Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

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Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
Author
Foxe, John, 1516-1587.
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[At London :: Imprinted by Iohn Daye, dwellyng ouer Aldersgate beneath S. Martins],
An. 1583. Mens. Octobr.
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Martyrs -- Great Britain -- Early works to 1800.
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http://name.umdl.umich.edu/a67922.0001.001
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"Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer." In the digital collection Early English Books Online. https://name.umdl.umich.edu/a67922.0001.001. University of Michigan Library Digital Collections. Accessed October 31, 2024.

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Page 397

THE FIFT BOOKE CONTEY∣ning the last 300. yeares from the loosing out of Satan. (Book 5)

* 1.1THVS hauing discoursed in these former Bookes, the order and course of yeares, from the first ty∣ing vp of Sathan vnto the yeare of our Lorde 1360. I haue a lit∣tle ouerpassed the stint of time in the Scriptures appoynted, for the loosing out of hym againe. For so it is wrytten by S. Iohn Apocal. 20. that after a thousande yeares, Satanas the olde Dragon shalbe let loose againe for a sea∣son, &c.* 1.2

For the better explanation of the whych mysterie, let vs first consider the context of the scripture: afterward, let vs examine by history and course of times, the meaning of the same. And first to recite the wordes of the Apocal. the text of the Prophecy is this, cap. 23.

And I saw an Aungell descending from heauen, hauing a kay of the bottomlesse pitte,* 1.3 and a great chaine in his hande. And hee tooke the Dragon the olde Serpente, whych is the deuill and Sa∣tanas, and bounde hym for a thousand yeares, and put hym in the bottomlesse dungeon and shutte him vp, and signed him with hys seale, that he should no more seduce the Gentiles, till a thousande yeares were expired. And after that he must be loosed againe for a little space of time. And I sawe seates, and they sate vpon them: and iudgement was geuen vnto them, and the soules I sawe of them which were beheaded for the testimonie of Iesus. &c.

By these wordes of the Reuelation heere recited, three speciall times are to be noted.

  • 1. First, the being abroade of Sathan to deceyue the world.
  • 2. The binding vp of him.* 1.4
  • 3. Thirdly, the losing out of him againe, after a thousand yeares consummate, for a time.

Concerning the interpretation of whych times, I see the common opinion of many to be deceiued by ignorance of hystories, and state of things done in the church: suppo∣sing that the chaining vp of Sathan for a thousand yeares, spoken of in the Reuelation, was meant from the birthe of Christe our Lorde. Wherein I graunt that spiritually the strength and dominion of Sathan in accusing & condem∣ning vs for sinne, was cast downe at the passion and by the passion of Christ our sauiour, and locked vp not onely for a thousande yeares, but for euer and euer. Albeit as tou∣ching the malitious hatred and furie of that Serpent, a∣gainst the outward bodies of Christes poore saints (which is the heele of Christ) to afflicte and torment the Churche outwardly: That I iudge to be meant in the Reuelation of S. Iohn,* 1.5 not to be restrained til the ceasing of those ter∣rible persecutions of the primitiue Church. At what time it pleased God to pity the sorrowfull affliction of his poore flocke, being so long vnder persecution, the space of three hundred yeares, and so to asswage their griefes and tor∣ments. Which is meant by binding vp of Sathan, worker of all those mischiefes: vnderstanding thereby, that for so much as the Deuill prince of thys worlde had now by the death of Christ the sonne of God lost al his power and in∣terest against the soule of man, shoulde turne his furyous rage & malice which he had to Christ against the people of Christ, (which is meant by the heele of the seede. Genes. 3.) in tormenting their outward bodies. Which yet shuld not be for euer, but for a determinate time, when as it shoulde please the Lord to bridle the malice, and snaffle the power of the olde Serpent, and geue rest vnto his Church for the terme of a thousand yeares. Which time being expired, the sayd serpent should be suffred loose againe for a certaine or a small time. Apoc. 20.

And thus to expound this Propheticall place of scrip∣ture I am led by three reasons.* 1.6

* 1.7The first is, for that the binding vp of Sathan, and closing hym in the bottomles pit by the Angell, importeth as much that hee was at libertye, raging and doyng mis∣chiefe before. And certesse those so terrible and so horrible persecutiōs of the primitiue time vniuersally through the whole world, during the space of three hundreth yeares of the Church, do declare no lesse. Wherein it is to be thought and supposed, that Sathan all that time, was not fastened and closed vp.

The second reason moouing me to thinke that the clo∣sing vp of Sathan was after the ten persecutions of the primitiue Church,* 1.8 is taken out of the twelft chapter of the Apocalips. Where we read, that after the woman (mea∣ning the Church) had trauailed foorth her man childe, the olde Dragon the Deuill, the same time being cast downe from heauen, drawing the thirde part of the starres wyth him: stoode before the woman with great anger, and perse∣cuted her (that is the Church of God) with a whole floude of water (that is, wyth aboundance of all kindes of tor∣ments) and from thence went moreouer to fight agaynst the residue of her side, and stoode vpon the sands of the sea, wherby it appeareth that he was not as yet locked vp.

The thirde reason I collect out of the Apocalyps thir∣teenth Chapter,* 1.9 where is wrytten of the beast, signifying the Emperiall Monarchie of Rome:* 1.10 that hee had power to make warre fourtie and two monethes. By the whych monethes is meant no doubt, the tyme that the Dragon, and the persecuting Emperours, should haue in afflicting the Saintes of the primitiue Church.* 1.11 The computation of which fortie two monethes (counting euery moneth for a Sabboth of yeares, that is for seuen yeares, after the order of Scripture) riseth to the summe (counting from the passi∣on of the Lord Christ) three hundred yeares lacking sixe, at what time Maxentius the last persecutour in Rome figh∣ting against Constantinus, was drowned wyth his soul∣diours, like as Pharao was drowned persecuting ye chil∣dren of Israel in the red sea. Unto the which xlij. moneths, or Sabbothes of yeares, if yee adde the other sixe yeares wherein Licinius persecuted in the East: ye shal finde iust three hundred yeres, as is specified before in the first booke of thys volume. pag. 97.

After the which fortie and two monethes being expi∣red,* 1.12 manyfest it is that the furie of Sathan, that is, hys violent malice and power ouer the Saints of Christ, was diminished and restrained vniuersally through the whole world.

Thus then the matter standing euident, that Sathan after 300. yeares, counting from the passion of Christ, be∣gan to be chayned vp, at what time the persecution of the primitiue Church began to cease: Nowe let vs see, howe long thys binding vp of Sathan shoulde continue, which was promised in the booke of the Reuelation to be a thou∣sand yeares. Which thousand yeares, if yee adde to the xlij. monethes of yeares, that is, to 294. yeares: they make 1294. yeares,* 1.13 after the passion of the Lord. To these more∣ouer adde the 30. yeares of the age of Christ, and it com∣meth to the yeare of our Lord 1324. which was the yeare of the letting out of Sathan, according to the prophesie of the Apocalips.

A Table containing the time of the persecution both of the primitiue, and of the latter Church, with the count of yeares from the first binding vp of Sathan, to his loosing againe, after the minde of the Apocalips.
The first persecution of the primitiue Churche, beginning at the 30. yeares of Christ, was prophecied to continue 42. monthes, that is, An.
294.

Page 398

* 1.14The ceasing of the laste persecution of the primitiue Churche by the death of Licinius the last persecutour, began. An. 324. from the nati∣uitie of Christ, which was from the 30. yeare of hys age. 294.
294.
The binding vp of Sathan after peace ge∣uen to the church, counting from the 30. yeares of Christ, began An.
294.
* 1.15And lasted a thousand yeres, that is, coun∣ting from the thirtie yeare of Christe, to the yeare.
1294.
* 1.16About which yeare Pope Boniface the 8. was Pope, and made the 6. booke of the decre∣tals: confirmed the orders of Friers, and priui∣leged them with great fredomes, as appeareth by his constitution: Super cathedram. An.
1294.
* 1.17Unto the which count of yeares doeth not much disagree that I founde in a certaine olde Chronicle prophesied and wrytten in the lat∣ter ende of a booke, which booke was wrytten as it seemeth, by a monke of Douer, & remay∣neth yet in the custodye of William Cary, a Ci∣tizen of London: alledging the Prophesie of one Hayncardus a gray Frier, grounded vp∣pon the authoritie of Ioachim the Abbot, pro∣phesying that Antichrist shoulde be borne the yeare from the Natiuitie of Christ. 1260. Which is, counting after the Lordes passion, the very same yere and time, when the orders of Friers both Dominickes and Franciscans began first to be sette vp by Pope Honorius the 3. and by Pope Gregorius 9. which was the yere of our Lord counting after his passion.
1226.
And counting after the Natiuitye of the Lord, was the yeare.
1260.
Wherof these verses in the author was wrytten.

Cum fuerint anni completi mille ducenti, * 1.18Et decies seni post partum virginis almae: Tunc Antichristus nascetur daemone plenus.

And these verses were wrytten, as appeareth by the sayd author. An. 1285.

These thyngs thus premised for the loosing out of Sa∣tan, according to the prophesie of the Apocal. nowe let vs enter (Christe willing) to the declaration of these latter times, which folowed after the letting out of Sathan into the worlde. Describing the wondrous perturbations and cruell tiranny stirred vp by him against Christes Church. Also the valiant resistance of the Church of Christ against him and Antichrist, as in these our bookes heere vnder fol∣lowing may appeare.

* 1.19The argument of which booke consisteth in 2. partes, first to entreate of the raging furie of Satan nowe loosed, and of Antichrist: Against the saints of Christ fighting and traueiling for the maintenance of the truth, & reformation of the Church: Secondly, to declare the decay and ruine of the said Antichrist, through the power of the word of God being at length (eyther in a greate parte of the worlde) o∣uerthrowen, or at least vniuersally in the whole world de∣tected.

* 1.20Thus then to begin wyth the yeare of our Lord. 1360. wherin I haue a litle as is aforesayd, transgressed the stint of the first loosing out of Sathan: we are come now to the time wherin the Lord,* 1.21 after long darknes beginneth some reformation of hys Churche, by the diligent industrie of sondry hys faithful and learned seruauntes: of whome di∣uers already we haue foretouched in the former booke be∣fore, as namely Guliel. de Sancto Amore, Marsilius Patauinus: Ockam: Robertus Gallus: Robertus Grosted: Petrus de Cugne∣rijs: Ioannes Rupescissanus: Conradus Hager: Ioannos de Po∣liaco, Cesenas, wyth other moe: whych withstoode the cor∣rupt errours, and intollerable enormities of the Byshop of Rome. Beside them which about these times were put to death by the saide bishop of Rome, as Chastilion, & Fran∣ciscus de Arcatara in the booke before recorded: also the two Franciscanes, Martyrs, which were burned at Auinion, mentioned, pag. 391.

Now to these (the Lord willing) we will adde such o∣ther holy Martyrs and confessors, who following after in the course of yeares with like zeale and strength of Gods worde, and also with like daunger of their liues, gaue the like resistance against the enemie of Christes religion, and suffered at hys handes the like persecutions. First begyn∣ning wyth that godly man, whosoeuer he was the author of the Booke (hys name I haue not) intituled the prayer and complaint of the Ploughman: wrytten as it appea∣reth, about thys present time.

Which booke as it was faithfully set foorth by William Tindall,* 1.22 so I haue truely distributed the same abroade to the Readers handes: neyther chaunging any thyng of the matter, neyther altering many woordes of the phrase thereof. Although the oldnesse and age of hys speache and termes be almost growne nowe out of vse: yet thought I it so best, both for the vtilitie of the booke to reserue it from obliuion, as also in his owne language to let it go abroad, for the more credite and testimonie of the true antiquity of the same. Adding withal in the margent for the better vn∣derstanding of the reader, some interpretation of certaine difficult termes and speches, as otherwise might perhaps hinder or stay the reader. The matter of this complaining prayer of the ploughman, thus proceedeth.

An olde auncient wryting, intitled, The prayer and complaint of the Ploughman. (Book The Ploughman's Complaint)

IESV CHRIST that was ybore of the maid Marie,* 2.1 haue on thy poore seruauntes mercie and pitie, and helpe them in their great nede to fight against sinne, and against the deuill that is au∣thor of sinne, and more nede nes there neuer to cry to Christ for helpe, then it is ryght nowe. For it is fulfilled that God sayde by Isay the Prophet: ye riseth vp erlich to follow drunkennesse, and to drinke till it be euen, the harpe and other minstrelsies beeth in your feastes and wine. But the woorke of God ye ne beholdeth not, ne taketh no kepe to the workes of his handes: And therfore my people is take prisoner, for they ne had no cunning. And the noble men of my people deyeden for hunger, and the multitude of my people weren dry for thirst, and therefore hel hath drawen abroade theyr soule, and hath yopened hys mouth wythout any ende. And estsoones sayeth Isay the Prophet: The worde is flo∣ten away, and the highnesse of the people is ymade sicke, and the earth is infecte of his wonnyers, for they haue broken my lawes, and ychaunged my right, and han destroyed mine euerlastynge bonde and * 2.2 forward betwene them & me. And therfore cursing shal deuour the earth, and they that wonneth on the erthly shallen done sinne. And therefore the earth tilyars shullen waxe woode, and fewe men shullen cen yleft vpon the earth. And yet sayth Isay the Prophet, this sayeth God, for as much as this people nigheth me with their mouth, & glorifieth me with their lippes, and their hart is farre from me. And they han ydrad more mens comman∣dement, then mine, and more draw to their doctrines, then mine. Therefore will I make a great wondring vnto this people, wise∣dome shall perish away from wise men, and vnderstanding of rea∣dy men shall be yhid. And so it seemeth that an other saying of I∣say is fulfilled, there as God bad hym goe teach the people, and sayd go forth and say to this people: eares haue ye, and vnderstād ye not, and eyes ye haue and sight ne know ye not. Make blinde the hart of this people, & make their eares heauy, and close their eyen, least he see with his eyen, and yheare with his eares, and vn∣derstand with his hart, and by yturned, and ych heale him of his sicknes. And Isay sayd to God: how long Lord shall this be? And God sayd: For to that the cities ben desolate withouten a won∣nier, and an house withouten a man.

Here is mychel nede for to make sorow, & to cry to our Lord Iesu Christ hertilich for helpe and for succour, that hee wole for∣geue vs our sinnes, and geue vs grace and cōning to seruen him better here after. And God of his endles mercy geue vs grace and cōning trulich to tellen which is Christes law in helping of mens soules, for we beth lewde men, and sinfull men, and vnconning, and if he woll be our helpe and our succour, we shullen wel per∣fourme our purpose. And blessed be our Lorde God that hideth his wisdome from wise men, and fro ready men, and teacheth it to small children, as Christ teacheth in the Gospell.

Christen men haue a law to keepe, the which lawe hath twe parties.* 2.3 Beleue in Christ that is God, & is the foundmēt of their law, and vpon this foundement, as he sayde to Peter, and the gos∣pel beareth witnes, he woll byelden his Churche, and thys is the first party of Christes law. The secōd party of this law beth Chri∣stes commaundements that beth written in the gospel, and more verilich in Christen mens hartes.

And as touching the beleue, we beleuen that Christ is God, and that there ne is no God but he. We beleuen neuertheles that in the Godhead there bene three persons, the Father, the Sonne, and the holy Ghost, and all these three persons ben one God, and not many Gods, and all they beth ylich mighty, ylich good, and ylich wise, and euer haue bene, and euer shullen ben We beleuen this God made the worlde of nought, and man he made after hys owne likenesse in Paradise that was a land of blisse, and gaue him

Page 398

that land fo hys heritage, and bad him that he should not eate the tree of knowledge of good and euil, that was * 2.4 a midde Paradise. Then the deuell that was fallen out of heauen for his pride, had enuie to man, and by a false suggestion he made man eate of this tree, and breake the commaundement of God, and tho was man ouercome of the deuill, and so he lost his heritage, and was put out therof into the world that was a land of trauel, and of sorow vnder the feendes thraldome, to be punished for his trespasse. There man followed wickednes and sinne, and God for the sinne of man sent asloud into this world, and drownd all mankind saue eight soules. And after this flud he let mē multiply in the world, and so he assaled whether man dread him or loued him, & among other he found a man that hight Abraham:* 2.5 this man he prooued whether he loued him and drad him, and bad hym that he should offeren Isaac his sonne vppon an hill, and Abraham as a true ser∣uaunt fulfilled his Lords commaundement: and for this buxum∣nes and truth, God sware vnto Abraham that he would multiply his seede as the grauell in the sea, and as the starres of heauen, and he behight to him and to his heires the lande of behest for heri∣tage for euer, gif they wolden ben his true seruauntes and keepe his hests. And God * 2.6 held him forward, for Isaac Abrahams sonne begat Iacob and Esau: and of Iacob that is ycleped Israel, comen Gods people that he chose to be his seruaunt, and to whome he behight the land of behest. This people was in great thraldome in Egypt vnder Pharao that was king of Egypt: and they creden to God that he should deliueren them out of that thraldome, and so he did: for he sent to Pharao, Moses and his brother Aaron, and bad him deliuer his people to done him sacrifice: and to fore Pha∣rao he made Moses done many wonders, or that Pharao wold de∣liuer his people, and at the last by might he deliuered his people out of thraldom, and led them through a desert toward the lande of behest, and there he gaue them a lawe that they shulden lyuen after, when they comen into their countrey, and in their way thi∣ther ward, the ten commaundements God wrote himself in two tables of stone: the remnaunt of the lawe he taught them by Mo∣ses his seruaunt, how they shoulden do euery chone to other, and gif they trespassed againe the law, he ordeined how they shoulden be punished. Also hee taught them what maner sacrifices they should doe to him, and he chose him a people to ben his priestes, that was Aaron and his children, to done sacrifices in the taber∣nacle, and afterwarde in the temple also. He chese him the rem∣nant of the children of Leuy to ben seruauntes in the tabernacle to the priestes, and he sayde: When ye come into the lande of be∣hest, the children of Leuy they shullen haue none heritage amōgst their brethren, for I would be their part, & their heritage, & they shullen serue me in the tabernacle by dayes and by nighes, and he ordeined that priests should haue a part of the sacrifices that were offred in the tabernacle, and the first begotten beastes, both of men and beastes and other things as the lawe telleth. And the other children of Leuy that serued in the tabernacle, should haue tythings of the people to their liueloode, of the which tythings they should geuen the priestes the tenth partie in forme of offe∣ring. The children of Leuy both priestes and other, shoulde haue houses and croftes, and lesewes for their beasts in the land of be∣hest, & none other heritage: & so God gaue thē their land of be∣hest, and bade them that they ne shoulde worship no other God then him Also he bade that they should kepe his cōmandments, and gift they did so, all their enemies about them shuld drede thē and be their seruaunts. And giue they worshipped false gods and so forsaken his lawes, he bihight them that he woulde bring them out of that land & make them serue their enemies, but yet he said he would not benemen his mercy away from them, if they would cry mercy and amende their defautes, and all thys was done on Gods side.

* 2.7And heere is much loue showed of God to man. And who so looketh the Bible, hee shall finde that man showed him little loue againeward: for when they were come into their heritage, they forgetten their God,* 2.8 and worshipped false gods. And God sent to them the Prophetes and his seruaunts * fele times to bidde them withdrawen them from their sinnes, and other they haue slowen them, or they beaten them, or they ledde them in prison: and oft times God tooke vpon them great vengeance for their sinnes, & when they cried after helpen to God, he sent them helpe and suc∣cour. This is the generall processe of the old Testament, that God gaue to his people by Moses his seruaunt. And al this Testament and this doing ne was but a shadow and a figure of a newe Testa∣ment that was geuen by Christ. And it was byhoten by Ieremie the Prophet, as S. Paul beareth witnes in the Epistle that he wry∣teth to the Iewes. And Ieremy sayeth in this wise: Loe dayes shall come, God sayth, and I will make a new band to the house of Isra∣el, and to the house of Iuda, not like the forward that I made with their fathers in that day that I tooke their hand to leade them out of the lande of Egypt, the which forward they maden veyne, and I had Lordship ouer them. But this shalbe the forward that I wold make with them after those daies: I wil geue my lawes with them in their inwardnes, and I will wryten them in their hearts, and I wil be their God and they should be my people, and after that a man shall not teach his neighbour ne his brother. For all (God sayeth) from the least to the most, should knowe me, for I will for∣geuen them their sinnes, and I wil no more thinke on their sinnes.

Thys is the newe Testament, that Christe both God and man borne of the maid Marye, he taught here in this worlde to bryng man our of sinne and out of the deuils thraldome and seruice to heauen, that is land of blisse and heritage to all tho that beleeuen on him and kepen hys commaundements, and for his teaching he was done to the death. But the third day arose againe from death to life, and fette Adam and Eue and many other folke out of hell, and afterward he came to his disciples and comforted them. Af∣ter he stied vp to heauen to his father, and tho hee sent the holy Ghost amonges his disciples: and in time comming he wol come and demen all mankinde after their werkes, and after the wordes he spake vpon earth: some to blisse, with in body and in soul euer withouten end, and some to paine withouten end, both in body and in soule.

This is our beloue and all christen mennes, and this beleue is the first poynt of the newe Testament that yche Christen man is holde stedfastly to beleue, and rather to suffe the death thair for∣saken this beleue, and so this beleue is the bread of spirituall life, in forsaking sinne, that Christ brought vs to life.

But for asmuch as mans liuing ne stondeth not all onlych by bread, he hath ygilten vs a draught of water of life to drink. And who that drinketh of that water, he ne shall neuer afterward ben a thurst. For this water is the cleare teaching of the gospel, that en∣closeth seuen commaundements.

The first is this:* 2.9 thou shalt loue thy GOD ouer all other things, and thy brother as thy selfe, both enemy and frend.

The second commaundement is of meekenes, in the whych Christ chardgeth vs to forsake Lordship vppon our brethren and other wordly worships, and so he did himselfe.

The third commandement, is in stonding stedfastlich in truth and forsaking all falsenes.

The fourth commaundement, is to suffer in this world disea∣ses and wrongs withouten ageinstondings.

The fifth commandement is: mercy, to forgeuen our brethren their trespasse, as often time as they gilteth, without asking of vengeaunce.

The sixth commaundement is poorenes in spirite, but not to ben a begger.

The seuenth commaundement, is chastity: that is a forsaking of fleshlich likings displeasing to God. These commaundements enclosen the ten commaundements of the old law, and somwhat more.

Thys water is a blessed drinke for christen mennes soule But more harme is, much folke would drinke of thys water, but they mowe not come thereto: for God sayth by Ezechiel the prophet: when iche geue to you the most cleane water to drinke, ye trou∣bled that water with your feete, and that water so defouled, yee geue my shepe to drink.* 2.10 But the clene water is yhid fro the shepe, and but gif God cleare this, it is dread least the sheepe dyen for thurst. And Christ that is the wisdome of the father of heauen, & well of thys wisdome that come from heauen to earth to teache man this wisdome, thorow the which man should ouercome the sleights of the deuill that is principall enemy of mankinde: haue mercy and pity of his people, and shew if it be his will howe thys water is troubled, and by whom: and * 2.11 sith clere thys water that his sheepe mowne drinken hereof, and kele the thurst of theyr soules. Blessed more our Lord bene, for he hath itaught vs in the Gospell, that ere then hee woulde come to the vniuersall dome, then should come many in his name and sayen, that they weren Christ: and they shoulden done many wonders, and begilen ma∣ny men. And many false prophets shoulden arisen and begylen much folke.

A Lorde, yblessed more thou ben of euerich creature: which ben they that haue ysayd that they weren Christ, & haue thus be∣giled thus thy people? Trulich Lord I trowe, thilke that sayen that they ben in thy steede, and * 2.12 binemen thy worship, and maken thy people worshippen them as God, & haue hid thy lawes from the people. Lorde, who durst sit in thy steede and benemen thee thy woorship and thy sacrifice, and durst maken the people woorship them as gods? The Sauter telles, that God ne wole not in the day of dome demen men for bodiliche sacrifices & Holocaustes: But God sayth, yeld to me sacrifice of herying, and yeld to God thine auowes, and clepe me in the day of tribulation, and ych wole de∣fend thee, and thou shalt worship me.

The heryeng of God standeth in 3 things.* 2.13 In louing God o∣uer al other things. In dreading God ouer al other things. In tru∣sting in God ouer all other things.

These 3 poyntes Christ teacheth in the gospell. But I trowe men louen him but a little. For who so loueth Christ, he wole ke∣pen his wordes. But men holden his wordes for heresie and folye, and kepeth mennes wordes.* 2.14 Also men dreden more men & mens lawes and their cursings, then Christ and his lawes and his cur∣sings. Also men hopen more in men and mens helpes, than they doe in Christ and in his helpe. And thus hath hee that setteth in

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Gods stede, by no men God these three horings, & maketh men louen him and his lawes, more then Christ and Christes law, and dreden him also. And there as the people shulden yeelde to God their vowes, he sayth he hath power to assoylen them of theyr a∣vowes, and so this sacrifice he * 2.15 nemeth away from God. And there as the people shoulde cry to God in the day of tribulation, he letteth them of their cryeng to God and byne meth God that worship. This day of tribulation is whan man is fallen thorowe sinne into the deuils seruice, and than we shuldes cry to God af∣ter help, and axen forgeuenes of our sinne, and make great sorow for our sinne, and ben in fll will to do so no more ne none other sinne, and that our Lord God wole forgeuen vs our sinne, & ma∣ken our soule clene. For his mercy is endlesse.

* 2.16But Lord, here men haue by nomen thee much worshyp: For men seyn that thou ne might not cleane assoylen vs of our sinne: But if we knowlegen our sinnes to priests, & taken of them a pe∣nance for our sinne gif we mowen speake with them.

A Lord thou forgaue somtime Peter his sinnes and also Mary Magdaleine,* 2.17 and many other many sinfull men without shriuing to priests, & taking penance of priests for their sinnes. And Lord thou art as mighty now as thou were that time, but gif any man haue bynomen thee thy might. And we lewed men beleuen, that there nys no man of so great power, and gif any man maketh him selfe of so great power he* 2.18 heigheth himselfe aboue God. And S. Paul speaketh of one that sitteth in the temple of God & highten him aboue God, and gif any such be, he is a false Christ.

* 2.19But hereto seyn priests, that whē Christ made cleane leprous men, he bade them goe and shewe them to priests. And therefore they seyn that it is a commandement of Christ, that a man should shewen his sinne to priests. For as they seyn, lepre in the olde lawe betokeneth sinne in this new lawe. A Lorde God, whether thine Apostles knew not thy meaning as well as men done nowe? And gif they hadden yknow that thou haddest cōmanded men to shri∣uen them to priests, and they ne taught not that commandement to the people, me thinketh they hadden ben to blame: But I trow they knewen wel that it was none of thy commaundements, ne nedeful to heale of mans soule. And as me thinketh the law of le∣pre, is nothing to the purpose of shriuing: for priestes in the olde law hadden certain poynts and tokens to know whether a man were leprous or not: and gif they were leprous, they hadden po∣wer to putten them away from other cleane men, for to that they weren cleane, & then they hadden power to receiuen him among his brethren, and offeren for him a sacrifice to God.

This nis nothing to the purpose of shriuing. For there nis but one priest, that is Christ, that may knowe in certaine the lepre of the soule. Ne no priest may make the soul cleane of her sinne, but Christ that is priest after Melchisedekes order: ne no priest here beneath may ywit for certaine whether a man be cleane of hys sinne or cleane assoyled, but gif God tell it him by reuelation. Ne God ordeined not that his priestes should set men a penance for their sinne after the quantitie of the sinne,* 2.20 but this is mannes or∣dinaunce, and it may well be that there commeth good thereof. But I wote well that God is much vnworshipped thereby. For men trust more in his absolutions, and in his yeres of grace, than in Christes absolutions, and therby is the people much appaired. For now, the sorow a man should make for his sinne, is put away by this shrift: and a man is more bold to do sinne for trust of thys shrift, and of this bodilich penance.

An other mischiefe is, that the people is ybrought into thys beleefe,* 2.21 that one priest hath a greater power to assoylen a man of his sinne and clennere, then an other priest hath.

An other mischiefe is this, that some priest may assoylen them both of sinne and paine, and in this they taken them a power that Christ granted no man in earth, ne he ne vsed it nought on earth himselfe:

* 2.22An other mischiefe is, that these priestes sellen forgeuenes of mens sinnes and absolutions for money, and this is an heresie ac∣cursed that is ycleped simonie: and all thilke priestes that axeth price for graunting of spirituall grace,* 2.23 beth by holy lawes de∣priued of their priesthode, and thilke that assenteth to this heresy. And be they ware, for Helyse the prophet toke no mony of Naa∣man when he was made cleane of his lepre, but Giesi his seruant: and therefore * the lepree of Naaman abode with him and wyth his heires euermore after.

Here is much matter of sorow, to see the people thus far ylad away from God and worshupen a fals god in earth, that by might and by strength hath ydone away the great sacrifice of God out of his temple: of which mischiefe and discomfort, Daniel maketh mention, and Christ beareth thereof witnes in the gospell. Who that readeth it vnderstand it. Thus we haue ytold apertie, how he that saith he sitteth in Christs stede,* 2.24binemeth Christ his worship and his sacrifice of his people, and maketh the people worshepen him as a God on earth.

Cry we to God, and knowledge we our sinnes euerichone to other as S. Iames teacheth, and pray we hartilich to God euerich∣one for other, & then we shulen hopen forgeuenes of our sinnes. For God that is endles in mercy sayth, that he ne wil not a sinful mans death, but that he be turned from his sin & liuen. And ther∣fore, when he came downe to saue mankinde, he gaue vs a lawe of loue and of mercy and bade, gif a man do a trespas, amend him priuilich: and gif he leue not his sinne, amend him before witnes: and gif he ne amendeth not men should tel to the church: and gif he ne amendeth not than, men shuld shone his company as a pub∣licane, or a man that is misbeleued, and this lawe was yfigured in the law of lepre, who that readeth it, he may see the sooth.

But Lord God, he that sitteth in thy stede, hath vndo thy lawe of mercy and of loue, Lord, thou biddest loue enemies as our self: as thou shewest in the gospell, there as the Samaritane had mercy on the Iewe.* 2.25 And thou biddest vs also prayen for them that cur∣sen vs, and that defamen vs, & pursuen vs to death. And so Lorde thou didst, & thine apostles also. But he that clepeth himselfe thy vicar on earth, and head of thy church, he hath vndone thy lawe of loue and mercy. For gif we speaken of louing our ennemies, h teacheth vs to fight with our enemies, that Christ hath forboden. He curseth and desireth vengeance to them that so doth to hym. Gif any man pursueth him, hee curseth him, that it is a sorowe a Christen man to hearen the cursinges that they maken, and blas∣phemies in such cursing. Of what thing that I know, I may beare true witnes.

But gif we speake of louing of our brethren, this is vndone by him that sayth he is Godsvicar in earth.* 2.26 For Christ in the gospell biddeth vs, that we shoulden clepen vs no father vpon earth: But clepen God our father, to maken vs loue perfitlich together. And he clepeth himself father of fathers, & maketh many religions, & to euerich a father. But whether is loue and charity encreased by these fathers and by their religions, or els ymade lesse? For a Friar ne loueth not a monke, ne a secular man neither, nor yet one fri∣er a nother that is not of the order, and it is againward.

A Lord, me thinketh that there is litle perfection in these re∣ligions. For Lorde, what charity hauen such men of religion, that knowen how they mown against and sin, and fleen away frō their brethren that ben more vncūning then they ben, & suffren them to trauelen in the world withouten their coūcell as beastes? Tru∣lich Lorde, me thinketh that there is but litle charity, and then is there litle perfection. Lorde God, when thou were on earth, thou were among sinful men to drawen them from sin, & thy disciples also. And Lord, I trow thou ne graūtest not one mā more kūning then an other al for himself: and I wote wel that lewd mē that ben laborers, ne trauel not alonlich for himself. Lord our belief is, that thou ne wer not of the world,* 2.27 ne thy teaching neither, ne thy ser∣uantes that liueden after thy teaching. But all they forsaken the world, and so euery christen man must. But Lorde, whether thou taughtest menne forsake their brethrens companie and trauell of the worlde, to liuen in ease and in rest, and out of trouble and anger of the worlde, by their brethrens trauell and so forsaken the world▪

A Lord, thou ne taughtest not a mā to forsaken a pore estate and trauel, to ben afterward a Lord of his brethren, or ben a lords fellow and dwelling with Lords, as doth men of these new religi∣ons. Lord thou ne taughtest not men of thy religion thus to for∣sake the world,* 2.28 to liuen in perfection by them selfe in ease, and by other mens trauell. But Lord they sayen they ben ybound to thy seruise, and seruen thee both night and day in singing their pray∣ers, both for themselfe and for other men, that done them good both quicke and dead, and some of them gone about to teach thy people when they hauen leisure.

A Lord, gif they ben thy seruauntes: whose seruaunts ben we that cannot preyen as they done? And when thou were heere on earth, for our nede thou taughtest thy seruauntes to preyen thy father priuilich and shortlich: And gif there had beene a better maner of praying, I trowe thou wouldest haue taught it in helpe of thy peple. And Lorde thou reprouest hypocrites that preyen in long preyer and in open places, to ben yholden holy men. And thou seyst in the gospel, wo to you Pharisees hypocrits. And lord thou ne chargedest not thy seruaunts with such maner seruice: But thou seest in the gospel, that the Pharises worshopē thee with their lippes, and their hart is farre from thee. For they* 2.29 chargen more mens traditions than thy commaundements.

And Lord, we lewed men han a beleefe, that thy goodnesse is endles: and gif we keepen thine hestes, than ben we thy true ser∣uauntes. And though we preyen thee but a litle & shortlich,* 2.30 thou wilt thinken on vs, and graūten vs that vs nedeth, for so thou be∣highted vs somtime: And Lord I trowe, that pray a man neuer so many quaint prayers, gif he ne kepe not thine hests he is not thy good seruaunt. But gif he keepe thine hestes, than he is thy good seruaunt, and so me thinketh. Lorde that praying of long prayers ne is not the seruice that thou desirest, but keping of thine heftes: and than a lewd man may serue God as wel as a man of religion: though that the Plowman ne may not haue so muche siluer for his prayer, as men of religion. For they* 2.31 kunnen not so wel prei∣sen their prayers as these other chapmen: But Lorde our hope is, that our prayers be neuer the worse though it be not so wel solde as other mens prayers.

Lorde, Ezechiel the Prophet sayth that whan he spake to the

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people thy words, they turned thy words into songs & into tales, And so Lord men done now: they singin merilich thy words, and that singing they clepen thy seruice. But Lord I trow that the best singers he herieth thee not most: But he that fulfilleth thy wordes he * 2.32 herieth thee full well, though he wepe more then sing. And I trow that weping for breaking of thy commandements, be more pleasing seruice to thee, than the singing of thy words. And wold God that men would serue him in sorow for their sinnes, and that they shoulden afterward seruen thee in mirth. For Christ sayth, y∣blessed ben they that maken sorow,* 2.33 for they shoulden ben ycon∣forted. And woe to them that ben merry and haue theyr comfort in this world. And Christ sayd that the world should ioyen, & hys seruāts shulden be sory, but their sorow shuld be turned into ioy.

* 2.34A Lord, he that clepeth himselfe thy vicar vpon earth, hath y ordained an order of priestes to doe thy seruice in church to fore thy lewd people in singing matens, euensong & masse. And ther∣fore hee chargeth lewde men in paine of cursing, to bryng to hys priests tithyngs and offerings to finden his priests, and he clepeth that Gods part, & due to priests that seruen him in church.

But Lord, in the olde law, the tithings of the lewde people ne were not due to priestes, but to that other childer of Leuie that ferueden thee in the temple, and the priest haddē their part of sa∣crifices, and the first bygeten beastes and other things as the lawe telleth. And Lorde, S. Paul thy seruant sayth, that the order of the priesthode of Aaron ceased in Christes comming and the lawe of that priesthode. For Christ was end of sacrifices yoffered vpō the crosse to the father of heauen, to bring man out of sinne and be∣come himself a priest of Melchisedeks order. For he was both king & priest without beginning and end, and both the priesthoode of Aaron, and also the law of that priesthode, ben ychaunged in the comming of Christ. And S. Paul sayth it is reproued, for it brogh no man to perfection. For bloude of gotes ne of other beastes ne might done away sinne, for to that Christ shad his bloud.

A Lord Iesu, wether thou ordenest an order of priests to offrē in the auter thy flesh and thy bloude to bringen men out of sinne,* 2.35 and also out of peine? And whether thou geue them alonelych a power to eat thy flesh and thy bloud, and wether none other man may eate thy flesh and thy bloud with outen leue of priestes? Lord, we beleeuen, that thy flesh is verey meate and thy bloude verey drinke, and who eateth thy flesh and drinketh thy bloud dwelleth in thee, and thou in him, and who that eateth this bread shall liue without end. But Lord thine disciples sayd, this is an hard worde, but thou answerest them and seidest: When yee seeth mans soone stiuen vp there hee was rather, the spirite is that maketh you liue, the wordes that yche haue spoken to you ben spirite & life Lord, yblessed more thou be, for in this worde thou teachest vs that hee that kepeth thy wordes and doth after them, eateth thy fleshe and drinketh thy bloude, and hath an euerlasting life in thee. And for we shoulden haue minde of thys liuing, thou gauest vs the sacra∣ment of thy flesh and bloud in forme of bred and wine at thy sup∣per, before that thou shouldest suffer thy death, and tooke bread in thine hand, and saidest: take ye this, and eate it, for it is my body: and thou tookest wine, and blessedest it, and sayde: thys is the bloud of a new and an euerlasting testament, that shall be shed for many men in forgeuenes of sinnes: as oft as ye haue done, doo ye this in minde of me.

* 2.36A Lord, thou ne bede not thine disciples makē this a sacrifice, to bring men out of paines, gif a priest offred thy body in the al∣ter: but thou bede them go and* 2.37 fullen all the folke in the name of the father, & the sonne, and the holy ghost, in forgeuenes of their sinnes: and teache ye them to keepe those thynges that ych haue cōmanded you. And Lord, thine disciples ne ordeined not priests principallich to make thy body in sacrament, but for to teach the people, and good husbandmen that well gouern their housholds, both wiues & children, & their meiny, they ordeind to be priests to teachen other men the law of Christ, both in worde, in dede, & they liuedein as true Christen men, euery day they eaten Christes body,* 2.38 and drinken his bloude, to the sustenance of liuing of theyr soules, and otherwhiles they tooken the sacrament of his body in forme of bread and wine, in mind of our Lord Iesu Christ.

But all this is turned vpse downe: for now who so will liuen as thou taughtest, he shal ben holden a foole. And gif he speake thy teaching, he shal ben holden an heretick, & accursed. Lord yhaue no lnger wonder hereof, for so they seiden to thee whē thou wer here some time. And therefore wee moten take in pacience theyr wordes of blasphemy as thou didest thy selfe, or els we weren to blame. And truelych Lord I trowe, that if thou were nowe in the world, and taughtest as thou diddest some time, thou shuldest ben done to death.* 2.39 For thy teaching is damned for heresy of wise men of the world, and then moten they nedes ben heretickes that tea∣chen thy lore, and all they also that trauelen to liue thereafter.

And therfore Lord, gif it be thy wil, helpe thine vnkunning & lewde seruaunts, that wolen by their power and their kunning, helpe to destroy sinne. Leue Lorde, sithe thou madest woman in helpe of man, & in a more fraile degree then man is, to be gouer∣ned by mans reason: What perfection of charity is in these priests and in men of religion, that haue forsaken spoushod that thou or∣deinedst in Paradise betwixt man and woman, for perfection to forsaken traueile, and liuen in ease by other mens traueile▪ For they mow not do bodilich workes for defouling of their handes, with whom they touchen thy precious body in the aulter.

Leue Lorde, gif good men forsaken the company of woman, & nedes they moten haue the gouernaile of man, then motē they ben ycoupled with shrewes,* 2.40 and therfore thy spoushode that thou madest in clennes from sinne, it is nowe ychaunged into liking of the flesh. And Lord, this is a great mischiefe vnto thy people. And young priestes and men of religion, for defaulte of wiues maken many women horen, and drawen through their euell ensample many other men to sinne, and the ease that they liuen in, and their welfare, is a great cause of this mischiefe. And Lord me thinketh, that these ben quaint orders of religion and none of thy sect, that wolen taken horen, whilke God forfendes,* 2.41 and forsaken wiues that God ne forfendeth not And forsaKen trauail that God com∣maunds, and geuen their selfe to idlenes, that is the mother of all noughtines.

And Lorde, Mary thy blessed mother and Ioseph, touched of∣tentimes thy body, and wroughten with their honds, and liueden in as much clennes of soule, as our priestes done nowe, and tou∣ched thy body, and thou touchedest them in their soules. And Lorde our hope is, that thou goen not out of a poore mans soule that traueileth for his liuelode with his handes. For Lord, our be∣liefe is, that thine house is mans soul, that thou madest after thine owne likenes.

But Lord God,* 2.42 men maketh nowe great stonen houses full of glasen windowes, and clepeth thilke thine houses and Churches. And they setten in these houses Mawmets of stockes and stones, and* 2.43 to fore them they knelen priuilich & apert, and maken their prayers, and all this they sayen is thy woorship, and a great * 2.44 he∣rieng to thee. A Lorde, thou forbiddest sometime to make suche Mawmetes, and who that had yworshipped such, had be woorthy to be deeade.

Lorde in the Gospell thou sayst, that true * 2.45 heriers of God ne herieth him not in that hil beside Samarie, ne in Hierusalem ney∣ther, but true heriers of God herieth him in spirite and in trueth. And Lord God what herying is it to bilden thee a church of dead stones, and robben thy quicke Churches of their body liche lyue∣loode? Lord God what heryeng is it, to cloth mawmets of stockes and of stones in siluer and in golde, and in other good colours? And Lorde I see thine image gone in colde and in here in clothes all to broken, without shone and hosen, an hungred and a thust. Lorde what heryenge is it to teende tapers and torches before blinde mawmets that mowen not I seyen:* 2.46 And hide thee that art our light and our lanterne towarde heauen and put thee vnder a bushell that for darkenes we ne may not seene our way towarde blisse? Lorde what heryenge is it to kneele tofore mawmetes that mowe not yheren, and worshepen them with preyers, and maken thine quicke images knele before them, and asken of them abso∣lutions and blessings, and worshupen them as gods, and putten thy quicke images in thraldom and in traueil euermore as bestes, in colde and in heate, and in feeble fare to finden them in liking of the world? Lord what herieng is it to fetch deed mennes bones out of the ground there as they shulden kindelich roten, and shri∣nen them in golde and in siluer: And suffren thy quicke bones of thine images to rot in prison for default of clothingh? And suf∣fren also thy quicke images to perish for default of sustenaunce, and rooten in the hoore house in abhominable lecherie? Some be∣come theeues and robbers, and manquellers that mighten ben y holpen with the golde and siluer that hongeth about deed mens bones and other blind mawmetes of stockes and stones.

¶ Lorde here ben great abhominations that thou shewdist to Ezechiel thy Prophet, that priests done in thy temple, & yet they clepen that thine heryenge. But leue Lorde, me thinketh that thy louen thee litle that thus defoulen thy quick images, & worship∣pen blinde mawmetes.

And Lord an other great mischiefe there is now in the world, an hunger that Amos thy Prophet speaketh of,* 2.47 that there shal co∣men an honger in the earth, not of bread ne thrust of drinke, but of hearing of Gods worde. And thy sheepe woulden be refreshed, but their shepheards taken of thy shepe their liuelode, as tythings. &c. and liuen them selfe thereby where them liketh.

Of such shepheardes thou speaketh by Ezechiel thy Prophet, and seist: wo to the shepheards of Israel that feden them selfe, for the flockes of sheepe shoulden ben yfed of their shepheardes: but yee eaten the milke and clothen you with their wolfe, and the fat sheepe ye slow, and my flocke ye ne fede not, the sicke shepe ye ne healed not, thilke that weren to broken yee ne knit not together, thilke that perished ye ne brought not againe: but ye ratled them with sternship and with power. And so the shepe be sprad abroad in deuouring of all the beasts of the feelde. And Ieremie the Pro∣phet sayeth: wo to the shepehards that disparseh abroad and ea∣reth the flocke of my * 2.48 lesewe.

¶ A Lorde, thou were a good shepheard, for thou puttest thy soul for thy sheep: but lord thou teldest that thilke that comé not in by the dore ben night theues & day theues, and a these as thou

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seest cōmeth not but for to steale, to sleine, & to destroy. And Za∣chary the prophet sayth, that thou wouldest reren vp a shepherde vnkunning, that ne wol not hele thy shepe that* 2.49beth sick, ne seek thilke that beth lost. Apon his arme is a swerd, and vpon his right eye:* 2.50 his arme shall waxe dry, and his right eye shall lese his light. O Lorde, helpe, for thy shepe beth at great mischiefe in the shep∣heards defaute.

But Lord, ther commeth hired men, & they ne fedden not thy shede in thy plenteous lesew, but feeden thy sheep with * 2.51 sweuēs and false miracles & tales. But at thy trewth they ne comen not, For Lord, I trowe thou sendest them neuer. For haue they hire of thy sheep they ne careth but little of the feding and the keping of thy shepe, Lord of these hired men speaketh Ieremy the Prophet, and thou seyst that woorde by him: I ne sende them not, and they ronne* 2.52 bliue: I ne speake vnto them, and they propheciden. For if they hadden stonden in my coūsel, and they had made my words knowē to the puple, ich wold haue turned them away from their yuell way and from their wicked thoughtes. For Lorde, thou seyst that thy woordes ben as fire, and as an hammer breaking stones. And Lord, thou saist: Lo I to these Prophetes meeting sweuens of lesing, that haue ytolde her sweuens, and haue begyled my puple in their lesing & in their fals miracles, when I neither sent ne bede them. And these haue profitet nothing to my puple. And as Iere∣mie sayth, from the lest to the * 2.53 mest all they studien couetise, and from the Prophet to the priest, all they done gyle.

* 2.54A Lord, here is mych mischief & matere of sorow, & yet there is more. For gif a lewed man wold teach thy people trewth of thy words as he is y holde by the commaundement of charite, he shal be forboden and put in prison gif he do it. And so Lord, thilk that haue the key of conning, haue y lockt the trewth of thy teaching vnder many wardes, & yhid it from thy children. But Lorde, sith thy teaching is y come from heauen aboue, our hope is, that with thy grace it shall breaken these wardes, and showe hym to thy pu∣ple, to kele both the hunger and the thrust of the soule. And then shal no shepheard, ner no fals hiridman begile thy puple no more. For by thy law I wryte, as thou* 2.55 hightest some time, that from the left to the mest, all they shullen knowen thy wil, and* 2.56 weten howe they shullen please thee euer more in certaine.

And leue Lord, gif it be thy will helpe at thys nede, for there is none helpe but in thee. Thus Lord, by him that maketh himselfe thy viker in earth, is thy commaundement of loue to thee & our brethren ybroken, both to him and to thy puple But Lorde God, mercy and pacience that beth* 2.57 tweyne of thy commandements, beth destroyed, and thy puple hath forsake mercy. For Lord, Dauid in the Sauter sayth: Blessed beth they that done dome and right∣fulnes in euerich time.

O Lord, thou hast itaught vs as rightfulnes of heauen, & hast ybeden vs forgeuen our brethren as oft as they trespassen against vs. And Lord, thine olde lawe of iustice was, that such harme as a man did his brother, such he should suffer by the law, as eye for an eye, and tooth for a tooth But Christ made an end of this law, that one brother should not desire wracke of an other: but not that he would that sinne shoulde ben vnpunished, for thereto hath he or∣dained Kinges and Dukes and other lewde officers vnder them, whilke as S. Paule sayth, ne carien not the swerd in vaine, for they ben the ministers of God, and wrakers to wrath, to them that euil done. And thus hath Christ ymade an ende of this olde lawe, that one brother may not suen an other himselfe,* 2.58 for that to wreken without sinne, for breaking of charity. But this charity Lord hath thy vicar ybroke, and says that we sinnen, but gif we suen for our right. And we se I wote that thou taughtest vs sometime to geue our mantell also, euer that we shoulden suen for our coate. And so Lord beleuē we,* 2.59 that we ben ybounden to don by thy law, that is all charitye, & officers duty is to defenden vs from thilke theuery though we cōplainen not▪ But lord, thy law is turned vpsedown.

A Lord, what dome is it to sleane a theefe that take a mās cat∣tell away from hym, and suffren a spousebreaker to liue, and a le∣cherour that killeth a womans soule? And yet thy lawe stoned the pousebreakers and leachours, and let the theeues liuen and haue other punishment.

A Lord, what dome is it to sleane a these for stealing of a hors, and to let him liue vnpunished, & to maintaine him that robbeth thy poore people of their liuelod, and the soule of his foode

Lorde, it was neuer thy dome to sayen, that a man is an here∣tike and cursed for breaking of mans lawe, and demen hym for a good man for breaking thine hestes.

* 2.60Lord, what dome is it to curse a lewd man if he smite a priest, and not curse a priest that smiteth a lewed man, and leeseth hys charitie.

Lord, what dome is it to curse the lewd people for tythings, and not curse the parson that robbeth the people of tythings, and teacheth them not Gods lawe, but feedeth them with painting of stone walles, and songs of Latin that the people knowen not?

Lord, what dome is it to punish the poore mā for his trespas, and suffer the rich to continue in his sin for a quantity of mony?

Lord, what dome is it to slaine an vncunning lewed man for his sinne, and suffer a priest, other a clerke that doth the same sin, scape a liue? Lord the sinne of the priest or of the cleark is greater trespasse then it is of a lewd vncunning man, and greater ensam∣ple of wickednes to the common people.

Lord, what maner people be we,* 2.61 that neither keep thy domes and thy rightfulnes of the old testament that was a law of drede, nor thy domes and thy rightfulnes of thy new testament that is a law of loue and of mercy: but haue an other law, and taken out of both thy lawes that is liking to vs, and remnaunt of heathen mennes lawes, and Lord this is a great mischiefe.

O Lord thou sayest in thy law, deme ye not and ye should not be demed: for the same mesure that ye meten to other men, men shall meten to you againeward.* 2.62 And Lord thou sayst that by their worke we should know them And by what we knowe that thou commaunded vs not to demen mens thoughts, nor their workes that were not agaynst thy law expresly. And yet Lord he that saith he is thy vicar, will demen our thoughtes and aske vs what we thinke: not of the Lord, of thy hestes, for they caren little for them but of him and of his whilke they sate aboue thine, and maken vs accusen our selfe, or els they willen accursen vs, for our accusers mowen we not knowne. And Lord thou sayest in thyne olde law, that vnder two witnes at the least or three, shoulde stand euery matter And that the witnes shoulden euer be the first that shoul∣den helpe to kill them.

And when the schribes and the Pharises some tymes brought before thee a woman that was itake in spouse breaking, and exe∣den of the a dome, thou didst write on the earth, and then thou gaue this dom: He that is without sinne: throw first at her a stone, and Lord they went forth away from thee and the woman▪ & thou forgaue the woman her trespasse,* 2.63 and bad her go forth and sinne no more.

Sweete Lord, if the priestes tooke keepe to thy dome, they would be agast to demen men as they done. O Lord if one of them breake a commaundement of thy law, he will axe mercy of thee, and not a peine that is due for the sinne, for peyne of death were to little.* 2.64 O Lord, how daren they demen any man to the death for breaking of theyr lawes, other assent to such law? for breaking of thy law they will set penaunce or pardon them, and mayntayne them as oft as they trespassen. But Lorde, if a man ones breake theyr lawes or speake agaynst them, he may done penaunce but ones, and after be burnt. Trulych Lord thou sayst, but if euery of vs forgeue other his trespasse, thy father will not forgeuen vs our sinnes. And Lord when thou honge on the crosse, thou pray∣edt to thy father to haue mercy on thine enemies.

And yet the sain Lord, that they demen no man to the death, for the sain they ne mowen by their law demen any man to the death. A leeue Lord, euen so saden theyr forefathers the phariseis, that it ne was not lawfull for them to kill any man. And yet they bidden Pilate to done thee to the death agaynst his owne consci∣ence, for he wold gladly haue iquitte thee, but for that they threa∣tened him with the Emperour, and broughten agaynst thee false witnesse also. And he was an heathen man.

¶ O Lord, how much truer dome was there in Pilate that was an heathen iustice, then in our kinges and iustices that woulden demen to the death and berne in the fire him: that the Priests deli∣ueren vnto them withouten witnes or prefe? For Pilate ne would not demen thee: for that the Phariseis sayden that gif thou ne had dest not bene a misdoer we ne would not deliuer him vnto thee: for to,* 2.65 they broughten in theyr false witnesse agaynst thee. But Lord, as thou saydest sometime that it should ben lighter at domes day to Tyro and to Sydon and Gomorra, than to the cities where thou wrought wonders and miracles: so I dred, it shall be more light to Pilate in the dome, then to our kinges and domes men that so demen without witnesse and prefe. For Lord to demen thy folke for heretickes:* 2.66 is to holden thee an hereticke: and to brennē them, is to brennen thee, for thou saydest to Paule when he per∣secuted thy people: Saule, Saule, wherefore persecutest thou me, & in the dome thou shalt say, that ye haue done to the left of mine ye haue done to me.

Thus Lord, is thy mercy & iustice foredone by him that sayth he is thy vicar in earth: for he neither keepeth it himselfe nor nill not suffer other to do it.

¶ The third commaundement, that is patience and sufferance is also ibroken by this vicar. Lord thou biddest sufferen both wrō∣ges and strokes withouten againstanding, and so thou diddest thy selfe to geuen vs ensample to sufferen of our brethren. For suffe∣ring nourisheth loue, and agaynstandeth debate. All thy lawes is loue, or els the thing that draweth to loue.

¶ But Lord, men teachen, that men shoulden pleten for their right and fighten also therefore, and els they seyn, men ben in pe∣rill: and thou bid in the olde law men fight for theyr countrey. And thy selfe haddest two swordes in thy company when thou shouldest go to thy passion, that as these clerkes seyn, betokeneth a spirituall sword and a temporall sworde, that thou gaue to thy vicar to rule with, thy church.

Lord this is a sleight speech, but Lord we beleuē that thou art king of blisse,* 2.67 and that is thine heritage and mankindes countrey and in this worlde wee ne bene but straungers and pilgrimes.

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For thou Lord ne art of this world, ne thy law nether, ne thy true seruauntes that kepen thy law. And Lord, thou were king of Iuda by enheritage if thou wouldest haue ihad it, but thou forsooke it and pletedest not therfore, ne fought not therfore.

¶ But Lord, for thy kinde heretage and mankindes countrey, that is a land of blisse, thou foughtest mightilich: In battaile thou ouercame thy enemie, & so thou wonne thine heretage. For thou that were a Lord mightiest in battail, and also Lord of vertues, are rightfullich king of blisse, as Dauid saith in the Psalter. But Lorde, thine enemie smote the dispitesullich, and had power of thee and hang thee vpō the crosse as thou haddest ben a these, & benomyn thee all thy clothes, and sticked thee to the hart with a spere.

¶ O Lord, this was an hard assault of a battaile, and here thou ouercome by paciē;ce mightilich thine enemies, for thou ne wol∣dest not done against the will of thy father. And thus Lorde thou taughtest thy seruants to fight for their countrey. And Lorde this fighting was in figure itaught in the old law. But Lord men holdē now the shadow of the old fighting & leuen the light of thy figh∣ting, that thou taughtest openlych both in word and in deede.

¶ Lord thou gaue vs a sword to fighten against our enemis for our conntrey, that was thine holy teaching, & christen mens law. But Lorde thy sworde is put in a shethe and in priests warde, that haue forsake the fighting that thou taughtest. For as they seyn it is against their order to ben mē of armes in thy battail, for it is vn∣semelich, as they seyn, that thy vicar in erth, other hys priests shul∣den suffer of other mē. And therfore gif any man smite him, other any of his clerkes,* 2.68 hee ne taketh it not in pacience, but anon hee siniteth with his sworde of cursing, and afterward with his body∣lich sworde, he doth them to death. O Lord, me thinketh that this is a fighting against kinde, and much against thy teaching.

O Lorde whether axsedest thou after swerdes in time of thy passion to again stond thine enemies? nay forsooth thou Lorde. For Peter that smote for great loue of thee, had no great thanke of thee, for his smiting. And Lorde thou were mighty ynough to haue againe stonde thine ennemies, for through thy looking they fellen downe to the ground, Lorde iblessed mote thou be. Heere thou teachest vs that we shoulden suffren: For thou were mighty ynow to haue agaynst and thine ennemies, and thou haddest we∣pen, and thy men weren harty to haue smitten.

O sweet Lord, how may he for shame clepen himselfe thy Vi∣ker and head of the Church, that may not for shame suffer? Sithe thou art a Lord: and sufferedst of thy subiectes, to geuen vs ensā∣ple: and so did thy true seruauntes.

O Lord: whether geue thou to Peter a spirituall sworde to curse & a temporal swerd to sle mens bodies? Lord I trow not for thē Peter that loued thee so much, wold haue smitwith thy swerds: But Lord, he taught vs to blessen them that cursen vs, and suffren and not smiten.* 2.69 And Lord he fed thy people as thou bed him, and therefore he suffered the death as thou didst.

O Lord, why clepeth any man him Peters successor that hath forsaken patience, and feedeth thy people with cursing and wyth smiting? Lord thou saydest in thy Gospell, when thy disciples kne∣wen well that thou were Christ, and that thou mustest goe to Ie∣rusalem, and sufferen of the Scribes and Pharises, spittinges, re∣profes, and also the death. And Peter tooke thee aside, and sayd God forbid that.* 2.70 And Lord thou saydst to Peter, goe behinde me Sathanas, thou sclaunderest me in Israell. For thou ne sauorest not thilke thinges that ben of God, but thilke that ben of men. Lord to mens wyt it is vnreasonable, that thou or thy Vicar, gif thou ma∣dest any on earth, shoulden suffren of your suggets.

A Lord, whether thou ordeynest an order of fighters to turne men to the beliefe? Other ordeinest that knightes shoulden swear to fighte for thy wordes?

A Lord, whether bede thou, that gif a man turne to the fayth, that he should geue his goodes and cattell to the Vicar that hath great Lordships, and more then him needeth? Lord I wot wel that in the beginning of the church men that weren cōuerted, threw∣en adowne theyr goodes before the Apostles feete. For all they weren in charitie, and none of them sayd thus is myne, ne Peter made himselfe no Lord of these goodes.

* 2.71But Lord, now he that clepeth himselfe thy Vicar vpon earth, and successor to Peter, hath ybroke thy commaundement of cha∣ritie, for he is become a Lord. And he hath also broken thy com∣mandement of mercy, and also of patience. Thus Lord we be fal∣len into great mischiefe and thraldome, for our chiefetayne hath forsaken war and armes, and haue treated to haue peach with our enemies.

A Lord, gif it be thy will draw out thy swerd out of his sheth that thy seruauntes may fight therewith agaynst their enemies,* 2.72 & put cowardise out of our hartes. And comfort vs in battaile, or than thou come with thy sword in thy mouth, to take vengeance on thine enemies For gif we bene accorded with our enemies til that time come, it is dread least thou take vengeaunce both of thē and of vs together. A Lord, there is no helpe nowe in this great mischiefe,* 2.73 but onely in thee.

Lord, thou geuest vs a commaundement of truth, in bidding vs say yea, yea, nay, nay, and sweare for nothing. Thou geue vs also a maundement of meekenes, and an other of poorenes, But Lord he that clepeth himself thy Vicar on earth, hath both ybrokē these commaundements, for he maketh a law to compell men to sweare and by his lawes he teacheth that a man to saue his life, may for∣sweare and lye And so Lord, through cōfort of him and his lawes, the people ne dreadeth not to sweare and to lye, ne oft times to forswearen them. Lord here is little truth.

O Lord, thou hast ybrought vs to a liuing of soules that stan∣des in beleeuing in thee, & keeping thy hestes, and when we brea∣ken thine hestes, than we slen our soule. And lesse harme it were to suffer bodylich death.

Lord, king Saule brake thine hestes, and thou tooke his king∣dome from his heyres euermore after him, and gaue it to Dauid thy seruaunt, that kept thine hestes. And thou saydst by Samuell thy prophat to Saule king, that it is a mannour of worshipping of false Gods to breake thy hestes. For who that loueth thee ouer all thinges, and dreadeth thee also: he nole for nothing breake thyne hestes.

O Lord,* 2.74 gif breaking of thine hestes be heryeng of false gods, I trow that he maketh the people breake thyne hestes, and com∣maundeth that his hestes ben kept of the people, maketh himselfe a false GOD on earth: as Nabuchodonosor did some tyme: that was king of Babilon.

But Lord, we forsaken such false Gods, and beleuen that ther ne ben no mo Gods then thou And though thou suffer vs a while to bene in disease for knowledging of thee: we thanken thee wyth our hart, for it is a token that thou louest vs, to ••••uen vs in thys world some penaunce for our trespas.

Lord, in the old law, thy true seruauntes tooke the death, for they would not eaten swynes fleshe that thou haddest forbid them to eat. O Lord, what truth is in vs to eaten vncleene mete of the soule, that thou hast forbid? Lord thou sayst, he that doth sinne is seruaunt of sinne, and then he that lyeth in forswearing hymselfe, is seruaunt of lesing: and then he is seruaunt to the deuill that is a lyer and father of lesinges. And Lord thou sayst no man may serue two Lordes at ones. O Lord then euery lyer for the tyme that he lyeth, other forsweareth himselfe, and forsaketh thy seruice for drede of hys bodyly death, and becommeth the deuils ser∣uaunte.

O Lord,* 2.75 what truth is in him that clepeth himselfe seruaunt of thy seruantes. & in his doing, he maketh him a Lord of thy ser∣uauntes: Lord thou were both Lord and maister, and so thou sayd thy selfe, but yet in thy warkes thou were as a seruaunt. Lord this was a great truth and a great meeknes: but Lord bid thou thy seruaunts that they should not haue Lordship ouer theyr brethren? Lord thou saydst kings of the heathē men han Lordship ouer their subiectes, and they that vse their power be cleped well doers.

But Lord, thou saydst it shoulde not be so amongest thy ser∣uantes, But he that were most should be as a seruaunt. Thou Lorde thou taughtest thy disciples to be meeke. Lord in the old law thy seruauntes durst haue no Lordship of theyr brethren, but if that thou bid them.* 2.76 And yet they should not doe to theyr brethren as they did to thrailes that serued them. But they should doe to theyr brethren that were theyr seruauntes as to theyr owne brethren. For all they were Abrahams Children, And at a certaine tyme they should let theyr brethren passe from them in all freedome, but if they would wilfullich abiden still in seruice.

O Lord thou gaue vs in thy comming a law of perfect loue, & is token of loue thou clepedst thy selfe our brother. And to make vs perfect in loue, thou bid that we shoulde clepe to vs no father vpon earth, but thy father of heauen we should cleape our father. Alas Lord, how violently our brethren and thy childrē ben now put in bodily thraldome, and in despite as beastes euermore in greeuous trauell to finde proude men in ease: But Lord, if we take this defoule and this disease in pacience and in meeknes and kepe thine hests, we hope to be free. And Lord geue our brethren grace to come out of thraldome of sinne, that they fal in through the de∣siring and vsage of Lordship vpon theyr brethren.* 2.77 And Lord thie priestes in the old law had no Lordships among theyr brethren, but houses and pastures for theyr beastes: but Lord our priestes nowe haue great Lordship, and put theyr brethren in greater thraldome then lewed men that be Lordes. Thus is meekenesse forsaken.

Lord thou biddest in the Gospell that when a man is bid to the feast he should sit in the lowest place, and then he may be set hyer with worship when the Lord of the feast beholdeth how his gestes fitteth. Lord it is drede that they that sit now in the hyest place should be bidd in tyme comming fit beneath. And that will be shame and vileny for them. And it is they saying, those that hyeth himselfe shuld be lowed, and those that loweth themselues should be an heyghed. O Lord thou biddest in thy Gospell to beware of the Pharaseis, for it is a poynt of pryde contrary to meekenesse. And Lord thou sayst that they loue the first sittinges at supper, and also the principall chaires in churches, and greetings in cheeping and to be cleped maysters of men. And Lord thou sayest be ye not cleped maisters, for one is your maister, and that is Christ and all ye be brethren. And clepe ye to you no father vpon earth, for one

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is your father that is in heauen. O Lord this is a blessed lesson to teach men to be meke.

* 2.78But Lord he that clepeth himself thy vicar on earth he clepeth himselfe father of fathers agaynst thy forbidding. And all those worships thou hast forbad. He approueth them, and maketh them maisters to many, that teach thy people their owne teaching, and leaue thy teaching that is nedefull, and hiden it by quainte gloses from thy lewd people, and feede thy people with sweuens that they mete, and tales that doth little profit: but much harme to the people. But Lorde, these glosers obiecte that they desire not the state of mastry to be worshipped therby, but to profit the more to thy people whē they preach thy word. For as they seggē the peo∣ple will beleue more the preaching of a maister that hath taken a state of schole, then the preaching of an other man that hath not take the state of maistry.

¶ Lorde whether it bee any neede that maysters beren wit∣nes to thy teaching that it is true and good? O Lord whether may any maister mowe by his estate of maisterie, that thou hast for∣boden, drawe any man from his sinne, rather then an other man that is not a maister, ne wole bee none, for it is forboden him in thy Gospell? Lord thou sendest to maysters to preach thy people, and thou knowledgist in the Gospel to thy father that he hath hid his wisedome from wise men and redy men, and shewed it to litle Children.* 2.79 And Lord, maisters of the law hylden thy teaching fo∣ly, and seiden that thou wouldest destroy the people with thy tea∣ching. Trulich Lord, so these maisters seggeth now: for they haue written many bookes agaynst thy teaching that is truth, & so the prophecie of Ieremy is fulfilled, when he sayth: Truelich the false points maisters of the law hath wrought leasing. And now is the time come that S. Paul speaketh of, where he sayth: time shal come when men shall not susteine wholesome teaching. But they shul∣len gather to hepe maisters with hutching eares, and from trueth they shullen turnen away their hearing, and turnen them to tales that maisters haue maked to showne their maistry and their wise∣dome.

¶ And Lord a man shall beleue more a mans workes then hys words, & the dede sheweth well of these maisters that they desiren more maistrie for their own worship than for profit of the people, For when they be maisters, they ne preachen not so oft as they did before. And gif they preachen, commonlich it is before riche men there as they mowen beare worship and also profite of their preaching. But before poore men they preachen but seldem, when they ben maisters: and so by theyr woorkes wee may seene that they ben false glosers.

And Lord, me thinketh that who so wole keepen thine hestes him needeth no gloses: but thilke that clepen them selfe Christen men, and lyuen agaynst thy teaching and thine hestes, needelich they mote glose thine hestes after their liuing,* 2.80 other els men shul∣den openlich yknow their hipocrisie and their falshod.

But Lord, thou sayst that there ys nothing yhid that shall not be shewed some time. And Lord yblessed more thou be. For some∣what thou shewest vs now of our mischiefes that wee bene fallen in through the wisedomes of maysters, that haue by sleightes ylad vs away from thee and thy teaching, that thou that were thy mai∣ster of heauen taught vs for loue, when thou were here some time to heale of our soules, withouten error or heresie. But maisters of worldes wisedome and their founder, haue ydamned it for heresie and for errour.

O Lord, me thinketh it is a great pride thus to reproue thy wise¦dome and thy teaching. And Lord me thinketh that this Nabugo∣donosor king of Babilon that thus hath reproued thy teaching and thine hestes, and commandeth on all wyse to kepen his hests: maken thy people hearen him as a God on earth, and maketh thē his thrales and his seruauntes.

But Lord: we lewd men knowen no God but thee, & we with thine help and thy grace forsaken Nabugodonosor and his lawes. For he is in his proud estate wole haue all men vnder him, and he nele be vnder no man.* 2.81 He ondoth thy lawes that thou ordeynest to ben kept, and maketh his owne lawes as him liketh: and so he maketh him king aboue all other kinges of the earth, and maketh men to worshippen him as a God, and thy great sacrifice he hath ydone away.

O Lord, here is thy commaundement of meekenes, mischiflich to broke: And thy blessed commaundement of poorenes is also to broken,* 2.82 and yhid from thy people. Lord, Zacharie thy prophet sayth, that thou that shouldest be our king, shouldest bene a poore man, and so thou were: for thou saydest thy selfe. Foxes haue dens, and birdes of heauen nestes, and mans sonne hath not where to legge his head on. And thou saydest yblessed ben poore men in spirite for thy kingdome of heauen is therein. And woe to riche men, for they han theyr comfort in this world. And thou bad thy disciples to ben ware of all couetise,* 2.83 for thou saydest, in the aboū∣dance of a mans hauing, ne is not his lyfelode. And so thou tea∣chest that thilke that han more then them needeth to theyr liuing lyuen in couetise. Also thou sayst, but gif a man forsake all things that he oweth, he ne may not bene thy disciple. Lord, thou sayest also that thy worde that is sowne in riche mens hartes, bringeth forth no fruite: for riches and the busines of this world maken it withouten fruit

O Lord, here bene many blessed teachinges to teach men to bene poore, and loue porenes. But Lord harme is, poore men and poorenes ben yhated, and ryche men ben yloued and honoured. And gif a man be a poore man,* 2.84 men holden him a man without grace, and if a man desireth poorenes, men holden him but a foole. And if a man be a rich man, men clepen him a gratious man, and thilke that ben busy in getting of riches: ben yhold wyse men and ready: but Lord these rich men sayen that it is both leful and needefull to them to gather riches together. For they ne gathereth it for themselfe, but for other men that ben needy, and Lord their woorkes shewen the truth. For if a poore needy man woulde bo∣rowen of theyr riches,* 2.85 he nele leane him none of his good, but gif he mow be seker to haue it againe by a certayne day.

But Lord, thou bede that a man should send, and not hoping yelding againe of him that he lendeth to: and thy father of heauen wol quite him his mede. And gif a pore aske a rich man any good, the rich man will geue him but a little, and yet it shall be little worth. And Lord me thinketh that here is little loue and charitie, both to God and to our brethren.

For Lord, thou teachest in thy Gospell, that what men doe to thy seruauntes: they done to thee. A Lord, gif a poore man axe good for thy loue, men geueth him a little of the wurst.* 2.86 For these rich men ordeinen both bread and ale for Gods men of the wurst that they haue. O Lord, sith all good that men hath commeth of thee: how dare any man geue thee of the wurst, and kepe to him∣selfe the best? How may suche men say that they gatheren riches for others need, as well as himselfe, sith their workes ben contra∣trary to their words? And that is no great truth. And be ye seker these goods that rich mē han, they ben gods goods, ytake to your keeping, to loke how he wolen be setten them to the worship∣ping of God. And Lord, thou sayest in the Gospell, that who so is true in litle, he is true in that thing that is more. And who that is false in a litle thing,* 2.87 who wole taken him toward things of a grea∣ter value? And therfore, be ye ware that han gods goods to keep. Spend ye thilke truelich to the worship of God, least ye leesen the blysse of heauen, for the vntrue despending of Gods goods in this world.

O Lord,* 2.88 these rich men seggen that they done much for thy loue. For many poore labourers ben yfound by them, that shoul∣den fare febelich, ne were not they and their readines: Forsooth me thinketh that poore labourers geueth to these rich men, more then they geuen them agaynward. For the poore men mote gone to his labour in cold and in heate, in wete and dry, and spend hys flesh and his bloud in the richmens works, vpon Gods gound, to finde the rich man in ease, and in liking, and in good fare of meate of drink and of clothing. Here is a great gift of the poore man, for he geueth his owne body. But what geueth the richman hym a∣gayneward? Certes feeble meat, and feeble drinke, and feeble clo∣thing. What euer they seggen, suche be their workes, and here is little loue. And whosoeuer looketh well about, all the worlde fa∣reth as we seggē. And all mē studieth on euery side, how they may wexe rich men. And euerich man almost is ashamed to ben hol∣den a poore man.

And Lord, I trow for thou were a poore man, men token litle regarde to thee, and to thy teaching. But Lord thou came to geue vs a new testament of loue,* 2.89 & therefore it was semelich that thou came in poorenes, to prooue who wold loue thee, and kepen thine hestes. For gif thou haddest ycome in forme of a rich man and of a Lord, men wold rather for they dread then for thy loue, haue ykept thyne hestes. And so Lord now thou might wel ysee which louen thee as they should in keeping thyne hestes. For who that loueth thee in thy poorenes and in thy lownes, needes he more loue thee in thy Lordship and highnesse.

But Lord, the world is turned vpse downe, & men loue poore men but a litlene porenes neither But men be ashamed of poore∣nes, and therefore Lord,* 2.90 I trow that thou art a poore king. And therefore I trow that he that clepeth himselfe thy vicare on earth, hath forsaken poorenes, as he hath do the remnaunt of thy lawe: and is become a rich man and a Lord, & maketh his treasure vpon the earth that thou forbiddest in the Gospell. And for his right and riches he will plete, and fight & curse. And yet Lord, he will segge that he forsaketh all thinges that he oweth, as thy true disciple mete done after thy teaching in the Gospell.

But Lord thou ne taughtest not a man to forsaken his goodes and plete for them and fight,* 2.91 and curse. And Lord he taketh on him power to asloyle a man of all maner things, but if it be of det. Truely Lord, me thinketh he knoweth litle of charitie. For who that beth in charitie, possesseth thy goodes in common and not in proper at his neighbours nede. And then shall there none of them segge this is mine, but it is Gods that God granteth to vs to spen∣den it to his worship. And so if any of them boroweth a porcion of those goodes,* 2.92 and dispendeth them to Gods worship: God is a∣payed of this spending, and alloweth him this true doyng: And if God is payed of that dispēding that is the principal Lord of those goods, how dare anye of his seruauntes axen there of, accountes,

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other challenge it for dette? Serten, of one thing I am incerteine, that these that charge so much det of worldly cattell, they knowe little of Christes lawe of charitie. For if Ich am a bayly of Gods goodes in the world. If I see my brother in nede, I am holde by charitie to part with him of these goodes to his nede: and if he spendeth them well to the worshop of God, I mote be well apayd as though I my selfe had spended them to the worship of GOD. And if the principall Lord is well payed of my brothers doyng; and the despending of his goodes: howe may I segge for shame that my brother is dettour to me, of the goodes that I tooke hym to spend in Gods worship at his nede?* 2.93 And if my brother spen∣deth amisse the goodes that I take him, I am discharged of my deliueraunce of the goodes; If I take him in charitie thilke goods at his nede. And I am hold to be sory of his euill dispending, ne I may not axen the goodes, that I tooke him to his nede in forme of dette, for at his neede they were his as well as myne. And thus is my brother yholde to done to me gif he see me in nede, and gif we bene in charitie, little should we chargen of dette. And ne we shold not axen so dertes, as men that knowen not God. And than we be poore in forsaking all thinges that we own, For gif we ben in charitie, we wollen nother fight nor curse, ne plete for our goodes with our brethren.

O Lord thus thou taughtest thy seruauntes to lyuen. And so they lyueden while they hadden good shepheards, that fedden thy, sheepe and robbed them nat of their lifelode, as Peter thy good shepheard and thy other Apostles. But Lord: he that clepeth hym selfe thy vicar vpon earth and successour to Peter: he robbeth thy puple of their bodylich lyfelode, for he ordeneth proud shepherds to lyuen in ese by thitenth party of poore mens trauell. And he geueth them leue to lyuen where them lyketh. And gif men no wolen wilfullich geuen them the tithinges, they wolen han them agaynst their will by maysterye & by cursing, to maken thē riche.

¶ Lord, how may any man segge that such shepherdes that lo∣uen more the wolle then the sheepe, and feden not thy sheepe in body ne in soul, ne ben such rauenours & theeues? And who may segge that the mayntaynour of such shepherdes, ne is not a main∣tenour of theeues and robbers? How wole he assoyle shepherdes of their robbing without restitution of theyr goodes,* 2.94 that they robben thy sheep of against their will? Lord of all shepherdes, bles∣sed mote thou be. For thou louedst more the sheepe then theeir wole. For thou feedest thy sheepe both in body and soule. And for loue of thy sheepe thou tooke thy death to bring thy sheepe ou of Wolues mouthes. And the most charge that thou gone to Peter was to feede thy sheepe. And so he did truelich, and took the death for thee and for thy sheepe. For he came into the fold of shepe by the that were the dore. And so I trowe a fewe other did as he did, though they clepen himselfe successors to Peter,* 2.95 for theyr workes showen what they ben. For they robben and sleen and destroyen: they robben thy sheepe of the tenth part of their trauel, and feden themselfe in ease. They sleen thy sheepe, for they pyenen them for hunger of theyr soule to the death. They destroyen the sheepe, for with might and with sternship they rulen thy sheepe: that for dred they beene disparsed abroade in mountaynes,* 2.96 and there the wilde beasts of the field destroyeth thē for default of a good shepeheard.

¶ O Lord, gif it be thy will deliuer thy sheepe out of such sheep∣herdes ward that retcheth not of thy sheepe, they han their wolle to make them selfe rich. For thy shepe ben in great mischiefe and foule accombred with their shepheardes.

* 2.97¶ But for thy shepheardes wolden ben excused, they haue y∣geten them hyred men to feede thy people, and these comen in sheepes clothing. But dredles, their workes shewen that* 2.98 with in forth they ben but Wolfes. For han they theyr hyre, they ne ret∣cheth but a little howe sorilich thy sheepe ben kept. For as they seggen themselfe, they ben but hyred men that han no charge of thy sheepe. And when the shulden feden thy sheepe in the plentu∣ous* 2.99 lesewe of thy teaching, they stonden betweene them & theyr lesewe, so that the sheepe ne han but a sight of thy lesewe, but eaté they shall not therof. But they fedē them in a sorry sowre lesewe of lesinges & of tales. And so thy sheepe fallen into greeuous sicknes through this euill lesewe. And gif any shepe breake ouer into thy lesewe to tasten the sweetnes therof, anon these hyred men driue him out with hounds. And thus thy shepe by these hyred men, ben ykept out of their kindlich lesewe, and ben yfed with soure grasse & sory baren lesewe. And yet they feden but seldome, and when they han sorilych fed them, they taken great hyre, and gone away from thy sheepe and letten them a worth. And for drede least thy sheepe wolden in theyr absence goe to thy sweet lesewe, they han enclosed it all about so stronglich and so high, that there may no sheepe comen there with in, but gif it be a* 2.100 walisch leper of the moūtayns that may with his long legs lepen ouer the wallys. For the hirid men ben ful certayn, that gif thy sheepe had ones ytasted the sweetnes of thy lesewe: They ne would no more bene yfed of these hyred men in their foure leweses, & therfore these hyred mē kepen thē out of that lesewe. For hadden the sheepe once ytasted well of thy lesewe, they wouldē without a leder go thider to their mete,* 2.101 and then mote these hired men sechen them another labour to liue by than keping of shepe. And they bene sel and ware ynowe thereof, and therefore they feden thy sheepe with soure meate that naught is & hiden from thy shepe the swetenes of thy lesew. And so though these hyred men gone in shepes clothing, in their works they ben wolues, that much harme done to thy sheeps as we haue ytold.

¶ O Lord, they comē as shepe, for the seggē that they ben poore and haue forsaken the world to liuen parsetlich as thou taughtest in the gospell. Lord this is shepes clothing. But Lord tho•••• ne taughtest not a man to forsaken the trauelous liuing in porenesse in the world, to liuen in ese with riches by other mens trauell, & haue Lordship on their brethrē. For lord this is more to forsakē thee & go to the world.

¶ O Lord thou ne taughtest not a man to forsake the world to li∣uen in poorenes of begging by other mens trauell that bene as feble as they ben.* 2.102 Ne Lord thou ne taughtest not a man to liuen in poore∣nes of begging, that were strong inough to trauell for his lifelode. Ne Lord thou ne taughtest not a man to ben a begger to beg of mē more then him nedeth, to build great castles and make great uasts to thilke that han no need.

¶ O Lord thou ne taughtest not men this poorenes, for it is out of charitye. But thy poorenes that thou taughtest, nourisheth charitye. Lord sith Paul sayth, that he that forsaketh the charge of thilke that ben* 2.103 homelich with him, hath forsaken his fayth and is worse then a misbeleued man: How then now these men seggen that they beleuē in Christ, that han forsake their poore feeble frendes; & let them liue in trauell and in disese, that trauelled full sore for thē, when the we∣ren young and vnmighty to helpen themselfe? And they wolē liue in ese by other mens trauell euermore begging withouten shame.

¶ Lord thou ne taughtest not this maner poorenes, for it is out of charite. And all the law is charity and thing that nourisheth charite. And these shepheards send about to kepe thy shepe & to feden thē other whiles bareyne lewsewes. Lord thoune madest none such shep¦heardes,* 2.104 ne kepers of the sheepe that ••••••desory lich thy shepe, and for so litle trauell taken a great ••••••, and sithē al the yeare afterward, do what them liketh, and let thy shepe perish for defaut of keping.

But thy shepherdes abiden still with their sheepe; and feden thē in thy plenteou, lesewe of thy teaching, and gone byfore thy shepe, and teachen them the way into the plenteous and swete 〈◊〉〈◊〉 we, and kepen thy flocke from rauening of the wilde beastes of the field.

O Lord deliuer the sheepe out of the ward of those shepheardes and these hyred mē,* 2.105 that stonden more to kepe their riches that they robben of thy shepe, than they stonden in keping of thy sheepe.

O Lord when thou come to Ierusalem, some time thou droue out of the temple sellers of bestes and of other chaffre, and saydest: Mine house shoulde ben cleped an house of prayers: but they maden a dē of theues of it. O Lord, thou art the temple in whom we shoul∣den prayen thy father of heauen. And Salomons temple that was ybelded at Ierusalem, was figure of this temple. But Lord, he that clepeth himselfe thy vicar vpon earth, and sayth that he occupyeth thy place here on earth: is become a chapman in the temple, and hath his chapmen walking in diuers countreys to sellen hys chaffare, and to maken him rich. And he sayth, thou gaue him so great a power a∣bouen all other men, that what euer he bindeth other vnbindeth in earth, thou bindest other vnbindest the same in heauen. And so of great power he selleth other men forgeuenes of their sinne.* 2.106 And for much money he will assoylen a man so cleane of his sinne, that he * 2.107 behoteth men the blesse of heauen withouten any payne after that they be dead, that geuen him much mony.

Bishopriches & cherches, & such other chaffares he selleth also for mony, and maketh himselfe rich And thus he beguiled the puple.

O Lord Iesu, here is much vntruth, and mischiefe, and matter of sorow. Lord thou saydest sometime, that thou wouldest be with thy seruantes into the end of the world. And thou saydest also, there as tweyne of three ben ygadred to gedder in thy name, that thou art in the midle of thē. A Lord, then it was no need to thee to maken liete∣tenaunt, sith thou wolte be euermore amongest thy seruauntes.

Lorde thou axedst of thy disciples,* 2.108 who they trowed that thou were. And Peter aunswered and sayd, that thou art Christ Gods sonne. And thou saydest to Peter. Thou art I blessed Symon Bariona, for flesh and bloud ne showed not this to thee, but my Father that is in heauen. And I say to thee, that thou art Peter, and vpon this stone ych wole byld my Churche, and the gates of hell he shullen not aualen agens it. And to the ych wole geue the keyes of heauen and what euer thou byndest vppon earth, shall be bound in heauen: & what euer thou vnbyndest on earth, shalbe vnbounden in heauen. This power also was graunten vnto the other disciples as well as to Peter as the Gospell openlich telleth. In this place men seggen that thou graunted to Peters successors, the selue power that thou gaue to Peter. And therefore the Bishop of Rome, that sayth he is, Peters succcessour, taketh this power to him to binden and vnbynden in earth what him liketh. But Lord, ych haue much wonder how he may for shame clepen himselfe Peters successour. For Peter know∣ledged that thou were Christ and God, and kept the hestes of thy law: but these han forsaken the hestes of thy law, and hath y maked a law contrary to thyne hestes of thy law. And so he maked himself a false Christ and a false God in earth. And It row thou gaue hym no power to vndoe thy law.* 2.109 And so in taking this power vpon him, maketh him a false Christ & Antichrist. For who may be more agens Christ, than he that in his wordes maketh himselfe Christes vicar in earth. And in hys werkes vndoth the ordinaunce of Christ, and ma∣keth men byleuē that it is needful to the heale of mens soules: to by∣leuen that he is Christes vicar in earth. And what euer he byndeth in earth is ybounden in heauen, & vnder this colour he vndoth Chri∣stes law, and maketh men alwayes to kepen his law, and hestes. And thus men may yseene that he is agenst Christ, and therefore he is Antichrist that maketh men worshupen him as a God on earth,* 2.110 as the the proud K. Nabugodonosor did somtime, that was K. of Baby∣lon. And therfore we lewed men that knowne not God but thee Ie∣su Christ, beleuen in thee that art our God, and our king, and our Christ, and thy lawes. And forsaken Antichrist and Nabugodono∣sor that is false God, and a false Christ, and hys lawes that ben con∣trary to thy preaching. And Lord strength thou vs agenst our ene∣mies. For they ben about to maken vs forsaken thee and thy lawe, o∣ther elles to putten vs to death. O Lord, onlich in thee is our trust

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to helpe vs in this mischiefe, for thy great goodnes that is with∣outen end.

Lord, thou he taughtest not thy disciples to assoylen men of her sinne, and setten them a penaunce for their sinne in fasting ne in prayeng, ne other almous dede: ne thy selfe, ne thy disciples, v∣seden no such power here on earth. For Lord, thou forgeue men their sinnes, and bede him sinne no more. And thy disciples* 2.111 fulle∣den men 〈◊〉〈◊〉 name, in forgeuenesse of her sinnes. Nor they toke no such power vpon them as our priestes dare now. And Lord, thou ne affotedest no man both of his sinne and of his peyne, that was dew for his sinne, ne thou grauntedst no man such power here on earth.

And Lord, me thinketh that gif there were a purgatorye, and any earthliche man had power to deliueren sinfull men from the peynes of Purgatory,* 2.112 he shoulde and he were in charitie, sauen e∣uerich man that were in waye of saluation from thilke peynes, sith they make them greater then anye bodeliche peynes of thys world Also gif the Bishop of Rome had such a power, he himselfe should neuer comen in purgatory ne in hell. And sith we see well that he ne hath no power to kepen himselfe ne other men nother out of these bodilych peynes of the world,* 2.113 and he may goe to hell for his sinne as an other man may: I ne by leue not, that he hath so great power to assoylen men of their sinne as he taketh vpon hym abouen all other men. And I trowe that in this he higheth hymself aboue God.

* 2.114As touching the selling of Byshopricks & personages, I trow it be a poynt of falsehed. For agenst Gods ordinaunce he robbeth poore men of a porcion of theyr sustenaunce, and selleth it, other geueth it,* 2.115 to finde proud men in idenes that done the lewd pu∣plelitell profite, but much harme as we told before. Thus ben thy commaundementes of treweth, of meekenes, and of poore nesse, vndone by him that clepeth himselfe thy vicar here vppon earth.

A Lord thou gaue vs a commaundement of chastice that is aforsaking of fleshlich lustes. For thou broughtest vs to a liuing of soule that is ygouerned by the word. For Lord, thou ordeinedist woman more frele than man to ben ygouerned by mans rule & his help to please thee & kepe thine hests.* 2.116 Ne thou ne ordeinedist that a man should desire the company of a woman, and maken her his wife, to lyuen with her in hys lustis, as a swyne doth or a hors. And his wife ne like him not to his lustes, Lord thou ne gaue not a man leaue to departen hym from his wyfe, and taken hym an other.

But Lord, thy mariage is a common accord betwene man & woman, to lyuen together to theyr liues ende, and in thy seruice eyther the better for others helpe, and thilke that thus ben y∣come together, bene ioyned by thee, and thilke that God ioy∣neth, may no man depart. But Lord, thou sayest that gif a man see a woman to coueten her, than he doth with the woman lecherye in his hart, And so Lord, gif a man desire his wife in couetise of such lustes, and not to flye from whoredome, his weddins is le∣chery, ne thou ne ioynest them not together. Thus was Raguels doughter ywedded to seuen husbandes that the deuill instrang∣led. But Toby tooke her to lyue with her in clennes, and bryng∣ing vp of her children in thy worship, and on him the deuill ne had no power. For the wedding was I maked in God, for God, and through God,* 2.117

A Lord, the people is farre ygo from this maner of wedding. For now men weddē theyr wyues for fairenes, other for riches, or some such other fleshlich lustes. And Lord, so it preueth by thē for the most part. For a man shall not finde two wedded in a lande, where the husband loues the wife, and the wife is buxum to the man, as they shoulden after thy law of maryage. But other the mā loues not his wife, or the wife is not buxum to her man. And thus Lord is the rule of prefe, that neuer fayleth no preue whether it be done by thee or no.* 2.118 And Lord, all this mischiefe is common among thy people, for that they knowe not thy worde, but theyr shepheardes and hyred men sedden them with their * sweuens and leasinges. And Lord, where they shoulden gon before vs in the field, they seggen theyr order is so holy for thy mariage. And Lord, he that calleth himselfe thy vicar vpon earth, will not suf∣fren priestes to taken them wiues, for that is agaynst hys law: But Lord,* 2.119 he will dispensen with them to kepen horen for a certayne somme of mony. And Lord, all horedome is forfended in thy law. And Lord, thou neuer forfendest priestes their wiues, ner thy A∣postles neyther. And well I wote in our land, priestes hadden wiues vntill Anselmus dayes in the yeare of our Lord God, a leuē hundred and twenty and nyne, as Huntingdon writes. And Lord, this makes people for the most part beleuen, that lechery is no sinne. Therefore we lewd men prayen thee that thou wolt send vs shepheardes of thine owne that wolen feeden thy flocke in thy le∣sewe, and gon before thēselfe, and so written thy law in our harts, that from the least to the most all they mayen knowne thee. And Lord, geue our king and his Lordes, hart to defenden thy true shepheardes and thy sheepe from out of the wolues mouthes, and grace to know thee that art the true Christ, the sonne of thy hea∣uenly father, from the Antichrist, that is the sonne of pride. And Lorde, geue vs thy poore sheepe patience and strength to suffer for thy law, the cruelnes of the mischieuous Wolues. And Lord, as thou hast promised, shorten these dayes. Lord we axen this now, for more eede was their neuer.

