The History of Protestantism (Complete 24 Books in One Volume). James Aitken Wylie

longed to finish before breathing forth his spirit. He toiled at his task day by day, although the malady continued, and his strength sank lower and lower. His life and his work were destined to end together. At length the morning of that day dawned which the venerable man felt would be his last on earth.

      There remained yet one chapter to be translated. He summoned the amanuensis to his bed-side. "Take your pen," said Bede, who felt that every minute was precious – "quick, take your pen and write." The amanuensis read verse by verse from the Vulgate, which, rendered into Anglo-Saxon by Bede, was taken down by the swift pen of the writer. As they pursued their joint labor, they were interrupted by the entrance of some officials, who came to make arrangements to which the assent of the dying man was required. This over, the loving scribe was again at his task. "Dear master," said he, "there is yet one verse." "Be quick," said Bede. It was read in Latin, repeated in Anglo-Saxon, and put down in writing. "It is finished," said the amanuensis in a tone of exultation. "Thou hast truly said it is finished," responded in soft and grateful accents the dying man. Then gently raising his hands he said, "Glory be to the Father, and to the Son, and to the Holy Ghost," and expired.

      From the reign of Alfred in the ninth century till the age of Wicliffe there was no attempt if we except that; of Richard Roll, Hermit of Hampole, in the same century with Wicliffe – to give a literal translation of any portion of the Bible. And even if the versions of which we have spoken had been worthier and more complete, they did not serve the end their authors sought. They were rarely brought beyond the precincts of the cell, or they were locked up as curiosities in the library of some nobleman at whose expense copies had been made. They did not come into the hands of the people.

      Wicliffe's idea was to give the whole Bible in the vernacular to the people of England, so that every man in the realm might read in the tongue wherein he was born the wonderful works of God. No one in England had thought of such a thing before. As one who turns away from the sun to guide his steps by the light of a taper, so did the men of those days turn to tradition, to the scholastic philosophy, to Papal infallibility; but the more they followed these guides, the farther they strayed from the true path. God was in the world; the Divine Light was in the pavilion of the Word, but no one thought of drawing aside the curtain and letting that light shine upon the path of men. This was the achievement Wicliffe now set himself to do. If he could accomplish this he would do more to place the liberties of England on an immutable foundation, and to raise his country to greatness, than would a hundred brilliant victories.

      He had not, however, many years in which to do his great work. There remained only the portion of a decade of broken health. But his intellectual rigor was unimpaired, his experience and graces were at their ripest. What had the whole of his past life been but a preparation for what was to be the glorious task of his evening? He was a good Latin scholar. He set himself down in his quiet Rectory of Lutterworth. He opened the Vulgate Scriptures, that book which all his life he had studied, and portions of which he had already translated. The world around him was shaken with convulsions; two Popes were hurling their anathemas at one another. Wicliffe pursued his sublime work undisturbed by the roar of the tempest.

      Day by day he did his self-appointed task. As verse after verse was rendered into the English tongue, the Reformer had the consolation of thinking that another ray had been shot into the darkness which brooded over his native land, that another bolt had been forged to rend the shackles which bound the souls of his countrymen. In four years from beginning his task, the Reformer had completed it. The message of Heaven was now in the speech of England. The dawn of the Reformation had fairly broken. Wicliffe had assistance in his great work. The whole of the New Testament was translated by himself; but Dr. Nicholas de Hereford, of Oxford, is supposed to have been the translator of the Old Testament, which, however, was partly revised by Wicliffe. This version is remarkably truthful and spirited. The antique Saxon gives a dramatic air to some passages. Wicliffe's version of the Bible rendered other services than the religious one, though that was pre-eminent and paramount. It powerfully contributed to form the English tongue, in the way of perfecting its structure and enlarging its vocabulary. The sublimity and purity of the doctrines reacted on the language into which they were rendered, communicating to it a simplicity, a beauty, a pathos, a precision, and a force unknown to it till then. Wicliffe has been called the Father of English Prose, as Chaucer is styled the Father of English Poetry. No man in his day wrote so much as Wicliffe. Writing for the common people, he studied to be simple and clear. He was in earnest, and the enthusiasm of his soul supplied him with direct and forcible terms. He wrote on the highest themes, and his style partook of the elevation of his subject; it is graphic and trenchant, and entirely free from those conceits and puerilities which disfigure the productions of all the other writers of his day. But his version of the Bible surpasses all his other compositions in tenderness, and grace, and dignity. Lechler has well said on this point: "If we compare, however, Wicliffe's Bible, not with his own English writings, but with the other English literature before and after him, a still more important consideration suggests itself. Wicliffe's translation marks in its own way quite as great an epoch in the development of the English language, as Luther's translation does in the history of the German language. Luther's Bible opened the period of the new high German, Wicliffe's Bible stands at the top of the medieval English. It is true, Geoffrey Chaucer, the Father of English Poetry, and not Wicliffe, is generally considered as the pioneer of medieval English literature. But with much more reason have later philologists assigned that rank to the prose of Wicliffe's Bible. Chaucer has certainly some rare traits – liveliness of description, charming grace of expression, genuine English humor, and masterly power of language – but such qualities address themselves more to men of culture. They are not adapted to be a form of speech for the mass of the people. That which is to propagate a new language must be something on which the weal and woe of mankind depend, which therefore irresistibly seizes upon all, the highest as well as the lowest, and, as Luther says, 'fills the heart.' It must be a moral, religious truth, which, grasped with a new inspiration, finds acceptance and diffusion in a new form of speech. As Luther opened up in Germany a higher development of the Teutonic language, so Wicliffe and his school have become through his Bible the founders of the medieval English, in which last lie the fundamental features of the new English since the sixteenth century."

      The Reformer had done his great work (1382). What an epoch in the history of England! What mattered it when a dungeon or a grave might close over him? He had kindled a light which could never be put out. He had placed in the hands of his countrymen their true Magna Charta. That which the barons at Runnymede had wrested from King John would have been turned to but little account had not this mightier charter come after. Wicliffe could now see the Saxon people, guided by this pillar of fire, marching steadily onward to liberty. It might take one or it might take five centuries to consummate their emancipation; but, with the Bible in their mother-tongue, no power on earth could retain them in thraldom. The doors of the house of their bondage had been flung open.

      When the work of translating was ended, the nearly as difficult work of publishing began. In those days there was no printing-press to multiply copies by the thousand as in our times, and no publishing firm to circulate these thousands over the kingdom. The author himself had to see to all this. The methods of publishing a book in that age were various. The more common way was to place a copy in the hall of some convent or in the library of some college, where all might come and read, and, if the book pleased, order a copy to be made for their own use; much as, at this day, an artist displays his picture in a hall or gallery, where its merits find admirers and often purchasers. Others set up pulpits at cross-ways, and places of public resort, and read portions of their work in the hearing of the audiences that gathered round them, and those who liked what they heard bought copies for themselves. But Wicliffe did not need to have recourse to any of these expedients. The interest taken in the man and in his work enlisted a hundred expert hands, who, though they toiled to multiply copies, could scarcely supply the many who were eager to buy. Some ordered complete copies to be made for them; others were content with portions; the same copy served several families in many instances, and in a very short time Wicliffe's English Bible had obtained a wide circulation, and brought a new life into many an English home.

      As when the day opens on some weary traveler who, all night long, has been groping his way amid thickets and quagmires, so was it with those of the English people who read the Word of Life now