Remarks upon the ecclesiastical history of the antient churches of the Albigenses by Peter Allix ...

CHAP. XXII. That the Doctrine of the Albigenses spread it self in England, and continued there till the time of the Reformation.

HEnry Knighton tells us, that the Albigensian Hereticks came over into England in the Reign of King John, and that some of them were burnt alive. But yet we must not think that their Doctrine by this means was wholly extinguish'd; for we find the same appearing again in the Persons of the Lollards and Wicklefites. I distinguish the Lollards from the Wicklefites, as being more antient than they, having appeared in Flanders and Germany from the beginning of the 14th Cen∣tury, as appears from the Testimonies of Johannes Hoesemius, and of the Abbot Trithemius; though the same Name was

afterwards given to the Wicklefites, as is evident from the Writings of Walfingham and William Thorn. They seem to have come from the Waldenses and Albigenses, by what Kilianus tells us; Lollardus quoque dicitur Hereticus Waldensis:

A Lollard is also called a Waldensian Heretick.

I need only therefore speak of their Numbers, which as Knighton assures us, covered all England: but since they have been charged with most horrid Crimes, because they spoke against the Images of the Saints, and the rest of the Romish Su∣perstitions, as well as the Vices of the Clergy; it will be ab∣solutely necessary to clear them from these false Imputations, in the most authentick Manner that may be.

Let us therefore examine the Calumnies charged upon them by Trithemius in his Chronicle of Hirsauge, on the year 1316, as they were copied by Natalis Alexander, a Jacobite Friar, in his Ecclesiastical History. The Heads of the He∣resies which Trithemius reckons up, are these;

I. That Masses were vain Things, to which neither any Reverence was due, nor were they of any use or profit.

II. That Lucifer with his Devils, being unjustly driven out of Heaven, should be restored to Bliss again; and that Michael, with all the Angels, should be sentenc'd to ever∣lasting Punishment; and that all those that were not of their Sect, should be damned after the same manner.

III. That the Blessed Virgin Mary, if she continued a Virgin after her Delivery, must have brought forth not a Man, but an Angel.

IV. They boasted themselves to have twelve Apostles, who every year visited the whole Empire; and that two of these being Elders in Order and Profession, did eve∣ry year enter Paradise, and there received from Enoch and Elias, the Power of Binding and Loosing, which they afterwards communicated to the other Professors of their Sect.

V. They derided the Sacrament of Baptism; saying, If Baptism be a Sacrament, then every Bath is a Sacra∣ment,

and by consequence, every Keeper of a Bath must be God.

VI. They shamefully abused the Sacrament of Penance, by confessing their Sins not to Priests but Laymen, and expressing them only in general, and not in particular, and yet they hoped by this their Confession, to obtain full and perfect Forgiveness both of Guilt and Punishment.

VII. The Sacrament of the Lord's Body, they did not believe at all, calling the consecrated Host, a God made with Hands.

VIII. They called the Sacrament of Matrimony that was sworn to, Fornication.

IX. They derided the Sacrament of Extream Unction; and being examined what they thought of it, they unani∣mously answered, We believe that Herbs, the more they are laid in Oil, the better they are: And they vilified all the Consecrations and Blessings used in the Church, as so many vain and useless Ceremonies.

X. They blasphemously asserted, That God neither knew nor punished any Sins that were committed under the Earth, for which Reason they used to meet in Caves and Places under ground, where Fathers committed Filthi∣ness promiscuously with their Daughters, and Brothers with their Sisters.

XI. That the Church of Rome was not the Church of Christ, but of infidel Heathens; and they despised all Ec∣clesiastical Laws, together with all the Bishops and Mi∣nisters of the Church.

XII. Fasts they mocked at, eating Flesh at all times, Good-friday not excepted.

XIII. They kept no Holidays, but wrought even upon Easter-day.

XIV. They deny'd that Perjury was a Sin.

XV. They deny'd that the Merits or Intercessions of the Saints, could prevail with God for the Pardon of Mens Sins. And he says, that beside these they professed many other Errors, which he omits, for fear of being tedious to his Readers. He adds also, That this Heresy did so far pre∣vail, that in Austria, Bohemia, and the neighbouring Pro∣vinces,

there were above four-score Thousand Men who were sworn to the Profession of this Sect. From these Dregs of Heresy, saith he, Bohemia being then infected, continues tainted with the same to this Day. He subjoins, that many of these Hereticks were at the same time burnt in divers places of Austria, who all of them continued ob∣stinately in their Heresy, with great Chearfulness until Death. Walter, a chief Man of that Sect, was burnt at Collen in the Year 1323, as Trithemius tells us in his Chroni∣cle of the Monastery of Hirsaugen, in the Diocess of Spires.