I doubt not gentle reader, but in reading this goodly treatise aboue prefixed, the matter is 〈◊〉〈◊〉 & playne of it selfe wtout any further explication, what is to be thought and iudged of this vicare of Christ, and successour of Pe∣ter, whome we call the Bishop of Rome: whose life here thou seest not onely to be so disordered in all poynts, swar∣ing from the steppes and example of Christ the Prince and Byshop of our soules, but also whose lawes and doc∣trine is so repugnant and contrary from the preceptes and rule of the Gospell, that almost there is no conuenience betweene them: as in the perusing of this complayning prayer, thou mayest notoriously vnderstand. Wherefore hauing no neede to stand in any further expressing of thys matter, but leauing it to thine own consideration, and di∣scretion: I will speede my selfe (Christ willing) to proceede toward the time of Iohn Wickliffe, and his fellowes ta∣king by order of yeares as I go, suche thinges by the way as both happened before the said time of Wickleste, and also may the better prepare the minde of the reader, to the en∣tring of that story. Where first I think it not inconuenient to inferre a propheticall parable, written about this time or not much before, which the author morally applieth vn∣to the Byshop of Rome. To what author this prophecie or morall is to be ascribed, I haue not certainly to affirme. Some say, that Rupesciffanus (of whome mention is made before. pag. 390. was the author therof, & alledge it out of Froysard, but in Froisard as yet I haue not found it. In ye mean seasō, as I haue foūd it in Latin expressed, because it painteth out ye Pope so rightly in his fethers & colours, as I thought the thing not to be omitted, so I tooke this pre∣sent place, as most fit (although peraduenture missing the order of yeares a litle) to insert the same. The effect of which parable followeth here vnder written.

In the time of Pope Innocent the 6. aboue specified, this Ioannes de Rupe scissa: a Fryer among other hys pro∣phecies merueilously forespake (as alledged Froysard, who both hard and saw him) of the taking of Iohn the Frenche king prisoner, and brought forth many other notable col∣lections concerning the perils, mutations and changings in ye Church to come. And at what time the pope kept hym at Auinion in prison (where Froysard is sayd to see hym and to speake with him) the sayd Froysard hard in ye popes Court this example and parable, recited by the foresayd Fryer Rupescissanus, to the two Cardinals, to wit, Cardi∣nall Hostiensis, and Cardinal Auxercensis, which followeth in these wordes.* 2.120

When on a certayne time, a byrde was brought into the worlde all bare and without fethers, the other byrdes hearing thereof, came to visite her: & for that they sawe her to be a merueilous fayre and beautifull byrd they counsai∣led together howe they might best do her good, sith by no meanes without fethers, she might eyther flee or liue com∣modiously. They all wished her to liue for her excellent forme and beauties sake, in so muche that among them all there was not one, that would not graunt some part of her own fethers to decke this byrde withall:* 2.121 yea, and the more trim they sawe her to be, the more fethers still they gaue vnto her, so that by this meanes she was passing well pē∣ned and fethered, and began to flee. The other byrdes that thus had adourned her with goodly fethers, beholding her to flee abroad, were merueilously delighted therwith. In ye end, this byrd seeing her selfe so gorgeously fethered, & of al the rest to be had in honor: began to waxe proud & hauty. in so much that she had no regard at all vnto thē,* 2.122 by whōe she was aduaunced: yea she punged them with her beak, plucked them by the skinne and fethers, and in all places hurted them. Whereupon the byrdes sitting in councell a∣gayne, called the matter in question, demaūding one of an other what was best to be done touching this vnkind bird whom they louingly with their own fethers had decked & adourned:* 2.123 Affirming, that they gaue not theyr fethers to ye intent that she therby puft vp with pride, should contemp¦tuously dispise them all. The Pecocke therefore aunswe∣reth first. Truely sayth he, for that she is brauely set forth with my paynted fethers, I wil againe take them frōter. Then sayth the Falcon, and I also will haue mine againe. This sentence at length took place among them all, so that euery one plucked frō her those fethers which before they had geuen, chalenging to them their owne agayne. Now this proude byrd seeing her selfe thus to be dealt wythall, began forthwith to abate her hauty stomacke, and humbly

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to submit her selfe openly, cōfessing and acknowledging ye or her selfe she did nothing: but that her fathers, her honor and other ornamentes was their gifte: she came into the world all naked & bare, they clad her with comely fethers, and therefore of right may they receaue thē againe. Wher∣fore in most humble wise she desireth pardon, promising to amend all that is past, neither would she at any time here∣after commit, whereby through pride she might lose her fethers againe. The gentle byrdes that before had geuen their fethers, seing her so humble and lowly, being moued with pitie, restored againe the fethers whiche lately they had taken away, adding withall this admonition. We will gladly, say they, behold thy flying amōg vs, so long as thou wilt vse thine office with humblenes of minde, which is y chiefest comelines of al the rest. But this haue thou for cer∣tainty, that if at any time hereafter thou extoll thy selfe in pride, we will straightwayes depriue thee of thy fethers, & reduce thee into thy former state wherin we found thee. Euen so oh you Cardinals (sayth Iohannes Rupescissanus) shal it happen vnto you. For ye Emperours of Romaines and Almayne, and other Christian kings, potentates, and princes of the earth, haue bestowed vpon you goods, lāds, and riches, that should serue God, but you haue poured it out and consumed it vpon pride, all kinde of wickednes, ryot and wantonnes.

Armachanus.

* 2.124IN the Catalogue of these learned and zelous defenders of Christ against Antichrist aboue rehearsed, whome the Lord about this time began to rayse vp for reformation of his Churche, being then farre out of frame, I cannot for∣get nor omit something to write of the reuerend Prelate, and famous Clerke Richard Armachanus, primate and Archb. of Ireland: A man for his life and learning so me∣morable, as the condition of those dayes then serued, that the same daies then as they had but sewe good, so had none almost his better. His name was Richard Fizraf, made primate and Archb, as is sayd, of Ireland. First brought vp in the vniuersitie of Oxford, in the study of all liberall knowledge, wherin he did exceedingly profire vnder Iohn Bakenthorpe his tutor and instructor. In this time the begging Friers began greatly to multiply and spread, vn∣to whome this Bakenthorpe, was euer a great enemye. Whose steppes the scholler also following, began to do the like. Such was the capacitie and dexteritie of this Fizraf, that he being commended to king Edward the 3. was pro∣moted to him, first to be Archdeacon of Lichfield, then to be the commissary of the vniuersitie of Oxford. At length to be Archbishop of Armach in Ireland. He being Archbi∣shop, vppon a time had cause to come vp to London:* 2.125 At what time here in the said citty of London was contention betweene the Friers and the clergie about preaching, and hearing confessions &c. Whereupon, this Armachanus being requested to preach, made 7. or 8. sermons. Wherein he propounded 9.* 2.126 conclusions agaynst the Friers, for the which he was cited vp by the Friers before this pope In∣nocent the 6. to appeare, And so he did, who before the face of the pope valiantly defended, both in preaching & in wri∣ting the same conclusions, & therein stood constantly vnto the death, as the wordes of Iohn Wickliffe in his Trialo∣go do well testifie in this wise:

Ab Anglorum Episcopis con∣ductus Armachanus, nouem in Auinione conclusiones coram Innocentio 6. & suorum Cerdinalium coetu, contra fratrum men∣dicitatem, audacter publicauit, verbóque ac scriptis ad mortem vsque defendit
. The like also testifieth of him Waldenus in fa∣sciso zizianniorum. Also Volateranus reporteth the same. Gu∣lielmus Botonerus testifying of him in like maner, saith: that Armachanus first reproued begging Friers for hearing the confessions of professed nonnes, without licence of their superiours, and also of maryed women without know∣ledge of their husbandes. What daungers and troubles he susteyned by his persecutors, and howe miraculously the Lord deliuered him from their handes: In so muche, that they meeting him in the open streetes and in cleare day light,* 2.127 yet had no power to see him, nor to apprehend hym. In what perill of theeues and searchers he was in, and yet the Lord deliuered him, yea and caused his mony being take from him, to be restored againe to him by portions, in time of his necessitie and famine. Also from what dangers of the kinges officers, which comming with the kings let∣ters layd all the hauens for him: yet howe the Lord Iesus deliuered him,* 2.128 shewing him by what wayes how to escape them. Moreouer, what appeales were layd agaynst hym, to the number of 16. and yet how the Lord gaue him to tri∣umph ouer al his enemies. How the Lord also taught him & brought him out of the profound vanities of Aristotles subtlety, to the study of the Scriptures of God. All this wt muche more, he himselfe expresseth in a certaine prayer or confession made to Christ Iesus our Lord, in which he de∣scribeth almost the whole history of his owne life. Whiche prayer I haue to shewe in old written hand, and hereafter (Christ willing) intēd as time serueth to publish the same. The beginning of the prayer in latin is this.

Tibi laus,* 2.129 tibi gloria, tibi gratiarum actio, Iesu pijssime, Iesu potentissime, Iesu dulcissime: qui dixisti, Ego sum via, veritas & vita. Via sine deuio: veritas sine nubilo: & vita sine termino. Quod tute viam mihi oftendisti. Tute veritatem me docuiste Et tute vi∣tā mihi promisisti: Via eras mihi in exilio. Veritas eras in consilio. Et vita eris mihi in premio
. With the rest that followeth in the foresayd prayer.

Thus what were the troubles of this good man, and how he was cited vp by the Friers to the P. you haue part¦ly heard: Nowe what were his reasons and argumentes wherwith he defendeth his cause in the popes presence, fol∣loweth to be declared. For the tractation whereof firste I must put the reader in remēbrauce of the controuersie mē∣tioned before in the story of Guliel de sancto de Amore. Pag. 322. Also in the story of the vniuersitie of Paris conten∣ding against the Friers pag. 392. For so long did this con∣trouersie continue in the Churche, from the yeare. 1240. whē ye Oxford men began fies to stand against the Fryers to the time of this Armachanus, that is, to the yeare 1360. and after this time yet more encreased. So it pleased the se∣cret prouidence of God (for what cause he best knoweth) to suffer his Churche to be entangled and exercised some∣times with matters and controuersies of no great impor∣tance. Eyther to keepe the vanitie of mens wits thus oc∣cupyed frō idlenes, or els to prepare their mindes by these smaller matters, to the consideration and searching out of other thinges more graue and weighty. Like as nowe in these our Queenes dayes, we see what tragidies be raysed vp in Englād about formes &, fashions of ministers wea∣ringes, what troubles grow, what placing and displacing there is about the same: Euen so at this time happened the like stirre about the liberties and priuilegies of the Friers, which not a little troubled, and occupied al the churches & Diuines almost through Christendome. The whiche con∣trouersie, to the intent it may better be vnderstanded (all ye circumstances therof being explayned) we will first begyn from the originall and foundation of the matter, to declare by order and course of yeres, vpon what occasion this va∣riance first rising, in continuance of time increased & mul∣tiplide in gathering more matter, and brast out at length to this tumultuous contention among learned men.

Concerning therfore this present matter, first it is to be vnderstand, that in the yeare of our Lord. 1215. vnder pope Innocent the 3. was called a generall coūcell at Laterane, mentioned before. Pag. 253. in the dayes of king Iohn. Iu the which councell among many other thinges, was con∣stituted a certaine law or Canon, beginning Omnis vtrius{que} sexus. &c. the tenour of which canon in English is thus.* 2.130

Be it decreed, that euery faythfull Christian, both man and woman comming to the yeares of discretion, shall confesse hym∣selfe alone of all his sinnes, to the priest of hys own proper parish, once in the yeare at least: and that he shall endeuour by hys owne self to fulfil the penance, whēsoeuer he receiueth the sacrament of Eucharistie, at least at the time of Easter. Vnlesse by the assent of his Minister, vpon some reasonable cause to abstayne for the time. Otherwise dooing, let him both lacke the communion of the Churche being aliue, and Christian buriall when he is dead. Wherefore be it decreed, that this wholesome constitution shalbe published accustomably in Churches, to the end that no man of ignorance or of blindnes make to himselfe a cloke of excuse. And if any shall confesse himselfe to any other priest then of his owne parishe vpon any iust cause, let him aske and obtayne first licence of his owne priest: Other els, the Priest to haue no power to hinde him or to loose him. &c.

In the time of this Innocentius,* 2.131 and of this Laterane councell, was Dominicke, the first author and founder of the preaching Fryers: who laboured to the said Pope In∣nocent, for the confirmation of his order, but did not ob∣teyne, in his life tune.

The next yeare after this Laterane councell, dyed pope Innocent. an. 1216. after whome came Honorius 3. who in the first yeare of his Popedome confirmed the order of the frier Dominicke, and gaue to him and his fryers authori∣ty to preach and to beare confessions, with diuers other priuilegies more. And vnder this Pope whiche gouerned 10. yeares, liued Dominick fiue yeares after y confirmatiō of his order and dyed an. 1221. About which yeare, the order

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of the Franciscane Friers began also to bread,* 2.132 & to spread in the world, through preaching and hearing confessions.

After this Honorius next followed Pope Gregory the 9. about the yeare of our Lord 1228. who for the promoting of the forsayd order of Dominickes, gaue out this Bull, in tenour as followeth.

* 2.133Gregorius bishop seruaunt of Gods seruauntes, to his re∣uerende brethren, Archbishops Bishoppes, and to his welbelo∣ued Children, Abbots, Priors, and to All Prelates of churches, to whom soeuer these presentes shall come, greting, and Apostolical blessing. Because* 2.134 iniquitie hath abounded, & the charity of man hath waxt cold: Behold, the Lord hath raysed vp the order of our weibeloued children the preaching Friers, who not seking things of their owne, but pertayning to Iesus Christ, to the extirping as wel of heresies as to the roting out also of other pernitious pesti∣lenciés: haue dedicate themselues to the preaching of the* 2.135 word of God We therfore minding to aduaunce their sacred purpose. &c. and followeth, commaunding you to see the sayd persons, gently to be receaued among you: And that your flockes committed to your charge do receaue deuoutly the seede of Gods word out of their mouth, and doe confesse their sinnes vnto them, all suche as list, whome wee haue authorised to the same, to heare confessi∣ons, and to enioyne penaunce. &c. Dat. Perusij. an. Pont. nostri. 8.

* 2.136This pope Honorius dyed about the yeare of our Lord 1241. after whom came Celestinus the fourth and sat but 18. daies, then came Innocentius the fourth and sat 11. yeares and 6. monethes. who although he began first to fauour the friers: yet afterward being altered by certayn Diuines of Uniuersities, Prelates of Churches, and Curates: and debarred them of their liberties and priueledges, & gaue out agayne preceptes and excommunications, as well a∣gaynst the Friers, as all other religious persons. And not long after the same he was dispatched.

* 2.137Innocentius being thus remoued out of the way, a∣bout the yeare of our Lord, 1353. Then succeeded Pope A∣lexander the fourth a great mayntainer of the Friers, and sat 7. yeares. He reuoked and repeated the Actes and wri∣tinges of Pope Innocent his predecessour, geuen forth a∣gaynst the Friers: wherwith the Diuines and Students of Paris benig not wel contented, stirred vp foure princi∣pall Doctours: The first and chiefe captayne was Guliel. de sancto Amore,* 2.138 mentioned before. pag. 322. against whom wrote Albertus Magnus, and Thomas Aquine. And at last he was condemned by this foresayd Pope Alexander the 4. in the Extrau. Non sine multa. The second was Simon Ior∣nalensis, the third, Godfridus de Fontibus, the iiii. Henricus de Gandauo. These foure with other their complices, compiled a certaiene booke against the begging order of Friers, both Dominicans, and Franciscās intituled, Depericulis Eccle∣siae, cōreiningxim chapters. wherof the 14. which is the last, with 39. articles agaynst the Friers we haue already trā∣slated and expressed, pag. 317. Beside these. 39. articles, be other vii. articles moreouer to the said booke annexed, vn∣der the name of the students of Paris against the Friers, prouing why the sayd Friers ought not to be admitted in∣to their societie. which vii. articles because they are but short, I thought here better to place, then to omit them.

Certaine articles geuen out by the Studentes of Paris, agaynst the Fryers, why they should not be admitted to theyr societie.

* 3.1FIrst we say, they are not to be admitted to the societie of our schole, but vpon our will and licence. For our com∣pany or fellowship ought not to be coactiue, but volunta∣ry and free.

Secondly, we say they are not to be admitted, for so∣much as we oft proued their community, manifold wayes to be hurtfull and incommodious.

Thirdly, seeing they be of a diuers prosession from vs (for they are called regular, and not schollasticall) we ther∣fore ought not to bee ioyned and associate together in one scholasticall office. For asmuch as the Councell of Spayne doth say,* 3.2 thou shalt not plough with the Oxe, and with the Asse together. which is to say: Men of diuers professions ought not together to be matched in one kinde of calling, or standing, for theyr studies and conditions be disagreeing and disseuered from ours, and cannot frame or couple to∣gether in one communion.

Fourthly we affirme, by the Apostle that they are not to be admitted because they worke dissensions and offēces: For so sayth the Apostle Rom vlt. we desire you brethren, that ye obserue.* 3.3 and take heede of such as make dissentions and offēdicles about the doctrine which you haue learned by the Apostles, and auoyd them. For such serue, not the Lord, but their own belly. Glose Some they flatter some they backbyte, whereby they might feede their belly. That through their sweete and pleasaunt wordes,* 3.4 and by their benedicti∣ons, they may deceaue the hartes of the simple. Glose. That is, with their fine sugered, and trimme couched wordes, they set forth their own traditions, wherewith they beguile the hartes of the simple innocentes.

Fiftly, we say they are not to be admitted. For that we feare least they be in the number of them, which goe about and deuoure mens houses. For they thrust in themselues into euery mans house, searching and sacking the consci∣ences and states of all persons.* 3.5 And whom they finde easie to be seduced, as women: such they doe circumuent, & lead them away from the counsailes of their Prelates, bynding them either in acte or oth: from such we are warned by the Apostle to auoyd.

Sixtly, wee say they are to bee auoyded: because wee feare they are false Prophetes. Whiche being neither By∣shops, ner parish priests,* 3.6 nor yet their Uicares, nor sent by them, yet they preach (not sent) against the minde of the A∣postle, Rom. 10. saying: How shall they preach except they be sent? For els there appeareth in them no such great ver∣tue, for the whiche they ought to be admitted to preach vn∣called. Seing therefore that such are so daungerous to the Church, they ought to be auoyded.

Seuenthly, we say they are not to be admitted, because they be a people so curious in searching & inquiring of o∣other mens doings and spirituall demaynour. And yet be they neyther Apostles,* 3.7 nor yet successours of ye Apostles, as bishops: nor of the number of the 72. Diciples of the Lord: nor their successors, yt is parish Priestes: nor their helpers, nor yet Uicares, wherefore, seing they liue so in no order, by the sentence of the Apostle we are commaunded to a∣uoyd them. 2. Thess. vlt. where he saith: we admonish and denounce vnto you (O brethren) in the name of our Lord Iesus Christ: that is, as the Glose, sayth (we commaund you by the authoritie of Christ) that you withdrawe your selues from euery brother, that walketh inordinately, and not after the tradi∣tion, which you haue receaued of vs. &c. Looke vpon the com∣mon glose of this place, and you shall finde, that such are to be auoyded till time they amend from so doing. &c.

Besides these articles aboue rehearsed,* 3.8 certaine propo∣sitions or conclusions were also propounded in the scholes of Paris the same time, solemnly to be disputed and defen∣ded agaynst the Fryers: which in a briefe some of wordes to collect, were these.

First, that the begging Friers were not in the state of saluation.

Secondly, that they were bound to labour with theyr handes that could, and not to begge.

Thirdly, that they ought not to exercise the office of preaching, or to heare the confessiōs of them that wil come to them, although being licensed thereunto by the Byshop of Rome, or by the Diocesane: for somuch as the same is preiudiciall to the ministers and Priestes of the Parishes.

All these foresayd articles & conclusions,* 3.9 wt the booke set forth by these Paris men: This Pope Alexander the 4. condemned to be abolished and burned, writing his pre∣ceptes to the French K. and also the Vniuersitie of Paris, in the fauour of the Friers: willing and commaunding the sayd Fryers to be restored to all their priueledges and li∣bertyes, in as ample maner as in Pope Gregories tyme before.

Not long after Pope Alexander the 4.* 3.10 followed Cle∣ment the 4. an. 1263. and sate 3. yeares. Who also gaue the priuiledge to the Friers, beginning: Quidam temerè &c. In which priueledge he condemneth them that say, that no mā without licence of his Curate or minister, ought to confesse him to the Friers, or that a subiect ought to aske licence of theyr ministers so to doe, whiche was agaynst the Canon Omnis vtriusque sexus &c. made by the Pope Innocent the 3. before recited.

After this Clement, agayn came Pope Martine the 4. an. 1281. who renued again the Canon. Omnis vtriusque sex∣us; in the behalfe of the Curates against the Friers.

Then Pope Boniface the 8. began to sit, an. 1294, viii. yeares. ix. monethes. Who taking side with the Fryers, gaue to them an other priuiledge, beginning,* 3.11 Super Cathe∣dram. &c. In the whiche priuiledge he licensed the Fryers, that without licence of Uicares of Churches, they shal first present themselues to the Prelates to be admitted: by whō if they be refused the second time, then they vppon speciall authoritie of this Pope, shall be priueledged: without ey∣ther Byshop or Curate, to preach, to bury, and to heare cō∣fessions who soeuer will come to them, reuoking all that was decreed by his predecessours before to the contrary notwithstanding.

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By this Pope Boniface, a certayne Dominick Frier was made Cardinall named Nicholaus de Teruisio, and af∣ter the death of Boniface, was made also Pope. an. 1303. surnamed Pope Benedictus 11. Who seing the constituciō of Boniface his predecessor to gender dissension betweene the Prists and Friers,* 3.12 made an other constitution, begin∣ning: Inter cunctas &c. reuoking the constitution of Boni∣face his predecessour. Upon which constitution of Pope Benedict, Ioannes Monachus, make a Glose, reuoked also his other Glose made vpon the constitution of Boniface before.

Again, after this Benedictus the 11. folowed pope Cle∣ment the 5. an. 1335. and sat 9. yeeres, who in his generall Councell holden at Uienna, reuoked the constitution of Benedictus his predecessor, and renewed agayne the for∣mer decree of Boniface, by a new constitution of his, be∣ginning: Dudum a Bonifacio. 8. &c. whiche constitution moreouer was confirmed afterwarde by Pope Iohn the 22. an. 1316. which Pope also caused Ioannes de Poliaco to recant.

Upon this variable diuersity of the Popes (one dissē∣ting and repugning from an other) rose among the Di∣uines & scholemen in Uniuersities great matter of cōten∣tion, as well in the Uniuersity of Paris, as the Uniuersi∣ty of Oxford about the begging Friers, some holding one way, some an other way. But especially 5. principal opini∣ons to be noted of learned men, who thē disputing against the friers, were condemned for heretickes, and their asser∣tions reproued.

* 3.13The first, was the opinion of thē which defended, that the friers might not by the licence of the Byshop of Rome and of the Prelats, preach in Parishes, and heare confessi∣ons. And of this opinion was Guliel. de Sācto Amore, with his felowes, who as is sayd, were condemned.

The second opiniō was this, that friers, although not by theyr own authority, yet by priuiledge of the Pope and of the Bishop, might preach and heare confessions in Pa∣rishes, but yet not without licence of the Parish Priestes. Of this opinion was Bernardus glosing vpon the canō. Omnis vtriusque sexus, afore mentioned,

The third opinion was, that friers might preach and heare confessions, without licence of the Parish Priestes: but yet the sayd parishners notwithstanding were boūd, by the Canon: Omnis vtriusque sexus: to repeate the same sinnes again, if they had no other, to theyr own proper cu∣rate: and of this opinion were many, as Godfridus de Fon∣tibus: Henricus de Gandauo:* 3.14 Ioannes Monachus Cardin: Ioan∣nes de Poliaco. Which Ioannes de Poliaco, Pope Iohn the 22 caused openly in Paris, to recant and retract.

* 3.15This Ioannes de Poliaco Doctor of diuinity in Paris, being complayned of by ye friers for certaine articles or as∣sertions, was sent for to the Pope: where time and place being to him assigned, he in the audience of the Pope and of Frierly Cardinals & other doctors: was straitly exami∣ned of his articles. To make the story short, he at length submitting himselfe to the authority of the terrible see of Rome: was caused to recant his assertions openly at Pa∣ris. His assertions which he did hold, were these.

¶ The three assertions of Ioannes de Poliaco, which he was caused by the Pope to recant at Paris.

His three assertions.
  • * 3.16Whereof the first was, they which were confessed to friers, although ha∣uing a generall licence to heare con∣fessions: were bounde to confesse a∣gayne their sinnes to their own Pa∣rish Priest, by the constitutiō. Omnis vtriusque sexus. &c.
  • The second was, that the sayd cō∣stitution, Omnis vtriusque sexus, stand∣ing in his force,* 3.17 the Pope coulde not make: but parishners wer boūd once a yere to confesse theyr sinnes to their Priest. For the doing otherwise im∣porteth a contradiction in it selfe.
  • The 3. was, that the Pope coulde not geue geuerall licēce to heare con∣fessiōs so, but y the parishners so con∣fessed were bound to reiterate ye same confession made, vnto his owne Cu∣rate. Which be proued by these places of the Canon law, 25. q. 1. Quae ad per. petuam. Those thinges which be ge∣nerally ordeyned for publique vti∣litye, ought not to be altered by any chaunge, &c. Item, the decrees of the sacrat Canons, none ought to keepe more then the Bishop Apostolicall. &c. Ibidem. Item, to alter or to ordeine any thing agaynst the decrees of the fathers, is not in the authoritye or power, uo not of the Apostolicall sea. Ibidem.

The fourth opinion was,* 3.18 that the Friers by the licēce of the Pope and of the Bishops might lawfully heare cō∣fessions, and the people might be of them confessed and ab∣solued. But yet notwithstanding, it was reason, cōueniēt, honest and profitable, that once in the yeare they should be confessed to theyr curats (although being cōfessed before to the friers) because for the administration of Sacraments,* 3.19 especially at Easter. Of which opinion was Gulielinus de monte Landuno. Henricus de Gandauo also held, not onely to be conuenient, but also that they were bound so to doe.

The fift opinion was, that albeit the Friers might at all times, and at Easter also, heare confessions as the Cu∣rates did: yet it was better and more safe, at the time of Easter to confesse to the curates, thē to the Friers. And of this opiniō was this our Armachanus, of whom we pre∣sently now entreat.

¶And thus haue ye, as in a briefe summe opened vnto you, what was the matter of contention betweene the fri∣ers and the Church men. What Popes made with the fri∣ers: and what Popes made against thē. Moreouer, what learned mē disputed against them in Paris, and other pla∣ces, and what were theyr opinions.

The matter of contention about the Friers, stoode in foure pointes. First preaching without licence of Curats, Second, in hearing cōfessions. Thyrd, in burying. Fourth in begging and taking of the people.

¶ Popes that main∣teined the Friers.
were Honorius.
3
were Gregorius.
9
were Alexande.
4
were Clemens
4
were Boniface.
8
were Clemens.
5
¶ Popes that main∣teiued Curates
were Innocentius.
9
4
were Innocentius.
9
4
were Martinus.
4
were Benedictus.
11
¶ The learned men that disputed agaynst the Friers.
were Guilielmus de S. Amore.
All these were cōdemned by the Popes, or els caused to recant.
were Barnardus super capitulum, Omnis vtriusque sexus,
All these were cōdemned by the Popes, or els caused to recant.
were Godfridus de Fontibus.
All these were cōdemned by the Popes, or els caused to recant.
were Henricus de Gandauo.
All these were cōdemned by the Popes, or els caused to recant.
were Guilielmus de Landuno.
All these were cōdemned by the Popes, or els caused to recant.
were Ioannes Monachus Cardini.
All these were cōdemned by the Popes, or els caused to recant.
were Ioannes de Poliaco.
All these were cōdemned by the Popes, or els caused to recant.
were Armachanus.
All these were cōdemned by the Popes, or els caused to recant.

These considerations and circūstaunces hetherto pre∣mised, for the more opening of this present cause of Arma∣chanus susteined agaynst the idle beggerly sects of friers,* 3.20 in whom the reader may well perceiue Antechrist plainly reigning, and fighting against the Church: Now remay∣neth, that as I haue before declared the trauelles & trou∣bles of diuers godly learned mē in the Church striuing a∣gaynst the sayd friers, continually from the time of Guliel. de Amore, hetherto: So now it remaineth, that for so much as this our Armachanus labouring and in the same cause susteined the like conflict with the same Antechrist: we likewise collect and open his reasons and arguments vt∣tered in the consistorye and in the audience of the Pope himselfe wherwith he maynteyneth the true doctrine and cause of the Church agaynst the pestiferous canker cree∣ping in, by these friers after subtle wayes of hypocrisy, to corrupt the sincere simplicity of Christes holy fayth & per∣fect Testament. The which reasons and argumentes of his, with the whole processe of his doinges: I thought good and expedient for the vtility of the Church, more am∣ply and largely to discourse and prosecute, for that I note in the sects, institutions, and doctrine of these friers, such subtle poyson to lurke: more pernitious & hurtfull to the religion of Christ and soules of Christians, then all men peraduenture do consider.

Thus Armachanus ioyning with the clergy of Eng∣land, disputed and contended with the friers here of Eng∣land

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an. 1358. about a double matter. Wherof the one was concerning confessiō and other exchetes which the friers encroched in parish Churches agaynst the Curates, and publicke pastors of Churches. The other was concerning wilfull beggery and pouerty, which the Friers then tooke vpon them, not vpon any necessity being otherwise strōg inough to worke for their liuing, but onely vpon a wilfull and affected profession. For the which cause the Friers ap∣pealed him vp to the court of Rome. The occasion wherof thus did rise.

¶ It befell, that Armachanus vpon certayne busines comming vp to London, found there certayne Doctours disputing and contending about the begging of Christ our Sauior. Wherupon (he being greatly vrged and requested oft times therūto) at request, made seuen or eight sermōs vnto the people at London, wherein he vttered 9. conclu∣sions. Wherof the first and principal conclusion was, tou∣ching the matter of the friers priuiledges, in hearing con∣fessions. His conclusion was this.

First, that if a doubt or question be moued for hearing cōfessiōs, which of 2. places is rather to be chosē. The pa∣rish church is to be preferred before the church of the friers.

Secondly, being demaunded whether is to be taken (to heare the confession of the parishioners the Parson, or the Curate, or the frier) It is to be sayde, rather the Par∣son or the Curate.

Thirdly, that our Lord Iesus Christ in his humayne conuersatiō was alwayes poore, but not that he loued po∣uerty, or did couet to be poore.

Fourthly, that our Lord Iesus Christ did neuer beg, wilfully professing to be poore.

Fiftly, that our Lord Iesus Christ did neuer teach wil¦fully to beg, or to professe wilfull beggery.

The sixt conclusion was, that Christ our Lord did cō∣trary, that men ought not wilfully or purposely wythout meere necessity to beg.

Seuēthly, that there is neither wisedome nor holines, for any man to take vpon him wilfull beggery, perpetual∣ly to be obserued.

The eight, that it is not agreing to the rule of the Ob∣seruants, or Friers Minorites, to obserue wilful pouerty.

The last conclusion was, touching the Bull of Pope Alexander the 4. whiche condemned the libell of the mai∣sters of Paris: that the same Bull touched none of these 7. last conclusions.

* 3.21Upon these 9. conclusions premised, Armachanus be∣ing appealed, cited, and brought vp to the presence of the Pope: began to proue the same his foresaid conclusions or assertions vnder protestation made, that his intētion was not to affirme any thing contrary to the christian fayth, or to the Catholicke doctrine,* 3.22 or that should be preiudicial or destructiue to ye orders of the begging friers, such as were approued by holy Church, or confirmed by the high By∣shops: But onely his intētiō was, to haue the sayd orders reduced to the purity of their first institution. Concerning which matter, he desired his reasons to be heard, which if they should be foūd weaker then the reasons of the friers, the punishment should be his. If otherwise, that then the friers iustly to be rewarded, for their slaūderous obtrecta∣tion and publique cōtumelies, & iniurious dealinges both priuatly and publickly wrought and sought agaynst him:* 3.23 And so taking for his Theame: Nolite iudicare secundum fa∣ciem, sed iustum iudicium iudicate. &c. That is. Iudge not af∣ter the outward face, but iudge true iudgement. &c. Iohn. 7. he entreth to the probation of his conclusions:* 3.24 First be∣ginning with the former conclusion, that the Parish chur∣che was a place more fit and conuenient, for the confessiōs or burials of the Parishioners to be vsed, then any other exempt Church or place of the Friers. Which he proued by three causes:* 3.25 First for the more surenes or certaynty to the conscience of the Parishioners confessed. Secondly, for the more vtility and profit of him.* 3.26 Thirdly, for the lesse incom∣modity ensuing by confessions taken in Parish churches, then in friers Churches.

* 3.27As touching the first, for the more assurednesse and cer∣teinty, thus he argued vpon the place of Deu. 12. vnto that place, which ye Lord your God shall assigne of all your tri∣bes, to place his name and dwell therin: thether shall you resort, to offer vp your oblations, tithes. &c. And the same place God sayth: See thou offer not thy sacrifice in euery place that liketh thee: but in that place alone which the Lord hath elect in one of the tribes, and thou shalt doe in all thinges as I com∣maund thee. Also vpon the wordes of Leuit. 4. and 5. which be these. Whosoeuer sinneth of ignorance, shal offer to the priest, and he shall pray for him,* 3.28 and he shalbe forgeuen &c. Upon these places thus he argued: that forasmuch as the Sacramēts of the Church are to be frequented and vsed in no other place but onely in that, which by God himselfe peculiarly is assigned and commaunded for the same: And seing that elect place in the law representeth the Parish Churches: neither can it be proued that the Friers Churche is the place prescribed of God, but onely permitted by Byshops of Rome: He concluded therefore, that Parish Churches for confessions and burialles, were more sure and certayne to the conscience of Parishioners, then the exempt places of the Friers.

By an other reason also he confirmed the same, for that the parish Church commonly standeth free frō the Popes interdict, so do not the Churches of the Friers.* 3.29 As which stand not so cleare, but that they are vnder suspition, and doubt of the Popes interdict: by the Decretall. De sepultu∣ris in sexto. cap Animarum periculis. In which Decretall, all such conuentuall Churches and Churchyardes of Friers be interdicted, which do induce any person or persons, ei∣ther by oth or promise made, to chuse their burying places in their churches, as commonly the friers are reported to do. For els what parishner would forsake his owne chur∣che & parish where his auncestors do lye, to be buryed a∣mong the Friers, if the Friers did not induce thē so to do:

Moreouer for the secōd part,* 3.30 concerning the vtility of the place, that he confirmed doublewise. First, for that con∣fessiō made within the parish church, hath a double merit of obedience, both for obeying the commaūdement of God in opening his confessiō ¶ thus he speaketh according to ye blindnes of that time, for that auricular confessiō hath any cōmaundement of God, cannot be proued: & also in obey∣ing the commaundemēt of God in obseruing the place by him appointed, y which second merit of obedience lacketh in ye Friers part.* 3.31 Secondly, he proued to be greater vtility for a parishioner to confesse him in his parish Church, thē with the Friers. Because commonly the number of Chri∣sten people praying, is ten times more in parish churches. Wherby is to be thought, that ech singuler persō may bet∣ter be helped through moe prayers, then in the Oratories of the Friers, &c.

Farther as touching the third part of the first conclusi∣on or Article he proued,* 3.32 that it had fewer incōmodities to resort euery man to his parish Church, then to the friers: for that both great vtilitye, and more certaynety (as hath ben proued) did ensue therof: which two being take away, (as must need, in resorting to the friers Church) thē two speciall commodities should be hindred, & so great incom∣modities therof should follow. And thus much for ye place of the friers.

Now to the second conclusion or Article touching the person of the frier,* 3.33 and of the ordinary Curate. If the que∣stiō be, which of these two is to be preferred in the office of Ecclesiasticall administratiō: the opinion of Armachanus was, that the ordinary Curate was better then the extra∣ordinary frier,* 3.34 and that for the three foresayd respectes, to wit, for certaintie or assuraunce, for vtility, and for incom∣modity to be auoyded.

First that it is more safe and sure for the parishioners to resort to theyr ordinary or parish priest, hee argued by 3. reasons: first because the person of the lawfull ordinary or priestes is expressely of God commaūded, where the persō of the frier is not, and therfore is forbid. Secondly, because the parishner may more trust to his ordinary Curate, as who is more bound & obliged to prouide and to be carefull for him, then any other extraordinary person, Thirdly, be∣cause in the person of the ordinary curate, commonly there is no doubt of any interdict to bind him: whereas contra∣ry in the friers be halfe: there is good matter to doubt, whe¦ther he stand bound vnder the popes cēsure of excōmuni∣cation or not, and that for diuers causes, as by the cap. Reli¦giosi, in Clemētinis de decimis.* 3.35 Where is decreed, that all such religious mē, which hauing no benefices or cure of soule, presume to improperate vnto them glebe land or other ti∣thes due vnto Churches, and not appertayning to them (by any maner of colour or fraudulent circumuention) do incurre the sentence of excommunication,* 3.36 ipso facto. Also by another cap Religiosi, De priuilegijs. in Clement. Where it is sayd, that all such religious men are excommunicated De facto, whosoeuer doe absolue any, agaynst whom the sentence of excommunication hath bene denounced by sta∣tute prouincial, or sinodal: as it is commonly said, that the friers hearing mēs cōfessions are accustomed to do, in loo∣sing them whom the censure of prelates, or their Officials haue bound. Wherof the sayd Armachanus bringeth forth example of his own Dioces: For I (sayd he) in mine own Dioces of Armachan, haue as good as two thousād vnder me, who by the censure of excōmunication euery yere, de∣noūced against wilfull murtherers, common theues, bur∣ners

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of mens houses, & such like malefactors, stand accur∣sed: Of all which number notwithstanding, scarcely 14. there be, which come to me or to any about me for their ab∣solution. And yet all they receiue the Sacramentes as o∣ther do, & all because they be absoyled, or because they faine themselues to be absoyled by none other then by friers: who in so doing, are proued to be vnder the daūger of ex∣communication, both the friers, and also the parishners, if they knowing therof do consent to theyr error.

Also out of the said Clementines, by three other places in one chapter, he proued the friers to be excōmunicate, to with in the chap.* 3.37 Cupientes, De poenis in Clement. In y which chapter: First, all such religious men are excommunicate, which in their Sermons presume to withdraw their hea∣rers from their tithes paying, due vnto churches. Secōd∣ly, in the sayd chapter all such friers are suspended from preaching,* 3.38 and so are excommunicate, which within a cer∣tayne time did not make a conciō to such as come to theyr confessions, in paying their tythes truely and duely to the Church. Thirdly, in the foresayd chapter also, all such reli∣gious persons be bound in excōmunication, which induce men by any maner of meanes, either by vow, othe, or pro∣mise, to chuse theyr burials within their Churches, or not to chaūge the same, if they haue made any such promise be∣fore. In all which three poyntes, he proued the friers to be culpable and excommunicate.

* 3.39Moreouer, for the more surer way for y parishners to resort to their appointed curates, thē to ye friers, he argued thus. For that the parish Priest or Curate being better ac∣quaynted with his owne parishner thē is a straunger, can better iudge of the nature and dispositiō of his disease, and minister to him due Phisick of penaunce for the same, and also wilbe more carefull in curing him.

Thus the first part of the second conclusion or article being proued and argued, Armachanus procedeth farther to proue the second part: that is better for the parishners to leaue the Friers, and to resort to their owne Pastors. Which he proued by eight or nine reasons.

First, for that the ordinary pastor, is properly appoin∣ted of God vnto that ministery: Wheras the Frier, is but onely permitted of man therunto.

Secondly, for that in resorting to the ordinary of the parish, is a double reward of merite, wheras in comming to the Friers there is but one.

Thirdly, because the ordinary is more bounde to his owne flocke, and is to be thought to be more tender and carefull ouer them, then a straunger.

Fourthly, because to resort to the person of his owne ordinary, there is more assuraunce and certainty, (as is a∣boue declared) then to an other.

* 3.40Fiftly, because (as Innocentius, Cap. Si animarum, sayth) the comming to the curate or pastor ordinary, is more easy and light, both in the night and in necessity.

Sixtly, for so much as the parishner must needes come to his Curate at some time, and especially beeing in ne∣cessity: It is expedient and profitable, that his former life before were knowne to him, rather then to the other.

Seuenthly, for that (as the sayd Innocentius affirmeth) it striketh more shame of his sinne to the parishner to be confessed to his curate whom he seeth euery day, then to a frier vnknowne.

Eightly, because it is more profitable especially for thē that liue in Matrimony, that he which heareth the confes∣sion of the one, should heare also the cōfession of the other. So that one hearing the confession of them both as a spiri∣tuall Phisition taking two cures in one body, may better know what spirituall coūsell is to be ministred to the one, after he hath cured the other, &c.

* 3.41These things thus proued before, then Armachanus consequently proceedeth to the third part: Arguing, how the greater detrimentes and inconueniences do ensue by confessions, burials, and other Ecclesiastical functions ex∣ercised by the friers, then by pastors & secular curats, ser∣uing in parishes. About the which matter, the sayd Arma∣chanus learnedly and worthely inferreth a long discourse prouing and inferring how pernicious these orders of fri∣ers are to the whole state of the church: And what mischief commeth by the priuiledges of certain Popes, which haue priuiledged them to intermeddle in the office & function of Ecclesiasticall ministers, to preach, and to take almes, and tithes of the people, and improperations from the church. All which his reasōs & argumēts to prosecute in order as he hath left them in writing, it would make a matter of a large booke. Notwithstanding, because it shall not be vn∣fruitfull both for the time present & the posterity, to know the manifold derimetes and discommodities receiued by these friers, and to know what benefit God hath done for vs in vnburdening the Church of this monstrous gene∣ration:* 3.42 And especially because the booke of Armachanus is rare otherwise to be found, intituted, Defensorum Curato∣rum: I haue briefly therfore contracted out of the same, cer∣taine of his reasons, such as semed most apperteining and most worthy of noting.

And first, alleadging the authority of Innocent the 4. He importeth foure incōueniēces rising by the friers, whi∣be these: Contempt of the people against their ordinaries, decreasing of deuotion, taking away of shame frō the peo∣ple by confessing to the friers, deteining of oblations, such as the people are wont to geue at their confessiō & burials, and which by right belong to the parish churches.

Item, by the sayd priuiledges of the Popes, graunted to the friers,* 3.43 many other great enormities do rise. As first because therby, the true shepheards do not know the faces of their flocke.

Item,* 3.44 by the occasion of these priuiledges, geuen to the Friers, great contention, and sometimes blowes rise be∣twene the friers and secular curates, about tythes, impro∣perations, and other auayles.

Item, by the occasion of the foresayd priuiledges, di∣uers yoūg men as well in vniuersities as in their fathers houses, are allured craftely by the friers their confessors, to enter their orders: from thence afterward, they can not get out though they would, to the great griefe of their pa∣rentes, and no lesse repentaunce to the young men them∣selues. The example wherof, Armachanus in the sayd hys treatise inferreth, of a certayne substantiall English man being with him at his Inne in Rome: who hauing a sonne at the vniuersity of Oxford, which was entised by y friers to enter into their order, could by no meanes after release him out. But whē his father & his mother woulde come vnto him, they could not be suffered to speake with him, but vnder the friers custody. Wheras the Scripture commaundeth plainly,* 3.45 that who so stealeth any man & sel∣leth him (being therof conuicted) shal be put to death. Ex∣od. 21. And for the same cause, the father was compelled to come vp to Rome to seek remedy for his sonne. And thus sayth Armachanus, it may appeare what damage and de∣triments come, by these friers vnto the common people.

And no lesse inconuenience and daunger also by ye sayd friers,* 3.46 riseth to the Clergy: for so much, as lay men seeyng their childrē thus to be stollē frō thē in the vniuersities by ye friers, do refuse therfore to send thē to their studies: Ra∣ther willing to keep them at home to their occupation, or to folow the plough, then so to be circumuēted and defea∣ted of their sonnes at the vniuersity, as by dayly experiēce (sayth he) doth manifestly appeare. For where as in my time (sayth Armachanus) there were in the vniuersity of Oxford 30000.* 3.47 studentes: now are there not to be founde 6000. The occasion of which so great decay, is to be ascri∣bed to no other cause, but to this circumuention onely of the friers aboue mentioned.

Ouer and besides this,* 3.48 an other incōuenience as great or greater, the said Armachanus inferred to proceed by the friers, through the decay of doctrine, and knowledge in all maner faculties and liberall sciences, which thus he decla∣red. For that these begging friers through their priuileges obteined of the Popes, to preach, to heare confessions, and to bury: and through theyr charters of improperatiōs, did grow therby to such great riches and possessions by theyr begging, crauing, catching and intermedling with church matters, that no booke could stirre of any science, either of Diuinity,* 3.49 law, or Phisicke, but they were both able and ready to buy it vp. So that euery couent hauing a great library full stuffed and furnished with all sortes of bookes, and being so many couents within the realme, & in euery couent so many friers increasing dayly more and more: by reason therof, it came to passe, that very few books or none at all remayne for other students.* 3.50 Which by his owne ex∣periēce he thus testifieth, saying: that he himselfe sent forth to the vniuersity foure of his owne Priests or chaplaynes, who sending him word agayne yt they could neither finde the Bible, nor any other good profitable booke of diuinitye meete for theyr studye, therefore were minded to returne home to their country: and one of them, he was sure, was returned by this time agayne.

Furthermore, as he hath proued hetherto, the Friers to be hurtful both to the laity,* 3.51 and to the clergy: so procee∣ding farther, he proueth them to be hurtfull also to them∣selues. And that in 3. poynts, as incurring the vice of dis∣obedience agaynst God, against their owne rule: The vice of auarice: and the vice of pride. The probatiō of all which poyntes, he prosecuted in a long discourse.

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First (sayth he) they are disobedient to the law of God: Thou shalt not couet thy neighbors house,* 3.52 Oxe nor Asse, nor any thing that is his: In that they procure the Popes letters to preach in Churches, and to take burials from churches, with licence annexed withal to receiue the auai∣les which rise of the same, which properly belōgeth to the right of parish priestes.

* 3.53Item, they are disobedient to this rule of the Gospell: So do to other, as thou would haue done to thee.

Itē, they be disobediēt agaynst theyr owne rule, which being foūded vpon straight pouerty and beggery, this li∣cence obteined for thē to require necessary for theyr labors of the people, is repugning agaynst the same foundation.

Item, they be disobedient to the rule of the Scripture, which sayth: let no man take honor vnto him, except he be called, as Aarō, Also saith S. Paul, how shall they preach, vnlesse they be sēt. And how obserue they this rule of obe∣dience, who professing to keepe the perfection of the Gos∣pell, yet contrary to the Gospell, procure to thēselues pri∣uiledges to runne before they be sent▪

Itē, to theyr own rule they are disobediēt: For where theyr chapter sayth, that if any wil take vpō them this or∣der, & will come to our brethren: let our brethren first send them to the prouincials to be examined of the Catholicke fayth and Sacraments of the Church. &c. Cōtrary where∣vnto the friers haue procured a priuiledge, that not onely the prouincials, but other inferiors also may take vnto them indifferently, whom they can catch: so farre without al examination, that almost at this day there is no notable house of friers, wherin is not either a whole, or halfe a co∣uent of lads & boyes vnder 10. yere old, being circūuented, which neither can skill of the Creed nor Sacraments.

* 3.54Agayne, the rule of Frauncise sayth: that his brethren Obseruaunts must obserue not to preach in the Dioces of any bishop, without the consent of the Bishop: And more∣ouer the sayd Frauncise in his testament sayth: that if he had as much wisedome as Salomon, and found poore se∣cular priests in the parishes where the dwel: yet he would not presume to preach without theyr will, and also would feare, loue, & honor them, & all other as his maisters, & so they be Haecille. Against which rule, how the friers do dis∣obey, how litle they reuerence Bishops or secular priests: what priuileges, exemptions, & immunities they procure agaynst them, the world may see and iudge.

Itē, when none may be admitted to preach, or to heare confessions, vnles they be entred into orders: and seing by the commō law of the Church, none must be admitted in∣to holy orders, except he haue sufficient title of liuing and clothing: The friers therefore hauing no such title (being wilfull beggers) do disobey in both respects, that is, both in entring into such orders without conuenient title, and in exercising the office of preaching without such lawfull orders.

Moreouer the foresayd Frauncise in his testament cō∣maundeth thus: I commaund (sayth he) firmely by vertue of obedience, to all and singular my brethren wheresoeuer they be: that none of them presume to obtayne in the court of Rome any letter or writing, either by himselfe or by any other meanes, neither for the Church nor for any other place nor vnder any coulour of preaching, nor yet for the persecuting of their owne bodyes &c. Against which testa∣men of Francise, the Franciscanes in procuring theyr pri∣uiledges from the Bishop of Rome, haue incurred mani∣fest disobediēce, as all the world may see. Neither will this obiectiō serue them, because the Pope hath dispensed with Francise rule. For if the testament of Francise as he sayth came from GOD, (and so should God haue three testa∣ments) how then can the Pope repeale his precept, or dis∣pense with his rule, when by the rule of the law. Par in pa∣rem non habet imperium?

* 3.55Secondly, concerning the vice of auarice, manifestly it may be proued vpon them (sayth Armachanus) for els, se∣ing so many charges belong to the office of a secular parish priest, as to minister the Sacrament at Easter, to visit the sicke with extreme vnction to baptise childrē, to wed, with such other wherein standeth as great deuotion: how then happeneth that these friers making no labor for these, one∣ly procure to thēselues priuiledges to preach in churches, to heare confessions, and to receiue licence to bury frō pa∣rish churches but because there is lucre and gayne in these to be looked for, in the other is none?

Which also may appere by this: for otherwise if it were for mere deuotion onely,* 3.56 that they procure licence to bury from parish churches, and to preach: why then haue they procured with all, licence to take offerings? oblations and legacies for theyr funerals. And for theyr preaching, why haue they annexed also licence to require and take of the people necessaryes for theyr labor, but onely auarice is the cause thereof.

Likewise for hearing of confessiōs: whē all good men haue enough to know theyr owne faults,* 3.57 and nothing lift to heare the faultes of other: It is probably to be supposed by this theyr priuilege of hearing all mens confessiōs, that they would neuer haue bene so desirous of procuring that priuilege, were it not that these friers did fele some sweet∣nes and gayne to hang vpon the same.

Item, where the rule of frier Francise forbiddeth them to company with any womē, to enter into Monasteries, to be Godfathers and Gossips to men and women:* 3.58 how commeth it, that they contrary to theyr rule, enter into the secret chambers of Queenes and other women: and made to know the most secret counsels of theyr doings, but that auarice and commodity haue so blinded their eyes, & styr∣red theyr hartes.

Thirdly,* 3.59 that the friers fall into the vice of pride & am∣bition, the sayd Armachanus proued thus.

To seek or to procure any high place in the Church, is a poynt of pride & ambition. Chrisost. in opere perfecto: Nū∣quam sine ambitione desideratur primatus in Ecclesia.

The friers sek and procure a high place in the church.

Ergo. the friers be proud and ambitious.

The Minor he proueth: To haue the state of preaching and hearing confessions, is in the church a state of honor.

The friers seeke and haue procured the state of prea∣ching and hearing confessions.

Ergo, The friers seeke and procure an high place in the Church. &c.

His third conclusion was,* 3.60 that the Lord Christ in his humane conuersation was alwayes poore, not for that he loued or desired pouerty for it self. &c, Wherin this is to be noted, that Armachanus differed not frō the friers in this that Christ was poore, and that he loued pouerty: but here in stood the difference, in maner of louing, that is whether he loued pouerty for it self, or not. Wherin the foresayd Ar∣machanus vsed foure probations.

First, forsomuch as to be poore, is nothing els but to be miserable: and seing no man coueteth to be in misery for it self: Therfore he concluded, that Christ desired not pouer∣ty for it selfe.

His second reason was deriued out of Aristotle. No∣thing (sayth he) is to de loued for it selfe,* 3.61 but that frō which (all commodities being secluded which folow therupō) is voluntarily sought and desired. But take from pouerty al respect of cōmodities folowing ye same, it would be sought neither of God nor mā, Ergo, he cōcluded, Christ loued not pouerty for it selfe.

Thirdly agayne: No effect of sinne, said he, is to be lo∣ued for it selfe. But pouerty is the effect of sinne. Ergo, po∣uerty was not loued of Christ for it selfe.

Fourth, Item, no priuation of the thing that is good, is to be loued for it selfe. Pouerty is the priuation of the thing that is good, that is of riches (for God hymselfe is principally rich:) Ergo, pouerty for it selfe was not loued of Christ.

The fourth conclusion was, that Christ our Lord and Sauior did neuer begge wilfully.* 3.62 Which he proued by son¦dry reasons.

1. First, for that Christ in so doing should breake the law, which sayth: Thou shalt not couet thy neighbors house, his wife, his seruāt, his maid, his oxe, his asse, or any thing that is his, Exod. 20. In the daunger of which cōmaunde∣ment, he that beggeth voluntaryly must needes incurre.

2. Item, if Christ had begged voluntaryly he should haue committed agaynst an other cōmaundement, which sayth. There shalbe no begger, nor needy person among you &c. Deut. 6.

3. Item, Christ in so doing should haue transgressed the Emperours law, vnder which he would himselfe be sub∣iect (as appeareth by geuing, & bidding tribute to be geuē to Cesar) forasmuch as the same Emperours law sayth. There shall no valiant begger be suffered in the City.

4. Item, if Christ had bene a wilfull begger, he had broke the law of louing his neighbor: whō he had vexed, hauing no need. For who so without need asketh or craueth of his neighbor, doth but vexe him, in such sort as he would not be vexed himselfe. Which Christ would neuer do.

5. Item. if Christ had begged wilfully, he had moued slaū∣der therby to hys owne Gospell, which he with miracles did confirme. For then they that saw his miracle in feeding 5000. in wildernes, would haue thought much with them selues how that miracle had bene wrought, if he in feeding other, either could not, or would not feed himselfe.

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6. Item, if Christ had begged wilfully, then he had done that which himselfe condemneth by Paule: for so we read. 1. Timo. 6. That Paule condemneth them, which esteme piety to be gayne and lucre. Which all they do that vnder the coulour of piety, hunt or seeke for gayne, when other∣wise they need not.

7. Item, if Christ had begged willfully, he had offended in declaring an vntruth, in so doing. For he that knoweth in his mind, that he needeth not in deed that thing whych in word he asketh of other: Declareth in himselfe an vntruth as who in word pretendeth to be otherwise then he is in very deede, which Christ without doubt neuer did nor would euer do,

8. Item, if Christ had begged wilfully, that is, hauing no euenced thereunto: then had he appeared cither to be an hipocrite, seeming to be that he was not, and to lacke whē he did not: or els to be a true begger in very deed, not able to suffice his necessity. For he is a true begger in deed, whi∣che being constrayned by mere necessity, is forced to aske of other that which he is not able to geue to himself. But nei∣ther of these two agreeth in Christ.

* 3.639. Item, if Christ had begged wilfully, then why did Pe∣ter rebuke the mother of S. Clement his disciple, finding her to stād amōg the beggers, whō he thought to be strōg inough to labor with her handes for her liuing: If she in so doing had folowed the example of Christ:

* 3.6410. Item, if Christ had begged wilfully: And if the Friers do tightly define perfectiō of the Gospell by wilful pouer∣ty: thē was Clement S. Peters successor to blame, which labored so much to remoue away beggery and pouerty frō among al them, that were conuerted to the faith of Christ: and is specially for the same commended of the Church:

* 3.6511. Agayne, why did the sayd Clement, writing to Iames Byshop of Ierusalem, commaund so much to obey the do∣ctrine and examples of the apostles: who as he sheweth in that Epistle, had no begger nor needy person amōgst thē, If Christian perfection (by the friers Philosophy) stadeth in wilfull beggery?

12. Item, if Christ the high priest had begged wilfully, thē did holy Church erre wittingly, which ordeined that none without sufficient title of liuing & clothing, should be ad∣mitted to holy orders. And moreouer, when it is seyd in ye canonicall decrees, that the bishop or clerke that beggeth, bringeth shame vpon the whole order of the clergy.

13. Item: if Christ had wilfully begged, then the example of wilful pouerty had perteyned to the perfection of Christi∣an life, which is contrary to the old law: which commaū∣deth the Priestes (which liued then after the perfection of the law) to haue possessions and tithes, to keep them from beggory.

14. Item, if Christ did wilfully begge, then beggery were a poynt of christian perfection. And so the Church of God should erre, in admitting such patrimonies and donatiōs geuen to the Church, and so in taking from the Prelates their perfection.

15. Agayne, what will these friers which put their perfec∣tion in begging, say to Melchisedech: who without beg∣ging or wilfull pouerty, was the high Priest of God, and King of Salem, and prefigured the order and Priesthoode of Christ?

16. And if beggery be such a perfection of the Gospell (as the friers say) how cōmeth it, that the holy Ghost geuen to the Apostles, which should lead them into all trueth: tolde them no word of this beggerly perfection, neither is there any word mentioned therof through the whole Testamēt of God.

17. Moreouer, where the Prophet sayth, I neuer did see the lust man forsaken, nor his seed go begging their bread: How standeth this with the iustice of Christ, which was most perfectly iust, if he should be forsaken, or his seede goe begge their bread? And thē how agreeth this with the ab∣hominable doctrine of friers Franciscan, which put theyr perfection in wilfull begging?

18. Finally, doc wee not read that Christ sent his disciples to preach without scripp or wallet, and bid them salute no man by the way? Meaning that they should begge no∣thing of no man? Did not the same Christ also labor with his handes, vnder Ioseph? S. Paule likewise did he not labour with his handes, rather then he would burden the Church of the Corinthians? And where now is the do∣ctrine of the friers, which putteth state of perfectiō in wil∣full begging.

* 3.66The fift conclusion of Armachanus agaynst the friers was this: that Christ neuer taught any man wilfully to begge, which he proued thus. It is written Actes. 1. Christ began to do and to teach. If Christ therfore, which did ne∣uer wilfully beg himselfe, as hath bene proued, had taught men otherwise to do, then his doing and teaching had not agreed together.

Item, if Christ which neuer begged himselfe wilfully, had taught men this doctrine of wilfull begging contrary to his owne doing: he had geuen suspition of his doctrine, and ministred slaunder of the same; as hath bene proued t the fourth conclusion before.

Moreouer in so reaching, he had taught cōtrary to the Emperors iust law, which xpresly forbiddeth the same.

The sixt conclusion of Armachanus agaynst the Fri∣ers was,* 3.67 that our Lord Iesus Christ teacheth vs, that we should not beg wilfully, which he proueth by seuē or eight reasons.

First where it is written Luke. 14. when thou makest a feast call the poore, weake, lame, and blind: and thou shalt be blessed, for they haue not wherewith to reward thee a∣gayne.

To this also perteineth yt decree of yt apostle. 1. Thes. 3. He that will not worke let him not eat. Furthermore, the same Apostle addeth in the same place: For you haue vs for exāple how we were burdenous to nomā, neither did we eat our bread freely: but with labor and wearines, toiling both day and night, and all because we would not burthē you. &c.

4. Item, where we read in the scripture, the slouthful in ā reprehended, Pro. 6. why slepest thou O sluggard, thy po∣uerty and beggery is comming vpon thee like an armed man. &c. And agayne in the same booke of Prouerbs. The slouthfull man (sayth the scripture) for colde would not go to the plough, therfore he shal beg in sommer, and no man shall geue bun. &c. Also in the sayd booke of Prouerb. last chapter. The diligent labouring woman is commended, whose fingers are exercised about the rocke & spindle. And all these places make agaynst the wilfull begging of stur∣dy Friers.

5. Item,* 3.68 Frier Frances their owne founder in his owne testament sayth: And I haue laboured with mine owne hands, and will labor, and will that all my frierlings shall labor and litle of theyr labor, wherby they may support thē selues in an honest meane. And they that cannot worke, let them learne to worke, not for any couetousnesse to receiue for theyr labor, but for example of good workes, and to a∣uoyd idlenesse. And when the price of theyr labor is not geuen them, let them resort to the Lords table, & aske their almes from dore to dore. &c. Thus much in his Testamēt. And in his rule he sayth: Such brethren to whom ye Lord hath geuen the gift to labor, let them labour faithfully and deuoutly. &c. wherfore it is to be maruelled, how those fri∣ers with their wilfull begging, dare transgresse the rule & obedience of Frier Frauncis their great graundfathers testament.

6. Item, if Christ at any time did beg or did lacke, it was more because he would vse a miracle in his own persō, thē because he would beg wilfully: as when he sent Peter to yt sea to finde a groat in the fishes mouth. which thing yee he thought rather to do, thē to beg the groat of the people, which he might soone haue obteined.

7. Item, by diuers other his examples he seineth to teach the same as where he sayth: The workmā is worthy of his hier. Also the workeman is worthy of his meate. Math. 10. Luke 10. And whē he spake to Zache, that he would turne into his house. And so likewise in Bethany and all other places he euer vsed rather to burden his frends thē to beg of other, vnacquaynted.

8. Item, with playn precept thus he sendeth forth his dis∣ciples, willing them not to go from house to house, Luke. 10. so as Friers vse now to goe. Many other Scriptures there be, which reproue begging: as where it is sayd. The foot of a foole is swift to the house of his neighbor, Eccl. 29. And in an other place: My childe (sayth he) see thou want not is the tune of thy life, for better it is to die then to lack. Eccl. 21.

9. Itē, where Christ counselling the young man, had him go and sel that he had and geue to the poore and folow him if he would be perfect: doth not there cal him to wilful beg¦ging, but calleth him to folow him, which did not beg wil∣fully.

The seuenth conclusion of Armachanus is: that no wise nor true holy man can take vpon him wilfull po∣uerty to be obserued alwayes,* 3.69 which he proueth by foure reasons.

First, that wilfull beggery was reproued both by the doctrine of Christ and of the Apostles, as in the conclusion before hath bene declared.

2. Item, a man in taking vpon hym wilfull beggery, in so doing should lead himselfe into temptation, which were agaynst the Lordes prayer. For as muche as Salomon

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Prouerb. 30. saith:* 3.70 O Lord, beggery and great riches geue me not, but onely sufficiency to liue vpon: least if I haue to much, I be driuen to deny thee, & say: who is the Lord. Agayne, if I haue to litle, I be forced thereby to steale, and to priure the name of my God. Wherfore sayth Eccle. 27. For need many haue offēded. And therfore they that chuse wilfull pouerty, take to them great occasion of temptatiō.

3. Item, they that take wilfull pouerty vpon them when they need not induce themselues voluntaryly to break the commaundemēt of God: Thou shalt not couet thy neigh∣bours house. &c. Agayne, where it is commaunded, there shalbe no begger among you. &c.

4. Item, he that taketh vpon him needles and wilfully to beg, maketh himselfe vnapt to receiue holy orders, hauing (as is sayd) no sufficient title thereunto, according to the lawes of the Church.

* 3.71The 8. conclusiō of this matter: That it is not agreing to the rule of the Friers obseruant, to obserue wilfull beg∣gery. which (saith he) may be proued, for that Frier Fran∣ces, both in his rule and in his Testamēt, being left to his Franciscans, doth plainly preferre labor before begging.

* 3.72The 9. and last conclusion of this matter is. That the bull of pope Alexander the 4. which condemneth the booke of the maisters of Paris, impugneth none of these conclu∣sions premised. For the proofe therof, he thus inferred.

1. First, that Pope Iohn the 24. in his constitutiō, begin∣ning thus:* 3.73 Quia quorundam, affirmeth expresly, how Pope Nicholas the 3. reuoked and called backe the sayd Bull of Pope Alexander the 4. and all other writings of his: tou∣ching all such articles, which in the same foresayd constitu∣tion of this Pope Iohn be cōreined and declared. Wherin also is declared, how strayt the pouerty of the friers ought to be, which they call wilfull pouerty.

2. Item, it is manifest and notorious to all men, how the sayd Pope Nicholas the 3. in his declaratiō sheweth, how the friers both ought to labor with their handes and how moreouer the sayd Friers ought not to preach within the dioces of any bishop, wheresoeuer they be resisted. Which being so, the conclusion appereth, that the bull of Pope A∣lexander the 4. as touching these articles, is voyde and of none effect. Beside the which articles, there is nothing els in the sayd Bull of Alexander (that I remember) which unpugneth any of these conclusions premised.

* 3.74Many things mo(sayd he) I had beside these, both to obiect and to aunswere again to the same: and to confirme more surely and firmely these my reasons and assertions premised. But I haue already to much weried your holy∣nesse, and your reuerend Lordships here present. Where∣fore I conclude and humbly and deuoutly beseech you, ac∣cording to my former petition premised in the beginning of this matter: that you iudge not after the outward face, but iudge ye true iudgement. Iohn. 7. Ex libro Armachani, cui titulus Defensorium Curatorum.

Notes to be obserued in this former Oration of Armachanus.

* 3.75BY this Oratiō of Armachanus the learned Prelate, thus made before Pope Innocent and his Cardinals, diuers and sundrye thinges there be for the vtility of the Church worthy to be ob∣serued. First what troubles and vexations came to the Church of Christ by these Friers. Also what persecution foloweth after by the meanes of them,* 3.76 agaynst so many learned mē & true seruants of Christ. Furthermore, what repugnance and contrariety was a∣mong the Popes, & how they could not agree among themselues about the Friers. Fourthly what pestiferous doctrine, subuerting welneare the testament of Iesus Christ. Fiftly what decay of mi∣nisters in Christes church, as appereth pag. 411. Sixtly, what rob∣bing and circumuenting of mens children, as appeareth, pag. 411. Seuenthly, what decay of vniuersities, as appeareth by Oxforde, pag. 411. Eightly, what damage to learning, and lacke of books to students came by these friers, as appeareth pag. 411. Ninthly, to what pride vnder coulour of feined humility to what riches, vn∣der dissimuled pouerty they grew vnto, here is to be seene. In so much that at length through theyr subtle & most daungerous hi∣pocrisy they crept vp to be Lordes, Archbishops, Cardinals & at last also, Chauncelors of realmes, yea and of most secret counsell with king and queenes, as appeareth pag. 411.

* 3.77All these things wel cōsidered, now remaineth in the church to be marked: that forsomuch as these Friers (with theyr new foūd testament of Frier Fraunces) not beeing contented with the te∣stamēt of God in his sonne Christ, began to spring the same time, when as Satan was prophesied to be let loose, by the order of the Scripture, whether therfore it is to be doubted, that these Friers make vp the body of Antechrist, which is prophesied to come in the Church, or not: so much more to be doubted, because who so lit to trie shall finde, that of all other enemies of Christ, of whom some be manifest, some be priuy, all be together cruel: yet is there no such sort of enemies which more sleightly deceiueth the sim∣ple christian, or more deepely drowneth him in damnation, then doth this doctrine of the Friers.

But of this Oration of Armachanus enough.* 3.78 which Oration what successe it had with the Pope, by story it is not certain. By his own life declared, it appereth, that the Lord so wrought, that his enemies did not triumph ouer him. Notwithstāding, this by story appereth, that he was 7. or 8. yeares in banishment for the same matter, & there died in the same at Auiniō, Of whom a certayne Cardinal hearing of his death openly protested, that the same day, a mighty piller of Christes church was fallen.

After the death of Armachanus,* 3.79 the Friers had contē∣tion likewise with the monkes of Benedictes order about the same yeare, 1360. and so remoued theyr cause both a∣gainst the monkes and agaynst the vniuersity of Oxford, vnto the court of Rome, wherin seyth the author, they lac∣ked an other Richard. Ex Botonero. By this appeareth to be true,* 3.80 which is testified in the first tome of Wald. that lōg debate continued betwene the friers and the vniuersity of Oxford: Against whom first stood Robert Brosted bishop of Lincolne aboue mentioned: Then Seuallus of Yorke. Afterward Ioannes Bachothorpe, and now this Armacha∣nus, of whom here presently we entreate. And after hym agayne Iohn Wickliffe, of whom (Christ willing) we will speake hereafter. Ex Waldeno. Against this foresayd Arma∣chanus wrote diuers Friers, Roger Conaway a Francis∣can, Iohn Heyldeshā Carmelite, Balfridus Hardby frier Augustine. Also frier Engelbert a Dominican, in a booke intituled, Defensorium priuilegiorum, and diuers other. I credibly heare of certayne olde Irish Bibles translated long since into the Irish toung,* 3.81 which if it be true, it is not other like but to be the doing of this Armachanus. And thus much of this learned prelate and Archbishop of Ire∣land, a man worthy for his christian zeale of immortall cō∣mendation.

After the death of this Innocent, next was poped in yt sea of Rome,* 3.82 pope Urbane the fift, who by the fathers side was an englishman.* 3.83 This Urbane had bene a long way∣ter in the court of Rome: and when he saw no promotion would light vpon him, complayning to a certayn frend of his, made to him his mone, saying:* 3.84 That he thought very∣ly, if all the Churches of the world should fall, yet none would fall in his mouth. The which frend after seing him to be Pope, and inthronised in his threefold crowne, com∣meth to him, & putting him in remembrance of his words to him before, sayth: that where his holynesse had moned his fortune to him, that if all the Churches in the world would fall, none would fall vpō his head: Now (sayth he) god hath otherwise so disposed, that all the churches in the world are fallen vpon your head. &c.

This Pope mayntayned and kindled great wars in Italy, sending Egidius his Cardinall and Legate, and after him Arduinus a Burgundian his legate and Abbot with great puissaunce and much mony agaynst sundry ci∣ties in Italy:* 3.85 By whose meanes, the townes and Cittyes which before had broken frō the bishop of Rome were op∣pressed: also Bernabes & Baleaceus princes of Millam, vanquished.* 3.86 By whose example other being sore feared, submitted themselues to the Church of Rome. And thus came vp that wicked church to her great possessiōs, which her patrons would needes father vpon Constantine the godly Emperor.

In the time of this Pope Urbane the 5. and in the se∣cond yeare of his raign, about the beginning of the yere of our Lord. 1364. I finde a certayne Sermon of one Nico∣las Drem, made before the Pope and his Cardinalies on Christmas euen. In the which Sermon, the learned man doth worthely rebuke the prelates and priests of his time, declaring their destruction not to be farre of, by certayne signes taken of their wicked and corrupt life. All the say∣ings of the Prophets spoken agaynst the wicked priestes of the Iewes,* 3.87 he doth aptly apply against the clergy of his time, comparing the Church then present to the spirituall strumpet spoken of in the 16. of the Prophet Ezechiel. And proueth in conclusion the clergy of the church then, to be so much worse then the old Synagoge of the Iewes, by how much it is worse to sell yt church & Sacraments, thē to suf∣fer doues to be solde in the church. with no lesse iugement also and learning he answereth to the old and false obiecti∣on of the papists: who albeit they be neuer so wicked, yet thinke themselues to be the church which the Lord cannot forsake. All which thinges to yt entent they may the better appeare in his owne words, I haue thought here to tran∣slate

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and exhibite the Sermon as it was spoken before the Pope.

¶ A copy of a Sermon made before Pope Vr∣bane. 5. the fourth sonday in Aduent 1364. by Nicholas Orem.

* 4.1IVxta est salus mea, vt veniat, & iustitia. &c. That is: My sauing health is neare at hand to come, and my righteousnes to be re∣uealed. &c. Esay. 56. After the sentence of S. Paule Rom. 2. and in diuers other places, before the Natiuity of Christ: the whole world was deuided into two sorts of men, the Iewes and Gentils. The Iewes who wayted for the opening of the dore of Paradise, by the bloud of the Sauior to come. The Gentiles who yet sitting in darckenesse were to be called to light, and to be iustified by fayth, as is written. Rom. 5.

This saluation perteining both to the Iew and Gentile. God promised before time to the Fathers by the Prophets, to stirre vp the desire thereof in their hartes the more: and to encrease theyr firme hope and fayth in the same. As first in Mich. 6. the voyce of the Lord cryeth: Health and saluation shall be to all men which feare my name. And Esay. 46. I will geue in Sion saluation, and in Ierusalem my glory. &c. with diuers such other places like. And forsomuch as hope in many times which is deferred, doth afflict the soule, and conceiueth wearinesse of long deferring: He there∣fore prophesying of the nearenesse of the commyng thereof say∣eth moreouer. Esay. 14. his time is neare at hande to come. Also Abacuc. 2. He will come and will not tary, with many such other places mo. So then the holy Fathers being in Limbo, looked & hoped that he should bring out them that sate bound, and which in the house of prison sat in darckenesse, as is read Esay. 41. Then the time drew on in which came the fulnesse of the Gentiles, and in which the Lord would declare the riches of this mistery being hidden from the world, and from generations. Col. 1. Wherefore the Lord in this text doth both certifye our fathers of the com∣ming of our Sauior,* 4.2 and doth comfort them touching the neare∣nesse thereof, and also teacheth the iustification of the Gentils by fayth approching now neare at hand, according to the words of my text, Iuxta est salus mea. &c. Which words were fulfilled thē, what time the Lord did manifest his saluation, and did reueale his righteousnes in the sight of all the Gentiles. And is deuided in 3. partes. Of which the first speaketh of the nearenesse of his com∣ming,* 4.3 where is sayd, Iuxta est salus. &c. The second concerneth the mistery of the Aduent of Christ and his incarnation,* 4.4 where he sayth: Vt veniat. &c. Thirdly is considered the seuerity of God,* 4.5 his terrible reuenging iudgement to be reuealed, where he sayth: Vt reueletur. &c. which is to be expounded of his primitiue iustice: whereof speaketh Amos the 5.* 4.6 saying: And iudgement shall be re∣uealed like a sloud, and righteousnesse like a strong stream. Wher∣fore for our contēplation let vs receiue with ioy the solemnities of his holy vigile, the word I say of God the father, that is, Christ. To whom it is sayd Esay. 49. I haue geuen thee to be a light to the Gentiles, and to be my saluation, through the ends of the world. Agayne Esay. 46. My saluation shall not slacke. &c.

As touching the nearenes thereof, it is in these dayes opened to vs by the gospell, where we read in S. Math. When the virgine Mary was dispoused vnto Ioseph before they did come together: she was found with childe by the holy Ghost. By this it was eui∣dent to vnderstand, that our sauior ought shortly to proceed out of the chaste wombe of the virgin, according as the Prophet dyd foretell, saying: Behold a virgine shall conceiue and bring forth a sonne. &c. For like as the grape when it waxeth great and full, is neare to the making of wine, and the floure when it shooteth a∣broad, it hasteth to the fruit: So the saluation of the world in the swelling and growing of the virgins wombe, began to draw nigh to mankinde. For then appeared the grace and bengnity of our Sauior, when his mother was foūd to haue in her wombe by the holy Ghost as is declared in that as followeth by the Angell say∣ing: for that which is borne of her, is of the holy Ghost.

Touching the 2. part of that which is sayd, vt veniat: this may be applyed to the contemplation of the mistery of Christes com∣ming in the flesh.* 4.7 Wherof speaketh Aggeus the Prophet 2. He shal come, who is desired and looked for of all nations. &c. Albeit the same also may be applied to the second Aduent, spoken of the 3. of Esay. The Lord shall come to iudgemēt &c. In memoriall wher∣of, the 4. sonday was dedicate, in the olde time of the fathers. And of this day of iudgement is writtē in the Prophet Sophon. cap. 1. The day of the Lord is neare:* 4.8 great & mighty it is approching at hande & wondrous shoort. &c. And albeit not in it selfe, yet it may be expoūded in tribulatiōs that go before, as preambles vnto the same: as Greg. saith: The last tribulation is preuēted with ma∣ny & sundry tribulations going before, although the end of al be not yet.

Wherfore now cōming to the 3. part of my sermō or the am,* 4.9 let vs see of those tribulations that go before the last comming of Christ, if there be any such tribulation approching nigh at hand, wherof this last part of my theame may be verified, where is said: vt reueletur, that my righteousnes shalbe reuealed to wit the righ¦teousnes primitiue, that righteousnesse may be brought, and the Prophesy of Daniel fulfilled Dan. 9. Concerning which matter. 4. thinges here come in order to be declared.

First concerning the reuealing of tribulation,* 4.10 according to that part of my theame. Vt reueletur. &c.

Secondly,* 4.11 concerning the nearenes of the tribulatiō cōming according to the part of my theame. Quia iuxta est. &c.

Thirdly,* 4.12 of the false opinions of some, vpon this part of my theame. Vt veniat &c.

Fourthly,* 4.13 what meanes and consultation we ought to take. Vt iuxta est salus.

As for the first,* 4.14 it is so notorious and so commō in the scrip∣tures that the church should suffer and abide tribulation, that I need not here to stand in alleadging any thing touching either the causes to be weid, or the terme to be coniectured thereof. As concerning the which causes,* 4.15 I will geue 2. rules to be noted be∣fore, for the better opening of that to follow. The first rule is, that by the 2. kingdomes of the nation of Hebrues, which were in the olde time, to wit, by the kingdome of Israel, whose head was Sa∣maria, is signified in the prophets the erronious sinagoge: And by the second kingdome of Iuda, of whose stock came Christ, whose head metropolitane was Ierusalem, is signified the true Church.* 4.16 And this rule is not mine, but is an authentike glose of S. Ierome, and also is the rule of Origene in the last Homely vpon the olde testament, and is approued by the church.

The second rule is,* 4.17 that by the brodell house and fornication mentioned in the Prophets: is signified simony, and abused dispē∣sations, and promotions of persons vnworthy, for lukers sake, or els for any other partiall fauour, whiche by vnlawfull wayes, by al lawes of the world to come to office and honor. Merx dici∣tur namque a merendo, that is, for gaine or price is deriued of gai∣ning: For the which gayne or price, that is solde which by nature ought not to be solde. Therefore, to geue any thing for respect of gayne or hier, which ought to bee geuen freely for vertues sake, is a kinde of spirituall corruption & as a man would say,* 4.18 an who∣rish thing, wherof the prophet Esay, complayneth speaking of Ie∣rusalem, and saying: The Citty which once was faythfull and full of iudgement,* 4.19 how is it now become an whorish city? And in like maner Osee also the prophet. chap. 9. Ierusalem, thou hast forni∣cated and gone an whoring frō thy God. Thou hast loued like an harlot, to get gayne in euery barne of corne. And in many other places of Scripture, where fornication can not be otherwise ex∣pounded.

These two rules thus premised, now let vs marke the Scrip∣tures, and according to the same iudge of the whole state of the Church, both that is past, and that is to come: first intreating of the causes of tribulation to come: secōdly of the vicinity of time of the sayd tribulation to come.

And first concerning the state of the Church,* 4.20 & of causes of tribulation. Thus sayth the Lord in the prophet Ezechiel. 16. cap. speaking to the Church vnder the name of Ierusalem. In the day of thy byrth I came by thee, and saw thee troden downe in thine owne bloud.* 4.21 &c. Here he speaketh of the time of the martyrdome of the Church. Then it followeth: After this thou wast clensed frō thy bloud, that wast growne vp, & waxen great: thē washed I thee with water, I purged thy bloud from thee (speaking of ceasing of persecution) I annoynted thee with oyle,* 4.22 I gaue thee chaunge of rayments, I girded thee with white silke, I decked thee with cost∣ly apparel, I put ringes vpon thy fingers, a chayn about thy neck, Spangs vpon thy forehead, and Earinges vpon thine eares. Thus wast thou deckt with siluer & gold, & a beautifull crowne set vp∣on thine head. Meruelous goodly wast thou & beautifull, euen a very queen wast thou: For thou wast excellēt in my beuty, which I put vpon thee, sayth the Lord God. &c. This prophecy or rather history speaketh of and declareth,* 4.23 the prosperity of the church.

And now heare the corruptiō and transgression of the chur∣che, for so it followeth: But thou hast put confidence in thine own beauty, and playd the harlot, when thou haddest gotten thee a name. Thou hast committed whoredome with all that went by thee, and hast fulfilled their desires: Yea thou hast taken thy gar∣ments of diuers coulors and decked thine altars therwith, wher∣vpon thou mightest fulfill thy whoredome of such a fashion as ne∣uer was done, nor shall be. Which whoredome can in no wise be expounded for carnall, but spirituall whoredome. And therfore, see how liuely he hath paynted out the corruption and falling of the Church.

And therefore followeth now the correction and punishmēt of the Church.* 4.24 It followeth: Beholde, I stretch out my hand ouer thee, and will diminish thy store of foode, and deliuer thee ouer into the willes of the Philistines, and of such as hate thee: And they shall breake downe thy stues, and destroy thy brodell hou∣ses (that is, the place wherein thou didst exercise this wicked¦nesse) they shall strippe thee out of thy clothes: All thy fayre and beautifull iuels shall they take from thee, and so let thee sit naked and bare.* 4.25 &c.

Here is playnely to be seene what shall happen to the church

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and followeth more in the sayd chapter. Thine eldest sister is Sa∣maria, she and her daughters vpon thy left hand: But the yongest sister that dwelleth on thy right hand is Sodoma with her daugh∣ters, whose sinnes were these: pride, fulnesse of meate, aboundāce and idlenesse,* 4.26 neither retched they theyr hand to the poore. And yet neither Sodoma thy sister with her daughters,* 4.27 hath done so e∣uill as thou and thy daughters: Neither hath Sumaria (that is the Sinagoge) done half of thy sinnes, yea thou hast exceeded them in wickednesse.* 4.28 Take therefore and beare thine owne confusion. &c. Agayne in the 23. chapter of Ezechiel. After the Prophet had described at large the wickednesse, corruption, and punishment of the Sinagoge, turning to the Church, sayth: And when her si∣ster saw this,* 4.29 the raged and was madde with lust, loue of riches, and folowing voluptuousnes. Her fornication and whoredome she committed with Princes and great Lordes, clothed with all maner of gorgeous apparell:* 4.30 so that her puppes were brused, and her brestes were marred. And then speaking of her punishment, sayth: Then my hart forsooke her, like as my hart was gone from her sister also. And moreouer repeating againe the cause ther∣of, addeth: Thy wickednesse and thy fornications hath wrought thee all this. &c.

The like we finde also in Esay, Ieremy, Ezechiel and in all the other Prophetes, who prophesying all together in one meaning: and almost in one maner of wordes:* 4.31 Do conclude with a full a∣greement and prophecye to come, that the Church shall fall, and then bee punished for her great excesses, and to bee vtterly spoi∣led except she repent of all her abhominations. Whereof speaketh Oseas chap. 2. Let her put away her whoredome out of her sight; and her aduoutry from her brestes, least I strip her naked and set her euen as she came naked into the world (that is in her primi∣tiue pouerty) So if she do not it,* 4.32 it shal folow of her as in the pro∣phet Nahum, chap. 3. For the multitude of the fornication of the fayre and beautifull harlotte, which is a maister of witchcraft, yea and selleth the people through her whoredome, and the nati∣ons through her witchcraft. And followeth vpon the same: Be∣hold I will vpon thee sayth the Lord of hostes, and will pull thy clothes ouer thy head, that thy nakednes shall appeare among the heathen, and thy shame among the kingdomes. &c.

* 4.33Wherefore by these it is to be vnderstand, that vpon this Church the primitiue iustice of God is to be reuealed hereafter. And thus much of the first of the foure members aboue fore touched.

* 4.34Now to the second member of my theame, Iuxta est: concer∣ning the nearenesse of time. Although it is not for vs to knowe, the momēts and articles of time: yet by certaine notes and signes peraduenture it may be collected and gathered, that whiche I haue here to say. For the tractation whereof, first I grounde my selfe vpon the saying of the Apostle Paule. 2. Thessal. 2. where he writeth: That vnlesse there come a defection first. &c. By the whi∣che defection. Ierome vltima quaest. ad inquisitiones Ianuarij, gathereth and expoundeth allegoricallye,* 4.35 the desolation of the monarchy of Rome: Betweene the which desolation, and the persecution of the Church by Antechrist, he putteth no meane space. And now what is the state of that common wealth, if it be compared to the maiesty of that it hath bene, iudge your selues. An other glose there is that sayth, how by that defection is ment: that from the Church of Rome shall come a departing of some o∣ther Churches.

* 4.36The second note and marke is this, when the Church shalbe worse in maners then was the Sinagoge: as appeareth by the or∣dinary glose vpon the 3. of Ieremy where it is written. The back∣slider Israell,* 4.37 may seeme iust and righteous in comparison of sin∣full Iuda. That is, the Sinagoge in comparison of the Churche of God Whereof writeth Origenes saying: Thinke that to be spokē of vs what the Lord sayth in Ezech. 16. Thou hast exceeded thy sister in thine iniquities. Wherefore now (to compare the one with the other) First ye know how Christ rebuked the Phariseis, who as Ierome witnesseth were then the Clergye of the Iewes: of couetousnesse, for that they suffered doues to be solde in the temple of God. Secondly, for that they did honor God with their lips and not with theyr mouth, & because they sayd, but dyd not. Thirdly, he rebuked them, for that they were hypocrites. To the first then let vs see, whether it be worse to sell both Church & Sa∣cramentes, then to suffer doues to be solde in the Temple or not. The second, where as the phariseis were rebuked for honouring to God with their lips, and not with hart: there be some, which neither honor God with hart, nor yet with lips: And which ney∣ther do well, nor yet say well, neither do they preach any word at all, but be domb dogs not able to barke, impudent and shameles dogs that neuer haue enough, such pastors as haue no vnderstan∣ding declining & straying all in their owne way, euery one geuē to couetousnes from the highest to the lowest. And thirdly, as for hipocrisy there be also some, whose intollerable pride & malice is so manifest and notorious, kindled vp like a fire; that no cloake or shadow of hypocrisy can couer it, but are so past all shame, that it may be well verified of them which the Prophet speaketh. Thou hast gottē thee the face of an Harlot, thou wouldest not blush &c.

The 3. signe and token of tribulation approching neare to the Church,* 4.38 may well be taken of the to much vnequall proportion seene this day in the church. Where one is hungry and statueth, another is dronke. By reason of which so great inequality, it can∣not be that the state of the Church as it is now, can long endure. For like as in good harmony to make the musick perfect, is requi∣red a moderate and proportion at equality of voyces,* 4.39 which if it do much exceed it taketh away all the sweet melody: So accor∣ding to the sentence of the Philosopher, by to much immoderate inequality or dispariety of citizens, the cōmon wealth falleth to ruine. Cōtrary, where mediocrity, that is, where a mean inequa∣lity with some proportion is kept; that pollicy standeth firme & more sure to continue. Now among al the politicke regiments of the gentlle, I thinke none more is to be found in histories, wherin is to be seene so great and exceeding oddes, then in the pollicye of Priestes: Of whom some be so high, that they exceed all Prin∣ces of the earth, some agayne be so base, that they are vnder all rascals, so that such a pollicy or common wealth, may well be cal∣led Oligarchia.* 4.40

This may we playnely see and learne in the body of man, to the which Plutarchus (writing to Thracinius) doth semblablye compare the common wealth In the which body, if the sustināce receiued should all runne to one member, so that that member should be to much exceedingly pampered, and all the other parts to much pined, that body could nor long continue. So in the bo∣dy of the wealth ecclesiastical, if some who be the heads be so en∣ormely ouergrown in riches and dignity, that the weaker mem∣bers of the body be scant able to beare them vp, there is a great token of dissolution and ruine shortly. Wherupon commeth well in place the saying of the Prophet Esay.* 4.41 Euery head is sicke, eue∣ry hart is full of sorrow, of the which heads it is also spoken in the Prophet Amos.* 4.42 chap. 6. Wo be to the secure and proud wealthye in Sion, and to such as thinke themselues so sure vpon the moūt of Samaria, taking themselues as heads and rulers ouer other. &c. And moreouer in the sayd prophet Esay it followeth: Frō the top of the head to the sole of the foot, there is no whole part in all the body, to witte: In the inferiours, because they are not able to liue for pouerty: in the superiours, because for theyr excessiue riches, they are left from doing good. And followeth in the same place: But all are woundes and botches and strypes, beholde here the daunger comming, the woundes of discorde and deuision, the botch or sore of rancor and enuy, the swelling stripe of rebellion and mischiefe.

The 4. signe is the pride of Prelates.* 4.43 Some there haue bene which fondly haue disputed of the pouerty of Christ, and haue in∣ueyed agaynst the Prelates, because they liue not in pouertye of the saynts. But this phantasy cōmeth of the ignoraunce of mor∣rall Philosophy and diuinity,* 4.44 and of the defect of naturall pru∣dence: for that in all nations, and by common lawes, priests haue had and ought to haue wherewith to sustayne themselues more honestly then the vulgare sort, and Prelates more honestly then the subiectes. But yet hereby is not permitted to them their great horses, theyr troupes of horsemen, their superfluous pompe of theyr wayting men and great famylyes, whyche scarcely can bee maynteyned without pride, neyther can be susteyned with safe iustice, and many not without fighting and iniuries inconueniēt: not much vnlike to that as Iustine the historician writeth of the Carthaginenses. The family (sayth he) of so great Emperours was vntolerable to such a free Citty. In semblable wise, this great pride in the Church of God (especially in these dayes) doth moue not so few to due reuerence, as many to indignation: and yet mo to those thinges aforesayde, which thinke no lesse but to doe sa∣crifice to God if they may robbe and spoile certayne fatte priests and parsons namely such as neither haue nobility of bloud, and lesse learning to beare themselues vpon but are lyers, seruile and fraudulent, to whome the Lorde speaketh by his Prophet Amos fourth.* 4.45 Heare you fatted kine of Samaria, ye that doe poore men wrong, and oppresse the needye, the daye shall come vpon you. &c.

