shield,"(116) again stretched out His hand to protect His servant. Death came, not to the Reformer, but to the pontiff who had decreed his destruction. Gregory XI. died, and the ecclesiastics who had a.s.sembled for Wycliffe's trial, dispersed.

G.o.d's providence still further overruled events to give opportunity for the growth of the Reformation. The death of Gregory was followed by the election of two rival popes. Two conflicting powers, each professedly infallible, now claimed obedience.(117) Each called upon the faithful to a.s.sist him in making war upon the other, enforcing his demands by terrible anathemas against his adversaries, and promises of rewards in heaven to his supporters. This occurrence greatly weakened the power of the papacy.

The rival factions had all they could do to attack each other, and Wycliffe for a time had rest. Anathemas and recriminations were flying from pope to pope, and torrents of blood were poured out to support their conflicting claims. Crimes and scandals flooded the church. Meanwhile the Reformer, in the quiet retirement of his parish of Lutterworth, was laboring diligently to point men from the contending popes to Jesus, the Prince of Peace.

The schism, with all the strife and corruption which it caused, prepared the way for the Reformation, by enabling the people to see what the papacy really was. In a tract which he published, "On the Schism of the Popes,"

Wycliffe called upon the people to consider whether these two priests were not speaking the truth in condemning each other as the antichrist. "G.o.d,"

said he, "would no longer suffer the fiend to reign in only one such priest, but ... made division among two, so that men, in Christ's name, may the more easily overcome them both."(118)

Wycliffe, like his Master, preached the gospel to the poor. Not content with spreading the light in their humble homes in his own parish of Lutterworth, he determined that it should be carried to every part of England. To accomplish this he organized a body of preachers, simple, devout men, who loved the truth and desired nothing so much as to extend it. These men went everywhere, teaching in the market-places, in the streets of the great cities, and in the country lanes. They sought out the aged, the sick, and the poor, and opened to them the glad tidings of the grace of G.o.d.

As a professor of theology at Oxford, Wycliffe preached the word of G.o.d in the halls of the university. So faithfully did he present the truth to the students under his instruction, that he received the t.i.tle of "The Gospel Doctor." But the greatest work of his life was to be the translation of the Scriptures into the English language. In a work, "On the Truth and Meaning of Scripture," he expressed his intention to translate the Bible, so that every man in England might read, in the language in which he was born, the wonderful works of G.o.d.

But suddenly his labors were stopped. Though not yet sixty years of age, unceasing toil, study, and the a.s.saults of his enemies, had told upon his strength, and made him prematurely old. He was attacked by a dangerous illness. The tidings brought great joy to the friars. Now they thought he would bitterly repent the evil he had done the church, and they hurried to his chamber to listen to his confession. Representatives from the four religious orders, with four civil officers, gathered about the supposed dying man. "You have death on your lips," they said; "be touched by your faults, and retract in our presence all that you have said to our injury."

The Reformer listened in silence; then he bade his attendant raise him in his bed, and gazing steadily upon them as they stood waiting for his recantation, he said, in the firm, strong voice which had so often caused them to tremble, "I shall not die, but live, and again declare the evil deeds of the friars."(119) Astonished and abashed, the monks hurried from the room.

Wycliffe's words were fulfilled. He lived to place in the hands of his countrymen the most powerful of all weapons against Rome,-to give them the Bible, the Heaven-appointed agent to liberate, enlighten, and evangelize the people. There were many and great obstacles to surmount in the accomplishment of this work. Wycliffe was weighed down with infirmities; he knew that only a few years for labor remained for him; he saw the opposition which he must meet; but, encouraged by the promises of G.o.d's word, he went forward nothing daunted. In the full vigor of his intellectual powers, rich in experience, he had been preserved and prepared by G.o.d's special providence for this, the greatest of his labors.

While all Christendom was filled with tumult, the Reformer in his rectory at Lutterworth, unheeding the storm that raged without, applied himself to his chosen task.

At last the work was completed,-the first English translation of the Bible ever made. The word of G.o.d was opened to England. The Reformer feared not now the prison or the stake. He had placed in the hands of the English people a light which should never be extinguished. In giving the Bible to his countrymen, he had done more to break the fetters of ignorance and vice, more to liberate and elevate his country, than was ever achieved by the most brilliant victories on fields of battle.