Nothing can be imagined more horrid than these Calum∣nies, and we need not doubt but they were supported by ma∣ny pretended Convictions made by the Inquisitors of Germany: but it is easy to demonstrate, that there is scarce any ground for all these Accusations, which therefore is a plain Proof of what I have elsewhere maintained concerning these perse∣cuted Persons, who used it for a Proverb in England, He lies like a Monk.

We have an authentick piece of the Lollards, which Roger Dimmock a Jacobite Friar hath confuted in a Manuscript, where∣of there are two Copies at Cambridg, the one in the publick Li∣brary, and another older than that, in Trinity Colledg. They presented this Confession of theirs to the Parliament, which gave occasion to this Monk to insert it in English, together with his Latin Translation, into a Book which he dedicated to King Richard II. I need only set down the Original, with the Latin Translation of Roger Dimmock, which will be sufficient to confound all the Calumnies of the Inquisitors.

The Petition of the LOLLARDS.

NOS pauperes homi∣nes thesaurarii si∣ve thesaurus Chri∣sti & Apostolorum ejus, de∣nunciamus vobis Dominis & Communibus praesentis Par∣liamenti certas Quaestiones & Veritates pro Reformati∣one sanctae Ecclesiae Angli∣canae, quae caeca extitit & le∣prosa annis plurimis per ma∣nutenentiam superbae praela∣ciae supportatae adulatio∣nibus privatarum religi∣onum, sive privatae religio∣nis multiplicatae ad magnum onus, & est effectus populiso∣nerosus in Anglia.

Secunda Conclusio hanc continet Sententiam.

Quando Ecclesia Anglica∣na incoepit delirare in pos∣sessione temporalium secun∣dum novercam suam mag∣nam Romanam Ecclesiam, & Ecclesiae mortificatae e∣rant sive occisae per appro∣priationem

diversorum loco∣rum: fides, spes & caritas coeperunt fugere extra Ec∣clesiam nostram, quia super∣bia cum sua prole perversa peccatorum mortalium ven∣dicabant Ecclesiam nostram titulo haereditario. Ista quae∣stio est generalis & probata, ut dicunt, experientia & more, ut audies in sequenti∣bus.

Haec est secunda Quaestio: Sacerdotium nostrum usuale quod incoepit in civitate Ro∣mana ficta altioris potestatis potestate Anglica, non est Sacerdotium à Christo suis Discipulis ordinatum. Pro∣batur sic haec quaestio, Sa∣cerdotium Romanum fictum cum signis & ritibus ac E∣piscoporum Benedictioni∣bus, est pravae virtutis, nul∣libi in sacra Scriptura exem∣platum: quia Ordinalia si∣ne rubricae Episcoporum pra∣vae sunt fidei vel autoritatis in novo Testamento, & ne∣scimus videre quod spiritus sanctus dat dona sua prop∣ter aliqua talia signa, quia ipse & nobilia dona sua stare

non possunt cum peccato mortali in aliquâ unâ per∣sonâ.

Corrolaria hujus quaestionis est, quod valde extraneum sive novum est pluribus ho∣minibus sapientibus videre Episcopos ludere cum spiri∣tu sancto in suorum ordinum collatione, quia coronas con∣ferunt in caracteribus loco servorum alborum, & illa est liberata Antichristi sive ejus signum in istam Eccle∣siam introductum ad otium palliandum.

Tertia quaestio dolorosa est ista, Lex continentiae sa∣cerdotio annexa quae in prae∣judicium foeminarum fuit primitus introducta, indu∣cit Sodomiam in universa∣lem sanctam Ecclesiam: sed per Bibliam excusamus nos propter suspectum decretum quod dicit quia nem•• non deberemus nominar••••d pec∣catum: ratio & experientia hanc probat quaestionem, quia deliciosi cibi & potus Ecclesiasticorum requirit ne∣cessariam purgationem na∣turalem vel pejorem, experi∣entia

occultae probationis ta∣lium, ergo non habent de∣lectationem in mulieribus, & cum talem repereris, no∣ta enim bene, quia ipse estu∣nus exillis. Correlaria hujus quaestionis est quod dignum valde esset adnullare priva∣tas religiones hujus peccati incoeptores: sed Deus ex sua magna potestate de peccatis privatis manifestam sumat vindictam.