The fift signe is the tyranny of the Prelates and Presidentes,* 4.46 which as it is a violent thing, so it cannot be long lasting. For as Salomon sayth, Sap. 16.* 4.47 For it was requisite that (without any ex∣cuse) destruction shoulde come vpon those whiche exercised ty∣ranny. The property of a tyraunt is to seeke the commodity not of his subiectes,* 4.48 but onely his will and profite. Such were the Pastours that fedde not the Lordes flocke, but fed themselues: of whom and to whom speaketh the Prophet Ezech. 34. Woe be vn∣to those Pastours of Israel that feede themselues. Shoulde not the shepheardes feede the flockes? With many other threatninges a∣gaynst them in the sayd chapter. Wo be vnto them which reioyce at the transgressions of such whom it lieth in theyr power to cō∣demne, neither do they seeke what he is able to pay, to whom cri∣eth Micheas the Prophet 3. chap. Ye hate the good and loue the e∣uill,* 4.49 ye pluck of mens skinnes and the flesh, from the bones: ye eat the flesh of my people, and slay of their skin: ye break their bones,

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ye chop them in peeces as it were into a Caudron, and as flesh into the pot.* 4.50 &c. And therefore the foresayd Ezechiel pronoun∣ceth: Behold I will my selfe vpon the shepheardes, and require my sheepe from theyr handes, and make them cease from feeding my sheep, yea the shepheards shall feed themselues no more, for I will deliuer my sheep out of theyr mouthes, so that they shall not de∣uour them any more.

* 4.51The sixt signe is in promoting of the vnworthy, and of neg∣lecting them that be worthy. This as Aristotle sayth, is a greate cause many times of the dissolution of common weales. And of∣ten times it so happeneth in the wars of princes, that the contēpt and small regarding of the valiant, and the exalting of others that be lesse worthy, in gendereth diuers kindes & kindlinges of sedi∣tion. For by the reasō partly of the same, partly of the other cau∣ses aboue recited: We haue read not only in books, but haue sene with our eies, diuers florishing Cities welneare subuerted. Wher as good men be not made of, but are vexed with sorrow & griefe by the euil: the contentiō at length brasteth out vpon the prince, as Haymo reciteth out of Origen.* 4.52 This hath alwayes bene the per uers incredulitye of mans harde heart, that not onely in hea∣ring, but also in seing: yet will they not beleue that other haue perished, vnlesse they also perish themselues.

The seuēth signe is the tribulation of outward policy & com∣motions of the people,* 4.53 which in a great part is now happened already. And therefore forasmuch as Seneca sayth: Men do com∣playne commonly that euils onely come so fast: It is to be feared least also the ecclesiastical policy be afflicted not onely outward∣ly but also in it selfe.* 4.54 And so be fulfilled in vs, that in Ieremy is prophesied cap. 4. Murther is cryed vpon murther, and the whole land shall perish and sodenly my tabernacles were destroyed, and my tentes very quickly. And Ezec. 7.* 4.55 Wherfore I will bring cru∣ell tyraunts from among the heathen, to take theyr houses in pos∣session, I will make the pompe of the proud, to cease, and their sā∣ctuaryes shall be taken. One mischiefe and sorow shall follow a∣nother, and one rumor shall come after an other, then shall they seek visions in vayne at theyr prophets, the law shall be gone frō theyr Priests, and wisedome from their Elders &.

* 4.56The eight signe is the refusing of correction, neither will they heare theyr faultes tolde them, so that it is hapned to the princes and rulers of the Church,* 4.57 as it is written in the prophet Zach. ca. 7. They stopped their eares that they would not heare: yea they made their hartes as an Adamant stone, least they shoulde heare the law and words which the Lord of hostes sent in his holy spi∣rite by the Prophetes aforetime. Also Esay witnessing after the same effect. cap. 30. sayth: For it is an obstinate people, lying chil∣dren and vnfaythfull, children that will not heare the law of the Lord: which say to the Prophetes, meddle with nothing, and tell vs nothing that is true and right, but speake frendly wordes to vs. &c. All this shall be verified when the Prelates begin to hate thē that tell them trueth,* 4.58 and haue knowledge, like vnto such of whō Amos speaketh, chapter. 5. They beare him euil wil that reproueth them openly and who so telleth them the playne trueth, they ab∣horre him And therefore sayth the Lord to the Church of Ierusa∣lem.* 4.59 Ose 4. Seing thou hast refused vnderstanding, I haue refused thee also, that thou shalt no more be my priest. And for so muche as thou hast forgotten the law of thy God, I will also forget thy children, and chaunge theyr honor into shame. And so shall it be like priest, like people &c. And many other sayinges there be in the prophets, speaking of the deiecting and casting downe of the priestly honor.

Besides these foresayde signes and tokens hitherto recited, there be also diuers other:* 4.60 As the backsliding from righteousnes, the lacke of discreete and learned Priestes, promoting of childrē into the Church with such other like. But these being alreadye well noted and marked, you may easely iudge and vnderstand, whether these times now present of ours be safe and cleare from tribulation to be looked for, and whether the word of the Lord be true according to my theame. Iuxta est iustitia mea vt reueletur, my righteousnes is neare at hande to bee reuealed. &c. And thus muche of the second part.

* 4.61Now to the third part or member of my subdeuision, which is concerning the false and perilous opinions of some, vpon thys word of my theame vt veniat &c. which opinions principally be 4. repugning all agaynst the truth of the canonicall Scripture.

* 4.62The first opinion is of such men, who hauing to much confi∣fidence in thēselues, do think and perswade with themselues, that the Prelates be the Church, which the Lord will alwayes keepe and neuer forsake as he hath promised in the persons of the Apo∣stles. Mathew. 28. saying: And I will be with you to the end of the world. &c But this is to be vnderstanced of fayth, whereof Christ speaketh Luke.* 4.63 21. I haue prayd for thee, that thy fayth shall not fayle. Whereof we read Ecclesiast. 40. fayth shall stand for euer. &c. And albeit Charity waxe neuer so colde, yet fayth notwith∣standing, shall remayne in few, and in all distresses of the world: of the which distresses, our Sauiour doth prophecy in many pla∣ces to come And least peraduenture some shoulde thinke them∣selues to be safe from tribulation because they be of the church, this opinion the Lord himselfe doth contrary in Ieremy the 7.* 4.64 Trust not (sayth he) in false lying wordes, saying: the temple of the Lord, the temple of the Lord, and a litle after, but you trust in wordes and lying counselles which deceiue you and doe you no good.

The second opinion is of them,* 4.65 which deferre tyme, for thys they well graunt, that the Church shall abide trouble, but not so shortly: thinking thus with thēselues, that these causes & tokens afore recited, haue bene before at other times as well in the chur∣che. For both by Gregory and Bernard holy doctors, in time past the Prelates haue bene in like fort reprehended, both for theyr bribinges, for theyr Pompe and pride, for the promoting of per∣sons and children vnfitte vnto ecclesiasticall functions and o∣ther vyces moe, which haue reigned before this in the Church of God more then now, and yet by God his grace, the Churche hath prospered and stand. Doe ye not see, that if an house haue stand and continued ruinous a long season, it is neuer more neare the fall thereby, but rather to be trusted the better? More∣ouer, many times it commeth so to passe in Realmes and King∣domes, that the posterity is punished for the sinnes of the prede∣cessors. Whereof speaketh the booke of Lamentations the 5. cha∣pter. Our fathers haue sinned, and are now gone, and we must beare their wickednesse.* 4.66 &c. Agaynst this cogitation or opinion well doth the Lord aunswere by the Prophet Ezechiel chapter 12 saying: Beholde thou sonne of man the house of Israel sayeth in this maner.* 4.67 Tush as for the vision that he hath seene, it will bee many a day or it come to passe: It is farre of yet, the thing that he prophecieth. Therefore say vnto them, thus sayth the Lord God: The wordes that I haue spoken shall be deferred no longer, looke what I haue sayd, shall come to passe sayth the Lord. &c. We haue seene in our dayes thinges to happen, which seemed before incredible. And the like hath bene seene in other times al∣so: as we read written in the booke of Lamentations chapter. 4. The kinges of the earth nor all the inhabitaunce of the worlde would not haue beleeued,* 4.68 that the enemy and aduersary shoulde haue come in at the gates of the Citty, for the sinnes of her prie∣stes, and for the wickenesse of her Elders that haue shedde Inno∣centes bloud within her. &c. by Hierusalem, as is sayd, is ment thē Church.

The third opinion or error is very perilous and peruerse, of all such as say,* 4.69 veniat, let come that will come: Let vs conforme out selues to this world, and take our time with those Tempori∣fers which say in the booke of wisedome. Sap. 2. Come let vs en∣ioy our goodes and pleasures that be present,* 4.70 and let vs vse the creature as in youth quickly. &c. Such as these be, are in daunge∣rous case, and be greatly preiudicial to good men in the Church: And if the heades and rulers of the Church were so vile to haue any such detestable cogitation in them, there were no place in hell to deepe for them. This Church founded by the Apostles in Christ, consecrated with the bloud of so many Martyrs, enlarged and increased with the vertues and merites of so many Sayntes, and indued so richly with the deuosion of so many secular prin∣ces, and so long prospered hetherto: If it now should come into the hands of such persons, it should fall in great daunger of ruine, and they for theyr negligence and wickednes well deserued of God to be cursed, yea here also in this present world to incurre temporall tribulation and destruction, which they feare more: by the sentence of the Lord saying to them in the booke of Prouer∣bes cap. 1.* 4.71 All my counsels ye haue despised, and set my correctiō at nought. Therefore shall I also laugh in your destruction, when tribulation and anguish shall fall vpon you.

Fourthly, an other opinion or errour is of such as being vn∣faythfull,* 4.72 beleue not any such thing to come. And this errour se∣meth to haue no remedy, but that as other thinges & other king∣domes haue theyr endes and limittes set vnto them, which they cannot ouerpasse: 80 it must needes be, that such a domination & gouernment of the Church haue an end, by reason of the deme∣rites and obstinacyes of the gouernors prouoking and requiring the same: like as we reade in the Prophet Ieremy cap. 8.* 4.73 There is no man that taketh repentaunce for his sinne, that will so much as say, wherefore haue I done this? But euery man runneth forth still like a wilde horse in a battell And the Prophet Ieremy in the 13.* 4.74 chapter of his prophecy: Like as the man of Inde may chaunge his skinne, and the Cat of mountayne her spottes, so may ye that be exercised in euill, doe good. Whereunto also accordeth that which is written of the same Prophet. chap. 17. speaking of Iuda signifying the Church:* 4.75 The sinne of Iuda (sayth he) is written in the table of your hartes, and grauen so vpō the edges of your al∣tars with a penne of Iron, and with an Adamant claw, which is as much to say, as indelible, or which cannot be raced out: as also Ezechiell speaking of the punishment,* 4.76 chapter 21. sayth: I the Lord haue drawne out my sword out of the sheath, and cannot be reuoked. Notwithstanding, all these signifye no impossibi∣lity, but difficulty, because that wicked men are hardly conuer∣ted: for otherwise the Scripture importeth no such inflexibilitye

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with God, but if conuersion come, he will forgeue. So we read in the Prophet Ionas cap. 3.* 4.77 Who can tell? God may turne and re∣pent, and cease from his fierce wrath that we perish not. And to the like effect sayth the same Lord in Ieremy. cap 26 Looke thou keepe not one word backe,* 4.78 if peraduenture they will harken and turne euery man from his wicked way, that I also may repent of of the plague which I haue determined to bring vpon them, be∣cause of their wicked inuentiōs. &c. For the further proofe wher∣of Niniuy we see conuerted, and remayned vndestroyd. &c. Like∣wise, the Lorde also had reuealed destruction vnto Constanti∣nople by sundry signes and tokens, as Augustine in a certayne Sermon doth declare. And thus for the third part or member of my deuision.

* 4.79Fourthly and lastly remayneth to declare, some wholesome concluding now vpon the causes preceding: That is, if by these causes and signes (heretofore declared) tribulation be prepared to fall vpon the Church, then let vs humble our mindes mildely and wisely. And if we so returne with hart and in deed vnto God, verely he shall rescue and helpe after an inestimable wise: and will surcease from scourging vs, as he promiseth by his Prophet Ieremy. 18.* 4.80 If that people agaynst whom I haue thus deuised, cō∣uert from their wickednesse, immediately I will repent of the plague that I deuised to bring vpon them: speaking here after the maner of men: &c. Now therefore, for so much as tribulation and affliction is so neare comming toward vs, yea lyeth vpon vs al∣readye, let vs be the more diligent to call vpon God for mercy. For I thinke verely these many yeares here hath not hene so ma∣ny and so despightfull hartes and euill willers, stout, and of such a rebellious hart aganst the Church of God, as be now adayes: nei∣ther be they lacking that would worke all that they can agaynst it, and louers of new fanglenes: whose hartes the Lord happelye will turne that they shall not hate his people and worke deceipte agaynst his seruauntes, I meane agaynst Priestes whom they haue now in little or no reputation at all:* 4.81 Albeit many yet there bee through Gods grace, good and Godly. But yet the furye of the Lord is not turned away, but still his hand is stretched out. And vnlesse ye be conuerted, he shaketh his sworde, he hath bent his bowe, and prepared it readye. Yet the Lorde standeth way∣ting, that he may haue mercy vpon you. Esay. 30.* 4.82 And therefore as the greatnesse of feare ought to incite vs, so hope of saluation may allure vs to pray and call vpon the Lord, especially now to∣ward this holy and sacrat time and solemnity of Christes natiui∣ty: For that holy and continuall prayer without intermission is profitable and the instant deuotion and vigilant deprecation of the iust man, is of great force. And if terreine kinges in the day of celebration of their natiuity, be wont to shew themselnes more liberall and bounteous, how much more ought we to hope wel, that the heauenly king of nature most benigne, now at his natall and byrth day, will not denye pardon and remission to such as rightly call vnto him.

* 4.83And now therefore as it is written in Iosue chap. 7. Be you sanctified agaynst to morow. &c. And saw vnto him as it is writ∣ten in the first booke of Kinges chap. 25. Now let thy seruaunts I pray thee finde fauour in thy sight,* 4.84 for we come to thee in a good season. Moreouer ye may finde that ye aske, if that ye aske that which he brought in the day of his Natiuity, that is, the peace of the Church, not spirituall onely but also temporall, which the angelicall noyse did sounde, and experience the same time dyd proue, testifyed by T. Liuius, Plinius, and other heathen storywri∣writers, which all maruelled thereat saying: that such an vniuer∣sal peace as that ould not come on earth but by the gift of God. For so God did forepromise in the Prophet Esay. chap. 66.* 4.85 Behold I will let peace into Ierusalem like a waterfloud. &c. And in the Psalme. 71.* 4.86 In his time righteousnesse shal florish, yea and aboun∣dance of peace. &c.

Therefore now (O reuerend fathers in the Lord,) & you here in this present assembly, behold I say the day of life and saluatiō: Now is the oportune time to pray vnto god, that the same thing which he brought into the world at his byrth, he will graunt in these dayes to his Church that is, his peace. And like as Niniuye was subuerted ouerturned, and not in members but in maners: so the same wordes of my theame, Iuxta est iustitia mea vt reue∣letur, may be verified in vs, not of the primitiue iustice, but of our sanctification by grace, so that: As to morow is celebrated the natiuity of our Sauiour, our righteousnesse may rise together with him, and his blessing may be vpon vs, which God hath pro∣mised, saying: My sauing health is neare at hand to come. &c. Whereof speaketh Esay the Prophet,* 4.87 chapte. 51. My sauing health shall endure foreuer. &c. This health graunt vnto vs the Father, Sonne and holy Ghost. Amen.

This Sermō was made by maister Nicholas Orem before Pope Urbane and his Cardinals vpon the euē of the Natiuity of the Lord, being the fourth Sonday of Ad∣uent, in the yeare of our Lord, 1364. and the second of hys Hopedome.

* 4.88In the 5. yere of this forenamed Pope Urbane, began first the order of the Iesuites. And vnto this time whiche was about the yeare of our Lord, 1367.* 4.89 the offices here in England,* 4.90 as the Lord Chauncellor, Lord Treasurer, & of the priuy seale: were wont to be in the handes of the cler∣gy. But about this yeare through the motion of the Lords in the Parliamēt, and partly (as witnesseth mine author) for hatred of the clergy: all the sayd offices were remoued from the clergy, to the Lordes temporall.

After the death of Pope Urbane, next succeeded Pope Gregory the 11. who among his other acres, first reduced agayne the papacy out of Fraunce vnto Rome, which had from thence bene absent, the space now of 70. yeres, being therto moued (as Sabellicus recordeth) by the answere of a certain bishop, whom as the Pope saw standing by him asked, why he was so long from his charge and church at home,* 4.91 saying: not to be the part of a good Pastor, to keepe him from his flocke so long.* 4.92 Wherunto the Bishop aun∣swering agayne, sayd: And you your selfe being the chiefe Bishoppe, who may and ought to be a spectacle to vs all: why are you from the place so long where your Church doth lye? By the occasion whereof, the Pope sought all meanes after that to remoue and to rid his Court out of Fraunce againe to Rome, and so he did.

This 11. Gregory in a certayne Bull of his sent to the Archb. of Prage, maketh mētion of one named Militzius a Bohemiā, & saith in ye same bull yt this Militzius should hold apinion. & teach. an. 1366. that Antechrist was alredy come. Also that the said Militzius had certayn cōgregati∣ons folowing him: & that in the same congragation were certain harlots, who being conuerted frō theyr wickednes were brought to a godly life. Which harlots being so con∣uerted, he vsed to say were to be preferred before al the ho∣ly religious virgins. And therfore commaunded the arch∣bishop to excōmunicate and persecute the sayd Militzius,* 4.93 which in foretime had bene a religious man of Prage, and after forsook his order, and gaue himselfe to preaching, and at length was by the foresayd Archb. imprisoned.

Iacobus Misnensis a learned man and a writer in ye time of I. Hus, maketh mention of this Militzius, and calleth him a worthy and a famous Preacher. Also citeth many things out of his writings: In the which writinges thys good Militzius thus declareth of himself how he was mo∣ued & vrged by the holy Ghost to search out by the sacred Scriptures,* 4.94 concerning the comming of Antechrist. And that he was compelled by the same holy spirite at Rome publickly to preach, and also before the Inquisitor there to protest plainly, that ye same great Antechrist which is pro∣phesyed of in y holy Scriptures, was alredy come. More∣ouer his saying was, that the church through negligēce of the pastors was desolate, did abound in temporall riches, but in spirituall riches to be empty. Also that in y Church of Christ, where certayne Idols which destroyd Ierusalē, and defaced the Temple, but hypocrisye caused that those Idols could not be sene. Also that many there were which denied Christ, because that knowing the truth, yet for feare of mē they durst not confesse their conscience. &c. And thus much of good Militzius, liuing in the time of Gregory 11. and king Edward the third. an. 1370.

The which king of England holding a Parliamēt in the 3. yeare of this Pope, sent his Embassadours to hym, desiring him: that he from thenceforth would abstayne frō his reseruatiōs of benefices vsed in the court of England. And that spiritual men within his realme promoted vnto Bishopricks,* 4.95 might freely enioy theyr electiōs within the realme, and be confirmed by theyr Metropolitanes, accor∣ding to the auncient custome of the realme. Wherfore, vpō these and such other like wherein the king and the realme thought thēselues greued, he desired of the Pope some re∣medy to be prouided. &c. Wherunto the Pope returned a∣certayne answere agayne vnto the king, requiring by his messengers to be certified agayn of the kings mind cōcer∣ning the same. But what answere it was, it is not in ye sto∣ry expressed, saue that the yere folowing, which was 1374. there was a tractation at Burges vpon certain of the said articles betwene the king & the Pope, which did bāg two yeares in suspēse, so at length it was thus agreed betwene them: that the pope should no more vse his reseruatiōs of benefices in England,* 4.96 and likewise the king shoulde no more cōferre and geue benefices vpon the writ, Quare im∣pedit. &c. But as touching the freedome of elections to be confirmed by the Metropolitane, mentioned in the yeare before, therof was nothing touched.

As touching these reseruations, prouisiōs, and collati∣ons, with the elections of Archbishops, Bishops, benefi∣ced men and other, wherwith the Pope vexed this realme of England, as before you haue heard. The king by ye con∣sent of the Lordes and commons, in the 25. yeare of hys raigne enacted: that according to a statute made in the 30.

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yeare of his graundfather Edward the first, wherein was made an act against ye rauenous pillage of the Pope, tho∣rough the same prouisions, reseruations, & collations. &c. but not put in execution. By the which prouisions, ye state of the realme decreased more and more, the kings royaltie & prerogatiue greatly obscured and diminished, innume∣rable treasure of the realme transported, aliens & straun∣gers placed in the best and fattest by shoprickes, abbeyes, and benefices within the realme. And suche, as eyther for their offices in Rome, as Cardinalships & such like could not be here resident,* 4.97 or if resident, yet better away for cau∣ses infinite, as partly haue bene touched before: Not one∣ly reuiued the sayde statute made by Edward the first hys graundfather, but also inlarged the same. Adding therun∣to very strayt and sharpe penalties against the offenders therin, or in any part therof, as exemptiō out of the kings protection, losse of al their lands, goods, and other possessi∣ons, and theyr bodies to be imprisoned at the kings plea∣sure: And farther, who so euer was lawfully conuict, or o∣therwise for want of appearance by proces directed forth, were wythin the lappes of this statute or premunire (for so bare the name therof) shuld suffer al and euery such mo∣lestation & iniuries, as men exempted frō the protection of the king. In so much, that who so euer had killed such mē, had bene in no more daunger of lawe therefore, then for the killing of an outlaw, or one not worthy to liue in a commō weale. Lyke vnprofitable members were they then in that tyme, yea of ignoraunce esteemed in thys common weale of Englande, as would offer themselues to the wil∣full slauery and seruile obedience of the pope: which thyng in these dayes, yea and that amōgst no small fooles, is coū∣ted more then Euangelicall holynes. He that list to peruse the statute, and would see euery braunch and article therof at large discussed and handled, wyth the penalties therfore due:* 4.98 Let him read the statute of prouision and premunire, made in the 25. yeare of thys kynges dayes. And let hym read in the statutes made in the parliamentes holden the 27, yeare, and 38. yeare of hys raigne: And vnder the same title of prouision and premunire shall finde, the popes pri∣macie and iurisdiction wythin this Realme more nearely touched, and much of hys papall power restrayned: In so much, that who soeuer for any cause or controuersy in law, either spirituall or temporal, ye same being determinable in any of ye kyngs courts (as all matters were) whether they were personall or reall, citations or other: or should eyther appeale or consent to any appellation, to be made out of the realme to the pope or see of Rome: should incurve the sayd penaltie and daunger of premunire. Diuers other matters wherein the Pope is restrained of his vsurped power, au∣thoritie & iurisdiction within this realme of England: are in the sayd titles and statutes expressed, & at large set forth, who euer list to peruse the same, which for breuities sake I omitte, hastening to other matters.

* 4.99About this tyme, being the yeare of our Lorde. 1370. lyued holy Brigit, whom the Church of Rome hath cano∣nised not onely for a saint,* 4.100 but also for a Prophetesse: who notwithstanding in her booke of reuelations, which hath bene oft times imprinted, was a great rebuker of the pope, and of the filth of his clergie, callyng him a murtherer of soules, a spiller, and a pyller of the flocke of Christ: more abhominable then Iewes, more crueller thē Iudas: more vniust then Pilate, worse then Lucifer hymselfe. The see of the Pope she prophesieth, shalbe throwne down into the deepe, lyke a mylstone. And that his assister shall burne wt brimstone: Affirmyng, that the prelates, byshops, & priests are the cause, why the doctrine of Christ is neglected, and almost extincted. And that the clergie haue turned the ten commaundementes of God into two wordes,* 4.101 to wyt, Da pecuniam, that is, Geue money. It were long and tedious to declare all that she against them writeth. Among the rest which I omytte, let this suffice for all, where as the sayde Briget affirmeth in her reuelations,* 4.102 that when the holy Uirgine should say to her sonne, howe Rome was a fruit∣full and fertile field: yea, sayd hee, but of weedes onely and cockle. &c.

To thys Briget I will ioyne also Catherina Senen∣sis, an holy virgin,* 4.103 which lyued much about the same tyme, ann. 1379. Of whome writeth Antoninus. part. historiae. 3. Thys Katherine hauyng the spirite of prophesie, was wōt much to complaine of the corrupt state of the church, name∣ly of the prelates of the court of Rome, & of the pope: pro∣phesying before of the great schisme, which then folowed in the Church of Rome, and dured to the Councell of Con∣stance, the space of xxxix, yeares. Also of the great warres ano tribulation, which ensued vpon the same. And moreo∣uer declared before and foretold, of this so excellēt reforma∣tion of religion in the Church now present. The words of Antoninus be these.* 4.104 After this Uirgine in her going to Rome, had tolde her brother of the warres and tumultes that should rise in ye coūtries about Rome, after y schisme of the two Popes. I then curious to know of thinges to come, & knowing that she vnderstood by reuelation what should happen, demaunded of her: I pray you (good mo∣ther) sayd I,* 4.105 and what shall befall after these troubles in the Church of God? And she sayd: By these tribulations and afflictions, after a secret maner vnknowne vnto man, God shall purge his holy Church,* 4.106 and stirre vp the spirit of his elect. And after these thinges shall follow suche a reformation of the holy Churche of God, and suche a renouation of holye Pastors, that the onelye cogitation and remembraunce thereof ma∣keth my spirit to reioyce in the Lord And as I haue oftentimes tolde you heretofore, the spouse which now is all deformed and ragged, shall be adorned and deckt with most rich and precious ouches and brouches. And all the faythfull shall be glad and re∣ioyce to see themselues so beautified with so holy shepheards. Yea and also the Infidels then allured by the sweet sauour of Christ, shall returne to the catholicke folde, and be conuerted to the true Bishop and shepheard of their soules. Geue thankes therefore to God, for after this storme, he will geue to his a great calme. And after she had thus spoken, she stayd, and sayd no more.

Beside these aforenamed, the Lord which neuer cea∣seth to worke in his Church: styrred vp agaynst the mali∣gnant church of Rome, the spirites of diuers other good & godly teachers,* 4.107 as Matthias Parisiensis, a Bohemian borne, who about the yeare of our Lord 1370. wrote a large book of Antechrist, and proueth him already come, and noteth ye Pope to be the same.* 4.108 Which booke one Illiricus a writer in these our dayes hath, & promiseth to put it in print. In this booke he doth greatly inuey against the wickednesse and filthines of the Clergy, and agaynst the neglecting of theyr duety in gouerning the church. The Locustes men∣tioned in the Apocalips, he sayth, be the hypocrites raig∣ning in the church. The workes of Antechrist he sayth be these, the fables and inuentions of men raigning in the Church: the Images & fained reliques that are worship∣ped euery where. Itē, that men do worship euery one his proper Saint and Sauior beside Christ, so that euery mā and City almost hath his diuers and peculiar Christ. He taught and affirmed moreouer, that godlines & true wor∣ship of God, are not boūd to place, persons, or times, to be heard more in this place, thē in an other, at this time more thē at an other. &c. He argueth also agaynst the cloisterers which leauing the onely and true Sauior, set vp to them selues theyr Franciscanes, theyr Dominickes, and suche other: and haue them for theyr Sauiors, glorying and tri∣umphing in them, and fayning many forged lyes vpon them. He was greatly and much offended with Monks & friers, for neglecting or rather burying the word of Christ and in stead of him, for celebrating & setting vp theyr own rules and canons, affirming it to be much hurtfull to true godlines, for that Priestes, Monkes, and Nunnes do ac∣count themselues onely spirituall, and all other to be lay & secular, attributing onely to themselues the opinion of ho∣lynes, & contemning other men, with al theyr politick ad∣ministration & the office as prophane in cōparison of theyr owne. He further writeth that Antechrist, hath seduced all Uniuersities & Colleges of learned men, so that they teach no sincere doctrine, neither geue any light to the Christiās with theyr teaching. Finally, he forewarneth that it will come to passe, that God yet once againe will raise vp god∣ly teachers, who being feruent in the spirite and zeale of Helias, shall disclose and refute the errors of Antechrist, and Antechrist himselfe, openly to the whole world. This Mathias in the sayd booke of Antechrist alledgeth the say∣inges and writinges of the Uniuersity of Paris, also the writings of Guilielmus de sacto amore, and of Militzius afore noted.

About the same time,* 4.109 or shortly after. an. 1384. we read also of Ioannes of Mountziger, Rector of the Uniuersity of Ulme, who opēly in the scholes in his Oratiō propoū∣ded that the body of Christ was not God, and therfore not to be worshipped as God with that kinde of worship cal∣led Latria, as the Sophister termeth it, meaning thereby the Sacrament not to be adored,* 4.110 which afterward he also defended by writing: affirming also that Christ in his re∣surrection tooke to him agayne all his bloud which in hys passion he had shed. Meaning thereby to inferre, that the bloud of Christ which in many places is worshipped, nei∣ther can be called the bloud of Christ, neither ought to be worshipped. But by and by he was resisted and withstood by the Monks and friers: who by this kinde of Idolatry were greatly enriched,* 4.111 till at length the Senate & councell of the city was fayne to take vp the matter betwene them.

Nilus was Archbishop of Thessalonica, & liued much

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about this time. He wrote a long worke agaynst the La∣tins that is, agaynst such as tooke part and held with the Church of Rome. His first book being written in Greeke, was after translated into latin, & lately now into english, in this our time. In the first chap. of his book, he layeth all the blame and fault of the dissention & schisme betwene the East and the West Church vpon the Pope. He affirmed that the Pope onely would commaund what him listed, were it neuer so contrary to all the olde & auncient canōs. That he would heare and folow no mans aduise: that he would not permit any free coūcels to be assēbled. &c. And that therfore it was not possible, that the cōtrouersies be∣twene the Greeke Church and Latine Church, should be decided and determined.

In the second chap. of his book, he purposedly maketh a very learned disputation. For first he declareth that he no whit at all by Gods commaūdement, but onely by hu∣main law, hath any dignity, more thē hath other bishops: which dignity, the Councels, the fathers, & the Emperors haue graunted vnto him: Neither did they graūt the same for any other consideration more, or greater ordinaunce: then for that the same City then had the Impery of all the whole world: and not at all for that that Peter euer was there, or not there.

Secondarily he declareth, that the same premacy or pre¦rogatiue is not such and so great as he and his Sicophāts do vsurpe vnto thēselues. Also he refuteth the chiefest pro∣positions of the Papistes one after an other. He declareth that the Pope hath no dominion more thē other Patriar∣ches haue, and that he himselfe may erre as well as other mortall men: and that he is subiect both to lawes & coun∣cels, as well as other Bishops. That it belonged not to him, but to the Emperor, to call generall councels: & that in Ecclesiasticall causes he could establish and ordeine no more then all other Bishops might. And lastly, that he get¦teth no more by Peters succession, then that he is a By∣shop as all other Bishops after the Apostles be.* 4.112 &c.

I can not among other, folowing here the occasion of this matter offered, leaue out ye memory of Iacobus Mis∣nensis, who also wrote of the comming of Antechrist. In y same he maketh mentiō of a certayn learned man, whose name was Militzius, which Militzius (sayth he) was a famous and worthy preacher in Parga. He liued about ye yere. 1366. long before Husse, and before Wickliffe also. In the same his writings he declareth, how y same good man Militzius was by the holy spirit of God incited, and vehe¦mently moued to search out of ye holy Scriptures the ma∣ner and comming of Antechrist: and found that now in his time he was all ready come. And the same Iacobus sayth, that the sayd Militzius was constrayned by the spirite of God to go vp to Rome, & there publickely to preach. And that afterward before ye Inquisitour he affirmed the same. That the same mighty and great Antechrist, the which the Scriptures made mention of, was already comen.

He affirmed also, that the Church by the negligence of the Pastors, should become desolate: and that iniquitye should abound, that is, by reason of Mammon, master of iniquitie. Also, he sayde that there were in the Church of Christ idols, which shoulde destroy Ierusalem, and make the tēple desolate, but were cloked by hypocrisy. Further, that there be many whych deny Christ, for that they keepe silence: neither do they heare Christ, whome all the world should know and cōfesse his verity before men, which also wittingly do detaine the verity and iustice of God.

* 4.113There is also a certaine Bull of Pope Gregory 11. to the Archbishop of Praga: wherin he is commanded to ex∣communicate and persecute Militzius and his auditours. The same Bull declareth, that he was once a Chanon of Praga, but afterward he renounced his Canonship, & be∣gan to preache: who also for that he so manifestly preached of Antichrist to be already come: was of Iohn Archbishop of Praga put in prison, declaring what hys errour was. To wit, howe he had his company or cōgregation to whō he preached, and that amongst the same were certain con∣uerted harlots, which had forsaken their euill life, and did liue godly and well: whych harlots he accustomed in hys sermons to preferre before all the blessed virgins that ne∣uer offended. He taught also openly, that in the Pope, car∣dinals, Bishops, prelates, priests, & other religious men: was no truth, neither that they taught the way of truth, but that onely he, & such as held with him, taught the true way of saluation. His Postill in some places is yet to be sene. They alledge vnto him certaine other inconuenient articles, which notwtstanding I thinke, the aduersaries to depraue him with all, haue slanderously inuented against hym. He had as appeared by the foresaid Bull, very many of euery state and condition, as wel rich as pore, that clea∣ued vnto him.

About the yeare of our Lord. 1371. liued Henricus de Io∣ta, whom Gerson doth much commend, and also his com∣paniō Henricus de Hassia, an excellent learned and famous man. An Epistle of this Henricus de Hassia which he wrote to the Bishoppe of Normacia, Iacobus Cartsiensis inserted in his booke De erroribus Christianorum. In the same Epistle, the author doth greatly accuse the spirituall men of euery order, yea and the most holyest of all other the Pope him∣selfe, of many and great vices. He sayd, that the Ecclesiasti∣call gouernors in the primitiue Church, were compared to the sunne shining in the day time, and the politicall go∣uernors, to the Moone,* 4.114 shyning in the night. But the spi∣rituall men he said, that now are, do neuer shine in the day time, nor yet in ye night time, but rather with theyr darck∣nes do obscure both the day and night, that is: with theyr filthy liuing, ignorance, and impiety. He citeth also out of the prophesy of Hildegaris these words: Therfore doth y deuill in himselfe speake of you Priests: Dainty bankets & feasts, wherin is all voluptuousnes do I finde amongst these men: In so much that mine eies, mine eares my bel∣ly, and my vaynes, be euen filled with the froth of them, & my brestes stand astrut with the riches of them. &c. Lastly, saith he, they euery day more and more as Lucifer did, seek to climbe higher and higher: till that euery day with hym more and more, they fall deeper and deeper.

About the yeare of our Lord. 1390. there were burned at Bringa 36. Citizens of Moguntina,* 4.115 for the doctrine of Waldenses, as Brushius affirmeth: which opiniō was no thing contrary to that they held before, wherein they affir∣med the Pope to be that great Antechrist, which should come: Unlesse peraduenture the Pope seemed then to be more euidently conuicted of Antechristianity thē at any o∣ther time before, he was reueled to be.

For the like cause,* 4.116 many other beside these, are to be found in storyes, which susteined the like persecutiō by the Pope, if leysure would serue to peruse all that might be searched. As where Masseus recordeth of diuers to the nū∣ber of 140. which in the prouince of Narbone chose rather to suffer whatsoeuer greuous punishment by fire, thē to re¦ceiue the decretals of the Romish Church, contrary to the vpright truth of the Scripture.

What should I here speake of the 24. which suffered at Paris. an. 1210? Also in the same author is testified that an. 1211. there were 400. vnder the name of heretiques burned 80. beheaded: Prince Americus hanged, and the Lady of the Castle stoned to death.

Moreouer, in the Chronicles of Houedon, and of other writers be recited, a maruelous nūber, which in the coun∣tryes of Fraunce were burned for heretiques. Of whom, some were called Publicans, some Catharits, some Pate∣rines, and other by others names. What their assertions were, I finde no certayne report worthy of credit

In Tritenius is signified of one Eckhardus a Domi∣nican Frier,* 4.117 who not long before Wickliffes tyme, was condemned and suffered for heresy at Hedelberge. an. 2330. who as he diffreth not much in name, so may he be suppo∣sed to be the sawe, whom other do name Beghardus, and is sayd to be burned at Erphord.

Of Albingenses because sufficient mētion is made be∣fore of whom a great number were burned about the time of king Iohn, I passe them ouer.

Likewise I let passe the heremite,* 4.118 of whom Iohn Ba∣con maketh relation, in hys. 2. Dist. Quaest. 1. Who disputing in Paules church, affirmed that those Sacraments, which were then vsed in ye church, were not instituted by Christ, An. 1306. Peraduenture it was the same Ranulphus, mē∣tioned in the floure of hystories, & is sayd to die in prison: for the time of them doth not much differ.

In Boetius, why the Pope should so much commend a certaine king, because for one man, he had slaine 400. cut∣ting away the genitals from the rest, I can not iudge, ex∣cept the cause were that, which the Pope calleth heresie.

But to let these things ouerpasse that be vncertayne, because neither is it possible to comprehēd all them which haue wtstand the corruption of the popes sea: neyther haue we any such firme testimony left of their doings, credibly to stay vpon: we wil now (Christ willing) cōuert our sto∣ry, to thyngs more certaine & vndoubted, grounding vp∣on no light reportes of feble credit, nor vpō any fabulous legendes wythout authority: But vpon the true and sub∣stantial copies of the publique recordes of the Realme, re∣maining yet to be sene vnder the kings most sure & faith∣full custody.* 4.119 Out of the which records, such matter appea∣reth against the Popish church of Rome, and against hys vsurped authority, such open stāding & crying against the sayd sea, & that not priuely, but also in open parliament, in the daies of this king Edward the third: that neyther wil

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the Romish people of thys our age easely thynke it to be true when they see it, neither yet shall they be able to deny the same, so cleare standeth the force of those recordes.

Ye heard a litle before, pag. 381. howe Iohn Stratford Archb. of Cant. being sent for and required by the king to come vnto hym,* 4.120 refused so to do. What the cause was why he denyed to come at the kings sending, is neither touched of Poiidore Uirgil, nor of any other monkish Chronicler, wryting of those aces and times. Whose part hath bene, faithfully to haue dispensed the simple truth of thyngs don to theyr posterity. But that whych they dissemblingly and colourably haue concealed, contrary to true lawe of storie, the true cause thereof we haue found out by the true Par∣liament roles, declaring the story thus.

King Edward the 3. in the 6. yeare of hys raigne, hea∣ring that Edward Bailol had proclaimed himselfe kyng of Scotland:* 4.121 Required counsell of the whole estate to wit, whether were better for hym to assayle Scotlande, and to claim the demesing or demeines of the same: or cls by ma∣king hym party to take hys aduauntage. And thereby to enioy the seruice, as other hys auncesters before hym had done. For thys cause he sommoned a Parliament of all e∣states to meete at Yorke, about the begynning of Decem∣ber. Where the kyng was alredy come, waiting for ye com∣ming of such as were warned thereunto. For the want of whose comming, the parliament was reiourned til mon∣day, and from thence to Tuesday next ensuing. But forso∣much as most of the states were absent, the assembly re∣quired the continuance of the parliament, vntil the vtas of S. Hillary then ensuing at Yorke, whych was graunted. And so a new sommons was especially awarded to euery person with special charge to attend, so that the affaires of the king and the realme myght not be hindered, because of the debate betwene the Archb. of Cant. and Archbishop of Yorke, for the superiour bearing of theyr crosse.

* 4.122In conclusion, for all the kyngs sommoning, none o∣ther of all the Clergy came, but onely the Archb. of Yorke, the byshop of Lincolne, and of Carliel, & Abbots of Yorke and Seleby. So that hereunto came not the Archb. of Cā∣terb. nor any other of hys prouince, and all for bearing the crosse. Wherby the same was not onely a losse to the opor∣tunitie to Scotland: but also an importable charge to the whole estate by a newe reassembly. And thus much out of the recordes. Whereby thou mayest easely iudge (prudent Reader) what is to be thought of these Pope holy Catho∣lique Churchmen) being of the Popes broode and setting vp whom such friuolous causes of contention stirre vp to such disquietnes, both among themselues, and also to such disobedience against their Prince: excuse them who can. Ex. An. 6. Regis Edwardi 3.

* 4.123It foloweth moreouer in the same records, concerning the abandoning of the popes prouisions: how that the cō∣mons finde great default at prouisions commyng from Rome, wherby straungers were enabled wtin this realme to enioy ecclesiastical dignities, & shew diuers inconueni∣ences ensuing thereby, namely the decay of daily almose, ye transporting of the treasure to nourish the kings enemies the discouering of the secrets of the realme, & the disabling and impouerishing of the clerkes within this realme.

They also shew how the pope had in most couert wyse graunted to two new Cardinalles wythin thys Realme,* 4.124 (and namely to Cardinall Peragotz) aboue ten thousand markes of yerely taxes: They therfore required the kyng and nobles to finde some remedy, for that they neuer could ne would any longer beare those straunge oppressions, or els to helpe them to expell out of thys realme the Popes power by force.

Hereupon, the King, Lords, and commōs, sent for the act made at Carliel,* 4.125 in the 35. yere of king Edward y first, vpon the lyke complaint: thereby forbidding, yt any thyng shoulde be attempted or brought into the Realme, whych should tend to the blemishing of the kings prerogatiue, or to the preiudice of hys Lords or commons. And so at thys time, the statute called the acte of prouision was made by common consent, whych generally forbiddeth the bryn∣ging in of any Bulles, or such trinkets from the Court of Rome, or the vsing, enioying, or allowing of any such bil, processe, instrument, or such ware, as therby at large doth appeare. Whereof sufficiently is touched before, pag. 353.

The penalty of whych statute afterwarde followed in the next parliament,* 4.126 An. Reg. Ed. 18. tit. 32. the whych penal∣ty was this: the transgressors thereof to lie in perpetuall prison, or to be foriured the land. And that al iustices of as∣size, gaile deliuery, and yer and determiner, may deter∣mine the same. Required withall, that the same act of pro∣uision, should continue for euer.

Item, that the sayd 18. yeare of the raigne of king Ed∣ward, tit 34. it was moreouer propoūded: that if any arch∣byshop, or any person religious or other, doe not present wtin 4. monthes some able clerke to any dignitie, where a∣ny person hath obtayned from Rome any prouision, Bul, &c. but surcease the same: that then the Kyng may present some able clerke.* 4.127

Item, propounded in the sayd Parliament, an. 18. Reg. Ed 3. that if any Byshop elect, shall refuse to take any suche byshoprikes, other then by such Bull: that then such elect, shal not enter ne enioy hys temporalties without his spe∣ciall licence.

Also,* 4.128 that the king shall dispose all such benefices and dignities of such aliens his enemies, as remain in the coū∣trey of hys enemyes, and employ the profites therof to the defence of the realme.

Moreouer propounded,* 4.129 that commissioners be sent to all the kings portes, to apprehend all such persons as shal bring in any such instrument frō Rome, and to bring them forthwyth before the counsaile to answere thereto.

Propounded farthermore,* 4.130 that the Deanry of Yorke which is to be recouered by iudgemēt in the kyngs court, may be bestowed vpon some able man within the realme, who will maintaine the same agaynst hym (meanyng the Cardinall, who holdeth the same by prouision frō Rome, being the enemy to the king and to the realm) and that the profites may be emploied to the defence of the realme.

The kynges aunswere.* 4.131 To all whych petitions aun∣swere was made in forme followyng: It is agreed by the King, Earles, Barons, Iustices, & other wise men of the Realme, that the petitions aforesayd, be made in sufficient forme of law, according to the petitions aforesayd.

Note in thys answere of the kyng (good reader) that at the graunt hereof,* 4.132 the consent of the byshops is neyther named, nor expressed, with the other Lords of the Parlia∣ment: and yet, the Parliament standeth in hys full force, notwythstanding.

Notes of the Parliament holden in the 20. yeare of king Edward 3.

TO passe farther in the 20. yeare of the kings reigne in the Parliament holden the same yere,* 4.133 it was propoū∣ded: that all alien Monkes should auoyde the Realme by the day of S. Michael, and that theyr liuings shuld be dis∣posed, to young English scholers. The liuings of these the king tooke to hys handes.

Item, that the king may take the profites of all others strangers liuings,* 4.134 as Cardinals and others, during their liues. The profites of whō were also in the kings hands.

That such aliens enemies, as be aduanced to liuyngs here in England (being in their owne countreys, shoma∣kers, tailers, or chamberlaines to Cardinals) shuld depart before Michaelmas, and theyr liuynges disposed to poore English scholers. The lyuings also of these remayned in the kings handes.

The commons denied to pay any paiment, to any car∣dinals lying in Fraunce, to entreat of war or peace: which also was graunted of the kings part as reasonable.

Item, propounded and fully agreed, that the yearely aduauncement of two thousand markes (graunted by the pope to two Cardinals,* 4.135 out of the prouinces of Canterb. and Yorke) should be restrained, and suche as shall pursue therfore to be out of the law.

Lykewise enacted and agreed, that no Englysh man should take any thing in ferme of any Alien religious, ne buy any of their goods, nor be of theyr counsaile, on payne of perpetuall imprysonment.

Enacted further, that no person should bryng into the realme to any Byshop or other, any Bul, or any other let∣ters from Rome, or from any Alien: vnlesse he shewe the same to the Chauncelour or warden of the Cinque ports, vpon losse of all he hath.

Finally, in the end of the said Parliament, the bishops were commaunded before the next conuocation, to certify into the Chancery the names of such Aliens, of their bene∣fices, and the values of the same.

Notes of the 25. yeare of kyng Edward the third.

THe Parliament of the 25. yeare,* 4.136 was begon the 6. day of February, the 25. yeare of king Edwarde 3. In the which parliament beside other matters mo, was propoū∣ded: that remedy might be had against the popes reserua∣tions, by which brocage and meanes the pope receiued the first fruits of all Ecclesiastical dignities: A more consump∣tion to the Realme, then all the kings warres.

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Also the like remedy myght be had against suche, as in the Court of Rome presume to vndoe any iudgement ge∣uen in the kinges courte,* 4.137 as if they enforced to vndoe the lawes of the realme.

Wherunto it was answered, that there was sufficient remedy prouided by law.

Notes of the 38. yeare of king Edward the third.

* 4.138IN the Parliament holden at Westminster, the 38. yeare of Edward 3. in the vtaues of Hillary (Symon Byshop of Ely being Lorde Chauncelour) it was required by the kings owne mouth, & declared to the whole estates: How daily citations & false suggestions were made to the pope, for matters determinable in his courtes wtin the Realme, and for procuring prouisions to Ecclesiasticall dignities, to the great defacing of the ancient lawes, to the spoyling of his crowne, to the daily conueying away of the treasure to the wasting of ecclesiastical liuings, to the withdrawing of diuine seruice, almose, hospitalitie, and other acceptable workes,* 4.139 and to the daily increase of all mischiefes: Wher∣fore, in person and by hys owne month, the king required the whole estate to prouide here of due remedy.

To be noted finally in thys parliament of the 38. yere, that the Acte of prouisors, brought in thys parliament, al∣though in the printed copy.* 4.140 cap. 1.2.3.4. doth agree with the recorde, in maner: yet in the saide recordes vnprinted, are moe biting wordes against the Pope: a mysterie not to be knowen of all men.

Notes of the 40. yeare of king Edward the third.

* 4.141IT followeth moreouer in the sayd Acts of king Edward the 3. and in the 40. yere of his raigne, an other Parlia∣ment was called at Westminster the 3. of May. An. 1366. the Bishop of Ely being Lord Chauncelour and speaker. Who in the 2. day of the sayd assembly in the presence of the King, Lordes and commons, declared: howe the day be∣fore, generally they vnderstoode the cause of thys their as∣sembly, and now more particularly shuld vnderstand the same: specially howe that the king vnderstode, y the Pope (for the homage which K. Iohn made to the sea of Rome for the Realmes of Englād & Ireland,* 4.142 and for the tribute by him granted) ment by proces to cite the king of Rome, to aunswere thereto. Wherein, the king required their ad∣uises, what were best for him to do, if any such thing were attempted. The Byshops by their selues required respite of answere, vntill the next day. So did the Lordes & com∣mons euery of them by their selues.

The same next day, the whole estates reassembled to∣gether, & by common consent enacted in effect following,* 4.143 vz. For asmuch as neither K. Iohn nor any other kyng, coulde bring his realme & people in such thraldome & sub∣iection, but by common assent of Parliament, the whyche was not done: and therefore done against his othe at hys coronation (besides many other causes.) If therefore the Pope should attempt any thing against the King, by pro∣cesse or other matter in deede: That the king shall his sub∣iects, should withall their force and power resist the same.

Here moreouer is not to be omitted, howe in the sayd present Parliament, the Uniuersities of Oxford & Cam∣bridge on the one side, and the Friers of the foure orders mēdicants in the said vniuersities on the other side: Made long complaintes the one against the other, to the kyng in Parliament, and in the ende submitted themselues to the kings order.

After which, the king vpon full digesting of the whole matter (by assent of Parliament) tooke order: that as well the Chancelour & scholers, as the friers of those orders in the sayd Uniuersities: should in al graces and other schole exercises, vse eche other in frendly wise, wythout any ru∣mor as before. That none of those orders, shoulde receyue any scholers into theyr sayde orders, being vnder the age of 18. yeares.

* 4.144That the said Friers shall take no aduantage, ne pro∣cure Bulles or other processe from Rome, against the said vniuersities, or procede therein.

And that the kyng haue power to redresse all contro∣uersies, betweene them from thence foorth. And the offen∣ders to be punished at the pleasure of the King, and of the counsaile.

* 4.145 Notes of the 50. yeare of king Edward the third.

IN processe of the foresayd Actes and Rolles, it followeth more, that in the 50. yeare of the reigne of king Edward the 3. the yeare of our Lorde 1376. an other great Parlia∣ment was assembled at Westminster the xxiiij. of Aprill: Where, Syr Iohn Knyuet being Lorde Chauncelour of England, a certaine long Bill was put vp against the v∣surpatiōs of the Pope, as being the cause of all y plagues, murrions, famine, and pouerty of the realme, so as there∣by was not left the third person, or other cōmodity with∣in the realme that lately was.

2. That the taxes payed to the Pope of Rome for Eccle∣siasticall dignities,* 4.146 doe amount to fiue fold as much, as the taxe of al profites as apperteine to the king by the yeare of his whole Realme: And that for some one Byshoprike or other dignitie, the Pope by way of translation and death, hath 3.4. or 5. seuerall taxes.

3. That the brokers of that sinfull Citie,* 4.147 for money pro∣mote many caitifes (being altogether vnlearned and vn∣worthy) to a 1000. markes lyuing by yeare, where the learned and worthy can hardly obteine 20. marks, where∣learning decayeth.

4. That aliens (enemyes to this land) who neuer saw ne care not to se their parishioners,* 4.148 haue those liuings wher∣by they despise Gods seruice, & conuey away the treasure, and are worse then Iewes or Sarasens.

5. Also it was put vp in the said Bill to be considered, that the lawes of the church, would such liuings to be bestow∣ed for charitie, onely without praying or paying.

6. That reason woulde that liuings geuen of deuotion, should be bestowed in hospitality.

7. That God had committed his sheepe to the Pope, to be pastured and not shoren or shauen.

8. That lay patrones perceiuing the couetousnes and si∣mony of the pope,* 4.149 do therby learne to sell their benefices to beasts, none otherwise then Christ was sold to the Iewes.

9. That there is none so rich a Prince in Christendome, that hath the fourth part of so much treasure, as the Pope hath out of this realme, for churches most sinfully.

10. Ouer and besides in the sayd Bill,* 4.150 repeting againe the tendering zeale, for the honor of the Church: was declared and particularly named, all the plagues whych haue iust∣ly fallen vpon this realme, for suffering the same church to be so defaced, wyth declaration that it will daily encrease wythout redresse.

11. Wherupon,* 4.151 with much persuasion this was desired, to helpe to reedifie the same: and the rather for that, this was the yeare of Iubiley, the 50. yeare of the kynges reigne, the yeare of ioy and gladnesse, then the whych there could be no greater.

12. The meanes howe to begyn this, was to wryte 2. let∣ters to the Pope: the one in Latine vnder the kyngs scale, the other in French vnder the seales of the nobles, impor∣ting their particularities, & requiring redres, of the which letter of the Lordes, the effect may be seene in a like letter mentioned before, pag. 479.

13. And for a further accomplishment hereof to enact,* 4.152 that no money were caried foorth of the realme by letter of Lū∣bardy or otherwise, or paine of forfaiture and imprison∣ment, and to enact the articles hereafter ensuing.

14. The king hath heretofore by statute prouided sufficiēt remedy, and otherwise pursueth the same with the holy fa∣ther the Pope, & so mindeth to do from time to time, vntill he hath obteined aswel for the matters before, as for the ar∣ticles ensuing being in a maner all one.

15. That the popes collector & other straungers the kings enemies,* 4.153 and onely lyger spies for English dignities, and disclosing of the secretes of the realme, may be touched.

16. That the same collectour being also receauour of the popes pence, keepeth a house in London with clerkes and officers therto, as it were one of the kings solēne courtes, transporting yearely to the Pope xx. M. markes, and most commonly more.

17. That Cardinals & other aliens remaining at Rome, wherof one Cardinall is Deane of Yorke, an other of Sa∣lisbury, an other of Lyncoln, an other archdeacon of Can∣terbury, an other Archdeacon of Duresme, an other arch∣deacon of Suffolk, an other Archdeacon of York, an other prebendary of Thame & Nassington, an other prebenda∣ry of Buckes in the Church of Yorke: Haue diuers of the best dignities of England,* 4.154 & haue sent ouer to them yere∣ly xx. M. marks ouer and aboue that whych English bro∣kers lying there, haue.

18. That the Pope (to raunsome the Frenchmenne the kings enemyes, who defond Lumbardy from hym) doeth alwaies at his pleasure leuie a subsidy of the whole Cler∣gie of England.

19. That the Pope for more gaine maketh sundry transla∣tions of all the Byshoprickes and other dignities wythin the Realme.

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20. That the popes collector hath this yeare taken to hys dic the first fruits of all benefices, by collatiō or prouision.

* 4.15521. To renue all the statutes against prouisors frō Rome, sith that the Pope reserueth all the benefices of the worlde for hys owne proper gift, & hath thys yere created 12. new Cardinals, so as nowe there are thirty, where was wont to be but 12. and all those Cardinals, except 2. or 3. are the kings enemies.

22. That the Pope in tyme, wil geue the temporall man∣nors of those dignities to ye kings enemies,* 4.156 sith he so daily vsurpeth vpon the Realme, and the kings regalities.

23. That all houses and corporatiōs of religion, who vn∣to the kings raigne nowe had free election of heades, the Pope hath encroched the same to hymselfe.

24. That in all legacies from the Pope, whatsoeuer: the English clergie beareth the charge of the legates,* 4.157 and all for the goodnesse of our money.

25. And so it appeareth, that if the money of the Realme were as plentiful as euer it was: the Collectors aforesaid, wyth the Proctors of Cardinals, would soone conuey the same.

26. For remedy heereof it may be prouided, that no suche Collector or Proctor doe remayne in Englande, on payne of lyfe and member. And that no Englysh man on the like payne, become any such Collector or Proctor, or remayne at Rome.

27. For better information hereof, and namely touchyng the Popes Collector, for that the whole clergy beyng obe∣dient to him, dare not displease hym: It were good, that syr Iohn Strensale, parsone of S. Botulphes in Holborne, may be sent to come before the Lordes and commons of this Parliament. who beyng straightly charged, can de∣clare much more, for that hee serued the same Collector in house 5. yeares.

* 4.158¶ And thus much of this bil touching the popes mat∣ters: wherby it may appere, not to be for nought that hath bene vpon vs reported by the Italians and other straun∣gers, which vsed to call English men good Asses: for they beare all burdens that be layd vpon them.

* 4.159Item, in the said parliament it was prouided also, that such order as is made in London against the horrible vice of vsury, may be obserued throughout the whole realme.

The commons of the dioces of Yorke complaine of the outragious taking of the Byshop and his clarkes,* 4.160 for ad∣mission of priestes to their benefices.

To these recordes of the parliament aboue prefixed of the 50. yere of thys king Edward: we will adioyne also o∣ther notes, collected out of the parliament, in the yere next following, which was 51. and last yeare of this kings life and raigne, An. 1377. the 27. of Ianuary: Although in the printed boke, these statutes are said to be made at the par∣liament holden, as aboue in the 50. yeare whych is muche mistaken, and ought to be referred to the 51. yere, as by the recordes of the sayd yere, manifestly doth appeare.

In which Parliament, the Byshop of S. Dauids be∣ing Lord Chauncelour, making a long oration, taking his theame out of S. Paul: Libenter suffertis insipientes. &c. De∣claring in the sayde Oration many thyngs, as first, in she∣wing the ioyfull newes of the olde kings recouerye: then declaring the loue of God toward the king and realme, in chastising hym wyth sickenesse: Afterwarde shewyng the blessing of God vpon the king, in seeing hys childrēs chil∣dren: Then by a similitude of the head & members, exhor∣ting the people as members to cōforme themselues to the goodnesse of the head. Lastly, hee turned his matter to the Lordes and the rest, declaring the cause of that assembly: that for somuch as the Frenche kyng had allyed hymselfe wyth the Spanyardes and Scottes the kyngs enemyes, whych had prepared great powers, conspiring to blot out the English tonge and name: the king therefore was wil∣lyng to haue therein their faithfull counsaile.

* 4.161This being declared by the Bishop: Sir Robert Ash∣ton the kings chamberlaine, declaring yt he was to moone them from the king, for the profit of the realme (the whych wordes percae lay not in the Byshops mouth, for that it touched the Pope) vz. By protesting first, that the Kyng was ready to do al that ought to be done for the pope. But for that diuers vsurpations were done by the Pope to the Kyng hys crowne, and Realme, as by particular billes in thys parliament should be shewed,* 4.162 he required of them to seeke redresse.

In thys present parliament petition was made by the commons, that al prouisors of things from Rome, & their ministers, should be out of the kyngs protection.

Whereunto the kyng aunswered, that the Pope had promysed redresse, whych if hee did not, the lawes then should stand.

It was also in that Parliament required, that euery person of what sexe soeuer,* 4.163 being professed of any religion, continuing the habite of 15. yeares, may vpon the triail of the same in any of the kings courts, be in law vtterly for∣barred of al inheritaunce, albeit he haue dispenation from the pope. Against which dispensation, is the chief grudge. whereunto the king and the lordes answered, saying, that they would prouide.

Item, in the sayde Parliament was propounded, that the statute of prouisors made at any time may be executed, and that remedy may be had agaynst such Cardinalles, as haue wythin the prouinces of Caunterbury and Yorke, purchased reseruations,* 4.164 wyth the clause of Anteferri, to the value of xx. or xxx. thousande Scures of golde agaynst the Popes Collector: who was wont to be an Englishman, and now is a mere French, residing at London, & conuei∣eth yearely to the Pope xx. M. markes, or xx. M. pounde, who thys yeare gathereth the first fruites whatsoeuer. Al∣ledging the meanes to meete wyth these reseruations and nouelries, as: to commaund all straungers to depart the Realme during the warres, that no English man to be∣come their farmour, or to send to them any mony without speciall licence, on payne to be out of the kings protection: whereunto was aunswered by the kyng, that the statutes and ordinaunces therefore made, should be obserued.

In these rolles and recordes of such Parliamentes as was in thys kings time continued,* 4.165 diuers other thynges are to be noted muche worthy to be marked, and not to be suppressed in silence. Wherein the Reader may learne and vnderstand the state of the kings iurisdiction here wythin this realme, not to be straightned in those daies (although the Pope then seemed to be in his chief ruffe) as afterward since in other kings dayes was seene. As may appeare in the parliament of the 15. yeare of thys king Edward the 3. and in the 24. article of the sayde Parliament: where it is to be read,* 4.166 that the kings officers and temporall Iustices did then both punish vsurers, an impeached the officers of the Church for bribery, and for taking mony for tempo∣rall paine, probate of willes, solemnitie of Mariage. &c. al the pretensed liberties of the popish church to the contrary notwythstanding.

Furthermore, in the Parliament of the 25. yeare, ap∣peareth:* 4.167 that the liberties of the clergie and their exempti∣ons in claiming the deliuerance of men by their booke vn∣der th name of Clerks, stode then in litle force, as appea∣red by one Hauketyne Honby knight: who for imprison∣ning one of the kings subiectes, till hee made fine of 20. li. was therefore executed, notwithstanding the liberty of the Clergie, whych by his booke would haue saued hym, but could not.

The like also appeared by iudgement geuen agaynst a priest at Notingham, for killing of hys maister.

And likewise by hanging certaine monks of Combe. Ex Parliam. An. 23. Ed. 3.

Item, in the Parliament of the 15. yeare, by apprehen∣ding of I. Stratford,* 4.168 Archbishop of Canterbury, and hys arrainment: concerning which his arrainment, all things were committed to sir William of Kildisby.

Besides these truthes and notes of the kings Parlia∣ments, wherin may appeare y toward procedings of this king & of all his commons against the pretensed church of Rome: Thys is moreouer to be added to the commenda∣tion of the king, how in the volumes of the actes & rolles of the king appeareth. That the sayd king Edward the 3. sent also Iohn Wickleffe,* 4.169 reader then of the Diuinitie lec∣tor in Oxford, wyth certaine other Lords & Ambassadors ouer into the parts of Italy, to treat wyth the Popes Le∣gates concerning affaires betwixt the King and the Pope wt ful cōmission: the tenor whereof here foloweth expressed.

REX vniuersis, ad quorum notitiam presentes literae peruene∣rint. &c.

In English thus.

The King to all and singuler to whome these presentes shall come greeting. Know ye, that we reposing assured confidence in the fidelitie and wisdome of the reuerend father Iohn Bishoppe of Bangor, and other our louing and faithful subiects, M. Iohn Wic∣kliffe, reader of the diuinitie lecture, M. Iohn Gunter Deane of Segobyen. and M. Symon Moulton doctor of the lawe, Syr Willi∣am Burton Knight, M Iohn Belknappe, & M. Iohn Honnington, haue directed them as our Ambassadors and special Commissio∣ners to the partes beyond the seas. Geuing to the sayde our Am∣bassadors and Commissioners, to sixe or fiue of them, of whome I will that the sayde Bishop shalbe one, full power and aucthoritie, wyth commaundement speciall, to treat and consult mildely and charitably with the Legates and Ambassadors of the L. Pope tou∣ching certaine affaires. Where upon of late we sent heretofore the

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sayd Bishop, and M. William Vghtred monke of Duresme, and M. Iohn Shepie to the see Apostolicall: And hereof to make ful rela∣tion of all things done and past in the sayd assembly, that all such things which may tend to the honor of holy Church and the ad∣uauncement of our crowne and this our realme may by the assi∣staunce of God and the wisedome of the see Apostolicall bee brought to good effect, and accomplished accordingly. Witnes our selues. &c. at London dated the 26. day of Iuly in the 48. yeare of our raigne.

By the which it is to be noted, what good wil the king then bare to the sayd Wickleffe, and what smal regarde he had to the sinfull sea of Rome.

Of the whych Iohn wickleff, because we are now ap∣proched to his time: remaineth consequently for our story to entreat of, so as we haue heere to fore done of other lyke valiant souldiours of Christes Church before him.

¶ Iohn Wickliffe.

* 4.170AFter all these heretofore recited, by whome (as ye haue heard) it pleased the Lord something to worke against the Byshop of Rome, & to weaken the pernitious super∣stition of the Friers. Nowe remayneth consequently fol∣lowing the course of yeares, orderly to enter into the story and tractation of Iohn Wickleffe our countreyman, and other moe of his time, and same countrey, whom the Lord (wyth the like zeale and power of spirit) raysed vp here in England, to detect more fully and amply the poison of the Popes doctrine, & false religion set vp by the Fryers. In whose opinions and assertiōs, albeit some blemishes per∣haps may be noted: yet such blemishes they be, whych ra∣ther declare him to be a mā that might erre, then which di∣rectly did fight against Christ our Sauiour, as the Popes procedings and the friers did. And what doctor or learned man hath ben from the prime age of the church, so perfect, so absolutely sure, in whome no opinyon hath sometyme swarued awry?* 4.171 And yet be the sayd articles of hys, neither in number so many, nor yet so grosse in themselues and so cardinall, as those Cardinal ennemies of Christ perchance doe geue them out to be: if his bookes whō they abolished, were remaining to be conferred wt those blemishes, which they haue wrasted to the worste, as euill will neuer sayde the best.

This is certaine and can not be denied, but that he be∣ing the publike Reader of Diuinitie in the Universitie of Oxford: was for the rude time wherein he liued, famously reputed for a great clerke, a deepe scholeman, & no lesse ex∣pert in all kinde of philosophie.* 4.172 The which doth not onely appeare by his owne most famous and learned wrytings and monuments, but also by the confession of Walden hys most cruel & bitter enemy. Who in a certain Epistle wryt∣ten vnto pope Martin the fift, sayth that he was wonder∣fully astonyshed at his most strong arguments, wyth the places of authority whych hee had gathered, wyth the ve∣hemency and force of hys reasons. &c. And thus much out of Walden. It appeareth by such as haue obserued the or∣der and course of tunes, that this wickleffe florished about the yeare of our Lord.* 4.173 1371. Edward the third raigning in England: for thus we doe finde in the Chronicles of Cax∣ton. In the yere of our Lord 1371. (sayeth he) Edward the third, king of England in his Parliamēt, was against the Popes clergy: He willingly harkned and gaue eare to the voices and tales of heretickes, wyth certaine of his coun∣sel: conceiuing and folowing sinister opinions against the Clergy. Wherefore (afterward) he tasted and suffred much aduersity & trouble.* 4.174 And not long after, in the yeare of our Lord (sayth he) 1372. he wrote vnto the Byshop of Rome, that he should not by any meanes entermeddle any more wtin his kingdom as touching the reseruation, or distribu∣tion of benefices: and that all such by shops as were vnder hys dominion, should enioy their former and anciēt liber∣ty, and be confirmed of theyr Metropolitanes, as hath ben accustomed in tunes past.* 4.175 &c. Thus much wryteth Caxtō: But as touching the iust number of the yere and time, we will not be very curious or carefull about, at this present. Thys is out of all doubt, that at what time all the worlde was in most desperate and vile estate, & that the lamenta∣ble ignorance and darknes of God his truth had ouersha∣dowed the whole earth: this man stepped forth like a vali∣ant champiō, vnto whom it may iustly be applyed that is spoken in the boke called Ecclesiasticus of one Simon the sonne of Onias. Euen as the morning star being in the middest of a cloud, & as the Moone being ful in her course, and as the bryght beames of the Sunne, so doeth he shine and glister in the temple and Church of God.

Thus doth almighty God continually succor & helpe, whē all thinges are in dispaire: being alwaies (according to the Prophecye of the Psalme) a helper in tyme of need. The which thing neuer more playnely appeared, then in these latter dayes and extreme age of the Church: when as the whole state & condition (not onely of worldly things, but also of Religion) was depraued and corrupted. That like as the disease named Lethargus among the Phisu∣ons, euen so the state religion amongst the Diuines, was past al mens helpe and remedy. The onely name of Christ remayned amongest Christians, but his true & liuely do∣ctrine was as farre vnknowne vnto the most part, as his name was cōmon vnto al men. As touching fayth, cōsola∣tion, the end & vse of the law,* 4.176 the office of Christ, of our im∣potency and weaknes, of the holy ghost, of the greatnes & strength of sinne, of true works, of grace and free iustifica∣tion of liberty of a Christian man, wherein consisteth and resteth the summe and matter of our profession: there was no mention or any word almost spokē of Scripture, lear∣ning & diuinity, was knowne but vnto a few, & that in the scholes onely: & there also turned & cōuerted almost al into sophistry. In stead of Peter & Paule, men occupyed theyr time in studying Aquinas and Scotus, and the maister of sentēce. The worlde leauing & forsaking the liuely power of Gods spirituall word and doctrine, was altogether led and blinded with outward ceremonies & humaine tradi∣tions, wherein the whole scope, in a maner of all christian perfection did consist & depend. In these was all the hope of obteining saluation fully fixed: hereunto all thynges were attributed. In so much, that scarcely any other thyng was sene in the temples or Churches, taught or spoken of in sermōs, or finally intēded or gone about in theyr whole life, but only heaping vp of certain shadowed ceremonies vpon ceremonies, neither was there any end of theyr hea∣ping.

The people were taught to worship no other thing but that which they did see, and did see almost nothing whiche they did not worship.

The Church being degenerated from the true Aposto∣lick institutiō aboue al measure (reseruing onely the name of the Apostolick Church, but farre from the truth thereof in very deede) did fall into all kinde of extreme tyranny: where as the pouerty and simplicity of Christ was chaū∣ged into cruelty and abhomination of life. In stead of the Apostolicke giftes and continuall labours and trauelles, slouthfulnes & ambitiō was crept in amongst the priests. Besides all this, there arose & sprong vp a thousand sortes and fashions of straunge religions, being the onely root & well head of all superstitiō. How great abuses and depra∣uations were crept into the Sacramentes, at what tyme they were compelled to worship similitudes and signes of thinges, for the very things themselues: and to adore such things as were instituted and ordeined onely for memori∣als? Finally what thing was there,* 4.177 in the whole state of Christen religion so sincere, so sound and pure, which was not defiled and spotted with some kind of superstitiō? Be∣sides this, with how many bondes & snares of dayly new fangled ceremonies, the sely consciences of men redeemed by Christ to liberty, were snared and snarled? In so much, that there could be no great differēce almost perceiued be∣twene Christianitie and Iuishnes, saue onely the name of Christ, so that the state and condition of the Iewes, might seeme somwhat more tolerable then ours. There was no∣thing sought for out of the true fountaines, but out of the dirty pudles of the Philistians. The christian people were wholy caried away as it were by the noses, with mere de∣crees and constitutions of men, euen whether as pleased the bishops to lead them, and not as Christes will did di∣rect them. All the whole world was filled and ouerwhel∣med with errours and darknesse. And no great maruell, for why the simple and vnlearned people being far from all knowledge of the holy Scripture: thought it sufficient inough for them, to know onely these things whych were deliuered them by their pastors and shepheards, and they on the other part taught in a maner nothing els, but such things as came foorth of the Court of Rome. Whereof the most part tended to the profite of their order more then to the glory of Christ.

The Christian faith was esteemed or counted none o∣ther thing then, but yt euery man should know that Christ once suffred, that is to say, that all men should know and vnderstand yt thing which the deuils thēselues also knew. Hypocrisie was counted for wonderful holines. All men were so addict vnto outward shewes,* 4.178 that euen they thē∣selues which professed yt most absolute & singular know∣ledge of the scriptures, scarsly did vnderstād or know any other thing. And thys euidētly did appere, not only in the common sort of docturs and teachers, but also in the ve∣ry heades and captaines of the Church: whose whole reli∣gion

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and holines, consisted in a maner in the obseruing of dayes, meates, and garments, and such like rethorical cir∣cumstances, as of place, time, person, &c. Hereof sprang so many sorts & fashions of vestures and garments: so ma∣ny differences of colours & meates: with so many pilgri∣mages to seuerall places, as though f. Iames at Compo∣stella could do that, which Christ could not do at Canter∣bury: Or els that God were not of like power & strength in euery place, or could not be found but being sought for by running & gadding hether and thether. Thus the holi∣nes of the whole yere was trāsported and put of vnto the Lent season.* 4.179 No countrey or land was counted holy, but onely Palestina, where Christ had walked himselfe wyth his corporall feete. Such was the blindnes of yt tune, men did striue and fight for the crosse at Hierusalem, as it had bene for the chief and onely force and strength of our faith. It is a wonder to reade the monumentes of the formore times, to see and vnderstand what great troubles & cala∣mities thys crosse hath caused almoste in euery Christian common wealth. For the Romish champions neuer cea∣sed, by wryting, admonishing, and coūsailing, yea and by quarelling, to moue & stirre vp Princes mindes to warre & battail, euen as though the faith & beleefe of the gospell, were of small force or little effect wtout that wooden crosse. This was ye cause of yt expedition of the most noble prince K. Rich.* 4.180 vnto Ierusalem. Who being taken in the same iourney, and deliuered vnto the Emperour: could scarsly be raunsomed home againe, for xxx. M. markes. pag. 248. In the same enterprise or iourney,* 4.181 Fridericus the Empe∣rour of Rome a man of most excellent vertue, was muche endamaged in the same iourney. an. 1179. And also Philip the king of Fraunce, scarsly returned home againe in safe∣ty not without great losses:* 4.182 so much did they esteeme the recouery of the holy citie and crosse.

Upon this alone, all mens eyes, minds, & deuotions, were so set and bent: as though either there were no other crosse but that, or that the crosse of Christ were in no other place but onely at Hierusalem. Such was the blindnesse and superstition of those daies, which vnderstood or knew nothing but such as were outwardly sene: wheras ye pro∣fession of our religion standeth in much other higher mat∣ters and greater mysteries. what was the cause why that Urbanus did so vexe and torment himselfe? Because that Antioche with the holy crosse, was lost out of the hands of the Christians. For so we doe finde it in the Chronicles, at what time as Ierusalem with king Buido,* 4.183 and the crosse of our Lord was taken, and vnder the power of Sultan: Urbanus toke the mater so greuously, that for very sorow he died.* 4.184 In whose place succeeded Lambertus which was called Gregory the 8. by whose motion it was decreed by the Cardinals, that (setting apart all riches and voluptu∣ousnes) they should preach the crosse of Christ, and by their pouerty and humility first of all shuld take the crosse vpon them, & go before others into the lād of Ierusalem. These are the words of the history, wherby it is euident vnto the vigilant reader, vnto what grosenes the true knowledge of the spiritual doctrine of the gospel was degenerate and growen vnto in those daies: How great blindnes & dark∣nes was in those dayes, euen in the first primacy, & supre∣macy of the bishop of Rome: as though the outward suc∣cession of Peter and the Apostles,* 4.185 had ben of greater force and effect to that matter. What doeth it force in what place. Peter did rule or not rule? It is much more to be regar∣ded that euery man should labor and study with all theyr endeuor to followe the life & confession of Peter: And that man seemeth vnto me to be the true successour of Peter, a∣gainst whom the gates of hel shall not preuaile. For if that Peter in the gospell do beare the type & figure of the chri∣stian church (as all men in a maner do affirme) what more foolish or vaine thyng can there be: then thorough priuate vsurpation, to restraine and to binde that vnto one man, which by the appoyntment of the Lorde, is of it selfe free and open to so many?

* 4.186Thus in these so great and troublous times and hor∣rible darkenes of ignoraunce, what time there seemed in a maner to be no one so litle a sparke of pure doctrine left or remaining: This foresayd wickliffe by Gods prouidence sprang and rose vp: thorough whom, the Lord would first waken and raise vp agayne the worlde, which was ouer∣much drowned and whelmed in the depe streames of hu∣maine traditions. Thus you haue heere the time of wic∣kliffes originall.

* 4.187Which Wickliffe after he had now by a long time pro∣fessed deuinity in the vniuersity of Oxford, and perceiuing the true doctrine of Christes Gospell to be adulterate and defiled, with so many filthy inuentions of Bishops, sectes of monkes, and darke errours: And that he after long de∣bating and deliberating with himselfe (with many secrete sighes and bewailing in hys mind the generall ignorance of the whole world) could no lōger suffer or abide the same but that he at the last, determined with himselfe to healpe and to remedy such things as he saw to be wide and out of the way. But for so much as he saw that this daungerous medling, could not be attempted or stirred wythout great trouble, neyther that these things which had bene so long tune with vse and custome rooted and grafted in mennes mindes, coulde not be sodenly plucked vp or taken away, he thought wt himselfe that this matter should be done by litle & litle. Wherfore he taking his original at small occa∣sions, thereby opened himselfe a way or meane to greater matters. And first he assailed his aduersaries in logicall & metaphisical questiōs, disputing wt them of the first forme & fashion of things, of the increase of time, and of the intel∣ligible substance of a creature, wt other such like sophemes of no great effect: but yet notwithstanding did not a little helpe and furnish him, which minded to dispute of greater matters. So in these matters, first began Regningham (a Carmelite) to dispute and argue against Iohn Wickliffe.

By these originals, the way was made vnto greater poynts, so that at the length he came to touch the matters of the sacraments, and other abuses of the Church. Tou∣ching whych thinges this holy man tooke great paynes, protesting (as they saide) openly in the scholes, that it was hys chiefe and principall purpose and intent: to reuoke and call backe the Church from her Idolatry to some bet∣ter amendment, especially in the matter of the Sacrament of the body and bloud of Christ. But this bile or sore could not be touched wythout the great griefe and paine of the whole world. For first of all, the whole glutte of Monkes and begging Friers were set on a rage or madnes, which (euen as Hornets wyth their sharpe stings) did assayle this good man on euery side: fighting (as is sayd) for their aultars, paunches and bellies. After them the priests, and then after them the Archb. tooke the matter in hand being then S. Sudbury, who for the same cause depriued him of his benefice,* 4.188 which then he had in Oxford. Notwythstan∣ding he being somwhat friended & supported by the king, as appeareth, continued and bare out the malice of the Friers, and of the Archb. all this while of his first begin∣ning, till about the yeare of our Lorde. 1377. After whych time now to prosecute likewise of his troubles & conflict, first I must fetch about a little compasse, as requisite is, to inferre some mention of Iohn of Gaunt Duke of Lanca∣ster the kings sonne, and Lord Henry Percy, whych were his speciall maintainers.

As yeares and time grew on, king Edward the third, which had reigned nowe about 51. yeares, after the decease of prince Edwarde his sonne, who departed the yeare be∣fore: was stroken in great age, & in such feblenes withall, that he was vnweldy through lacke of strēgth to gouerne the affairs of the realm. Wherfore, a parliament being cal∣led the yeare before his death, it was there put vp by the knights & other the burgesses of the Parliament (because of the misgouernment of the realme by certain gredy per∣sons about the king, raking all to themselues, without se∣ing any iustice done) that 12. sage and discrete Lordes and Pieres, such as were free from note of all auarice, shuld be placed as tutours about the Kyng, to haue the doing and disposing vnder him (6. at one time, and in their ab∣sence 6. at an other) of matters pertinent to the publike regiment.* 4.189 Here by the way I omit to speake of Alice Per∣ris the wicked harlot, which (as the story geueth) had be∣witched the kings hart, & gouerned all and sate vpon can∣ses herself through the diuelish help of a Frier Dominick: who by the duke of Lancaster was caused to be take, and was conuicted, & should haue suffred for the same, had not the Archb. of Cant. and the Friers (more regarding the li∣berty of their Churche, then the punishing of vice) reclai∣med hym for their own prisoner. This Alice Perrys, not∣withstanding she was banished by this Parliament from the king,* 4.190 yet afterward she came againe, & left him not: til at hys death shee tooke all his rings vpon his fingers and other iewels frō him, and so fled away like an harlot. But thys of her by the way.

These 12. gouernours by the parliament aforesayd be∣ing appoynted to haue the tuition of the king,* 4.191 & to attend to the publike affaires of ye realme: remained for a certaine space about him, till afterward it so fel out, that they being againe remoued, all the regiment of the realme next vnder the King, was committed to the Duke of Lancaster the kings sonne: For as yet Richard the sonne of prince Ed∣ward lately departed, was very yong and vnder age.

This Duke of Lancaster had in his heart of long time conceiued a certaine displeasure against the popish clergy:

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whether for corrupt and impure doctrine ioyned wt lyke abhominable excesse of life,* 4.192 or for what some other cause, it is not precisely expressed. Onely by story the cause thereof may be gessed, to rise by William Wickam bishop of Win∣chester. The matter is thys.

The Bishop of Winchester (as the saying went then) was reported to affirme, that the foresaid Ihon of Gaunt duke of Lācaster, was not the sonne of king Edward, nor of the Quene. Who being in trauel at Gaūt, had no sonne (as he sayd) but a daughter:* 4.193 which the same time by lying vppon of the mother in the bedde, was there smothered. Whereupon, the Quene fearing the kings displeasure, cau∣sed a certaine manchilde of a woman of Flaunders (borne the very same time) to be conueyed and brought vnto her in stead of her daughter aforesayde. And so brought vp the child whom she bare not, who now is called duke of Lan∣caster. And this (said the Bishop) did the Queene tell him, lying in extremes on her death bed vnder seale of confessi∣on: charging hym if the sayde Duke should euer aspire to get the crowne, or if the kingdome by any meanes should fall vnto hym, he then should manifest the same, & declare it to the worlde, that the sayde Duke of Lancaster was no part of the kings bloud, but a false heire of the king. This slaunderous report of the wicked Byshop, as it sauoureth of a contumelious lie, so seemeth it to proceede of a subtile zeale toward the Popes religion, meaning falshoode. For that the foresayd Duke by fauouring of Wickliff, declared hymselfe to be a professed enemy against the Popes profes∣sion. Whych thing was then not vnknowen, neyther vn∣marked of the Prelates and Byshops then in Englande. But the sequele of the story thus followed.

Thys slanderous vilany of the Byshops report being blased abroad, and comming to the Dukes eare: he therwt being not a litle discontented (as no maruell was) sought againe by what meanes he coulde, to be reuenged of thys forenamed Bishop. In conclusion, the Duke hauing now al the gouernment of the realm vnder the king his father, in hys own hand: so pursued ye byshop of Winchester, that by acte of parliament he was condemned and depriued of al his temporal goods,* 4.194 which goods wer assigned to prince Rich. of Burdeur, the next inheritour of the crowne after the king, and furthermore inhibited the said bishop not to approch nere to ye court by 20. miles. Further as touching thys bishop, the story thus procedeth. Not lōg after in the yeare of our Lord. 1377. a Parliament was called by the meanes of the Duke of Lancaster, vpon certaine causes & respects: in which parliament great request, and sute was made by the cleargy for the deliueraunce of the B. of Win∣chester. At length whē a subsidie was asked in the kyngs name of the clergy, and request also made in the kings be∣halfe for spedy expedition to be made for the dissoluing of ye parliament, the Archb. therfore accordingly conuented the bishops for the tractation thereof. To whō the B. wt great lamentation cōplained for lack of their felow and brother B. of Wint. Whose iniury said they, did derogate to the li∣berties of the whole church:* 4.195 And therfore denied to ioyne themselues in tractation of any such matters, before al the members together were vnited wt the head: And (seing the matter touched them altogether in common, as well him as thē) would not otherwise do. And seemed moreouer to be moued against ye Archb. for that he was not more stout in the cause, but suffered him so to be cited of the duke.

* 4.196The Archb. although hauing sufficient cause to excuse himselfe, wherefore not to send for him (as also he dyd) be∣cause of the perils which might ensue therof: yet being en∣forced & persuaded therunto, by the importunitie of the bi∣shops, directed downe his letters to the foresaid bishop of wintch, willing hym to resort vnto the conuocation of the clergy. Who being glad to obey the same, was receyued wt great ioy of the other bishops. And at length by yt meanes of Alice Perris, the kings paramor, aboue mētioned, (ge∣uing to her a good quantity of mony) the sayd Winchester was restored to his temporalities againe.

* 4.197As the Bishops had thus sent for wintch. the Duke in the meane time had sent for Iohn Wickliffe: who as is saide, was then the diuinity reader in Oxford, and had cō∣menced in sondry actes and disputations, contrary to the forme and teaching of the Popes church in many things: who also for the same had bene depriued of his benefice, as hath bene afore touched. The opinions which he began in Oxford, first in his lectures, and sermōs to entreat of, and wherfore he was depriued were these. That the Pope had no more power to excommunicate any man, then hath an other. That if it be geuē by any persō to the pope to excō∣municate, yet to absolue the same is as much in the power of an other priest, as in hys. He affirmed moreouer, yt ney∣ther ye king nor any temporall Lord could geue any perpe∣tuity to the church, or to any ecclesiasticall person: for that when such ecclesiasticall do sinne, habitualiter, continuing in the same still, the temporal powers ought and may me∣ritoriously, take away from them, that before hath bene be∣stowed vpon thē.* 4.198 And that he proued, to haue bene practi∣sed before here in England by Williā Rufus. which thing (sayd he) if he did lawfully, why may not the same also be practised now? if he did it vnlawfully, then both the church erre (sayth he) & doth vnlawfully in praying for him.* 4.199 But of his assertions more shall follow (Christ willing) hereaf∣ter. The story which ascribeth to him these assertions be∣ing taken out (as I take it) of yt monastery of S. Albons addeth withall: that in his teaching and preaching he was very eloquent, but a dissembler (saith he) and an hipocrite. Why he surmiseth him to be an hypocrite, the cause was this:

First, because he resorted much to the orders of the beg¦ging Friers, frequenting and extolling the perfection of their pouerty.

Secondly, because he and his felowes vsually accusto∣med in their preaching to go baretoote, and in simple russet gownes.

By this I suppose, may sufficiently appeare to the in∣different, the nature and condition of Wickliffe, how far it was frō the ambitiō & pride,* 4.200 which in the slaundrous pen of Polydore Virgil, reporting in his 19. book of him, that be∣cause he was not preferred to higher honors and dignities of the church (conceiuing therfore indignation agaynst the clergy) became theyr mortall enemy. How true this was, he onely knoweth best, that rightly shall iudge both y one and the other.

In the meane time,* 4.201 by other circūstaunces & partes of his life, we may also partly cōiecture what is to be thoght of yt mā. But howsoeuer it was in him either true or false: yet it had bene Polidors part, either not so intemperatly to haue abused his pen, or at least to haue shewed some grea∣ter authority and ground of that his report. For to follow nothing els but flying fame, so rashlye to defame a man whose life he knoweth not, is not the part of a faythful sto∣ry writer.

But to returne from whēce we digressed.* 4.202 Beside these his opinions and assertions aboue recited, with other mo, which are hereafter to be brought in order: He began also then something nearely to touch the matter of the Sacra∣ment, prouing that in the sayd Sacrament, the accidences of bread remayned not without the subiect, or substaunce: both by the holy Scriptures, and also by the authoritye of the doctors, but specially by such as were most aunciēt. As for the latter writers, that is to say such as haue written vpon that argumēt vnder the thousand yeres since Chri∣stes time, he vtterly refused: saying, that after these yeares Sathan was losed & set at liberty. And that since that time the life of man hath bene most subiect and in danger of er∣rors: the simple and playne truth to appeare and consist in the Scriptures, wherunto all humam traditions whatso¦euer they be, must be referred, and specially such as are set forth & published now of late yeares.* 4.203 This was the cause why he refused the latter writers of decretals, leaning on∣ly to the Scriptures & auncient doctors: most stoutly affir∣ming out of them that in the Sacramēt of the body which is celebrate, with bread the accidēce not to be present with out the substaunce.* 4.204 That is to say, that the body of Chryst is not present without the breade, as the common sorte of Priestes in those daies did dreame, As for his arguments what they were: we wyll shortly at more oportunity by Gods grace, declare them in an other place. But herein the trueth (as the Poet speaketh very truely) had gotten Iohn Wickeliffe great displeasure and hatred, at many mens handes: and specially of the Monkes and richest sort of Priestes.

Albeit through the fauor and supportation of the duke of Lancaster, and Lord Henry Percy, he persisted hitherto in some meane quiet against their woluish violence & eru∣elty: Till at last about the yeare of our Lord. 1376. the By∣shops still vrging and inciting their Archbishop Symon Sudberye, who before had depriued him, and afterward prohibited him also not to stirre any more in those sorts of matters: had obteined by processe and order of citation to haue him brought before them. Whereunto both place and time for him to appeare after theyr vsuall forme was to him assigned.

The Duke hauing intelligence that Wickliffe his cli∣ent should come before the Bishops, fearing that he being but one, was to weake agaynst such a multitude: calleth to him out of the orders of Friers, foure Bachelers of Diui∣nity, out of euery order one, to ioyne them with Wickliffe also for more surety. When the day was come assigned to

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the said Wickliffe to appeare, whiche day was Thursday, the 19. of February: Iohn Wickliffe accompanied with the foure Friers aforesayd, and with them also, the Duke of Lancaster, and Lord Henry Percy, Lord Marshal of En∣gland, the said Lord Percy also going before them to make rowme and way wherewith wickliffe should come.

Thus wickliffe (through the prouidence of god) being sufficiently garded,* 4.205 was comming to the place where the Bishops sate: whome by the way they animated and ex∣horted not to feare nor shrink a whit at the company of the bishops there present, who were all vnlearned (said they) in respect of him. For so proceede yt wordes of my foresaid author, whom I follow in this narration: neither that he shold dread the concourse of the people, whom they would themselues assiste and defend, in such sort as he should take no harme. With these wordes, and with the assistaunce of the nobles: wickliffe in hart encouraged, approcheth to yt church of S.* 4.206 Paule in London. where a mayne prease of people was gathered to heare, what shold be sayd & done. Such was there the frequencie and throng of the multi∣tude, that the Lordes (for all ye puissance of the high Mar∣shall) vnneth with great difficulty could get way through. In so much,* 4.207 that the bishop of London (whose name was William Courtney) seeing the stir that the Lord Marshal kept in the Church, among the people, speaking to yt Lord Perry, sayd: that if he had knowne before what maistries he would haue kept in the church, he would haue stopped hym out, from comming there.