The art of printing being still unknown, it was only by slow and wearisome labor that copies of the Bible could be multiplied. So great was the interest to obtain the book, that many willingly engaged in the work of transcribing it, but it was with difficulty that the copyists could supply the demand. Some of the more wealthy purchasers desired the whole Bible.

Others bought only a portion. In many cases, several families united to purchase a copy. Thus Wycliffe's Bible soon found its way to the homes of the people.

The appeal to men's reason aroused them from their pa.s.sive submission to papal dogmas. Wycliffe now taught the distinctive doctrines of Protestantism,-salvation through faith in Christ, and the sole infallibility of the Scriptures. The preachers whom he had sent out circulated the Bible, together with the Reformer's writings, and with such success that the new faith was accepted by nearly one half of the people of England.

The appearance of the Scriptures brought dismay to the authorities of the church. They had now to meet an agency more powerful than Wycliffe,-an agency against which their weapons would avail little. There was at this time no law in England prohibiting the Bible, for it had never before been published in the language of the people. Such laws were afterward enacted and rigorously enforced. Meanwhile, notwithstanding the efforts of the priests, there was for a season opportunity for the circulation of the word of G.o.d.

Again the papal leaders plotted to silence the Reformer's voice. Before three tribunals he was successively summoned for trial, but without avail.

First a synod of bishops declared his writings heretical, and winning the young king, Richard II., to their side, they obtained a royal decree consigning to prison all who should hold the condemned doctrines.

Wycliffe appealed from the synod to Parliament; he fearlessly arraigned the hierarchy before the national council, and demanded a reform of the enormous abuses sanctioned by the church. With convincing power he portrayed the usurpations and corruptions of the papal see. His enemies were brought to confusion. The friends and supporters of Wycliffe had been forced to yield, and it had been confidently expected that the Reformer himself, in his old age, alone and friendless, would bow to the combined authority of the crown and the mitre. But instead of this the papists saw themselves defeated. Parliament, roused by the stirring appeals of Wycliffe, repealed the persecuting edict, and the Reformer was again at liberty.

A third time he was brought to trial, and now before the highest ecclesiastical tribunal in the kingdom. Here no favor would be shown to heresy. Here at last Rome would triumph, and the Reformer's work would be stopped. So thought the papists. If they could but accomplish their purpose, Wycliffe would be forced to abjure his doctrines, or would leave the court only for the flames.

But Wycliffe did not retract; he would not dissemble. He fearlessly maintained his teachings, and repelled the accusations of his persecutors.

Losing sight of himself, of his position, of the occasion, he summoned his hearers before the divine tribunal, and weighed their sophistries and deceptions in the balances of eternal truth. The power of the Holy Spirit was felt in the council-room. A spell from G.o.d was upon the hearers. They seemed to have no power to leave the place. As arrows from the Lord's quiver, the Reformer's words pierced their hearts. The charge of heresy, which they had brought against him, he with convincing power threw back upon themselves. Why, he demanded, did they dare to spread their errors?

For the sake of gain, to make merchandise of the grace of G.o.d.

"With whom, think you," he finally said, "are ye contending? with an old man on the brink of the grave? No! with Truth,-Truth which is stronger than you, and will overcome you."(120) So saying, he withdrew from the a.s.sembly, and not one of his adversaries attempted to prevent him.

Wycliffe's work was almost done; the banner of truth which he had so long borne was soon to fall from his hand; but once more he was to bear witness for the gospel. The truth was to be proclaimed from the very stronghold of the kingdom of error. Wycliffe was summoned for trial before the papal tribunal at Rome, which had so often shed the blood of the saints. He was not blind to the danger that threatened him, yet he would have obeyed the summons had not a shock of palsy made it impossible for him to perform the journey. But though his voice was not to be heard at Rome, he could speak by letter, and this he determined to do. From his rectory the Reformer wrote to the pope a letter, which, while respectful in tone and Christian in spirit, was a keen rebuke to the pomp and pride of the papal see.