Quarta quaestio quae plus damnificat populum inno∣centem, est quia fictum mira∣culum sacri panis inducitom∣nes homines, paucis exceptis ad Idolatriam, quia ipsi aesti∣mant quod corpus Domini quod nunquam exibit Coe∣lum, virtute verborum sa∣cerdotis sit in exiguo pane quem ipsi populo ostendunt; sed utinam vellent credere quod Doctor Evangelicus dicit in suo Trialogo, quia panis altaris est habitudina∣liter corpus Christi; quia supponimus quod isto mo∣mento potest quilibet vir & foemina in lege divina confi∣cere Sacramentum panis sine

aliquo tali miraculo. Cor∣relarium hujus quaestionis est, quod si corpus Christi sit dotatum gloria aeterna, officium corporis Christi compositum per Sanctum Thomam non est verum, & depictum plenum falsis mi∣raculis; & hoc non est mirum, quia frater Thomas illo tem∣pore tenens cum Papa, vo∣luit fecisse miraculum de o∣vo gallinae; & bene novi∣mus quod quodlibet menda∣cium aperte praedicatum, cedit illi in verecundiam & injuriam, qui semper est fidelis & sine defectu.

Quinta quaestio est haec, Exorcismi, sanctificationes, consecrationes sive benedi∣ctiones factae in Ecclesia sancta vini & panis, aquae, olei, salis, cerei incensi, si∣ve thuris, mensae altaris, mu∣rorum Ecclesiae, vestimen∣torum mitrae, baculi pasto∣ralis, baculorum peregrino∣rum & hujusmodi, vera practica sunt Nigromanciae potius quam sanctae Theolo∣giae.

Haec quaestio probatur sic, per tales exorcismos & con∣secrationes creaturae sunt o∣neratae esse altioris virtutis quam sunt ex natura pro∣pria, & nihil mutationis vi∣de••us in hujusmodi creatu∣ris exorcizatis vel consecra∣tis nisi per falsam fidem, quae est principale in omni arte diabolica.

Correlarium si liber qui exorcizat aquam benedi∣ctam aspersam in Ecclesiam Dei esset totus verus nobis, videtur veraciter, quia aqua benedicta in sancta Ecclesia usitata optima esset medi∣cina, cujus contrarium ex∣perimur.

Sexta quaestio quae susten∣tat multam superbiam, est, quod Rex & Pontifex in ea∣dem persona, Praelatus & Judex temporalis causae, Cu∣ratus & Officiarius in servi∣cio mundiali quod libet reg∣num reddit sine regula de∣bita vel convenienti regimi∣ne. Haec quaestio probatur sic, potestas temporalis & spiritualis sunt duae partes totius sanctae Ecclesiae & in

eo qui se uni eorum deputa∣vit non deberet se interpo∣nere cum altero, quia nemo potest duobus dominis ser∣vire, & nobis videtur quod Hermefodrita vel Ambidex∣ter esset conveniens nomen talibus hominibus duplicis status.

Correlarium, nos procu∣ratores Dei in ista causa in∣stamus & prosequimur ac petimus in isto Parliamento, quod omnesmodi curatores tam alti quam bassi sint plene excusati abomni officio tem∣porali, & se occupent cum cu∣ris suis, & de nullis aliis se in∣terponant.

Septima quaestio quam nos potenter affirmamus, est, quod speciales orationes fa∣ctae in Ecclesia nostra pro a∣nimabus defunctorum, pro∣ferendo unum ex nomine potius quam alium, est fal∣sum fundamentum elemosi∣nae super quod omnes domus elemosinariae in Anglia male fundantur. Haec quaestio probatur duplici ratione; primo quia oratio meri∣toria & valoris deberet esse

opus procedens ex alta cari∣tate, & perfecta caritas non accipit personas, quia diliges proximum, &c. quia pro∣pter nobis videtur donatio bonorum temporalium col∣latorum sacerdotibus & do∣mibus elemosinariis, est cau∣sa principalis hujusmodi o∣rationum specialium, quae non multum distat à simo∣niâ; quia speciales oratio∣nes factae pro hominibus damnatis ad poenam aeter∣nam multum Deo displi∣cent, & quamvis dubium sit, tamen verisimile est fi∣deli populo, quod fundatio∣nes domorum elemosinaria∣rum propter ipsorum vene∣nosam dotationem pro ma∣jori parte transiissent viam latam. Correlarium. Oratio valoris procedens à perfecta caritare debet se extendere in generali ad omnes quos Deus vult salvare, & dimitte∣re debent Mercancias orati∣onum spiritualium modo u∣sitatarum pro mortuis homi∣nibus factas mendicantibus Possessionatis & aliis Presby∣teris peculiaribus anima∣rum,

qui sunt populus mag∣ni oneris toti regno manu∣tenentes in otio; quia pro∣batum extitit in quodam li∣bro quem Rex audivit, quod centum domus elemosina∣rum sufficerent toti regno, & ex hoc contingeret maxi∣mum commodum possibile parti temporali.