At which wordes of the Byshop, the Duke disdayning not a little, aunswered to the Byshop agayne, and sayd: that he woulde keepe such maisterie there, though he sayd nay.

At last, after much wrastling they pierced through and came to our Ladies chappell. Where the Dukes and Ba∣rons were sitting together with the Archbishops & other Bishops.* 4.208 Before whome the foresayd Iohn Wickliffe ac∣cording to the maner, stode before thē, to know what shold be laid vnto him. To whome first spake the Lord Percy, bidding him to sit downe, saying: that he had many things to answer to, and therfore had need of some softer seat. But the bishop of London cast eftsoones into a fumish chase wt those words, sayd: he should not sit there. Neither was it sayd he: according to law or reason, that he which was ci∣ted there to appeare to answere before his ordinary, should sit downe during the time of his aunswere, but shold stād. Upon these words a fire began to heat & kindle betweene them. In so much that they began to rate and to reuile one the other, that the whole multitude therewith disquieted, began to be set on a hurrey.

Then the Duke taking the Lord Percies part wyth hasty wordes began also to take vp the bishop. To whom the Bishops again nothing inferiour in reprochful checks and rebukes, did render & require not onely to him as good as he brought: but also did so far excell him, in this rayling arte of scolding, that to vse the words of mine author, Eru∣buit Dux quòd non potuit praeualere litigio. i. that the Duke blushed and was ashamed, because he could not ouerpasse the Bishop in brawling and rayling, and therefore fell to playn threatning, manasing yt bishop, that he would bring down the pride not onely of him, but also of all the prelacie of Englande: And speaking moreouer vnto him: Thou (sayd he) bearest thy self so brag vpon thy parentes,* 4.209 which shall not be able to helpe thee: They shall haue enough to do to helpe themselues. For his parentes were the Earle and countesse of Deuonshire. To whom the byshop again aunswered, that to be bold to tell truth, his confidence was not in his parentes, nor in any man els, but onely in God in whō he trusted.* 4.210 Then ye Duke softly whispering in the care of him next by him, sayd that he woulde rather plucke out the Bishop by the heyre of his head out of the Church, then he would take this at his hand. This was not spoke so secretly, but that the Londiners ouerheard him. Wher∣upon being set in a rage, they cryed out, saying: that they would not suffer theyr bishop so cōtemptuously to be abu∣sed. But rather they woulde loose their liues, then that he should so be drawen out by the heyre. Thus that coun∣cell being broken with scolding and brawling for that day, was dissolued before 9. of the cloke. And the Duke with the Lord Percy went to the Parliament. Where the same day, before dinner a bill was put vp in the name of the king by the Lord Thomas Wostock,* 4.211 and Lord Henry Percy, that the Cittie of London shoulde no more be gouerned by a Mayor, but by a Captayne, as in times before. And that the Marshall of England shold haue al the adoe in taking the Arestes within the said Citty, as in other citties beside, with other petitions moe, tending to the like derogation of the liberties of London. which bill being read, standeth vp Iohn Philpot Burgesse then for the city, saying to thē which read the bill, that that was neuer seene so before: & adding moreouer that the Mayor woulde neuer suffer any such things, or other arest to be brought into the citty, with mo such wordes of like stoutnes.

The next day following, the Londiners assembled thē∣selues in a councell, to consider among them vpon the Bill for chaunging the Mayor,* 4.212 and about the office of the Mar∣shall, also concerning the iniuries done the day before to theyr Bishop.

In which meane time they being busy in long consul∣tation of this matter, sodenly and vnawares entred in the place two certaine Lordes, whether to come to spy, or for what other cause the author leaueth it vncertayne, the one called Lord Fizwalter: the other Lord Guy Brian. At the first comming in of thē, the vulgare sort was ready forth∣with to flee vppon them, as spies, had not they made theyr protestation with an othe, declaring that their comming in was for no harme toward them. And so were compelled by the citizens to sweare to the city their truth and fidelity, contrary to the which othe if they shoulde rebell, contented to forfeit whatsoeuer goods and possessions they had with∣in the citie.

This done,* 4.213 thē began the Lord Fizwalter in this wise to perswade and exhort the Citizens: first declaring how he was bound and obliged to them and to theyr Citty, not for the othe onely now newly receiued, but of old and ancient good will from his great graundfathers tyme. Beside o∣ther diuers dueties, for the which he was chiefly bound to be one of their principall fautors: for so muche as what so euer tended to their damage and detriment, redounded al∣so no lesse vnto his owne, for which cause he coulde not o∣therwise chuse, but that as he did vnderstand to be attem∣pted against the publike profite and liberties of the Cittye, he must needs communicate the same to them. who vnlesse they with speedy circumspection do occurre and preuent perils that may and are like to ensue, it would turne in the end to theyr no small incōmoditie. And as there were ma∣ny other thinges, whiche required their vigilant care and diligēce, so one thing therr was, which he could in no wise but admonish them of: which was this, necessary to be cō∣sidered of them all, how the Lord Marshall Henry Percy in his place within himselfe had one in ward and custody, whether with the knowledge, or without the knowledge of them, he coulde not tell: this he coulde tell, that the sayd Lord Marshall was not alowed any suche ward or prison in his house, within the liberties of the Citty. Which thing if it be not seeke to in time, the example therof being suffe∣red, would in fine breede to such a preiudice vnto their cu∣stomes and liberties, as they shoulde not hereafter, when they would reforme the iniurie thereof.

These words of the Lord Fizwalter were not so soone spoken,* 4.214 but they were as soone taken of the rash Citizens, who in al hasty fury running to their armour & weapons, went incontinently to the house of the Lord Percy, where breaking vp the gates, by violence they tooke out the pri∣soner, & burned the stockes wherein he sate, in the midst of London. Then was the Lord Percy sought for (whome sayth the story) they woulde doubtlesse haue slayne if they might haue foūd him. With their bils and iauelins, al cor∣ners and priuy chambers were searched, beds & hangings torne a sunder.* 4.215 But the Lord Percy (as God would) was then with the Duke, whome one Iohn Yper the same day with great instance had desired to dinner. The Londiners not finding him at home, and supposing that he was wyth the Duke at Sauoy, in all hasty heat turned their power thither,* 4.216 running as fast as they could to the Dukes house. Where also in like maner they were disapoynted of their cruell purpose. In yt meane while as this was doyng, cō∣meth one of the Dukes men rūning post hast, to yt Duke & to the Lord Percy, declaring what was done. The Duke being then at his oysters, without anye further tarying, and also breaking both his shinnes at the forme for haste, tooke boate with the Lord Percy, and by water went to Kingstone,* 4.217 where then ye princesse with Richard the yong Prince did lye. Who there declared vnto the Princesse all ye whole matter, cōcerning the outrage of the Londiners as it was. To whom she promised againe, such an order to be taken in the matter, as shoulde be to his contentation. At what time the commons of London, thus as is sayd, were about the Dukes house at Sauoy, meteth with thē a cer∣tain priest, who marueling at the sodain rage & concourse, asked what they sought. To whome aunswere was geuen agayne of some, that they sought for the Duke and Lorde Marshall, to haue of them the Lord Peter de la Mare, whom they wrongfully had deteined in prison. To this the Priest aunswered agayne more boldly then oportunely. That

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Peter (sayd he) is a false traytour to the king, and worthy long since to be hanged.* 4.218 At the hearing of these words, the furious people with a terrible shoute cryed out vpon him, that he was a traytour and one that tooke the Dukes part and so falling vpon him with theyr weapons striued who might first strike at him. Who after they had wounded him very sore, so being wounded they had him into prison, where within few dayes vpon the sorenes of his wounds he dyed.

Neither would the rage of the people thus haue ceased had not the bishop of London leauing his dinner come to them at Sauoy, and putting them in remembraunce of the blessed tyme (as they terme it) of Leut, had perswaded them to cease and to be quyet.

The Londiners seeing that they could get no vantage against the Duke:* 4.219 who was without theyr reach: To be∣wreke theyr anger they tooke hys armes, whiche in most despitefull wise, they hanged vp in the open places of ye city in signe of reproch, as for a traitour. In so much that when one of his gentlemen came through the Citty with a plate conteyning the Dukes armes, hanging by a lace about his necke the cittizens not abiding the sight therof, cast him frō his horse, and pluckt his scutchine from him, had were a∣bout to work the extremitie against him, and not the may∣or rescued him out of theyr handes, and sent him home safe vnto the Duke his mayster. In such hatred was then the Duke among the vulgar people of London.

After thys, the princesse vnderstanding the hartes and broyle of the Londiners set against the foresaid Duke,* 4.220 sent vnto London 3. Knightes, syr Albred Lewer, sir Symon Burle, and sir Lewes Cliffort, to entreat the citizens to be reconciled with the Duke. The Londiners answered: that they for the honour of ye princesse, would obey and do with all reuerēce, what she would require. But this they requi∣red & enioyned the messēgers to say to the Duke, by word of mouth, that he should suffer the byshop of Winchester a∣fore mentioned and also the Lord Peter de la Mare, to come to their aunswere, & to be iudged by theyr pieres. Wherby eyther they might be quite if they were giltles: or other∣wise, if they be found culpable, they might receaue occor∣ding to theyr desertes after the lawes of the realme. What griefe and displeasure the Duke conceiued and reteyned in his minde hereof: Agayne what meanes & sute the Londi∣ners for their part made to the old king for their liberties: What rymes and songes in London, were made agaynst the Duke: Howe the Bishops at the Dukes request were mooued to excōmunicate those malicious slaunderers:* 4.221 And moreouer, howe the Duke at last was reuenged of those contumelies & iniuries: How he caused them to be brought before the king: How sharply they were rebuked for their misdemeanour, by the worthy oration of the Lord Cham∣berlayne, Robert Aston in the presence of the king, Arch∣bishops, Byshops, with diuers other states, the Kinges children, and other nobilities of the realme: In conclusion how the Londiners were compelled to this at length, by the common assent, and publike charges of yt citty, to make a great taper of waxe, whiche with ye Dukes armes set vp∣on it, shoulde be brought with solemne procession to the church of S. Paule, there to burne continually before the Image of our Lady:* 4.222 And at last, how both the sayd Duke and the Londiners were reconciled together, in the begin∣ning of the new king, with the kisse of peace, in the same reconcilement publikely denounced in the church of West∣minster, and what ioy was in the whole citty therof: These because they are impertinent, and make to long a digressiō from the matter of Wickliffe, I cut off with breuitie, refer∣ring the reader to other historyes, namely of S. Albones, where they are to be found at large.

As these aforesayd for breuitie sake I passe ouer, so will I not be long and yet cannot omitte that,* 4.223 which happened the same tyme and yeare, to the Bishop of Norwich, to ye intent that this posteritie now may see, to what pryde the clergy then of the Popes Church was growne to. The same time as this broyle was at Lōdon,* 4.224 the Bish. of Nor∣wich a litle after the time af Easter comming to the towne of Lennam, belonging to his Lordship: being not conten∣ted wt the olde accustomed honour due vnto him, & vsed of his predecessours before in the same town, required more∣ouer with a nue and vnused kind of magnificence to be ex∣alted: In so much, that when he saw the chiefe Magistrate or Mayor of that towne to go in the streetes with his offi∣cer going before him, holding a certayne wand in his hand tipped at both endes with black horne,* 4.225 as the maner was: He reputing himselfe to be Lord of that towne (as he was) and thinking to be higher then the highest, commaunded ye honour of that staffe due to the Mayor, to be yelded & born before his Lordly personage: The Mayor or Bailiffe, with other the townesmen, courtuously answered to him again that they were right willing and contented with all theyr hartes to exhibite that reuerence vnto him, and woulde to do, if he first of the king and counsaile coulde obtayne ye iu∣stome, and if the same might be induced after any peaceable way with the good willes of the commons and body of ye town: Other els, sayd they, as the matter was dangerous so they durst not take in hand any such newe alteration of ancient customes and liberties least the people (whiche is alwayes inclinable and prone to euill) do fall vpon them wt stones, & driue them out of the towne. Wherefore kneeling on theyr knees before hym, and humbly they besought him that he would require no such thing of them: that he would saue his owne honour and their liues, who otherwise if he intended that way,* 4.226 were in great daunger. But the bishop youthfull and hauty, taking occasion by their humblenes, to swell the more in himselfe, answered that he woulde not be taught by their counsaile, but that he wold haue it done, though all the commons (whome he named Ribals) sayd nay. Also rebuked the Mayor and his brethrē for mecockes and dastardes, for so fearing the vulgar sort of people.

The citizens perceauing the wilfull stoutnes of the bi∣shop, meekly answering againe, sayde, they minded not to resist him, but to let him doe therin what he thought good, onely desired him that he would licēce them to depart, and hold them excused for not wayting vppon him, & conduc∣ting hym out of the town with that reuerence which he re∣quired. For if they should be seene in his company, all the suspicion thereof would be vpon them, and so should they be all in daunger, so much as theyr liues were worth. The Byshop not regarding their aduise and counsaile, com∣maunded one of hys men to take the rod borne before the Mayor, & to cary ye same before him. Which being done, & perceaued of the commons: the Byshop after that maner went not farre, but the rude people rūning to shut ye gates came out with their bowes, some with clubbes and staues soome with other instrumentes,* 4.227 some wt stones, & let driue at the Bishop and his men, as fast as they might: in suche sort, that both the bishop & his horse vnder him with most part of his men were hurt & wounded. And thus the glo∣rious pride of this iolly prelate, ruffling in hys new scep∣ter, was receaued and welcomed there. That is, was so pelted wt battes and stones, so woūded with arrowes and other instrumentes fit, for such a skirmishe, yt the most part of his men, with hys mace bearer, & all running away frō him, the poore wounded bishop was there left alone, not a∣ble to keepe hys old power, which went about to vsurpe a new power more thē to hym belonged.* 4.228 Thus at is cōmō∣ly true in al, so is it wel exemplified here, which is commō∣ly sayd, and as it is commonly seene, that pride will haue a fall, and power vsurped will neuer stand. In like maner if the Citizens of Rome, following the example of these Lē∣nam men, as they haue the like cause, and greater to doe by the vsurped power of theyr Byshop, would after the same sauce handle the pope,* 4.229 and vnscepter him of hys mace and regalitie which nothing pertaineth to him: They in so do∣ing both should recouer theyr owne liberties, with more honour at home, and also win muche more commendation abroad Ex chron. mon. D. Albani.

This tragedy with all the partes thereof, beyng thus ended at Lennam,* 4.230 whiche was little after Easter (as is said) about the month of April. an. 1377. the same yeare vp∣on the 12. day of the moneth of Iune next after, dyed the worthy and victorious Prince king Edward the 3. after he had raygned yeares 51. A prince no more aged in yeares thē renoumed, for many snguler & heroicall vertues, but prin∣cipally noted and lauded for his singuler meekenes & cle∣mency toward his subiects and inferiors, ruling them by gentlenes and mercy, without all rigour or austere seueri∣tie. Among other noble and royall ornamentes of his na∣ture, worthely & copiously set forth of many, thus he is de∣scribed of some, which may briefly suffice for the comprehē∣sion of all the rest.* 4.231 Orphanis erat quasi pater, afflictis compati∣ens, miseris condolens, oppressos releuans, & cunctis indigenti∣bus impendens auxilia opportuna. That is. To the Orphans he was as a father, compacient to the afflicted, mourning with the miserable, relieuing the oppressed, and to all them that wanted an helper in time of neede. &c. But chiefly a∣boue all other thinges, in this Prince to be commemorate in my mynde, is thys: that he aboue all other Kinges of this Realme vnto the time of king Henry the eight was the greatest brideler of the popes vsurped power and out∣ragious oppressions during all the time of whiche king, neyther the Pope could greatly preuayle in thys Realme, and also Iohn Wickliffe was maintained with fauour and ayde sufficient.

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But before we close vpp the story of this king: there commeth to hand that which I thought not good to omit a noble purpose of the king in requiring a viewe to be ta∣ken in all his dominions of all benefices and dignities ec∣clesiasticall remayning in the handes of Italians and Ali∣ous with the true valuation of the same directed down by commission in the time of king Richard the second wherof the like also is to be found: the tenour of which commissi∣on of king Edward I thought here vnder to set down for worthy memory.

The king directed writtes vnto all the By∣shop's of England in this forme.

* 5.1EEdward by the grace of God king &c. To the reuerend father in Christ. N. By the same grace Bishop of L. greeting.

Beyng willing vpon certayn causes to be certified what and how many benefices aswell Archdeaconries & other dignities as vicaradges personages Prebendes and Chappels within your dioces be at this present in thandes of Italions and other strangers, what they be of what valour, and how euery of the sayd benefices be called by name. And how much euery of the same is worth by the yere, not as by way of Taxe or extent, but according to the true valor of the same: likewise of the names of al & singuler such strangers being now incombentes or occupying the same and euery of thē: moreouer the names of all them, whether Englishmen or Straun∣gers, of what state or condition soeuer they be whiche haue the occupacion or disposicion of any such benefices with the fruites and profites of the same in the behalfe or by the authoritie of any the foresayd Straungers by way of ferme, or title or procuration or by any other wayes or meanes whatsoeuer, and how long they haue occupyed or disposed the same: and withall if anye the sayd straungers bee nowe residents vppon any benefices: commaunde you as wee heretofore commaunded you that you sende vs a true certificat of all and singuler the premisses into our high Court of chauncerie vnder your seale distinctly and openly on this side the feast of thascention of our Lord next comming without farther delay: returning vnto vs this our writte withall.

Witnesse our selfe at Westminster 16 day of April in the 48. yeare of our Reigne of England, and ouer Fraunce the 35. yeare.

BY vertue hereof certificat was sent vp to the king into his chauncerie out of euery dioces of England of al such spiritual liuings as were then in the occupation eyther of Priors Aliens or of other straungers whereof the number was so great, as being all set downe would fill almost halfe a quyer of paper. Whereby may appeare that it was highe time for the king to seeke remedie herein, either by treatie with the Pope or otherwise: considering so great a porcion of the reuenewes of his realme was by this meanes con∣ueyed awaye and employed either to the reliefe of his ene∣mies, or mayntenaunce of the forreners: Amongst whiche number, the Cardinals of the courte of Rome lacked not their share. As may appeare by this which followeth.

* 5.2The Lord Fraunces of the title of S. Sabyne, Priest and Cardinall of the holy Church of Rome doth hold and en∣ioy the Deanry of the Cathedrall Church of Lichfield whiche is worth in the iurisdiction of Lichfield fiue hundreth marks by the yeare. And ye Prebend of Brewood, & the personage of Adbaston to the same Deanry annexed, which prebend is worth by the yeare foure score marks and the personage twenty pound, which deanry with the prebendes & perso∣nage aforesayd hee hath holden and occupyed by the space of 3. yeres. And one maister de in gris a strāger as proctor to the saide Cardinall doth hold and occupy the same Deanry with other ye premisses with thappurtenances by name of Proctor during the yeares aforesayd, and hath taken vp the fruites and profites, to the sayd Cardinall, dwelling not in the Realme.

* 5.3L. William Cardinall of S. Angelo, a straunger doth holde the Archdeaconrye of Suff. by vertue of prouision Apostolicall, from the feast of S. Nicholas last past, he is not resident vppon his sayd Archdeaconry. And the sayd Archd. together with the procuratiōs due by reason of the visitation is worth by yeare Lxvi.li.xiii.s.iiii.d. And mai∣ster Iohn of Helinington. &c. doth occupy the seale of thos∣ficiall of the said Archdeaconry, &c.

* 5.4L. Reinnald of S Adriane Deacon Cardinall: hath in the said County the personadge of Godalmonge, worth by yeare xl. pound, and one Edward Teweste doth ferme the sayd personadge for ix. yeares past.

* 5.5The L. Anglicus of the holy Church of Rome prieste and Cardinall, a straunger was incumbent & did holde in possession the Deanry of the Cathedrall Churche of Yorke from the 11. day of Nouember Anno. Dom. 11366. and is yearely worth according to the true valor thereof iiij.C.li. and maister Iohn of Stoke Canon of the sayd Churche, doth occupy the said Deanry and the profites of the same in the name or by the authoritie of the sayd L. Deane &c. But the said Deane was neuer resident vppon the sayd Deanry since he was admitted thereunto.

Item. L. Hewgh of our Lady in Deacon and Cardinall a straunger doth possesse the Prebend of Dristild in the sayd Church of Yorke from the 7. day of Iune Ann. Do. 1363. from whiche day. &c. Iohn of Gisbourne, and George of Conpemanthorpe &c. doe occupy the said Pre∣bend worth by yeare. C.li. the sayd L. Hewgh is non Re∣sident vpon the sayd Prebend.

Item. L. Simon of the Title of S. Syxt priest and Car∣dinall, &c. doth possesse the Prebend of Wystow in the sayd Churche of Yorke worth by yeare C.li. And the foresaid maister Iohn of Stoke doth occupy the foresayd Prebend and the profites thereof &c. But the sayd Lord Symon is not resident vpon the said Prebend.

Item. L. Frauncisce of the Tytle of S. Sabyne Priest and Cardinall, a straunger doth possesse the Prebend of Stransall in the sayd Church of Yorke worth by yeare C. markes. And mayster William of Merfield. &c. doth accu∣py the sayd Prebend. &c. but the sayd L. Fraunces is not resident vpon the sayd Prebend.

L. Peter of the title of S. Praxed priest and Cardinall a straunger doth hold the Archdeaconry of York, worth by yeare C.li.* 5.6 and M. William of Mecfeld &c. for fermers.

The Deanry of the cathedral church of Sar with chur∣ches and chappels vnderwritten to the same Deanry an∣nexed doth remayne in ye hands of L. Reginald of the title of S. Adrian deacon and Cardinall and so hath remayned these 26. yeares and is neuer resident his protector is Lau∣rence de ingris a straunger & is worth by yeare CCLiiii.li. xiij.s.iiij.d.

Richard Bishop doth hold vycaradse of Meere to the sayd Deanry annexed and hath holden the same, for xix. yeares, worth by yeare. xl.li.

Robert Codford fermer of the Churche of heightred∣bury to the same annexed worth by yeare l.li.* 5.7

The Church of Stoning and the chappell of Rescomp to the same Deanry annexed worth by yeare lxx. markes.

The Chappell of herst to the same Deanry annexed worth by yeare xl.li.

The Chappell of wokenhame to the same Deanry an∣nexed worth by yeare xxxvi.li.

The Chappell of Sanhurst worth by yeare xl.s.

The Church of Godalininge to ye same Deanry an∣nexed in the dioces of Winchester worth by yeare. xl.li.

The dignitie of Treasorer in the Church of Sar.* 5.8 with Church and Chappels vnderwritten to the same annexed is in ye hāds of L. Iohn of ye title of S. Mark priest & Car∣dinall and hath so contained 12. yeares who was neuer re∣sident in the same, worth by yeare Cxxxvi.li.xiij.s.iiij.d.

The Church of Figheldon to the same annexed worth by yeare. xxvj.li.xiij.s.iiij.d.

The church of Alwardbury with the chappell of Put∣ton, worth by yeare. x li.

The Prebend of Calue to the same Treasorer annex∣ed, worth by yeare. C.li.

The Archdeaconry of Berck. in the Cathedrall Church of Sarisbury, with the the church of Mordon to the same annexed, is in the hands of Lord William of the title of S. Stephen, who was neuer resident in the same: worth by yeare. viij. score markes.

The Archdeaconry of Dorset in the Church of Saris∣bury with the Church of Gissiche to the same annexed in the handes of L. Robert of the title of ye xij. Apostles priest and Cardinall, and is worth by yeare. Ciij. markes.

The Prebende of Woodforde and Wyuelefforde in the Church of Sarisbury, is in the handes of the Robert Car∣dinall aforesayd: and is worth xl. markes.

The Prebend of Heiworth in the Church of Sarisbu∣ry is in the handes of the L. Cardinall of Agrisolio, who is neuer resident, and is worth by yeare. lxxx.li.

The Prebend of Netherbarnby and Beinynster in the Church of Sarisbury one Hewgh Pelgrini a stranger dd hold xx. yeares and more, and was neuer resident in the same worth by the yeare viij. score markes.

The church Prebendary of Gillinghame in the noone∣ry of Salisbury lately holden of L. Richard now Byshop of Elye is in the hanhs of the Lord Peter of the title of S. Praxed priest and Cardinall &c. worth by the yeare lxxx.li.

L. William of the holy Churche of Rome Cardinall a straunger doth hold the archdeaconry of Canterbury and is not Resident the true valor of all the yearely fruites,* 5.9 Rentes and profites is worth seuen hundreth Florens.

The L. Cardinall of Caunterbury is Archdeacon of Welles & hath annexed to his Archdeaconry the churches* 5.10

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of Hewish Berwes, and Sowthbrent which are worth by yeare with their procuration of visitations of the sayd Archdeaconry. C threescore pound.

Item. the L. Cardinall is treasorer of the church of wels, and hath the moyty of the church of mertock annexed ther∣unto worth by yeare lx.li.

Item. the Lord Cardinall of Agrifolio is archdeacon of Tawnton in the church of wels, and is worth by yeare wt the procurations and the Prebend of Mylinerton to the same annexed Lxxx.li.

Like maiter is also found in the time of king Richard the 2. vpon what occasion it is vncertayne: But as it see∣meth by Recorde of that time, A new Pope being come in place he would take no knowledge of anye matter done by his predecessors that might anye way abridge his commo∣ditie. And therefore this king was forced to beginne a new as may appeare by this following.

* 5.11L. Cardinall of Agrifol. is prebendary of the Prebend of Soringhame together with a portion of S. Marye of Stowe to the same annexed, the fruits whereof by commō estimat be worth by yeare Clxv.li.* 5.12 Maist. Iohn Uicar of Coringhame and mayster Robert person of Ketelthorpe and W. Thurly be Fermoures.

L. Cardinall Albanum is Prebendary of the Prebend of Sutton ye fruites whereof be commonly esteemed worth by yeare CCCC. markes. Roger Skyret of Buckinhame and William Bedeford of Sutton do farme the same Pre∣bēd. The L. Cardinal Blandacen is Prebendary of ye pre∣bend of Nassington worth by estimacion CCC. markes.* 5.13 Robert of Nassington and Iohn sonne of Robert of Ab∣bethorpe do occupy the same Prebend.

L. Cardinal Nonmacē is parson of Adderbury worth by estimacion C.li. Adam Robelyn clerke is his proctor and occupyeth the same.

L. Cardinall of S. Prebendary of Thame worth yearely by common estimacion CC.* 5.14 markes. Iohn Heyward and Thomas a lay man doe occupye the same Prebend.

* 5.15L. Peter de Yeuerino Cardinall is Prebendary of Ay∣lesbury worth yearely by common estimacion lxxx. marks. Holy Duse of Alesbury doth occupy the same Prebend.

The Cardinall of S. Angeli hath the Archdeaconry of Suff.* 5.16 and is worth by yeare by common estimation a hū∣dreth markes.

L, Cardinall Neminacem Treasorer of the Church of Sar. hath the Archdeaconry of Sar. the Church of Fighel∣don to his dignity annexed which is let to farme to Grace late wife of Edmunde Sawyne deceased paying yearely 1. markes, he hath also in the same Archdeaconry and coū∣tye the sayde Churche of Alwardburye with the Chap∣pels of Putton and Farle to the same annexed which is let to ferme to the L. Pryor of the house of Ederose for ye yerly rent of xxiii.li.* 5.17 he hath also the Prebend of Calne in the said Archdeaconry and County worth by yeare. C.ll. and fer∣mour therof is Raymunde. Pelegrini.

L. Cardinall of Agrifolio. hath the Archdeaconrye of Berck. worth by yeare 120. markes and remayneth in hys owne handes. Item he hath the Prebende of worth, worth by yeare a hundreth pound Raymund Peregrine is fer∣mour there.

L. Cardinall Gebanen hath the Prebendes of Wod∣ford and Willeford Countye of Wiltshyre lett to ferme to Iohn Bennet of Sar. worth by yeare xl. markes.

Lord Andomar de Rupy is Archdeaconry of Caun∣terbury to the which Archdeacon belong the Church of Lymin within the same Dioces worth by yeare after the Taxation of the tenth. xx.li.. The Churche of Tenham worth by yeare after the sayd taxation Cxxx.li.vi.s.viii.d. he Churche of Hakington neere Caunterbury worth by yeare xx. markes. The Churche of S. Clement in Sand∣witche worth by yeare after the taxation aforesayd viij. markes.* 5.18 The church of Saint Mary in Sandwich worth by yeare viiij. pound of the whiche the sayd Archdeacon receaueth onely vi. markes. The profites of all which pre∣misses S. William Latimer knight hath receaued toge∣ther with the profites arising out of the Iurisdiction of the Archdeaconry worth by yeare. xx.li.

* 5.19Anglicus of the Church of Rome priest and Cardinall hath the deanry of the Cathedrall Churche of Yorke worth by yeare CCClxxiij.li.vi.s.viii.d. And the Prebende of Southcane, valued yearely at C.lx. markes.

L. Cardinall Gebauen doth hold the churche of Wer∣mouth,* 5.20 and Archdeaconry of Durhame worth by yeare CC. marks. And Iohn of Chambre and Thomas of Ha∣rington of Newcastell bee the fermors and proctours of the sayd Cardinall.

Ex Bundello Breuium Regis de An. 2. Rich. 2. parte. 1.

King Richard the second.

AFfter king Edward the third succeeded hys sonnes sonne Richard the second beyng yet but yong,* 5.21 of the age of eleuen yeares: who in the same yeare of his fathers decease in great pompe and solemnitie was crowned at West∣minster, an 1377. who following his fathers steppes, was no great disfauorer of the way & doctrine of wickliffe: albeit at the first beginning, partly through the iniquitie of tyme partly through the popes letters, he could not doe that he would. Nothwithstāding something he did in that behalf, more perhaps then in the end he had thanke for of the Pa∣pistes, as more (by the grace of Christ) shall appeare. But as times do chaunge, so changeth commonly the cause and state of man. The bishop nowe seeing the aged king to be taken away, during ye time of whose olde age all ye gouern∣ment of the realme depended vpon the Duke of Lancaster. And now the sayd Byshops agayne seeing the said Duke, with the Lord Percy, the Lord marshall to geue ouer their offices, and to remayne in their priuate houses without in∣termedling, thought now the time to serue them,* 5.22 to haue some vauntage against Iohn wickliffe, who hetherto vn∣der the protectiō of the foresayd Duke, and Lord Marshall had some rest and quiet. Concerning the story of whiche Wickliffe, I trust (gentle reader) it is not out of thy memo∣ry what went before pag. 427. how he being brought before the Byshops, by the meanes of the Duke and Lord Hen∣ry Percy, the councell was interrupted, and brake before ix. of the clocke. By reason whereof, Wickliffe at that tyme escaped without anye further trouble. Who not withstan∣ding being by the bishops forbid to deale in that doctrine any more, continued yet with his fellowes going barefoot, and in long frise gownes preaching dilligentlye vnto the people. Out of whose sermons these articles most chiefelye at that time were collected.

That the holy Eucharist after the consecration,* 5.23 is not the very body of Christ, but figurally.

That the churche of Rome, is not the head of all chur∣ches more then any other churche is: Nor that Peter hath anye more power geuen of Christ, then anye other A∣postle hath.

Item, that the Pope of Rome hath no more in the keyes of the Church, then hath any other within the order of Priesthoode.

Item, if God be: the Lordes temporall may lawfullye and meretoriously take away theyr temporalties from the churchmen offending, habitualiter.

Item, if any temporall Lord doe know the Churche so offending, he is bound vnder payne of damnation, to take the temporalties from the same.

Item, that the Gospell is a rule sufficient of it selfe to rule the life of euery christian man here, without any other rule.

Item, yt all other rules vnder whose obseruances, di∣uers religious persōs be gouerned, do ad no more perfec∣tion to the gospell, then doth the white colour to the wall.

Item, that neyther the Pope nor any other Prelate of the church, ought to haue prisons wherin to punish trans∣gressours.

Beside these articles,* 5.24 diuers other conclusions after∣ward were gathered out of hys writings and preachings by the byshops of England, which they sent diligently to Pope Gregory at Rome: where the sayde articles being red and perused, were condemned for hereticall and erro∣neous by 23. Cardinals.

In the meane time the Archb. of Cant. sending foorth hys citations, as is aforesayd: called before hym the sayde Iohn wickliffe in the presence of the Duke of Lancaster, and Lord Percy, who vpon the declaration of the Popes letters made, bound him to silence, forbidding him not to entreat any more of those matters. But then through the disturbaunce of the Bishop of London and the Duke, and lord Percy that matter was soone dispatched, as hath bene aboue recorded, pag. 427. And all thys was done, in the daies & last yere of king Edward the 3. and pope Gregory the eleuenth.

The next yeare folowing,* 5.25 which was the yeare of our Lord 1378. being the first yere of king Richard the second. The sayd Pope Gregory taking hys time, after the death of king Edward,* 5.26 sendeth his bull by the hands & meanes (peraduenture) of one master Edmund Stafford, directed vnto the vniuersity of Oxford, rebuking thē sharply, im∣periously and like a Pope, for suffring so long the doctrine of Iohn Wickliffe to take roote, and not pluckyng it vppe wyth the crooked cicle of their Catholike doctrine. Whych

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Bull when it came to be exhibite vnto their handes,* 5.27 by the Popes messenger aforesayd: the proctors and maysters of the Uniuersitie ioyning together in consultation, stood lōg in doubt deliberating with themselues, whether to receiue the Popes Bull with honour, or to refuse and reiect it wyth shame.

I cannot here but laugh in my minde to behold the authours of this story whom I follow: what exclamations, what wondrings and maruels, they make at these Oxford men, for so doubting at a matter so playne, so manifest of it selfe, (as they say) whether the popes Bull sent to them frō Rome was to be receaued or cōtrary. Which thing to our monkish writers seemed then suche a prodi∣gious wonder, that they with blushing cheekes are feyne to cut of the matter in the middest with silence.

The copy of this wilde Bull, sent to them from the Pope, was this.

Gregory the Bishop, the seruant of Gods seruaunts, to his welbeloued sonnes, the Chauncellour and Vni∣uersitie of Oxford, in the diocesse of Lincolne greeting, and Apostolical bene∣diction.

WE are compelled not onely to meruell,* 6.1 but also to lament that you considering the Apostolicall seate hath geuen vnto your vniuersitie of Oxford so great fauour and priueledge and also for that you flow as in a large sea in the knowledge of the holy Scriptures, and ought to be champions and defenders of the ancient and Catholicke fayth, (without the which there is no sal∣uation) by your great negligence and slouthe, will suffer wylde cockle, not onely to grow vp among the pure wheate of the flo∣rishing field of your Vniuersitie, but also to wake more strong and choke the corne. Neither haue ye anye care (as we are enformed) to extirpe and plucke the same vp by the rootes, to the great ble∣blemishing of your renowmed name, the perill of your soules, the contempt of the Church of Rome, and to the great decay of the auncient fayth. And further (which greueth vs) the encrease of that filthy weed was more sharpely rebuked & iudged of in Rome then in England where it sprang. Wherefore let there be meanes sought by the help of the faithful, to roote out the same. Greuous∣ly it is come to our eares,* 6.2 that one Iohn Wickliffe, parson of Lut∣terworth in Lincolne dioces, a professour of diuinitie (would god he were not rather a maister of errours) is runne into a kinde of detestable wickednes, not onely and openly publishing, but also vomiting out of the filthy dungeon of his brest, diuers professions false and erroneous conclusions, and most wicked and damnable heresies. Whereby he might defile the faythfull sorte, and bring them from the the right path headlong into the way of perdition ouerthrow the state of the Churche, and vtterly subuert the secu∣lar policy. Of which his mischieuous heresies, some seem to agree: (onely certayne names and termes chaunged) with the peruers•••••• opinions, and vnlearned doctrine of Marcelius of Padua, & Iohn of Gandune, of vnworthy memory: whose bookes were vtterly a∣bolished in the realme of England,* 6.3 by our predecessour of happy memory Iohn 22. Which kingdome doth notonely florishe in po∣wer, and aboundance of faculties, but is much more glorious and shyning in purenes of fayth: Accustomed alwayes to bring forth men excellentlye learned in the true knowledge of the holye scriptures, ripe in grauitie of manners, men notable in deuo∣tion, and defenders of the Catholicke fayth. Wherefore wee will and commaunde you by our writing Apostolicall, in the name of your obedience, and vpon payne of priuation of our fa∣uour, indulgences and priueledges graunted vnto you and your vniuersitie, from the sayd see Apostolicall: that hereafter ye suffer not those pestilent heresies, that those subtile and false conclusi∣ons and propositions, misconstruing the right senses of fayth and good workes (how soeuer they terme it,* 6.4 or what curious impli∣cation of wordes soeuer they vse) any longer to be disputed of, or brought in question: Least if it be not withstoood at the first, and plucked vp by the rootes, it might perhaps be to late hereafter to prepare medicins when a greater number is infected with the cō∣tagion. And further, that ye apprehend immediately or cause to be apprehended the sayd Iohn Wickliffe,* 6.5 and deliuer him to be deteyned in the safe custodie of our well beloued brethren, the Archbishop of Caunterbury, and the byshop of London or eyther of them. And if you shall finde any gaynesayers, corrupted wyth the sayde doctrine (whiche God forbid) in your sayd vniuersi∣tie wythin your iurisdiction, that shall obstinately stand in the sayd errours: that then in lyke manner ye apprehend them, and committe them to safe custodie, and otherwise to doe in this case as it shall appertayne vnto you: So as by your carefull pro∣ceedynges herein, your negligence past concernying the premis∣ses, may now fully be supplyed and recompensed with present di∣ligence. Whereby you shall not onely purchase vnto you the fa∣uour and beneuolence of the seate Apostolicall, but also great re∣ward and merite of almightie God.

Yeuen at Rome at S. Maries the greater. xi. Kalend. of Iune, and in the seuenth yeare of our consecration.

¶Beside this Bull sent to the Uniuersitie of Oxford,* 6.6 the sayd Pope Gregory directed moreouer his letters the same tyme to the Archbyshoppe of Canterbury Symon Sudbury: to the Byshoppe of London named William Courtney, with the conclusions of Iohn Wickliffe therein inclosed, commaūdyng them, by vertue of those his letters Apostolicall, and straitly enioyning them to cause the sayd Iohn Wickliffe to be apprehended; and cast in prison: And that the king and the nobles of England should be admo∣nished by them, not to geue any credite to the saide Iohn Wickliffe, or to his doctrine in any wise. &c.

¶Beside this Bill or Bull of the Pope, sent vnto the Archbyshop of Cāterbury and to the Byshop of London,* 6.7 bearyng the date. 11. Kalend. Iuni. and the 7. yeare of the rai∣gne of the Pope: I finde moreouer in the sayd story, two other letters of the Pope concernyng the same matter, but differyng in forme, sent vnto the same Byshops, and all hearyng the same date both of the day, yeare, and moneth of the raigne of the sayd Pope Gregory. Whereby it is be supposed, that the Pope either was very exquisite and so∣licitous aboue the matter, to haue Wickliffe to be appre∣hēded which wrote three diuers letters to one person, and all in one day, about one businesse: or els that he did suspect the bearers thereof, the scruple wherof I leaue to the iud∣gement of the Reader.

Furthermore beside these letters writtē to the Uniuer∣sitie, and to the Byshops, he directeth also an other Epistle bearyng the same date vnto kyng Edward (as one of my stories sayth) but as an other sayth, to the kyng Richard, whiche soundeth more neare to the truth, forasmuch as in the 7. yeare of Pope Gregory the xi. which was the yeare of our Lord. 178. Kyng Edward was not aliue. The co∣py of his letters to the kyng here followeth.

The copy of the Epistle sent by the Byshop of Rome to Richard kyng of England, to perse∣cute Iohn Wickliffe.

VNto his welbeloued sonne in Christ, Richard the most noble kyng of England health. &c.

The kyngdome of England which the most highest hath put vnder your power and gouernaunce,* 7.1 beyng so famous and re∣nowmed in valiancy and strength, so aboundaunt and flowyng in all kynde of wealth and riches: but much more glorious resplen∣dent and shynyng through the brightnesse and clearenesse of all godlynesse and fayth: hath accustomed alwayes to bryng forth men endued with the true knowledge and vnderstandyng of the holy Scriptures, graue in yeares, feruent in deuotion, and defen∣ders of the Catholicke fayth: The which haue onely directed and instructed their own people through their holesome doctrine and preceptes into the true path of Gods commaundementes, but al∣so as we haue heard by the report and information of many credi∣ble persons (to our great grief & hart sorow) that Iohn Wickliffe Parson of Lutterworth, in the Dioces of Lincolne, professor of di∣uinitie (I would to God he were no author of heresie) to be fallen into such a detestable and abhominable madnes: that he hath pro∣pounded and set forth diuers and sundry conclusions full of er∣rours and cōteinyng most manifest heresie, the which do tende vt∣terly to subuert and ouerthrow the state of the whole Churche. Of the whiche, some of them (albeit vnder coloured phrase and speache) seeme to smell and sauour of peruerse opinions, and the foolishe doctrine of condemned memory of Marsilius of Padua, and Iohn of Ganduno, whose bookes were by Pope Iohn the 22. our predecessour, a man of most happy memorye reproued and condemned. &c.

Hetherto gentle reader, thou hast heard how Wick∣liffe was accused by the Byshop. Now you shall also heare the Popes mighty reasons and argumentes, by the which he did confute him to the kyng. It followeth.

Therefore, for so much as our Reuerend brethren the Archbi∣shop of Canterbury, and the Byshop of London haue receiued a speciall commaundement from vs by our authoritie,* 7.2 to apprehend and committe the forenamed Iohn Wickliffe vnto prison, and to transporte his confession vnto vs: If they shall seeme in the pro∣secution of this their businesse to locke your fauour or helpe, we require and most earnestly desire your maiestie euen as your most noble predecessors haue alwayes bene most earnest louers of the Catholicke fayth (whose case or quarell in this matter is chiefly

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handled) that you woulde vouchsafe euen for the reuerence of God, and the fayth aforesayd, and also of the Apostolicke seat, and and of our person, that you will with your helpe and fauour, assist the sayd archbishop and all other that shall goe about to execute the sayd busines. Wherby besides the prayse of men, you shall ob∣tayne a heauenly rewarde and great fauour and good will at our hand, and of the sea aforesaid. Dated at Rome at S. Mary the grea∣ter, the 11. Kal. of Iune, in the 7. yeare of our Byshoprick. an. 1378.

The Articles included in the popes letters whiche he sent to the Bishoppes, and to the king against Wickliffe, were these as in order do follow.

The conclusions of Iohn Wickliffe exhibited in the conuocation of certayne Bishops at Lambeth.

ALl the whole race of mankinde here on earth besides Christ, hath no power simply, to ordayne that Peter and all his of∣spring should politickely rule ouer the world for euer.

2. God cannot geue to any man for him and hys heyres anye ciuill dominion for euer.

3. All writinges inuented by men, as touching perpetuall heri∣tage, are impossible.

4. Euery man being in grace iustifiyng, hath not onely right vnto the thing, but also for his time hath right in deede aboue all the good thinges of God.* 8.1

5. A man cannot onely ministratoriously geue any temporal or continuall gift, eyther as well to his naturall sonne, as to his sonne by imitation.

6 If God be, the temporall Lordes may lawfully and meritori∣ously take away the riches from the Church, when they do offend habitualiter.

7. We know that Christes Vicar cannot, neyther is able by hys Bulles, neyther by his owne will and consent, neither by the con∣sent for his colledge, eyther make able or disable any man.

8. A man cannot be excommunicated to his hurt or vndoyng, except he be first and principally excommunicate by himselfe.

9. No man ought, but in Gods cause alone, to excommunicate, suspend, or forbid, or otherwise to proceede to reuenge by anye ecclesiasticall censure.

10. A curse or excommunication doth not simply binde, but in case it be pronounced and geuen out agaynst the aduersarye of Gods law.

11. There is no power geuen by any example, eyther by Christ or by his Apostle, to excommunicate any subiect, specially for the denying of any temporalties, but rather contrariwise.

12. The disciples of Christ haue no power to exact by anye ciuill authoritie, temporalties by censures.

13. It is not possible by the absolute power of God, that if the Pope or any other Christian, doe pretend by any meanes to bynd or to lose, that thereby he doth so bynde and loose.

14. We ought to beleue that the Vicar of Christ, doth at suche tymes onely bynde and loose, when as he worketh conformably by the law and ordinaunce of Christ.

15. This ought vniuersally to be beleued that euery priest righ¦ly and duely ordered, according vnto the law of grace, hath pow∣er according to his vocation, whereby he may minister the sacra∣mentes, and consequently absolue any man confessing hys faulte, being contrite and penitent for the same.

16. It is lawfull for kinges (in causes licenced by the lawe) to take away the temporalties from the spiritualty, sinning habitua∣liter, that is, which continue in the custome of sinne, and will not amend.

17. Whether they be temporall Lordes or any other men what∣soeuer they be, which haue endowed any Churche with tempo∣ralties: It is lawfull for them to take away the same temporalties, as it were by way of medicine, for to auoyd sinne, notwithstan∣ding any excommunication or other ecclesiasticall censure, for so much as they are not geuen but vnder a condition.

18. An ecclesiasticall minister, and also the Byshop of Rome may lawfully be rebuked of his subiectes, and for the profite of the Church, be accused eyther of the Clergy or of the Laitie.

These letters with the articles inclosed being thus re∣ceiued from the pope, the bishops tooke no litle hart, thin∣king and fully determining with themselues and that in open profession, before their prouinciall Councell, that all maner respectes offeare or fauour set apart, no person nei∣ther high nor low should let them, neither woulde they be seduced by the intreaty of any mā, nor by any threatnings or rewards, but that in this cause they would execute most surely vpright iustice and equitie: yea albeit presēt danger of life should follow therupon. But these so fierce brags, & stout promise, with the subtile practises of these Byshops, which thought them so sure before: the Lord (against whō no determination of mans counsaile can prenayle) by a small occasion,* 8.2 did lightly confound & ouerthrowe. For the day of examination being come: a certayn personage of the princes court, & yet of no great noble byrth, named Lewes Clifford, entring in among the Byshops: commaunded them that they shold not proceed with any diffinitiue sen∣tence against Iohn Wickliffe.* 8.3 With which wordes all they were so amased and their combes so cut, that (as in the sto∣ry is mentioned) they became so mute and speachlesse, as men hauing not one word in their month to answere. And thus by the wonderous worke of God his prouidence, es∣caped Iohn Wickliffe the second time out of the Byshops hands, and was by them clearely dismissed vppon his de∣claration made of his articles as anone shall follow.

Moreouer here is not to be passed ouer, how at the same tyme,* 8.4 and in the sayd Chappell of the Archb. at Lamheth, where the byshops were sitting vpon Iohn Wickliffe, the story writing of the doing therof, addeth these wordes, say¦ing: Non dico ciues tantùm Londinenses, sed viles ipsius ciuita∣tis se impudenter ingerere praesumpserunt in eandem capellam, & verba facere pro eodem, & istud negotium impedire, confisi, vt reor, de ipsorum praemissa negligentia praelatorum. &c. That is, I say not onely, that the Citizens of London, but also the vile abiectes of the Citty, presumed to be so bold in yt same Chappell at Lamheth, where the Byshops were sitting vppon Iohn Wickliffe: both to entreat for him, and also to let and stoppe the same matter trusting as I suppose, vpon the negligence which they sawe before in the By∣shops. &c.

Ouer and beside, here is not to be forgotten, how ye sayd Iohn Wickliffe, the same time of his examination, offered and exhibited vnto the Bishops, in writing a protestation, with a declaration or exposition of his owne minde, vpon the sayd his articles, the effect whereof here followeth.

The protestation of Iohn Wickliffe.

FIrst I protest (as I haue often before done) that I doe minde and intend with my whole hart (by the grace of God) to be a true Christian,* 9.1 and as long as breath shal re∣mayne in me, to professe and defend the law of Christ. And if it shall happen that through ignoraunce or otherwise, I shall fayle therein. I desire my Lord God of pardon & for∣geuenes. And now againe as before also, I do reuoke and make retractation, most hūbly submitting my selfe, vnder the correction of our holy mother ye church. And for somuch as the sentence of my fayth, whiche I haue holden in the scholes and els where, is reported euen by children, & more ouer, it is caried by children euen vnto Rome: Therefore left my deare beloued brethren should take any offence by me, I wil set forth in writing the sentēce and Articles, for the which I am nowe accused and impeached: the whiche also euen vnto the death I will defend. As I beleeue all Christians ought to doe, and specially the Bysh. of Rome and all other priestes and ministers of the Church. For I do vnderstand the conclusions after the sense and maner of speaking of the scriptures and holy doctours, the whiche I am ready to expound: And if they shall be found contra∣ry vnto the faith, I am ready to reuoke and speedily to call them backe agayne.

An exposition vpon the conclusions of Iohn Wickliffe, exhibited by him to the Byshop.

ALl the race of mankinde, here in earth beside Christ, hath no power simply to ordayne, that Peter. &c.

This conclusion of it selfe is euident,* 10.1 for as much as it is not in mans power to stop the cōming of Christ to hys finall iudgement, but he must needes come, according to ye article of our Creede, to iudge both the quick and the dead. And then (as the scripture teacheth) shall surcease all ciuill and politicke rule here, I vnderstand the temporall and secular dominion, pertaining to men here dwelling in this mortall life. For so doe the Philosophers speake of ciuill dominion. And although the thing which is terminable, & hath an end, is called sometimes perpetuall: yet because in holy scripture, and in vse of the Church, and in the bookes of Philosophers most commonly that is takē to be perpe∣tuall, which hath no ende of tyme hereafter to come: accor∣ding to the which sense, the Church singeth Gloria Patri. &c. nunc & perpetuum. I also after the same signification do take here this woorde (perpetually) and so is this conclusion consonant to the principles of the Scripture, that it is not in mans power to ordayne the course and voyage of the Church, here perpetually to last.

2. God can not geue to any man. &c.

¶ To the second conclusion I aunswere, vnderstanding

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ciuil dominion,* 10.2 as in the conclusion before. And so I hold, that God, first by his ordinate power cannot geue to any person ciuil dominion here for euer: Secondly, by his ab∣solute power it is not probable for hym so to doe. For so much as he cānot euer detaine his spouse in perpetual pri∣son of thys life, nor alwayes deferre the finall beatitude of hys Church.

3. To the third conclusion. Many wrytings or chartes inuented by men, as touching perpetual hereditage ciuile, be vnpossible.

The verity of this conclusion is incident. For we must not canonize all maner of Charts, what soeuer, as Catho∣licke, or vniuersal: for then it were not lawful by any mea∣nes to take away or sequester thyngs geuen by Charte or charter, when any doth vniustly occupye the same. And so, if that stand confirmed and ratified by the fayth of the Churche, great occasion thereby should be ministred to men so chartered, to trust to their temporall chartes, and so might grow thereby much libertie and licence to sinne. For like as by what supposition euery truth is necessary: so by the same supposition, euery false thyng is possible, as it is playne by the testimony of Scripture, & of holy Doc∣tours speakyng of necessitie of thynges to come.

* 10.34. Euery man beyng in grace iustifying finally, hath not onely right vnto the thyng, but also for his tyme hath right in deede, o∣uer all the good thynges of God.

The veritie hereof is euidēt, by holy Scripture Math. 24. Where veritie promiseth to euery mā entryng into his ioy: verely (sayth he) I tell you, he shall set & place him o∣uer all the goodes he hath.* 10.4 For the right and title belōgyng to the cōmunion of Saintes, in their countrey (he meaneth in the kingdome of heauen) Fundatur obiectiuè super vniuer∣sitatem bonorum Dei: That is: Hath his relation, as vnto his obiect, to all the goodes and possession of God.

5. A man can but onely ministratoriously, geue any temporall dominion or gift perpetuall, as well to his owne naturall sonne, as to his sonne by imitation.

It is euidēt. For euery mā ought to recognise himselfe in all his workes and doyngs, as an humble seruaunt, and minister of God. As the wordes of Scripture doth teach vs. Let a man so esteeme of vs as the ministers of Christ. Yea so Christ himselfe did teach his chief Apostles to mini∣ster, but in their countrey the Saints shall geue vnto their felow brethren the dominion of their goodes vt pater de suis corporibus & bonis eis inferioribus in natura accordyng to the wordes of Luke. 6. They shall geue you and put into your bosomes a good measure and perfect, well filled and hea∣ped vp, and runnyng ouer.

6. If God be, temporall Lordes may lawfully and meritoriously take away the goodes of fortune from the Church when they do offend, habitualiter.

This conclusion is correlatiue with the first. Article of our fayth: I beleue in God the father almighty. &c. Where I vnderstand this word (may) in this conclusion after the maner of autentique Scripture, which sayth & graunteth: that God is able, of these stones to rayse vp children to A∣braham, for otherwise all Christian Princes were hereti∣ques. For this conclusiō, thus stādeth the reason: If God be, he is omnipotēt: & if he be almighty, he is able to com∣maunde the Lordes temporall so to do: & if he way so com∣maunde, thē may they lawfully so take away such goods. &c. And so by the vertue of the same principle, Christian Princes haue practised the sayd sentence vpon the Church mē heretofore, as did William Rufus. &c. But God forbid that any should beleue hereby my intention to haue bene, that secular Lords may lawfully take away what goodes soeuer and by what meanes soeuer, by their owne naked authority at theyr pleasure: but only by the authority of the church may so do, in cases and forme limited by the law.

7. We know that it is not possible that the vicare of Christ is a∣ble by his pure Bulles. &c.

This is manifest by the Catholique faith, for asmuch as the Church doth fully beleue that the abling of any mā, ought first to procede and come of God: wherfore, no man being Christ his vicar, hath any power in this matter, but onely as vicar in the name of the Lord so far forth as he is enabled of the Lord, to notify vnto the church whom God hath enabled. Wherfore if any mā do any thing not as vi∣car in the name of the Lord, whom he ought to forethinke to be his author and head: It is a presumption of Lucifer, for so much as Christ by his Apostle sayth. 1. Cor. 3. all our hability or sufficiency cōmeth of God. And so consequent∣ly, it commeth not purely by the ministerie of hys Uicar∣ship, that he is inabled, but the ablenesse or vnablenesse of him being the Uicar of Christ, commeth to hym an other way from aboue.

8. A man can not be excommunicate to his hurt or vndoing, ex∣cept he be excommunicate first and principally, of himselfe.

It is euident, forasmuch as all such excommunication ought to procede & begin originally of his owne sin which is damnified: wherupon Augustine sayth De verbis Domi∣ni, Sermone 51. Doe not thou conculcate thy selfe, and man ouercōmeth thee not. And moreouer the faith of the church doth teach, quòd nulla ei nocebit aduersitas, si nulla dominetur iniquitas, that is to say. No aduersitie shall hurt, if no mi∣quitie haue the vpper hand. And yet notwithstanding, e∣uery excommunication for many causes is also to be rea∣red, although that the excommunication of the Churche to the humble man being excommunicated, be not damnable but wholesome.

9. No man ought but in Gods cause alone to excommunicate, suspende.&c.

It is cleare, for asmuch as euery iust cause is the cause of God, whose respect ought chiefly to be wayed and pon∣dered. Yea the loue of the person excommunicate ought to surmount the zeale of reuengement, and the desire of all temporall goodes whatsoeuer, for otherwise he that doeth excommunicate, doth damnify himselfe. To this 9. conclu∣sion notwithstanding it is congruent, that a Prelate may excommunicate in the cause also of man, so that his princi∣pal respect in so doing be had to y iniury done to his God, as appeareth 13. quaest. 4 Inter querelas.

10. No curse or excommunication can binde simply, but in case it be geuen out against the aduersary of Christes lawe.

And it appeareth thus, because that God doth bynde simply euery one that is bound, who cannot excommuni∣cate but onely for trāsgression of his law. Whereunto it is consonant notwithstanding, that the censure of the Church doth not binde simply, but secondarely in that case and res∣pect, as it is denounced against the aduersary of the mem∣bers of the Church.

11. There is no example of Christ which geueth power to hys disciples to excommunicate any subiecte (especially for denying of any temporalties) but contrary.

Which is thus declared by the fayth, whereby we be∣leue that God is to be beloued aboue all thynges, and our neighbour and enemy are to be beloued aboue all tēporall goodes of this world necessaryly, for the law of God can∣not be contrary vnto it selfe.

12. The disciples of Christ haue no power by any ciuill coacti∣on, to exact temporall things by their censures.

This appeareth by the fayth of the Scripture. Luke 23. Where Christ did forbid hys Apostles ciuilly to raigne or to beare any lordship. The kings (sayth he) of the Gen∣tiles beare rule ouer them, but you not so. And after thys sense it is expounded of S. Bernarde, of S. Chrysostome, and other holy men: which conclusion notwithstanding, yet may they exact temporal things by ecclesistical cēsures incidently, if case be that it appertaine to the reuengement of their God.

13. It is not possible by the absolute power of God, that if the Pope or any other Christian doe pretende to binde or loose at their pleasure, by what meanes soeuer, that thereby hee doeth so binde and loose.

The contrary of this cōclusion will destroy the whol Catholicke fayth, importyng no lesse but him to be a blas∣phemer whiche so vsurpeth such absolute power of the Lord. And yet by this conclusion I entend not to dero∣gate from the power of the Pope or of any other Prelate of the Churche, but that he may by the vertue of the head so bynde and lose. But doe vnderstand the conditionall of this negative (to be impossible) after this sense: that it cannot bee that the Pope or any other Prelate of the Church can pretend by himselfe to bynde or lose (how and after what maner he lyst himselfe) except in such sorte, that hee doe in deede so bynde and lose before God as he doth pretend to doe.

14. We ought to beleue, that the vicare of Christ doeth at suche times onely binde and loose, when as hee worketh conformably by the lawe, and ordinaunce of Christ.&c.

The reason thereof is thys, because otherwise it is vn∣lawfull for hym so to do, except he should do it in the ver∣tue of that law, and so consequently, vnlesse it be cōforma∣ble to the law and ordinaunce of Christ.* 10.5

15. To this conclusion, this ought vniuersally to be beleeued, that euery Priest rightly and duely ordered, hath power accor∣ding to hys vocation,&c.

¶ The reason heereof is this, because yt the order of priest∣hode in his owne nature and substance, receaueth no such degrees, either of more, or of lesse. And yet notwtstanding, the power of inferiour Priests, in these daies be vpon due consideration restrained, and some times againe in time of extreme necessity released. And thus according to the Doc∣tours, a Prelate hath a double power, to wit, the power of order, & the power of iurisdictiō or regimēt. And according

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to this second power, the Prelates are in an higher Maie∣stie, and regiment.

16. It is lawfull for Princes and Kynges (in cases by the law limi∣ted) to withdraw temporall commodities, from Church men a∣busing the same, habitualiter.

The reason therof is playne for that temporall Lordes ought rather to leaue to spirituall almes, which bryngeth with it greater fruite, then to corporall almes the case so standyng, that some tyme it were a necessary work of spiri∣tuall almes, to chastise such Clerkes by takyng from them their temporall liuinges, which vse to abuse the same to the damnifyeng both of their soule and body. The case, which the law doth limite in this matter, were the defect of corre∣ctyng his spirituall head or elles for lacke of correctyng the fayth of the Clerke which so offendeth,* 10.6 as appeareth. 16. q. 7. filijs. Dist. 40. cap. Si Papa.

Whether they be temporall Lordes, or any other men what∣soeuer, which haue endued any Church with temporalities.&c.

The truth thereof is euidently sinne, for that, nothyng ought to stoppe a man frō the principall workes of charitie necessarily, because in euery action and worke of man is to be vnderstand a priuy condition necessary of God his good will concurring with all, as it is in the ciuill law de c. Con∣radi cap. 5. in fine collat. x. And yet God forbid, that by these wordes occasion should be geuen to the Lordes temporall to take away the goodes of fortune from the Church.

18. An Ecclesiasticall minister, yea the Byshop of Rome may law∣fully be rebuked of his subiectes, and for the profite of the Church be accused, either of the Clergie, or of the laytie.

The proufe of this is manifest hereby, because the sayd Byshop of Rome is subiect to fall into the sinne agaynst the holy Ghost, as may be supposed, sauyng the sanctitude, humilitie and reuerence due to such a Father. For so long as our brother is subiect vnto the infirmitie of fallyng, he lyeth vnder the law of brotherly correction. And when the whole Colledge of Cardinals may be slouthfull in mini∣stryng due correction for the necessary prosperitie of the Churche: it is apparent that the residue of the body of the Churche, which possibly may stand most of lay men, may wholesomely correct the same accuse and bryng him to a better way. The possibilitie of this case is touched. Dist. 40. Si Papa. If the Pope doe erre from the right fayth. &c. For like as such a great fall ought not to bee supposed in the Lord Pope without manifest euidence: so agayne such an obstinacie ought not to be supposed in hym, possibly beyng fallen, but that bee will humbly receaue the wholesome medicine of his superiour, correctyng him in the Lord. The practise of whiche conclusion also is testified in ma∣ny Chronicles. Farre be it from the Church of Christ that veritie should be condemned, which soundeth euill to trās∣gressours and other slouthfull persons, for then the whole ayth of the Scripture were in a damnable case.

Thus Iohn Wicklesse in geuyng his Exposition vn∣to his foresayd propositions and conclusions, as is aboue prefixed, through the fauour and diligence of the Londo∣ners, either shifted of the Byshops, or elles satisfied them so: that for that tyme he was dismissed and scaped clearely away, onely beyng charged and commaunded by the sayd Byshops, that he should not teach or preach any such doc∣trine any more, for the offence of the lay people.

Thus this good man beyng escaped from the Bishops, with this charge aforesayd, yet notwithstandyng, ceased not to proceede in his godly purpose, labouryng and pro∣fityng still in the Church as he had begon.

* 10.7Unto whom also (as it happeneth by the prouidence of God) this was a great helpe and stay, for that in the same yeare, or in the begynnyng of the next yeare folowyng, the foresayd Pope Gregory xi. whiche was the styrrer vp of all this trouble agaynst hym, turned vp hys heeles and dyed.* 10.8 After whom insued such a schisme in Rome, be∣twene two Popes, and other succeedyng after them, one striuyng agaynst an other: that the schisme thereof endu∣red the space of. xxxix. yeares, vntill the tyme of the Coun∣cell of Constaunce.

* 10.9The occasioner of whiche schisme first was Pope Ur∣bane the 6. who in the first begynnyng of hys Popedome was so proude and insolent to his Cardinals, and other, as to Dukes, Princes, and Queenes, and so set to ad∣uaunce his Nephew and kyndred, with iniuries to other Princes that the greatest number of his Cardinalles and Courtyours by litle and litle shronke from him, and set vp an other Frenche Pope agaynst hym, named Clement, who reigned xi. yeares. And after hym Benedictus the 13. who reigned yeares 26. Agayne of the contrary side after Urbanus the sixth succeeded, Boniface the ninth, Innocentius the viij. Gregorius the xij. Alexander the fift, Iohn 13.

Papae,yeares.month.Antipapae.yeares.
Vrbanus. 6.11.8.Clement.11
Bonifacius. 9.14.9.Benedictus. 13.26.
Innocentius. 8.2.0.  
Gregorius. 12.2.7  
Alexander 5.0.11.  
Iohannes. 13.5.10  

As touching thys pestilent & most miserable schisme, it would require heere an other Ileade to comprehend in order all the circumstaunces and tragicall partes thereof, what trouble in the whole Church, what partes taking in euery Countrey, what apprehending and imprysoning of priests & prelates, takē by land and sea, what sheddyng of bloud did folow therof. How Ottho duke of Brunsewyke & Prince of Tarentum, was taken and murthered. Howe Ioane Queene of Hierusalem and Sicilia his wife, who before had sent to Pope Urbane, beside other gifts at hys coronation, xl. M. Duckets in pure gold: after by the sayd Urbane was committed to prison, and in the same pryson strangled. What Cardinalles were racked, and miserably wythout all mercy tormented on gibbettes to death, what slaughter of men, what battails were fought betwene the two Popes,* 10.10 whereof 5000. on the one side were slaine, be∣side the number of them which were taken prisoners. Of the beheading of 5. cardinals together after long tormēts, and how the bishop Aquilonensis, being suspected of pope Urbane, for not riding faster with the Pope, his horse be∣ing not good, was there slaine by the Popes commaunde∣ment, sending his soldiours vnto him, to slay him, and cut hym in peeces. All whych things, with other diuers moe acts of horrible cruelty, happening in the time of thys ab∣hominable schisme, because they are aboundantly discour∣sed at full, by Theodorike Niem, who was neare to the sayde Pope Urbane,* 10.11 and present at all his doings: therefore as a thing needlesse, I here pretermit, referring them who co∣uet to be certified more amply herein, vnto the 3. bookes of the sayd Theodorike aboue mentioned.

About the same time,* 10.12 also about 3. yeres after, there fel a cruell dissention in England, betwene the common peo∣ple and the nobilitie, the which did not a little disturbe and trouble the common wealth. In thys tumult, Symon of Sudbury Archbyshop of Canterbury, was taken by the rustical & rude people, and was beheaded. In whose place after, succeeded William Courtney, which was no lesse di∣ligent then his predecessor had ben before him, in doing his diligence to roote out heretickes. Notwithstanding, in the meane season Wickleffes secte increased priuely, and daily grewe to greater force,* 10.13 vntill the time that William Bar∣ton Uicechancellor of Oxford, about the yeare of our Lord 1380. had the whole rule of that vniuersitie: who callyng together 8. monastical doctors, and 4. other, with the con∣sent of the rest of hys affinitie, putting the common seale of the vniuersitie vnto certaine wrytings: he set foorth an E∣dict, declaring vnto euery man, and threatning them vn∣der a greeuous penaltie, that no men should be so hardie, hereafter to associate thēselues wyth any of Wickliffs fau∣tors or fauourers: and vnto Wickliffe himselfe, he threat∣ned the greater excommunication, and farther imprison∣ment, and to all his fautors, vnles that they after 3. dayes canonical admonitiō or warning, or as they cal it, peremp¦tory, did repent & amend.* 10.14 The which thing whē Wickliffe vnderstood, forsaking the pope & all the clergy, he thought to appeale vnto the kings maiestie: but the Duke of Lan∣caster comming betweene, forbad hym that he shoulde not heereafter attempt or begin any such matters, but rather submit himselfe vnto the censure and iudgement of his or∣dinary. Whereby Wickliffe being beset wyth troubles and vexations, as it were in the middest of the waues, he was forced once againe to make cōfession of his doctrine: in the whych his confession, to auoid the rigor of things, he aun∣swered as is aforesaide, making his declaration, and qua∣lifying his assertions after such a sorte, that he did mitigate and asswage the rigor of hys enemies.

The next yere after,* 10.15 whych was 1382. by the comman∣dement of William Arch. of Cant. there was a conuocati∣on holden at London, where as Iohn Wickliffe was also commanded to be present. But whether he there appeared personally, or not, I find it not in story certainly affirmed. The mandate of the Archb. Wil. Courtney (sent abrode for the conuenting together of this councell) heere followeth vnder wrytten, truely copied out of his owne registers.

Memorandum,* 10.16 that where as well amongest the no∣bles as commons of this realme of England, there hath a certain brute ben spread of diuers cōclusions both errone∣ous,

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& also repugnant to the determination of the Church which tend to the subuersion of the whole Church, and to our prouince of Canterburie,* 10.17 and also to the subuersion of the whole realme, being preached in diuers & sundry pla∣ces of our sayd prouince, generally, commonly, & publike∣ly: We William by Gods permission Archbishop of Can∣terbury, Primate of all England, and Legate of the sea A∣postolicall, beeing minded to execute our office and duetie heerein: haue conuocated or called together, certaine our fellow brethren & others a great many, as well Doctours and Bachelers of diuinitie, as doctours of the Canon and ciuil law, and those whome we thought to be the most fa∣mous men, skilfullest men. and men of soundest iudgemēt in religion, that were in all the realme, whose names here vnder ensue. And the same being (the 17. day of the month of May) in the yere of our Lord 1382. in a certaine chamber within the territories of the priory of the friers preachers of London before vs and our foresayd fellow brethren as∣sembled, then and there personally present: After that the sayd conclusions (the tenour whereof here vnder ensueth) were opēly proponed, and distinctly and plainly read: We burdened our foresayd fellow brethren, doctours, and ba∣chelers, in the faith wherin they stode bound to our Lorde Iesus Christ, and as they would aunswer before the hygh iudge in the day of iudgement, that they shuld speake their opinions touching the sayde conclusions, and what euery of them thinketh therein.

And at length, after good deliberation had vppon the premisses, the foresaid our brethren the bishops, doctours, & Bachelers, reassembled before vs the 21. day of the same moneth in the foresayd chamber, the foresayde conclusions being againe and againe repeated and plainly read: by vs and by the common consents of vs all it remaineth publi∣shed and declared, that some of the said conclusions are he∣reticall, and other some erroneous and contrary to the de∣termination of the Church, as heereafter most manifestly shall appeare. And for as much as by sufficient informati∣on we finde & perceiue, that the sayd conclusions in many places of our sayde prouince, haue bene as is sayde, bothe taught & preached: and that diuers other persons do hold and maintaine the same, and be of heresie vehemently and notoriously suspected: haue thought good as wel general∣ly as specially, to send out thys processe vnder wrytten.

¶ The names of the Iurers were these.
  • IN primis viij. Bishops, Canterbury, Winchester, Dur∣ram, Exeter, Herforde, Sarum, Rochester, and Fryer Botlesham. B.
  • Item 3. friers preachers, Syward, Parris, Langley.
  • Item 4. minorites, Foluile, Carlel, Frisley, Bernwel.
  • Item, Augustine Friers. foure. Ashborne, Bowkyn, Woldley, Hornyngton.
  • Item, Carmelites 4. Glanuile, Dis, Loney, Kyn∣nyngham.
  • Item, Monkes 4. Wels, Ramsey, Bloxam, Marton.
  • Item, doctours of the Canon and Ciuill lawe 14. Ap∣pelby, Waltrom, Baketon, Chadesden, Tregision, Stow, Blaunchard, Rocombey, Lidford, Welbourne, Flayne∣burgh, Motrum, Brandon and Prophet.
  • Item, Bachelers of Diuinitie 6. Humbleton, Pick∣weche, Lindlow, Wich, Chiselden, Tomson.

The Articles of Iohn Wickleffe heere aboue specified, wherof some were 10. which were by these Friers cōdem∣ned as heretical, y rest as erroneous: here in order follow, and are these. Although it may be thought, that some of them were made worsse by their sinister collecting, then he ment them in his owne workes and wrytings.

¶ The articles of Iohn Wickliffe, condem∣ned as hereticall.
  • 1. THe substance of material bread & wine, doth remaine in the Sacrament of the aulter after the consecration.
  • 2. The accidents, doe not remaine wythout the subiect in the same Sacrament, after the consecration.
  • 3. That Christ is not in the Sacrament of the altar truly and really, in hys proper and corporall person.
  • * 10.184. * That if a Byshop or a Priest be in deadly sinne, hee doth not order, consecrate, nor baptise.
  • 5. That if a man be duely and truely contrite & penitent: all exteriour and outer confession, is but superfluous and vnprofitable vnto hym.
  • 6. That it is not found or stablished by the Gospell, that Christ did make or ordaine masse.
  • 7. If the pope be a reprobate and euil man, & consequent∣ly a member of the deuill: he hath no power by any maner of meanes geuen vnto him ouer faithfull Christians, ex∣cept peraduenture it be geuen him from the Emperour.
  • 8. That since the time of Urbane the 6. there is none to be receaued for Pope, but to liue after the manner of the Greekes, euery man vnder his owne law.
  • 9.* 10.19To be against the Scripture, that ecclesiasticall mini∣sters should haue any temporall possessions.
¶ The other Articles of Iohn Wickleffe, condemned as erroneous.
  • 10 THat no Prelate ought to excommunicate any man, except he knew him first to be excōmunicate of God.
  • 11. That hee which doeth so excommunicate any man, is therby himselfe either an hereticke or excommunicated.
  • 12. That a Prelate or Bishop excommunicating any of the clergy, which hath appealed to the king or to the coun∣sel, is thereby himselfe, a traytor to the king and realme.
  • 13. That all such which do leaue of preaching or hearyng the worde of God or preaching of the Gospell, for scare of excōmunication: they are already excommunicated, and in yt day of iudgement, shalbe counted as traytors vnto god.
  • 14. That it is lawful for any man, either deacon or priest, to preach the word of God, without the authority or licēce of the Apostolicke sea or any other of his Catholickes.
  • 15.¶ 10.20That so long as a man is in deadly sinne, he is ney∣ther Byshop nor Prelate in the Church of God.
  • 16.* 10.21Also that the temporal lordes, may according to theyr owne will and discretion, take away the temporall goodes from the Church men, whensoeuer they do offend.
  • 17. That tenthes are pure almose, and that the Parishio∣ners may for the offence of their curates, deteine and keepe them backe, & bestow them vpon others, at their own wil and pleasures,
  • 18. Also, that all speciall praiers applied to any priuate or particular person, by any Prelate or religious man: do no more profite the same parson, then generall or vniuersall prayers doe profite others, whych be in lyke case or state vnto hym.
  • 19. Moreouer, in that any man doeth enter into any pri∣uate religion, whatsoeuer it be, hee is thereby made, the more vnapt and vnable to obserue and keepe the commā∣dements of God.
  • 20. That holy men which haue instituted priuate Religi∣ons, whatsoeuer they be (as well such as are indued and possessed, as also the order of begging Friers, hauing no possessions) in so doyng, haue greeuously offended.
  • 21. That religious men, beyng in their priuate religions, are not of the Christian Religion.
  • 22. That Friers are bounden to get their liuing, by the la∣bour of their handes and not by beggyng.
  • 23. That whosoeuer doth geue any almose vnto Friers, or to any begging obseruaunt, is accursed or in daūger therof.

¶ The letter of the Archbyshop directed to the Byshop of London, agaynst Wickleffe and his adherentes.

WIlliam by Gods permission Archbyshop of Canterbury,* 11.1 Metropolitane of all England, and of the Apostolicall sea Legate:

To our reuerend brother by the grace of God Byshop of London, salutation. The Prelates of the Churche ought to be so much the more vigilant and attentiue about the charge of the Lordes flocke committed vnto them: how much the more they shall vnderstand the Wolues beyng clothed in sheepes apparell, fraudulently to goe about to woory and scatter the sheepe. Tru∣ly, by the continuall cry and bruted fame (which it greeueth me to report) it is come to our knowledge: that although by the ca∣nonicall sanctions, no man beyng forbidden or not admitted, should either publickely or priuily without the authoritie of the Apostolicall sea or Byshop of that place, vsurpe or take vpon him the office of a Preacher: Some notwithstandyng, such as are the children of damnation, beyng vnder the vale of blynde igno∣raunce, are brought into such a dotyng mynde, that they take vppon them to Preache, and are not affrayde to affirme and teach diuers and sundry propositions and conclusions here vnder reci∣ted, both hereticall, erroneous, and false, condempned by the Church of God: and repugnaunt to the decree of holy Churche, whiche tend to the subuertyng of the whole state of the same, of our prouince of Canterbury, and destruction and weakenyng of the tranquilitie of the same: and that as well in the Churches, as in the streetes, as also in many other prophane places of our sayd prouince, generally, cōmonly, and publikely, do preach the same, infecting very many good Christians, causing thē lamentably to wāder out of the way, & frō the catholick Church, without which

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there is no saluation. We therfore considering, that so pernicious a mischiefe whych may creepe amongest many, wee ought not to suffer, and by dissimulation to passe ouer, which may with dead∣ly contagion slea the soules of men, least their bloud be required at our hands: are willing so much as God wil permit vs to do, to extirpate the same. Wherefore, by the counsaile and consent of many of our brethrē and Suffraganes, we haue conuented diuers and sundry Doctours of Diuinitie, as also professours and other Clerkes of the Canon and Ciuill lawes, the best learned wythin the Realme, and of the most soundest opinion and iudgement in the Catholicke faith, to geue their opinions and iudgements cō∣cerning the foresayde conclusions.* 11.2 But for as much as the sayde conclusions and assertions: being in the presence of vs, and our fellowe brethren and other conuocates, openly expounded, and diligently examined, and in the end found by common counsaile and consent, as wel of them as of vs, and so declared that some of those conclusions were heretical, and some of them erroneous & repugnant to the determination of the Church, as here vnder are described: Wee will and commaund your brotherhoode, and by vertue of holy obedience straightly enioyne, all and singular our brethren and Suffraganes of our body and Church of Canterbu∣ry, that with all speedye diligence you possible can, you likewise enioyne them (as we haue enioyned you) and euery of them. And that euery one of them in their Churches & other places of their Citie and Dioces, doe admonish and warne, and that you in your Church and other Churches of your Citie and Dioces, do admo∣nish and warne, as we by the tenor of these presents, do admonish and warne the first time, the second time, and the third time: and yet more straightly doe warne, assigning for the first admonition one day, for the second admonition an other day, & for the third admonition canonicall and peremptorie, an other day: That no man from hence forth of what estate or cōdition soeuer, do hold, preach or defend the foresayd heresies and errors or any of them: nor that hee admitte to preach any one that is prohibited or not sent to preach, nor that he heare or hearken to the heresies or er∣rours of him or any of them, or that he fauour or leane vnto hym either publiquely, or priuely: But that immediatly he shonne hym as he would auoide a Serpent putting forth most pestiferous poi∣son,* 11.3 vnder paine of the greater curse, the which we commaund to be thundered against all and euery one which shalbe disobedient in this behalfe, and not regarding these our monitions, after that those 3. dayes be past which are assigned for the canonical moni∣tion, and that their delay, fault or offence, committed require the same: That then according to the tenour of these wrytings, wee commaund both by euery one of our felowe brethren & our Suf∣fraganes in their Cities and Dioces, and by you in your City and Dioces (so much as belongeth both to you and them) that to the vttermost, both ye and they cause the same excommunications to be pronounced.* 11.4 And furthermore, wee will and commaunde our foresayd felowe brethren, and all & singular of you a part by your selues, to be admonished, and by the aspersion of the bloud of Ie∣sus Christ we likewise admonish you: that according to the insti∣tution of the sacred Canons, euery one of them in their Cities & Dioces, bee a diligent inquisitour of this hereticall prauitie: and that euery one of you also in your Cities and Dioces,* 11.5 be the like inquisitor of the foresayd heretical prauitie: And that of such like presumptions they and you carefully and diligently inquire, and that both they and you (according to your dueties and office in this behalfe) wyth effect do procede against the same, to the ho∣nor and praise of his name that was crucified, and for the preser∣uation of the Christian faith and Religion.

Here is not to be passed ouer, the great miracle of gods diuine admonition or warning: for when as the Archby∣shop and suffraganes, with the other Doctours of diuini∣tie, and lawyers with a great company of babling Friers, & religious persons were gathered together to consult, as touching Iohn Wickleffes bookes, and that whole secte: When as they were gathered together at the Gray fryers in Lōdon,* 11.6 to begin their busines, vpon S. Dunstons day after dinner, about 2. of the clocke the very houre & instant yt they should go forward with their businesse: a wonder∣full and terrible earthquake fell, through out al England: wherupon, diuers of the suffraganes being feared, by the strange and wonderfull demonstration, doubting what it shuld meane, thought it good to leaue of from their deter∣minate purpose. But the Archbyshop (as chiefe captaine of that army, more rash and bold then wise interpreating the chaunce which had happened, cleane contrary to an o∣ther meaning or purpose, did confirme & strengthen their harts and minds, which were almost daunted with feare, stoutly to proceede and go forward in theyr attempted en∣terprise. Who then discoursing Wickliffes articles, not ac∣cording vnto the sacred Canons of the holy Scripture, but vnto theyr owne priuate affections and traditions, pronounced and gaue sentence, that some of them were simply and plainely hereticall, other some halfe erroneous other irreligious, some seditious, and not consonant to the Church of Rome.

Item,* 11.7 the 12. day of Iune, in the yeare aforesaid, in the chamber of the Friers preachers: the foresayd M. Robert Rigges Chauncelor of the vniuersitie of Oxford, & Tho∣mas Brightwell professors of diuinitie, beyng appoynted the same day and place, by the foresayde reuerend father in God Archbyshop of Canterbury: appeared before hym, in the presence of the reuerend father in God, Lord William, by the grace of God Byshop of Winchester, and diuers o∣thers doctours and bachelers of Diuinitie and of the Ca∣non and ciuill lawe, whose names are before recited. And first the sayd Chauncelor by the said Lord Archb. of Cant. being examined what his opinion was touching the fore∣sayd articles: Publiquely affirmed and declared, that cer∣taine of those conclusions were hereticall, and certaine er∣ronious, as the other doctors and clerks afore mentioned had declared: And then immediately next after hym, the foresaid Thomas Brightwel was examined, which vpon some of the conclusions at first somewhat staggered, but in the end being by the sayd Archbishop, diligently examined vpon the same, did affirme and repute the same to be here∣ticall and erroneous, as the foresayd Chancelor had done. An other Bacheler of Diuinitie also there was named N. stammering also at some of those conclusions, but in the end affirmed that hys opinion therein was, as was the iudgement of the foresayd Chauncelour and Thomas as is aboue declared. Whereuppon, the sayde Lord Archb. of Cant. willing to let and hinder the perill of such heresies & errours: Deliuered vnto the foresayd Chauncelour there being publiquely read his letters patents, to be executed, the tenour whereof in these wordes doth folow.

WIlliam by the grace of God Archb. of Cant. primate of all England,* 11.8 and Legate of the Apostolicall see: To our wel∣beloued sonne in Christ the Chancelor of the vniuersitie of Ox∣ford, within the diocesse of Lincolne, greeting, grace and benedi∣ction. The prelates of the Church, about the Lordes flocke com∣mitted to their charge, ought so much to be more vigilāt as that they see the wolfe clothed in sheepes attire fraudulētly go about to worow and scatter the sheepe. Doubtles, the common fame & brute is come vnto our eares. &c. Vtin mandato praecedenti. We will therefore and commaunde, straightly enioyning you, that in the Church of our blessed Lady in Oxforde, vpon those dayes the which accustomably the Sermone is made, as also in the schooles of the sayde Vniuersitie vppon those dayes the Lectures be read, ye publish and cause by others to be published to the clergie and people, as well in their vulgare tounge, as in the Latine tounge, manifestly and plainly without any curious implication, the same hereticall and erronious conclusions, so repugnant to the deter∣mination of holy Church, as is aforesayd: to haue bene & be con∣demned, and which conclusions also we declare by these our let∣ters to be vtterly condemned: And that farthermore you forbid, and canonically admonish, and cause to be admonished, as we by the tenour of these presents doe forbid and admonish you, once, twise, and thrise, and that peremptorily: that none hereafter hold, teach, preach, or defende the heresies and errours aboue sayde, or any of them eyther in schoole or out of schoole by any sophistical cauillation or otherwise: or that any admit to preache, heare, or hearken vnto Iohn Wyckliffe, Nicholas Hereford, Philip Reppin∣don Chanon reguler, or Iohn Ayshton, or Laurence Readman, which be vehemently and notoriously suspected of heresie, or els any other whatsoeuer, so suspected or defamed: or that either pri∣uely or publiquely, they either aide or fauoure them or any of them, but that incontinently they shunne and auoide the same as a Serpent which putteth foorth moste pestiferous poyson. And farthermore, we suspend the sayd suspected persons from al scho∣lasticall acte, till such time as they shall purge themselues before vs in that behalfe, and that you denounce the same publiquely, by vs to haue bene and be suspended, and that yee diligently and faithfully inquire, of all their fautours and fauourers, and cause to be inquired throughout all the haules of the sayde vniuersitie. And that when you shall haue intelligence of their names & per∣sons,* 11.9 that yee compell all and euery of them to abiure their out∣ragies by Ecclesiasticall Censures and other paines Canonicall whatsoeuer vnder paine of the greater curse, the whych against al and singular the rebellious in thys behalfe, and disobeying our monitions wee pronounce: so that their fault, deceit, and offence in thys behalfe, deserue the same (the sayde monition of ours be∣ing first sent) which in this behalfe we exteeme and allowe Ca∣nonicall, that then and agayne accordyng to the effect of these our letters. &c. The Absolution of all and singular such, whych shall incurre the sentence of thys instrument by vs sent foorth (whych God forbidde) Wee specially reserue vnto oure selues: exhortyng you the Chauncellour by the aspersion of the bloud of IESVS CHRIST, that to the vttermost of your power here∣after you doe your indeuoure, that the Clergie and people

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being subiecte vnto you, if there be whych haue strayed from the Catholique faith by such errours, may be brought home a∣gaine, to the laud and honour of his name that was crucified, and preseruation of the true faith. And further our will is, that what∣soeuer you shal do, in the premisses in maner & forme of our pro∣cesse in this behalfe, to be had and done: that you for your parte, when you shalbe required thereunto, plainly & distinctly do cer∣tifie vs by your letters patents, hauing the tenour hereof.

The conclusions and articles here mentioned in thys letter, are aboue prefixed. Of which some were cōdemned for hereticall, some for erroneous.

After this, within fewe daies the foresayd Archbyshop W. Courtney, directed down his letters of admonition to Robert Rigge commissary of Oxford, for the repressing of thys doctrine. Which yet notwithstanding both then, and yet to this day (God be praised) doth remaine. The copie of his monition to the Commissary here out of hys owne Register, foloweth.

¶ The monition of the Archbyshop, vnto the foresayd Chauncellour.

* 12.1IN Dei nomine Amen. Where as we William by the permission of God Archbyshop of Canterbury Lorde Primate of England and Legate of the Apostolicall sea, by the consent of our suffra∣ganes, haue caused to be assembled together diuers clerkes both secular and regular of the vniuersitie of Oxford, wythin our pro∣uince of Canterbury and other Catholicke persons to informe vs of, and vpon certaine conclusions heretical and erroneous gene∣rally and commonly preached and published in diuers places of the sayd prouince of Canterbury to the subuersion of the whole state of the Church, and our sayd prouince: And also mature deli∣beration had vpon the same: by the common counsaile of the said our suffraganes & their conuocates, it was declared, that certain of the sayde conclusions, to haue bene and be condemned, some for heretical, and some for erroneous, and notoriously repugnāt to the determinatiō of the church, which we also our selues haue declared to be damnable: And haue vnderstode by credible infor∣mation, and partly by experience that thou Robert Rigge, Chan∣celor of the vniuersity aforesaid, hast & doest incline partly to the foresaid damnable conclusions, whome also we in thys part haue partly suspected, doest intend to molest these our Clerkes aboue specified, & others adhering vnto vs in this behalf, as they ought to do: through thy subtill and sophisticall imaginations, sondry & manifold wayes, therfore we admonish thee M. Robert Chaunce∣lour aforesaid, the first, second, and third time, and peremptorily: that thou doest not greue, let, or molest, iudicially or extraiudici∣ally, apertly or priuely, or cause to be greued, let and molested, or procure directly or indirectly, by thy selfe, or any other, as much as in thee lieth to be greued, the foresayd Clerks secular or regu∣lar, or such as fauor them in the premisses, in their scholastical acts or in any other condition whatsoeuer. And that thou suffer none. hereafter to teach, maintaine, preach, or defend any such heresies or errours in the sayde Vniuersitie, either within or wythout the scholes: Neither that thou do admit I. Wickliffe, Nicholas Her∣ford, Philip Repindon, Iohn Ayshton, or Laurēce Redman, which are vehemently and notoriously suspected of heresie, or any other so suspected or defamed, vnto that office of preaching. But that thou denounce the sayd persons to be suspended, whom we haue suspended from all scholastical act, whilest they cleare their inno∣cencie in this part before vs, vnder the paine of the greater curse, which we here in these wrytings denounce against thy person if thou shalt not obey those our admonitions, with effecte, as thy crime, subteltie and offence in this behalfe shal require according to this our admonition premised, which we repute in thys parte for canonicall, as well then as now, and now as wel as then, reser∣uing the absolution of this sentence excommunicatorie, if it hap∣pen to light vpon thee, as (God forbid) specially vnto our selues. Testified with the handes of the Iurers, aboue in the page 410. be∣fore specified.

¶ The examination of Nicholas Herford, Philip Repingdon, and Iohn Ayshton.

THe 18. day of the month and yere aforesaid in the cham∣ber of the preaching Friers afore mentioned, before the foresayde Archb. in the presence of diuers Doctours and Bachelers of Diuinitie, and many Lawyers both Canon and Ciuil, whose names are vnder written: appeared M. Nich. Herford, Philip Repingdon, & Iohn Ayshton Ba∣chelers of diuinity. Who after a corporal oth taken to shew their iudgements vpon the cōclusions aforesayd, were ex∣amined seuerally eache one by himselfe, before the Archb. Who there required day and place to deliberate vpon the conclusions aforesayd, and to geue their answere vnto the same in wryting. And also required to haue a copie of the sayde conclusions to be deliuered vnto them. The which copy,* 13.1 the sayd Nicholas & Philip (being openly read vnto them) receiued. Also the foresayd M. Iohn Ayshton lyke∣wise was examined, and iudicially admonished by the said Archbishop by vertue of his othe, that hee setting aside all sophisticall words & suttelties, he fully and plainly would say his minde vpon the conclusions aforesayd. And being asked moreouer by the said Archbishop whether he would haue a further day to deliberate vpon his answers, as the foresaid Nicholas and Philip had before: said expresly that he would not, but would answer presently to those cōclu∣sions.* 13.2 And so for finall aunswere sayde, as concerning all these conclusions (containing them all together) that hys iudgement was in this behalf to hold his peace. Wherfore the foresaid Archbishop reputing the saide Iohn herein to be suspected, admonished him in form of words as folow∣eth: We admonish thee Iohn Ayshton, whome we repute to be defamed, & notoriously suspected of heresie, the first, the second, and third time: that in our prouince of Canter∣bury hereafter, thou do not preach publickely or priuately wtout our speciall licence, vnder paine of the greater curse, which we denoūce here by these presents against thy per∣son, if thou obey not our monitions, for nowe as for then. And consequently, for as much as the sayd Iohn being as∣ked of the Archb. confessed that hee had heard before of the publication of the Archbyshops Mandate, wherein was inhibited yt no person prohibited or not sent,* 13.3 should preach hereafter: the foresayde Archb. assigned to him Friday next folowing, which was the 20. day of the same moneth, after dinner to appeare before hym, either at Lamheth, or in the same place: to say for himselfe, wherefore he myght not be pronounced for an heretick, & for such a one to be denoun∣ced through hys whole prouince. Also the said Archbishop assigned to the foresaid Nicholas and Philip, the saide day & place to answer peremptorily, and to say fully & plainly to the conclusions aforesayde, all sophistication of woordes and disputation set a part.

