Greek or Hebrew studied; so the translation was made from the Latin Vulgate of St. Jerome.  The version of Wyclif, besides its transcendent value to the people, now able to read the Bible in their own language (before a sealed book, except to the clergy and the learned), gave form and richness to the English language.  To what extent Wyclif was indebted to the labors of other men it is not easy to determine; but there is little doubt that, whatever aid he received, the whole work was under his supervision.  Of course it was not printed, for printing was not then discovered; but the manuscripts of the version were very numerous, and they are to-day to be found in the great public libraries of England, and even in many private collections.

Considering that the Latin Vulgate has ever been held in supreme veneration by the Catholic Church in all ages and countries, by popes, bishops, abbots, and schoolmen; that no jealousy existed as to the reading of it by the clergy generally; that in fact it was not a sealed book to the learned classes, and was regarded universally as the highest authority in matters of faith and morals,—­it seems strange that so violent an opposition should have been made to its translation into vernacular tongues, and to its circulation among the people.  Wyclif’s translation was regarded as an act of sacrilege, worthy of condemnation and punishment.  So furious was the outcry against him, as an audacious violator who dared to touch the sacred ark with unconsecrated hands, that even a bill was brought into the House of Lords forbidding the perusal of the Bible by the laity, and it would have been passed but for John of Gaunt.  At a convocation of bishops and clerical dignitaries held in St. Paul’s, in 1408, it was decreed as heresy to read the Bible in English,—­to be punished by excommunication.  The version of Wyclif and all other translations into English were utterly prohibited under the severest penalties.  Fines, imprisonment, and martyrdom were inflicted on those who were guilty of so foul a crime as the reading or possession of the Scriptures in the vernacular tongue.  This is one of the gravest charges ever made against the Catholic Church.  This absurd and cruel persecution alone made the Reformation a necessity, even as the translation of the Bible prepared the way for the Reformation.  The translation of the Scriptures and the Reformation are indissolubly linked together.

The authorities of those days would have destroyed, if they could, every copy of the version Wyclif made.  But the precious manuscripts were secreted and secretly studied, and both from the novelty and the keen interest they excited they were unquestionably a powerful factor in the religious unrest of those times.  Doubtless the well known opposition to the circulation of the Bible in the vernacular has been exaggerated, but in the fourteenth century it was certainly bitter and furious.  Wyclif might expose vices which