Octava quaestio necessaria referri populo decepto, pere∣grinationes, orationes, & oblationes, caecis imagini∣bus crucifixi & surdis ima∣ginibus de ligno & lapide sunt propinquae naturae Ido∣latriae & multum distant ab operibus caritatis sive ele∣mosinae, & quamvis prohi∣bitae imagines sint liber er∣roris populo laicali, adhuc imagine sanctae Trinitatis usualis est maxime abomina∣bilis. Hanc quaestionem De∣us apertè monstravit, man∣dando operam misericordiae fieri hominibus indigenti∣bus quia ipsi sunt imago Dei in majori similitudine quam lignum vel lapis; quia Deus non dixit, Facia∣mus lignum vel lapidem, &c.

sed hominem ad similitudi∣nem nostram, quia altus ho∣nor latria à Clericis vocatus soli debetur Deitati; & ho∣nor vocatus dulia debetur homini vel Angelis, & aliis creaturis inferioribus. Cor∣relarium: officium de ligno crucis bis in anno celebra∣tum in nostra Ecclesia est plenum idolatria, quia si lig∣num crucis, Christi lancea, & clavi essent tanto honore venerandi, tunc labia Judae proditoris solennes essent re∣liquiae, si quis posset illa ob∣tinere: sed nos rogamus te peregrine quam oblationem facis ossibus sanctorum in∣crismatorum in aliquo loco ut intendis relevare indul∣gentiam sanctam in Coelo, vel domus pauperis Elemo∣sinariae quae ita bene dotatur, qui Deus novit quomodo ho∣mines qui modo canonizan∣tur, & ut apertius loquamur fideles Christi supponunt quod puncta propter quae moriebatur nobilis vir quem homines appellant sanctum Thomam, non sunt causa Martyrii nec fuerunt.

Nona quaestio quae depri∣mit populum, est quod arti∣culus confessionis dictus ne∣cessarius hominum salvati∣oni cum potestate ficta vel praetensa absolutionis, exal∣tat sacerdotum superbiam, & dat iis opportunitatem occultae vocationis alterius quam dicere volumus in praesenti: quia Domini & Dominae sunt arrestati pro∣pter timorem suorum con∣fessorum qui non audent di∣cere veritatem: & tempus confessionis est tempus val∣de aptum precationi & con∣tinuationis peccatorum mor∣talium; dicunt etiam se esse commissarios Dei ad judican∣dum de quolibet peccato ad deformandum & purgan∣dum illos quos volunt. Di∣cunt se habere claves Coeli & Inferni, & excommuni∣care possunt vel benedicere, ligare vel solvere secundum prepriam eorum voluntatem in tantum quod propter bur∣sellum frumenti vel duode∣cim denarios annuatim ipsi volunt vendere gloriā regni coelestis cum clausa Waran∣tisationis

sigillata commu∣ni sigillo eorum. Haec quae∣stio est visa in usu, quae alia non indiget probatione.

Correlarium: Papa Ro∣manus se fingit altum the∣saurarium totius Ecclesiae, habens dignum jocale passi∣onis Christi in custodia, cum meritis omnium sanctorum Coeli, per quod dat fictam indulgentiam à poenâ & à culpâ, est thesaurizarius maxime bannitus extra ca∣ritatem ex quo potest libera∣re omnes prisinarios existen∣tes in poenis ad voluntatem propriam, & scriptum facere nunquam venire ibidem: sed quamlibet Christianus fide∣lis bene potest videre quod multa secreta falsitas est ab∣scondita in Ecclesia nostra.

Haec est decima quaestio; Homicidium per bellum vel per legem justiciae aliquam praetensam perpetratum pro∣pter causam temporalem vel spiritualem sine speciali re∣velatione expresse est con∣trarium novo Testamento, quod est lex gratiae & ple∣num misericordiae. Haec

quaestio manifestè probatur exemplo Christi praedican∣tis hic in terra, qui maxi∣mè docuit dimittere inimi∣cis & misereri adversario∣rum, & non occidere eos: cu∣jus ratio est, pro majori e∣nim parte quando homines pugnant post primum ictum dirumpitur caritas, & qui∣cunque caritate in morte exuitur, transit recta via ad inferna. Et ultra hoc nos be∣ne novimus quod nullus cle∣ricus scit per sacram scriptu∣ram invenire vel rationem legalem ostendere quod poe∣na mortis est infligenda po∣tius uni peccato mortali quam alteri; sed lex miseri∣cordiae quae est novum testa∣mentum, prohibet omne ho∣micidium in evangelio, di∣ctum est antiquitus non oc∣cides.