¶ The names of the Friers that sate vpon them.
  • ...
    Friers preachers 7.
    • Thom. Barnwel,
    • William Swynherd,
    • William Pit∣worth,
    • Tho. Whatley,
    • Laurence Grenham,
    • Iohn Leigh,
    • Iohn Haker.
    Carmelites 3.
    • Walter Dish,
    • Iohn Kinningham,
    • Iohn Louey.
    Augustine Frier.
    • ...

      Thomas Ashborne Doctour.

In the 20. day aforesaid of the said month of Iune,* 13.4 the yere and place aboue prefixed, before the foresayde Archby∣shop, sitting in his tribunall seat, in the presence of diuers Doctours of Diuinitie, and lawyers, both Ciuil and Ca∣non: personally appeared M. Nicholas Herford, & Phil∣lip Repindon,* 13.5 Bachelers of Diuinity, and Iohn Ayshton maister of Arte. Where, the foresaid Nicholas and Philip, being required by the sayd Archb. to answere and say fully and plainly their iudgements vppon the conclusions pre∣fixed, whereunto the sayde Archbyshop had assigned to the sayd Nicholas and Philip the same terme: did exhibite to the sayd Archbyshop there iudicially sitting, certaine aun∣sweres in wryting contained, after the maner of indēture, the tenour whereof here vnder is contained, and after the same forme answered to the sayd conclusions. The tenour of which Indenture containing the foresaide conclusions vnto them moued as afore, foloweth in these wordes.

¶ The protestation of Nicholas, Philip, and Iohn, with their Articles and aunsweres to the same.

WE protest here as before, publikely in these presēts: that we intend to be humble and faithful children to the church and holy scripture,* 14.1 and to obey in all things the determinations of the Church. And if it shall chaunce vs at any time which god forbid, to swarue from this our in∣tention, we submit our selues humbly to the correction of our reuerend father Lorde Archbishop of Cant. and pri∣mate of all England: and of all other, which haue interest to correct such swaruers. This protestatiō premised, thus we answere to the conclusions aforesayd.

That the substance of material bread and wine, remai∣neth in the Sacrament of the aulter after consecration.

After the sense contrary to the Decretall, beginning Firmiter credimus, we graunt that it is heresie.

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That the accidents doe not remaine wythout the sub∣iect after consecration of the Sacrament.

* 14.2Ater the sense contrary to that Decretall Cum Marthe, We graunt that it is heresie.

That Christ is not in the sacrament, the selfe same tru∣ly and really in hys owne corporall presence.

Although this conclusion as the words stand sound to be probable and intelligible: yet in the sense cōtrary to the decretal in Cle, Si dudum. We graunt that it is heresy. And briefly concerning this whole matter of the Sacrament of the aulter as touching also all other thyngs, we professe that we will both in worde and sense, holde wyth the holy Scripture, with the determination of the holy church and sayings of the holy Doctours.

Obstinatly to affirme that it hath no foundation in the Gospell that Christ ordained the Masse.

We graunt that it is heresie.

That God ought to obey the deuill.

In this sense that God in hys owne person or essence, ought to obey the deuil with the obedience of necessity.

We graunt that it is heresie.

If a man be duely contrite, that all externall confession is to him superfluous and vnprofitable.

We graunt that it is heresie.

If the Pope be a reprobate & an euill man, and conse∣quētly a member of the deuil: He hath no power ouer the faithful of Christ, giuē to him of any, vnleast it be of Cesar.

We graunt that it is heresie.

That after Pope Urbane the 6. none is to be receyued for Pope, but that wee ought to liue after the maner of the Grecians vnder our owne lawes.

We graunt that it is heresie.

To say that it is against the holy Scripture for eccle∣siasticall persons to haue temporall possessions.

If obstinacie be ioyned withall: wee graunt that it is heresie.

That no Prelate ought to excommunicate any man, vnles he know him before to be excommunicate of God.

We graunte that it is an errour. Understandyng thys knowledge to meane an experimental knowledge: so that heerewith may stand the Decree of the Church. 11. q. 3. Ne∣mo Episco.

That he which doth so excommunicate, is thereby an hereticke or excommunicate.

After the sense agreeing wt the other before, we graunt to be an errour.

That a Prelate excommunicating a clerke, whych ap∣pealeth to the king or counsell of the realme, in so doing is a traitor to God, the king, and the realme.

We graunt it is an errour.

That they whych leaue off to preache, or to heare the word of God & the gospel preached, for the excommunica∣tion of men, are excommunicate: and in the day of iudge∣ment shalbe counted for traytors to God.

Understanding this cōclusion vniuersally so, as scrip∣ture and lawes do vnderstand such indefinit propositiōs: We graunt it is an errour.

To affirme that it is lawful for any Deacon or Priest, to preach the word of God without the authority of the sea Apostolique or catholique Byshop, or of any other whose authority he knoweth sufficient.

We graunt it is an errour.

To affirme that there is no ciuile Lord, no Bishop nor Prelate whilest he is in mortall sinne, wee graunt it is an errour.

That temporall Lordes may at their pleasure take a∣way the temporal goodes from Churches offending habi∣tualiter: We graunt it is an error, after this sense that they may so take away temporall goodes of the churches wyth∣out the cases limited in the lawes of the Church and king∣domes.

That the vulgar people may correct the Lordes offen∣ding at their pleasure: vnderstanding by thys word may, that they may do it by the law: We graunt it is an errour, because that subiectes haue no power ouer theyr Lordes,

That tithes be pure almes, and that parishioners may for the offences of their Curates detaine the same and be∣stow them to others at theyr pleasure: vnderstanding by thys word may, as before, to may, by the lawe: we graunt it is an errour.

That special praiers applied to any one person by pre∣lates or religious men, do no more profit then the general praiers, if there be no let by the way to make them vnlike: Understanding thys conclusion vniuersally negatiuely, & vnderstanding by special prayers, the prayers made vpon special deuotion and general praiers of general deuotion: then after this sense, no such special prayers applied to any one person, by special orators do profite more specially the said person, then general praiers doe, which are made o y same and for the same persons, we graunt it is an errour.

He that geueth almes to the friers, or to any frier that preacheth, is excommunicate both he that geueth, & he that taketh: Understanding thys proposition vniuersally or conditionally as is aforesayd: We graunt to be an errour.

That who so entreth into any priuate religiō what so euer, is thereby made more vnapt and vnmete to obey the commaundements of God: We graunt it is an errour.

That such holy men as did institute any priuate religi∣ons whatsoeuer, as well of secular hauing possessions, as of friers hauing none, in so instituting did sinne: Under∣standing thys reduplitatiuely or vniuersally: Wee graunt it is an error. After thys sense, that what Saint soeuer dyd institute priuate religiōs, instituting the sayd religion vp∣on that consideration as they did, did sinne.

That religious men liuing in priuate religiōs, be not of the religion of Christ: Understanding the proposition vniuersally as is aforesayd: We graunt it is an errour.

That friers are bound to get their liuings by the labor of their handes and not by begging: Understanding this propositiō vniuersally as before: We graūt it is an errour.

These things haue we spoken reuerend father & Lord, in all humility, vnder your gracious supportation and be∣nigne correction, according to our abilities & slender ca∣pacities for this present (the honor of god, the verity of our belief, and safe cōscience in all poynts reserued) more hum∣bly yet beseeching you: that if any other thing there be that semeth meete vnto your excellency & discretion to be more or otherwise said & spoken: that your gracious fatherhood would vouchsafe to informe vs as children by the sacred scriptures by the determination of the church, or authory∣ties of the holy Doctours. And doubtles with redy wils, and obedient mindes we wil consent and agree vnto your wholsom doctrine. May it therfore please your fatherhode right reuerende in God, according to ye accustomed maner of your benignity, fauourably to accept these our wordes and sayings, forasmuch as the foresayde conclusions were neuer by vs either in scholes affirmed, or els in Sermons publikely preached.

¶ Further examinations and procedings against the foresayd Nich. Herford, Phillip Reppin∣don, and Io. Aishton.

WHen all these answers were made vnto the said lord Archb. of Canterb. the sayde Nicholas and Phillip,* 14.3 for that they aunswered not vnto the meaning and words of the first conclusion expresly: but contrary to the sense of the decretall Firmiter credimus, were there iudicially exami∣ned what their sense and meaning was, but they wold not expresse the same. Then was it demaunded of them accor∣ding to the sense of the same conclusion declared on the be∣halfe of the sayd Lord of Cant. whether the same materiall bread in numero, whych before the consecration is laid vp∣on the aulter, remaine in the proper substance and nature, after the consecration in the Sacrament of the aulter, and likewise of the wine? To this the said Nicholas & Phillip aunswered, that for yt time they could say no more therein, then that they had already aunswered, as is afore alledged in writing. And for that vnto the sence and wordes of the second conclusion they aunswered not fully and expresly, but in a sence contrary to the Decretall Cum Marthe, beyng asked what was ye meaning, would not expresse the same. Therfore it was demanded of them according to the sense of the same conclusion, declared in the behalfe of the sayde Lord of Caunterbury, whether those corporall accidences which formally were in the bread and wine before the cō∣secration of them: after the consecration were in the same bread and wine, or els were subiected in anye other sub∣staunce? To this they aunswered, that better to answere, then before in theyr writinges they already had, for that time they could not. To the meaning also and wordes of the third conclusion, for that they aunswered not playnly and expresly, but in sense contrary to the decretall in the Clementines Si dudum, being asked what was that sense and meaning, woulde not declare the same: Wherefore it was then demaunded of them according to the sense of the same conclusion, declared on the behalfe of the sayd Lorde of Canterbury. Whither the same body of Christ whiche was assumpted of the Uirgine, be in the sacrament of the aulter, secundum se ipsum, euen as he is really in carnall substance, proper essence, and nature. To this they aun∣swered, that for that time they could say no more then that they had sayd, as before is specified in writing.

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Furthermore, to the sense and text of the sixt conclusi∣on, for that they aunswered not fully and expresly, beyng asked whether God ought any maner of obedience to the Deuill or not: they said yea, as the obedience of loue, be∣cause he loueth him, and punished him as he ought. And to proue that God ought so to obey the deuill, they offered themselues to the fire.

To the 11. conclusion, for that they aunswered not ex∣presly, being asked whither a prelate might excommuni∣cate any man being in the state of grace: said yea.

Unto the 20. cōclusion, for that they answered not ful∣ly, simply, and expresly, being demaunded whether special or genenerall prayers did most profit, and were of greater force? They would not say but that speciall.

Unto the last conclusion, for that they aunswered ney∣ther simply nor expresly, and being demanded particular∣ly, whether any frier were bounde to get his liuing wyth his manuall labour, so that it might not be lawfull for them to liue by begging? They would make no aunswere at all.

After that, the foresaid Lord Archb. of Cant. demaun∣ded of all the foresaid Doctors,* 14.4 what their iudgement was touching the answeres that were made vpon all & singu∣ler such conclusions. All which doctors and euery of them seuerally, sayd: ye there all the answeres geuen vnto the first second, third, and sixt cōclusions (as is before recited) were insufficient, hereticall and subtill, and that all the answeres made specially to the tenth, ninth, and last conclusions, as is aboue mentioned: were insufficiēt, erroneous and per∣uerse. Whereupon the Lord sayd Archbishop of Caunter∣bury, considering the sayd aunsweres to be hereticall, sub∣till, erroneous and peruerse, accordingly as the said Doc∣tors (as is aforesayd) had wayed and considered: admoni∣shed the said Nicholas and Phillip sufficiently▪ vnder these forme of wordes.

The name of Christ being called vpon: we William by Gods permission,* 14.5 Archbishop of Canterbury, Metropo∣politane of al England, and Legate of the Apostolique see, and through all our prouince of Caunterbury, Inquisitor of all heretical prauitie: do sufficiently and lawfully admo∣nish and cite you Nicholas Herford and Phillip Reping∣don professors of Diuinitie, hauing this day and place as∣signed you by your own consent and our prefictiō, perem∣ptorily to answere and to say, fully and playnely your opi∣nions touching these conclusions wherunto we do referre you (all subtill, sophisticall, and Logicall wordes set apart) being therunto sworne, cited, & commanded: Which thyng to do, without cause reasonable or any licence geuen there∣unto, you neither haue bene willing nor are willing, nay rather ye contemptuously refused to aunswere to some of those conclusions before vs iudicially, according to the ef∣fect of our monition, citation and commaundement before sayd. But for that, ye haue aunswered vnto some of them heretically, and to other some erroneously, although not fully, we admonish and cite you once, twice, and thrice, and that peremtorily: that plainely and fully (all subtile, sophi∣sticall and logicall wordes set apart) you and euery of you answer vnto the same conclusions, and vnto that sense and meaning by vs limitted: vnder the payne that otherwise such conclusions deserue by you confessed, and that for the same conclusions you ought to haue.

Which admonition being made and done, for that the foresayd Nicholas and Phillip woulde make none other answere: The said Lord archbish. of Caunterbury conclu∣ded that busines, prefixing and assigning vnto the foresayd Nichalas and Phillip 8. dayes space,* 14.6 that is to say, vntill the 27. day of the same month: And that then they shoulde appeare before the sayd Lord Archbishop of Canterbury whersoeuer within the same his prouince of Caunterbury hee shoulde fortune to be, to heare his decree that shoulde be made in that behalfe. This done, the foresayd Archbish. of Caunterbury, monished and cited lawfully and suffici∣ently, Iohn Aishton vnder the the tenour of these wordes following.

* 14.7In the name of God: we William by Gods permissiō, Archb. of Cant. Primate of all England, Legate of the see Apostolicall, and through all our prouince of Cant. of all heretical prauitie chiefe Inquisitour: do monish & cite thee, Iohn Asheton maister of arte, and student in diuinitie ap∣pearing before vs, iudicially to say and speake the playne veritie touching these conclusions to the which we doe re∣ferre thee: and to the which we haue caused thee to sweare, laying thy hand vpon a booke: as being also otherwise by vs admonished and commaunded to keepe this daye and place by vs appointed, for the third time peremptorily, to propone such reasonable cause (if thou hast any) wherefore thou oughtest not to be pronounced an hereticke. And suf∣ficiently and lawfully we monish and cite thee, the first, se∣cond and third time, and that peremptorily, that thou, ful∣ly and playnely (all subtill, sophisticall, and logicall wordes for apart) doe aunswere vnto the same conclusions, vnder the payne that vnto such conclusions belong & on thy part confessed, and that thou for suche conclusions oughtest to suffer whiche monition,* 14.8 being thus premised: The sayde Archbishop read the first conclusion, and of the sayd Iohn inquired what was his opinion and meaning therein, and hereupon he said his minde concening the foresayd moni∣tion. Then, the foresaid Iohn Asheton being often requi∣red by the archbishop that he woulde aunswere in the a∣me tongue to 〈◊〉〈◊〉 questions whih were demaunded of him,* 14.9 because 〈◊〉〈◊〉 lay people that stood about him: he cry∣ing out into the Englishe tongue, vttered friuolous and approbrious 〈◊〉〈◊〉 to 〈◊〉〈◊〉 and excite the people against the sa•••• Archbishop as it should seem. Neyther did he vnto the fist conlusion nor vnto any of these other con∣clusions, effectually and pertinently seeme to them to aun∣swere: but rather by the subtilties, & shiftes, saying often∣times and as expresly as Luke said, it was sufficiēt for him to beleue as the holy Church beleued. Then the said Arch∣bishop examined him vpon the first conclusion touching ye Sacrament of the an••••r: whether, that after the wordes of consecration, there remayneth materiall bread particular bread,* 14.10 or vniuersall bread? He sayde the matter passed his vnderstanding, and therefore said the woulde in that forme and maner aunswere and otherwise not. But amongest o∣ther things, he spake in deriding wise vnto the said Archb. against this worde Materiall, saying, you may put that in your purse if you haue any. Whereupon the said Archbi∣shop, calling that an vnwise and foolishe aunswere as the rest of the doctors did (of whome mention was made be∣fore) rather for that he was a graduat in the schooles, far∣ther proceeded against the said Iohn Asheton in this wise.

And thou Iohn Asheton monished and commaunded by vs as is aforesayd, after thine oth taken: without anye reasonable cause or any other other licence, neither woul∣dest thou nor yet will, but refused and yet doest contemptu∣ously, to aunswere vnto such conclusions before vs, iudici∣ally according to our monition & commandement aforesad doe hold all such conclusions by thee confessed, & thee the foresaid Iohn with all thy said conclusions, conuicted. And therfore we do pronounce and declare by sentence geuing, that thou Iohn Ashton cōcerning those cōclusions, which by vs with good deliberation of diuers prelates our suffra∣ganes, and also diuers and sondry professours of diuinitie, and other wise men and learned in the lawe according to ye Canonicall sanctions, being condemned and declared for an hereticke and hereticall: to haue bene and still is, an he∣reticke, and thy conclusions heretical. And as touching thy other conclusions by vs hertofore counted erroneous, and for erroneous condemned: we doe pronounce and declare sententially by these our writinges, that both thou hast er∣red and doest erre.

Upon the same 20. day of Iune in the yeare and place aboue recited:* 14.11 the foresaid Lord of Caunterbury being de∣sirous, as he pretended to be informed by Thomas Hilmā bacheler of diuinitie there being present and somewhat fa∣uouring the said M. Iohn Asheton what his iudgement & opinion was touching ye foresaid conclusions: prefixed and assigned vnto the said Thomas (for that time demaunding the same deliberation and day) 8. dayes after, that is to say, the 28. of the said month:* 14.12 that he appeare before the Bishop of Cant. wheresoeuer within his said prouince of Canter∣bury, he should then happen to be, to declare playnely and fully what his iudgement and opinion was, touching the foresaid conclusions. Ex Regist W. Courtney.

The names of Friers and Doctors assistent at the examination aforesaid.
  • Friers Obseruantes, Botlesham B. of Nauaton, frier Iohn Langley, William Suard.
  • Friers of Dominickes order, Iohn Kyngham, Iohn Louey, Peter Stokes, Walter Dish.
  • Friers Carmelites, Thomas Ashburn, Baukine, Ro∣bert Walbey.
  • Doctors and Fryers Augustines, M. Iohn Barnet, M. Thomas Backton, M. Iohn Blanchard, M. Iohn Shillingford, M. Lydford, M. Thomas Southam.

The Friday next following,* 14.13 that is to say, the 28. day of Iune: the foresaid M. Nicholas, Phillip, and Thom. Hil∣man, appeared before the said Archb. and lord Inquisitour of Canterbury, in the chappell of his manor of Otfurd, in

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the Dioces of Canterbury, there sitting in his Tribunall seat. To whom the sayd bishop of Canterbury saying, that for because at that time he had not the presence & assistence of the doctors in diuinitie, and of the Canon and ciuil law: He continued the sayd busines touching the sayd Nicholas Phillip,* 14.14 and Thomas, in the same state wherin thē it was till Tewesday next & immediately ensuing: that is to say, the first day of Iuly, the yeare of the Lord abouesayd, and prefixed vnto the said Nicholas, Phillip, and Thomas Hilman the same day to appeare before him, wheresoeuer within his prouince of Caunterb. he should then chaunce to be, to do that whiche vppon the sayd 28. day, they were purposed to doe together or a part.

Which Tuesday being come, the foresaid Archb. in the chiefe house of his Churche at Canterbury, before the houre of 9. with the doctours, whose names are vnder conteined and other Clerkes a great multitude: Expected the fore∣said Nicholas, Phillip, and Thomas, longime by the be∣dle calling them and looking after them. who neuerthelesse appeared not before two of the clocke after dinner the same day, continuing the foresayd busines in the pristine state til the same houre. At which houre the foresaid Archbishop of Cant. hauing assistentes, the doctors, & clerkes, vnder re∣cited: examined the foresayd maister Thomas Hilman, thē and there iudicially appearing, what his opiniō was tou∣ching the foresayd conclusions: who at them and the mea∣ning of them somewhat stammering, at last, to all and sin∣guler the same conclusions then to him red and expounded thus aunswered.* 14.15 I suppose and iudge all & singuler those conclusions lately condemned by my Lord of Canterbury that now is, together with the coūsaile and consent of hys clerkes, to be hereticall and erroneous, euē as the same my Lord of Caunterbury, and other doctours of Diuinitie of the Canon and ciuill law, by common consent & counsaile haue supposed and thought. And that the same (being for hereesies and errours as before is sayd condemned) doe as much as in me is condemne: protesting that I will holde and affirme the contrary of those cōclusions, & in the same sayth liue and dye.* 14.16 Then sayd the archbishop of Caunter∣bury, then & there sitting as Tribunall or iudge, pronoun∣cing the said maisters Nicholas and Phillip (long in court called before and taried for, and yet not appearing) guilty of contumacy and disobedience: excommunicated them for the penaltie of this their cōtumacie, in tenor of these words following.

We William by the grace of God archbishop of Caun∣terbury, Primate of Englande, Legate of the Apostolicall see, and thorough all our prouince of Canterbury, of al he∣reticall prauitie chiefe Inquisitour:* 14.17 Do pronounce maister Nicholas Herford, and maister Phillip Repingdon, pro∣fessours of diuinitie, hauing this day and place by our pre∣fiction appoynted to heart & decree in this busines of here∣ticall prauitie (being in Court by our Bedle long called & taried for, and yet not appearing) to be stubburne and diso∣bedient persons: and for the penalty of this their contuma∣cie, we do excommunicate them and either of them by these presentes.

* The denouncing of the excommunication a∣gaynst Nicholas Herford, and Phillip Reppington.

* 15.1WIlliam by Gods permission Archb. of Caunterb. &c. To our beloued sonne in Christ, whosoeuer he be, yt this instaunt sonday shall preach at Paules crosse in Lon∣don, Salutatiō, grace and blessing. For asmuch as we pre∣fixed a certaine competent day and place to maister Nicho∣les Herford, and maister Phillip Reppingtō, Canon Re∣gular of the Monastery of our Lady of Leicester, beyng Doctours of Diuinitie and of heretical prauitie, vehemēt∣ly suspected: After certayne aunsweres not fully made, but impertinently and nothing to the purpose, as also hereti∣call and erroneous: In diuers places of our said prouince commonly, generally, and publikely taught and preached, and therfore that they should iudicially appeare before vs, to doe & to receaue peremtorily in that behalfe, what thing soeuer the quallitie of that busines shoulde moue vnto vs: and that we haue for their contumacie in not appearing before vs at that day and place iudicially appoynted as right therein required: We by these presentes commaund & commit vnto you, firmely enioyning you, that when all the multitude of people shalbe gathered together to heare your sermō: that in the day and place appoynted, you pub∣likely and solemnly denoūce the foresaid Nicholas & Phil∣lip, holding vp a crosse, and lighting vp a candle, and then throwing downe the same vpon the ground, to haue bene so and in such maner excommunicated and still be.

Fare ye well.

In our Manour house at Lambeth, the 13. day of Iuly, the yeare of our Lord. 1382. and first yeare of our translation.

* The Citation agaynst the sayd Nicho∣las and Phillip.

WIlliam by the grace of God. &c. To our welbeloued sonne M. Robbert Rigge chauncellour of the Vniuersitie of Ox∣ford salutation &c. For as muche as we haue prefixed a compe∣tent day and place to M Nicholas Heerford, and M. Phillip Rep∣pington &c. as before. We straightly charge and commaund you that you publiquely and solemnly denounce in the church of our Lady, and in the scholes of the Vniuersity, the foresayd Nicholas and Phillip, to haue bene by vs excommunicated and still is. And that you further cite or cause to be cited peremptorily, the fore∣sayd Nicholas and Phillip, that they and euery of them appeare before vs within 15. dayes after the date of this citation, whereso∣euer it shall fortune vs, within our sayd prouince of Caunterbu∣ry then to be: To heare and see how we meane to proceed against them, and euery of them concerning the foresayd hereticall and erroneous conclusions, according to the forme of retroactions and quallitie of the busines in this behalfe had and vsed. And that both of the day of the receipt of this present citation, of the ma∣ner and forme thereof, or if that you shall apprehend by personall citation the sayd Nicholas and Phillip or either of them, or whi∣ther they shall be absent and hide themselues, as of euery thing els which in this behalfe you shall thinke meete to be done: that be∣tweene this and the feast of S Laurence, you clerely certifie vs by your letters patentes contayning the effect of these thinges.

Fare ye well.

At our Manour of Lam∣beth the 13. day of Iuly, the yeare of our Lord. 1382. and first yeare of our translation.

* The names of the Doctours and Fryers assistentes at this sitting.
  • Seculars, M. William Blankpayne. M. Wil. Barton.
  • Friers Carmelits, Robert Euery prior, Iohn Renin∣gham, prior, and Iohn Lunne.
  • Friors Minors, William Barnwel, Iohn Ryddin, and William Brunscombe.
  • Friers Augustines, Iohn Court, Patrington, Tom∣son and Reepes.

Against this blind excommunication of the said archb. the parties excommunicate,* 16.1 commēced and exhibited their appeale vnto the bishop of Rome. Which appeale of theirs as insufficient, or rather to him vnpleasaunt, the said arch∣bishop vtterly reiected (as might oftētimes ouercommeth right) proceeding in his preconceaued excommunication against thē, and writing moreouer his letters to hym that should preach next at Paules crosse, as is aforesaid, to de∣nounce and to publishe openly the said Nicholas Herford, and Phillip Repington to be excommunicate, for that not appearing and theyr terme assigned.* 16.2 Which was in the 13. day of the month of Iuly.

Which archbishop moreouer the said yeare, month and day aforesaid, sent also an other letter to M. Rigge Com∣missary of Oxford, straightly enioyning and charging him not onely to denounce the sayd sentence of excommunica∣tion, and to geue out publique citation against them, but also to make dilligent search and inquisition through all Oxford for them, to haue them apprehended and sent vp to him, personally before him to appeare, at a certain day pre∣scribed for the same. Wherby may appeare howe busie this Bish. was in disquieting & persecuting these poremē, whō rather he should haue nourished and cherished vs his bre∣thren. But as his labour is past, so his reward will follow at what day the great Archbishop of our soules, shall iudi∣cially appeare in his tribunall seat, to iudge both the quick and the dead.

The archb. yet not contented with this,* 16.3 doth moreo∣uer by all meanes possible, sollicite the king to ioyne with∣all, the power of his temporall sword, for that he well per∣ceaued, that hitherto as yet the popishe Clergy had no au∣thoritie sufficient by any publique law or Statute of thys land to proceede vnto death against anye person whatsoe∣uer, in case of Religion, but onely by the vsurped tyranny and example of the court of Rome. Where note (gentle rea∣der) for thy better vnderstanding the practise of the romish prelates in seeking the kinges help to further their bloudy purpose against the good saintes of God.* 16.4 Which king being but young and vnder yeares of ripe iudgement partly en∣duced or rather seduced by importune suite of the foresayd

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Archbishop, partly also eyther for feare of the Bishoppes (for kings cannot alwayes doe in their realmes what they will) or els perhaps entised by some hope of subsidie to be gathered by the Clergy was contented to adioyne his pri∣uate assent (such as it was) to the setting downe of an or∣dinaunce which was in deede the very first lawe that is to be found made against Religion and the professors thereof bearing the name of an Acre made in the Parliament hol∣den at Westminster Anno. 5. Rich. 2.* 16.5 where among sun∣dry other Statutes then published and yet remayning in the printed bookes of Statutes, this supposed Statute is to be found Cap. 5. & vltimo. as followeth.

Item forasmuch as, it is openly knowne that there be diuerse euill persons within the realme going from county to countie and from Towne to Towne in certayne habites vnder dissimulation of great holinesse and without the li∣cence of the ordinaries of the places or other sufficient au∣thoritie, preaching dayly not onely in Churches & church∣yardes, but also in markets, fayres, and other open places where a great congregation of people is (diuers sermons contayning heresies and notorious errours to the great emblemishing of Christen fayth and destruction of the lawes, and of the estate of holy Churche to the great perill of the soules of the people and of all the realme of England as more plainly is found and sufficiently proued before the reuerend father in God the Archbishop of Caunterbury and the bishops and other prelates maisters of Diuinitie, and doctors of Canon & of ciuil law, and a great part of the clergy of the said Realme specially assembled for this great cause, which persons do also preach diuers matters of slan∣der to engender discorde and discention betwixt diuers e∣states of the said realme as well spirituall as temporall, in exciting of the people to the great perill of all the Realme, which preachers cited or summoned before the ordinaries of the places thereto: aunswere of that whereof they be im∣peached, they will not obey to their sommons & comman∣dementes, nor care not for their monitions nor censures of the holy Church, but expressely despise them. And moreo∣uer by their subtile and ingenious wordes doe drawe the people to heare theire Sermons, and doe mayntayne them in their errours by strong hand and by great rowtes It is ordayned & assented in this present parliament,* 16.6 that the kinges commissions be made and directed to the She∣riffes and other ministers of our soueraigne Lord the king or other sufficiēt persons learned, and according to the cer∣tifications of the prelates therof to be made in the Chaun∣cery from time to time to arest all such preachers, and also their fautours, mayntaynours, and abbertours, and doe hold them in arrest and strong prison till they wil iustify to them according to the law and reason of holy Church. And the king will and commaund that the Chauncellour make such commissions at all times that he by the Prelates or a∣ny of them shalbee certified and thereof required as is a∣foresaid.

An examination of the foresayd supposed Statute and of the inualiditie therof.

WHich supposed statute for as muche as it was the principall ground whereuppon proceeded all the persecution of that time, it is therefore not impertinent to examine the same more perticularly, wherby shall appeare that as the same was fraudulently and vnduly deuised by the Prelates onely: so was it in like maner most iniurious∣ly and vnorderly executed by them. For immediately vpon the publishing of this lawe, without further warrant ey∣ther from the king or his councell, commissions vnder the great seale of England were made in this forme. Richard by the grace of God &c.* 16.7 vt patet act pag. 541. Witnesse my self at Westminster the 26. day of Iune in the sixt yeare of our raigne. Without more wordes of warrant vnder written such as in like cases are both vsuall and requisite. Viz. per ipsum Re∣gem: per Regem & Concilium: or per breue de priuato Sigillo: all or any of which wordes being vtterly wanting in this place as may be seene in the kinges Recordes of that time: it must therfore be done eyther by warrant of this foresayd Statute, or els without any warrant at all. Whereupon it is to be noted, that wheras the said Statute appointed the commissions to be directed to the Sheriffe, or other mini∣sters of the kings, or to other sufficient persons learned for the aresting of suche persons: the sayd commissions are di∣rected to the Archbishop and his Suffragans, being as it appeareth parties in the case, autorising thē further with∣out either the wordes or reasonable meaning of the sayde Statute to imprison them in their owne houses or where els pleased them.

Besides also what maner of law this was, by whome deuised and by what authoritie the same was first made and established iudge by that that followeth. Viz.

In the Utas of S. Michell next following at a parlia∣ment summoned and holden at Westminster the sixt yeare of the said king, among sondry petitions made to the king by his commons, whereunto he assented, there is one in this forme. Articl. 52.

Item,* 16.8 prayen the commons, that wheras an Estatute was made the last parliament in these wordes. It is or∣dayned in this present Parliament that commissions from the king be directed to the Sherifes and other ministers of the king or to other sufficient persons skilfull, and accor∣ding to the certificates of the Prelates thereof to be made vnto the Chauncerie from time to time to arest all suche preachers & theyr fautoures maintenors and abbettours. And them to deteine in strong prison, vntill they will iu∣stifie themselues according to reasō, & law of holy church. And the king willeth and commaundeth that the Chaun∣cellor make such commissions at all times as shalbe by the prelates or any of them certified and thereof required as is aforesayd.* 16.9 The which was neuer agreed nor graunted by the commens: but what soeuer was moued therein was without their assent. That ye said statute be therfore disanul∣led. For it is not any wise their meaning yt either thēselues, or such as shal succeed thē,* 16.10 shalbe further iustified or bound by the Prelates, then were their ancesters in former times whereunto is answered, il plist aa Roy. 1. ye king is pleased.

Hereby notwithstanding the former vniust lawe of Anno. 5. was repealed, and the fraude of the framers ther∣of sufficiently discouered: yet such meanes was there made by the prelates, that this acte of Repeale was neuer pub∣lished nor euer fithence imprinted with the rest of the sta∣tutes of that Parliament. In so much as the sayd Repeale being concealed, like commissions and other proces were made from time to time by vertue of the sayd Basterd sta∣tute aswel during al the raign of this king as euer sithence against the professors of religion: As shall hereafter by the grace of God appeare in the second yeare of king Henry the fourth, where the Clergy pursued the like practise. And now againe to the story of our Oxford Diuines, and of the Archbishop to whom the king writeth his letters patents first to the Archbishop then to the Uicechauncellor of Ox∣ford in forme as followeth.

The kinges letters patentes to the Archbishop.

RIchard by the grace of God king of England and Lord of Ire∣land:* 17.1 To all those to whome these present letters shall come, greeting. By the petition of the reuerend ather in God, William Archb. of Caunterbury, Primate of England exhibited vnto vs, we right well vnderstand: That diuers and sondry conclusions ve∣ry contrary to wholesome doctrine and redounding both to the subuersion of the Catholike fayth, the holy Church, and his pro∣uince of Cant. in diuers and sundry places of the same of his pro∣uince haue bene openly and publiquely preached, although dam∣nably preached. Of the which conclusions, some as heresies, other some as errours haue bene condemned: but not before good and mature deliberation first therein had and vsed, and by common counsaile of the said Archbishop, his suffragans and many doctors in diuinitie and other clerkes and learned men in the holy Scrip∣tures, were sententially and holesomely declared. Whereupon the sayd Archbishop hath made his supplication vnto vs: that both for the coertion and due castigation of such as shall henceforth of an obstinate minde preach or mayntaine the foresaid conclusions that we would vouchsafe to put to the arme and helping hand of our kingly power. We therefore moued by the zeale of the catho∣licke faith, whereof we be and will be defendours, and vnwilling that any such heresies or errours shoulde spring vp within the li∣mites of our dominion: Geue and graunt speciall licence and au∣thoritie by the tenour of these presentes, vnto the foresayd Arch∣bishop,* 17.2 and to his Suffraganes, to arest and imprison either in their owne prisons or any other, all and euery such person and persons as shall either priuely or apertly preach and mayntayne the fore∣sayd conclusions so condemned, and the same persons so impriso∣ned there at their pleasures to detayne, till such time as they shall repent them and amend them of suche hereticall prauities, or els shall be of suche arestes by vs and our counsaile otherwise deter∣mined and prouided. Further charging and commaunding all and singuler our liegemen ministers, and subiectes, of what state and condition so euer they be, vpon their fidelitie & allegeance wher∣in they stand bound to vs that by no meanes they eyther fauour, counsayle, or helpe the preachers or els mayntayners of the sayde conclusions so condemned or their fauourers, vpon payn and for∣faiture of all that euer they haue: But that they obey and humbly attend vpon the said Archbishop, his Suffraganes, and ministers in the execution of these presentes, so that due and manifest pub∣lication agaynst the foresaid conclusions and their mayntayners,

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without any perturbation may be done and executed, as for the defence of our Realme and catholike fayth shalbe thought most meete and requisite. In witnesse wherof, we haue caused these our letters patentes to be made.

Witnesse our selfe at Westminster the 16. day of Iune, and 6. yeare of our reigne.

* The kinges letters patentes to the Uicechauncellour.

* 18.1THe king: To the Chauncellour and the procuratours of the v∣niuersitie of Oxford which now be, or for the time being shall be: Greeting. Moued by the zeale of christian fayth, where of we be and alwayes will be defenders, and for our soules health indu∣ced thereunto, hauing a great desire to represse, and by condigne punishmēt to restraine the impugners of the foresaid fayth, which newly and wickedly go about and presume to sow their naughty and peruerse doctrine within our kingdome of England, and to preach and hold damnable conclusions so notoriously repugnant and contrary to the same faith, to the peruerting of our subiectes and people as we vnderstand: Before they any further proceed in their malicious errours, or els infect others: We haue by these presentes appoynted you to be inquisitour generall (all the chiefe diuines of the sayd vniuersitie being your assistents) and the same likewise to be done of all and singular the Graduates, Diuines, & lawyers of the same vniuersitie. And if they shall know any which be of the iurisdiction of the sayd vniuersitie of Oxford, whiche be probablie of them to be suspected in the fauour, belyefe, or de∣fence of anye heresie or errour, and especially of any of the con∣clusions publiquely condemned by the reuerend Father, William Archbishop of Canterbury, by the Counsaile of his Clergye, or els of any other conclusion like vnto anye of them in meaning or in wordes: and that if henceforth you shall finde any that shall be∣leue: fauoure, or defend anye of the foresayd heresies or errours or anye other suche like, or els which shall be so bolde to receaue into their houses and Innes Maister Iohn Wickliffe, M. Nich. Her∣forde, M Phillip Repingdon, or M. Iohn Asheton, or anye other noted by probable suspicion of anye the foresayd heresies or er∣roures, or any other like vnto them in meaning or in worde: Or that shall presume to communicate with anye of them, or els to defend or fauour anye of suche fauourers, receauers communi∣cantes and defendours: within 7. dayes after the same shal appeare and be manifest vnto you, to banish and expell them from the U∣niuersitie and towne of Oxford, till such time as they shall declare their innocency before the Archbishop of Caunterbury for the time being, by manifest purgation. So notwithstanding, that such as be compelled to purge themselues, you certifie vs and the sayd archbishop vnder your seales, frō time to time within one month that they be such maner of men. Commaunding furthermore, that thorough all the halles of the sayd vniuersitie, ye cause dilligently to be searched and inquired out of hād: If any man haue any book or tractation of the Edition or compiling of the foresayd M. Iohn Wickliffe, or Nicholas Herford: and that when and whersoeuer ye shall chaunce to finde any such booke or tractation, ye cause the same to be arested and taken, and vnto the foresayd Archbishop within one month (without correction, corruption, or mutation, whatsoeuer) word for word, & sentēce for sentence, to be brought and presented And therefore we straightly enioine and command you, vpon your fidelitie and allegeaunce wherein ye stand bound vnto vs, and vpon payne of forfaiture of all and singuler your li∣berties and priuilegies of your sayde vniuersitie, and of all that e∣uer you haue besides: that you geue your diligent attendance vpō the premisses, and that well and faythfully you execute the same in maner and forme aforesayd. And that you obey the foresayde Archbishop, and his lawfull and honest mandates, that he shall thinke good to direct vnto you in this behalfe, as it is meete ye should. And we geue in charge vnto the Uicechauncellour and Mayor of Oxford for the time being, and to all and singuler our Sheriffes,* 18.2 vndersheriffes, Bayliffes, and subiectes, by these presents: that they ayde, obey, and be attendaunt vpon you in the execu∣tion of the premisses. In witnes whereof, &c.

Witnesse the King at Westminster, the 13. day of Iuly, the sixte yeare of hys raigne.

Besides these letters patentes the said young King moued by the vnquyet importunitie of the Archb. sendeth moreouer an other special letter to the Uicechancellor and proctors of the Uniuersitie of Oxforde. Wherein vnder a pretensed zeale of defence of Christian fayth, he straightlye and sharply enioyneth & assigneth them (for the vtter abo∣lishing of those conclusions & opinions) to make a gene∣rall Inquisition through the whole vniuersitie as wel for the parties aforesaid, Iohn Wickliffe. Nicholas Herford, Phillip Repington, Iohn Ashton, & such other, as also for al other whō they know or iudge to be suspected of yt do∣ctrine, or to be mayntayners, receauers, and defenders of foresayd parties, or their conclusions any maner of way, to the intent that they being so apprehended through their diligent search, may be w'in 7. dayes of their admonitions expulsed the vniuersitie, and cited vp to the archb. of Cant. before him to appeare, and to stand to their answers. Wil∣ling moreouer and commanding the said vicechauncellor & proctors with other regents their assiters, that if any per∣son or persons in any house, hall, or colledge, or in anye o∣ther place shalbe found to haue any of theyr books, or trea∣tises compiled by the sayd Iohn Wickliffe. Nicholas Her∣ford &c. they will cause without delay ye sayd person or per∣sons,* 18.3 with theyr bookes to be arested and attached, & pre∣sented within one month, without correction, corruption, or mutation, to the foresayd Archbishop, vpon their fayth and allegeance, as they will auoyd the forfaiture of all and singuler the liberties and priueledges to the vniuersity a∣pertayning. And that they will be obedient to the Archb. aforesayd in the ordering hereof, and all other his iniunc∣tions to be obeyed in all thinges lawfull and honest. Be∣uing moreouer in these our letters charge and commaun∣dement to the Mayor, Bayliffes and other the inhabitants of Oxford, to be assistant and attendant vnto the foresayd vicechancelor and proctors, touching the execution of the premises,* 18.4 bearing the date of the fourteenth day of Iuly: which was the yeare of our Lord. 1382.

* Matters incident of Robert Rigges, Uicechaun∣cellor of Oxford. Nicholas Herford, and Phil∣lip Repington, with other.

THe vicechauncelor the same time in Oxforde was M. Robert Rigges.* 18.5 The 2. proctors were Iohn Hunt∣man, & Walter Dishe, who then as farre as they durst, fa∣uoured the cause of Iohn Wickliffe and yt side. In so much yt the same time and yeare, which was an. 1382. when cer∣taine publicke sermons should be appoynted customably at yt feast of the Ascention, and of Corpus Christi, to be prea∣ched in the cloyster of S. Frideswyde (now called Christs church) before the people, by the vicechanceller aforesayd & the proctoures (the doinges thereof the vicechauncellor a∣foresaid and proctors had committed to Phillip Reping∣ton, and N. Her. so yt N. Her.* 18.6 shold preach on ye Ascention day, and Repington vpō Corpus Christi day) First Her∣ford beginning was noted to defend Iohn Wickliffe, opē∣ly to be a faythful, good, & innocent man: for the which no small adoe with outcries was amongst the Fryers. This Herford, after he had long fauoured & mayntayned Wick∣liffes part, grew first in suspicion amongst the enemies of the truth. For assoone as he began somewhat liberally and freely to pronounce & vtter any thing which tended to the defence of Wickliffe, by and by the Carmelites, and al the orders of religion were in his top, and laid not a few here sies vnto his charge, the which they had strayned here and there out of his sermons, & had cōpyled together in a cer∣taine forme, by the handes of a certayne notaries, through the industry & diligence of one Peter Stokes a Carmelite a kind of people prone & ready to all kinde of mischiefe,* 18.7 vprores, debate, and discention. After this the feast of Cor∣pus Christi drue neare, vppon which day it was looked for that Repington should preach. This man was a Canon of Leicester, & had before taken his first degree vnto Doc∣torship: who preaching the same time at Bradgate for the same Sermon he became first suspected, and hated of the Pharisaicall broode of the Fryers. But through the great amd notable dexteritie of his wit, (which all men did be∣hold and see in him) accompanied with like modesty and honesty: he did so ouercome, or at the least asswage thys cruelty and persecution whiche was towardes him, that shortly after,* 18.8 by the consent of the whole fellowship, he was admitted doctour. Who as soone as he had taken it vpon him, by and by he stepped forth in the schooles, and began immediately to shewe forth and vtter, that whiche he had long hidden and dissembled. Protesting opēly, that in all morall matters, he would defend Wickliffe. But as touching the sacrament he woulde as yet hold his peace, vntill suche time as the Lorde shall otherwise illuminate the hartes and mindes of the clergye.

Nowe the day of Corpus Christi aforesayd approching neare, when the Fryers vnderstood that this man should preach shortly, fearing least that he would rub the galles of their religion, they conuented with the Archb. of Cant. that the same day a little before that Phillip shold preach: Wickliffes conclusions which were priuately condemned, should be openly diffamed in the presence of the whole v∣niuersitie.* 18.9 The doing of which matter, was committed to Peter Stokes Fryer, stonderd bearer and chiefe champi∣on of that side against Wickliffe.

There were also letters sent vnto the commissary, that

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he shoulde helpe and ayde him in publishing of the same conclusions, as is before declared.

These thinges thus done and finished, Repingdon at the houre appointed proceeded to his sermon. In ye which sermon among many other thinges, he was reported to haue vttered these sayinges, or to this effect

* 18.10That the Popes or Byshops ought not to be recom∣mended aboue temporall Lordes.

Also that in morall matters he woulde defend maister Wickliffe as a true Catholicke doctor.

Moreouer that the Duke of Lancaster was very ear∣nestly affected and minded in this matter, and would that all such should be receaued vnder hys protection: Besides many thinges moe which touched the prayse and defence of Wickliffe.

And finally, in concluding his sermon, he dimissed the people with this sentence: I will (sayd he) in the specula∣tiue doctrine, as appertayning to the matter of the sacra∣ment of the auter, keep silence and hold my peace, vntill such time as God otherwise shall instruct and illuminate the hartes of the Clergie.

When the sermon was done, Repington entred into Saint Frideswides Church, accompanied with many of his friendes: who, as the enemies surmised, were priuilye weaponed vnder their garmentes, if need had bene. Frier Stokes the Carmelite aforesayd, suspecting all this to be against him, and being afrayd of hurt, kept to himself wtin the sanctuary of the church, not daring as then to put out his hed. The Vicechauncellor and Repington, friendly sa∣luting one an other in the church porch, sent away the peo∣ple, and so departed euery man home to his owne house. There was not a little ioy thorough the whole vniuersitie for that sermon,* 18.11 but in the meanetime, the vnquiet & busie Carmelite, slept not his matter. For first by his letters he declared the whole order of the matter vnto the archbishop exaggerating the perils and daungers that he was in, re∣quiring and desiring his helpe and ayd, pretermitting no∣thing, wherby to moue & stirre vp the archbishops minde, which of his owne nature was as hote as a toste as they say,* 18.12 and ready inough to prosecute the matter of his owne accord, though no man had prickt him forward thereunto. Besides all this (3. dayes after) with a fierce and bold cou∣rage, the sayd Fryer breathing out threatninges and here∣sies agaynst them, tooke the way vnto the schooles: myn∣ding there to proue, that the Pope and the Bishops ought to be prayed for before the Lordes temporall. Whiles thys Frier was thus occupyed in the schooles, he was mocked and derided of all men, and shortly after he was sent for by the Archbishop to London: whom immediately after, the Vicechauncellor & Brightwell followed vp, to purge and cleare themselues and their adherentes from the accusati∣ons of this Frier Peter. At the length they being exami∣ned vpon Wickliffes conclusions yt were condemned: they did all consent, that they were worthily condemned. The Vicechauncelor being afterward accused for the contempt of the Archbishops letters, when as he perceaued & sawe, that no excuse would preuayle to auoyd that daunger, hū∣bling himselfe vpon his knees, he desired pardon. The which when he had now againe (as is aforesaid) albeit very hardly obtayned: By the help of the Bishop of Win∣chester, he was sent away agayn with certayne comman∣dementes, and suspencions of heretickes. Then began the hatred on eyther part somewat to appeare and shew, and specially all men were offended,* 18.13 and in the toppes of these Friers and religious men, vpō whom whatsoeuer trou∣ble or mischiefe was raysed vp, they did impute it as to ye authors and causers of the same. Amongest whome there was one Henry Crompe, a monke Cistertion, a well learned deuine, which afterward was accused by the By∣shops of heresie, He at that time was openly suspected by the Commissary,* 18.14 because in his lectures he called the he∣retickes Lolardes, from his actes (as they terme them) in the schoole. Then he comming by and by vp to London, made his complaynt vnto the Archbish. and to the kinges councell.

Whereupon he obtayning the letters of the king, and of his counsaile, by the vertue therof (returning againe to the vniuersity) was released & restored again to his former state: the wordes of whiche letter here followeth vnder written.

* The copy of the kinges letter.

* 19.1THe king to the Vicechauncellour and procuratoure of the Vniuersitie of Oxforde, greeting.

Where as we of late vnder∣standing by the grieuous complaynt of Henry Crompe monke and regent in deuinitie within the sayd vniuersitie, howe that he, being assisted by the reuerend father in God the Archb. of Cant. and by other clerkes and deuines in the Citty of London,* 19.2 to pro∣ceede in thee condemnation of certayne conclusions erroneous and hereticall, hath bene therfore molested by you: And that you through sinister suggestion of some aduersaryes (pretending the peace of the sayd vniuersitie) to haue bene broken by the sayde Henry in his last lecture: did therefore call him before you to ap∣peare and answere: and for his not appearing, did therefore pro∣nounce him as obstinate, and conuicte of peace breaking: also haue suspended the sayd Henry from his lectures, and all schola∣sticall actes. And whereas we, by our writte did call you vp for the same, to appeare and aunswere before our counsayle, vnto the premisses: so that all thinges being well tryed and examined by the sayd counsayle, it was found and determined, that all your processe agaynst the sayd Henry, was voyde and of none effecte: and commaundement geuen, that the sayd Henry shoulde be re∣stored and admitted agayne to his former lectures and scholasti∣call actes. and to his pristine state as you knowe. To the intent therefore that this decree aforesaid shoulde be more duely execu∣ted of your part, we heare by these presentes straightly charge and commaund you: That you speedily reuoking agayne all your processe against the sayd Henry in the vniuersitie aforesayd, with all other that followed thereof: doe admitte and cause to be resto∣red agayne the sayd Henry to his scholasticall actes, his accusto∣med lectures and pristine estate, without all delay according to the forme of the decree and determination aforesayd. Enioyning you moreouer and your commissaries or deputies and your suc∣cessoures, and all other maisters regent and not regent, and other presidentes, officers, ministers, and scholers of the vniuersitie a∣foresayd, vpon your faith and legeance you owe vnto vs that you doe not impeache,* 19.3 molest, or greeue, or cause to be greued (a∣ny maner of way, priuy or apertly) the sayd Frier Henry for the causes premised, or Frier Peter Stokes Carmelite, for the occasi∣on of his absence from the vniuersitie, or Fryer Stephen Packing∣tō Carmelite, or any other religious or secular person fauouring them, vpon the occasion of any eyther word or deed whatsoeuer, concerning the doctrine of maister Iohn Wickliffe, Nicholas Herford and Phillip Repindon, or the reprose and condemnation of their herefies and erroures, or the correction of their fauourers But that you doe procure the peace, vnitie and quiet, within the sayd vniuersitie, and chiefly betweene the religious and secular persons: and that you with all diligence nourishe, encrease, and preserue the same to the vttermost of your strength And that you in no case omitte to doe it accordingly, vppon the forfaytures of all and singular the liberties and priuiledgies of the vniuersi∣tie aforesayd.

Witnesse my selfe at Westminster the 14. day of Iuly.

Mention was made, as you heard a little before, how M. Rigges Vicechancellor of Oxford, comming vp wyth M. Bryghtwell to the archb. of Cant. was there straight∣ly examined of the conclusions of Wickliffe, Where he not∣withstanding through the helpe of the B. of Wint. obtay∣ned pardon, and was sent away agayn with commaunde∣mentes and charges, to seeke out all the fauorers of Iohn Wickliffe. This commaundement being receaued, Ni∣cholas Herford,* 19.4 and Phillip Repington (being priuily warned by the sayd Vicechauncellor) in the meane season cōueied them out of sight, and fled to the Duke, of Lācaster for succour & help, but the Duke whether for feare, or what cause els, I cannot say, in the end forsooke his poore and miserable clientes.* 19.5

In the meane time, while they were fled thus to the Duke, great search and inquisition was made for them to cite and to apprehend them where so euer they might be found. Wherupon, the archb. of W. Courtney directed out his letters first to the Vicechauncellor of Oxford, then to the Bishop of London named Rob. Braybroke charging them not onely to excommunicate the sayd Nicholas and Phillip, within their iurisdiction, and the sayd excommu∣nication to be denounced likewise throughout all the dio∣ces of his suffraganes:* 19.6 but also moreouer, that dilligent search and watch should be layd for them, both in Oxorde and in Londō, that they might be apprehended: requiring moreouer by them to be certified agayne, what they had done in the premisses. And thys was written the 14. day of Iuly. an 1382. Ex Regist.

Vnto these letters receaued from the archbishop, dilli∣gent certificat was geuen accordingly, as well of the By∣shop of London his part, as also of the Vicechauncello, the tenour whereof was this.

* The letter certificatorie of the Vicechaun∣cellor to the Archbishop.

* 20.1TO the reuerend father in Christ, Lord William Archbishop o Caunterbury Primate of all England, and Legate of the A∣postolique

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see, Rob. Rigges professour of diuinitie, and Vicechan∣cellor of the vniuersitie of Oxforde, greeting with due honour.

Your letters bearing the date of the 14. of Iuly I haue receaued: By the authoritie wherof, I haue denounced and caused to be de∣nounced effectually, the foresayd Nicholas and Phillip, to haue bene and to be excommunicate publikely and solemnly in the Church of S. Mary: and in the schooles, and to be cited also per∣sonally, if by any meanes they might be apprehended, according as you commaunded. But after dilligent search layd for them of my part to haue them personally cited and apprehended, I coulde not finde neyther the sayd M. Nicholas, not M. Phillip: who haue hyd or conuayed themselues, vnknowing to me, as here is well knowne. Whereof I thought here to geue signification to your Fatherhoode.* 20.2

Sealed and testified with the seale of mine office.

From Oxford the 25. of Iuly.

In y meane time Nicholas Herford, and Repington being repulsed of the Duke, and destitute (as was sayde) of his supportation, whether they were sent, or of theyr owne accorde went to the archbish. it is vncertayne. This I finde in a letter of the foresayd archbishop, contayned in his register:* 20.3 that Repington the the 23. day of October the same yeare 1382. was reconciled agayne to the Archbishop and also by his generall letter was released and admitted to his scholasticall actes in the vniuersitie. And so was also Iohn Ashton, of whom (Christ willing) more shall follow hereafter. Of Nicholas Herford all this while I finde no speciall relation.

In the meane time, about the 23. of the month of Sep∣tember the sayd yeare,* 20.4 the king sent his mandate to the Archbishop for collecting of a subsidie and to haue a con∣uocation of the clergie sommoned, against the next parlia∣ment, which should begin the 18. day of Nouember. The Archb. likewise on the 15. day of October, directed his let∣ters monitorie (as the maner is) to Robert Braybroke bi∣shop of London, to geue the same admonition to al his suf∣fraganes and other of the Clergie within his prouince for the assembling of the conuocatiō aforesayd. All which done and executed, the parliamēt begon being holden at Oxford the 18. day of Nouember,* 20.5 where the conuocation was kept in the Monastery of Frideswide in Oxforde. In the which conuocation, the Archbishop with the other bishops there sitting in their Pontificalibus, declared two causes of that their present assembly, whereby (sayth he) to represse he∣resies, which began newly in the realme to spring, and for correcting other excesses in the Churche. The other cause (sayd he) was to ayde and support the king with some ne∣cessary subsidie of mony to be gathered, whiche thus decla∣red, the conuocation was continued till the day following which was the 19. of Nouember.

* 20.6At the sayd day and place, the Archbishop with the o∣ther Prelates assembling themselues as before: The arch∣bishop after the vsed solemnitie, willed the procuratoures of the clergy appoynted for euery dioces, to consult within themselues, in some conuenient seuerall place, what they thought for theyr partes touching ye redresse of thinges, to be notified and declared to him and to his brethren. &c.

Furthermore, forsomuch (sayth he) as it is so noysed through all the realme, that there were certayn in the vni∣uersitie of Oxford, which did hold and mayntayne conclu∣sions (as he called them) heretical and erroneous condem∣ned by him,* 20.7 and by other lawyers and doctours of Diui∣nitie. He therfore assigned the bishops of Saram, Herford and Rochester, with William Rugge then Vicechauncel∣lour of the Vniuersitie of Oxford (for belike Robert Rigge was then displaced) as also William Berton, and Iohn Midleton Doctors:* 20.8 geuing them hys full authoritie wyth cursing and banning, to compell them to search and to en∣quire with all diligence and wayes possible, ouer all & sin∣gular whatsoeuer, eyther Doctors, Bachellers, or schol∣lers of the sayd vniuersitie, which did hold, teache, mayn∣taine and defend, in schooles or out of schooles, the sayd cō∣clusions heretical (as he called them) or erroneous, and af∣terward to geue certificat truely and playnly touching the premisses.* 20.9 And thus for that day the assembly brake vp to the next, and so to the next, and the third being monday, the 24. day of Nouember. Ex. Regist. W. Courtney.

On the which day, in the presence of the Prelates and the clergy in the chapter house of Saint Fideswide, came in Phillip Repington (otherwise called of the brethren afterward Rampington) who their abiured the conclusi∣ons and assertions aforesayd, in this forme of wordes as followeth.

* 20.10In Dei nomine Amen. I Phillip Repington, Canon of the house of Leicester, acknowledging one catholique and Apostolick sayth do curse and also abiure all heresie, name∣ly these heresies and errours vnder written, condemned & reproued by the decrees canonicall, and by you most reue∣rend father, touching which hitherto I haue ben dissamed: condemning moreouer & reprouing both them and the au¦thors of them, & doe confesse the same to be catholically cō∣demned: And sweare also by these holy Euangelics, which here I hold in my hand, and do promise, neuer by any per∣swasions of men, nor by anye way hereafter, to defend or hold as true, anye of the sayd conclusions vnder written: but do & will stand and adhere in all thinges, to the deter∣mination of the holy Catholicke Church, and to yours, in this behalfe. Ouer and besides, all suche as stand contrary to this fayth, I doe pronounce them with their doctrine & followers worthy of euerlasting curse. And if I my selfe shall presume at any time to hold or preach any thinge con∣trary to the premisses.* 20.11 I shall be content to abide the seue∣ritie of the Canons. Subscribed with mine owne hand, & with mine own accord. Phillip Repington. And thus the sayd Rampington was discharged, who afterward was made Byshop of Lincolne, and became at length the most bitter and extreme persecutor of this side, of al the other bi∣shops wtin the realm, as in proces hereafter may appeare.

After the abiuration of this Repington,* 20.12 immediately was brought in Iohn Ayshton, student of Diuinitie: who being examined of those conclusions, and willed to say hys mynde, aunswered: that he was to simple and ignoraunt, and therefore would not, and could not answere any thing clearely or distincktly to those conclusions. Wherupon, the Archb, assigned to him Doctor W. Rugge the Vicechaun∣cellour, and other deuines such as he required himselfe to be instructed in the mistery of those conclusions against the after no one: who then appearing again after dinner before the archbishop and the Prelates, did in like sort and forme of wordes abiure as did Repington before.

Of this Iohn Ayshton we read, that afterwarde by Tho. Arundell Archb. of Cant. he was cited and condem∣ned,* 20.13 but whether he dyed in prisō, or was burned, we haue yet no certainty to shewe. This is certayne by the playne wordes of the chronicle of S. Albans, that when the arch. with his doctors and fryers ate in examination vpon this sayd Iohn Ashton, in London: the Londiners brake open the dore of the conclaue, ipsum{que} Archiepiscopum in ciuitate sedentem impediuerunt, cum processum fecissit contra Iohannē Ashton. &c. That is and did let the Archbishop himselfe sit∣ting in the Citty of London, when he woulde haue made processe agaynst Iohn Asheton. an. 1382. And thus muche of Iohn Asheton.* 20.14

As touching Nicholas Herford during the time of this conuocation, he did not appeare: and therefore had the sen∣tence of excommunication. Agaynst which he put hys ap∣peale from the archb. to the king and his Counsaile. The Archb. would not admit it, but finding stayes and stoppes caused him to be apprehended and enclosed in prison. Not∣withstanding through the will of God, and good meanes he escaped out of the prison returning agayn to his former exercise, and preaching as he did before, albeit in as couert and secret maner as he could. Whereupon the Archbishop thundring out his boltes of excōmunication agaynst him, sendeth to al pastors and ministers, willing thē in al chur∣ches, and all festiuall dayes, to diuulge the sayd his excom∣munication against him, to al men. Writeth moreouer and sendeth speciall charge to al and singular of the laity, to be∣ware that theyr simplicity be not deceaued by his doctrine, but that they like Catholicke children will auoyd him, and cause him of all other to be auoyded.

Furthermore, not contented with this, addresseth also his letters vnto the king, requiring also the ayde of his tē∣porall sword to chop of hys neck, whō he had already cast down. See and note reader, the seraphicall charitie of these priestly prelates towardes ye poore redemed flock of Christ And yet these be they whiche washing theyr handes wyth Pylate, say and pretend: Nobis non licet interficere quenquā. It is not our partes to kill any man. The copye of the let∣ter written to the king, is this.

The letter of the Archbishop to the king.

* 21.1TO the most excellent prince in Christ, &c. William &c. gree∣ting in him by whom kinges do reigne, & princes beare rule.

Vnto your kingly celsitude by the tenour of these presentes we intimate, that one M Nich. Herford D. of diuinitie, for his mani∣fest contumacie and offēce in not appearing before vs being cal∣led at the day and place assigned, therefore is inwrapped in the sentence of the greater curse, publiquely by our ordinary autho∣ritie. And in the same sentence hath continued nowe forty dayes, & yet still continueth with indurate hart, wickedly contemning

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the keyes of the Church, to the great perill both of his soule, and to the pernitious example of other. For so much therefore, as the holy mother the church hath not to do or to proceed any further in this matter: we humblye desire your kingly maiestye, to direct out your letters for the apprehending of the sayd excommunicat according to the custome of this realme of England,* 21.2 wholsome∣ly obserued and kept hetherto: to the intent, that such whome the feare of God doth not restrayne from euill, the discipline of the secular arme may bridle and plucke backe from offending. Your princely celsitude the Lord long continue.

From Lambeth the 15. of Ianuary.

To this letter of the Archb, might not the king (gentle reader) thus aunswere agayne, and aunswere well?

* 21.3YOur letters with your complaynt and requestes in the same conteyned, we haue receiued and well considered. For the accomplishing wherof, ye shall vnderstand that as we are readely bent to gratify and satisfy your minde in this behalfe on the one side: so we must beware agayne on the other, that our authoritye be not abused either to oppresse before we know, or to iudge be∣fore we haue tryed. Wherfore for so much as you in your letters do excite and sharpen the seuere discipline of our seculer sword, agaynst one Nich. Herford, for his not appearing before you: and yet shewing in the sayd your letters no certaine cause to vs what you haue to charge him withall: we therfore following the exā∣ple of Alexander Magnus, or rather the rule of equity in opening both our eares indifferently, to heare as well the one part, as the other do assigne both to him, when as he may be found, & to you whē you shal be called a terme to appeare before vs. To the intēt that the controuersy betwene you and him, stāding vpon points of religiō, being tried by the true touchstone of Gods holy word due correction indifferently may be ministred according as the offence shall be founde. In the meane time, this we cannot but something maruell at in your sayde Letters: First, to see you mē of the Church and Aungels of peace to be so desirous of bloud. Se∣condly, to consider you again so fierce in prosecuting the breach of your lawe: and yet so colde in pursuing the breache of the ex∣presse law of God and his commaundementes. Thirdly, to behold the vnstable doublenesse in your proceedings, who pretending in your publick sentence, to become as intreaters for them to vs in the bowels of Iesus Christ, that we will withdraw from them the rigour of our seuerity, and yet in your letters you be they which most set vs on. If not appearing before you▪ be such a matter of contumacy in case of your lawe, that is in no case to bee spared: what shoulde then our Princely discipline haue done to men of your calling: Henry Spencer Bishop of Norwich, being at Cant. was sent for by our speciall commaundement to come to our speach, denyed to come, and yet we spared him. Iohn Stratforde Archbyshop your predecessour, being required of our progeni∣tour king Edward the third to come to him at Yorke, would not appeare: by the occasion whereof, Scotland the same time was lost, yet was he suffered. The like might be sayd of Robert Win∣chelsey in the dayes of king Edwarde the first, and of Edmunde Archb. of Cant in the daies of K. Henry 3. Stephen Langhton was sent for by K. Iohn to come,* 21.4 he came not. The like cōtumacy was in Becket toward K. Henry. 2. Also in Anselme toward K. Henry. 1 All these for theyr not appearing before their princes, ye do ex∣cuse, who notwithstanding might haue appeared without daun∣ger of life. This one man for not appearing before you, you think worthy of death: whose life you would haue cōdemned notwith∣standing, if he had appeared. It is no reason if the Squirill climing to the tree from the Lyons clawes, would not appeare, being sēt for to be deuoured: that the Eagle therfore should seise vpon him without any iust cause, declared agaynst the party. Wherfore ac∣cording to this, and to that aforesayde when he shall appeare, and you be called, and the cause iustly wayed, due execution shall be ministred.

And thus farre concerning Nicholas Herforde, & the other aforesayd, but all this meane while what became of Iohn Wickliffe it is not certaynly known. Albeit so farre as may be gathered out of Waldē, it appereth that he was banished, and driuen to exile. In the meane time it is not to be doubted, but he was aliue during all this whyle, wheresoeuer he was as by his letter may appeare, which he about this time wrote to Pope Vrbane the 6. In the which letter he doth purge himselfe, that being commaū∣ded to appeare before the Pope at Rome, he came not: de∣claring also in the same a brie•••• confessiō of his fayth. The copy of which Epistle here followeth.

¶ The Epistle of Iohn Wickliffe sent vnto Pope Vrbane the 6. An. 1382.

* 22.1VErely I do reioyce to open and declare the fayth which I do holde vnto euery man. And specially vnto the Bish. of Rome, the which for so much as I doe suppose to be sound and true, he will most willingly confirme my sayd fayth, or if it be erroneous amend the same.

First I suppose, that the Gospell of Christ, is the whole bodye of Gods law, and that Christ which did geue that same law hym∣selfe, I beleue him to be a very man, and in that poynt, to exceed the law of the Gospell, and all other partes of the Scripture. A∣gayne I do geue and holde, the Bishop of Rome, for so much as he is the Vicare of Christ here in earth, to be bound most of all other men vnto that law of the Gospell. For the greatnesse amongest Christes Disciples, did not consist in worldly dignity or honours but in the neare and exact following of Christ, in his life and ma∣ners: wherupon I do gather out of the hart of the law of the Lord, that Christ for the time of his pilgrimage here, was a most poore man, abiecting and casting of all worldly rule and honour, as ap∣peareth by the Gospell of Math. the 8. and the 2.. Corinthians. 8. chapter.

Hereby I do fully gather, that no faythfull man ought to fol∣low,* 22.2 neither the Pope himselfe, neither any of the holy men, but in such poynts, as he hath folowed the Lord Iesus Christ. For Pe∣ter and the sonnes of Zebede by desiring worldly honour, contra∣ry to the folowing of Christes steppes did offend, and therfore in those errors, they are not to be folowed.

Hereof I do gather, as a Coūcell, that the Pope ought to leaue vnto the secular power, all temporall dominion and rule, & ther∣unto effectually to moue and exhort his whole Clergy: for so did Christ, and specially by his Apostles. Wherfore, if I haue erred in any of these poyntes, I will most humbly submitte my selfe vnto correction euen by death if necessitye so require: And if I coulde labor according to my will or desire in my owne person, I would surely present my selfe before the Bishop of Rome: but the Lorde hath otherwise visited me to the cōtrary, and hath taught me ra∣ther to obey God then men. Fo so much then, as God hath geuē vnto our Pope, iust and true Euangelicall instinctions, we ought to pray, that those motions be not extinguished by any subtle or crafty deuise.

And that the Pope and Cardinals, be not moued to doe anye thing, contrary vnto the law of the Lord. Wherefore let vs praye vnto our God, that he will so stirre vp our Pope Vrbane the sixt as he began, that he with his Clergye may folow the Lorde Iesus Christ, in life and maners: and that they may teach the people ef∣fectually, and that they likewise may faithfully folow them in the same. And let vs specially pray, that our Pope may bee preserued from all maligne and euill counsell, as which do know that euill and enuious men of his householde would geue him. And seing the Lord will not suffer vs to be tempted aboue our power, much lesse then will he require of any creature to do that thing which they are not able, forsomuch, as that is the playne condition and maner of Antichrist.

Thus muche wrote Iohn Wickliffe vnto Pope Vr∣bane:* 22.3 but this pope Vrbane otherwise termed urbanus was so hote in his warres against Clement the Frenche Pope his aduersary, that he had no leasure, and lesse lyst, to attend vnto Wickliffes matters. By the occasion of which schisme, God so prouided for poore Wickliffe, that he was in some more rest & quietnes. Cōcerning which schismati∣call wars of these popes, for as much as we haue here en∣tred into ye mention therof, it shall not be unpertinent frō the order of our story, disgressyng a litle from the matter of Iohn Wickliffe, to touch something of the tragical doings of these two holy popes striuing for the triple crowne: to the intent that the Christian reader (iudging by their fruits and proceedings) may see and vnderstand what difference is betweene these popes, and Christ and his Apostles. For though in the story of the Gospel it is read,* 22.4 that certaine of the disciples did striue which shuld be the greater, yet nei∣ther do we read that one of them tooke euer weapō against the other: and moreouer in the sayd story of the Gospell it doeth appeare, that they in so striuing as they did, were therefore sharpely rebuked of our Sauiour Christ, & were taught by him an other lesson.

About the beginning of the next yeare folowing, which was an. 1383. Pope Vrbane settyng all his study howe to represse and cōquere the contrary Pope his aduersary, be∣ing then at Auinion (seing al his other means to sayle, and that his crosse keyes coulde doe no good) tooke to hym the sword of Romulus, & set vpō him with open warre. And first deuising wt himselfe whom he might best chuse for hys chief champion: thought none meeter for such affaires thē Henry Spenser beyng then Bishop of Norwich, a young and a stout Prelate, more fitter for the camping cure, then for the peaceable church of Christ, as partly also might ap∣peare before by his acts done at Lēuam in striuing for the Mayres Mace, mētioned before, pag. 428. Vnto this by∣shop of Norwich, the Pope had sent his bulles about this

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tune, to Crosy whosoeuer would go wt him into Fraūce, to destroy the Antipope which named himselfe Clemēt, & to make warre agaynst all those that took his part. Which Bulles, for that they gaue vnto him such great authority, he caused to be published in the Parliamēt house, & caused the copyes of the same to be sent all about, & to be set vp & fastened vpon all the church dores & monastery gates that al men might read thē. In the which Buls these priuiled∣ges were graunted, the copy whereof here foloweth.

  • 1. In primis,* 22.5 that the sayd Bishop of Norwich may vse his sword against the Antipope, & all his adherents, fauo∣rers, and couellers, and with violence put them to death.
  • 2. Item, that he hath full power to inquire of all & singu∣lar such schismatikes, and to put them in prison: & to con∣fiscate all their goods moueable and immoueable.
  • 3. Item, that he hath power and authority to depriue all lay men that are such schismatikes of all maner secular of∣fices whatsoeuer, and to geue theyr offices to other fit and conuenient persons.
  • 4. Item, that he may depriue all such clerks, and declare them to be schismatickes, and in this behalfe to geue & be∣stow their benifices either with cure or without cure, their dignities personages or offices, to other persōs more meet for the same.
  • 5. Item, he hath power & authority ouer lay persōs that are exempt, and Clerkes both secular and regular, yea al∣though they be Friers mendicantes, or maisters & profes∣sors or other houses or hospitals of S. Iohns of Ierusa∣lem, or S. Mary of Flaunders, or professours of what or∣ders soeuer els.
  • 6. Item, he hath power to dispense with what secular Clerkes soeuer▪ being beneficed either with cure or with∣out cure; and also with such as haue dignities, personages or offices, being regulars either exēpt or not exempt, that euery one of them may be absent with him from their dig∣nities & benefices, &c. vnder the stāderd of the crosse, with∣out licence of any of thier Prelats required, and yet to re∣ceiue and take the intire cōmodities of their benefices, as though they had bene personally resident vpon the same.
  • 7. Itē, there is graunted to all that passe the seas in this quarel, either at their own expenses or at the expēses of a∣ny other, full remission of their sins: & as large priuileges are graūted to all those that go ouer the sea with him, as to any that pay their mony, or go to fight for the holy land.
  • 8. Also, all such as with their proper goods & substaunce shall geue sufficient sipend to able souldiors, at the discre∣tiō of the foresayd Lord Bishop mustered, or by any other his deputy, although he himselfe be not personally at this busines aforesaid: yet shall he haue like remission, & indul∣gēce, as they which haue bene personally with him in this expedition.
  • 9. Itē, all they are pertakers of this remissiō, which shal geue any part of theyr goods to the sayd Bishop to fight a∣gaynst the sayd schismatikes.
  • 10. Item, if any shall chaūce to dye in the iourny, that are souldiors vnder the sayd standard of y crosse, or els before the quarell by some meanes be finished: shall fully & who∣ly receiue the sayd grace, and shalbe partakers of the fore∣sayd remission and indulgence.
  • 11. Item, he hath power to excommunicate, suspend, and interdict what persons soeuer be rebellious or disturbers of him in ye execution of his power & authority committed vnto him: of what dignity, state, degree, preheminēce, or∣der, place, or cōditiō soeuer they shalbe: whether they shall be either of regal, queenly, or imperial dignity, or of what dignity els soeuer either ecclesiasticall or mundane.
  • 12. Item, he hath power and authority to compell and in∣force what religious persons soeuer, to appoynt them and send them ouer Sea, if it seeme good to him: yea although they be professors of the Friers mendicants, for the execu∣tion of the premisses.

¶ The Popes absolution by the Bishop pronounced.

BY the authority Apostolicall to me in this behalfe com∣mitted, we absolue the A.B. from all thy sinnes confes∣sed with thy mouth, and being contrite with thy hart, and wherof thou wouldst be cōfessed if they came vnto the me∣mory: & we graunt vnto thee, plenary remission of all ma∣ner of sinnes,* 23.1 and we promise vnto thee thy part of the re∣ward of all iust men, and of euerlasting saluation. And as many priuileges as are graunted to them that go to fight for the holy land, we graunt vnto thee: & of all the prayers & benefites of the church the vniuersall Synode, as also of the holy Catholicke Church, we make thee partaker of.

This couragious or rather outragious bishop armed thus with the Popes authority, and prompt with his pri∣uilegies, in the yeare aforesayd. 1283. about the time of lēt, came to the Parliament, where great consultation & con∣tention, & almost no lesse schisme was about the voiage of this Popish Bishop in the Parliament, thē was betwene the Popes themselues. In the which Parliament many there were, which thought it not safe to commit the kings people & subiectes, vnto a rude and vnskilfull Priest. So great was the diuersity of iudgements in that behalfe, that the voiage of the sayd Bishop was protracted vnto the sa∣terday aore Passion Sonday. In the which Sonday was song the solemne Antheme Ecce crucem Domini, fugite par∣tes aduersae. That is, Beholde the crosse of the Lord: Flye away all you aduersaries. After which Sonday, the par∣tyes so agreed amongest themselues by common decree, that the Bishop should set forward in his voiage, hauing to him geuen the fiften which was graunted to the king in the Parliament before. Which thinges thus concluded in the Parliament, this warlike Bishop preparing before all thinges in a readinesse set forwarde in his Pope holye iourney. Who about the moneth of May, being come to Canterbury, and there tarying for the winde, in the Mo∣nastery of S. Augustin, receiued a writ from the king that he should returne to the king, and to know further of hys pleasure. The Bishop fearing that if he turned agayne to the king, his iourny should be stayd, and so all his labor & preparance lost with great derision and shame vnto him: thought better to commit himselfe to fortune with that li∣tle army he had, then by tarying to be made a ridicle to his aduersaryes. Wherfore, he sent word backe agayne, to the king, that he was now ready prepared, well forward on his iourny. And that it was not expedient now to protract the time for any kinde of talke which peraduenture should be to no maner of purpose: and that it was more conueni∣ent for him to hasten in his iournay to Gods glory, & also to the honor of the king. And thus he calling his men vn∣to him, entred forthwith the seas, & went to Calis: where he wayting a few dayes for the rest of his army, after the receipt of them, tooke his iourny first to the towne of Gra∣uenidge which he besieged, so desparatly without any pre∣paraunce of engines of warre or counsell, or of politicke men skilfull in such affayres: that he seemed rather to flye vpon them, then to inuade them. At lenth through the su∣perstition of our men, trusting vpon the Popes absoluti∣on, he so harishly approched the walles and inuaded the e∣nemies, that a great number of them were pitiously slayn with shot & wild fire: till at the end (the inhabiters being oppressed and vanquished) our men entred the town with their Bishop, where they at his commaundement destroi∣yng both man, woman and childe, left not one aliue of all them,* 23.2 which remayned in the whole town. Sic{que} crucis be∣neficio factum, vt crucis hostes ita delerentur, quòd vus ex eis non remansit: That is. And so it came to passe by the vertue of the crosse, that our men croysed so preuayled against the enemies of the crosse,* 23.3 that not one of them remained aliue. Ex Chron. Mon. D. Albani.

From Grauenidg this warlike Bishop set forward to Dunkyrke, where not long after the Frenchmen meeting with him, ioyned with them in battell: in which battell (if the story be true) 12. thousand of the Frenchmen were slain in the chase, and of our men but seuen onely missing. It would require a long tractatiō here to discourse all thing done in these popish warres. Also it would be no lesse ridi∣culous to view & behold the glorious temerity of this new vpstart captain. But certes, lamētable it is to see the piti∣full slaughter & murther of Christs people, by ye meanes of thse pitilesse Popes, during these warres in Fraūce: As when the Bishop comming frō Dunkirke to the siege of Ypres a great number of Englishmen there were lost, and much mony consumed, and yet nothing done effect, to the great shame and ignominy of the Bishop. Agayne, after, the siege of Ypres (thus with shame broke vp) the sayd bi∣shop proceeding with a small power, to fight with ye frēch kinges ca••••e, contrary to the counsell of his captaynes, which counted him rash & vnskilfull in his attempt, was fayne to breake company with them, whereby part of the army wēt vnto Burburgh, & the bishop with his part re∣turned to Grauenidg, which both townes shortly after were besieged by the french army, to the great losse both of the English and French men. In fine, when the Byshop could keepe Grauenidg no longer, the sayd Bishop with his croysies, crossing the seas, came home agayne as wise as he wēt, & thus making an end of this Pontificall war, we will returne agayne from whence we digressed, to the story and matter of Iohn Wickliffe.

Which Iohn Wickliffe returning againe within short space, either frō his banishment, or from some other place

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where he was secretly kept, repayred to his parish of lut∣terworth, where he was parson, there quietly departing this mortall life, slept in peace in the Lord, in the begyn∣ning of the yeare 1384. vpon Siluesters day.

Here is to be noted the great prouidēce of the Lord in this man, as in diuers other: whom the Lord so long pre∣serued in such rages of so many enemies, frō all their han∣des, euen to his olde age. For so it appeareth by Thomas Walden, writing agaynst him in his tomes entituled: De Sacramentis contra Wicleuum,* 23.4 that he was well aged before he departed: by that which the foresayd Walden writeth of him in the Epiloge speaking of Wickliffe, in these wor∣des: Ita vt cano placeret, quod iuueni complacebat. &c. That is: so yt the same thing plesed him in his old age, which dyd please him being young. Whereby seemeth that Wickliffe liued, till he was an olde man, by this report. Such a Lord is God, that whom he will haue kept, nothing can hurt.

This Wickliffe, had written diuers and sundry wor∣kes, the which in the yeare of our Lord 1410. were burnt at Oxford, the Abbot of Shrewsbury being then Commis∣sary, and sent to ouersee that matter. And not onelye in England, but in Boheme, likewise the bookes of the sayde Wickliffe were set on fire, by one Subincus Archbishop of Prage, who made diligent inquisition for the same, and burned them: The number of the volumes, whiche he is sayd to haue burned most excellently written, and richly adorned with bosses of golde,* 23.5 and rich coueringes (as E∣neas Siluius writeth) were aboue the number of two hundreth.

Ioannes Cocleus in his booke De historia Hussitarū, spea∣king of the bookes of Wickliffe, testifyeth: that he wrot ve∣ry many bookes, sermons and tractations. Moreouer the said Cocleus speaking of himselfe, recordeth also: that there was a certaine Bishop in England which wrot vnto him declaring, that he had yet remayning in his custodye two huge and mighty volumes of Iohn Wickliffes workes, which for the quantity therof might seme to be equal with the workes of S. Augustine. Haec Cocleus.

Amongest other of his Treatises I my selfe also haue found out certayne, as de censu & veritate scripturae. Item, De Ecclesia. Item, De Eucharistia confessio Wickleui, whiche I entend hereafter: the Lord so graunting; to publish a∣broad.

As concerning certayne aunsweres of Iohn Wickliffe which he wrote to king Richard the 2. touching the right and title of the king, and of the Pope: because they are but short, I thought here to annexe them. The effect whereof here foloweth.

¶ Iohn Wickliffes aunswere vnto K. Richard the second, as touching the right and title of the king and the Pope.

IT was demaunded, whether the kingdom of England, may lawfully in case of necessity, for his own defence, de∣teyne and kepe backe the treasure of the kingdome, that it be not caried away to forreine & straunge nations, ye pope himselfe demaunding and requiring the same vnder pain of censure, and by vertue of obedience.

Wickliffe setting a part the minds of learned mē, what might be sayd in the matter, either by the canon law, or by the law of England or ye ciuil law, it resteth (saith he) now onely to perswade and proue, the affirmatiue part of this doubt, by the principles of Christes law. And first I proue it thus, Euery natural body hath power geuen of God to resist agaynst his contrary, and to preserue it selfe in due e∣state, as the Philosophers knew very well.

In somuch, that bodyes without life, are indued with such kinde of power (as it is euidēt) vnto whom hardnes is geuen to resist those thinges that woulde breake it, and coldnes to withstād the heat that dissolueth it. Forsomuch then, as the kingdome of England (after the maner and phrase of the Scriptures) ought to be one body: & the cler∣gy with the communalty, the members thereof, it seemeth that the same kingdome hath such power geuē him of god, and so much the more apparaunt: by how much the same body is more precious vnto God, adorned with vertue & knowledge. For somuch thē as there is no power geuē of god vnto any creature: for any end or purpose: but that he may lawfully vse the same to that end and purpose: It fol∣loweth that our kingdome may lawfully keep backe and deteyn theyr treasure, for the defence of it selfe, in what case soeuer necessity do require the same.* 23.6

Secondarily, the same is proued by ye law of y gospell. For ye Pope cannot challenge y treasure of this kingdom, but vnder the title of almes, & consequētly vnder the pre∣tence of ye works of mercy, according to the rule of charity.

But in case aforesayd, the title of almes ought vtterly to cease, Ergo, the right and title of chalenging the treasure of our Realme shall cease also in the presupposed necessitie.* 23.7 For so much as all charitie hath his beginning of himselfe, it were no worke of charitie, but of meere madnes, to send away ye treasures of ye realme vnto forreine natiōs, wher∣by the Realme it selfe may fall into ruine, vnder y pretence of such charitie.

It appeareth also by this, that Christ the head of the Church, whom all Christen Priests ought to follow: liued by the almes of deuoute women. Luke. 7.8. He hungred and thyrsted, he was a straunger, and many other miseries he sustained, not onely in his mēbers, but also in his owne body, as the Apostle witnesseth, Cor. viii. He was made poore for your sakes, that through his pouertie, you might be rich wherby, in the first endowīg of the Church, what soeuer he were of the Clergy that had any temporall pos∣sessiōs, he had the same by forme of a perpetuall almes, as both writinges and Chronicles do witnesse.

Whereupon S. Barnard,* 23.8 declaring in his 2. booke to Eugeni∣us, that he could not chalenge any secular dominion by right of succession, as being the vicar of S. Peter, writeth thus: that if S. Iohn should speake vnto the pope himselfe, as Barnard doth vn∣to Eugenius, were it to be thought that he would take it patient∣ly? But let it be so, that you do challenge it vnto you, by some o∣ther wayes or meanes: but truely by any right or title Apostoli∣call, you can not so doe. For how could he geue vnto you that, which he had not himselfe? That which he had he gaue you, that is to say, care ouer the Church, but did he geue you any Lord∣ships or rule. Harke what he sayth: Not bearing rule (sayth he) as Lordes in the Clergy, but behauing your selues as examples to the flocke. And because thou shalt not thinke it to be spoken on∣ly in humility, and not in verity, marke the word of the Lord him selfe in the Cospell. The kinges of the people do rule ouer them, but you shall not do so.

Here Lordship and dominion,* 23.9 is plainely forbidden to the A∣postles: and darest thou then vsurpe the same? If thou will be a Lord, thou shalt lose thine Apostleship, or if thou wilt be an Apo∣stle, thou shalt lose thy Lordship. For truely thou shalt depart from the one of them. If thou wilt haue both, thou shalt lose both, or els thinke thy selfe to be of that number, of whom God doth so greatly complayne, saying: They haue raigned, but not through me. They are become Princes, and I haue not knowne it. Now if it do suffice thee to rule with the Lord,* 23.10 thou hast thy glory, but not with God. But if we will keepe that which is forbidden vs, let vs heare what is sayd: he that is the greatest amongest you (sayth Christ) shalbe made as the least, and he which is the highest, shalbe as the minister: and for example, set a childe in the middest of thē. So this then is the true forme and institution of the Apostles trade. Lordship and rule is forbidden, ministration and seruice commaunded.

By these wordes of this blessed man whom the whole Church doth reuerence and worship,* 23.11 it doth appeare that the Pope hath not power to occupy the Church goodes as Lord therof, but as minister, and seruaunt, and proctor for the poore. And would to God that the same proud & gree∣dy desire of rule & Lordship, which this seat doth chalenge vnto it; be not a preamble to prepare a way vnto Ante∣christ.* 23.12 For it is euident by the Gospell, that Christ through his pouerty, humility, & suffering of iniury, got vnto him the children of his kingdome.

And moreouer, so farre as I remember, the same bles∣sed mā Barnard in his 3. booke writeth also thus vnto E∣ugenius: I feare no other greater poyson to happen vnto thee, then greedy desire of rule and dominion.

This Wickliffe albeit in his life time, had many gree∣uous enemies, yet was there none so cruell vnto him, as ye Clergy it selfe. Yet notwithstanding he had many good frends, men not onely of the base and meanest sort, but also nobility, amongst whom these mē are to be nūbred: Iohn Clēbon, Lewes Clifford, Richard Sturius, Thomas La¦timer, William Neuell,* 23.13 Bohn Mountegew, who plucked downe all the Images in his Church. Besides all these, there was the Earle of Salisbury, who for contēpt in him noted towardes the Sacrament, in carying it home to his house: was enioyned by Radulph Ergom Bishop of Sa∣lisbury, to make in Salisbury a crosse of stone, in which all the story of the matter should be writtē, and he euery Fri∣day during his life to come to the crosse barefoot and bare∣head in his shyrt, & there kneling vpon his knees: to do pe¦nance for his fact. Ex Chron. Mon. D. Albani in vita. Ric. 2.

The Lōdiners at this time somewhat boldly trusting to the Maiors authority, who for that yeare was Ihon of Northamptō: Took vpō them the office of the Bishops, in punishing the vices (belonging to Ciuill law) of suche persons as they had found and apprehēded in committing both fornication and adultery. For first they put the womē

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in the prison which amongst thē then was named Doliū. And lastly bringing them into the market place, wher eue∣ry man might behold them, & cutting of their goldēlockes from theyr heads: they caused them to be caryed about the streets, with bagpipes and trumpets blowne before them to the intent they should be the better knowne & their cō∣panyes auoyded: according to the maner then of certayne the eues that were named Apellatores, (accusers or pechers of others that were guiltles) which were so serued. And wt other such like opprobrious and reprochfull contumelyes did they serue the men also that were taken with them in cōmitting the forenamed wickednesse and vices.* 23.14 Here the story recordeth how the sayd Londiners were incouraged hereunto by Iohn Wickeliffe and others that folowed hys doctrine to perpetrat this act, in the reproch of the Prelats being of y clergy. For they sayd, that they did not so much abhore to see the great negligence of those to whom that charge belonged, but also their filthye auarice they did as∣much detest: which for gredynes of money were choked wt bribes and winking at the penaltyes due to such persons by the lawes appoynted, suffered such fornicators and in∣cestuous persons fauourably to continue in their wicked∣nes. They sayd furthermore, that they greatly feared, least for such wickednes perpetrated within the city and so ap∣parantly dissimuled: that God would take vengeance vpō thē & destroy their city. Wherfore they said, that they could do no lesse then to purge the same: least by the sufferaunce thereof, God would bring a plague vpon them, or destroy thē with the sword,* 23.15 or cause the earth to swallow vp both them and theyr City. Haec ex Chron. Mon. D. Albani.

This story (gentle Reader) albeit the author therof whom I folow, doth geue it out in reprochfull wise, to the great discōmendation of the Lōdyners for so doing. Yet I thought not to omitte, but to commit the same to memory, which semeth to me rather to tend vnto ye worthy cōmen∣dation both of the Londiners that so did: & to the necessary example of all other Cityes to follow the same. After these things thus declared, let vs now adioyne the testimoniall of the Vniuersity of Oxford, of Iohn Wickliffe.

* The publicke testimony geuen out by the Vniuer∣sity of Oxford, touching the commendation of the great learning and good life of Iohn Wickliffe.