Correlarium est, sancta spoliatio pauperis populi, quando Domini † premant indulgentias à poena & à cul∣pa hiis qui subsidia conferunt exercitui eorum collecto ad interficiendum Christianum populum in terris remotis

propter bona temporalia ob∣tinenda sicut alias fieri vidi∣mus, & milites qui discur∣runt ad Paganiam vel Sarra∣cenos ad obtinendum sibi magnum nomen in occisio∣ne hominum, acquirunt si∣bi indignationem magnam Regis pacis, quia per humi∣litatem & tolerantiam lex nostra extitit multiplicata, & pugnatores ac homicidas o∣dit Christus, & eisdem mina∣tur dicens, Qui gladio per∣cutit gladio peribit.

Conclusio undecima ve∣recunda; dictum votum con∣tinenciae factum in nostra Ecclesia à mulieribus quae sunt fragiles & inperfectae in natura, est causa horribi∣lissimi peccati possibilis na∣turae humanae; quia quam∣vis occisio puerorum ante baptismum eorum, procu∣ratio aborcii, aut destructio seminum ante formatum foe∣tum, facta per medicinas, sint gravia peccata valde: adhuc conjunctio mutua foemina∣rum contra naturam in actu carnali, vel earum coitus cum bestia irrationali, vel

cum creatura insensibili non viva, transcendit in demeri∣toria actione, dignum poe∣nis inferni.

Correlarium; Nos velle∣mus quod viduae & tales quae voverunt castitatem, investi∣tae annulo & mantello, delici∣osè pastae, vel delicatè nutri∣tae essent desponsatae, quia eas nescimus excusare de oc∣cultis peccatis.

Duodecima quaestio; Mul∣titudo artium non necessari∣arum homini in nostra Ec∣clesia, multum peccatum nu∣trit in superflua curiositate & diffiguratione hominum per vestes curiosas: hoc o∣stendit experientia, & ratio probat, quia natura cum paucis artibus sufficeret hu∣manae naturae.

Correlarium; Ex quo A∣postolus Paulus dicit, haben∣tes victum & quibus tega∣mur, his contenti sim••••; no∣bis videtur quod aurifabri, & fabri armorum, & omnia genera artium non necessa∣riarum homini secundum A∣postolum, destrui debent propter augmentum virtu∣tum:

quia quamvis istae duae artes nominatae, necessariae fuerunt in veteri lege; no∣vum tamen Testamentum has artes cum multis allis e∣vacuavit.

WE pore Men Tre∣sorers of Christ and his Apostels, denouncyn to the Lordes and Commens of the Par∣liament, certeyn Conclusi∣ons and Treuthes for the Reformation of Holi Church of Inglond, the which hath ben blend and leprouse ma∣ny yere, be the Mayntenance of the proud Prelaci, born up with Flateryng of pri∣vat Religion. The which is multiplied to a grete Charge, and onerous to Pe∣pil here in Inglond.

Whan the Chirch of Inglond began to dote in Temperalte after hir Step∣moder the grete Chirche of Rome, and the Chirches were slayn be Appropria∣cion to divers Places:

Feythe, Hope, and Charite, begon for to fle out of our Chirch, for Pride wit his sori Genealogy of dedely Sinnes chalangith it, be Title of Heritage. This Conclusion is generale, and is proved by Experience, Custum and Manner, as you shall heryn affter.

The secund Conclusion is this: Our usuel Priest∣hode, the which began in Rome, feyned of a Power heyer than Angels, is not the Priesthode, the which Christ ordeyned to his Apo∣stells. This Conclusion is proved; for the Priest-hode of Rome is marked with Signes, Rites, and Bishopes Blessyngs, and that is of litel Virtu, no wher ensam∣plede in holi Scripture. For the Bishopes Ordi∣nals in the New Testa∣ment ben litel of Record, and we can not se that the Holi Gost for any such Signes gifes any Gifts: for He and his holy Giftes

mai not stond with dedely Synne in no manner Per∣son.