VNto all and singular the Children of our holye Mother the Church, to whom this present Letter shall come: the Vice∣chauncellor of the Vniuersity of Oxford with the whole congre∣gation of the Maisters,* 24.1 wish perpetuall health in the Lord. Forso∣much, as it is not commonly seene, that the Actes and Mmonu∣mentes of valiaunt men, nor the prayse and merites of good men should be passed ouer and hidden with perpetuall silēce, but that true report and fame should continually spread abroad the same in straunge & farre distant places, both for the witnes of the same, and example of others: Forsomuch also as the prouident discreti∣on of mans nature being recompensed with cruelty, hath deuised and ordayned this buckeler and defence, against such as do blas∣pheme and slaunder other mens doings, that whensoeuer witnes by word of mouth can not be present, the penne by writing may supply the same.

Hereupon it followeth, that the speciall good will and care which we bare vnto I. Wickliffe, sometime childe of this our Vni∣uersity, and professor of Diuinity: mouing and stirring our minds (as his maners and conditions required no lesse) with one mind, voyce and testimony,* 24.2 we do witnesse all his conditions & doings throughout his whole life, to haue bene most sincere & commē∣dable: whose honest maners and conditions, profoundnes of lear∣ning, and most redolent renowme and fame, we desire the more earnestly to be notified & known vnto all faithful, for that we vn∣derstand the maturity and ripenesse of his couuersation, his dili∣gent labors and trauels to tend to the prayse of God, the helpe & sauegarde of others, and the profite of the Church.

Wherefore we signify vnto you by these presents, that his cō∣uersatiō (euen frō his youth vpwards, vnto the time of his death) was so praise worthy and honest, that neuer at any time was there any note or spot of suspition noysed of him. But in his aunswe∣ring, reading, preaching and determining, he behaued himselfe laudably, and as a stout and valiaunt champion of the fayth: van∣quishing by the force of the Scriptures, all such who by theyr wilfull beggery blasphemed and slaundered Christes Religion.* 24.3 Neither was this sayd Doctor conuict of any heresy, either bur∣ned by our Prelates after his buriall. God forbidde that our Pre∣lates should haue condemned a man of such honesty, for an here∣ticke: who amongest all the rest of the vniuersitye, had written in Logicke, Philosophye, Diuinitye, Moralitye, and the Speculatiue art without peere. The knowledge of which all & singular things, we do desire to testify and deliuer forth: to the intent, that the fame and renowne of this sayd Doctor, may be the more euident and had in reputation amongest them, vnto whose handes these present letters testimoniall shall come.

In witnes wherof, we haue caused these our letters testimonial to be sealed with our cō∣mon seale.

Dated at Oxford in our congre∣gation house, the fift day of October in the yeare of our Lord. 1406.

The testimony and wordes of Maister Iohn Hus, as touching maister Iohn Wickliffe.

VErely,* 25.1 as I do not beleue neither graūt that M. Iohn Wickliffe is an horeticke: so do I not deny, but firmly hope that he is no hereticke: For so much as in all matters of doubt I ought, as neare as I can, to chuse the best part. Wherfore I surely trust, that M. I. Wickliffe is one of the number of thē which are saued. The words of Christ mo∣neth me therunto, saying Math. 7. Doe ye not iudge that ye be not iudged, & Luke the 6. Do not condemn, & ye shal not be condemned: and the wordes of the Apostle. 1. Cor. 4 Do ye not iudge before the Lord himselfe do come, ye which shall opē those things that are hid in darknes, to manifest the priuities of all hartes.

Secondly, the loue and charity which I ought to bear vnto my neighbor (louing him as my selfe) doth moue me thereunto. Luk. 10.

Thirdly his good fame & report moneth me, the which he hath of the good Priests, of the vniuersity of Oxford, & not of the wicked, & commōly of the vulgar sort, although not of the couetous, proud, and luxurious Prelates.

Fourthly, his owne workes & writings doe stirre me therunto, by the which he goeth about wt his whole inde∣uor, to reduce all men vnto the law of Christ, & specially y clergy: that they shoulde forsake the pompe & dominion of this world, and with the Apostles lead the life of Christ.

Fiftly, his owne protestations, which he doth often∣times vse in his sentences, often repeating the same, doth not a litle moue me.

Sixtlye, his earnest desire and affection which he had vnto the law of Christ, doth not a litle allure me therunto, disputing of the verity therof, the which cannot fayle in a∣ny one iote or title.* 25.2 Whereupon he made a booke of the ve∣rity of the holy Scripture, approuing euen vnto the vtter most, the trueth of Gods law.

Wherfore it were too foolish a consequēt to say, that be∣cause the number of the Prelates and clergy in England. Fraunce, and Boheme do coūt Iohn Wickeliffe for an he∣reticke,* 25.3 that therfore he is an heretick. &c. Like as the rea∣son for burning of the bookes, for it is written in the first booke of Machabees first chapter: that they did burne the books of the Lord, tearing them in peeces, and whosoeuer was founde to haue kept any bookes of the Testament or will of the Lord, or the which obserued and kept the lawe of the Lord, they were by the kinges commaundemen put to death. If then the burning of these bookes by wicked men did argue or proue the euilnesse of the books, thē was the law of God euill and nought.

So likewise the burning of S. Gregories bookes, and diuers other sayntes and good men, should argue & proue that they were euill & naughty men.* 25.4 Wherupon as it doth not folow, that because the Bishops, Scribes, and Phari∣seis, with the elders of the people, condemned Christ Ie∣sus as an heretick, that therfore he is an heretick: So like∣wise doth it not follow of any other man. The Byshops, maisters of diuity, monkes and prelates condemned thys man as an hereticke.* 25.5 Ergo he is an hereticke. For this con∣sequēt is reproued by Iohn Chrisostom, which was twise condemned as an hereticke by the Bishops and the whole clergy. Likewise S. Gregory in his bookes, was condem∣ned by the Cardinals.

By like proofe also as they affirme M. Iohn Wickliffe to be an hereticke:* 25.6 Iohn Duke of Lācaster (a man of wor∣thy memory and progenitor of Henry king of Englande) should also be an hereticke. For the sayd Duke defēded, fa∣uored, and greatly loued M. Iohn Wickliffe, Ergo, the sayd Duke is or was an hereticke, the consequent is good. The Minor is well knowne vnto the Englishmen. The Ma∣ior appeareth in the Canon, where it is sayd, he which de∣fendeth an hereticke. &c.

But these thinges set apart, I demaund of the aduer∣sary, whether M. Iohn Wickliffe be damned for euer or no? If he say that he is damned because he is an hereticke:* 25.7 I propounde this vnto him, whether M. Iohn Wickeliffe whiles he liued held any false doctrine cōtrary to the holy Scripture: If he do affirme it, let him then shew what do∣ctrine it is, and afterward declare that he held it obstinat∣ly: And he shall finde, that in his bookes he alwayes wrote most commendable protestations agaynst obstinacye and

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stifneckednesse. And by and by after, M. Iohn Stokes in his intimation sayth, that M. Iohn Wickliffe in Englād, is counted for an hereticke. This seemeth also false by the letter testimoniall of the Vniuersity of Oxforde: vnto the which there is more credit to be geuē, then vnto him. And this shall suffise for this present.

Now as we haue declared the testimony of the V∣niuersity of Oxford, & of Iohn Hus, concerning the praise of Iohn Wickliffe: It followeth likewise, that we set forth and expresse the contrary censure and iudgementes of his enemies, blinded with malicious hatred and corrupt af∣fections against him: especially of the Popes Councel ga∣thered at Constance,* 25.8 proceeding first in condemning hys bookes, then of his articles, and afterward burning of his bones. The copy of which theyr sentēce geuen against him by that counsell here foloweth.

* The sentence geuen by the Councell of Con∣stance, in condemning the doctrine and 45. Articles of Iohn Wickliffe.

THe most holy and sacred councell of Cōstance,* 26.1 making and representing the catholick Church for the extirpa∣tion of this present schisme, and of all other errors and he∣resies, springing and growing vnder the shadow and pre∣tence of the same: and for the reformation and amendment of the Church, being lawfully congregate and gathered to¦gether in the holy Ghost, for the perpetuall memory of the time to come.

We are taught by the acts and historyes of the holy fa∣thers, that the catholicke fayth without the which, as the holy Apostle S. Paule saith, it is vnpossible to please God hath bene alwayes defēded by the faythfull and spirituall souldiors of the Church, by the shield of fayth, agaynst the false worshippers of the same fayth, or rather peruerse im∣pugners: which through their proud curiosity will seeme to know more, and to be wiser then they ought to be, & for the desire of y glory of ye world, haue gone about oft times to ouerthrow the same. These kindes of warres and bat∣telles haue bene prefigured to vs before in those carnall warres of the Israelites agaynst the Idolatrous people. For in those spirituall warres the holy catholick Church, through the vertue & power of fayth, being illustrate••••••) the beames of the heauenly light, by the prouidēce of God, and being holpen by the helpe and defence of the Saints & holy men, hath alway continued immaculate, & (the darck∣nes of errours, as her most cruell enemyes being put to flight) he hath most gloriously triumphed ouer all. But in these our daies, the old and vnclean enemy hath raysed vp new cōtētions & strifes, that the elect of this world might be knowne, whose Prince and captayne in time past was one Iohn Wickliffe a false Christian. Who during his life time, taught and sowed very obstinatly many articles, cō∣trary and agaynst the Christian Religion,* 26.2 and the Catho∣licke fayth. And the same Iohn Wickliffe wrote certayne bookes which he called a Dialogue, & a Trialogue, besides many other treatises and works, the which he both wrot and taught, in the which he wrot the aforesayd, and many other damnable & execrable articles: The which his books for the publication and aduauncement of his peruers doc∣trine, he did set forth opēly for euery man to read. Wherby beside many offēces, great hurt & damages of soules, hath ensued in diuers regions & countryes, but specially in the kingdomes of England and Boheme. Against whom the maisters and Doctors of the Vniuersities of Oxforde and Prage, rising vp in the truth and verity of God, according to the order of schooles, within a while after did reprooue and condemne the sayd Arcicles.

Moreouer,* 26.3 the most reuerent fathers the archbishops, and bishops, (for that time present) of Cāterbury, Yorke, and Prage, Legats of the Apostolick sea, in the kingdome of England and Boheme, did condemne the bookes of the sayd Wickliffe to be burnt. And the sayd Archbishoppe of Prage, commissarye of the Apostolicke sea, did likewise in this behalf determin & iudge. And moreouer he did forbid, that any of those bookes whiche did remayne vnburned, should not be hereafter any more reade. And agayne these things being brought to the knowledge & vnderstanding of the Apostolicke sea, aud the generall councell: The Bi∣shop of Rome in his last Councell, condemned the sayde bookes, treatises and volumes, commaunding them to be openly burned. Most straightly forbidding, that any men which should beare the name of Christ, should be so hardy either to keep, read, or expound any of the sayde bookes or treatises, volumes, or workes, or by any meanes to vse or occupy them: either els to alledge thē opēly or priuely, but to their reproofe & infamy. And to the intent that this most daūgerous and filthy doctrine should be vtterly wiped a∣way out of the Church,* 26.4 he gaue commaundemēt through out al places: that the Ordinaries should diligētly enquire and seeke out by the Apostolick authority and Ecclesiasti∣call censure, for all such bookes, treatises, volumes, & wor∣kes. And the same so being found, to burne & consume thē with fire: prouiding withall; that if there be any such foūd, which will not obey the same: processe to be made agaynst them, as agaynst the fauourers and mayntayners of here∣sies. And this most holy Synode hath caused the sayd 45. Articles to be examined and oft times perused,* 26.5 by manye most reuerend fathers of the Church of Rome, Cardinals Bishops, Abbots, maisters of diuinitye and Doctours of both lawes,* 26.6 besides a great number of other learned men: the which Articles being so examined, it was found (as in truth it was no lesse) that many, yea a great number of thē to be notoriously for heretical reproued and condemned by the holy fathers: other some not to be Catholick, but erro∣neous: some full of offence and blasphemy: Certayn of thē offensiue vnto godlye eares and many of thē to be rashfull and seditious. It is found also, that his bookes do contain many Articles of like effect and quality, and that they doe induce and bring into the Church, vnoūd and vnwhole∣some doctrine, contrary vnto the fayth and ordinance of ye Church.* 26.7 Wherefore in the name of our Lorde Iesu Christ, this sacred Synode, ratefying and approuing the sentēces and iudgements of the Archbishops & counsell of Rome: do by this theyr decree and ordinance, perpetually for euer more condemne and reproue, the sayd Articles and euery one of them, his bookes which he intituled his Dialogue and Trialogue, & all other bookes of the same author, vo∣lumes, treatises & workes, by what name so euer they bee entituled or called, the which we wil here to be sufficiently expressed and named. Also we forbid the reading, learning, exposition, or alledging of any of the sayd bookes, vnto all faythfull Christians, but so farreforth as shall tend to the reproofe of the same:* 26.8 forbidding all and singular Catholick persons vnder the payn of curse, that from henceforth they be not so hardy openly to preach, teach, or holde, or by any meanes to alledge the sayd Articles or any of them, except (as is aforesayd) that it do tend vnto the reproofe of them: commaunding all those bookes, treatises, works, and vo∣lumes aforesayd to be openly burned, as it was decreed in the Synode at Rome, as is afore expressed. For the execu∣tion wherof duely to be obserued and done, the sayd sacred Synode doth straitly charge & commaund the ordinaries of the places, diligently to attend & looke vnto the matter, according as it appertayneth vnto euery mās duty, by the Canonicall lawes and ordinaunces.

What were these articles here condemned by this coū∣cell, collected out of all his workes, and exhibited to y sayd Coūcell, to the number of 45. The copy of them foloweth vnder written.

* Certaine other Articles gathered out of Wicke∣liffes bookes by his aduersaries, to the number of 45. exhibited vp to the Councell of Constance, after his death, and in the same coun∣cell condemned.

BEsides the 24. Articles aboue mentioned,* 27.1 there were other also gathered out of his books, to ye number of 45. in all, which his malicious aduersaryes peruersly collec∣ting, and maliciously expounding, did exhibite vp to the Coūcel of Constance: which to repeat all, though it be not here needfull, yet to recite certayn of them as they stand in that Councell it shall not be superfluous.

25. All such as be hyred for temporall liuing to pray for o∣ther, offend and sinne of simony.

26. The prayer of the reprobate preuayleth for no man.

27. Halowing of Churches, confirmation of children, the Sacrament of orders, be reserued to the Pope & Bishops onely for the respect of temporall lucre.

28. Graduations, and Doctorships in Vniuersities and Colledges as they be vsed, cōduce nothing to the church.

29. The excommunication of the Pope and his Prelates, is not to be feared, because it is the censure of Antechrist.

30. Such as foūd & build Monasteries, do offend & sinne, and all such as enter into the same be mēbers of the deuil.

31. To enrich the Clergy, is agaynst the rule of Christ.

32. Siluester the Pope, & Constantine ye Emperor were deceiued in geuing & taking possessions into the Church.

33. A Deacon or Priest my preach the word of God with out the authority of the Apostolick sea.

34. Such as enter into order, or religion monasticall, are therby vnable to keep Gods commaundements, and also to atteine to the kingdome of heauen except they reurne from the same.

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35. The Pope with all his Clergye, hauing those great possessions as they haue, be heretiques in so hauing, & the secular powers in so suffering them do not well.

36. The Church of Rome is the sinagoge of Sathan, nei∣ther is the Pope immediately the vicare of Christ, nor of y Apostles.

37. The Decretals of the Pope be Apochripha and seduce from the sayth of Christ, and the Clergy that study them, be fooles.

38. The Emperor and secular Lordes be seduced, which so enrich the Church with such ample possessions.

39. It is not necessary to saluation to beleue the church of Rome to be supreme head ouer all Churches.

40. It is but folly to beleue the Popes pardons.

41. All othes which be made for any cōtract or ciuill bar∣gayne betwixt man and man, be vnlawfull.

43. Benedict, Fraunces, Dominicke, Bern, with all such as haue bene patrons of priuate religion, except they haue repented, with such also as haue entred into the same: be in a damnable state, and so from the Pope to the lowest No∣ues they be all together heretickes.

Besides these Articles to the number of 45. condem∣ned (as is sayd) by the Counsell of Constance: Other arti∣cles also I finde diuersly collected or rather wrasted out of the bookes and writinges of Wickliffe:* 27.2 some by William Wodford, some by Walden, by Frier Tyssington & other, whom they in theyr bookes haue impugned rather thē cō∣futed. In the number of whom, William Wodford especi∣ally findeth out these Articles, and writeth agaynst the same, to the number of 18. as here vnder follow.

  • 1. The bread remayneth in his owne substaunce,* 27.3 after the consecration therof vpon the aultar, and ceaseth not to be bread still.
  • 2. As Iohn was figuratiuely Helias, and not personally, so the bread figuratiuely is the body of Christ, and not na∣turally. And that without all doubt, this is a figuratiue speach, to say: this is my body, as to say: This Iohn, is elias.
  • 3. In the Decree, Ergo Berengarius, the Courte of Rome hath determined that the Sacrament of the holy Eucha∣rist, is naturaly true bread.
  • 4. They which do affirme, that the infantes of the fayth∣ful departing without the Sacrament of baptisme, are not to be saued: be presumptuous, and fooles in so affirming.
  • 5. The administration of the Sacrament of confirmatiō, is not onely reserued to the Bishops.
  • 6. In the time of S. Paule, onely two orders of Clerkes did suffice in the Church: Priests, and Deacons. Neither was there in the time of the Apostles any destinction of Popes, Patriarches and Archbishops, and Bishops, but these the Emperors pride did finde it out.
  • 7. Such as in times past either for couetousnes of tempo∣rall lucre, or of hope of mutuall succour by kindred, or for cause to excuse their lust (although they dispayred of issue) were maryed: were coupled together, not by true Matri∣mony.
  • 8. The causes of diuorcement, either for spirituall consan∣guinity or for affinity, be not foūded in Scripture, but are onely ordinaunces of men.
  • 9, These words, I will take thee to wife, are rather to be taken in conract of matrimony, then these wordes I doe take thee to wife. And the contract with any party by the words of the future tence, ought not to be frustrate for the contract with any party afterward made, by the words of the present time.
  • 10. There be 12. disciples of Antechrist, Popes, Cardinals, Patriarches, Archbishops, Bishops, Archdeacons, Offi∣cials, Deanes, Monkes, Chanons, Friers, and Pardo∣ners.
  • 11. In the booke of Numbers the 18. chapter & in Ezechi∣ell. 44. chapter it is commaunded simply, that neither the Priestes of Aaron, nor the Leuites should haue any part of inheritance with other tribes, but should liue meerly of tithes and oblations.
  • 12. There is no greater hereticke or Antechrist, then that Clerke which teacheth that it is lawfull for Priestes and Leuites of the law of grace, to be indued with temporall possessions. And if there be any heretickes, Apostates, or blasphemers, these Clerkes be such.
  • 13. It is not onely lawfull for the Lords temporal to take away goods of fortune from the Churchmen, sinning vsu∣ally: but also are bounde so to doe, vnder payne of eternall damnation.
  • 14. He that is the more humble and more seruiceable to the Church, and more enamoured with the loue of Christ, he is in the church militant, the greater and the more nea∣rest Vicar of Christ.
  • 15. If corporall vnction or aneling were a Sacrament (as now it is fayned to be) Christ and his Apostles would not haue left the ordinaunce thereof vntouched.
  • 16. Vnto the true dominion secular, is required vertuous life of him that ruleth.
  • 17. All thinges that happen, doe come absolutely of neces∣sity.
  • 18. Whatsoeuer the Pope or his Cardinalles can deduce clearely out of the Scripture: that only is to be beleued, or to be done at their monitiō: & whatsoeuer otherwise they do commaund is to be condemned as hereticall.

Besides this W. Woodford afore mentioued, diuers o∣ther there were which wrote agaynst these articles of Wic¦liffe aforesay,* 27.4 maynteyning the Popes part, as seemeth for flatterye, rather then following any iust cause so to doe, or shewing forth any reason or learning in disprouing the same. Notwithstanding, on the contrary part some there were againe both learned and godly, which taking ye part of Wickliffe, without all flattery, defended the most of the sayd articles, openly in scholes and other places, as appe∣reth by the works of Iohn Hus: who in his publicke de∣terminations in the vniuersity of Prage, stoode in defence of the same agaynst all his aduersaryes. As partly is here to be seene in these tractations vnder folowing.

¶ THE PVBLICK DEFENCE of certayne Articles of Iohn Wickliffe, in the first Act before the whole Vniuersi∣ty of Prage, in Charles Colledge

¶ The determination of I. Hus vpon the xiiij. Article of Wickliffe as touching the preaching and hearing of the word of God, made in the yeare of our Lord. 1412.

FOr so much as to condemne the trueth wittingly or without reasonable examination doth tende to greate daunger of saluation,* 28.1 as the Lord sayth. Luke the sixt, doe ye not condemne, and ye shall not be condemned: There∣fore to auoyd this great daūger, the Vniuersity of Prage, and the whole communalty there of the Rector Masters, Doctors, Bachelers and Studentes, in theyr generall as∣sembly, not agreeing to the condemnation pronounced by the Doctors in theyr councell house, requireth of the sayde Doctors a reasonable proofe of theyr condemnation, and that they should by scripture, authority or infallible reasō proue the falsehead of euery those fiue and forty Articles. The which being once done,* 28.2 the sayd Vniuersity will a∣gree to the sayd condemnation as iust: For the Vniuersity doth well know, that as Augustine sayth, in the end of his second booke of Christian doctrine: That what so euer a man doth learne besides the holy scriptures, if it be hurt∣full, there it is condemned: If it be profitable, there it is founde. And when a man hath founde all thinges therein which he hath profitably learned els where, he shall much more aboundantly finde those thinges which are found in no place els, but are learned in the maruelous deapth, and maruellous profoundnesse of those most sacred Scrip∣tures onely.

Thus writeth Augustine:* 28.3 And Gregory in his three & twenty booke of Moralles, sayth thus, God in the holye scripture hath comprehended whatsoeuer thing may hap∣pen vnto any man, and in the same hath, by the examples of those which are gone afore, taught them which are to come, how to reforme theyr liues. Whereby it appeareth that if euery of the fiue and forty Articles conteyneth in it wholly the thing that is false and vntruth, the same is ei∣ther playnelye or darckly condemned in the holye Scrip∣tures.

Secondly it followeth by the sentence and minde of this holy man that if the condemation of the fiue and forty Articles be profitable, the same is founde in the holy scrip∣tures. And where as agayne Saynt Augustine writeth vnto Saynt ierome in his ight Epistle and the ninth Distinction. I (sayth he) haue learned to attribute this ho∣nor and reuerence vnto those writers onely which are cal∣led Canonicall, that I dare affirme none of them to haue erred in theyr workes or writinges. As for all other wri∣ters I doe so read them that although they abound wyth ueuer so much holynesse, or excell in doctrine, I do not by and by thinke it true because they themselues do so iudge:

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but if they can by other Canonicall Authors or probable reasons perswade or proue that they doe not degresse frō the trueth.

Also the sayd Augustine in his booke De vnico Baptismo Lib. 2. sayeth thus: Who doeth not knowe or vnderstande that the holy canonicall scripture to be contayned in hys owne bondes and limittes, and the same to be preferred before all other letters and decrees of Bishops. &c. And a litle after he hath the like saying: as for the letters of other Bishops, which haue bene written or be written (after the Canon. being confirmed) they may lawfully be reprehen∣ded and reproued both by the word of them that be more skilfull in that matter, and also by the auncient authority of other Bishops, or by the prudēce and wisedome of such as be better learned, or more expert, or els by generall coū∣sels if it so chaunce that they in any poynt haue erred and gone a stray from the sincere truth.

By these sayings of S. Austen and other like. &c. The Vniuersity of Prage hath concluded and determined that they will not receiue the condemnation of the fiue and forty Articles made by the Doctors in their councel house as iust and true, except they which condemned them, will proue theyr condemnation by the holy Scriptures and probable reasons vpō euery of the fiue and forty Articles.

Wherefore for the dew examination of the foresayd cō∣demnation, whether it be effectuall or no, we will at thys present take in hand the fouretenth Article of the number of the fiue and forty, which Article is this.

They which leaue of preaching and hearing of y word of God for feare of excommudication of men,* 28.4 are alreadye excommunicate, and in the day of iudgement shalbe coun∣ted the betrayers of Christ.

This Article conteineth first that all priests omitting the preaching of the word of God for feare of the excom∣munication of men they are already excommunicate.* 28.5

Secondly, it conteineth that all such as doe omitte the hearing of the word of God, for feare of excommunicatiō, are already excommunicated.

Thirdlye that both these sortes of men in the daye of iudgement shalbe counted traitors of Christ.* 28.6

As concerning the first poynt, it is presupposed that the preaching of the word of God, is commaunded vnto the Apostles and theyr followers, as it appeareth in Ma∣thew the tenth, where it is sayd. Iesus sent his xii. Disci∣ples, commaunding them and saying goe and preach, that the kingdome of heauen is at hand. Also in the last of Ma∣thew, and the tenth of Luke. Whereupon, Peter the Apo∣stle of Christ, acknowledging this precept and commaun∣dement for himselfe and for the other Apostles and succes∣sors in the 10. of the Actes, sayth thus, he commaunded vs to preach and to testifye, that it is he which is ordayned of God the iudge both of the quicke and the dead. This com∣maundement also, the other Apostles did acknowledge, & specially the chosen vessell pronouncing vnder a great threatning in the first Corinthians 9. chap. Wo be vnto me if I do not preach the Gospell. And Pope Nicholas con∣sidering that great threatning in 43. Distinction, sayeth: the dispensation and distribution of the heauenly seade is commaunded and enioyned vnto vs. Woe be vnto vs, if we doe not sow it abroode or if we hold our peace. Whiche thing when as the vessell of election did feare and cry out vpon, how much more ought all other inferiours to feare and dread the same. To the same purpose doth S. Grego∣ry write in his pastorall in the distinction.* 28.7 Sit rector. It is also euident by many other doctours and holy men as by S. Augustine, Hierome, Isidore, Bernard, whose words it were here to long to rehearse.

As touching the second poynt that the hearing of the word and law of God,* 28.8 is commaunded vnto the people it is euident both by the olde and new law, for it is sayd in the 28. of the Prouerbes, he that turneth away his eare & will not heare the law of God, his prayer shall be cursed. And our Sauior rebuking the Scribes and Pharesyes concludeth thus in the 8. of S. Iohn saying, he that is of God heareth Gods word: But forsomuch as you are not of God therfore you heare not his word.

Thirdly it is to be noted that excommunication is a seperation from the Communion,* 28.9 the 11. Question 3. Nihil & cap Canonica. And 27. question, first, Viduas. 34. Question 3. Cum sacerdos. And this excommunication is double that is to say, either secret or manifest. The secret excommuni∣cation is, whereby a man is seperated from the misticall body of Christ, and so from God through sinne according vnto the 59. Psalme. Your iniquities haue made seperati∣on betwene your God and you. And with this excommu∣nicatiō doth the Apostle excommunicate euery man which doth not loue the Lorde Iesu Christ. Saying in the first Corinth. and the last Chapter. If any man do not loue the Lord Iesu Christ,* 28.10 let him be accursed. The manifest and a∣pert excommunication may be deuided into a manifest ex∣communication by God: Whereof it is spoken. Math. 25. go ye curied. &c. And often times els in the lawe of God: Also into a manifest excommunication by men, whereby the Prelate doth either iustly or vniustly cast out any man from the participation of the Communion of the Church. Whereof this shall suffise at this present.

Then as touching the first part of the article,* 28.11 it is thus argued. &c.

Whosoeuer forsaketh or leaueth the commaundemēts of God vndone, they are excommunicate of God. But the Priestes which leaue of the preaching of the word of God for feare of ye vniust excommunication of men do leaue the cōmaundement of God vndone. Ergo those Priests which do leaue of preaching of the word of God are excommuni∣cated of God.

The first part of this Article is true: The maior appe∣reth by the Psalme. Cursed be they which doe decline and swarue from thy preceptes. The Minor is euident by the first proposition which proueth that the preaching of the word of God, is the commaundemeut of God enioyned vnto those Priestes and ministers: Whereupon the saying of our Sauior, Mathew 15. is spoken vnto them. Where∣fore do you transgresse the commaundements of God for your owne traditiōs, preaching the word of God for feare of vniust excommunication and so dishonouring the Fa∣ther Christ and the mother the holy Church.

It is thus confirmed all they which do omit or let slip any maner of worke, principally and straightly enioyned them of the Lord Iesu Christ, vnder the cloake and coulor of grace for feare of any excommunication of men, they are already excommunicate. But Priestes and specially Cu∣rates admonished by the spirit of God, leauing of the prea¦ching of the word of God for feare of the excommunicati∣on of men, they omit and leaue of for feare of the same ex∣communication a work principally and straitly enioyned vnto them of the Lord Iesus Christ, vnder the cloake and coulor of grace: Ergo, Priestes and specially Curates and such as be admonished and warned by the spirite of God, omitting the preaching of the word of God for feare of ex∣communication, are excommunicate. The consequence is well known. The Maior appeareth by the Psalme, Cur∣sed be they which do decline and goe away from the com∣maundements. The Minor is also euident, agayne by the first suposition.

Item, if the apostles of Christ had left of the preaching of the word of God for feare of the excōmunication of men which the Lord did foreshewe vnto them in the 16. of S. Iohn,* 28.12 saying. They shall excommunicate you out of their Sinagoges. They had bene excommunicated of God. Er∣go, by like euidence the Priestes and Ministers of Christ, being inspired with the same spirite to preach and declare the word of God, if they leaue it vndone for feare of the ex∣communication of men: They are alreadye excommuni∣cate. The consequent dependeth vpon a similitude. And the Antecedent is euident, for if the Apostles had left of preaching for feare of excommunication, they had broken the commaundements of God. And consequētly had bene accursed. Wherefore they willing to obserue and keepe the commaundementes of God, and to put of the excommu∣nication of men, sayde vnto the hye Priestes, Elders and Scribes at Ierusalem, to Annas, Cayphas, to Iohn and Alexander, and al other of the kindred of the Priests which were gathered together and commaunded them that they should not preache nor teach in the name of Iesu: If it be iust in the sight of God, that we shoulde rather obey you then God, that iudge you? Acts 4. and in the 5. of the Acts, they sayde vnto them: we ought rather to obey God then man. By this saying of the Holy Ghost, it is concluded that the Priestes and ministers o Christ, inspired by the holy Ghost to preach the word of God,* 28.13 ought rather obey the holy Ghost then those which shall prohibite and com∣maund them to the contrary, and to suffer the excommuni∣cation of men patiently. Whereupon . Anacltus spake very well in this, as it is writē distinction 43. We know (sayth he) that many doe goe about to molst and trouble the Doctors and Teache vs to this end that they might vt∣terly destroy them, and fulfull theyr owne prope luses & desires: yet notwithstanding the said Doctors as much as in them lyeth ought not to depart or goe backe from theyr good doinges and intent, knowing assuredly that blessed are they which suffer persecution for righteousnesse sake. Thus much writeth he: And the reuerēd Bede (vpon these words: Ye shall finde an Asse tyed vp, and an he fole with her, lose her and bring her vnto mee, & if any man say any

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thing vnto you, say ye that the Lord hath need of them) writeth thus. Here it is mistically commaunded vnto the Doctors and Teachers, that if any aduersity do let or hin∣der, or any man doe prohibite or stop, that sinners cannot be losed from theyr bondes or snares, and be brought vnto the Lord, by the confessiō of theyr fayth that they notwith∣standing shoulde not leaue of preaching but constantly & boldly affirme and say that the Lord hath need of such, to edify & build agayne his Church. For so did the Apostles: so likewise ought all the humbe and meeke Ministers of Christ to do.* 28.14 And S. Hierome writing vnto Rusticus the Bishop of Narbone saith thus, Let no Bishop frō hence∣fore be puffed vp or enflamed with ye enuy of deuilish tēp∣tation, if the Priestes nowe and then do exhort and teache the people or preache openlye in the Churches, or as it is sayd do blesse the people. For vnto him which shoulde de∣ny vnto me the doing hereof, I would say in this maner: He that will not that Priestes shoulde doe those thynges which they are commaunded by God, let him say that he is greater and aboue Christ, by the which wordes S. Hie∣rome doth openly declare, that Priestes are commaunded to exhort and teach the people and to preach in the Chur∣ches. Secondly that a Bishop denying or forbidding the same to be done, specially the Priestes or Ministers being apt men there vnto is extolled aboue Christ. And therfore consequently is not to be obeyed or heard in his doinges.

Item,* 28.15 admit that the Pope be an Heretique and teach peruerse and contrary doctrine vnto the holy scriptures, and that the Bishop be a catholicke man vnto whom the Pope geueth in commaundement that he shall not suffer no man to preach contrary to his opinion. As it happened in Pope Leo and Saynt Hillary the Bishop, adding this also that the Bishop doe execute the Popes commaunde∣ment vnder payne of excommunication, this notwithstā∣ding if the Catholicke Priestes, learned in the law of God do leaue of preaching against the Popes heresies for feare of excommunication of men they are already excommuni∣cate. The which thing is euident for so much as they are accursed through the consent of theyr scilence, as S. Isidor sayth 11. Question. 1. He that doth consent vnto sinners or defendeth a sinner, he shall be cursed both before God and man, and shalbe punished with a most seuere rebuke, and in the 7. Question. 4. Omnis, It is sayde without he that doth neglect to amend that which he may correct commit∣teth no lesse fault then he which had before offended, for not onely they which do cōmit the offence, but also they which consent thereunto, are iudged partakers thereof. In lyke case Priests which do not preach agaynst the heresy which the Pope teacheth, are dum dogges not able to open their mouthes or barcke agaynst the Woolfe which will kill the sheep of Iesus Christ: Ergo, how can it then be otherwise but they must needes be betrayers of the sheepe of theyr owne shepheard.

Item, let it so be that the Bishop with the chiefe Pre∣lates be an aduouterer or otherwise an open offender and that he together with his Prelates doe commaund vnder payne of excommunicatiō,* 28.16 that none be so hardy to preach agaynst adultery, in such a case they which do omitte theyr duety in preaching against adultery for feare of excommu∣nication of men, are already excommunicated of God. Ergo the first part of the Article is true. The Antecedent is pro∣ued, for our sauior in the 8. of Marke sayth thus. He that acknowledgeth me and my wordes in this wicked and a∣dulterous generation, the sonne of man shall also acknow¦ledge and confesse him when he shall come in the glorye of his Father with his Aungels. Therefore he that shall cō∣fesse Christ and these wordes of Christ Math. 5. you haue heard, that it was sayd to them in olde time, thou shalt not commit adulterye: But I say vnto you, that euery one, which shall beholde a woman to lust after her, he hath al∣ready committed adultery, with her in his heart: Hee I say that shall confesse these thinges, before an adoulterous Bishop, with his chiefe Prelates, the which perchaunce are the wicked and adoulterous generation, the sonne of man shall also acknowledge him, when he shall come in ye glory of his Father, and so consequently is he blessed. Cō∣trary wise he which for the feare of excōmunication of men will not confesse Christ and his words, before the sinneful and adoulterous generation, is accursed. The consequent holdeth by the wordes of Christ. Luk. 9. He that is asha∣med of me and my wordes, him shall the sonne of man be ashamed of, when he shall come in his maiesty, and in the glory of his Father and his holy Aungels, pronouncing that which is spoken Math. 25. Verely, I say vnto you, I know you not, go you cursed into euerlasting fire.

Also our Sauiour Iesu Christ,* 28.17 did not omitt or leaue of the preaching of the kingdome of God, for any preten∣ded excommunication of the Bishops, Scribes and Pha∣risies: So likewise his true and humble Priestes, ought not to omit theyr preaching, for any pretensed excommu∣nication of men, the consequent holdeth by the saying of Christ. Iohn. 15. be ye mindfull of the words which I haue spoken vnto you, the seruaunt is not greater then his ma∣ster: If they haue persecuted me, they will persecute you also. The Antecedent is apparant by the saying of Saynt Iohn in his 9. chapter. Euen now the Iewes had conspi∣red, that whosoeuer did confesse him to be Christ, shoulde be excommunicate. And likewise Iohn. 7. Whether did a∣ny of the Princes or rulers, or any of the Phareseis beleue in him. But this people which knoweth not the law are accursed.

Also the humble and iust ministers of God,* 28.18 ought not vnder payne of sinne to cease from the fruitfull preaching of the law of God for any vniust excommunicatiō, or vn∣lawfull commaundement, and it is proued thus: the hum∣ble and iust ministers of Christ, ought to obey theyr Pre∣lates, in such thinges as are not contrary to God: as all the holy Doctors, and such as are learned in the Lawe of God, do wholy with one consent affirme. And forsomuch, as an vniust excommunication, and vnlawfull commaū∣dement, are agaynst God, therefore the iust and true mini∣sters of God, ought not to obey such vnlawfull excommu∣nication, and commaundements, and consequently ought not to cease for them, from the fruitefull preaching of the Gospell of our Lord Iesu Christ. But ought boldely and gladly to preach the same. For so muche, as the Lord doth comfort them in the 5. of Mathew, saying thus, blessed and happye are ye, when as men doe curse you, and persecute you, and speake all kinde of euill against you, making lies and slaunders vpon you, for my sake, reioyce and be glad, for great is your reward in heauen.

Also euery Minister hauing power geuen him from aboue,* 28.19 to preach the Gospell, he hath the same geuen vnto him for the edefying of the Church, and not for the destru∣ction of the same.

As the Apostle saith 2. Corinth. 10. But euery one, lea∣uing of the preaching of the Gospell, for feare of any pre∣tensed excommunication of men, he shoulde frustrate the power geuē him, for the edefying of the Church. And ther∣fore in so doing should sinne agaynst God and his church: And consequently ought rather to chuse, not to cease from preaching, for eare of any such excommunicatiō, least that he be excommunicate of our Lord Iesu Christ.

Item,* 28.20 set case that the Pope doth commaūd that there shall be no preachinge in any place, then the Ministers of Christ, leauing of theyr preaching, for feare of the Popes curse, are already excommunicated of God. It is euident, for so much as they haue neglected the commaundement of God for the commaundement of men. And this case is possible: For by what reason the Pope may commaunde vnder payne of excōmunication that there shalbe no prea∣ching in any place, neither in the parish Churches, by the same reason, he may command that no man should preach in any place.

The first part is euident by the prohibition of Pope Alexander, who in his bull, did prohibite to preach ye word of God, vnto the people in Chappels, although the sayde Chappels were confirmed by the priuiledge of the Sea a∣postolicke. The which Bull, the Lord Subincon Archby∣shop of Prage, with his Canons, obteyned. By these a∣foresayd, the first part of the Article is euidēt, which is this that all Priestes omitting the preaching of the woorde of God, for feare of the excommunication of men, are alrea∣dy excommunicate.

The seconde part of the Article is this,* 28.21 that all they which doe omitte, the hearing of the woorde of God, for feare of the excommunication of men are alreadye excom∣municate.

And it is proued thus, all such as neglect the cōmaun∣dementes of God, are excommunicate. But they whiche neglect the hearing of the word of God, for the excommu∣nication of men, are they which neglect the commaunde∣mentes of God. Therfore they which omit the hearing of the word of God for the excommunication of men are al∣ready excommunicate.

The Maior, is apparant by the 118. Psalme. Cursed be they which decline from thy commaundementes. And the Minor is euident, by the second supposition, which sayth, that the hearing of the word of God is commaunded vnto the people.

This is confirmed,* 28.22 al such as omit the necessary mean vnto saluation, are excommunicate: but such as omitte the hearing of the woorde of God for the excommunication by men, be such as do omit the necessary mean vnto salua∣tion.

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Therefore, in so doing they are excommunicate: The consequent is playne: The Maior is made euidēt by this: That all suche as do omit the necessary meane vnto salua∣tion doe also neglect theyr saluation, and so are out of the way of saluation, and be excommunicated of God. The Minor appeareth hereby that to heare the word of God is the meane more necessary vnto saluation, as the apostle doth proue in his 10. chapter to the Romains. How sayth he, shall they beleue on him, whō they neuer heard of? And how shal they heare without a preacher? And by & by after the Apostle inferreth vnto the purpose. That sayth com∣meth by hearing, and hearing by the word of God.

Item, what so euer is done contrary vnto conscience, doth edefy vnto eternall damnation:* 28.23 As it is said, as tou∣ching the restitutiō of the spoyled goods. Chap. Literas por∣ro: But to omit the hearing of the word of God, for feare of excommunicatiō of men, is a thing which is done against conscience. Therefore to omit the hearing of the worde of God for excōmunication, doth edefy vnto eternal damna∣tiō. And therfore cōsequētly ought not to be done, for feare of any excommunication: Wherfore a woman being iud∣ged vnto a man, whom she knoweth to be within the de∣grees of cōsanguinity, which Gods law hath prohibited, ought not to obey that iudgement least that she offend a∣gainst God: but meekly & patiently to sustain ye excommu∣nication, as it appereth in the chapter before alledged: So likewise all true christians ought rather then to offend a∣gaynst God, meekly to suffer the excōmunication of men, thē to omit the hearing of the word of God. To this pur∣pose also, serueth that which is spoken in the 11. quest. 3. He that feareth the omnipotēt God, will not presume by any meanes to do any thing contrary vnto the gospell or apo∣stles, either contrary vnto the Prophetes, or the instituti∣ons of y holy fathers. By these premises, the 2. part o. this article is manifest, that all such as do omit, the hearing of the word of God, for feare of excommunication of men, they are already excommunicated.

And forsomuch, as all christians, being of lawfull age, not repenting at ye end,* 28.24 shalbe counted, in a maner as trai∣tors of Christ, in the day of iudgement, because that they were vnfaythfull seruauntes of Christ. Therefore they which through feare omit the preaching & hearing ye word of God, for the excommunication of men, shall be counted as trayers of Christ, and shall render account therof, vnto the Lord: whereupon Chrisostome, touching both those sorts in the 41,* 28.25 Homely, shewing how the Lord woulde haue some to be teachers, and other some to be disciples: sayth thus. For vnto those which he would haue to be tea∣chers, he speaketh thus by his Prophet Esay: Ye priestes, speak in the harts of the people, for if ye priestes do not ma∣nifest all the truth vnto the people, they shall rēder accoūt therof at the day of iudgemēt. And likewise if the people do not learne the truth they shal also geue an account at ye day of iudgemēt. It is also made more euidēt by him, vpō the tenth of Mathew. Do not feare them which kill the body, least that through the feare of death, you do not frely speak that which you haue heard, neither boldly preach that vn∣to all mē, which you alone haue heard in your eares. So yt hereby alone it is euidēt, that not onely he is a betrayer of the truth, which transgressing the truth, doth openly speak lyes in the stead of truth: But he also, which doth not free∣ly pronounce or doth not freely defend the truth,* 28.26 which he ought boldly to defēd, is also a traytor vnto the truth. For like as the Priest is a debter to preach the truth which he hath heard of the Lord: euē so the lay man is bound to de∣fend the truth, which he hath heard of the minister appro∣ued by the scriptures, which if he do not, then is he a tray∣tor vnto the truth. For stedfast beliefe, with the hart pre∣uayleth vnto righteousnes, the confession which is made with the mouth, helpeth vnto saluation. Thus much wri∣teth Chrisostome: Who together with the people meekely bearing the excommunication of the Bishops freely prea∣ched truth, and the people heard him, and so by hys word and his workes he freely taught the truth, least he should be a Traytor vnto the truth, & consequently be counted as a Traytour vnto our Lord Iesu Christ, in the day of iud∣gement. And thus the third part of the Article aforesayde, is manifest.

¶ The defension of the xv. Article of Iohn Wickliffe by Iohn Husse.

* 29.1IT is lawfull for any Deacon or Priest, to preach the worde of God without the authority of the Apostolicke Sea, or of his Catholickes.

Fir I vnderstand here, by the authority of the Aposto∣licke Sea,* 29.2 properly his speciall consent, authorising. And likewise I vnderstand by authority of the Bishop, a speci∣all consent of the Bishop, authorising the sayde Deacon or Priest to preach.

Now as touching the truth of this Article, I thus ar∣gue, like as after matrimony once complete, the man and wife may lawfully without any speciall licēce of the Pope or Bishop,* 29.3 procreate carnall children: So likewise Dea∣cons or Priestes by the motion of God through the Gos∣pell of Iesu Christ may lawfully without any speciall licence either of the Pope or Bishoppe generate spirituall children. Ergo, this Article is true and the antecedent is thus proued. For as it is an acceptable worke vnto God for man and wife without the speciall licence of the Pope or Bishop to generate carnall children, so it is acceptable vnto him, that Deacons or Priests by the motion of God through the Gospel of Iesu Christ, should lawfully gene∣rate spirituall children without the speciall licence of the Pope or of any other Byshop, Ergo, the assumptio is true.

But if any man wil deny this similitude, let him shew the diuersitye. Yea seing it is worse not to receiue, or to choake the seed of Gods word, then the carnall seed: So contrarywise, is it better to receiue and sow abroad that seed of the word of God whereby children might be raysed vp vnto God, then to receiue or geue such seede, whereby carnall children may be gotten. Whereupon our Sauiour in the 10. of Mathew sayth thus: whosoeuer doth not re∣ceiue you, neither heareth your wordes, wype of the duste from your feete, verelye I say vnto you that in the daye of iudgement, it shalbe more better vnto the Lande of So∣dome and Gomer then to that City.

Also a Deacon or Priest being sturred by the spirite of Iesus Christ may preache the word of God without the speciall licence of the Pope or Bishop. Ergo, it is lawful for him so to do. The consequent is thus manifest, for so much as the spirite of God mooing the Deacon or Priest vnto the preaching of the Gospell, is of greater force then anye prohibition of Pope or Bishop inuented by man: Ergo, ac∣cording vnto the rule of the Apostles they ought infallibly to be obediēt vnto the spirit of Christ which doth so moue them therunto, and rather to obey God then man. Actes. 5. Also by like reason as Heldad and Medad vpon whom the spirit of God did rest, did lawfully prophecy without requiring any licence at Moyses handes, as it is written. Numery. 11. by the same reason may the meeek minister of Christ, vpon whom the spirite of God doth rest, without the requiring any licence, either of the Pope or Bishoppe, may lawfully preache the worde of God vnto the people. And would to God in this behalfe all Prelats had the spi∣rite of Moyses,* 29.4 for it is sayd: Numeri. 11. That when as Heldad and Medad were prophesying in the tentes, a childe ranne vnto Moises and tolde him, saying, Heldad and Medad do prophecye in the Tentes, and by and by Iosue the sonne of Nunne the seruaunt of Moyses which he had chosen out amongst many, (sayd) my maister Moi∣ses forbid them, and he sayd, why enuiest thou for my sake, would God that all the people could prophecy, and that the Lord would geue them his spirite. O woulde to God the Pope and Bishops had the affection which this holye man the frend of God had. Then would he not prohibite the meeke Deacons and Ministers of Iesus Christ, to preach the Gospell of Iesus Christ. The like affection had the blessed man Gregory which in his 22. booke of Morals writeth vpon these wordes of Iob. And I haue afflicted the soule of his husbandmen, he sayth thus, the husband∣men of this earth are these, which being set in small autho∣rity, with as feruent desire as they can, and with as great labor as they may, doe worke by the preaching, of grace to the erudition of the holy Churche, the which husband¦men of this world not to afflict, is not to enuy their labors and doinges: neither ought the ruler of the Church, albeit he doe chalenge vnto himselfe alone the title of preaching, through enuy gainesay others which do preach truely and vprightly. For the godly mind of the pasture which seketh not his owne glory amongest men, desireth to be holpen, the which thing also the faythfull preacher doth wish, if it might by any meanes, be brought to passe, that the trueth which he alone cā not sufficiētly expresse, all mēs mouthes might declare.

Wherefore when as Iosue woulde haue resisted the 2. which were prophecying in the host, why doest thou enuy (sayd he) for my sake, for he did not enuy that good in other which he himselfe had, this writeth S. Gregory.* 29.5

Also the meeke ministers of Christ haue by a speciall gift of God, knowledge and minde to preach the Gospell, but neither is it lawfull for the Pope or Bishop or any o∣ther

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man to let or hinder them, least thereby they should let the word of God, that it haue not his free course. Ergo, this article is true, for the king doth not so much rule ouer the goods of his subiects, no not of his owne sonnes, but yt they may geue almes to whom they will: muche more the bishop hath not so great authority ouer the knowledge of the meeke minister, with his other giftes of God, but that he may frely vnder the title of spirituall almes frely preach the gospell vnto the people. Ergo, forasmuch it should seme straunge that a Bishop should forbid any man to geue any corporall almes to the poore that are a hūgred, much more straūge and maruelous would it be, if that he should pro∣hibite the spirituall minister of Christ to geue spirituall almes, by the preaching of the gospell of the word of God.

Item no catholicke man ought to doubt, but that a man able for the purpose is more bounde to teache them which are ignoraunt, to councell & comfort the weake in spirit, to correct such as are vnruly, to forgeue those that do thē wrong, thē to do any other work of mercy, forsomuch then as he that hath sufficient, is bound vnder paine of dā∣nation to geue corporall almes as it appeareth Math. 25. much more he which is able, is bound to doe spirituall al∣mes. And this alms S. Barnard writing vnto Eugenius in his 3. book perceiued to be very necessary for the Bishop of Rome,* 29.6 where as he said thus: I feare no greater poysō, nor greater sword or mischiefe will happen vnto thee, thē this vnsatiable desire of dominion. With what face then cā the faythfull minister withdraw or keepe back, the spiritu∣all almes from the Pope and any other, euen without the speciall licence of the Pope or of the Bishop, which licence through the far distance from the Pope, the ministers can not so easily obtaine or come by. For all prohibition of anye Prelate beeing broken through necessitye is not to be blamed. 11. Quest. 3. Intercessor, and also in the chapter folowing.

Item, all authoritye of preaching geuen vnto deacons and Priestes in theyr consecration were but vayne, except that in 〈◊〉〈◊〉 of necessitye without any speciall licence they might prach the gospell. It is euident, forsomuch as it is not lawfull for them to vse that authority, by their aduer∣sary without a speciall licēce. Ergo, it is geuē them in vain. The consequent is euident by the common saying of the Philosopher, that power is but vayne, wherof proceedeth no vse of action. But forsomuch as this Article doth as it were depend vpon the article before passed, therefore this shall suffice,* 29.7 spoken therof at this present.

But agaynst the affirmations o both these Articles, this is obiected, out of the 16. quest. 1. All faythfull people, and specially all priests deacons and all others of the cler∣gy, ought to take heede that they doe nothing without the licence of theyr bishop. It is also obiected out of the 5. book of Decretals, Titulo de hereticis cap. cū ex iniuncto. Where it is no man ought to vsurp to himself, indifferētly the office of preaching, forsomuch as the Apostle sayth, how shall they preach except they be sent. Where as also Innocenti∣us doth declare,* 29.8 that it is not sufficiēt for a man to say, that he is sent of God to preach except he do shew the same. As touching the first poynt, the Glose doth sufficiently aun∣swere vpon this word without licence, that is to be ex∣pounded, sayth he, without generall licence: the which is obtayned and geuen, when as a bishop doth appoynt any priest to gouern the people. For therby (sayth he) it semeth a bishop is thought to geue him generall power to mini∣ster vnto the people and to rule the church. Thus much in the glose. And to the same end and purpose it is sayd in the 7. quest. 1. chap. Episcopi Bishops or Priestes, if they come vnto the church of an other Bishop, for to visite the same, as it is said,* 29.9 glose. 1. in honore suo. Let them be receiued in their degree, and desired as well to preach the word, as to do any other consecration or oblation. Secondly it is to be noted, yt which is uery wel spoken in ye same place, no man ought to vsurpe vnto himselfe the office of preaching, as a thing indifferent. For to vsurpe, is vnlawfully to vse any thing: ergo, the same deacon or priest, doth then vsurpe the office of preaching as indifferētly,* 29.10 who liuing viciously, cō∣trary vnto the law of Christ, or being ignorant of the law of God, doth preach either for gayne, or couetousnes of ly∣uing, either for his belly or dainty life, or for any vaynglo∣ry, but he whiche doth liue according vnto the lawes of Christ, & being moued with the affection of sincere charity intending purely the honor of God and the saluatiō of him selfe & his neighbors, doth preach no lyes nor vayne iests or other things not authorised, but only the law of Christ, & the minds of ye holy doctors. And he that doth so preach, necessity occationing or mouing him therunto, in case there be no Pope or Bishop, or in case possible to withstand the preaching of heretickes, or false preachers, he in so doing doth not vsurpe the office of preaching, and in suche case there is no doubt but he is sent of God, and this doth also answere vnto that, which is consequently sayd, that if a∣ny man will peraduēture craftely answere, that such prea∣chers are inuisibly sēt of God, although not visibly of mē, when as that inuisible sēding of God is much more better thē the visible sending of men: A man may reasonably an∣swere therunto, that forsomuch as that interuall sēding is secret, it is not sufficient for a man onely to say that he is sent of God, forsomuch as euery hereticke may so say, but he ought to proue the same his inuisible calling, by ye wor∣king of some miracle, or by some speciall testimony of the scripture.

Here it is to be noted,* 29.11 according to S. Augustine in his 65. booke of quest. vnto Orosius, that there is 4. kindes of sending. The first is from God onely, whereof we read in Moises & other, which were inspired by God. And this kinde sending, loseth from the daunger of the statute: so that he whom the spirit of God hath enspired, this prelate geuing thankes, may proceed vnto a better life. Wherupō Pope Urbane sayd 19. quest. 2. There be (sayd he) 2. lawes ye one publick the other priuate.* 29.12 The publick law is that which is confirmed in writing by ye holy fathers, such as is the canon law: which is only geuen for transgressions: As for example, it is decreed in the canons, that none of ye clergy shall go frō one bishoprick vnto an other, without ye letters commendatory of his bishop, the which was or∣deined onely for offēders, that no infamed persons should be receiued of any bishop. For they were wont when they could not celebrate or do their office vnder their owne Bi∣shopricke, to go vnto another: which now is forbidden by the lawes and precepts.* 29.13 The priuate law is that which by ye instruction of the holy Ghost, is written in ye hart as the Apostle speaketh, of many, which haue ye law of God, writ¦ten in their hartes. And in an other place: Forsomuch as the Gentiles haue not the law of God, but naturally doe those thinges,* 29.14 which are of the law, they are lawes vnto thēselues. And afterward he sayth, ye priuate law is much more worthy, then the publicke law. For the spirit of god, is a law: And they which are moued by the spirit of God, are led by the law of God: And who is he, that can wor∣thely resist agaynst the holy Ghost? Whosoeuer therfore is led by the spirit of God, albeit his bishop do say him nay, let him go freely by our authority, for ye law is not appoin∣ted for the iust man, for where as the spirit of God is, there is liberty, and if ye be led by the spirite of God, ye are not vnder the law.

Beholde here it is affirmed, that the sending by God, through inspiration, is not bound vnder ye bondage of the law, for that law is more worthye then the publicke law. Secondly that the law is made for transgressors & offen∣ders, and not for the iust. Thirdly, that whosoeuer is ledd by the spirite of God, although his Bishop stand agaynst him, he may proceed vnto a better life. Wherby it is euidēt that a deacon or priest, disposed to preach, and being led by the spirit of God, he may freely preach the gospell of christ without the spiritual licence of his bishop. It is euidēt for somuch as it is good, that a deacon or priest, do liue well & preach fruitfully. Ergo, he may proceede from idlenes vnto the labor & office of preaching, and so vnto a better life.

But where as it is sayde afore,* 29.15 that for so much as the inward sending or calling is secret, therfore it is not suffi∣cient for a man, barely to affirme onely, ye he is sent of god, when as euery heretick may so say, but it is necessary, that he do confirme & proue his inuisible sending, by the work∣ing of some miracle, or by some speciall testimony of ye scri∣pture.* 29.16 Here is to be noted, that there are 2. kindes of prea∣chers, some true preachers of our sauior Christ, & other se∣ducers of Antechrist. The first sort following the mayster Christ, teach the people in truth: The other sort, being of a corrupt minde, and reprobate touching faith, resist against ye verity. And through couetousnes, by their fained words do make marchandise of the people: And these mē do geue & shal geue miracles, as our sauior saith, Math. 24. There shall arise false Christs, and false prophets, the which shall shew great signes and wonders, in so much that euen the elect thēselues, if it were by any meanes possible, shoulde be brought into error. And the apostle in he 2. to the Thes. 2. as touching their head Antechrist, writeth thus, whose comming shalbe according to ye operation of sathan with al power and signes, false miracles, seducing vnto iniqui∣ty, those which do perish, because they haue not receiued ye charity and loue of truth, that they might be saued: Ther∣fore will the Lord send vpon them the operation of error, that they shall geue credit vnto lies. That all such as haue not belued the truth, but consent vnto wickednes, should be iudged: Behold, how expressely our Sauior by himself,

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and by his Apostle doth teach vs, how the disciples of An¦techrist, with theyr head,* 29.17 should shine through their great signes and wōders: But the true disciples of Christ, shall not so do, in the time of Antechrist. For as S. Isidor sayth in his first book, 22. De summo bono: Before that Antechrist shall appeare, all vertues and signes shall cease from the Church, that he may the boldlier persecute the same, as an abiect. For this profit, shall all miracles and signes cease, vnder Antechrist, that thereby the patience of the holy mē might be known, and the lightnes of the reprobate, which are offēded, may be opened, & also that the cruelty of ye per∣secuters shuld be made more scare. Thus writeth S. Isi∣dor, & S. Gregory in his 24. booke of Morals,* 29.18 sayth: For why by a terrible examination of Gods secret dispēsatiō, shall all signes of vertue, or power be takē away from the holy church, before that the Leuiathan appeare, in y most wicked and damnable man, whose shape, he doth take vp∣on him. For prophecy is hidden, the gift of healing is takē away, the vertue of lōg abstinēce, is deminished, ye words of doctrine is put to silence, and the wonderfull workes of miracles are extinguished, which things, nothing can vt∣terly take away: but onely the dispensation of God. But this dispēsatiō, is not so openly & manifoldly declared, as it hath bene in times past, the which also is done by a mar∣uelous dispensation, that through one onely thing, both Gods loue & iustice should be fulfilled. For a while ye pow¦er of miracles, being taken away, the holy church appereth the more abiect and forsaken, and the reward of good men doth cease, which reuerēced the same for the hope of heauē∣ly riches, & not for any present signes: And that the minds of euill men agaynst the same, might yt sooner be knowne, which neglect to folow ye inuisible thinges, which ye church doth promise, whiles they be led with visible signes.

Forsomuch then, as the humility of the faithfull is, as it were destitute of the multitude, and appering of signes, by the terrible working of Gods secret dispensation, wher¦by mercy is geuē vnto the good and iust, wrath heaped vpō the euill. For so much then it is truely said, that before this Liuiathan, shall playnely and manifestly come, pouerty shall go before his face, for before that time, ye riches of mi∣racles shalbe taken away from the faythfull. Then shall that auncient enemy, shew himselfe agaynst them, by open wonders: That as he is extolled through signes & won∣ders, so shall he the more manly be vanquished of ye fayth∣full, without any signes or miracles. Also, in his 16. booke vpon this word,* 29.19 which the blessed man Iob sayde, who shall reprehend his way before him, or who shall cast in his teeth, what he hath done, whilest he did speake of the body of all euill, he sodenly connected his speach vnto the head of all the wicked,* 29.20 for he did see, that toward the end of the world Sathan should enter into man whom the scrip∣ture calleth Antechrist, he shalbe extolled with such pride, he shall rule with such power, he shal be exalted with such signes, & wonders, vnder the pretence of holmes, that his doing can not be cōtrolled of mē, for somuch, as his signes & tokens are ioined with power, & terror, & with a certain shew of holynes. Wherfore he saith who shall controll his wayes before him, what man is he, that dare once rebuke or check him, whose looke or countenaunce, is he afeard of? But notwithstanding, not onely Enoc & Elias the which are brought as ample for his exprobation, but also all the elect do argue & reproue his way, whiles that they do con∣temne and by the force and power of their minde, resist his malice: But for somuch as this thing is not done by their owne power or strength, but by Gods helpe and grace, therfore is it very well sayd, who shall argue or reproue his waies before him who but onely God? By whose help the elect are ayded, and made able to resist.

And a little after, vpon the same booke of Iob Grego∣ry saith, in so much as holy men do withstād his iniquity: It is not they thēselues which do so rebuke his wayes, but it is he, thorowe whose helpe they are strengthened. Also, in his second booke, he sayth: now the holy Church doth not regarde,* 29.21 but despise the signes and miracles of the heretikes if they do any: for so much as ye Church doth sufficiently vnderstand, that it is no kind of holynes: for why, ye prose of holines, is not to make signes or wōders, but to loue euery man as him selfe, to thinke truely of the very true God, & to thinke better of thy neighbor then of thy selfe: for trew vertue & holynes, cōsisteth in loue, and not in shewing of miracles. This ye veretie declareth, say∣ing: hereby shall all men know yt ye are my disciples, if ye loue one an other, but he saith not, yt hereby mē shal know yt ye are my disciples, because ye worke miracles, but con∣trary wise: if ye loue one an other, declaring plainly ther∣by, that it is not miracles, but the mere charitie & loue of God, which maketh vs the seruants of God. Wherefore the chiefe testimony of being Gods disciple, is to haue the gift of brotherly loue. This thorow out doth S. Gregory write, and often times in other places, he speaketh verye much of miracles, howe that they shall cease amongst the iust, and abound amongst the wicked.

Also Chrisostome in his lv. Homily,* 29.22 sayth thus, it is a common & an indifferent woorke betwene ye ministers of God & the ministers of the deuil, to cast out deuils, but to confesse ye trueth and to worke righteousnes, is the onely worke of the saints and holy men, therefore whomsoeuer thou doest see casting out of deuils, if he haue not the con∣fessiō of the trueth in his mouth, neyther righteousnes in his hands, he is not a man of God, but if thou doest see a man openly confessing & declaring the truthe and doing iustice, although he do not cast out no deuils, yet he is the man of God. And it followeth: let vs know that like as at the cōming of Christ, before him, ye Prophets, and with him thapostles wrought miracles thorow the holy ghost, for such as the thing is which is sturred, such sent & sauor wil proceede frō the same. He writeth also vpon ye begin∣ning of Mathew. The whole world did maruel & wōder at three things, yt Christ rose againe after his deth, yt flesh ascendeth into heauē,* 29.23 & that he did conuert ye whole world by his xi. apostles: There is iiii. causes which wrought the same. That is to say, ye contempt of riches or money. The dispising of pomp and glory. The seperation of thē∣selues from all worldly occupation and busines, and the pacient suffering of tormentes. Thus much writeth Chi∣sostome, also saint Isydore in his first booke and xxv. cha. De summo bono, writeth thus, like as in the apostles the maruelous effect & power of works was much more cō∣mendable then the vertue of their signes, euen so now in ye Church is it much more better, to liue wel thē to worke any signes or miracles.* 29.24 And the cause why that the church of God doth not at this present worke miracles as it did in the time of the Apostles, is this. That it was necessary at that time that the worlde should beleue miracles, and nowe at this present euery faithful beleuer ought to shine with good workes, for to this end were signes & miracles then outwardly wrought, that their sayth thereby might be inwardly strengthned and stablished, for what soeuer faithfull man he be that seketh to worke miracles, he see∣keth vaine glory to be praysed of mē, for it is written, mi∣racles are signes and tokens vnto the infidels, & misbele∣uers, and not vnto the faythfull. Thus muche wryteth Isidore.

Item Saint Augustine in his Booke of cōfession sayth thus,* 29.25 there is no greater miracle amongst mē, thē to loue our enemies. By these wordes of these holy men, a man may easely gather that both in our dayes and in the time to come, ye disciples of Antichrist both do & shall more flo∣rish and shewe thēselues by strannge signes & miracles, thē the disciples of Christ, according to ye saying of our sa∣uior Iesu Christ. There shall rise vp amongst you false prophets which shall worke straunge miracles. Secōdly, it is approued, that they are greater & straūger miracles, to confesse ye truth & to do iustice, then to worke any other kind of miracle. Thirdly, it is gathered therby, that what soeuer minister or deacon doth loue his enemies, contem∣neth riches, despiseth the glorye of the worlde, and fly∣eth frō al worldly troubles, meekely sustaineth & suffreth most terrible and cruel threatnings and strokes for ye gos∣pel sake, he worketh miracles, hauing thereby a testimo∣ny and witnesse, that he is the true disciple of Iesu Christ. And it is euident by the saying of our sauior Iesu Christ. Mathew.* 29.26 V. Let your good workes so shine before men: yt they may see your good works & glorify your father which is in heauen. And likewise Iohn x. Trust vnto your good workes, wherevpon Saint Gregory in his first booke of Dialoges, wryteth thus: the estimation of a true life, con∣sisteth in ye vertue of his workes, and not in ye shewing of signes, whereby it is fourthly concluded, by yt which is a∣foresaide, that it is a more effectual testimony and witnes for a priest or a deacon, that he is sent of God to confesse ye truth and follow Christ in the aforesayde vertues then to cast out deuils, or to do any other miracles. As it is euidēt by the saying of Chrisostome before alleged, whomsoeuer thou doest see to cast out deuils, if the cōfession, or acknow∣ledging of the trueth be not in his mouth, neither righte∣ousnesse nor iustice in his handes, he is not a man of God. This is also confirmed by the wordes of Christ. Math. 7. Many shall say vnto me in that day, Lord, Lord, haue not we prophecyed in thy name: haue not we cast out Deuils in thy name: and haue not we also wrought many great wonders and miracles in thy name? Then I will aun∣swere & say vnto them, forsomuch as I haue not knowne you any time, depart frō me ye workers of iniquity, & as

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touching ye second part, Chrisostom saith: If you see a mā confessing & preaching ye trueth, & working righteousnes, although he do not cast out deuils he is a man of God.

Hereby it appeareth that euery deacō, priest, or minister confessing the truth,* 29.27 and working iustice, hath a perfect & sure testimony that he is sent of God, & that it is not ne∣cessary for him to approue this his sending by ye working of any miracle, in stead of working righteousnes, neyther by any testimonial, the which should plainely declare hint by name, that he was sent of the Lord to preach.

The first part appeareth manifest, by that which is al∣readye spoken, that all miracles in the time of Antichrist shal cease in the elect.

The second part is also euident, for so much as none of the present preachers, can shew by the scripture of yt lawe of God, that he is specially named therevnto.

And likewise do I also affirme & say, as touching all preachers which shal come hereafter, that they are not na¦med by name: But let no man here obiect Enoc & Elias, which were auncient preachers, & prophecied by the holy spirit of God. And it is apparent, that like as it is not a cause sufficient to proue, that this priest or deacon is sent of God to preache, because he woorketh miracles, so is it not a cause sufficient to proue, that he is not sent of God to preach, because he doth no miracles, but to confesse the truth, to worke righteousnes, to contemne ye world with the glory therof, paciently to suffer rebukes is a sufficient testimony for any priest or deacon hauing knowledge of ye lawe of God, freely to preach the gospell of Iesus Christ. For so much as in such case he is sent of God, & this is the sending which the Apostles speaketh of in ye x. Romains. How should they preach without they be sent? Wherevpō yt glose of S. Augustine writeth thus. These things serue to set forth gods grace, declaring that all our goodnesse, is preuented of grace.

For be sayth, beleefe cōmeth of hearing, hearinge com∣meth of preaching, & preaching by the sending of God, so that altogether holly cōmeth out of the fountain of grace, & preaching truly, cōmeth of sending. This hath the glose how shal they then preach, without they be sent of God? And this is euidēt, that the first & principall sending is frō God alone, as it is proued by Moises.

The second sending is both from God & mā, as by the example of Iosue & others, which were sent both by God and the rulers to preach.

The third sending is from man alone, the which is not founded in ye lawe of God, but in mens traditions, which they rather esteeme.

The fourth sending which hath but the name onely, is proper to them, which of themselues vnworthely vsurpe the office of preaching, as those false prophets, of whō god speaketh in yt xxiii. of Ieremy, I did not send them, & they ran. I spake not vnto them, and they prophecied. If they had continued in my counsels, & had declared my wordes vnto my people. I would haue conuerted thē from their ruill waies, & wicked imaginatiōs, & our sauior speaketh of these Prophettes in Mathew, saying, There shall arise false Prophets. And peter his true vicar in his second E∣pistle, and second chapter prophecying vnto ye faithful be∣leuers in Christ, speaketh thus of thē: There were amōgst the people false Prophets, as there shalbe amongst you also maisters of lies, thorow whom the truth shalbe blas∣phemed and slaundered. And that he might the better in∣struct the people to knowe them, he addeth that they shall go about wt fained wordes, for couetousnes sake, to make merchaundice of you.

* 29.28Wherefore euery faithful man, diligently waying these things in his minde, may now easely perceiue how great a nomber of false Prophets there be, thorowe whom the Christian truth is blasphemed. And all couetous dealyng is exercised, & these are they which freely preach lies. But the hūble & true ministers of Christ, wheresoeuer they do apneare, by & by they are persecuted, whereby ye prophecie of yt Apostle is verified, which is written in the second E∣pistle to Timothe the iij. All men sayth he which desire to liue godly, shall suffer persecution, but ye euil men & sedu∣cers shal prosper in their wickednes running dayly more & more into al kinde of errours. The wicked haue now so much preuailed yt they do preache lies, making heretikes of the faithfull christians, neyther is there any man yt dare prohibet them their lying, so that they doe not preache a∣gaynst the byces of the prelates. Howe then can you say that Antichryst is not exalted aboue all that which is cal∣led God,* 29.29 suppressing downe the members of Christ in his office, fortefying and fostring his members in lying? Therefore the trew and faithfull disciples of Christ ought to stand ready girt about their loynes, and shewes vpon their feete in defence of the Gospell, takinge the sworde in hand, which is the word of God. Ephes. 6. And to fight agaynst the craftes of Antichrist, who goeth about vtterly to extinguish ye true preaching of the Gospell of our Lord Iesu Christ.

¶ The Second disputation in the Vni∣uersity of Prage, vpon the 17. Article of Iohn Wick∣liffe, most fruitfull to be read, prouing by 24. rea∣sons out of the Scriptures, how that Princes and Lordes temporall, haue lawfull authority and iurisdiction, ouer the spiritualty and Church men, both in taking from them, and correcting their abuses, according to their doinges and desertes.

TO the honour of almighty God, and of our Lord Iesu Christ, both for the trying out of truth, and the profit of holy mother the church, according to the congregation of our Vniuersitye of Prage, which auoyding alwayes to doe that shall be preiudiciall to the trueth, hath differred to geue theyr consent vnto the con∣demnation of the 45.* 30.1 Articles, wishing euen vnto this present, sufficient probation to be geuē of the condemnation of the said Articles, and perticulerly of euery one of them. Whereupon the sayd Vniuersity, doth alwayes require due proofe of the same, for so much as Pope Damasus in his Canon distinction 68. chapter. Chorepiscopi, sayth thus. That it is necessarye that what so euer thing standeth not by due reason, should be rooted out, whereby it appeareth that the condemnation of the 45. Articles, if it stand not with proofe and sufficient demonstration for euery Article; it is necessary to be rooted out.

But if any man wil obiect and say, that to require a reason of euery thing is to derogate From Gods deuine power. Vnto this obiection Maister William doth answere himselfe in his Phi∣losophy, the first booke almost at the end, where he entreating of the place, in Genes. 2. God made man of the slime of the earth &c. hath these wordes: For in what poynt (sayth he) are we contrary to the holy scriptures, if we seeke by reason to declare, Wherfore any thing is done, which is sayd in the scriptures to be done, for if that a wise man should say that a thing is done, and do not de∣clare how it is done: And another manne speaketh the very selfe same thing, & declareth how it is done what cōtrariety is there? But forsomuch as they themselues, know not the force of nature, to the intent that they might haue all men partakers with them of their ignoraunce, they would haue no man to enquire it out. But they would haue vs beleue as ignoraunt people, neither to seeke any reasō of our belief, that the Prophecy might be fulfilled, such as the people is, such shall be the priest. But we truely do say, that in all thinges a reason is to be sought, if it may by any meanes be found. But if that any man doe stay at any thing, which the scrip∣ture doth affirme, let him commit the same vnto fayth, & vnto the holy ghost. For Moises sayth, if the Lambe cannot be eaten, let it not be by and by consumed in the fire: But let him first call hys neighbor, which dwelleth next house vnto him, and if they also be not sufficient to eat the Lamb, then let it be burned in the fire: So likewise when as we go about to seeke any thing as touching the Godhead, and that we be not able of our selues to compre∣hēd the same,* 30.2 let vs call our neighbor which dwelleth next house vnto vs: That is to say, let vs seeke out such a one, as dwelleth in the same catholicke sayth with vs, and if then, neither we, neither yet he be able to comprehend the same, let it then be burned with the fire of fayth.

But these men, albeit they haue many neighbours dwelling neare vnto them, yet for very pride, they will not call any mā vn∣to them, chusing rather to continue still ignorant, thē to aske any question. And if they do know any man to enquire for his neigh∣bor in such case, by & by they cry out vpon him, as an hereticke. Presuming more vpon their own heads, then hauing confidence in their wisedom. But I exhort you geue no credit, vnto their out ward appearance, for already it is verified in thē which the saty∣ricall Poet sayth, no credit is to be guen vnto the outward shew for which of them all is it that doth not abound with most strame full and detestable vices? And in another place he sayth. They are very daynty of their speach, and haue great desire to keep silence. And thus much hath maister Wilhelmus. Let all such here whom this parable doth touche. For I with the rest of the maisters, ba∣chelers and studentes of our vniuersity considering how heard a matter the condemnation of the 45. articles of Wickliffe without reason is, and how greuous a thing it were, if we should thereun∣to consent, do call together my neighbors, the doctors of this V∣niuersity, & all others which would obiect any thing agaynst the same, that we might presently finde out the reason of the comdē∣nation of this Article, concerning the taking away the tempo∣ralityes from the Clergy.

Notwithstanding I do professe that it is not my intent,* 30.3 like as it is not the meaning of the vniuersity, to perswade that Prin∣ces

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or seculer Lordes should take away the goods from the clear∣gie when they woulde, or howe they woulde, and conuert them to what vse they list. But our whole intent is, diligently to search out whether this article, as touching the taking away of tempo∣rallities from the cleargie may haue in it any true sence, whereby it may be defended without reproofe Wherefore this article be∣ing the 17. in the nombre of the 45. is propounded vnder thys fourme. The Lordes temporall may at their owne will and plea∣sure, take away the temporal goodes from the cleargy, if they doe offend, and therein continue: It is thus prooued. The kings of the old Testament toke away the temporall goods at Gods comman∣dement from the cleargie. That is to say from the priestes offen∣ding. Therefore the kings also of the new Testament, at Gods cō∣mandement, may do the like. When as the priests of the new law do offend. The consequent dependeth vpon a similitude. And the antecedent is euident. First it is prooued by Salomon in the 3. of the kings 2. chapter. Which Salomon deposed Abiathar the hygh priest, because hee had toke part with Adonias, the brother of Sa∣lomon, to make him king, without the aduice either of Dauid, or of Salomon him selfe which ought to raigne: And set vp Sadoc the priest in the place of Abiathar, because he had not consented with Abiathar vnto Adonias, as it is writtē in the 3. boke of kings 1. chapter. Where it is sayde, Adonias the sonne of Agithe, exalted himselfe, saying: I will raigne, and made vnto him selfe chariotes and horsemen, and 40. men which should runne before him: ney∣ther did his father rebuke him at any time, saying: Wherefore hast thou don this? For he was very comely being second sonne, next to Absolon, and his talke was with Ioab the sonne of Saruia and Abiahar the priest, which toke part with Adonias. But Sadoc the priest, and Banaias the sonne of Ioaida and Nathan the Prophet, and Semei, and Serethi, and Felethi, and all the power of Dauids host, were not on Adonias part.

This was the cause of the deposing of Abiathar, because hee toke part with Adonia, that he shuld be king against Salomon the eldest sonne of king Dauid, wherefore it is wrytten in the thirde boke and second chapiter of the kings. The king sayd vnto Abia∣thar the priest, goe your wayes vnto Anatoth thine owne fielde, for thou art a man of death, but this day I will not slay thee, be∣cause thou hast caried the Arke of the Lorde before my father Da∣uid, and diddest labour in all things wherein my father laboured. Then did Salomon cast out Abiathar, that hee should be no more the priest of the Lord, that the word of the Lord might be fulfilled which he spake vpon the house of Hely in Sylo.

Beholde the most prudent king Salomon, according to the wisdome which was geuen him of God, did exercise hys power vpon the sayd priests, putting him out of his priesthode, & setting in his place Sadoc the priest this was a greater matter thē to take away the temporalities. If then in the law of Christ whych nowe raigneth ouer vs, a byshop, should likewise rebell against the true heire of the kingdome, willing to sette vp another for king, why shoulde not the king or his heire, haue power in like case, to take away the temporalities from him so offending?

* 30.4Item, it is also euident by the king Nabuchodonozor whych had power geuen him of God, to lead away the children of Israel with their priests and Leuites, into the captiuity of Babylon, as it is wrytten 4. booke of the kings 25. chapter.

* 30.5Item it is red in the 4. boke of kings and 12. chapter. How that Iosias the most godly king of Iuda according to the wisdō which God had granted him, toke away all the consecrate vessels, which Iosaphat, Ioram, and Ochosias, his forefathers kings of Iuda had consecrated, and those which hee himselfe had offered, and all the treasure that could be found in the temple of the Lord, and in the kings pallace, and sent it vnto Azahel king of Syria, & he depar∣ted from Ierusalem. Marke how this most holy king exercised hys power, not onely in taking away the temporalities of the priests, but also those things which were consecrate in the temple of the Lord, to procure vnto the common wealth, the benefite of peace.

* 30.6Item, in the 4. boke and 18. chapter of the kings, it is wrytten howe that the holy king Ezechias tooke all the treasure that was found in the house of the Lord, and in the kings treasurie, & brake downe the pillers of the temple of the Lorde, and all the plates of gold which he himselfe had fastned therupon, and gaue them vnto the king of the Assyrians, yet was hee not rebuked of the Lorde therefore, as hee was for his other sinnes, as it appeareth in the 2. boke of Paral. 32. chapter, for so much then as in time of necessi∣ty, all things ought to be in common vnto Christians, it foloweth then that the seculere Lordes in case of necessitie, in many other common cases, may lawfully take away the mooueable goodes from the cleargie, when they do offend.

Item, it is also read in the 12. of Mathewe, that the disciples of Iesus for to slake their hunger vppon the Saboth day, pulled the eares of corne, and did eate them, and the Pharisies rebuked them therefore, vnto whome Christ aunswered. Haue ye not read what Dauid did,* 30.7 when hee was hungry, and those that were wyth him, howe he entred into the house of the Lorde, and did eate the shew breades, which it was not lawfull for hym, neither for them that were with hym to eate, but only for the priests. This story is writ∣ten in the 1 boke of the kings and 21. chapter. And the comman∣dement in the 12. of Deuteronomie. Whereby it appeareth that it is lawfull in time of necessitie to vse any thing, bee it neuer so much consecrate.* 30.8 Otherwise children by geuing their moueables to the consecration of any temple, shoulde not be bound to helpe their parents, which is contrary and against the Gospel of S Ma∣thew in the 16. chapter: whereas our Sauiour sharply rebuked the Pharisies, that for their owne traditions they did transgresse the commaundement of God.

Item, Titus and Vespasian seculer princes had power geuen them of God 24. yeares after the Lordes Ascension to take away the temporallities from the priestes whych had offended agaynst the Lordes holy one. And thereby also berest them of their liues, and it seemeth vnto many they did,* 30.9 and might worthely doe the same according to Gods good wil and pleasure. Then forsomuch as our priests in these dayes may transgresse and offend as much, and rather more against the Lordes annoynted, it followeth that by the pleasure of God, the seculer Lordes, may likewise punyshe them for their offence.

Our sauiour being king of kings, and high bishop wyth hys disciples did geue tribute vnto Cesar, as it appeareth Mathewe 17. and commaunded the Scribes and Pharisies to geue the lyke [unspec 7] vnto Cesar Mat. 22. Whereby hee gaue example vnto all priestes that shoulde come after hym to render tribute vnto their kinges,* 30.10 whereupon blessed S Ambrose in his 4 boke vppon these wordes in the 5. of Luke, (cast out your nettes) wryteth thus. There is an other kinde of fishing amongst the Apostles, after which manner the Lord commanded Peter only to fish, saying, cast out thy hoke, and that fish, which cōmeth first vp, take hym. And then vnto the purpose he sayth. It is truely a great & spirituall document, wher∣by all Christian menne are taught, that they ought to be subiecte vnto the higher powers, and that no man ought to thinke that the lawes of a king here on earth are to be brokē. For if the sonne of God did pay tribute, who art thou so great a man, that thinkest thou oughtest not to pay tribute? He payed tribute which had no possessions: and thou which daily seekest after the luker of the world, why doest thou not acknowledge the obedience and due∣tie of the worlde? Why doest thou thorowe the arrogancie of thy minde exault thy selfe aboue the worlde, when as thorowe thine owne miserable couetousnesse, thou art subiect vnto the worlde? Thus writeth S. Ambrose, and it is put in the 11. quest. 1. Magnum quidem. He also wryteth vppon these wordes in the 20 of Luke, shewe me a pennie,* 30.11 whose Image it hathe, if Christ had not the I∣mage of Cesar, why did hee pay any tribute? He gaue it not of hys owne, but rendred vnto the worlde, that which was the worldes: And if thou wilt not be in daunger of Cesar, possesse not those things which are the worldes, for if thou hast richesse, thou art in daunger of Cesar.

Wherefore if thou wilt owe nothing vnto any earthly king, forsake all chose things, and followe Christ If then all ecclesiasti∣call ministers, hauing richesse, ought to be vnder the subiection of kings, and geue vnto them tribute: It foloweth that kings may lawfully by the authoritye which is geuen them, take away theyr temporallities from them.

Here vpon S. Paule acknowledging him selfe to be vnder the iurisdiction of the Emperour, appealed vnto Cesar, as it appea∣reth Actes 25.

I stand sayth he,* 30.12 at Cesars iudgement seat, there I ought to be iudged Whereupon in the 8: distinction, chapter quo iure. S. Am∣brose alleageth, that all things are lawfull vnto the Emperour, & al things vnder his power. For the confirmation wherof, it is said Daniel second chapter, the God of heauen hath geuen vnto thee a kingdome,* 30.13 strength, Empire, and glory, and all places, wherein the children of men do dwell, and hath geuen into thy power, the beastes of the field, and fowles of the aire, and set all things vnder thy subiection.

Also in the 11. question and 1. He sayeth, if the Emperour re∣quire tribute, we do not denie that the landes of the Church shall pay tribute, if the Emperour haue neede of our landes, hee hath [unspec 9] power to chalenge them, let him take them, if hee will, I doe not geue them vnto the Emperour, neither doe I denie them. Thys wryteth S. Ambrose, expresly declaring that the seculare Lorde hath power at hys pleasure to take away the lands of the Church, and so consequently the seculer Lords haue power at their owne pleasures to take away the temporal goodes from the Ecclesiasti∣call ministers, when they doe offend.

Item S. Augustine wryteth, if thou sayest, what haue we to do wyth the Emperour. But nowe as I sayde, wee speake of mannes lawe.* 30.14 The Apostle would be obedient vnto the kings, and honor them, saying. Reuerence your kings: and doe not say what haue I to doe with the king? What haste thou then to doe wyth possessi∣ons. By the kings law the possessions are possessed, thou hast said, what haue I to doe with the king: but doe not say, what hath thy possessions to doe wyth the king? For then haste thou renounced the lawes of menne, whereby thou diddest possesse thy landes.

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Thus wryteth S. Augustine in his 8. distinction, by whose wordes it is manifest that the king hath power ouer the churche goodes, & consequently may take them away from the clergie, transgres∣sing or offending.

Item in his 33 Epistle vnto Boniface, hee sayeth, what sober man will say vnto our kings,* 30.15 care not you in our kingdome, by whome the church of the Lorde is maintained, or by whome it is oppressed, it partaineth not vnto you, who will bee eyther a reli∣gious man, or who will be a church robber? Vnto whome it may be thus answered. Doeth it not pertaine vnto vs in our kingdom, who will either liue a chast life, or who will be an vnchast whore∣monger? Beholde this holy man sheweth heere howe that it is the duety of kings,* 30.16 to punish suche as are robbers of Churches, and consequently the proud clergy when as they do offend.

Item, hee wryteth in the 33. quest. 7. si de rebus. The seculare Lordes may lawfully take away the temporall goodes from heri∣tickes, and for so much that it is a case greatly possible that ma∣ny of the cleargie are vsers of Simonie, and thereby heretickes: Therefore the seculare Lordes may very lawfully take away their temporallities from them. For what vnworthy thyng is it sayeth Saint Augustine, if the Catholickes doe possesse according vnto the will of the Lorde, those thynges whych the heretickes helde? For so muche as this is the worde of the Lorde vnto all wycked men.* 30.17 Mathew 21. the kingdome of God shall be taken away from you, and geuen vnto an nation, whiche shall doe the righteous∣nesse thereof, is it in vaine whych is wrytten in the 11. chapter of the booke of Wisedome?* 30.18 The iust shall eat the labours of the wic∣ked.

And whereas it may bee obiected as touching the desire of other mennes goodes,* 30.19 Saynte Augustine aunsweareth that by that euidence the seuen nations, whyche did abuse the lande of promesse, and were driuen out from thence by the power of God, may obiecte the same vnto the people of God, whyche inhabite the same. And the Iewes them selues from whome accordynge vnto the woorde of the Lorde, the kingdome is taken away and geuen vnto a people, whiche shall doe the woorkes of righteous∣nesse maye obiecte the same vnto the Churche of Christ, as tou∣ching the desire of other mennes goodes, but Sainte Augustines aunswere is thus.

Wee, sayeth he, doe not desire another mannes goodes, for so much as they are oures by the commandement of him, by whom all things were made. By like euidence the clergie hauing offen∣ded, their temporall goodes are made the goodes of others, for the profite of the church,* 30.20 to this purpose also, according to S. Au∣gustine, serueth the 14. question 4. vnto a misbeleeuer, it is not a halfepennie matter, but vnto the faithfull is a whole worlde of ri∣chesse, shal we not then conuince al such to possesse an other mans goodes, which seemed to haue gathered great richesse together, and know not howe to vse them, for that truely is not an others, whych is possessed by right, and that is lawfully possessed, whych is iustly possessed, and that is iustly possessed, which is well posses∣sed. Ergo, all that is euell possessed is another mannes, and he doth ill possesse it, which doth euell vse it.

If then anye of the cleargie doe abuse the temporall goodes, the temporall Lordes maye at theyr owne pleasure, accordynge vnto the rule of charitie take away the sayde temporall goodes from the cleargie so transgressing. For then according to the al∣legation aforesayde, the cleargie doeth not iustly possesse those temporall goodes, but the temporall Lordes proceadyng accor∣ding to the rule of charitie: Doe iustly possesse those temporal∣lities, for so muche as all things are the iust mannes. 1. Corrinth. 3. chapter.* 30.21 All thynges sayeth the Apostle are youres. Whether it be Paule or Apollo, or Cephas, eyther the worlde, eyther life, or death, or thynges present, or thynges to come, for all thynges be youres, you be Christes, and Christe is Goddes. Also 23. quest. 7. Quicunque.* 30.22 It is wrytten. Iure diuino omnia sunt iustorum. The woordes of Sainte Augustine in that place, ad Vincentium, be these: Who so euer sayeth hee, vppon the occasion of this law or ordinaunce of the Emperour doeth molest or persecute you, not for loue of any charitable correction, but onely for hatered and malyce to doe you displeasure, I holde not wyth hym in so doyng.

And althoughe there is nothyng heere in thys earthe, that a∣ny manne may possesse assuredly, but eyther hee must holde it, by Goddes lawe, by whyche cuncta iustorum esse dicuntur: that is, all thynges be sayde to pertayne to the possession of the iuste: or else by mannes lawe, whych standeth in the kinges power to sette and to ordaine. &c. Hereby the woordes of Augustine alledged. Yee see all thinges belong to the possession of the iust, by Goddes lawe.

* 30.23Item, for so muche as the cleargie by meanes of their posses∣sions are in daunger of the Emperor and King: It followeth that if they doe offend, the Emperour or King, may lawfully take away their possessions from them. The consequent dependeth on thys poynte, for so much as otherwise they were not in subiection vn∣der the Emperour or king, and the antecedent is manifest by the 11. question and 1. Parag. His ita respondetur. Where as it is spe∣cified in Latine thus. [His ita respondetur, clerici ex officio Epi∣scopo sunt suppositi, ex possessionibus praediorum imperatori sunt obnoxij, ab Episcopo vnctionem, decimas, & primitias acci∣piunt: ab imperatore vero praediorum possessiones nanciscun∣tur:] that is to say. The cleargie by meanes of their office are vn∣der the Byshoppe, but by reason of theyr possessions they be sub∣iect vnto the Emperour: Of the Byshoppe they receiue vnction, tithes and first frutes of the Emperour, they receiue possessions. This then it is decreed by the Emperiall lawe, that liuelyhoodes should be possessed, whereby it appeareth that the cleargie by the possession of their liuelyhodes are in daunger of the Emperour, for hym to take away from them, or to correcte them accordyng to their deseruings, and to haue the controllement of them, as it shall seeme good vnto hym.

Item,* 30.24 the temporall Lordes may take away the temporallities from such as vse Simonie, because they are heretickes. Ergo, thys Article is true.

The antecedent is manifest, for so much as the secular Lordes maye refuse suche as vse Simonye, and punishe them except they doe repent. For by the decree of Pope Paschasius in the first and laste question it appeareth,* 30.25 that all suche as vsed Simonie, were to be refused of all faythfull people, as chiefe and principall here∣tickes, and if they doe not repent after they be warned, they are also to bee punyshed by the externe power. For all other faultes and crimes, in comparyson of Simonie, be counted but light, and seeme small offences.