The Correlary of this Conclusion, that it is full unketh to many that be wise, to se Bishopes play with the Holi Gost in ma∣kyng of her Orders, for thei gif Crownes in Ca∣recters in stede of whit hertes, and that is the Li∣veray of Antichrist brought into holi Church to colour Idleness.

The trid Conclusion so∣rowful to here, is that the Law of Continence enexed to Priest-hode, that in Pre∣judice of Wymmen was first ordeynet, inducyth Sodo∣my in all holi Chirch: bot we excuse us be the Bible, for the suspecte Decre that saith, that we shall not it. Reson and Experience pro∣vyth this Conclusion, for de∣licious Metis and Drynkes of Men of holi Chirch, will haf nedful Purgation of Kind or Wers. Experience for the privy Asay of such

Men, is, that thai lik no Wymmen, and whan thow provest such a Man, mark him wele, for he is on of tho. The Correlary of this Conclusion, that the privat Religions Begynners of this Synne, were most wor∣thi to ben anulled: but God of hys might of prive Synnes send open Vengeance.

The ferth Conclusion that most harmeth the innocent Pepel, is this, that the fey∣ned Miracle of the Sacra∣ment of Bred inducyth al Men but a few, to Idolatre; for thai wen that Goddis Bodi that nevere schal out of Heven, be virtu of Priestis Wordes be closed essentiali in a litel Bred, that thai shew to the People: but wou•••• God they would be∣lieve what the Doctor E∣vangelicus seis in his Tri∣aloge, quod Panis altaris est habitudinaliter Corpus Christi. For we suppose that on this wise, mai every trew Man and Womman

in Goddes Law, mak the Sacrament of this Brede without any such Miracle. The Correlary of this Con∣clusion is, that if Christes Bodi be dowid with ever∣lasting Ioi, the Servys of Corpus Christi, made be Frere Thomas is untrew, and peynted ful of fals Mi∣racles; and that is no won∣der, for Frere Thomas that same tyme holdyng with the Pope, wold haf mad a Mi∣racle of an Hen Egge: and we know well, that every Lesyng openly preached, turneth him to Vilany that ever was trew, and without defaut.

The fift Conclusion is this, that Exorsyms and holowyng mad in the Chirch of Wine, Brede, and way-Water, Salt, Oyle, and Encense, the Stone of the Altar, upon vestment My∣ter, Croys and pilgrim Staves, be the veray practis of Nygromancy, ra∣ther than of the holi Theo∣logi.

This Conclusion is proved thus; for be such Exorsymes Creatures be charget to be of heyer Vir∣tu then her own Kynd, and we see nothing of chaunge in no such Creature, that is so charmed but be fals be∣leve, the which is the Prin∣cipal of the Develes craft.

The Correlary of this, that if the Boke that char∣meth hali Water sprede were al trewe, us thenk ve∣rely, that holi Water used in hali Chirch, schuld be the best Medecyn to all manner of Seknes.

The syxt Conclusion that maynteneth mychel Pride is, that a Kyng and a Bishop al in on Person, a Prelate and a Justice in Temperal Cause, a Curate and an Of∣ficer maken any Roem out of gode Rewle. This Con∣clusion is oponly schemed, for Temperalte and Spiritu∣alte be two Partis of an holi Chirch, and therefore he that hath taken hym to

that one schuld not mell him with that other, Quia nemo potest duobus Dominis ser∣vire; and us think that Hermifodrita or Ambidex∣ter, were a gode Name to such manner of Men of dow∣ble estate.

The Correlary is, that we the Procuratours of God in this Cause, do prosti to this Parlement, that a•• manner of Curates, both hey and low, ben fully excused of temperel Office, and oc∣cupy hem with her cure and not elles.

The sevent Conclusion that we myghtily 〈◊〉〈◊〉 is, that special Praiers fordede Mens Soules mad in owre Chirch, preferring on be Name more than another, This is the fals ground of Almes Dede, on the which al Almes houses of Inglond ben wikkidly grounded. This Conclusion is proved by two Skilles, on is, for Praier memory and of valew schold be a Weck

procedyng of hey and perfit Charite, accept no Per∣sones, quia diliges proxi∣mum, etc. Wherefore us thenkes that the Gift of temporel Godes to Priestes, and to Almes-Houses, is principal cause of special Praier, the which is no fer fro Symony. Another Skil for special Praier, mad for Men, dampned to everla∣stand Payne, is to God gretly displesant, and thow it be dowt, it is likli to trewe Christes Peple, that the Fownders of Almes-Howses, for her venymous Dotation ben for the most part passed the brode Wey. The Correlary is, the Prayer of value spring and out of perfect Charite schold em∣brace in general, al tho that God wold haf saved, and leve Merchaundys now usyd for spiritual Prayers, ymade to Mendicaunts, Posses∣sioners, and other soul Priestes, the which ben a Pepel of grete coarge to al the Reme mayntenyd in Idlenes; for it was proved

in a Boke, that the Kyng hard that a hundreth of Almes-Hous suffised to all the Reme, and there schold fal the gretest encrease possibil to Temporel Par∣ti.

The eight Conclusion nedful to tell to the Pe∣pel begiled, is the Pilgri∣nage, Prayers and Offering made to blind Rodes, and to defe Ymages of Tre and of Ston, that be ner of kyn to Ydolatri, and fer fro Almes Dede. And thow this forboden Ymageri, be a Boke of Error to the lewde Pepul, yit the Ymage usuel of the Trinitie, is most abhominable. This Con∣clusion God openly schews, commandyng to do Almes-Dede to Men that be nedy, for thai be the Ymage of God in a mor liknes than the Stok or Stone: for God sais not, faciamus lig∣num ad imaginem & simi∣litudinem nostram, bot fa∣ciamus

hominem, etc. for the hey Worchip that Clerkes clepen Latria, longes to the Godhede alone; and the low Worchip that they clepen Dulia, perteneth to Man and to Angels, and to lower Creatures. The Correlary is, that the Ser∣vice of the Rode tre donn twyes every yer in our Chirch, is ful filled of Y∣dolatrie; for if the Rode-tre, Nail, Sper, and the Crowne of God schoul be so heyle worchiped, than were Ju∣das Lippes, who so myght ham gete a wonder gret Relick. Bot we pray the Pilgrine us to tell, what thow offers to Seintes schryned in any place, whe∣der releves you the Seint that is in Blis, or the pore Almes-Hous that is so well endowed for Men canoni∣zed God wot how. And to speke more in plain, trew Christen Men supposen, that the point of that noble Man, that Men clepen Seint Thomas, were no cause of Martirdome.

The nint Conclusion that holdes the Pepel low is, that the Articles of Confes∣sion that is said necessari to Salvacion of Man, with a feyned Power of Absoluci∣on, enhaunceth Priestes Pride, and gyf hem opor∣tunite of prive calling, o∣ther than we will now say. For Lordes and Ladys ben arrested that for fere of here Confessours they dur not seyn a Trewth. And in tyme of Confession is the best tyme of Wowing, and of prive Continuance of de∣dely Synne. Thai seyn thai ben Comissaries of God to deme of every Synne, to foulen and to clense whom so thai like. Thei sai that thai have the Keyes of Heven and of Hell, they may curse and bless, bynd and unbynd, at her own will; insomuch that for a Busshel of Whete or twelve Pence be yer, thei will sell the Bliss of Heven be Chartir, of Clause, of Warrantise en sele with the commun Sele. This

Conclusion is so seen in use, that it nedyth no other Prof.

Correlarium, The Pope of Rome that feynet him hey Tresorer of holi Chirch, ha∣vand the worthi Jewel of Christes Passion in hys ke∣pying with the Desertes of al hollowen of Heaven, by which he geveth the feyned Pardon, à poenâ & à culpâ, he is a Tresorer most banyst out of Charite seyn he may deliver the Prisoners that ben in payn at his own will, and mak himself so that he schall never com there: Her may every trew Christen Man wel se that ther mich prive falshede hid in our Chirche.

The tent Conclusion is, that Manslaut be batail or onn Law of Rigtwisenes, for temporel Cause or spi∣rituel, without special Re∣velacion, is expresse contra∣rious to the New Testa∣ment, the which is a Law of Grece and full of Mercy. This Conclusion is opon∣ly

proved be ensample of Christes Preching here in Erthe, the wyche most taugte for to lowe and have mercy of his Enemys, and nogt for to sle hem. The reason is of this, that for the more Party ther Men fi••t affter the first Stroke Charite is ybroke, and who so deyth out of Charite, goth the hey wey to Hell. And o∣ver this, we know wele that no Clerk can fynde be Scripture or be Reason, lawful punischment of Deth, for on dedely Synne and not for another. Bot the Law of Mercy, that is the New Testament, forbede al Man∣slaugte in Evangelio, di∣ctum est antiquis non oc∣cides.