Where vppon the glose expounding the same text,* 30.26 sayth that by thys woorde externe, is vnderstande the laietie, whyche haue power ouer the cleargy, besides the Church, as in the 17 distinct. [Non licuit, & 23 quest. 5. principes.] Whereby it is euident that the temporall Lordes may take away the temporall goodes from the cleargie when as they doe offende.

Item,* 30.27 Saint Gregorie in the Register vppon hys 7. booke 9. Chapiter, wryteth thus vnto the Frenche Queene. For so much as it is wrytten that ryghteousnesse healpeth the people, and sinne maketh them myserable: then is that kingdome counted stable, when as the offence whyche is knowen, is soone amen∣ded.

Therefore,* 30.28 for so muche as wicked priestes are the cause of the ruyne of the people, (for who shall take vppon hym, to bee intercessour for the sinnes of the people, if the priest which ought to intreate for the same, haue committed greater offences) and vnder youre dominions the priestes doe liue wickedly and vn∣chastly: therfore that the offence of a few myght not tourne to the destruction of manye, wee oughte earnestly to seeke the punysh∣ment of the same. And it followeth, if wee doe commaunde any personne, wee doe sende hym foorthe, wyth the consent of your authoritie, who together wyth other Priests, shall diligently seeke out, and according vnto Goddes worde correct and amende the same. Neyther are these things to be dissimuled, the whyche wee haue spoken of, for hee that may correcte any thyng, and doeth neglect the same wythout all doubte, he maketh hym selfe pata∣ker of the sinne or offence.

Therefore foresee vnto your owne soule, prouide for youre neuewes, and for suche as you do desire to raigne after you, pro∣uide for your countrey, and wyth diligence prouide for the cor∣rection and punishment of that sinne, before our creatoure doe stretch out hys hand to strike.

And in hys next Chapter, hee wryteth vnto the French king, what so euer you doe vnderstande, to pertaine eyther vnto the honoure and glorye of oure God, to the reuerence of the church, or to the honour of the priestes, that doe you dilligently cause to bee decreed and in all poyntes to be obserued. Wherfore once a∣gaine wee doe mooue you,* 30.29 that you commaunde a Synode to be congregate, and as wee wrote lately vnto you, to cause all the carnall vices whyche raigneth amongest your Priests, and all the wickednesse and Simonie of your Byshoppes, whyche is moste harde to be condemned and reprooued: vtterly to bee banished oute of your kyngdome, and that you wil not suffer them to pos∣sesse anye more substaunce vnder your dominion, then Goddes commaundement doeth allowe.

Beholde howe carefully blessed Gregorye doeth exhort the Queene and the Kyng to punishe the vices of the cleargie, leaste through theyr negligence they shoulde be partakers of the same: and howe they ought to correct their subiectes. For as it is con∣uenient to be circumspect and carefull against the outward ene∣mies, euen so lykewyse ought they to bee agaynste the inwarde ennemyes of the soule. And lyke as in iuste warre agaynste the outwarde ennemyes, it is lawefull to take away theyr goodes, so long as they contynue in theyr malyce, so also is it lawefull to take away the goods of the cleargie, being the inward ennemy. The consequent is prooued thus, for so much as the domesticall enemies are most hurtfull.

Item, it is thus argued, if God bee, the temporall Lordes may meritoriously and lawfully take away the temporall goodes

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from the Cleargie, if they doe offende. For thys poynt lette vs suppose that we speake of power, as the true autentike scripture doth speake. Matt. 13. God is able euen of these stones to raise vp children vnto Abraham.

Whereupon it is thus argued, for if God be, he is omnipotent, and if he so be, he may geue like power vnto the seculer Lordes. And so consequētly they may meritoriously and lawfully vse the same power. But least that any man may obiect that a profe made by a strange thing is not sufficient, it is therefore declared howe that the temporal Lords haue power to take away their almes be∣stowed vpon the church. The church abusing the same, as ie shall be proued heereafter. And first thus, it is lawfull for kings in cases limitted by the lawe to take away the moueables from the clergie when they do offend, it is thus proued. For the temporall Lordes are most bound vnto the workes of greatest mercy most easie for them, but in case possible, it shuld be greater almes, & easier tem∣poral dominion, to take away their almes frō such as build there∣withal vnto eternal damnation, through the abuse therof, then to geue the saide almes for any bodely reliefe, Ergo the assumption is true.

Whereuppon first this sentence of the law of Christ in the 2. Thes. 3. is noted whereas the Apostle wryteth thus. When we were amongst you, wee declared this vnto you, that he that would not worke should not eate. Wherefore the law of nature doth licence al such as haue the gouernance of kingdoms, to correct the abuse of the temporalities which wold be the chief cause of the destru∣ction of their kingdoms: whether the tēporall Lords or any other had endowed the Church with those temporalities or not. It is lawful for them in some case to take away the temporalities as it were by way of phisicke to withstand sinne, notwithstanding any excommunication or other Ecclesiasticall censure. For so much as they are not endowed, but only with cōditiō therunto anexed.

Heereby it appeareth that the condition annexed to the en∣dowing or enriching of any church, is that God shuld be honou∣red, the which condition if it once fail the contrary taking place, the title of the gift is lost: and consequently the Lord which gaue the almes ought to correct the offence. Excommunication ought not to let the fulfilling of iustice,* 30.30 Secondly according to the Ca∣non lawe. 16. quest. 7. This sentence is noted where it is thus spo∣ken as touching the children neuewes and the most honest of the kindred of him which hath builded or endowed any church. That it is lawful for them to be thus circumspect, that if they perceiue the priest doe defraude any part of that which is bestowed, they should either gently admonish or warne him, or els complaine on him to the bishop, that he may be corrected. But if the bishop him selfe attempt to do the like, let them complaine of him to his Me∣tropolitane, and if the Metropolitane do the like, let them not de∣fer the time, to report it in the eares of the king. For so saith the ca∣non. Let them not deferre to report it in the eares of the king. To what ende I pray you? but that he shuld do correction, neither is it to bee douted but that correction doeth more appertaine vnto he king in this poynt for their goods wherof he is chiefe Lord by a substraction proportional, according to the fault or offence.

Item it is thus proued. It is lawful for the seculer Lords by their power to do correction vpon the clergy by some kind of fearfull discipline appertaining to their seculer power. Ergo, by like rea∣son it is lawful for them by their power to do such correction, by all kind of fearful discipline pertaining vnto their seculer power.* 30.31 For so much then as the taking of their temporalities is in kinde of fearful discipline pertaining vnto the seculer power: It folow∣eth that it is lawfull for them therby to doe such correction. And consequently it followeth that the truthe is thus to be prooued. The consequent is euident and the antecedent is proued by Isi∣dore 23 quest. 5. Principes. Where it is thus wrytten. There shuld be no seculer powers within the church, but onely for thys pur∣pose, that whatsoeuer thing the priests or ministers cannot bring to passe by preaching or teachings the seculer powers, may com∣mand the same by the terror and feare of discipline: For oftētimes the heauēly kingdom is profited and holpen by the earthly king∣dom, that they which are in the church and do any thing contra∣ry vnto faith and discipline by the rigour of the princes, may be troden downe. And that the power of the rulers may lay that di∣scipline vpon the neckes of the proude and stifnecked, which the vtility and profit of the church can not exercise or vse.

Item all things that by power ought to worke or bring to a∣ny perfect ende by the reasonable measuring of the meane there∣to; it may lawfully vse by power, the substraction or taking away of the excesse and the addition of the want of the meanes accor∣ding as shall be conuenient or meete for the measure to be made. For so much then as the seculer Lordes ought by their power to prouide for the necessary sustentation of the Christian clergie by the reasonable measuring of their temporalties whych they are bounden to bestow vpon the Christian cleargie, it followeth that they may lawfully by their power vse the taking away or putting vnto of those temporallities according as shall be conuenient for the performance of that reasonable matter.

Item, it is lawfull for the clergie, by their power to take away the sacramentes of the Church from the laitie customably offen∣ding forsomuch as it doeth pertaine to the office of the Christian ministers by their power to minister the same vnto the lay peo∣ple. Wherefore, for so much as it doeth pertaine vnto the office of the laitie, according vnto their power to minister, and geue tem∣porallities to the clergie of Christ, as the Apostle sayeth. 1. Cor 9. It followeth that it is also lawfull for them by their power to take away the temporallities from the clergie, when they do customa∣bly sinne and offend.

Item, by like power may he which geueth a stipende or exhi∣bition withdraw and take away the same from the vnworthy la∣bourers, as hee hath power to geue the same vnto the worthy la∣bourers, for so much then as temporallities of the clergie, are the [unspec 20] stipendes of the laitie: it followeth that the lay people may by as good authority, take away the same again from the clergy, which will not worthely labour, as they might by their power bestowe the same vpon those, which would worthely labour according to the saying of the Gospel. Mat. 21 The kingdome shalbe taken away from you, and geuen vnto a people which shall bring foorth the frutes thereof.

Item, it is also lawfull for the secular Lordes, by their power to chastice and punish the lay people when they do offend, by ta∣king away of their temporalties, according to the exigēt of their offence, forsomuch as the lay people are subiect vnder their do∣minion. [unspec 21] Wherefore the clergy being also subiect vnder the domi∣nion of the seculer Lordes, as appeareth Rom. 13. and many other places, it is euident that it is lawfull by their power to punish the cleargie, by taking away of their temporalities, if their offence do so deserue.

Item, the true and easie direction of the cleargie vnto the life of Christ and the Apostles and most profitable vnto the laity: that the cleargie shuld not liue contrary vnto Christes institution, se∣meth to be the taking away of their alms, and those things which [unspec 22] they had bestowed vppon them. And it is thus proued, that medi∣cine is most apt to be laide vnto the sore, whereby the infirmitie might soonest be holpen, and were most agreeable vnto the paci∣ent: Such is the taking away of the temporallities. Ergo, this arti∣cle is true: The minor is thus proued, for so much as by the aboū∣dance of temporallities the worme or serpent of pride is spronge vp, where vppon vnsaciable desire and lust is inflamed, and there∣by proceedeth all kinde of gluttonie and lecherie. It is euident in this poynt, for so much as the Temporallities being once taken a∣way, euery one of those sinnes is either vtterly taken away, or at the least diminished, by the contrary, vertue induced and brought in: It semeth also most pertinent vnto the laity, forsomuch as they ought not to lay violēt hāds vpon their ministers or to abiect the priestly dignity, neither to iudge any of the cleargy in theyr open courts: It semeth also by the law of cōscience, to pertain vnto the lay people, for so much as euery man which worketh any worke of mercy, ought diligently to haue respecte vnto the habilitie of them that he bestoweth his almes vpon, least that by nourishyng or helping loyterers, hee be made partaker of his offence. Where∣vpon if a priest doe not minister of their spiritualties, as Hosty∣ensis teacheth in his 3. booke, of their tithes, first frutes and obla∣tions, that the people ought to take away the almes of their tithes from them.

Item, it is confirmed by the last chapiter of the 17. question, [unspec 23] out of the decre of rents appropriate vnto the church, quicun{que} Whereas the case is put thus, that a certaine man hauing no chil∣dren, neither hoping to haue any, gaue all his goodes vnto the church, reseruing vnto him selfe the only vse and profites therof: it happened afterward that he had children, and the bishop resto∣red againe his goodes vnto him, hoping not for it. The bishop had it in his power, whether to rēder again or no, those things which were geuen him, but that was by the lawe of man, and not by the lawe of conscience. If then by the decree of the holy doctoure S. Augustine in his sermone of the life of the cleargie Aurelius the Byshop of Carthage had no power by Gods lawe to with holde that which is bestowed vppon the churche, for the necessitie of children, by the which law the wanton, proud, and vnstable cler∣gy being more then sufficiently possessed, and enriched, do detain and keepe backe the temporallities to the detrement and hurt of their owne state, and of the whole Militant churche, the seculare patrones being thereby so impouerished that they are compelled by penurie to robbe and steale to oppresse their tenants, to spoile and vndoe others, and oftentimes by very necessitie are driuen to beggerie.

Item, suppose that a priest and minister, howe greuously so e∣uer [unspec 24] he doe offend by what kinde or signe of offence so euer it be, as it was in the bishop Iudas Iscarioth of the religious monk Ser∣gius, of Pope Leo the hereticke, and many other priests, of whom the scripture and chronicles make mention, and daily experience doeth teache vs the same: It is euident that as it is supposed, the priestes in the kingdom of Boheme greuously offending, it is the kings part, forsomuch as he is supreme head next vnder God, and Lorde of the kingdome of Boheme, to correct and punish those priests. And for so much as the gentillest correction, & punishmēt

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of suche as be indurate in their malice, is the casting away of their temporal goods, it followeth, that it is lawful for the king to take away temporallities. Wherfore it shuld seme very maruelous and strange, if that priests riding about, shuld spoile virgins, violently corrupt & defile honest matrones, if in such case it were not law∣ful for them to take away their armors, weapons, horses, gunnes and swordes from them. The like reason were it also, if they had vnlawfully conspired the death of the king, or that they woulde betray the king vnto hys ennemies.

[unspec 28] Item, whatsoeuer any of the clergy doth require, or desire of the seculer power, according vnto the law & ordināce of Christ, the seculer power ought to performe & graunt the same. But the clergy being letted by riches, ought to require helpe of the secu∣ler power, for the dispensation of the said riches. Ergo the seculer power ought in such case by the law of Christ, to take vpon them the office or duty of getting, keping, & distributing all such man∣ner of riches, the Minor is heereby proued, that no man ought to haue riches, but to that end, that they be helps, preferring & hel∣ping vnto the office which is appoynted of God. Therfore in case that seculer possession doe hinder the cleargy from their duetie. The secular power ought to take it away, for so did the Apostles, Actes 6. saying, it is not lawfull for vs to leaue the worde of God vntaught, and to minister to Tables.

And thus hetherto hath Iohn Hus prosecuted Wyckleffs ar∣ticles, with long arguments and reasons, the which were to long a trauaile, neither agreable for this place, to alledge all the whole order of his reasons and profes, which he vsed in that desputatiō, aboue the nomber of 20. more besides the testimonies of all the wryters before recited, the which hee alledgeth out of the scrip∣tures, decretals, S. Ambrose in his boke of offices, S. August in his 5. boke & 5. quest. and also vnto Macedo, Isydore, the councell of Nice, Greg his 11. quest. Bernard vnto Eugenius in his 3. booke, and out of Lyncolniensis 61. Epistle, besides many other moe. The sum of al which testimonies tend vnto this end, that he might vt∣terly take away all earthly rule & dominion from the clergy, and to bring them vnder the subiection and censure of kings & Em∣perors, as it were within certaine bonds, the which is not onely agreable vnto equity and Gods word, but also profitable for the cleargy themselues. Hee teacheth it also to be necessary, that they shuld rather be subiect vnder the seculer power, then to be aboue them, because that els it were dangerous, lest that they being in∣tangled with such kinde of busines, they should be an easier pray vnto sathan, and soner trapped in his snares. And therby it should come to passe that the gouernance & principality of al things be∣ing at the length brought into the hands of the clergy, the lawful authority of kings & princes shuld not only be geuen ouer vnto them, but in a maner as it were growe out of vse: specially for so much as already in certaine kingdoms and common wealths, the ecclesiastical power is growen vnto such height, that not only in Boheme, but also almost thorowout al the common welths, they do occupy the 3. or at least the 4. part of the rents and reuenues. And last of al, he alleageth the exāple of Greg. and of Mauritius, & afterwarde the prophecy of Hildegardis wryting in this manner.* 30.32

As the Ecclesiastical ministers do willingly receiue rewarde and praise of kings & rulers for their good deedes: So also ought they when they do offend willingly suffer and receiue punishmēt at their hands for their euil doings. The consequent holdeth thus, forsomuch as the punishment mekely and hūbly receiued for hys offence doth more profit a man, then his praise receiued for any good work.* 30.33 Wherupon S. Greg. wryteth thus vnto Mauritius the Emperor when he did persecute him, saying: I beleue that you do please almighty God so muche the better, in so cruelly afflicting me, which haue ben so euel a seruaunt vnto him. If then thys holy Pope did so humbly and mekely, without any offence suffer thys affliction of the Emperor, why should not any of the clergy, when they do offend, mekely sustaine punishment, at the kings or rulers hands, vnder whom he is boūden to be subiect? When as the true vicar of Christ sayth the 1. of Peter and 2. chap. Be ye subiect vnto euery creature for Gods cause, whether it bee vnto the kyng, as most excellent, or vnto the rulers, as men sent of God, for the pu∣nishing of the wicked, and to the praise of the good, for so is the good will of God.

* 30.34Wherupon Pope Leo, leaning vnto thys rule, submitted him self vnto Ludouicus the Emperour, as it is wrytten the 2. quest. 7. Vnder these words: if we haue done any thing incompetently, or that we haue not obserued the vpright path and way of equitie a∣mongst subiects, wee will amende the same, either by your owne iudgement, either els by the aduise or iudgement of those whych you shal appoynt for that purpose. For if we which ought to cor∣rect and punish other mens fauts, doe commit more greuous our selues, we are not then the disciples of the trueth (but as with so∣row we speake it) we shalbe aboue al other, the masters of error.

And in the 10. distinction hee wryteth thus, as touching the obedience vnto the Emperour, as concerning the precepts and commandements of our Emperors, and our predecessors bishops (the which the glose nameth Emperors, which are annoynted af∣ter the manner of Bishops) to be obserued & kept vnbroken, wee do professe our selues by all meanes possible, as much as in vs li∣eth; or that wee may and can by the helpe of God preserue and kepe them both nowe and euer. And if peraduenture any man do informe, or hereafter shall informe you otherwise, know you him assuredly, to be a lier and slaunderer.

Marke how this deuout and holy Pope, calling the Emperors bishops, submitted himself according to the rule of S. Peter the a∣postle vnder the obedience, and also punishment of the Emperor. Wherfore then should not the clergy of the kingdome of Boheme submit themselues vnder the obedience of their king, for Gods cause,* 30.35 for to be punished if they do offende, and not onely submit themselues vnto the king, but also vnto the rulers, and not onely vnto the rulers, but vnto euery other creature? For by how much they do so humble, and abase themselues in this world for Gods sake, so much the more shal they be exalted with him, but what is the let therof, but only pride wherby Antichrist doeth exalt hym selfe aboue the most humble and meeke Lord Iesu Christ?

Also it semeth to appere by that which is aforesayd vpon the taking away of the temporallities out of the prophecie of Hilde∣gardis the virgin,* 30.36 the which he wryteth in his bokes vnder Euge∣nius the Pope in the councel of Treuerse approued & allowed by many bishops of France, Italy, & Almany, which were there pre∣sent, whereas also S. Bernard himselfe was present, the which vir∣gin prophecying, spake in this manner. The kings & other rulers of the world, being stirred vp by the iust iudgement of God shall set themselues against them & run vpon them saying, we wil not haue these men to raigne ouer vs with their rich houses, & great possessions, and other worldly riches, ouer the which we are or∣deined to be Lords and rulers, and how is it mete or comely that those shauelings with their stoles and chisils shuld haue more sol∣diers or more, or richer armour or artillery then we? So is it not connenient that one of the clergy should be a man of warre, nei∣ther a soldier to be one of the clergy. Wherefore let vs take away from them, that which they do not iustly, but wrōgfully possesse. And immediatly after shee sayeth thus: The omnipotent father e∣qually deuided all things: that is to say, the heauens he gaue vnto heauenly creatures, and the earth vnto the earthly. And by thys meanes was there a iust deuision made betweene the children of men, that the spiritualty shuld haue such things as belongeth vnto them, and the secular people, such things as are mete & necessary for them, so that neither of these 2. sorts shuld oppres eche other by violēce, for God doth not cōmand that the one sonne or child should haue both the cloke and the cote, and the other should go naked, but he willed that the one shuld haue the cloke, and the o∣ther the cote. Wherefore the seculer sort ought to haue the cloke for the greatnesse of their worldly cares, and for their children, which daily increase and multiply. The cote hee geueth vnto the spiritualty, that they shuld not lacke clothing, & that they should not posses more then necessity doth require. Wherfore we iudge and thinke it good that al these aforesaid be deuided by reason & equity. And whereas the cloke and the cote are both found, there the cloke be taken away, & geuen vnto the nedy, that they do not perish for lacke or want. These aforsaid spake the virgin Hildegar∣dis, plainly for shewing the taking away of the tēporalities from the clergy by the seculer Lords, and shewing for what cause they shall be so taken away. And what manner of deuision shalbe made of those thinges that are taken away, that they be not consumed, and spent vnprofitably.

For so much as mention is heere made of Hildegardis, it shall not seme impertinent, moued by the occasiō hereof to geue forth vnto the reader such things as we haue found in certen olde vo∣lumes, touching her prophecie of the comming of certaine false Prophets, onely meaning as it seemeth, the begging friers, whych sprang vp shortly after her time. The tenour wherof is this, worde for word, as we finde it wrytten.

In those daies,* 30.37 there shall rise vp a people without vnderstan∣ding, proud, couetous, vntrusty, and deceitfull, the which shall eat the sinnes of the people, holding a certaine order of folish deuo∣tion, vnder the fained cloke of beggery, preferring themselues a∣boue all other, by their fained deuotion, arrogant vnderstanding, and pretended holines, walking without shamefastnes, or the fear of God, inuenting many new mischiefs being strong & stout, but this order shalbe accursed of al wise men, and faithful Christians, they shal cease from labour, and geue them selues ouer vnto idle∣nes. Chusing rather to liue thorow flattery, thē by begging. More ouer they shall together study, howe they may peruersly resist the teachers of the trueth. And slay them together wyth the noble men, how to seduce and deceiue the nobility, for the necessitie of their liuing and pleasures of thys worlde, for the Deuill will graft in them foure principall vices: that is to say, flatterie, enuie, hypo∣crisie and slaunder. Flatterie, that they may haue large giftes ge∣uen them. Enuie, when they see giftes geuen vnto other, and not vnto them. Hypocrisie, that by false dissimulation, they maye please men Detraction, that they may extoll and commend them selues, and backbite others, for the praise of menne and seducing of the simple. Also they shall instantly preache wythout deuotion or example of the Martyrs, and shall detract the seculer princes,

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taking away the sacraments of the church from the true pastors, receiuing almes of the poore, diseased, and miserable, and also as∣sociating them selues with the common people, hauing familiari∣tie with women, instructing them howe they shall deceiue their husbandes and friendes by their flatterye and deceitfull wordes, and rob their husbandes to geue it vnto them, for they will take all these stollen and euill gotten, and say, geue it vnto vs, and we will pray for you, so that they beyng curious to hide other mens faultes, doe vtterly forget their owne, and alas, they will receiue all thinges of rouers, pickers, spoylers, theeues and robbers, of sacrilegious persons, vserers, adulterers, Heretikes, Schismatikes, Apostataies, whores and baudes, of noble men, periurers, mer∣chantes, false iudges, souldiours, tyrantes, princes, of such as liue contrary to the law, and of many peruers and wicked men, follo∣wing the persuasion of the deuil, the sweetnes of sinne, a delicate and transitory life, and fulnes euen vnto eternall damnation. All these things shall manifestly appeare in them vnto all people, and they day by day, shal waxe more wicked and hard hearted, & whē as their wickednes and disceits shalbe found out, then shall theyr gifts cease, and then shal they go about their houses hungry, & as mad dogs loking down vpon the earth, & drawing in their necks as doues, that they might bee satisfied with bread, then shall the people crye out vpon them. Woe be vnto you ye miserable chil∣dren of sorow, the worlde hath seduced you, the deuil hath bride∣led your mouthes, your flesh is frayle, and your heartes without sauour, your mindes haue bene vnstedfast, and your eyes deligh∣ted in much vanitie and folly, your daintie bellies desire delicate meates. Your feete swift to runne vnto mischief, remember when you were apparantly blessed, yet enuious, poore but rich, simple, mightie deuout flatterers, vnfaithfull betrayers, peruerse detrac∣ters, holy hipocrites, subuerters of the truth, ouermuch vpright, proude, vnshamefast, vnstedfast teachers, delicate marters, confes∣sours for gaine, meeke slaunderers, religious, couetous, humble, proud pitifull, hard harted liers, pleasant flatterers, peace makers, persecutors, oppressors of the poore, bringing in new sects new∣ly inuented of your selues, mercifull, wicked, louers of the world, sellers of pardons, spoylers of benefices, vnprofitable orators, se∣dicious cōspirators, dronkards, desirers of honor, maintainers of mischiefe, robbers of the worlde, vnsaciable, preachers, men plea∣sers, seducers of women, and sowers of discorde, for Moyses the glorious prophet, spake very well of you in his song. A people without coūcel or vnderstanding, would to God they did know, vnderstand and foresee the end. You haue builded vp an high, and when you could ascend no hier, then did you fall euen as Symon Magus, whom God ouerthrew, and did strike with a cruel plage, so you likewise thorowe your false doctrine, naughtines, lies, de∣tractions and wickednes, are come to ruine, and the people shall say vnto them goe yee teachers of wickednesse, subuerters of the truth, brethren of the Sunamitie, fathers of heresies, false apostles, which haue fained your selues to followe the life of the Apostles, and yet haue not fulfilled it in no part, sonnes of iniquitie, we wil not follow the knowledge of your waies, for pride & presumpti∣on hath deceiued you, and insaciable cōcupiscence hath subuer∣ted your erroneous hearts. And whē as yet would ascēd hier thē was mete or comely for you, by the iust iudgement of God, you are fallen backe into perpetual opprobry and shame. Thys blessed Hildegardis whose prophecy this is, flourished about the yeare of our Lord a 1546. as it is wrytten in Martins chronicles.

* 30.38Also Hugo in his second boke of sacraments, in the 2. parte, 3. chapter and 7. sayth, the laity forsomuch as they entermedle wyth earthly matters necessary vnto an earthly life, they are the least part of the body of Christ. And the clergy for so much as they doe dispose those things which pertaine vnto a spirituall life, are as it were the right side of the body of Christ, and afterward interpre∣ting both these partes him selfe, he sayeth: A spirituall man ought to haue nothing, but such as pertaineth vnto God, vnto whom it is appoynted to be sustained by the tithes and oblations whych are offered vnto God: But vnto the Christian and faithfull laietie, the possession of the earth is graunted, and vnto the cleargie the hole charge of spiritual matters is committed, as it was in the old Testament. And in his 7. chapter he declareth howe that certaine things are geuen vnto the Church of Christ, by the deuotion of the faithfull, the power and authority of the seculer power reser∣ued, least there might happen any confusion: For so much as God him selfe cannot alow no disordered thing. Wherupon oftētimes the worldly princes do graunt the bare vse of the church, and of∣tentimes vse and power to exercise iustice, which the clergy can∣not exercise by any Ecclesiasticall minister, or any one person of the clergy. Notwithstāding they may haue certain lay persōs, mi∣nisters vnto that office. But in such sort sayeth he, that they do ac∣knowledge the power which they haue to come from the seculer prince or ruler, and that they do vnderstand their possessions can neuer be alternate away from the kings power, but (if that neces∣sity or reason doe require) the same possessions in all such case of necessity do owe him obeisance and seruice. For like as the kings power ought not to turne away the defence or sauegarde which he oweth vnto other: so likewise the possessions obtained and possessed by the clergy, according to the duty and homage which is due vnto the patronage of the kings power cannot by right be denied. Thus much wryteth Hugo:

In the third acte the same yeare, after the feast of S. Vitis, as touching Tithes. &c.

¶ Tithes are pure almes.

VPon this article it is to be noted, that for so much as almes is a worke of mercy, as S. Augustine, Chrysostome, and others do ioyntly affirme,* 31.1 and that mercy (according to Lincolniensis minde) for the present is a loue or desire to helpe the miserable out of his misery: and for so much as the misery of mankinde is double:* 31.2 that is to say spirituall and bodily: the whiche is the want or taking away of the good, and the goodes of man is eyther the goodes of the soule or of the body: And the goods of the soule is double (That is to say: the lighting of the minde, & the vprightnes of affection) the misery of the soule is also double as the darcknes of ignorance and a froward and wilfull sweruing from the truth. And both the goodes of the soule are wont to be comprehended vnder one title of name:* 31.3 that is to say; wisdom, and both the mise∣ries of the soule vnder the name of follie. Wherupon all the hole goodnes of the soule is wisdom, and all the hole misery thereof is ignoraunce, the miseries of the body are lacke of meat, that is to say, hunger, and lacke of drinke called thirst: and briefly all misery is the want of something which is desired.* 31.4 Also these are bodely miseries, nakednes, lacke of harbour, sicknesse, and imprisonment. All the miseries therfore being nombred together, are but one of the soule, the which is folly and lacke of wisdom, and 6. of the bo∣dy, the which the Lord in the 25. of Mathew doth plainly reherse. There are also commonly appoynted 7. bodely almes, that is to say, to feede the hungry, to geue drinke vnto the thirsty: To clothe the naked, to harber the stranger or haberles, to visit the sick, & to bury the dead, the which altogether are cōteyned in these verses.

Visito, poto, cibo, redimo, tego, colligo, condo. The which verse is thus Englished, word for word. Visite the sicke, the hungry feede, Geue drinke to the thirsty, cloth the naked: Bury the dead, the captiue redeme, The harbourles receiue to thy lodging.

There be also 7. other spirituall almes appoynted,* 31.5 whych are these, to teache the ignoraunt, to councell him that is in dout. To comfort him which is in heauinesse. To correct the offender. To forgeue him which hath offended against thee. To beare those which are greeuous. And to pray for all men, the which are also conteined in these verses following.

Consule castiga solare remitte fer ora. The which verse is thus Englished, word for word. Instruct the ignorant, the weake confirme, Comfort the heauy hart, and correct sinner Forgeue the offender, beare with the rude, Pray for all men both euel and good.

So that notwithstanding vnder the same, counselles and doc∣trine be comprehended. Thus writeth Thomas in the 2. part of the 2. quest. 32, article. 2.

Secondly it is to be noted, that in this present article our in∣tent is only to intreat of bodely almes (the which as Thomas wri∣teth in his 2. part 2. questi. 32. Arti. 1.) according vnto some mens mindes is this defined.* 31.6 Almes is a worke whereby any thing is gi∣uen vnto the needy of compasiō for Gods sake. And for so much as this definition serueth as well for the spirituall, as for the cor∣porall almes. Therefore to the purpose, almes is a worke, whereby any thing is giuen vnto the needy in body for compassion, & for Gods sake. Or that is giuen of compassion or pitie vnto the bo∣dely needy for Gods sake.

Whereupon it is manifest that almes as S. Augustin & other holy men say, is a worke of mercy, as also to geue almes. As it ap∣peareth by the name, for in the Greeke it is deriued frō this word Misericordia, which is mercy, for as in the Latine, this word Mi∣seratio, which signifieth pitie, is deriued of Misericordia, which is mercy, so this word Eleemosyna, which signifieth almes, is dery∣ued of the Greeke word Elemonia, which is to say mercy, and of the word Sina, which is to say commandement, as it were a com∣maundement of mercy, or otherwise of this word Elemonia. By this letter I, which is to say God, and this worde Sina, which is commaundement As if it were said, the commaundement of God as Ianuensis in his booke intituled Catholicō affirmeth.

For our Sauiour doth commaunde in the xj. of Luke to geue almes, saying, geue almes and behold all thinges are cleane vnto you: least that in this point there may be any equiuocation it is supposed presently, that the almes giuē of mē is a corporal almes giuen simply vnder the name of almes. Secondly, it is to be noted, that Tythes in this effect are the tenth part of goods of fortune, giuen by a man simply vnder the name of almes for Gods sake.* 31.7

These things being thus noted and supposed the article is thus proued. Euery gift of fortune, or temporal gift, simply giuē vnder

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the name of almes is almes. But some tiths are the gift of fortune, or temporall gift vnder the name of almes. Therfore some tithes are almes. This consequent is manifest of his selfe. The Maior ap∣peareth by the first supposition. And the Minor by the seconde.

Item, euery gift geuen by a man euen of loue, to relieue and helpe the miserable out of his misery is an almes. The 10. part of the goodes of fortune geuen by a man, simply vnder the name of almes, for Gods sake, is geuen by the same man euen of loue, to helpe the miserable out of his misery: Therefore the 10. part of the goods of fortune being geuē by any man simply vnder the name of almes for Gods sake is almes. The consequent is manifest. The Maior appeareth by this, that euery such gift is either a spirituall or bodely almes. The Minor seemeth hereby true, for so much as many holy men haue geuen, and do geue, euen for loue to relieue the miserable out of his miserie. Neither is it to be doubted, but that such kinde of tithes are almes. For S. Augustine vppon these words of the Lord in the Gospell wryteth thus. Woe be vnto you Pharisies which do tithe minte and anise. If they cannot be clēsed without they beleeue in him, he which doth clense his heart tho∣row faith, to what purpose is it, that hee sayth, geue almes, and beholde all things are cleane vnto you. Let vs geue care, and per∣aduenture he doth expound it himselfe.* 31.8 They did take out the 10. part of all their fruites, and gaue it for almes, the which any Chri∣stian mā doth not willingly. Then they mocked him, whē he spake these words to them, as vnto men which wold do no almes. Thys the Lord forknowing, said: Wo be vnto you Pharises which tithe mint and rue, and al kind of herbs. And passe ouer the iudgement & charity of God, for this it is to do almes, if thou dost vnderstād it, begin with thy selfe: For howe canst thou be mercifull vnto an other, which art vnmercifull vnto thy selfe. This wryteth S. Au∣gustine, in plainly saying that tithes are almes.

Also in his Enchiridion 76. chap. vpon these wordes of Luke in the 11 chapter.* 31.9 Notwithstanding that which is more then suf∣ficient, geue in almes and all things shall be cleane vnto you, hee sayth thus: when he had rebuked them that they washed thēselues outwardly, and inwardly were full of iniquity & abhomination, admonishing them, what, and howe a man ought first to bestowe almes vpon him self, and first to clense him self inwardly, he sayth. That which doth remaine, geue in almes, & beholde all things are clean vnto you. Afterward, that he might the better declare what he had geuen them warning of, & what they neglected to do, that they shuld not iudge him ignorant of their almes: he sayth, Wo be vnto you Pharisies, as though hee shoulde say, I verely gaue you warning that you shuld geue such almes, wherby al things might be cleane vnto you: but wo be vnto you which do tith mint, rue, and all kinde of herbes, for I do know these your almes, that you shuld not thinke with your selues that you had geuē me warning therof: and neglect and passe ouer the iudgement and charitie of God, by the which almes ye might be clēsed from all your inward filthinesse. And your bodies also which you doe wash shoulde be cleane For all these things both inward, and also outwarde, as it is sayde in an other place, cleanse that which is wythin, and the outward things shalbe also cleane.

But least that he should seme to refuse those almes which are geuen of the frutes of the earth, he sayd, you ought to haue done these thinges: That is to say, the iudgement and loue of God, & not to neglect the same. That is to say, the almes of the frute of the earth This wryteth S. Aug expresly calling the tithes almes.

Also Chrysostome vpon the same wordes in the 11. of Luke, that which remaineth geue in almes, he sayth thus: wheras it was spoken of the Iewish kind of clensing it is wholy passed. But for so much as tithes is a certaine almes,* 31.10 and the time was not yet ex∣presly come to kil the sacrifices of the law, for this cause he saith, ye ought to do those things, & not to omit the other. And S. Tho∣mas alledgeth him in his glose vppon S. Luke. And Chrysostome himselfe doth touch two poynts. First that tithes is almes. Secōd∣ly, that tithes are in a manner lawfull, forsomuch as the gift ther∣of vnto the priests did not cease in the time of Christ.

Also Augustin in a certaine Sermon of geuing almes, sayeth thus, what is to say: geue almes: And behold all things are cleane vnto you. Let vs geue eare, and peraduenture he doth expounde it him selfe. When he had spoken these words, without dout they thought within themselues, who did geue almes, and howe they did geue it. They tithed all that they had, and toke out the 10. part of all their frutes. And gaue it for almes: the which no Christian lightly doth so. Marke what the Iewes did, they tithed not onely their wheate, but their wine and oyle, and not that only, but also vile things. For the commandement of the Lord, as commin, rue, and anise, of the which they tooke the 10. part, and gaue it for al∣mes. I thinke therefore, for so much as they called vnto theyr mindes and thought with them selues, that our Lord Christ spake in vaine vnto them that they did no almes, when as they knewe their owne workes, that they tithed the smallest, and worst of all their frutes, and gaue almes thereof: They mocked hym amongest themselues, because he did speake in such sort vnto them, as vnto men that did no almes. The which the Lord fore seeing, by and by added notwythstanding, wo be vnto you Scribes, Pharisies & hy∣pocrites, which tithe your mint, commin, and rue, and all kinde of herbes: that you may know; I doe vnderstand your almes Truely, these are your tithes. These are your almes, you tithe out the least and worst of all your frutes, and haue left the waighty matters of the lawe vndone Here S. Augustin often expoundeth, that tithes are almes: Also he wryteth the like in his booke of homilies in his 6. homelie.

Item, for the proofe of thys article that tithes are pure almes, it is thus argued. For this proposition, tithes are pure almes is in∣finite, taking the trueth for many of his particularities. It is moste certaine that it is not damnable, but most catholike, that God is something the which being false in all particulers, it is onely true for that alone which doth surmount all kinde. Ergo, by like reason this particuler is true, tenthes are pure almes: For it is thus pro∣ued. These tenthes of a good lay man being wholy distributed by a faithfull minister vnto a nedy lay man, according to a good en∣tent, how can they be but pure almes, yea, and more pure then a∣ny almes geuen by any of the cleargie being a fornicatour. The whole Antecedent I suppose as possible, and doutfull vnto the condemners, if it be true.

Item, it is also thus proued, these tithes, and all other goodes of fortune, are pure almes in respect of God. Forsomuch as euery man, Emperor and king, is a begger of God. As S. Augustin doth oftentimes affirme, and consequently if he doe receiue frutefully any such goodnesse at the hand of God, the same is pure almes in respect of God: neither is there any faithfull man that will deny the same, but that it simply foloweth that the same is pure almes before God, Ergo it is pure almes.

It is also thus argued, all tithes are by themselues, and euery part of them almes, neither is there any reason cōtrary vnto this, that they are almes. Ergo, they are pure almes. For they are by no other meanes or reason, then almes, if they be all together them∣selues almes: Forsomuch as it followeth, if they be by any other meanes or otherwise then almes, then they are otherwise then some almes, and forsomuch as they themselues are some almes, it foloweth that they are otherwise then they are in dede, the which is false.

But now to passe beyond the bonds of Logicke,* 31.11 it is to be de∣maūded, whether before the church was endowed, or that suste∣nance and clothing were geuen vnto the Apostles, there was any pure almes, or that they were geuen by any other meanes by bōd of det, amōgst men. And forsomuch as the reason is not to be fai∣ned, but that they were pure almes, so afterwarde the custome of the same thing according vnto like reasō doth not alter the kind of the reason. For so might beggers chalenge by custome beyond the purity of almes, the temporallities which they do beg. Neither doth det vtterly exclude the purity of almes before God: for eue∣ry man duely geuing almes, doth as he ought to do: as euery man duely receiuing his almes, ought so to receiue it as according to Gods will. And simplie to establish any humaine title, vppon the continuance of any such almes, it is altogether contrary vnto the reason of almes. Therefore they do continually obserue, and kepe the reason of the purity of almes, which they had from the begin∣ning, when as the bond conditioned, doth not destroy the purity thereof. Wherefore there is no cause why it should be denied that tithes are pure almes: except that the proud should be maruelou∣sly extolled, contrary to the humility of Christ. For they doe cha∣lenge by the title of their lacke or want so to be pleased for their tithes. For so might the begging Frier, by the continuance of hys daily begging chalenge according vnto the like quantitie or cir∣cumstance But it is no argument, that if the curate doe performe his corporall ministrie, that he ought therefore to chalenge tithes by any ciuil title, because that as wel on the behalfe of him, which geueth the tithe, as also in the behalfe of the Curate, euery suche ministry ought frely to be geuen, and not by any ciuill exchange. Forsomuch as it is not required, but that rather the comparison of such exchaunges are repugnant, forsomuch as also no mā fre∣ly geueth any almes except he doe looke for the duetie of recom∣pence, by the law of conscience.

Item, all temporall goods bestowed vppon the clergie, by the lay people vnder condition, as the goodes of the churche are the almes of them which geue it, it is prooued thus, for so much as all those goods are the goods of the poore, as it appeareth by many sayings of holy men and by the lawes.

But they were not the goods of the pore, after they were mere seculer goodes, but onely by the meane of the woorke of mercie, wherby they were bestowed vpon the pore Ergo, they were pure almes. The cōsequent dependeth vpō the definitiō of pure almes.

Item, all things changed to the vse and power of an other, ei∣ther by ciuil exchange or Euangelical is changed But the church goods are so changed by one of these ministries. But the Euange∣lical exchange is not to be fained, because it is not done, neyther by bying or selling, or any other ciuill exchange. Therefore there doth not remaine, but only a pure gift, for hope of a heauenly re∣ward, the which is mercy, and so pure almes. And it semeth to fol∣lowe consequently that all the Clergie receiuing such almes, are not onely in respect of God, as all other menne: But in respect of

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men beggers. For they wold not so instantly require those almes except they had neede of them: neither ought we to be ashamed therof,* 31.12 or to be proud beggers: for so much as Christ touching his humanitie became a begger for vs, because hee declared his need vnto his Father saying. &c.

Item, when any Kyng, Prince, Knight, Citizen, or anye other man doth geue vnto the clergy, or to anye priest for his stipend, he geueth the same vnto the Churche of God, and to the priuate party, as a perpetuall almes, that he should attend to his vocation, preaching, praying and studying. But this kinde of geuing doth not suffice to ground any seculer dominion amongst the clergye it followeth that the bare vse remayneth in them, or the seculer vse without any seculer power.

The maior appeareth hereby, forsomuch as otherwise almes should not be a worke of mercy. Whereby it may also appeare, that tenths are pure alms geuen to the church, to the vse of the pore.

And hereupon the holy men doe say that tenthes are the tri∣butes of the needy soules. Whereupon S. Augustine in a sermon made vpon the restoring of tithes sayth.* 31.13 The geuing of Tithes most deare brethren are the tributes of the poore soules therefore pay your tribute vnto the poore. And by and by after, he sayth, there∣fore who desireth eyther to get any rewarde, or to haue anye re∣mission of sinnes, by geuing of his tenthes, let him study to geue almes euen of the ninth part: so that what soeuer shall remayne more then a competent liuing, and decent clothing: that it be not reserued for riot, but that it be layd vp in the heauenly treasure, by geuing it in almes to the poore. For what so euer God doth geue vnto vs more then we haue neede of: he doth not geue it vs specially for our selues: but doth send it vs to be bestowed vpon others by our handes, if wee doe not geue it, we inuade an other mans possessions.

Thus much wryteth S. Augustine, and is repeted in the xvi. question 1. Decime.

Also S. Ierome in an Epistle, and it is put in the 16. question, and 2. chap Quicquid. What soeuer the clergy hath it is the goods of the poore.

Also S. Augustine in his 33. Epistle vnto Boniface, and it is a∣leaged in the 1. question and 12.

Also in the 23. question 7. If we doe possesse any thinge pri∣uately, the which doth suffise vs, they are not oures, but the goods of the poore, whose stewardes we are, except we doe challenge to ourselues a property by some damnable vsurpatiō. The glose vp∣on that part of the 23. question 7. sayth. The Prelates are but one∣ly the stewardes of the church goodes, and not Lordes thereof.

S. Ambrose also vpon this saying of the Gospell. Luke the 16. Geue accompt of your bailiship, or stewardship: Hereby then doe we learne, that they are not Lordes, but rather stewardes and ba∣liffes of other mens substaunce.

And S. Ierome, writing to Nepotianus saieth, howe can they be of the clergye, which are commaunded to contemne and dis∣pise their owne substaunce, and to take away from a frend, it is theft, to deceiue the Churche it is sacriledge, and to take awaye that, which should be geuen vnto the poore.

[illustration]
¶ The order and maner of taking vp the body of Iohn Wickliffe and burning his bones 41. yeares after his death.

And S. Bernard in his sermon,* 31.14 vppon these wordes (Symon Peter sayd vnto Iesus, chap. 17) sayd. Truely the goodes of the Church, are the patrimony of the poore: And whatsoeuer thyng the ministers and stewardes of the same, not Lordes or posses∣sours do take vnto themselues more then sufficient, for a compe∣tent liuing, the same is taken away from the poore, by a sacrilegi∣ous crueltie.

And Eusebius in his treatise vpon the pilgrimage of S. Ierom writeth thus, if thou doest possesse a garment, or anye other thing more then extreme necessitie doth require and dost not help the needy, thou art a theef & a robber. Wherfore dearly beloued chil∣dren, let vs be stewards of our temporallities, and not possessors.

And Isidore in his treatise De summo Bono chap. 42. sayth. Let the byshop know that he is the seruaunt of the people,* 31.15 and not Lord ouer them.

Also in the 5. booke of decretals, extra de donationibus, sub authoritate Alexandri tertij. Episcopi paristensis. He sayth, we be∣leue that it is not vnknowne vnto your brotherhoode, that a By∣shop, and euery other Prelate is but a steward of the Churche goodes, and not Lord thereof. By these sayinges of these holy men it is euidently declared, that not only tithes, but also al other sub∣staunce which the clergy hath by gift of worke of mercy, are pure almes, which after the necessitie of the clergy once satisfied, ought to be transported vnto the poore.

Secondly it is declared how that the Clergye are not Lordes and possessours of those goods, but ministers & stewardes therof.

Thirdly it is shewed, that if the Clergye doe abuse the same, they are theeues, robbers, and sacrilegious persons, and except they doe repent, by the iust iudgement of God they are to be con∣dempned.

ANd thus hetherto I may peraduenture seeme to haue made sufficient long resitall out of Ihon Dus, but so notwithstanding that the commoditie of those thinges, maye aboundantly recompence the prolixitie thereof. Wherfore if I shall seeme vnto any man in the rehearsall of this disputation to haue passed very farre the boundes of the history: let him thinke thus of me, that at what tyme I tooke in hand to wryte of these Ecclesiasticall matters, I could not omit these thinges whiche were so straightly ioyned with the cause of the Church.

Neither that I did make more accompt of the historye which I had taken in hand then of the common vtilitie, whereunto I had chiefe respect. There were besides these certayne other articles. Whereupon the sayde Iohn Dus had very wisely and learnedly disputed, but these shal suf∣fice vs for this present. And for the residue we will passe them ouer, to the intent we may the more spedely retourne whereas our story left, declaring what cruelty they vsed not onely against the bookes and articles of Iohn Wic∣kliffe, but also in burning his body and bones, commaun∣ding them to be taken vp 41. yeares after he was buryed, as appeareth by the decree of the sayde Synode, the forme wherof, we thought hereunto to annexe as followeth.

The decree of the Synode of Constance touching the taking vp of the body and bones of Iohn Wick∣liffe to be burned 41. yeares after he was buryed in his owne parish at Lutterworth.

* 32.1FOrsomuch as by the authoritie of the sentence & decree of the Councell of Rome, and by the cōmaundement of the Church and the Apostolical see after due delayes being geuen, they proceeded vnto the condemnatiō of the said I. Wickliffe, and his memory: hauing first made proclamati∣on, & geuen cōmaundement to cal forth whosoeuer would defend the said Wickliffe, or his memory (if there were any such) but there did none appeare,* 32.2 which would either defēd him or his memory. And moreouer witnesses being exami¦ned by Commissioners appoynted by Pope Iohn & thys Councell, vpon the impenitencie and finall obstinacie and stubburnes of ye said Iohn Wickliffe (reseruing that which is to be reserued, as in such busines, the order of the lawe requireth) and his impenitencie and obstinacy euen vnto his end, being sufficiently proued by euident signes and to∣kens, and also by lawfull witnesses of credite, was law∣fully geuen thereunto. Wherefore at the instaunce of ye ste∣ward of the treasury, proclamation being made to heare & vnderstand the sentence agaynst this day: the sacred Sy∣node declareth, determineth and geueth sentence, that the said Iohn Wickliffe was a notorious obstinate hereticke, and that he died in his heresie, cursing and condemning both him and his memory.

This Sinode also decreeth and ordeineth, that the bo∣dy & bones of the said Iohn Wickliffe, if it might be decer∣ned and knowne from the bodyes of other faithfull people to be taken out of the ground, & throwne away farre from the buriall of any church, according vnto the canon lawes & decrees. Which determination and sentēce definitiue be∣ing red & pronounced, the lord president, & the foresaid pre∣sidentes of the 4. nations, being demaunded & asked whe∣ther it did please them or no? They all answered (and first Hostiensis the president, and after him the other presidents of the nations) that it pleased them very well, and so they alowed and confirmed all the premisses, &c.

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¶ What Heraclitus would not laugh, or what Demo∣critus would not weep, to see these so sage & reuerend Ca∣tos, to occupy their heads to take vp a poore mans body, so long dead and buryed before, by ye space of 41. yeares? & yet peraduenture were not able to finde his right bones, but took vp some other body, & so of a catholick made an here∣tike. Albeit, herein Wickliffe had some cause to geue them thankes that they woulde at least spare him so long till he was dead, and also to geue him so long respite after hys death 41. yeares to rest in his sepulchre before they vngra∣ued him, and turned him from earth to ashes: which ashes also, they took & threw into the riuer. And so was he resol∣ued into 3. elements, earth, fire, and water, thinking therby vtterly to extinct and abolishe both the name and doctrine of Wickliffe for euer. Not much vnlike to the example of ye old Phariseis & sepulcher knightes, which when they had brought the Lord vnto ye graue, thought to make him sure neuer to rise againe. But these and all other must knowe, that as there is no coūsaile against the Lord: so there is no keeping down of veritie, but it wil spring and come out of dust and ashes, as appeared right well in this man. For though they digged vp his body, burnt his bones, & drow¦ned his ashes, yet ye word of God and truth of his doctrine with the fruit & successe therof they could not burne: which yet to this day for the most part of his articles do remaine. Notwithstāding, the transitory body and bones of ye man was thus consumed and dispersed, as by this picture here aboue set forth to thine eyes (gentle reader may appeare.

These things thus finished and accomplished, whiche pertayne to the story and time of Wickliffe: let vs now (by the supportation of the Lord) proceede to entreate & write of the rest, which either in his time or after his time, sprin∣ging out of the same vniuersitie, and raysed vp (as ye wold say) out of his ashes were pertakers of the same persecuti∣on.* 32.3 Of whom speaketh Thomas Walden in his book, De sacramentis & sacramentalibus. cap. 53. Where he saith, that af∣ter Wickliffe many suffered most cruell death, and many mo did forsake the realme.

In the number of whome was William Swinderby, Walter Brute: Iohn Puruey: Richard White: William Thorpe:* 32.4 Raynold Pecock B. of S. Assaph, and afterward of Chichester.

To this Catalogue also pertayneth (mentioned in an∣cient writers) Laurence Redman maister of Arte, Dauid Sautre deuine, Iohn Aschwarby vicar as they call him of S. Mary Church at Oxford, William Iames an excellent yong man well learned,* 32.5 Thomas Brightwell, & William Haulam a ciuilian, Rafe Grenhurst. Ioh. Scut: and Phil∣lip Norice: which being excōmunicated by P. Eugenius the 4. in the yeare of our Lord, 1446. appealed vnto a ge∣nerall or oecumenicall Councell.

Peter Payne, who flying from Oxford into Boheme, did stoutly contend agaynst the Sophisters, as touchyng both kindes of the sacrament of the last supper. Who after∣ward among the rest of the Oratours was one of the 14. that was sent into the Councell at Basill: whereas by the space of 3. daies, he disputed vpon the 4. article, which was as touching the ciuill dominion of the clergy, an. 1438. Al∣so the Lorde Cobham. &c. with diuers others besides whose names are mencioned in the kinges writte sent to the Sheriffe of Northampton which writ of the king, fol∣lowith in this Teuor. Rex vicecomiti Northamptoniae salu∣tem. &c. For so much as Iohn Attyate of Cheping warden: Iohn Warryner. Ro. Brewoode &c. be Recettours & fau∣toures of heretickes and especially of one Iohn Wood∣ward priest publiquely diffamed and condemned of heresy will not be iustified by the censures of the Churche as the reuerend father I. Bish. of Lincolne hath certified vs. we therefore willing to withstand all defenders and fautours of such heresies doe will and commaunde as well the fore∣named as namely the foresaid Iohn Woodward to be ap∣prehended straightly charging the same to be emprisoned by theyr bodyes or otherwise punished as shall seeme good to the Iustices, vntill they and euery of them shall submit them selues to the obedience of the foresayd Bishop in this behalfe: accordingly. Whereof fayle you not vnder payne of C.li. witnesse our selues, yeauen at our Mannor of Langley the viii. day of Marche, the 12. yeare of our Reigne.

To these aboue rehearsed and other fauourers of Wickliffe within this our countrey of Englande we may adde also the Bohemians: for so much as the propaga∣tion of the said doctrine of Wickliffe, in that Countrey also take roote, comming from England to Boheme, by thys occasion as in story here followeth.

There chaunced at that time a certayne student of the coūtry of Bohemia to be at Oxford,* 32.6 one of a welthy house and also of a noble stocke. Who returning home from the vniuersitie of Oxford, to the vniuersitie of Prage: caryed with him certayne bookes of Wickliffe, De realibus Vniuer∣salibus, De ciuili iure, & Diuino: De ecclesia, De questionibus va∣rijs contra clerum &c. It chaunced the same time, a certayne noble man in the Citty of Prage, had founded and builded a great Church of Mathias and Matheus, which Church was called Bethleem: geuing to it great landes, & finding in it two preachers euery day, to preach both holy day and working day to the people. Of the whiche two preachers, this Iohn Hus was one, a man of great knowledge, of a pregnant wit, and excellently fauoured for his worthy life amongst them.* 32.7 This Iohn Hus hauing familiaritie wyth this yong man, in reading and perusing these bookes of Wickliffe, tooke such pleasure and fruit in reading therof, that not onely he began to defend this author opēly in the schooles, but also in his sermons: commending him for a good man, an holy man and heauenly man, wishing him∣selfe when he should dye, to be there placed, where as the soule of Wickliffe should be. And thus for the spreading of Wickliffes doctrine enough.

And thus much briefly concerning the fauourers & ad∣herentes of Iohn Wickliffe, in generall. Now particular∣ly & in order let vs (by Christes grace) prosecute the stories and persecutions of the said parties aforenamed, as the course of their times shall require, first beginning with the valiant champions wil. Swinderby and Walter Brute.

The history of William Swinderby.

IN the yeare 1389.* 32.8 William Swinderby priest within the dioces of Lincolne being accused and detected vpon cer∣tayn opinions, was presented before Iohn bishop of Lin∣colne, and examined vpon certayne articles in the Church of Lincolne, after the forme and order of the popes law, ac∣cording to theyr vsuall rite obserued, his denouncers were these: Fryer Frisby obseruant, Frier Hincely Angustine: & Tho. Blaxton Dominican. The articles wherewith they charged him, although in forme of wordes as they put thē vp, might seeme something straunge here to be recited: yet to the entent that all men may see the spitefull malice of these spider Fryers, in sucking al things to poyson, and in forging that is not true, as in processe (Christ willing) here after shall better appeare by his aunsweres, I thought good here to notifie the same.

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That men may aske their debtes by charitie, but in no maner for debt to imprison any man: and that he so impri∣soning is accursed.

That if parishners do knowe their Curate to be a le∣chour incontinent, and an euill man: they ought to with∣draw from him their tithes, or els they be fautours of his sinnes.

That tithes purely be almose, and in case that Curates be euill men, the same may lawfully be conferred to other men.

That for an euill Curate to curse his suget for with∣holding of tithes: is nothing els, but to take with extortiō wickedly and vnduely from them theyr money.

That no prelate may curse a man, except he know be∣fore that he is cursed of God.

That euery Priest may absolute any sinner being con∣trite and is bound (notwithstanding the inhibition of the Bishop) to preach the Gospell vnto the people.

That a Priest taking any annuall pension vppon co∣uenant, is in so doing a simoniacke and accursed.

That any priest being in deadly sinne, if he geue him∣selfe to consecrate the body of the Lord, he committeth ido∣latry rather then doth consecrate.

That no priest entreth into any house, but to euill in∣treat the wife, the daughter or mayde. And therefore he ad∣monished the goodman of the house, to take heede what priest he let into his house.

An other conclusion falsly to him obiected. That a child is not truely baptised, if the priest that baptiseth, or ye god∣father or godmother be in deadly sinne.

Item, that no man liuing agaynst the law of God is a priest, how euer he were ordeined priest of any Bishop.

These articles or conclusions vntruely collected, were as cruelly exhibited agaynst him by the Fryers in the By∣shop of Lincolnes court. The which articles although he neuer preached, taught or at any time defēded, as appereth more in the processe following: yet the Friers with theyr witnesses standing forth against him,* 32.9 declared him to be conuict: bringing also dry wood with them to the towne to burne him, and would not leaue him, before he made them promise and sweare for feare of death neuer to hold them, teach them, nor preach them priuily, nor apertly vn∣der payne of relapse: and that he shoulde goe to certayne churches to reuoke the foresayd conclusions, which he ne∣uer affirmed. As first in the Churche of Loncolne, then in S. Margarets Church of Leycester. Also in S. Martines Church in Leycester, and in our Ladies churches at Ne∣warke: and in other Parishe Churches also, of Melton Moubray, of Haloughton, Hareburgh, and Lenthburgh. Which pennaunce being to him enioyned, he did obedient∣ly accomplishe: with this forme of reuocation, whiche they bound him vnto, vnder these wordes.

* 33.1The reuocation of William Swinderby whereunto he was forced by the Friers.

I William Swinderby priest, although vnworthy of the dioces of Lincolne, acknowledging one true Catholique, and Aposto∣lique fayth of the holy Church of Rome, doe abiure all heresie and errour repugning to the determinatiō of the holy mother church wherof I haue bene hetherto infamed, namely the conclusions and articles aboue prefixed, and euery one of them to me iudici∣ally obiected, by the Commissary of the reuerend father in Christ and Lord, L. Iohn by the grace of God Byshop of Lincolne: and do reuoke the same, & euery one of them, some as hereticall, some as erroneous, and false, and do affirme and beleue them to be so, and hereafter will neuer teach, preach, or affirme publiquely or priui∣ly the same. Neither will make any sermon within the diocesse of Lincolne, but asking first and obtayning the licence, of the fore∣sayd reuerend father and Lord the Byshop of Lincolne. Contrary to the which if I shall presume hereafter, to say or doe, to holde or preach: I shalbe content to abide the seueritie of the Canon, as I haue iudicially by the necessitie of the lawe, sworne, and doe sweare &c.

Thus haue you the conclusions and articles of thys good man, falsly obiected to him by the malicious and ly∣ing Fryers: and also the retractation, whereunto they by force compelled him: wherby it may likewise be coniectu∣red, what credite is to be geuen to the articles and conclu∣sions which these caueling Fryers wrasting all thinges to the worst, haue obiected and imputed both to Wickliffe & all other of that sort, whō they so falsly do infame, so slann∣derously doe bely, and so maliciously doe persecute. After these thinges thus done and wrought in the diocesse of Lincolne: it so befell, the sayd W. Swinderby to remoue to the diocesse and countery of Herford, where, he was as much or more molested by ye friers again, & by Ioh. Tres∣nant B. of Herford, as by the processe & story here ensuing set out at large out of their owne registers may appeare.

Here followeth the processe of Iohn Tresnant Bishop of Herford had against the aforesaid Wil∣liam Swinderby in the cause of here∣ticall prauitie as the popishe heretickes cal it.* 33.2

THe glorious name of the prince of peace, and his coun∣saile (whose counsailour no man is,* 33.3 & whose prouidēce in his disposition is neuer deceaued) being inuocated: To all and singuler beleuers of Christ, which shall see or heare this our processe vnderwritten, Iohn by the suberance of God B. of Herford: greeting, and peaceable charitie in the Lord. Forasmuch as God the creator of all things, the ke∣per of iustice, the louer of right, and the hater of malice, be∣holding from the high throne of his prouidence the sonnes of men, now through the fall of their first father, prone and and declining to dishonest and filthy & detestable mischifes and to keep vnder their malice (which wicked transgressiō did first gender) hath appoynted diuers presidentes of the world stablished in sundry degrees, by whome and theyr circumspect prouidence, mans audacitie should be restray∣ned, innocency should be nourished amongst ye good, & ter∣ror should be striken into ye wicked not to deceiue: also that their power to hurt, & theyr insolency should be brydled in all places. And whereas amongst many kindes of cares whiche come to our thoughtes, by the duety of the office committed vnto us, we are specially bound to extend our strēgth, chiefly that the catholicke fayth may prosper in our tymes, and hereticall prauity may be rooted from out of ye borders of the faythfull: we therfore being excited through the information of many credible and faythfull Christians of our dioces,* 33.4 to roote out pestiferous plantes, as sheep di∣seased with an incurable sicknes, going about to infect the whole and sound flocke, are by the care of the shepheard to be remoued from the flock, that is to say, Preachers, or more truely execrable offendours of the new sect, vulgarly called lollardes, which vnder a certayn cloked shew of ho∣lynes, running abroad through diuers places of our dio∣cesse, & endeuoring to cut a sunder the Lords vnsowed coat that is to say, to rent the vnity of the holy Church, & of the Catholicke fayth, and also to teare in peeces with their tē∣pestious blasts ye power of S. Peter, that is to say, to wea∣ken the strēgth of the ecclesiasticall states and degrees, and the determination of the same holy church, haue wickedly presumed & do presume from day to day to speak, to teach, to mayntayne (and that which is more horrible to be vtte∣red) to preach openly many things hereticall,* 33.5 blasphemies schismes, and sclaunderous diffaminges, euen quite con∣trary to the sacred Canons and decrees of the holy fathers so that they knowe not to direct their pathes in the wayes of righteousnes and trueth, in that, yt they expounde to the people ye holy scripture, as the letter soundeth, after a Iu∣diciall sort, otherwise then the holy Ghost will needs haue it: wheras the words wander from their proper significa∣tions, and appeare to bryng in by gessing new meanings: whereas the wordes must not be iudged by the sense that they make but by the sense whereby they be made, where as the constructiōs is not bound to Donates rules: where as fayth is farre placed from the capacitie of reason: But they labour by their pernitious doctrines & teachings pu like and priuy,* 33.6 to boyle out the poysō of schismes betwene the clergie and the people. We to encounter agaynst suche kinde of preachers, nay rather deceauers, and horrible se∣ducers amongest the people, aduauncing and rowzing vp ourselues in Gods behalfe, and holy mother Churche, with the spirituall sword, whiche may strike them wisely, and wounde them medicinably, for theyr health and wel∣fare: and namely William Swynderby Priest (so preten∣ding himselfe to be) as a teacher of suche kinde of pernici∣ous doctrine,* 33.7 and an horrible seducer amongst the people: to whom personally appearing before vs on ye wednesday to wit, the 14. of the month of Iune, in the parishe Church of Kington of our diocesse, in the yeare of our Lord. 1391. he being vehemently diffamed to vs of heresie, schisme and his peruerse doctrines both manifest and priuy: we there∣fore haue caused many cases and articles cōcerning the ca∣tholicke fayth to be ministred vnto him, that he should an∣swere to the same at a day and place for him meet and con∣uenient, of his owne choyse and freewill: that is to say, on the Friday, being the last of the same month of Iune, next following assigned to him, at the Churche of Bodenhame of the same our diocesse. Of whiche cases and articles exhi∣bited vnto vs, by many of Christes faythfull people,* 33.8 ze∣lous

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followers of the catholike fayth to make information to our office (which cases and articles also were by vs ad∣ministred, as is before sayd, to the same William Swin∣derby) the tenor therof followeth, and is thus.

¶ Reuerend father and high Lord, Lord Iohn. by gods sufferance bishop of Hereford: It is lamentably declared to your reuerend fatherhood on the behalf of Christs fayth∣ful people your deuout children of your diocesse of Herford that notwithstāding the misbeliefe of very many lollards, which hath to long a time sprong vp here in your diocesse, there is newly come a certayn child of wickednes, named William Swinderby: who by his horrible perswasions & mischieuous endeuours, and also by his open preachings and priuate teachinges, doth peruert as much as in him is the whole ecclesiasticall state, and stirreth vp with all hys possible power, schisme betwene the clergy and the people. And that your reuerend fatherhood may be the more fully informed, who and what maner of man the same William Swinderby is: there be proposed and exhibited herafter to the same your fatherhood on the behalf of the same faithful people of Christ, against the same William Swinderby, ca¦ses and articles. Which if the same William shall deny, thē shall the same cases and articles most euidently be prooued against him by credible witnesse worthy of beliefe, & by o∣ther lawfull proofe and euidences to the end that those be∣ing proued, the same fatherhood of yours, may do and or∣deine therin, as to your pastorall office belongeth.

* 33.9In primis, the same William Swinderby pretending himselfe priest, was opēly and publiquely conuicted of cer∣tayne articles and conclusions being erroneous, schisma∣ticall, and hereticall, preached by him at diuers places and times before a multitude of faythfull christian people. And the same Articles and conclusions did he by force of lawe reuoke and abiure, some as hereticall, and some as errone∣ous and false. Aduouching and beleuing them for such, as that from thenceforth he would neuer preach, teach, or af∣firme openly or priuily any of the same conclusions. And if by preching or aduouching he shoulde presume to doe the contrary: that then he shoulde be subiect to the seuerity of the Canons, accordingly as he did take a corporall oth, iu∣dicially vpon the holy Gospels.

2. Also the conclusions, which by the same William were first openly taught and preached, and afterward abiured & reuoked as is aforesaid: are contained before in the processe of the B. of Lincolne, euen as they be there written worde by worde. And for the cases and articles, they were conse∣quently exhibited by the forenamed faithfull christian peo∣ple against the said William Swinderby together, with ye conclusions before sayd, & hereafter written: of which cases and articles, the tenour hereof ensuth.

3. Item, the sayd William, contrary to the former reuo∣cation & abiuratiō, not conuerting to repentance, but per∣uerted from ill to worse, and geuen vp to a reprobate sense came into your diocesse, where, he running about in sondry places hath presumed to preach or rather to peruert and to teach of his own rashne many heretical, erroneous, blas∣phemous, and other slaunderous things contrary and re∣pugnant to the sacred Canons and the determination of ye holy Catholike Church. What those things were, at what place and what time, it shall hereafter more particularly be declared.

Item, the same William, notwithstanding your com∣maundementes and admonitions sealed with your seale, & to all the Curates of your diocesse directed: contayning a∣mongst other thinges, yt no person of what state, degree, or condition soeuer he were, shold presume to preach or to teach or els expound the holy scripture to the people, either in hallowed or prophane places, within your diocesse, with out sufficient authoritie, by any maner of pretence yt could be sought, as in the same your letters monitorie & of inhi∣bition (the tenor wherof hereafter ensueth) is more largely conteined: which letters the same William did receiue into his handes, & did read them word by word in the towne of Monemouth of your diocesse, in ye yeare of our Lord .1390. so that these your letters and the contentes thereof came to true and vndoubted knowledge of the same William: yet notwithstanding hath the same William presumed in di∣uers places and times to preach within the same your dio∣cesse, after and agaynst your commaundement aforesayd. The tenour of the same letters before mentioned follow∣eth and is this.* 33.10

IOhn by the sufferance of God Bishop of Hereford, to the deane and Chapter of our Church of Hereford, and to all and singu∣ler Abbots, Priors, Prouostes, Deanes rurall, Parsons and Vicares of Monasteries, Priores Churches, Colledges and Parishes, and to other hauing cure of soules within the Citty and diocesse of Her∣ford, and to all and euery other being within the same Citty and diocesse. Greeting, grace, and blessing. Forasmuch as the golden laurell of teaching doctorall, is not from aboue indifferently e∣uery mans gift, neyther is the office of preaching graunted, saue to such as are called, and especially by the Church admitted ther∣unto: we doe admonishe and require you all and singuler Clerkes aforesayd, and do straightly enioyne you all in the vertue of holy obedience, that you nor any of you do admitte any man to preach or to teach the Catholique fayth, sauing such as the same office of preaching shall by the authoritie Apostolicall or els your Byshop be specially committed vnto: but that as much as in you shall lye, you doe by worde and deede, labour to let those that woulde at∣tempte the contrary. And you Lordes, Ladyes, Knightes, Barons, Esquires,* 33.11 and all and singular persons, of what estate, degree, pre∣heminence, or condition soeuer ye be, remayning within the ci∣ty and diocesse of Herford, we doe beseech and exhort in our lord that following the wordes of our sauiour, you beware of the lea∣uen of the Phariseis.

Item according to the saying of the Apostle, be not ye caryed away with diuers and straunge doctrines: and that in the meane while (as sayth the Apostle) you be not remoued from the sense of the holy auncient fathers, least that any man by any meanes shold seduce you, but you agreeing together in one minde see that you honor God with one mouth. But if any man to whom that thing is not specially (as is aforesayd) committed, shall attempte to in∣structe or in this your life to directe you into the Catholicke faith do ye denye to geue them audience, and refuse you to be present at their assembles and shun ye theyr teachinges, because they be wicked and peruerse. And as for vs we will not omitte to pro∣ceede according to the sacred Canons and preceptes of the holye fathers, agaynst such as doe the contrary. Dated at London in the house of our habitation vnder our seale, the last day saue one of December, in the yeare of our Lorde, 1389. and of our consecrati∣on the first.

5. Item, the same William in his preaching to ye people, on Monday being the first of August, in the yeare of our Lord 1390. in the parishe of Whitney of your diocesse, dyd hold and affirme: That no Prelate of the world of what e∣state, preheminence or degree so euer he were of, hauing cure & charge of soule, he being in deadly sinne, & hearing ye confession of any vnder his hand in geuing him absolutiō, doth nothing: As who neither doth lose him frō his sinne, nor in correcting or excōmunicating him for his demerites doth bind him by his sentence,* 33.12 except y prelate shall be free himself from deadly sinne, as S. Peter was, to whom our Lord gaue power to binde and lose.

6. Item y same William in many places said & affirmed in the presence of many faythfull christen people, that after the sacramentall wordes vttered by the priest hauing the purpose to consecrate: there is not made the very bodye of Christ in the sacrament of the aulter.

7. Item, that accidencies cannot be in the sacrament of ye aulter without a subiect:* 33.13 and that there remayneth materi∣all bread there to such as be partakers communicant wyth the body of Christ, in the same sacrament.

8. Item, that a priest being in deadly sin, cannot be able by the strength of the sacramentall words, to make the bo∣dy of Christ, or bring to perfection any other sacrament of the Church, neither yet to minister it to the members of the Church.

9. Item, that all priestes are of like power in all things, notwithstanding that some of them, in this world are of higher and greater honour, degree, or preheminence.

10. Item, that onely contrition putteth away sinne, if so be that a man shal be duely contrite: and that, all auriculer and outward confessiō is superfluous, and not requisite of necessitie to saluation.

11. Item, inferior Curates haue not their power of hyn∣ding and losing immediately from the pope or Bishop, but immediately from Christ. And therfore, neither can ye pope nor bishop, reuoke to themselues such kind of power, whē they see time and place at their lust and pleasure.

12, Item, that the pope cannot graunt such kinde of an∣nuall & yerely pardons, because there shall not be so many yeares to ye day of iudgement, as are in ye Popes bulles or pardons contayned. Wherby it followeth that the pardōs are not of such like value as they speake of, & praysed to be.

13. Item, it is not in the popes power to graunt vnto a∣ny person penitent, forgeuenes of the punishment or of the faulte.

14. Item, that person yt geueth his almes to any, whiche in his iudgement is not in necessitie, doth sinne in so ge∣uing it.

15. Item, that it stands not in the power of any Prelate,

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of what religion soeuer he be of, priuately to geue letters for the benefite of his order, neither doth suche benefite graunted, profite them to the saluation of their soule, to whom they be graunted.

16. Item, that the same William vnmindeful of his own saluation, hath many and oftentimes come into a certayn desert wood, called Derualdwood of your diocesse, & there in a certain chappell not hallowed, or rather in a prophane cottage: hath in contempt of the keyes, presumed of hys own rashnes to celebrate, nay rather to prophanate.

17. Item, the same William hath also presumed to doe such thinges in a certayne prophane Chappell being situ∣ate in the park of Newton nigh to the town of Leintwar∣bin of the same your dioces.

VPon Friday being the last of the month of Iune, in the yeare abouesayd, about 6 of the clocke, in the sayd parishe Churche of Bodenhone, hath the sayd William Swinderby personally ap∣peared before vs. And he willing to satisfie the terme to him assig∣ned as before specified, hath read out, word by word before all the multitude of faythfull christian people, many answeres made and placed by the same William (in a certayne paper booke of the sheete folded into foure partes) to the sayd Articles, and the same answers for sufficient hath he really to vs exhibited, aduouching them to be agreable to the lawe of Christ. Whiche thing beeing done the same William (without any moe with him) dyd departe from our presence, because that we, at the instaunce of certayne noble personages, had promised to the same William free accesse, that is to wit, on that day for the exhibiting of those aunsweres, and also free departing without prefixing of anye terme, or with∣out citation, or els anye other offence or harme in bodye or in goodes.

¶ As for the tenour of the same answers, exhibited vn∣to thē by the same William, as is before specified: we haue here vnder annexed word for worde, and in the same olde language, vsed at that time, when it was exhibited. And followeth in these wordes.

The protestation of William Swinderby with hys aunsweres to the articles by the promotors, layd agaynst him to the bishop of Herford, taken out of the Registers in the same olde Englishe wherein he wrote it.

* 34.1IN the name of God amen. I William Swinderby priest vnworthy, couenting and purposing wholy with all my hart to be a true christian man, with open confessiō know∣ledging mine owne defaultes and vnwise deedes: making openly this protestation, cleping god to record here before our worshipfull Bishop Iohn, through the sufferaunce of God Bish. of Herford, with witnesse of all this people: yt it is not mine intent any thing to say or affirme, to mayntain or to defend that is, contrary to holy writte, agaynst the beliefe of holy church, or that should offend the holy deter∣mination of Christes Church, or the true sentences of holy doctors. And if I haue here before through mine vncun∣ning, bene vnordered, or by euill counsaile bene deceiued, or any thing sayd, preached, holden, mayntayned or taught contrary to the law of God: wholly and fully for that tyme for now and euer with ful will I reuoke it and withdraw it, as euerich christen man should: Praying and beseeching che christen man, to whom this writing shal come to, that gif I ought erre (as God forbid that I do) or euer erred in any poynt, contrary to holy writ, that it be had and hol∣den of them, as for thing nought sayd. And all the trothes that I haue sayd according with the law of God, that they mayntayne them, and stand by them for life or death to Gods worship, as a true Christen man shoulde, submit∣ting me meekely to the correction of our Byshop that here is, or of any other christen man, after Christes lawes and holy writ: in will euer ready to be amended, and with this protestation I say and aunswere to these conclusions and articles that here followen after, the which bene put to me to aunswere to.

* 34.2The first is this: that I William of Swinderby pre∣tending (he sayth) my selfe a priest, was iudicially conuen∣ted of certain articles, & conclusions of error, false schisma∣tick & heresie, by me in diuers places & tymes preached (he sayth) before multitudes of ye true christen men: & the s••••e articles and cōclusions by need of law reuoked & for sworn some as heresies, and some as erroures and false: & suche I affirmed and veleued them to be. And that none of them from that time forth I should preach, teach, or affirme, o∣penly or priuily, ne that I should make no sermon to the people, ne preache but by lawfull leaue asked and gotten. And if I would presume in doing or affirming the contra∣ry then to the seueritie of the lawe, I should be buxom, as by nede of the law I swore.

To this I say, witnessing God that is in heauen, to my wit and vnderstanding, that I neuer preached, helde, ne taught these conclusions and articles, the whiche falsely of Friers were put vpon me, and of lecherous priestes to the Bishop of Lincolne. For I was ordayned by processe * 34.3 yet sayd, of theyr law, by the byshop and his commissaryes, so as I graunted them to bring my purgation of 13. priestes of good same. And so I did, with a letter, & 12. scales ther∣by, from the Mayor of Leycester, and from true Burgeses and 30. men to witnes with me, as the Duke of Lanca∣ster knew and heard, the Erle of Darby, and other many great men that were that tyme in the towne, that I neuer sayd them, taught them, ne preached them. But when I should haue made my purgation, there stooden forth fiue friers or moe, that some of them neuer sawe me before, ue heard me,* 34.4 and three lecherous priestes openly knowne, some liuing in their lechery xx. yeare (men sayden) or more as by their childer was openly known. Some of these they clepinden, denounciations, and some weren cleped com∣probations, that weren there falsely forsworne, they suing busily and crying with many an other Frier, with great instaunce to geue the dome, vpō me, to burne me & bough∣ten dry wood before, as men tolden in that towne: & these sleightes, and swearing, and mony geuing, as men faiden, wt fauor of the bishop (by what law I wor not, but sothly not by Gods law) they sayden they held me as conuicted, and might not haue forth my purgatiō. So as I fully for∣sooke them, and neuer graunted that I sayd them. Ouer this they made me sweare neuer to hold them, teach them, ne preach them, priuily ne apertly: and that I would go to certayne Churches to reuoke the conclusions that I neuer sayd, in sclaunder of my selfe, by great instance of the Fry∣ers. And so for drede of death and for fleshly counsell that I had, I assented, and so I did. And also they maden me to sweare, that I should not preach (by instance of ye Fry∣ers) within that diocesse, withouten licence asked & gran∣ted, and neuer sithen I did. And now the same conclusions bene rehearsed to me agayne: whether by Fryers counsell I will not deme, God wot, but in slaunder of me it is: and therefore I will answere now (with Gods helpe) to the conclusions. Of the which the first is this.

That men mowen asken theyr debtes by charitie,* 34.5 but in no maner for debt to imprison any man: and that he so emprisoning, is accursed.

So I sayd not: but thus I haue sayd,* 34.6 and yet say with protestation put before: that who so pursues his brother with malice, prisoneth him cruelly for debt without mercy that fayne woulde pay it if he might: he sinneth agaynst Christes teaching, estote misericordes, sicut pater vester miseri∣cors est.

The second conclusion,* 34.7 that false Friers and lecherous priestes putten vppon me was this: that if the parochiens know her Curate to bene a lechour, incontinent, and an euill man: they owen to withdraw from him tithe, and els they bene fautours of his sinnes.

Thus I sayd not but on this wise,* 34.8 and yet I say wyth protestation put before: that if it be knowne openly to the people, that persons or Curates come to her benefice by simonie, and liuen in notory fornicatiō, and done not their office & her dueties to her parochiens by good ensample of holy life, in true preaching, liuing & residence, wendyng a∣way frō his cure, occupied insecular office: he owes nought to haue of the parochiens, tithes, ne offrings, ne hemowes not to hold him for her Curate, ny hemowes not to geuen him tithes, left they bene gyltie to GOD of consent and mayntayning of her open sinne. Nemo militans deo, implicat se negotijs secularibus. 1. q. 1. ca. quisquis per pecuniā, & dist. 8 o. ca. Siquis.

The thirde conclusion was this,* 34.9 that friers and priests putten vpon me, that tithes purely bene almesses: And in case that curates bene euill men, they mowen leefully be geuen to othermen, by temporal Lords, and other tempo∣ralties bene done away from men of the Church, actually and openly trespassing.

This I sayd not in these termes,* 34.10 but thus I saye with protestation made before: that it were medefull and leeful to secular Lordes by way of charitie, and power geuen to him of God, in default of prelates that amend not by gods law, cursed curates that openly misusen the goods of holy church, that ben poore mēs goods and customably agaynst the law of God: the which poore men, Lordes ben holden to maintaine and defend, to take away & withdrawe from such curates, poore mens goods, the which they wrongful∣ly holden in helpe of the poore, and their owne wilful offe∣ringes, and their bodely almes deedes, and geue them to

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such that duely serue God in the Churche, and bene needy in vpbearing of the charge that prelates shoulden doe, and done it not. Alter alterius onera portate & sic adimplebitis le∣gem Christi. And as anenste taking away of temporalties I say thus with protestation made before: that it is leefull to Kynges, Princes, Dukes, and Lordes of the worlde to take away fro popes, Cardinals, fro Bishops and pre∣lates, possessions in the Churche, theyr temporalties, and theyr almes that they haue geuen them, vppon condition they shoulden serue God the better, when they verely sene that their geuing and their taking bene cōtrary to the lawe of God, to Christes liuing and his Apostles: and namely in that, that they taken vpon them (that shoulden be next followers of Christ and his Apostles in poorenes & meek∣nes) to be secular Lords: against the teaching of Christ and Sainct Peter, Luc. xxii. Reges gentium. Et. 1. Pet. 5. Ne{que} do∣minantes in clero. And namely when such temporalties ma∣ken them the more proud, both in hart and in araye, then they shoulden bene els, more in strife and debate agaynst peace and charitie, and in euill ensample to the world more to be occupied in worldly busines. Omnem solicitudinem proiicientes in eum. And drawes them from the seruice of God, from edifying of Christes Church, in empouerishing and making lesse the state and the power of kings, princes Dukes, and Lordes that God hath set them in: in wrong∣full oppression of commons for vnmightfulnes of realms. For Paule sayth to men of the Church (whose lore, Pre∣lates shoulden souerainly followen) Habentes victum, & ve∣stitum, hiis contenti simus.

* 34.11The fourth conclusion is this, that Friers and priests putten vppon me falsely: that an euill Curate cursing hys

Soget for withholding of tithes, is naught els, but to take with extortion wickedly and vnduely mony from thē.

Thus said I not, but thus I said, and yet do with pro testation made before:* 34.12 that an euil Curate cursing his pa∣rochiens, vnmighty to pay their tithing, with vengeance without pitty, for his singuler worldly winning agaynst charitie, and not for heed of their soules, there he is holde by his power reasonably to helpe his needy parochiens, and doth nought of the goodes of the Churche: wickedly and vnduely he withholdes from them, that which is due to them by the law of God. Dimittite & dimittetur vobis: da∣te, & dabitur vobis: verùm mihi vindictam, & ego retribuam, dicit dominus.

* 34.13The fift conclusion is this, that Friers and Priestes falsely putten vpon me: that no man may curse anye man, but if he were were him cursed of God, ne the commers wt him rennen not into sentence of cursing in any maner.

Thus sayd I not, but thus I sayd, and say with prote∣station put before:* 34.14 that no man ought to curse any man, but for charitie and with charitie. Omnia vestra cum charitate fi∣ant. And sikerly I say, that no wrongfull cursing of Pope or any Prelate in earth, bindes * 34.15 anenst God, but when they wrongfully and wittingly cursen men, for that men will not do their singular wil, vnreasonable bidding, with highnes of hart and cruelty (standing pacience and charity in them that they cursen wrongfully) he is blessed of al∣mighty God, and they themselfe bene cursed. Math. 5. Bea∣ti eritis cum maledixerint homines. &c. Et in Psalmo: Maledicent illi, et tu benedices Et Augustinus. xi. q. iij chap. illud.

* 34.16The sixt conclusion is this, that Fryers and Priestes putten vppon me falsely: that each Priest may assoyle hym that sinneth, contrition had: and notwithstanding forbid∣dinges of the Bishop, is * 34.17 holden to preach to the people the Gospell.

Thus I sayd not, but thus I sayd, and yet say with protestation made before: that each true Priest may coun∣saile sinfull men, that shewen to him her sinnes, after the witte and cunning that God had geuen him, to turne fro sinne to vertuous life. And as touching preaching of the Gospell, I say that no B. owes to let a true priest, that god had geuen grace, witte, and cunning to doe that office: for both Priestes and Deacons, that God had ordeyned Dea∣cons and Priestes, ben holden by power geuē hem of God to preach to the people the Gospell, and namely & somely, popes, bishops, prelates, and curates: For this is due to the people and parochiens, for to haue and aske of hem, and they duely and freely owen to done it: Math. 5. Luke. 5. Ite, ecce ego mitto vos Et Math. 16. Euntes in mundum vniuersum. Et Math 5. Euntes autem praedicate. Et dist. 21. ca. In nouo testa∣mento. Et Ysidor. de summo bono. 44. Et Chrisost. distinct, 34 ca. Nolite. Et August. distinct. 34 ca. Quisquis. Et Greg in suo pa∣storali ca 38. Et in Tollitano. ca. ignorantia Et Ierom. distinct. 95. ca. Ecce Ego.

* 34.18The 7. conclusion is this, that Fryers and Priests false∣ly putten vpō me, that a Priest taking any thing for annu∣ell, through couenaunt: in that, he is schismaticke & cursed.

This sayd I,* 34.19 neuer in these termes: But thus I sayde, & yet say with protestation put before: that no Priest owes to sell by bargaining and couenaunt, his ghostlye trauaile, ne his masses, ne his prayers, ne Gods worde, ne hallo∣winges, baptisme, ne confirming, order geuing, for a co∣dinges, for Christ, for housell, or for ennoynting, any world∣ly mens reward to aske or take for these or for any of there, or for any ghostly thing, he erres and doth simony. Vt patet 1. q. 2. ca. Nullus. Et ex consilio Triburenti. capit. Dictum est. Et Christus in euangelio vendentes, et ementes eiecit de templo. Math. 22.

The viii.* 34.20 conclusion is this, that Fryers and Priestes putten vnto me falsely, saying that I beleeue sadly as my tell sayes: that yche priest being in deadly sinne, yet he put him to make Christes body, rather he dos idolatrye then makes it.

Thus sayd I not,* 34.21 but thus I sayd, and yet saye wyth a protestation put before: that what Priest that puts him∣selfe presumptuously and vnworthily in deadly sinne, wit∣tingly to minister and to receaue that holy sacramēt, and so records hit cursedly and damnably, he receaues his dome. Qui manducat et bibit indignè, iudicium sibi manducat & bibit 1. Corin. 11.

The ix.* 34.22 conclusion is this, that Friers & Priestes false∣ly putten vpon me: that no Priestes entres into any house but euill for to treat the wife, the daughter, or the wenche: and therfore they saydē, that I prayed the people that their husbandes should beware, that they suffer no priest to en∣ter into her house.

And if I had sayd thus,* 34.23 then I had prayed agaynst my selfe, for I come oft into mens houses: But thus I sayde, and yet I do, praying christen men to beware yt they nou∣rish nor mayntayne no lecherous Priestes in their sinnes: for there be where (as men well knowne) they ben mayn∣tained in many places, continuing homely wt her women And ich man there sayne they payne therefore a certaine to the B. almes. Et ideo ait Ysido. 11. q. 4. Qui consentit peccan∣tibus & defendit alium delinquentem, maledictus erit apud deū & homines.

The x.* 34.24 conclusion is this, that Friers and priestes put∣ten vpon me falsely: that a childe is not verely baptised, if the priest that baptiseth, the godfather, or the godmother, ben in deadly sinne.

God wot in heauen they sayd full false:* 34.25 but thus I said and yet I say: that the prayers that an euill Priest prayes (liuing in lechery or other deadly sinne) ouer y child when it shalbe holowed, ben not acceptable to God as ben the prayers of a good priest. And the better & clenner the priest is, the Godfather, and the godmother: the more graciously God will heare him, if all they bene not greatest nor most rich in this worlde. Vnde gg. xiij. q. vij. cap. in grauibus. Cum is qui displicet ad intercedendum peccator admittitur, irati animus proculdubio ad deteriora prouocatur.

The xi.* 34.26 conclusion is this, that Friers and priests put∣ten vpon me falsely: that no man, liuing against the law of God is a priest, how euer he were ordayned Priest of any Byshop.

Certes this is false, for I sayd neuer thus in these ter∣mes: but thus I sayd,* 34.27 and thus I say with a protestation put before, that what euery pope, or Cardinall, Byshop or Priest, or any Prelate of the Churche comes to his state or dignitie by Simony, & in simony occupies that office, & holy churches goodes: I say that he is a theefe, and that by the dome of God, and comes but to steale and kill. Iob. 10. Fur non venit nisi vt furetur, & mactet, & pardat. And further∣more I say, that what Pope, Cardinall, Byshop, prelate, or priest, in maner of liuing, or teaching, or lawes making contrary to Christes liuing and hys lawes, or anye other ground put in ruling of the church of Christ, but by Christ & his lawes:* 34.28 is very Antichrist, aduersary to Iesus Christ and his Apostles. Aliud fundamentum nemo potest ponere, praeter id quod positum est, quod est Christus. Et patet 1. q. 3. c. Si quis Et 1. q. 6. c. Ego autem. Quicun{que}.

But this worshipfull father B. of Hereford, that here is, sayes thus in hys writing: that I William of Swin∣derby, notwithstanding the foresayd reuocation and abiu∣ration (not setting at hart, but from euill to worse he sayes peruerted so his dioces) he sayes I come running about by diuers places: and by mine own folly he sayes that I haue presinner to preach manye heresies, errours, blasphemies, schismes, and other diffauies, and to holy canons and de∣terminatiō of holy church contrary and repugnant, which where & when within forth more specially it shalbe shew∣ed, that ye be false enformed that I haue presumed in di∣uers places in your dioces to preach heresies, errors, blas∣phemies, schismes and other diffames. And syr, all the coū∣try knowes whether this be sooth or not: for sire I presum

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not, sithen it is the office of a priest, by the law of Christ to preach the Gospell? ne nought I did it for presūption, but for the charge yt I haue of God by priesthood (if al I be vn∣worthy) & to ye worship of God, & helpe of christen soules, freely without gathering of her goods for my preaching. If I erred in this, I will be amended. And sir touching your maundement that ye sendē to me, there was sēt none. And sir I made neuer yet disobediēce vnto you, ne to your mi∣nisters: & yef all I had, me owes more to obeyche to God thou to you, in that that ye bidden contrary to Christes bid ding. And sir as ye sayne, that I had no minde of my hele, it is to lightly demet: for God forbid, but yef there lye hele more then in your bidding. For God wt for hele I did it, of mine and of the people, and that was in any minde. But sir it semes me that ye charge not by euidence of the puni∣shing so greatly the breaking of Gods hests, as ye done of your own. And sir if it be your wil, in default that the peo∣ple wanted, you to teache hem (and her curates did not) by the desire of the people that weren hungry and thirsty after gods word, ichone to beare vp others charge as gods law bids: I preached, not for disobedience to you, but sir in ful∣filling of yc obediēce that Gods law bids me do in excusing of my selfe to you of that ye blame me of, in opē shewing to holy Church, with yp protestation that I first made, I aun∣swere thus to the Articles that ye haue put to me.