The Correlary is, it is holi robbing of the pore Pe∣pil whan Lordes purchas In∣dulgence, à poenâ & à culpâ, to hem, that helpeth to his oft to al the Christen Men in ferre Londes for tempo∣rel Goode as we haf seen,

and knygtes that renne to Heyennes to geten hem a Name, in sleying of Men get mych maugre of the Kyng of Pees; for be Meknes and Sufferaunce, our Beleve was multipli∣ed, and Figters and Man∣sleyrs, hem Christ hateth and manasseth, Qui gla∣dio percutit gladio peri∣bit.

The elevent Conclusion ys scham for to say, that the avowe of Continence made in our Chirch of Wymmen, the wych ben febil and unperfite in kynd, is cause of brynging of most horribel Synne possible to Mankynd; for thow sleying of Childeren or thei ben Christened, abortyse, or stroy∣ing of Kind be Medicine ben ful synful: yit knowing hem self, or unreasonable Best, or Creature that be∣reth no, passyd in Worthi∣ness to ben punisched in paynes of Hell.

The Correlary is, that Wydewes, and such as han taken the Mantel, and the Ryng, deliciouslych fed, we wold thei were wedded, for we ne can excuse hem of pry∣vy Synnes.

The twelf Conclusion is, that the multitude of Crafftes nogt nedful used in our Chirche norisch mykel Synne in wast Curiosity and disgysing. This schewes Experience, and Reason pro∣veth, for Nature with a few Crafftes sufficed to nede of Man.

The Correlary is, that sais Seint Poule, we havand our bodily Fode, and cley∣ing we schuld hold us payed. Vs think that Goldsmythes and Armorers, and al man∣ner Crafftes, not nedful to Man after the Apostel, schuld be destryed, for the encres of Virtu. For thow

this twey Crafftes nemed wer mych more nedful in the Old Law, the New Testa∣ment has voyded these and many other.

I suppose it is not necessary, after the Perusal of this Piece, to observe that the Romish Clergy cast those Crimes upon the Lollards, whereof themselves were guilty, and which the Lollards laid to their Charge in the Face of Heaven and Earth.

It will be said perhaps that this Petition contains several Errors: I own it: but we are to observe, 1st, That it is part of the Frailty of Mankind, to fall into the contrary Extream, whilst we endea∣vour to avoid those things that appear to us to be mortal. 2dly, That these Failings may be easily extenuated by the same Charity which we commonly make use of, when we speak of the Ancien∣est Fathers of the Church.

But this will some object, respects only the Lollards of England, and cannot be extended to the justifying of the Lollards of Germa∣ny, who might have been guilty of the Crimes whereof they are accused. To this Objection I answer: 1st, That since the Lol∣lards, according to the Testimony of Kilianus, reported by M. du Cange, were the same with the Waldenses; the Bishop of Meaux hath already drawn up their Apology, by maintaining that they differed only in a very few things from the Papists. 2dly, That if one should reject the Bishop's Opinion, yet sufficient Matter for their Justification may be found in the Writings of the more honest Authors of the Romish Communion, such as Ae∣neas Sylvius and some others, without speaking of their own Writings or Apologies, whereof we have some few Remnants printed.

Be it as it will, to return to our English Lollards; Fox in his Acts and Monuments, gives us a Bull of Pope Boniface IX, di∣rected to John Bishop of Hereford, to oblige him to put King Richard II, upon persecuting of them. As likewise the Bull sent to King Richard on the same Subject, which imports,

that he had commanded the Archbishops of Canterbury and York, to prosecute them with the utmost Rigor and Severi∣ty; and afterwards sets down the Commission of Richard II, for the Trial of one Walter Brute, one of that Party.

He hath also given us the History of the Manner of their being hang'd and burnt by the King's Order in 1414. But because it will be of moment to acquaint the Publick, in what Points they chiefly differ'd from the Church of Rome; and because there is come into my Hands a Register of some of the antient Bishops of Salisbury, wherein are con∣tained many Trials of these antient Christians, I thought it necessary to add some of those Trials at the end of this Book, faithfully copied from the Original. There is no doubt but that there are many of them in the Regi∣sters of Canterbury, of York, and of several other Sees, which could demonstrate, that the Romish Clergy have ne∣ver, till the very Reformation, omitted their utmost En∣deavours towards the Extirpation, by Fire and Fagot, of all those that rebuked them for their Vices, and for the Corrup∣tion of their Doctrine.

Notes

• De eventibus Angl. l. 2. c. 15.
• Saecul. 13. p. 1. p. 387, & 388.
• name.
• Some∣thing wanting in the MS.
• I think it should be praemiant.
• Instead of all perhaps it should be kill.
• Tom. 1. p. 574, & 575.