* 34.29The first is this, that I William of Swinderby, the Monday the first of August, the yeare of our Lorde. 1390.* 34.30 preaching to the people in the Church of Whitney of your Dioces, held and affirmed (as ye sayne) that no Prelate of the world, of what state or degree that he be, hauing cure of soules, being in deadly sinne, and hearing confession of his suget,* 34.31 does nought in assoyling him, ne he assoiles him not of his sinne: and also in amending his suget opēly sinning and him for his desertes cursing, his sentence byndes nor, but if that Prelate be as cleane out of deadly sinne as was S. Peter, to whom our Lord gaue power of binding and vnbinding.

* 34.32I neuer thought this ne spake this, ne heard it to the time that I saw it written in our booke, and that will wit∣nes the Lord of the towne that has the same sermon writ∣ten, and many gentiles and other that heardē me that day: But thus I said, and thus I say with protestation put be∣fore: that there is no man,* 34.33 Pope, ne bishop, prelate ne Cu∣rate, that bindes soothly, verily and ghostly, but in as much as his binding or vnbinding accordes with the keyes of heauen that God gaue to Peter. And as S. Gregory saies that power han they only, that hold together the ensample of the apostles with heere teaching. Illi soli in hac carne po∣sitiligandi atque soluendi potestatem habent,* 34.34 sicut sancti Apo∣stoli qui eorum exempla simul cum doctrina tenent: gg. li. quarto sententiarum.

* 34.35The second article that is put vpon me, is this, that I should haue sayd, preached, & affirmed in many places be∣fore many true men of Christ:* 34.36 that after the Sacramentall wordes sayd of the priest, hauing entention of consecratiō: That in the Sacrament of Gods body, is not very Gods body.

* 34.37This sayd I neuer God wote, and true men that haue heard me.

* 34.38The third article is this, that our bishop puts vpō me, that I should haue sayd in many places, and affirmed, that accidents mow not be in the sacrament of the aultar with∣out subiect, and yt material bread leues not therwith Gods body in the sacrament.

* 34.39This conclusion I haue not holdē, ne taught, ne prea∣ched: for I haue not medled me of that matter, my wit suf∣fiseth not thereto. But here I tell my beliefe with protesta∣tion put before: that the Sacrament of the aultar made by vertue of heauenly wordes,* 34.40 that Christ himselfe sayd in the Cene, when he made this sacrament, that it is bread & chri∣stes bodye, so as Christ himselfe sayes in the Gospell, & S. Paul sayes, and as Doctors in the common law haue de∣termined to this sentēce. Math. 26. Mar. 14. Lu. 22. Pa. 1. Cor. 10. & 11. de con. distinct. 2. panis: & de consecra. dist. 2. Corpus. Iohn. 6 verus panis.

* 34.41The 4. article is this, that our Bishop accuseth me of, that I should haue preached about and sayd: that a Priest being in deadly sinne, may not by the strength of the Sa∣cramentall words make gods body, or none other Sacra∣ment of the Churche, either performe to minister them to members of the same.

* 34.42Thus I neuer said, thought it, preached it, ne taught it for well I wot, the wickednesse of a Priest may appaire no very sacrament: but the wickednes of the Priest appayres himselfen, and all that boldnes & example of his sinne cau∣sen the people to liuen the worse agaynst Gods law. Vnde Greg. Et si sacerdos in peccatis fuerit, totus populus ad peccan∣dum conuertitur.

The 5.* 34.43 article is this, that our bishop puts vnto me: yt all priestes ben of euē power in all things, not withstāding that some of this world bene of higher dignity or more pas∣sing in highnes of degree.

Certes no man would say thus as I suppose,* 34.44 no more did I, ne neuer heard it that I wot of: But this I say with protestation made before, that what Priest liues most holi∣ly next following the law of God, he is most louer of God, and most profitable to the Church. If men speakē of world ly power and Lordships and worships, with other vices that raignen therin, what Priest that desires and has most hereof (in what degree so he be) he is most Antichrist of all the priestes that ben in earth.* 34.45 Vnde Augustinus ad Valerium scribens ait. Nihil est in hac vita, & maximè hoc tempore facilius & leuius, & hominibus acceptabilius, Episcopi, praēsbiteri aut de∣cani officijs: sed si profunctoriè aut adulatoriè, nihil apud Deum miserabilius aut tristius & damnabilius.

The sixt Article is this,* 34.46 that onely contrition does a∣way sinne, if a man be duely contrite: and all outward cō∣fession by word is superfluous and not requiret of need of health.

This conclusiō said I neuer that I know of.* 34.47 But thus I say with protestation put before, that veray contrition of hart,* 34.48 that is neuer without charity and grace: dos away al sinnes before done of that man that is verely contrite. And all true confessiō made by mouth outward to a wise priest, and a good, profiteth much to man, and it is needfull & hel∣ping that men shew their life to such,* 34.49 trusting full to gods mercy, and that he forgeues thy sinne. Vnde August. de con∣se. distict. 4. Nemo tollit peccata mundi nisi solus Christus qui est agnus, tollens peccata mundi.

The 7. article is this,* 34.50 that I should say that lower cu∣rates haue not here power of binding & assoiling, by mean of pope and bishop, but of Christ without mony. And ther fore neither pope ne bishop may reuoke such maner power for time and place at her will.* 34.51

Thus sayd I not, but * 34.52 not for thy it seemes me thus, that no man should graunt any thing after his owne will, ghostly, ne bodily. But euerich man should be wel aduiser, that he graunt nothing but if it be the will of God that he so graunt it. And it is no doubt that ne God grauntes* 34.53 by meane persons, as does Antichrist to torment Christes people. Vnde & Ioh. 19. ait Pilatus Nessis quia potestatem habeo dimittere te Et Christus. Non haberes potestatem aduersum me vllam, nisi esset tibi datum desuper.

The 8. article that our bishop puts me to,* 34.54 is this: that I should say that the pope may not graūt such maner indul∣gence of yeares, for there shall not be so many yeres vnto y day of doome, as hene conteined in his buls, or in ye Popes indulgences: wherof it folowes that indulgences bene not so much worth as they semen and bene preached.

This article I sayd not thus:* 34.55 but I say that the Pope may graunt indulgences written in his letter of yeres, all so farre forth that he may graunt him in Gods law, so farre to graunt, and farther not: yeares may he graunt no moe then God hath set.* 34.56 Yf indulgence ben forgeuenes of sinne, I wot wel all onely God forgeues sinne. Yf it be releasing of paines in Purgatory ordeiner of God, if God haue bid∣den him release so many, or ordeined that be should release so many, he may then release him: if it be in his own dispo∣sing to release whom him likes, & how much, then he may destroy Purgatory and let none come there and release his owne payne, as charity wottes. So it semes he may be li∣ker to be saued, if himselfe list. If any go to Purgatory, thē it semes he full fayles charitye. If Bulles bene the indul∣gence that men bringen from the Court, then ben they not so much worth, as they costen there: for lightly they might be lost, drenched, or brend, or a rat might eatē them: his in∣dulgence then were lost. Therefore sir haue me excuser, I know not these termes: teach me these termes by Goddes law, and truely I will learne hem.

The 9. Article is this that I should haue sayde:* 34.57 that it is not in the popes power to graūt to any man (doing pe∣naunce) remission from payne, ne from blame.

Leude I am, but this Article sayd I not thus leudly: But thus I say,* 34.58 that sithen it is onely due to God to geue and to graunt plenary remission from paines & frō blame: that what euer he be, Pope or other, that presumptuously mistakes vpō him that power that is onely due to God: in that (in as much as in him is) he makes himselfe Christ, & blasphemeth in God, as Lucifer did, when he sayd: Ascen∣dam & ero similis altissimo. Farther I say, if the Pope holde men of armes, in mainteining his temporalties & Lord∣ship to venge him on hem that gilten & offenden him, and

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geues remissiō to fight & to slay hem that contraryen hem,* 34.59 as men sayden he did by the bishop of Norwich, not put∣ting his swerd into his sheath, as God commaunded Pe∣ter. Mitte. &c. he is Antichristus, for he dos contrary to the commaundements of Iesus, that bad Peter forgeue to his brother seuēty sithe seuen sithe. Si peccauerit in me frater me∣us, quotiens demittam ei? Septies? &c. Et Christus: non dico tibi septies, sed septuagesies septies.

* 34.60The 10. Article is this, that our Bishoppe puts to me that I should haue sayd: that a man geuing his almes to any man after his dome (not hauing neede) sinnes, in so geuing,

* 34.61This article sothly I sayd not in these termes: But of this matter I haue spoken, & will with protestation made before on this wise: that it is medefull to geue almes to ich man that asketh it bodely or ghostly,* 34.62 but not to geue to ich shameles begger, strong & mighty of body, to get his life∣loode leuefull & will not, in what degree so he be, men owē not to geue it to such a one, that he vnreasonably asketh, for if he geue it to him wittingly, he sins as fautor of his idle∣nes. Vnde Sap. 12. Si benefeceris, scito cui benefeceris, & erit gloria in bonis tuis multa.

* 34.63The 11. Article is this, that is put to me, that I shoulde haue sayd, that it is not in ye power of any prelate of what euer priuate Religion, to graunt letters of the good deeds of her order, ne such benefices grauntet profits not to hele of soules to hem that they ben grauntet to.* 34.64

I said neuer thus i hese termes: but thus I say with protestation, that prelates of priuate religion mowē graūt letters of the good deedes of her order: But the gostly mede that comes of good deedes,* 34.65 they mow not graunt, for that is onely propriet to God. And if they blinde, the people in misbeliefe for her worldlye winning, wittingly behetting hem of her owne graūt gostly medes in heauen by her let∣ters and her seale (vncertaine, who shall be damned) but make the people bolder to sinne by trust of her praiers: hit is none heal to the soules, but harmes to that one & to that other. For God shall yeld to echone after here werkes. Ipse reddet vnicuique secundum opera sua

* 34.66The 12. Article is this: that our Bishops puts to me, that I mony times and oft haue come (he sayes) to a desert woode, cleped Derwaldswode of his dioces: and there in a Chappell not hallowed,* 34.67 but accurset*shepherds hulke, by mine own folly he sayes haue presumed to sing (but rather to curse) in contempt of the keyes.* 34.68

Hereto I say, that this is falsly put vpō me of hem that told you this.* 34.69 For it is a chappell where a priest sings cer∣taine dayes in the yeare, with great solemnity: and certes I neuer song therein seth I was borne into this world.

* 34.70The 13. Article is this, that I should also presume to sing in an vnhallowet Chappell, that stondes in the parke of Newton,* 34.71 besides the town of Leyntwardy of this same Dioces.

Truely I wot not where the place stondes.

* 34.72The 14. Article is this, that I should say that no man owes to sweare for any thing, but simply withoutē oth to affirme or to deny, and if he sweare he sinnes.

* 34.73This article sayd I not that I haue minde of, in thys maner: But oft I haue sayd and yet will, that men should not sweare by any creature by the law of God, and that no man should sweare in idel,* 34.74 as wel nigh al the people vseth, & therfore me thinkes it is no neede to comfort the people in swearing. For from the olde vnto the young, & namely men of holy Church, breken his hest, and few Bishoppes pursuen hem therfore.

* 34.75The 15. Article is this, that I shoulde haue taught to true men of Christ, that on no maner they should worship the Image of him that was done on the crosse, or the I∣mage of the blessed mayd his mother, or of other Sayntes into honor and worship of the same ordeinet in the minde of them. And oft sithes, the worshipper of such Image, he has reprouet, saying and strongly affirming, that Church men sinnen and done Idolatry.

This conclusion haue I not sayd in these termes. But this I say with protestation.* 34.76 that God commaūdes in his law in diuers places. Exod. 20. Leuit. 19. & 26. Deut. 5. & 7. To∣biae 1. Baruc. 6.2. ad Corin. 10. Esay. 45. Iere. 2.6.8. & 10.22. & vlti∣mo,* 34.77 Sapient. 13. & 14. & 15. Mac. 5. & Threnorum 4. & postremo: that men should not worshippē grauen Images that ben werkes of mens handes: And also he bids that mē should not make to hem grauen Images in likenesse of the thin∣ges that bene in heauen, to that end to worshippen hem: sethen neither God ne Christ by his manhood gaue neuer commaundement to make thes Images, ne expresse coun∣sell, ne his Apostles in all his law, ne to worship such that bene made. But wel I wote, that by mens owne relation that haue misbeleuet in hem, that many mē sinnen in man∣metry worshipping such dead Images:* 34.78 Notforthy, to tho men bene Images good to whom they bene but kalēdars, and through the sight of hem they knowen the better and worshippen oft God and his Saints. And to such mē they done harme that settē her hope and trust in hem or done a∣ny worship to hem agaynst Gods law & his hest. Vnde ait Gregorius in Registro libro. 10. in Epistola ad Serenum Episco∣pum. Si quis imagines facere voluerit,* 34.79 minimè prohibe: adorare omnino prohibe. Sed hoc solicitè fraternitas tua admoneat, vt ex visione rei gestae, ardorem compunctionis percipiant, vt in adora∣tione totius trinitatis prosternantur.

These conclusions, poyntes, and articles that I haue vnder protestation, in this booke affirmed: I will stand by hem, and maintayne hem (with the grace of almighty god) to the time that the cōtrary be prouet dewly by Gods law: And this protestation I make for my fayth and my beliefe as I did the beginning: that whensoeuer this worship∣full or any other Christē man shewes me verayly by gods law the contrary of this, I will holy forsake hem, and take me to the veray trouth and better vnderstanding of wiser men, redy to be amended by the law of Iesu Christ, and be a true Christen man & faythfull sonne of holy church: And of these I beseech you all bere witnes where ye commen.

Subsequenter vero,* 34.80 quia fide dignorum relatione recepimus, quod idem Gulielmus Swinderby latitabat, quo minus posset in propria person a citari, ipsum Gulielmum vijs & modis per Edi∣ctum publicum ad instar albi praetoris in Ecclesia nostra cathe∣drali Herfordensi & parochialibus ecclesijs de Kington Croste, & Whitney nostrae diocesis: vbi idem Gulielmus solebat commorari citari fecimus, prout & quemadmodum in modo citatorio conti∣netur, cuius tenor sequitur in haec verba.

¶ The Citation.

IOhn by Gods permission Byshop of Hereford, to his deare sons our Deane of Leamster,* 35.1 to the persons of Croft, Almaly, and Whitney, and also to the Vicars of Kingston, Iardersley, Wigge∣more, and Monmouth Clifford, and of S. Iohns aultar in our cathe¦drall Church of Hereford, and to the rest of the Deanes, Parsons, Vicars, Chapleines, parish Priestes, and to other, whosoeuer in a∣ny place are appoynted through our city and dioces of Hereford: sendeth greeting, grace, and benediction.

We bid and commaund, charging you straitly, in the vertue of holy obedience, that you cite or cause to be cited peremptori∣ly (and vnder the payne of excommunication) William Swinder∣by, pretending himselfe to be a Priest: That he appeare before vs, or our Commissaryes the 20. day of this present moneth of Iuly, at North Lodebury, within our dioces, which the continuance of the dayes following in other places also to be assigned vnto him if it be expedient, till such thinges as haue bene and shall be layde agaynst him be fully discussed, to aunswere more at large to cer∣tayne positions and articles, touching the Catholicke fayth, and the holy mother Churches determination, that haue bene exhibi∣ted and ministred vnto the sayd William. And to see and heare al∣so many thinges that haue openly in indgement before vs and a great number of faythfull Christians by him bene euen in writing confessed, to be condemned as hereticall, false, schismaticall and erroneous. And to see and heare positions and Articles denied by the sayd William, to be proued by faythfull witnesses and other lawfull trials against the sayd William. And to receiue for his false hereticall, erroneous and schismaticall doctrine that iustice shall appoynt, or els to shew causes why the premisses shoulde not bee done.

And if the sayd William lieth priuely, or els cannot be so ci∣ted in his proper person: we will that in your Churches when most people shall then come together to diuine seruice, you opē∣ly with a loud voyce, and that may be vnderstanded, cause the said William peremptorely to be cited vnto the premisses: certifying the same William, that whether he shall appeare the day and place appointed or no, we notwithstanding will proceed vnto the pre∣misses agaynst the sayd William according to the canonicall de∣crees by forme of law, in the absence or contumacy of the sayde William notwitstanding. We will moreouer if the sayd William shall appeare at the sayd day and place as is aforesayde before vs, frendly heare him, and honestly, and fauorably, as farre as we may with Gods leaue, deale with him: graunting free licence to come and to go for his naturall liberty without any hurt either in body or goods. And see that you fully certify vs of the thinges that you or any of you shall do about the execution of this our commaun∣dement, and that by your letters patentes signed with your seale autenticall: geuing also faythsully to the sayde William or to his lawfull Proctor, if he require it, a copye of this our present com∣maundement.

Geuen at our house of Whit∣burne vnder our seale the fift day of the moneth of Iuly, in the yeare of our Lord. 1391.

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¶ The act of the first day.

On Thursday, the xx. of Iuly, in yt yeare of the Lord a∣foresaid:* 35.2 We in the parish church of North Lidebury afore sayd, about 6, of the clocke, sitting in iudgement, after that it was reported vnto vs how the foresayd Williā was per¦sonally taken and lawfully cited: Caused the sayd William then and there openly in iudgement to be called out,* 35.3 to do, heare and receiue such thinges, wherto he was afore cited, & to do otherwise that which iustice should perswade. And the sayd William appeared neither by himselfe, nor by pro∣ctor: but onely by a seruaunt (whose name we know not) he sent a certayn schedule of paper, made like an indenture vnto vs to excuse him. After which schedule sene, read and with ripe deliberatiō wayed, and in any wise notwithstā∣ding we adiudged the sayd William, after he was oftē cal∣led, & long euen to the due hour taried for, & by no meanes appering: worthely for his obstinacy, & for his stubbern∣nes assigned vnto him the 29. day of Iuly in the Church of Ponsley, to appeare before vs with the foresayd sauegard, to aunswere more fully to suche articles, and otherwise to heare, receiue, and do as before is noted.

¶ The second dayes act.

* 35.4Upon Saterday being the 29. of Iuly, and in the yeare of the Lord aforesayd, we Iohn by Gods permission ye fore remembred Bishop in the Church of Pontesbury, of our Dioces, at sixe of the clock, or there about, sitting in iudge∣ment: made the sayd Williā of Swinderby to be opēly cal∣led, that (as was to him appointed aud assigned) he should appere before vs, to answere to the foresayd articles more fully and to declare the sayd articles as the darknes of his aunsweres did worthely require. And that the sayd Willi∣am being called, & long for a due time looked for, did make no meanes to appere: and so we pronounced him to be ob∣stinate, and for his obstinatnes (to ouercome his malice, & of our exceeding fauor) thought good to appoynt and dyd appoynt the 8. of August, thē next following, at Cleobury Mortemere of the same our dioces, vnto the sayd William for the same thing.

¶ The third dayes act.

Upon Tewsday,* 35.5 the 8. of August, the yeare aforesayd, I Iohn by Gods permission Bishop of Hereford afore∣sayd, in the Church of Cleobury Moremere, about 6. of the clocke, sitting in iudgement, caused the foresayd Williā Swinderby, to be called many times openly to do and re∣ceiue about the premisses, according to the appoyntment of the same day that iustice should aduise, which William did not appeare at all. Wherupō, we after that the sayd Williā was called, and often proclaymed, and long looked for but not appering at all, did iudge him worthely (as of right ap¦perteined) obstinate: and for his obstinatnes, assigned him the 16. day of the same moneth of August next folowing, in the parish Church of Whithorne of the same our dioces, to bring forth, or to see brought forth, all lawes, muniments, and other kinds of proofes, & to see also witnesses brought forth, admitted and sworne, by whom and which thinges we intend to proue the foresayde articles, or at least wyse some of the same.

¶ The fourth dayes act.

* 35.6Upō wednesday the 16. day of the moneth of august the yeare aforesaid we Iohn ye bishop in the parish Church of Whithorn aforesayd of our dioces, sitting in iudgement, caused the sayd William Swinderby often times to be cal∣led, who (as is aforesayd) appeared not at all:* 35.7 whom after that hee was so called, proclaymed & long looked for, & yet by no means appering, we pronoūced to be obstinate. We receiued also by certayne faithfull Christians, and zealous men for the catholicke fayth of our dioces a certayne pro∣ces made and had at an other time agaynst the same Willi∣am, before ye reuerend father in God and Lord, Lord Iohn by the grace of God, Bishop of Lincolne confirmed by the hanging on of the seale of the same reuerend father, ye Lord Bishop of Lincolne. The tenor wherof word for word is contayned before. And these faythfull Christians moreo∣uer agaynst the obstinatenes of the sayd William Swyn∣derby brought forth discreet mē, M. William Leuiet, par∣son of the parish Churche of Kyuersy, and also Edmunde Waterdon parish Chaplaine of the Chappell of N. & Ro∣ger Newton, and Hugh Sheppert, lay men of the dioces of Lincolne, asking instantly that they might be receiued for witnesses, to proue some of the foresayd articles who agaynst the obstinatenes of the sayd William Swinderby we thought good to receiue and did receiue, and their othes to the holy Gospels of God being layd handes on corpo∣rally in our hand. And did diligētly ramine them in pro∣per person seuerally in forme or law: whose sayinges & de∣positions are afterward brought in, & at the instance of the same faythfull Christians, we assigned the second day of Septēber then next folowing, to the sayd William Swin∣derby, to say and alledge agaynst the sayd proces: witnes∣ses, and their sayinges, in the sayd Church of Whythorne: decreeing, that a copy should be made for him of these thin∣ges that were brought forth, and of the depositions of the witnesses.

Here we fayle in our copy, till the Register come to our handes agayne.

by the dore, but wendith vpon an other halfe, he is a night theefe and a day theefe. And there he relieth how he that i∣eth from theyr flock, is not the shepheard but an hired mā, and it pertayneth not to him of the sheepe.

☞ To the second conclusion that he saien is errour or heresy,* 35.8 that toucheth taking away of the temporalties and of Lordships of priests that bene euill liuers.

I say me seemeth that the conclusion is true,* 35.9 & is thys: that it were medefull and leefull to secular Lords by way of charity, and by power geuen to them of God, in default of Prelates that amend naught by Gods law: cursed Cu∣rates that openly misuse the goodes of the holye Church, that ben poore mens goods: and customably ayens the law of God, (the which poore men, Lords ben holden to mayn∣tayne and defend) to take away and to draw from such cu∣rates, poore mens goodes in helpe of the poore, and theyr owne wilfull offeringes, and theyr bodely almose deedes of worldly goodes, and geue them to such as duely seruen God in the Churche: and bene ready in vpbearing of the charge that prelats shoulden do and done it not. And as a∣nences taking away of temporalties:* 35.10 I say thus, that it is leefull to Kinges, to Princes, to Dukes, and to Lords of the world to take away from Popes, from Cardinals, frō Bishops, Prelates, and possessioners in the Church, theyr temporalties, and theyr almes that they haue geuē thē vp∣on conditiō, that they shoulden serue God the better: whē they verely seen that theyr geuing & taking bene cōtrary to the law of God, contrary to Christes liuing, and his Apo∣stles, and namely in that that they takē vpon thē, that they shouldē be next folowers of Christ & his apostles, in poore∣nes and meeknes, to be secular Lords against the teaching of Christ and of S. Peter. Truely me semeth that all Chri∣sten men, and namely Priestes shoulden take keepe, that their doing were according with the law of god, either the old law either the new. The Priestes of the olde law wern forbidden, to haue Lordshippes among theyr brethren, for God sayd, that he would be theyr part and theyr heritage. And Christ that was the highest Priest of the new Testa∣ment forsooke worldly Lordship, and was here in fourme of a seruaunt, and forbad his Priestes such Lordships, and sayd, Reges gentium dominantur eorum. &c. vos autem non sic. That is. The kinges of the heathen, beare dominion and rule. &c. But you shall not do so. And as Saynt Peter say∣eth. Neque dominantes in clero &c. Not bearing rule and dominion ouer the Clergy. &c. So it seemeth me: that it is agaynst both lawes of God, that they haue such Lord∣ships, and that theyr title to such lordships is not ful good: And so it seemeth me, that zif they bene thereto of euill li∣ning, it is no great perill to take away from them, suche Lordships but rather medefull, if the taking away were in charity, and not for singular couetousnesse ne wrath. And I suppose that if friers,* 35.11 that be bounden to theyr foūders, to liue in pouerty, would break theyr rule and take world∣ly Lordships: might not men lawfully take from thē suche Lordships, and make them to liue in pouerty as theyr rule would? And forsooth it seemeth me, that Priestes oughten also well to keepe Christes rule, as Friers owne to keepe the rule of theyr founder. Ieremy witnesseth, how God cō∣mended Rachabs children, for they would not break theyr faders bidding in drinking of wine. And yet Ieremy pro∣fered thē wine to drinke. And so I trow, that God would commend his Priestes, if they woulden forsake worldlye Lordships, and holden them a payd with lifelot, and with clothing: and busy them fast about theyr heritage of heauē. And God sayth. Numeri. 18. In terra eorum nihil possidebitis, nec tenebitis partē inter eos: Ego pars & haereditas vestra in me dio filiorum Israel. &c. Et Deut. 18. Non habebitis sacerdotes & Leuitae & omnes qui de eadem tribu estis, partem & haereditatem cum reliquo Israel, quia Sacrificia Domini & oblationes eius cō∣dent, & nihil accipient de possessione fratrum suorum. Domi∣nus enim ipse hereditas ipsorum, sicut locutus est illis. Et Lucae 14. Sic ergo omnis ex vobis, qui non renunciauerit omnibus

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quae possidet, non potest meus esse discipulus. Et Ieronimus in E∣pistola. 34. Et Bernardus libro. 20. ad. Eugeneum Papam. Et Hugo de Sacramentis, parte. 2. libri Secundi. cap. 7. Et 12. q. pri cap duo sunt: Et ca. clericus. Et Bernardus in Sermone de Apostolis, super illud. Ecce nos reliquimus omnia. Et Chrisost super Math. & ve∣tus Testamentum. That is, You shall haue no inheritaunce in theyr lād, nor haue no part amōgst them: I wil be your part and inheritaunce amongest the children of Israell. &c. Deut. 18. The Priestes and Leuites, and all that be of the same tribe shall haue no part nor inheritance with the rest of Israell: because they shall eate the sacrifices of the Lord and his oblatiōs, and they shall take nothing of the posses∣sion of theyr brethren. The Lord himselfe is their possessiō, as he spake vnto them. And the 14. chap. of Luke: Euen so euery one of you, which forsaketh not all that he possesseth, cannot be my disciple. And Ierome in his 14. Epistle hath the like wordes. And Bernard in his 20 booke to Eugeni∣us the Pope. And also Hugo in his booke De Sacramentis, the second part of his secōd booke the 7. chap. Also in the 12. q. first. chap Duo sunt, and in the chap. Clericus. And agayn, Bernard in his booke De sermone de Apostolis, vpon thys place: Ecce nos reliquimus omnia. Behold we leaue all. &c. & Chrisostome vpon the Gospell of S. Math. &c.

* 35.12☞ The third conclusion toucheth the matter of preaching of Priestes, withouten leaue of Bishops, and is this that such true Priestes may counsel sinnefull men: that shewen to them their sinnes, after the wit and cunning that God hath geuen, to turne hem from sinne to vertuous life, & as touching preaching of the Gospell.

I say, that no Bishop oweth to let a true Priest, that God hath giffen grace,* 35.13 wit and cunning to do that office. For both Priestes and Deacons that God hath ordeyned Deacons or Priests, bene holden by power geuen to them of God, to preach to the people the Gospell: and namely, & souerēly Popes, Bishops, Prelates and Curates: for this is due to the people and the parishners, to haue it and aske it. And hereto seemeth me, that Christ said generally to his Disciples: Ite & praedicate Euangelium omni creaturae, Goe and preach the Gospell to all creatures, as well as he sayd Ite & baptizate omnes gentes, Goe and baptise all nations, that also as well longeth preaching to Priestes without leaue of a Bishop as doth baptising:* 35.14 and then why may he not preach Gods word withouten a Bishops leaue. And sithen Christ bod his Priestes preach, who should forbid∣den them preaching? The Apostles were forbidden of a bi∣shop at Ierusalem to speake more of the name of Iesus, but Peter sayd: Si iustum est in conspectu Dei, vos potiùs au∣dire quàm Dominum iudicate. That is. Whether it be iust in the sight of God to heare and obey you before the Lord: be your selues Iudges. A Bishop may not let a Priest of ge∣uing bodily almes in his Dioces: much more may he not let the doing of spiritual almes in his dioces by gods law. A Priest may say his Mattines withouten the Byshops leaue: for the Pope that is aboue the Bishop, hath charged Priestes therewith: And me thinketh that Christes bid∣ding should be all so much of charge as the Popes. Math. 10 Euntes autem praedicate, Ite ecce ego mitto vos Et Mar. 16. Eun∣tes in mundum vniuersum. &c. Lucae. 10. Ft Anacletus pap dis. 21 cap. In nouo Testamēto. Et Beda super illud: Messis quidem mul∣ta. Et Isydorus de summo bono. ca. 44. Et Gregorius in canone dis. 43. Preconis quippe officium suscipit &c. & Chrisostom. distinct. 43. Nolite timere. Et Aug. dis. 34. cap. quisquis. & Gregorius in su∣o pastorali ca. 38. qui enim est. Et Chrisost.om. 31. & in Tollitano concilio: Ignorantia. & Aug. in Prologo sermonum suorum & Ie∣ronimus dis. 9. Ecce ego. Et Aug. super id: Homo quidam peregri∣nus. That is. Go you forth and preach. And agayn, Behold I send you. &c. Mar. 16. Go you into all the world. &c. and Luk. 10. cap. in nouo Testamento. And Beda vpon this place. Messis quidem multa: the haruest is great. Also Isidorus, De summo bono. cap. 44. And Gregorius in the Canon dist. 43. Preconis quippe officium suscipit. &c. and Chrisostome in hys 34. distinction: Nolite timere: And Augustine in the 34. dy∣stinction cap. quisquis. And Gregorius in his Pastorall. cap. 38. Qui enim est. And Chrisostome in his 31. Homelye. Et in Tollitano concilio ignorantia. And Augustine in the Prolo∣gue of his Sermons. And Hiereme in the 95. distinct. Ecce ego. And Augustine vpon this place. Homo quidam peregri∣nus. A certayne traueller.

* 35.15☞ The fourth conclusion toucheth the Sacrament of the aultar,* 35.16 and is this.

That wholy I beleue that the Sacramēt of the aultar made by vertue of heauenly words, is bread and Christes body, so as Christ himselfe sayth in the Gospell and as S. Paule sayth, and as Doctors in the common law haue de∣termined: To this sentence Iohn. 6. Moses hath not geuē you bread from heauen, but my father will geue you bread from heauen. He is the true bread that came downe from heauen and geueth life vnto the world. My father geueth vnto you bread in deed: the very true bread of God is that, which came downe from heauen and geueth life vnto the world. I am the bread of life: The bread which I wil geue is my flesh. And in the Canon of the Masse Panem sanctum vitae aeternae: the holy bread of life. And Corinth. the 10. cap. and first Epistle. The bread which we breake, is it not the communicating of the body of the Lord? Let a man proue himselfe and so eat of that bread. &c. And Canon De conse∣cratione distinction. 2. Under the authority of Hilarius the Pope: Corpus Christi quod sumitur de altari &c. And Augu∣stine in the foresayd distinctiō. That which is sene, is bread &c. That which fayth requireth, is bread and is the body of Christ. And in the foresayd distinction. cap. Omnia quaecun∣que &c. By these two sentēces it is manifestly declared, that that bread & this, bee not two but one bread and one flesh. Note the woordes for that he sayth, the breade and fleshe. And the author, De diuinis officijs, and also Augustine in his booke De remedijs poenitentiae: why preparest thou thy teeth &c. And Ambrose, De Sacramentis: de consecratione: distinct. 2. Reuera mirabile est. &c. This meat which you receiue, & this bread of one which descended from heauen: doth minister the substaunce of eternall life, and whosoeuer shall eate the same shall not dye euerlastingly, and is the body of Christ. Note how he sayth and is the body of Christ.

☞ The 5. article telleth of forgeuenesse of sinnes & is this.* 35.17 That very contrition withouten charity and grace, do a∣way all sinnes before done of that man, that is verely con∣trite, and all true confession made by mouth outward to a wise Priest and a good, profiteth much to a man and it is needfull and helping, that men shew theyr life to such, tru∣sting fully to Gods mercy,* 35.18 that he forgeueth the sinne.

And herto I say, that there bene 2. remissiōs of sinnes: one that longeth onely to God: And that remission is the clensing of the soule from sinne. And the other remission, a certifying that one man certifieth an other, that his sinnes bene forgeuen of God, if he be sory with all his hart for thē: and is in full wil to leaue them for euer: and this maner of forgeuenes longeth to Priests.* 35.19 Of the first maner of forgi∣uenesse. Dauid sayth: And I sayd I will confesse my vn∣righteousnes vnto the Lord, & thou forgauest me my mis∣deed. And Zachary sayth. And thou O childe shalt be cal∣led the Prophet of the highest. &c. To geue knowledge of saluation vnto his people for the remission of theyr sinnes, by the bowels of Gods mercy. And Iohn Baptist. Behold the lamb of God that taketh away the sinnes of the world. And S. Iohn the Euangelist sayth in his Epistle: If we confesse our sinnes, he is faythfull & iust to forgeue vs our sinnes and clense vs from al our iniquity. And it foloweth. If any man sinne, we haue an aduocate with the father, e∣uen Iesus Christ and he it is that is the propitiatiō for our sinnes. And of the other remissiō of sinnes Christ speaketh in the Gospell, and sayth. Whose sinnes ye forgeue, they shalbe forgeuen.* 35.20 And mans forgeuenes auayleth litle, but zif God forgeue our sinnes through his grace.

☞ The 6. conclusion teacheth indulgences and pardons, that the Pope graunteth in his Buls, and men callen it an absolution A poena & a culpa.* 35.21

Of this maner of speach I cannot finde in the Gospel, ne in no place of holy write,* 35.22 ne I haue not read that Chryst vsed this maner of remission, ne none of his Apostles. But as me semeth, if the pope had such a power sithē the paines after a mās death bene much greater thē any bodily paines of the world: me thinketh he should of charity keep mē out of such paynes, and then men needed not to finde so many vicious Priests after theyr life, to bring theyr soules out of Purgatory. An other thing me thinketh, that sithe the popes power ne may not keep vs in this world fro bodely paynes as from cold, from hunger, from dread, frō sorow, and other such paynes, how should his power help vs frō spirituall paynes, when we bene dead? But for that no mā commeth after his death to tell vs the sooth in what payne they bene, men mow tell thereof what him lust. S. Iohn sayth in his Apocalips, that he sawe vnder the aultar, the soules of them which were slaine for the word of God, and for the testimony which they had. And they did cry with a loud voice, saying: how long Lord holy and true, doest not thou reuenge our bloud of them which dwel on the earth. And white stoles were geuē to euery of thē,* 35.23 to rest a while, till the number of theyr felow seruaunts & brethren should be fulfilled, which also remayned to be slayne as they were. &c. Here semeth it, that these soules were not assoiled a poe∣na, that is from payne: for theyr desire is not fulfillen. And they were bidden abide a while, and that is a payne. And if Martyrs were not assoyled from payne, it is hard for any mā to to say, yt he assoyleth other mē a poena. Also good mēs soules haue not but spirituall blisse, and they want bodely

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blysse, vntill their resurrection in the day of dome.* 35.24 And af∣ter they desiren to haue that blysse, and abiden it, and that is paine to them. And I cānot see that y Pope hath pow∣er to bring him from this paine. But it any man can shew me, that he hath such a power graunted in the troth of ho∣ly write, I will gladly leefen it.

☞ The vii. point speaketh of the Pope and is this: Sith it is onely due to God, as I haue syd before, to geue & to graunt plener remissiō, from paine, and from blame: that whatsoeuer he bee Pope or other that presūptuously mis∣taketh vpon him the power that onely is due to God, in that,* 35.25 in as much as in him is, he maketh him selfe euen wt Christ, & blasphemeth God, as Lucifer did, when he sayd: Ascendam, & ero similis altissimo, That is, I will ascend, and be lyke the highest &c.

* 35.26For that I say, if ye Pope holde men of armes in main∣tayning of his temporal Lordship, to venge him on them that gilten and offenden him, & geueth remission to fight and to slay them, that contraricn him, as men sayden he did by the Byshop of Norwich,* 35.27 not putting his sword in his sheath, as God commaunded to Peter: he is Anti∣christ. For he doth the contrary of the commaundement of Iesus Christ, that had Peter forgeuen to his brother. 70. sithe. 7. sithe. wel I finde in the Gospel, that when Christ sent his Disciples to Samarye, the Samaritanes would not receiuen them. And some of them bidden Chryst, that he should make a fire come down from heauen, to destroy the City. And he blamed them and said: Nescitis cuius spiri∣tus estis: Filius hominis non venitanimas perdere, sed salua∣re. That is, ye know not of what spirit ye are: The sonne of man is not come downe to destroy,* 35.28 but to saue ye lyues and soules of mē. &c. If Christ then come to saue men, and not to slea them: who that doth the reuers hereof, is a∣gainst Christ, and then he is Antichrist. Christ bad Peter put his sworde in his sheath and sayd:* 35.29 Omnes qui gladium acceperunt, gladio peribunt. That is: All which take the sword, shall perish with the sworde. And I cannot fynde that Peter drew out his sword after that time, but suffered as Christ sayd: Cum senueris, alius cinget te, & ducet quò tu non vis. That is, when thou shalt waxe old, an other shall gird thee and lead thee whether thou wilt not. And there∣fore sayd Peter, Christ suffered for vs, leauing vs exam∣ple that we shoulde followe his steps. And Paule sayth: Not defending your selues, but geue place to anger: leaue reuenging to mee, and I shall rewarde them &c. And therfore it, seemeth to me, that it is much against Christes lore, that his Uicar should bee a fighter, sithen that hee mote be a shephearde, that shoulde go before his sheepe, and let them come after him, and not with swordes to driue them away from him. For as Christ sayth, a good shepheard shall put his lyfe for his sheepe. And zif al that Christ had two swordes when that hee was taken of the Iewes, he sayd himselfe, it was for that the Scriptures moten zit be fulfilled:* 35.30 Quoniam cum iniquis deputatus est, that is: he was reputed among the wicked: and not to figure two swordes, that men sayen the Pope hath to gouerne with the church. And when I see such doinges of the Pope, & many other that accorden not with Christs lore, ne his liuing: And when I reade diuers Scrip∣tures of holye writte, I am foule astenied whether they shoulder be vnderstanded of him, or of any other. And I pray you for Gods loue tell mee the sooth. Chryst sayth: Many shall come in my name, saying: I am Christ, and shall seduce many. &c. Christ (I wot well) is as muche to say,* 35.31 as he that is anointed, & two annointinges there weren in the lawe, one of Kinges, an other of Priestes. And Christ was both King and Priest, and so the Pope sayth that he is. And if all that haue bene Emperours of Rome, and other heathen kinges haue bene Antichrists, they come not in Christes name. But who so commeth in Christes name, and fayneth him Christes frend, and he be priuely his enemy, he may lightly beguile many. S. Paul saith: before there commeth a defection first, and ye sonne of perditiō shalbe reuealed, which is ye aduersary, and is ex∣tolled aboue al that is named God, or which is worship∣ped: so y he shal sit in the temple of God, shewing himself as God. And it followeth in the same place: And now ye knowe what holdeth till he be reuealed in his time, for he worketh already the mistery of iniquitie.* 35.32 Onely he y hol∣deth, let him holde till he come abroad, & then that wicked one shall be reuealed, whom ye Lord Iesus shal slay with the spirite of his mouth. &c. And S. Iohn saith in the A∣pocalips: I saw an other beast ascending out of the erth, and two hornes like to the lambe. He spake like ye Dragō, & had the power of the first beast. Many such authorities astonicth me oft sithes: and therfore I pray you for ye loue of God, to tell me what they meane.

¶ The sentence.

THe which schedule afore mencioned,* 35.33 with the cōtentes thereof diligently of vs perused, we considering y dis∣eases which be not easely cured wt gētle remedy, must haue harder playsters. Cōsidering moreouer these his articles with his aunswers to ye same, & to other articles also last∣ly against him produced, first mature deliberatiō had be∣fore vpon ye whole matter wt the foresaid masters & Doc∣tors, as wel secular as regular, to a great number, obser∣uing in the same al thinges to be obserued in this behalfe, haue geuē sentēce against ye said w. in forme as foloweth.

The name of Christ being inuocated, we Iohn, by the permission of God,* 35.34 Bishop of Hereford, sitting in tribu∣nal seate, hauing God before our eyes, weying & cōside∣ring ye articles by the foresaid faithfull Christians put vp against y said Swinderby, pretēding himselfe to be priest, with his aunswers vpō the same, Actis & Actitatis before vs in the cause of hereticall peruersitie, with mature deli∣beration had before in this behalfe, with masters & doc∣tours of diuinitie, and also of other faculties, with their counsel and cōsent: Do pronounce, decree, and declare the sayd w. to haue bene and to be an hereticke, scismaticke, and a false informer of the people, & such as is to be auoi∣ded of faithfull Christians. wherefore we admonish, vn∣der y paine of the law, all & singular Christians, of what sex, state, condition, or preeminence soeuer: yt neither they, nor any of thē wtin our dioces, or any other, do beleue, re∣ceaue, defend, or fauor ye said w. til he shal deserue fully to be reconciled to the bosome againe of holy Church.

¶ The appeale of W. Swynderby from this sen∣tence of the Bishop prefixed, vnto the king and his counsaile.

IN nomine patris,* 36.1 et filij, et spiritus sancti, Amen. I. W. Swynderby priest, knowledge openly to al men, that I was before the Bishop of Hereford, the thirde day of Oc∣tober, and before many other good clerkes, to aunswer to certaine conclusions of ye faith that I was accused of. And mine aunswere was this, that if the Bishop or any man couthe shew me by Gods law, y my conclusions or mine aunsweres were errour or heresie, I would be amended, and openly reuoke them before al ye people.* 36.2 Knowes in any of my conclusions, but sayden singly with word, that there was errours in them, and bidden me subiect me to ye Bishop, & put me into his grace & reuoke mine errour, and shewed me nought by Gods law ne reasō, ne proued which they weren. And for I would not knowledge mee guiltie, so as I knew no errour in thē, of which I should be guilty, therfore ye Byshop sate in dome in mine absēce, and deemed me an heriticke, a schismaticke, and a teacher of errours, and denounced me accursed, that I come not to correction of ye Church. And therefore for this vnright∣full iugement, I appeale to the kinges Iustices for many other causes.

One cause is, for the kynges Court, in such matter is aboue the Byshops court:* 36.3 For after that the Byshop has accursed, he may no feare by his law, but thē mote he sech succour of the kinges law, and by a writ of Significauit, put a man in prison.

The second cause is, for in cause of heresie there liggeth iudgement of death, & that dome may not be geuen with∣out the kinges Iustices. For the Byshop will say: Nobis non licet interficere quenquam, That is: It is not lawfull for vs to kill anye man: as they sayden to Pilate, when Christ should be deemed. And for I thinke that no Iustice wil geue sodenly & vntrue dome as the Byshop did, and therfore openly I appeale to hem and send my conclusiōs to the Knightes of the Parliament, to be shewed to the Lordes, and to be taken to the Iustices, to be wel auiset or that they geuen dome.

The thirde cause is,* 36.4 for it was a false dome: for no man is an hereticke, but he, that maisterfully defends his error or heresie and stifly maintaines it. And mine aūswere has ben alway cōditional, as ye people openly knows, for euer I say, & yet say & alway will: that if they canen shew me by Gods law that I haue erret, I wil gladly ben amēdet, and reuoke mine errours and so I am no hereticke, ne ne∣uer more in Gods grace will ben en no wise.

The fourth cause is.* 36.5 For the Bishops lawe, that they deme men by, is full of errours and heresies, contrary to ye truth of Christes law of the Gospell.

For there as Christs law biddes vs loue our enemies, the Popes law geues vs leaue to hate them & to sley them, and grauntes men pardon to werren againe heathē men, and sley hem. And there as Christes lawe teache vs to be

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mercifull, the Bishops lawe teaches to be wretchfull. For death is the greatest wretch that mē mowen done on him that guilty is.

There as Christes law teaches vs, to blessen him that diseazen vs, and to pray for him: the popes law teacheth to curse them, and in theyr great sentence that they vsen, they presume to damne hem to hell that they cursen. And this is a foule heresy of blaspheme, there as Christes law byddes vs be patient, the Popes law iustifies two swords, that wherwith he smiteth the sheepe of the Church. And he has made Lordes and Kings to sweare to defend him and his Church.

There as Christes law forbiddeth vs lechey, ye popes law iustifies the abhominable whoredome of cōmon wo∣men, and the Bishops in some place haue a great tribute or rent of whoredome.

There as Christes lawe byddes to minister spirituall thynges freely to the people: the Pope with his law selles for mony, after the quātity of the gift, as pardons, orders, blessing, and Sacraments, & prayers, & benefices, & prea∣ching to the people, as it is knowne amongest them.

There as Christes law teaches peace: the Pope wyth his law assoyles mē for mony to gader the people, priests, and other to fight for his cause.

* 36.6There as Christes law forbids swearing: The popes law iustifieth swearing, and compels men therto.

Wheras Christes law teacheth his Priests to be poore; the Pope with his law, iustifies and mayntaynes Priests to be Lordes.

And yet the 5 cause is, for the Popes law that byshops demen men by, is ye same vnrightfull law that Christ was demet by of the Byshops, with the Scribes and with the Pharises. For right as at that time they gauen more cre∣dens to the 2. false witnesses that witnessed agaynst Christ then they deden to al ye people that witnesseden to his true preaching and his miracles: so the Bishops of the Popes law geuen more leuen by their law to two hereticks & A∣postats, or two comen wymen that woulden witnesseden agaynes a man in the cause of heresy, than to thousands of people that were trew and good. And for the Pope is thys Antechrist and his law contrary to Christ his lawe,* 36.7 fully I forsake this law and so I reed all Christen menne. For thus by an other poynt of this law, they mighten cōquere much of this world: For whan they can by this law presēt a man an hereticke: his goods shulen be forfet from him & frō his heyres, and so might they lightly haue 2. or. 3. false witnesses to recorde an heresye agayne what true man so hem liked. Herefore me thinkes, that whatsoeuer that I am a christen man I may lawfull appeale frō a false dome of the law, to be righteouslye demet by the trouth of Gods law. And if this appeale will not serue, I appeale opēly to my Lord Iesu Christ that shall deme all the world, for he I wot well, will not spare for no man to deeme a trouth. And therfore I pray GOD almighty with Dauid in the Sauter booke Deus iudicium tuum regi da, & iustitiam tuam fi∣lio regis: Iudicare populum tuum in iustitia & pauperes tuos in iudicio. That is. O God geue they iudgement to the king, and thy iustice to the kings sonne: to iudge thy people in iustice, and thy poore ones in iudgement. &c.

¶ A letter sent to the Nobles and Burgesies of the Parliament, by M. William Swinderby.

* 37.1IEsu that art both God and man help thy people that louen thy law, and make knowne through thy grace thy teachinge to all christen men. Deare sirs, so as we seen by many tokens that this world drawes to an end, & all that euer haue bene forth brought of Adams kinde into this world shulē come togeder at domesday riche and poore, ichone to geue accompt and receiue after hys deedes, ioy or paynen for euermore: Therfore make we our werks good, ye while that God of mercy abides, and be yee stable and true to God, and ye shulen see hys helpe about you. Constantes estore & videbitis auxilium Domini super vos. This land is full of Ghostly cowardes, in Ghostly battayle few dare stand. But Christ the comforter of all that falleth (to that his hart barst for our loue) agaynst the fiend the doughty Duke comforteth vs thus: E∣stote fortes in bello. &c. Be ye strong in battell, he sayes, and fight ye with the olde adder. State in fide, viriliter agite. &c. Wake ye & pray ye, stond ye in beleue, do ye manly and be ye comfortet, and let all your thinges be done with charity: For Saynt Paule bidds thus in his Epistle, that saw the preuetyes of God in heauen: Eui∣gilate iusti. &c. Awake ye that bene righteous men, bee yee sta∣ble and vnmoueable: Awake ye quickely and sleepe nought, and stond now strongly for Gods law. For Saynt Iohn in the Apoca∣lips sayes, blesset be he that awakes: for nought to sleepers but to wakers God has behite the crowne of life. For the hower is nowe as Paule sayth to vs, from sleepe for to arise, for he that earelye a∣wakes to me, he shall finde me sayth Christ himseluen. This wa∣king gostly is good liuing out of sinne: this sleepe betokens that which cowardeth a mans hart from gostlye comfort and to stand in the same through a deceaueable sleepe is this that lets a man of the blisse of heauen: the fende makes men bold in sinne and ferd to do worship to God: death is a likening to a theefe that preuely steales vpon a man that now is riche, and full of wele, an one he makes him a needy wrech: therfore sayd God by S. Iohn in the A∣pocalips in this wise: Be thou waking, for if thou wake nought, I shall come to thee as a theefe, and thou shalt not wit what houre. And if the husbandman (sayes Christ) wist what houre the theefe should come, he shoulde wake and suffer him not to vndermine his house. Saynt Peter therefore warneth and sayth: wake and be ye ware, suffer ye no man (he sayes) as a theefe but wilfullye for Gods loue, for it is time (as Peter saies) that dome begin from the house of God: Ye bene the body of Christ (sayes Poule) that nee∣des must suffer with the head, or els your bodyes bene but deade and departed from Christ that is the head. And therefore curset be he (sayes Poule) that loues not Iesu Christ. And who it is that loues him, Christe himselfe telles in the Gospell: he that has my hestes, and keepes them, he it is that loues me. Cursed he be ther∣fore (sayes Poule) that doth Christes workes deceiueably. Be ye not therefore (sayes Poule) ashamed of the true witnesse of Iesu Christ, for Christ our God sayes in his Gospell, he that shames me and my wordes, him shall mans sonne ashame when he shal come for to set in the siege of hys Maiesty. And each man he sayes, that knowes me and my wordes before men in this sinnefull genera∣tion and whorish, mans sonne shall knowledge him before my fa∣ther sayes Christ himselfe, when he shall come with hys Aungels in the glory of his Father: Sithe ye therefore bene Christenmen, that is to say, Christes men, shew in deede that ye bene suche as ye daren shew you the kings men: for hit hd bene, as Peter saies, better not to haue knowen the way of trueth, then after the kno∣wing thereof to be conuerted backeward there from. We knowen Christ, that is trought, we sain all through our beliefe if we turne from him for dred, truely wee deny the troth: And therefore sith our time is short, how short no man knowes but God, do we the good that we may to Gods worship, when we haue time: Be true (sayes God) to the death and you shall haue the crowne of life: And thinke on Iudas Machabeus, that was Gods true knight, that comforted hartelye Gods true people, to be the folowers of his law. And geue ye, he sayd, your liues for the Testament of your fathers. And ye shulen winne, he sayd, great ioy, and a name for euermore. Was not Abraham, he sayd, in temptation founden true, and was * 37.2arectet vnto him euermore to righteousnesse, Io∣seph in time of his anguish he kept truely Gods hest, he was made by Gods prouidence Lord of Egypt, for his trouth. Phinees our fadure louing, he sayth, the zeale of God tooke the testament of euerlasting Priesthoode. Iosue for he fulfillet the worde of God was domes man in Israell. Caleph that witnessed in the Church, he tooke therefore the heretage, he sayth: Dauid in his mercy hee gat the siege of the kingdome in worldes. Hely for that he loued the zeale of Gods lawe, was taken vppe into heauen. Ananie, Azary, and Misaell, he sayes, weren deliuerer thoore through true beliefe out of the hoat flame of fire.* 37.3 True Daniel in his simplenes was deliueret from the Lyons mouthe. Bethinke ye therfore, he sayes, by generation and generation, and thou shalt neuer finde that he sayled that man that truely trusted in him. And therefore dread you nought, he sayes of the wordes of a sinnefull man: hys glory is, he sayes, but wormes and tordes: he is to day, he sayth, y made hye, to morow he sayes he is not foundē for he is turned, he sayes, into his earth agayn, & the minde of him is perisher. Sonnes therefore he sayes, be ye comforter, and dye manly in the lawe: for when ye han done that that Gods commaundes you to doe, ye shulen be glorious in him. And Dauid the king sayes also on this wise in the Psalter booke:* 37.4 blesset be they (Lord) that keepen thy law, in worldes of worldes they shall prayse thee. And in Le∣uiticus sayes God thus,* 37.5 gif that ye wenden in mine hestes & kee∣pen my commaundementes, and done hem, I shall I shall bring forth theyt fruit,, and trees shall be fulfilled with apples. And ye shallen eat your bread in fulnes, ye shoulen dwell in your lande without drede, I shall geue peace in your costes, ye shall sleep and no man shall feare you. Euill beastes I shall done away from you, and sword shall not passe your termes, ye shuln pursue your ene∣mies, and they shall fall before you, fifty of yours shulne pursue an hundreth of heren, an hundret of yours, a thousand of theyrs: your enemies, hee saieth shulen fal through sword, and your sute. I shall he sayes behold you and make you to waxe, and ye shall be multiplier: And I shall strength with you my couenaunt, ye shall eat the aldest, and the new shull come in theron. And ye shuln cast forth the old, I shall dwell in the midst of you. And I shall wend a∣monges you, and shalbe your God, and ye shulne be my people. If that ye heare me not, ne done nought all my hestes but dispisē my law and my domes, and that ye done not tho thinges that of me bene ordener, and breken my commaundements and my co∣uenant: I shall do these thinges to you. I shall visite you surely in

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nede and brenning, which shall dimme your eghenen, and shall wast your liues about nought: Ye shulne sow your sede for hit shalbe deuouret of enemies, I shall put my face agaynst you, and ye shall fall before your enemies. And ye shulen be vnderlings to them that han hatet you, ye shall flee, no man pursuing. And if ye will not be buxome to me, I shall adde thereunto thornes and se∣uen folde blame. And I shall all to brast the hardnes of you, I shall geue the heauen aboue you as yron, & the earth as brasse. About nought shall your labour be, for the earth shall bring you forth no fruit, ne tree shall geue none apples to you. If that ye wenden agaynst me, and will not heare me, I shall adde hereto, seuen folde woundes for your sinnes, I shall send amongest you beastes of the field that shall deuour you and your beastes, I shall bring you into a field, and wayes shuln be desart. And if that ye will not re∣ceiue lore, but wenden agaynst me, I will also wenden agaynste you, and I shall smite you seuen sithes for your sinnes. I shall leade in vpon you, sword, venger of my couenaunt and vpon the fleen into Cities, I shall send pestilence in the middest of you. So that tenne women shall bake their bread in one furnace, and yeld thē agayne by wayght, and ye shall eat, & not be fillet. If that ye heare me not by these thinges, but wenden agaynst me, I shall wend in agaynst you in a contrary woodnesse, and blame you with seuen plagues for your sinnes, so that they shoulen eat the flesh of your sonnes and of your daughters. And in so much my soule shall loth you, that I shal bring your Cities into wildernesse, and your San∣ctuaryes I shall make desart, ne I shal not ouer that receiue sweet oder of your mouth. And I shall disperkle your land, and enemies shulen maruell thereon, when they shulen inhabite it, I shall dis∣perpel you among Heathen, and draw my sword after you. These vengeaunces and many moe, God sayde should fall on them that breake his bidding, and dispiseth his lawes, and his domes. Than sithe Christ become man, and bought vs with his hart bloud, and has shewed vs so great loue, and geuen vs an easy law, of the best that euer might be made, and to bring vs to the ioy of heauen, and we despise it and louen it nought: what vengeaunce will be taken here on, so long as he has suffered vs, and somercifully abidden, when he shall come that righteous iudge in the cloudes to deme this worlde? Therefore turne we vs to him, and leaue sinne that he hates and ouer all thinges mayntayne his lawe that he confir∣med with his death. For other lawes that men had made, shoulde be demed at that day by the iust law of Christ, and the maker that them made, and then we wonne that long life and that ioy that Paule speaketh of, that eye ne see not, ne eare heard not, ne into mans hart ascended not, the blisse and ioy that God hath ordey∣ned to them that louen him and his lawes.

Deare worshipfull sirs in this world I beseech you for Chri∣stes loue,* 37.6 as ye that I trow louen Gods law & trouth (that in these dayes is greatly borne abacke) that they wollen vouchsafe these thinges that I send you written to Gods worship, to let them be shewed in the Parliament as your wittes can best conceiue, to most worship to our God, and to shewing of the trouth and amē¦ding of holy Church. My conclusions and mine appeale & other true matters of Gods law (gif any man can finde therein errour, falsenesse, or default, prouet by the law of Christ clearely to chri∣sten mens knowledge) I shall reuoke my wrong conceit, and by Gods law be amendet: euer redy to hold with Gods law opēly & priuely with Gods grace, and nothing to holde, teach, or mayne∣tayne that is contrary to his law.

Of the proces, answeres, & condemnation of this wor∣thy priest and true seruaunt of Christ, Williā Swinderby, you haue heard, what afterward became vpō him, I haue not certainly to say or affirme, whether he in prisō died, or whether he escaped theyr handes, or whether he was bur∣ned there is no certayne relation made. This remayneth out of doubt that during ye time of K. Richard. 2. no great harme was done vnto him. Which was to the yeare. 1401. at what time K. Richard being wrongfully deposed, Hē∣ry the 4. inuaded the kingdome of England. About the be∣ginning of whose reigne we read of a certayn Parliament holden at Londō, mentioned also of Thomas Walden (as is aboue specified) in which parliamēt it was decreed: that whosoeuer shewed themselues to be fauorers of Wickliffe they should be apprehended, who at that time were called Lollards, and if so be they did obstinately perseuere in that doctrine, they should be deliuered ouer vnto the bishop of the dioces, & from him should be cōmitted to the correctiō of the secular magistrate. This law (sayth ye story) brought a certaine priest vnto punishmēt the same yeare, who was burned in Smithfielde in the presence of a great number. This we haue drawne out of a piece of an old story, & it is most certaine that there such a Priest was burned for the affirmation of the true faith, but it doth not appeare by the story, what the Priestes name was. Notwithstanding by diuers coniectures it appeareth vnto me that his name was Swinderby that was forced to recant before by the Bishop of Lincol2. Whereby what is to be conicetu∣red by the premisses, let other men iudge what they think. I haue nothing here of expressely to affirme. This is plain for al men to iudge (which haue here sene and read his sto∣ry) that if he were burned, then the bishops, Friers & prie∣stes, which were the causes thereof, haue a great thing to answere to the Lord, when he shall come to iudge ye quicke and the dead, & seculum perignem.

¶ The story and processe agaynst Walter Brute.

AFter the story of William Swinderby,* 37.7 I thought good and conuenient, next to adioyne the actes and doinges of Gualter Brute his ioynte fellow and companion, being a lay man, and learned: brought vpp as it seemeth in the Uniuersitie of Oxforde, being there also graduate. The tractation of whose discourse as it is something long, so therein may appeare diuers thinges worthye to be read and considered.

First, y mighty operation of gods spirit in him, his ripe knowledge, modest simplicitie; his valiant constancie, hys learned reactations and manifolde conflictes susteyned a∣agaynst Gods enemies.* 37.8 On the contrary part in hys ad∣uersaryes may appeare, might against right mans autho∣ritie agaynst plaine veritie: against which they hauing no∣thing directly to aunswere, proceede in condemnation a∣gaynst whom they are able to bring forth no confiation. The chiefest occasion that seemed to stirre vp the heart and zeale of this Walter agaynst the pope: was the inpudent pardons and indulgenses of Pope 〈◊〉〈◊〉, graunted to Henry Spenser Bishop of Norwich 〈◊〉〈◊〉 against pope Clement, mentioned before pag. 428. Secondly the orōg∣full condemnation of the articles and conclusions of Wil∣liam Swinderby, the whole order wherof, in the processe here following more playnly may appeare.

The processe had by Bohn Byshop of Hereford, agaynst Walter Brute lay man, and learned, of the dioces of Hereford, touching the cause of heresie, as they called it, set forward by the way of the By∣shops office &c. at the instruction of certain faithful Christians, as he termed them, but in deed cruell and false pro∣moters.

IN ye name of God,* 37.9 Amen. To all maner of faithful chri∣stian people that shall see and heare this our presēt pro∣ces. Iohn by ye sufferance of God bishop of Hereford sen∣deth greeting & cōtinual chartitie in ye Lord. We would y you al should know, that of late by many faithfull christi∣an people, & specially zealous followers of the catholicke faith, it was lamētably done vs to vnderstand by way of complaine: that a certain sonne of ours going out of kind, named Walter Brute lay person, learned, of our dioces, hath vnder a cloked shew of holynes, dānably seduced the people: & setting behind him y feare of God, doth seduce thē as much as he cā, frō day to day, informing & teaching openly and priuely, as well the nobles as the commōs, in certaine conclusiōs hereticall, schismatical, and erroueous & also heretofore condēned. And they haue also probably exhibited against ye same Walter, articles vnder writtē, u maner and forme as followeth.

¶ Articles exhibited and denounced to the bishop, against Walter Brute.

REuerend father and Lorde, we the faythfull people of Christ,* 38.1 we the faythfull people of Christ, & zelous louers of the catholicke faith, and also your humble and deuout children: do minister & exhibite to your reuerend fatherhood, the articles vnder written, touching ye catholicke faith, cōtrary and against malicious persons, & detractours of the same faith, & the determina∣tions of holy mother church, & namely agaynst the childe of Belial, one Walter Brute, a false teacher and seducer a∣mongst ye people. Hūbly beseeching, y you would vouch∣safe to haue regard to ye correction of the enormities vnder written, according vnto ye Canonicall constitutions, euen as to your office pastorall doth lye and belong.

In primis,* 38.2 we do geue and exhibite and entēd to proue, that the same Walter Brute being vnmindfull of his sal∣uation, hath bene by many and diuers faythfull Christian people sundry times accused of the cursednes of heresy: As by the swift report, slaūder, and rumour of the people, pro∣ceding before the most reuerend father & Lord, Lord Wil∣liam Archb. of Caunterbury, and also before the reuerend father & Lord, Lord Iohu late B. of Herford, your prede∣cessor,

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and now Bishop of S. Asse, hath bene testified, and also hath bene many & diuers times cited to answere vnto articles by him agaynst the Catholicke fayth auouched, & openly and publiquely taught: But he in this matter of hereticall cursednes (so greeuously and shamefully spoken of) hath neuer regarded to purge his innocency, but luck∣ingly and running into corners, hath many and sundrye yeres labored to aduance things erroneous, schismaticall, and also heresyes, & to emprint them in the harts of fayth∣full people.

* 38.3Item, the foresayd Walter Brute hath opēly, publick∣ly, and notoriously auouched, and commōly sayd & taught and stubbernly affirmed: that euery Christen man (yea & woman) being without sinne may make the body of christ so well as the priest.

* 38.4Item, the same Walter hath notoriously, opēly & pub∣lickely auouched and taught, that in the Sacrament of the alter there is not the very body, but a signe and a memo∣riall onely.

* 38.5Item, the foresayd Walter hath sayd commonly and a∣uouched, and also hath labored to informe mē and compa∣nyes, that no man is bound to geue tithes, nor oblations: and if any man will needes geue, he may geue his tithes, and oblations to whom he wil, excluding therby theyr cu∣rates.

* 38.6Itē, that such as do preach and prefer croised matters, and pardons (graunted by the high bishop to them y helpe the purpose of the reuerēd father Lord Henry by the grace of God Bishop of Norwich, when as he tooke his iourny vpō him to fight for the holy father the Pope) are schisma∣tickes and heretickes, and that the Pope cannot graunt such maner of pardons.

* 38.7Item, the sayd Walter hath oftentimes sayd, and com∣monly aduouched, that the Pope is Antichrist, and a sedu∣cer of the people, and vtterly agaynst the lawe and life of Christ.

* 38.8Item, wheras of late your reuerence did (at the instāce of faithfull christen people) proceed in forme of law against William Swinderby, and that the sayd Williā Swinder∣by had vnto the said articles obiected against him, geuē vp his answeres in writing, cōteining in thē errors, schismes & heresies, euen as you with the mature counsel of maist∣ers & doctors in diuinity, & other faculties haue determi∣ned & geuen sentence, and haue pronounced the same Wil∣liam Swinderby to be an heretick, & a schismatick, and an erroneous teacher of ye people: Neuertheles ye forenamed Walter hath openly, publickly, & notoriously said, aduou∣ched, & stubbernly affirmed, that the sayd Williams aun∣sweres (whereof notice hath bene geuen before) are good, righteous, and not able to be conuinced, in that they con∣teyne none error, and that your sentence beforesayd, geuen agaynst the same William, is euill, false & vniust: And that your assistants haue wickedly, naughtely, peruersly, & vn∣iustly condemned the answeres aforesayd.

* 38.9Now therupon immediately, those same faythful chri∣stian people haue instantly required that we would vouch safe that other articles geuen by ye same faythfull christiās against the sayd William Swinderby, together wt the wri∣tings and answeres of the same William therunto: should be admitted agaynst Walter Brute, mentioned of in this matter of cursed heresy: of which Articles and aunswers, the tenors do folow in these wordes.

In primis, that one William Swinderby pretending himself priest, was of certayne articles and cōclussions er∣roneous, false, schismaticall & heretical, by him preached, at diuers places & times, before a great multitude of faithful Christians, iudicially cōuinced: and the same articles and conclusiōs did he (inforced by necessity of law) reuoke and abiure, some as hereticall, and other as erroneous & false: and for such did he aduouch thē euer afterward promising so to take and beleue them & that frō thenceforth he would opēly or priuily preach, teach, or affirme none of them: nor that he should make sermon or preach within your dioces without licence demaunded and obteined. And in case he should to the cōtrary presume, by preaching or auouching that then he should be subiect to the seueritye of the Canōs euen as he iudicially sware accordingly as the law infor∣ced. Also the conclusions abiured by the sayd William doe folow and are such.

  • * 38.101. In primis, that men by the rule of charity, may demaund debts, but by no meanes imprison any man for debts: and that the party so imprisoning a body, is excommunicated, before. pag. 466.
  • 2. Item, that if the parishioners shall knowe theyr Cu∣rate to be incontinent and naughty: they ought to with∣draw from him theyr tythes. &c. pag. 467.
  • 3. Item, that tithes are mere almosies, and in case that the Curates shal be ill, that they may be lawfully bestow∣ed vpon others by the temporall owners. &c. pag. 467.
  • 4, Item, that an euill Curate to excommunicate any vn∣der his iurisdiction for withholding of tithes, is nought els. &c. pag. 467.
  • 5. Item, that no mā may excōmunicate any body, except that first he know him excōmunicate of God: Neither doe those that communicate with such a one, incur the sentence of excommunication by any maner of meanes. ibid.
  • 6. Item, that euery Priest may absolue euery sinner be∣ing contrite, and is bound to preach the Gospell vnto the people, notwithstanding the prohibition of the Bishops, pag. 467.
  • 7. Item, that a priest receiuing by bargaine any thing of yearely annuity, is in so doing a schismaticke, and excom∣municate. pag. 467.
  • 8. Item, he doth assuredly beleeue (as he auoucheth) that euery priest being in deadly sinne, if he dispose himselfe to make the body of Christ, doth rather commit idolatry thē make Christes body. pag. 467.
  • 9. Item, that no priest doth enter into any house, but to handle ill the wife, the daughter, or the mayd, and therfore &c. pag. 467.
  • 10. Item, that the child is not rightly baptised, if the priest &c. ibid.
  • 11. Item that no maner of person if he liue agaynst Gods law. &c. ibid.
  • 12. Item, the same William agaynst the thinges premised, and his reuocation and abiuration (not to his hart cōuer∣ting, but from euill to worse peruerting) did turne aside into our dioces: where running to and fro in diuers pla∣ces, hath of his owne rash head presumed to preach or ra∣ther to peruert. &c. 467.
  • 13. Item, after that we had heard diuers rumors, & slaun∣ders of very many, we directed diuers monitions and cō∣maundementes comminatorye, to be sent abroade by our Commissaries to sundry places of our dioces: that no per∣son of what estate, degree or condition so euer he were of, should presume to preach or to teach the sacred scripture to the people in places holy or prophane, within our dioces. &c. page. 466.
  • 14. Item, that the same sort of monitions, inhibitions and precepts confirmed by our seale, came to the true & vndou∣ted knowledge of the sayd William.
  • 15. Item, the same William vnmindefull of his owne sal∣uation hath sithens & agaynst those monitions,* 38.11 inhibitiōs and preceptes, and (that which is more abhominable to be spoken) in contempt of the high Bishops dignity, & to the slaūder & offence of many people, presumed in diuers pla∣ces of our sayd dioces, to preach or rather to peruert & to teach the forementioned, & other heretical, erroneous and schismaticall deuises.
  • 16, Item, the same William in preaching to the people: on monday, to wit, the first of August, in the yere of our Lord 1390. in the Church of Whitney in our dioces, held and af∣firmed: that no Prelate of the world, of what state, prehe∣minēce or degree soeuer he were of, hauing cure of soule & being in deadly sinne. &c. pag. 466.
  • 17. Item,* 38.12 the same William in many places sayd & affir∣med in the presence of many faythfull hristian people, af∣ter the sacramentall words vttered by the priest, hauing ye intent to consecrate, there is not made the very bodye of Christ in the sacrament of the Eucharist. pag. 466.
  • 18. Item, that accidences cannot be in the sacramēt of the aulter without theyr subiect: & that there remayneth ma∣teriall bread Concomitanter with the body of Christ in the sacrament. Vide supra pag. 466.
  • 19. Item, that a priest being in deadly sinne cannot by the power of the sacramētall words, make the body of Christ, &c. pag. 466.
  • 20. Item, that all priests are of like power in all poynts, notwithstanding that some of them are in this worlde of higher dignity, degree, or preheminence. pag. 466.
  • 21. Item, that contrition onely putteth away sinne, if a man shall be duely contrite: and that all vocall confession and exercise, is superfluous, and not requisite of necessitye to saluation. Ibidem.
  • 22. Item, that inferior Curates haue not theyr power of binding and loosing mediatly from the pope or bishop, but immediately of Christ. &c. pag. 466.
  • 23. Item, that the pope cannot graunt such kind of annu∣all pardons, because there shall not be so many yeares to the day of iudgement as is conteyned in the popes buls or pardons. Whereby it followeth, that pardons are not so much worth as they are noysed and praysed to be. Ibid.
  • ...

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  • 24. Item that it is not in the Popes power to graunt to any penitent body forgeuenes of the paine or of the tres∣passe. pag. 466.
  • 25 Item that one geuing his almes to any bodye which as he iudgeth hath no neede thereof, doth sinne in so gee∣uyng it. pag. 466.
  • 26 Item that it standes not in the power of any prelate, of what priuate religion soeuer he bee, to geue by letters benefites of their order. Neither do such kind of benefits geuen profit them to whom they be geuen for the saluatiō of soules. Vide supra. pag. 466.
  • 27 Item that the same William vnmindfull of his owne saluation, hath many times and often resorted to a certain desert wood called Derwalswood of our dioces, and there in a certayne vnhallowed Chappell (nay a prophane cot∣tage) hath presumed of his owne propre rashnesse,* 38.13 to cele∣brate. &c. pag. 466.
  • 28 Item the same William hath also presumed to do the like thinges in a certayne prophane chappel, situate in the parke of Newton, nigh to the towne of Leyntwardyn, in the same our dioces. pag. 466.

* 38.14Which thinges being done, the same faithful Christen people, and specially sir Walter Pride the penitentiarie of our Cathedrall Church of Hereforde, personally appea∣ring before vs, sittyng in our iudgement seate in the pa∣rish Church of Whiteborne of our diocesse: brought forth and exhibited two publique instruments against the same Walter Brute, in ye case of cursed heresie aforsaid, of which instrumentes here followeth the tenours and Articles in this sort.

In the name of God Amen. Be it euidently knowē to all persōs by this presēt publike instrumēt:* 38.15 ye in the yeare frō ye incarnatiō, after ye course and cōputation of ye church of England. 1391. the indiction xv. of ye pontifical office of our most holy father and Lord in Christ, Lord Boniface ye ix. by Gods Wisedome Pope, the second yeare the xv. day of ye month of October, in the dwelling house of the wor∣shipful mā maister Iohn Godemoston, Chanon of ye Ca∣thedral Church of Hereford, in the presence of me the pub∣lique Notary vnder written, and of witnesses subscribed: Walter Brute lay man learned, of Hereford dioces, perso∣nally appearing sayde, auouched, and stifly maintayned: that the sayde Bishop of Hereforde and his assistaunces, which were with him the third day of the foresayde month of October, the yeare of our Lord aforesayd, in the Church of Hereford:* 38.16 did naughtely, wickedly, peruersly, and vn∣iustly condemne ye aunsweres of sir William Swinderby Chaplaine, geuen by the same sir William to ye same Lord byshop in wryting, and also the articles ministred by the same sir William.

And furthermore he sayd, held, and aduouched, that the same conclusions geuen by ye same sir Williā, euen as they were geuen, are true and Catholike.

* 38.17Item, as touching the matters obiected agaynst hym by them that stoode by, concerning the sacrament of ye aul∣ter: he sayd, that after the sacramentall words: there doth remaine very bread, and the substance therof after the cō∣secration of ye body of Christ, and that there do not remain accidencies without substance or subiect after the cōsecra∣tion of the body of Christ. And touching this matter, the doctors holde diuers opinions.

* 38.18Furthermore as concerning ye Pope, he said, helde, and auouched: that he is the very Antichrist, because y in lyfe and maners he is contrary to the lawes, doctrines, and deedes of Christ our Lord.

All and euery of these things were done, euen as they be aboue writtē and rehearsed in ye yeare of our Lord, pō∣tificall office, month, day, & place aforesayd, at supper time of the day aforenamed, thē and there being present ye wor∣shipful and discrete men.* 38.19 sir Walter Ramsbury, chiefe chā∣ter of the sayde Cathedrall Church of Hereforde, Roger Hoore Chanon of the same Church, Walter Wall, Chap∣lain of ye said church of Hereford, being a vicar of ye Choral & certaine other worthy witnesses of credit, that were spe∣cially called and desired to ye premisses. Ex Regist. Herford.

* 38.20And I Richard Lee whelar, clerke of Worcester, being a publike notarye, by ye authoritie Apostolike: was perso∣nally present at all and singuler the premisses, whilest that (as is before rehersed) they were done and a doing, in the yere of our lord. 1391. pontisical office, month, day, place, & ye houre aforesaid: & I did see, write, and heare all and sin∣guler those things thus to bee done, and haue reduced thē into this publike maner and forme: & being desired truely to restifie the premisses, haue sealed the sayde instrument, made hereupon, with mine accustomed scale and name.

In the name of God,* 38.21 Amen. Be it plainly knowē to all persons, by this present publike instrumēt: that in ye yere from the incarnation of the lord after ye course and co••••p••••∣tation of ye church of England. 1391. the indiction fifteene, in the 3. yere of the pontifical office of ye most holy father in Christ, and our Lord, Lord Boniface Pope by the prouy∣dēce of God the 9. & in ye 19. day of the month of Ianuary. Walter Brute layman, of Hereford dioces, personally ap∣pearing before ye reuerēd father in Christ and Lord. Lord Iohn by gods grace B. of Herford, in ye presence of me be∣ing a publike notarie, & one of ye witnesses vnder written: did say,* 38.22 hold, publish, & affirme, ye cōclusiōs hereafter writ∣ten, ye is to say: y christen people are not boūd to pay tithes neither by the law of Moses, nor by the law of Christ.

Item, that it is not lawful for Christians for any cause in any case, to sweare by ye creator neither by the creature.

Item he confesseth openly and of his owne accord: that within the same month of Ianuary, he did eate, drink, and communicate with William Swinderby, not being igno∣rant of the sentence of the said reuerend father: whereby ye same William Swinderby was pronounced an heretique, schismatique, and a false seducer of the common people. Which conclusions, the same reuerend father caused to bee writtē, and in writing to be deliuered to the same Walter. Which when he had seene and red, he sayd also that he did maintaine and iustifie them according to the lawes afore∣sayd. These thinges were done in the chamber o the sayd bishop of Herford,* 38.23 at his manor of Whitborne of the sayde dioces of Hereford: then being there present the same By∣shop abouesaid. M. Reynold of Wolsten, Canon of Here∣ford, sir Phillip Dileske parson of ye parish church of Bla∣murin, Thomas Guldefeld parson of the Church of En∣glisbyknore, Iohn Cresset parson of the church of Whyt∣borne, and Thomas Wallewayne housholde seruant, for witnesses specially called and desired to the premisses of ye dioces of Hereford and S. Asse.

And I Benedict Come clerke of the dioces of S. Asse,* 38.24 publike notary by ye Apostolike authoritie of the dioces of S. Asse, was personally present together with the witnes before named, at all and singuler these and other thinges here premised whilest they were so done and a doing, & did see, heare, & write those things so to be done, as is before mencioned: and did write the same and reduce them into this publike forme, & with my wonted & accustomed seale and name haue sealed it, being desired and required truly to testifie the premisses.

At the last, the aforesaid Walter Brute, did present and cause to be presented to vs (at diuers places and times as∣signed by vs to the same Walter, to aunswere to y former conclusions and articles) diuers scroules of paper writtē with his owne proper hand, for his aunswers to the same Articles and conclusions aboue written: he partly appea∣ring by his owne selfe, before vs sitting in our iudgement seat, and partly by his messengers, specially appoynted to that purpose: of which scroules, ye tenors do follow in or∣der worde by worde, and be on this maner.

In the name of the father,* 38.25 and of the sonne, and ye holy ghost, Amen: I Walter Brute, sinner, layman, husbādmā & a Christian (hauing mine ofspring of the Brittons, both by my father & mothers side) of the Britons, haue ben ac∣cused to ye B. of Hereford, that I did erre in many matters concerning the catholike Christen fayth: by whō I am re∣quired, y I should write an aunswere in Latin to all those matters. whose desire I wil satisfie to my power, protes∣ting first of al, before God & before al the world: ye like as it is not my mind through Gods grace, to refuse ye knowē truth,* 38.26 for any reward greater or smaller, yea be it neuer so bigge, nor yet for ye feare of any temporal punishment: euē so it is not my mind to maintain any erroneous doctrine for any cōmodities sake. And if any mā, of what state, sect or condition so euer he be, wil shew me that I erre in my writings or sayings by the authoritie of the sacred scrip∣ture, or by probable reason grounded in ye sacred scripture, I wil humbly and gladly receiue his information.* 38.27 But as for ye bare wordes of any teacher (Christ onely excepted) I wil not simply beleue, except hee shalbe able to stablish thē by the truth of experience, or of the Scripture: for because, that in the holy Apostles elected by Christ, there hath beue foūd errour by the testimony of the holy scripture, because that Paule himselfe doth cōfesse that he rebuked Peter, for that he was worthy to be rebuked, Galat. the 2. Chapiter. There hath ben errors foūd in the holy doctors, that haue ben before vs, as they themselues confesse of them selues. And oftentimes it falleth out, that there is error founde in the teachers in our age: who are of contrary opinions a∣mong themselues, and sme of them do sometimes deter∣mine

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mine one thing for truth, and others do condemne the selfe same thing to be heresye or error. Which protestation pre∣mised, I wil here place 1. suppositions or cases for a groūd and a foundatiō of all things that I shall say, out of which I would gather two probable conclusions stablished vpō the same, and vpon the sacred Scripture. By which cōclu∣sions, when as they shall be declared after my maner and fashion, it shal playnely appeare what my opiniō & iudge∣ment is concerning all matters that I am accused of.* 38.28 But because I am ignoraunt & unlearned, I wil get me vnder the mighty defences of the Lord. O Lord I will remēber thine onely righteousnes.

* 38.29God the father almighty vncreate, the maker of heauē and earth, hath sent his sonne (that was euerlastingly be∣gotten) into this world: that he should be incarnated, for ye saluation and redemption of mankind, who was cōceiued by the holy ghost, euerlastingly proceeding from the father and the sonne, and was borne of Mary the virgin, to ye end that we might be borne a new. He suffered Passion vnder Pōtius Pilate for our sinnes, laying down his life for vs, that we should lay down our life, for our brethrē. He was crucified, that we should be crucified to the world, and the world to vs. He was dead, that he might redeeme vs from death, by purchasing for vs forgeuenes of sinnes. He was buried, that we being buried together with him into death by Baptisme, and that we dead to sins, should liue to righ∣teousnes. He descēded into hell, therby deliuering man frō thraldom, and from the bondage of the Deuill, & restoring him to his inheritaunce, which he lost by sinne. The thyrd day he rose from the dead, through the glory of his father, that we also should walke in newnes of life. He ascended vp to the heauens, to which no body hath ascended, sauing he that descended from heauē, euē the sonne of man which is in heauē. He sitteth at the right hand of God the father almighty, vntill his enemies be made his footstoole. He be∣ing in very deed so muche better then the Aungelles, as he hath obteyned by inheritaunce a more excellentname then they. From thence he shall come to iudge the quick and the dead, accordingly to theyr workes, because the father hath geuen all iudgemēt to the sonne. In whose terrible iudge∣ment we shall rise agayne, and shall all of vs stand be∣fore his iudgement seat, and receiue ioy as well bodely, as spiritually for euer to endure, if we be of the sheepe placed at the right hand: or els punishment both of bodye and soule if we shall be foūd amongst goates, placed on the left hand. &c.

Iesus Christ the sonne of God, very God & very man a king for euer, by stablishing an euerlasting kingdome, breaking to ponder all the kingdoms of the world:* 38.30 Dan. 2. a priest for euer after ye order of Melchisedech, wherby also he is able euermore to saue such as by him come vnto god & alwayes liueth to intreat for vs. Hebr. 7. He offring one sacrifice for our sins, hath made perfect for euer by one ob∣lation, those that be sanctified. Heb. 10. Being yt wisedome that cannot be deceiued, & the trueth that cannot be vttred: he hath in this world taught the will of the godhead of his father, which will he hath in worke fulfilled, to the intent that he might faithfully instruct vs, and hath geuē the law of charity to be of his faythfull people obserued, whiche he hath written in the hartes and mindes of the faythful with the finger of God, wher is the spirit of God, searching the inward secrets of ye Godhead. Wherfore his doctrine must be obserued aboue all other doctrines, whether they be of Angels or of men, because that he could not nor would not erre in his teaching. But in mens doctrins there chanceth oftentimes to be error, and therfore we must forsake theyr doctrines, if clokedly or expresly they be repuguaunt to the doctrine of Christ. Mens doctrins being made for the peo∣ples profit must be allowed and obserued, so that they be grounded vpon Christes doctrine, or at least be not repug∣uant to his words.

If the high bishop of Rome, calling himself the seruant of the seruauntes of God,* 38.31 and the chiefe vicare of Christ in this world, do make & maintaine many lawes contrary to the Gospell of Iesu Christ: then is he of those that haue come in Christes name,* 38.32 saying, I am Christ, & haue sedu∣ced many a one, by the testimony of our sauiour in Math. cap. 24. and the idoll of desolation sitting in the Temple of God, and taking away from him the cōtinuall sacrifice for a time, times, and halfe a time. Which idoll must be reueled to the christian people by the testimony of Daniel. Wherof Christ speaketh in the Gospell. When you shall see the ab∣homination of desolation that was tolde of by Daniell the Prophet, standing in the holy place: let him that readeth, vnderstand, and he is the pestiferous mountayn infecting the whole vniuersall earth, as witnesseth Ieremy. chap. 51. & not the head of Christes body. For the auncient person in yeares, & honorable in reuerence, he is the head, & the pro∣phet teaching lies is the tayle, as Esay alledgeth. chap. 9. And he is that wicked and sinnefull Captayne of Israell, whose foreappointed day of ininuity is come in time of in∣iquity, who shall take away Cidarim, and take awaye the crowne, Ezech, chap. 21. to whom it was sayd: Forasmuch as thy hart was exalted, and did it say, I am a God, & sit∣test in the seat of god, in the hart of the sea, seing thou art a man and not God,* 38.33 and hast geuen thine hart, as if it were the hart of God: therfore behold I will bring vpō thee the most strong and mighty straungers of the nations, & they shall draw theyr swords vpō the beauty of thy wisedom & shall defile the commaundements & kill thee, and pul thee out, & thou shalt dye in the destruction of the slayne, and it foloweth.

In the multitude of thine iniquities, & of the iniquities of thy marchandise,* 38.34 thou hast defiled thy sanctification. I will therfore bring forth a fire, from the midst of the whole earth, & will make thee as ashes vpon earth. Thou art be∣come nothing,* 38.35 & neuer shalt thou be any more. Eze. cha. 28 Furthermore he is ye idle shepheard forsaking his flock ha∣uing a sworde on his arme, & an other sworde in his right eye.* 38.36 Zach. 11. & sitting in the temple of God, doth aduaunce himselfe aboue all thing that is called God, or whatsoeuer is worshipped, by the testimony of Paule to Thes, 2. epist. 2. chap. And in the defection or falling away shall the man of sinne be reueled, whom the Lord Iesus shall slay with the breath of his mouth.* 38.37 For euery kingd••••e deuided in it selfe, shall be brought to desolation. He ••••••so besides, the beast ascēding vp out of the earth, hauing two hornes like vnto alambe, but he speaketh like a dragon, & as the cruell beast ascending vp out of the sea, whose power shall conti∣nue 42. monethes.* 38.38 He worketh the things that he hath ge∣uen to the image of the beast. And he compelled small and great, rich and poore, freemen and bondslaues, to worshyp the beast, and to take his marke in theyr forehead or theyr hands. Apo. 13 chap. And thus by the testimony of all these places is he the chiefe Antechrist vpon the earth, and must be slayne with the sword of Gods word, and cast with the dragon, the cruell beast and the false Prophet that hath se∣duced the earth, into the lake of fire and brimstone to be tor¦mented world without end.

If the city of Rome do allow his traditiōs, and do dis∣alow Christes holy commaundements, and Christes doc∣trine, that it may confirme his traditions:* 38.39 then is she Ba∣bilon the great, or the daughter of Babilon, and the great whore sitting vpō many waters with whom the kings of the earth haue committed fornication, and the inhabitants of the earth are become dronken with the wine of her har∣lotry lying opē to baudry. With whose spiritual whordom enchauntments, witchcraftes, and Symon Magus mar∣chaundises, the whole roūd world is infected and seduced: saying in her hart, I sit as a Queen, and widow I am not neither shall I see sorrowe and mourning. Yet is shee ig∣noraūt yt within a litle while shall come the day of her de∣struction & ruine by the testimony of the Apoc. cha. 17.* 38.40 Be∣cause that from the time that the continuall sacrifice was taken away, & the abhomination of desolatiō placed, there be passed 1299. dayes by the testimonye of Daniell, and the Chronicles added do agree to the same.* 38.41 And the holy City also hath bene troden vnder foot of the heathen, for 42. mo∣nethes, and the woman was nourished vp in the wilder∣nes (vnto which she fled for feare of the space of the serpēt) during 1260. dayes, or els for a time, times, & halfe a tyme which is all one. All these thinges be manifest by the testi∣mony of the Apocalips, & the Chronicles therto agreeing. And as concerning the fall of Babilon aforesayd,* 38.42 it is ma∣nifest in the Apoc. where it is sayd: In one day shall her pla∣gues come, death, lamentation, and famine, and she shal be burned with fire. For strong is the Lord whych will iudge her. And agayn Babilon that great Citty is fallen, which hath made all nations to drinke of the wine of her Whoredome. And thirdly, one mightye Aungell tooke vp a myllstone that was a very great one, and did cast it into the Sea, saying: with suche a violence as this is, shall that great Cittye Babylon be ouerthrowne, and shall no more bee founde. For her Marchauntes were the Princes of the earth, and with her Witchcraft all Nations haue gone astray, and in her is there founde, the bloud of the Sayntes and Prophetes. And of her destruction speaketh Esay in the 13. chapiter.* 38.43 And Ba∣bilon that glorious Cittye, being so noble amongest kingdomes in the pride of the Caldeans, it shall be that like as the Lorde did ouerturne Sodome and Gomorre vpside downe, it shall neuer more be inhabited, nor haue the foundation layde in no age, from generation to generation.* 38.44 Ieremy sayeth: Your mother that hath borne you, is brought to very great confusion and made euē with the ground. And agayne: The Lord hath deuised and done as he hath spokē agaynst the inhabiters of Babilō, which dwel richly

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in their treasures vppon many waters, thine ende is come. And thirdly: Drouth shall fall vpon her waters, and they shall beginne to be drye, for it is a land of grauen imagies, and boasteth in her prodigious wonders: It shall neuer more be inhabited, neyther be builded vp in no age nor generation. Verely, euen as God hath subuerted Sodome and Gomorre with her calues.

Pardon mee (I beseeche you) though I be not plen∣tiful in pleasaunt wordes: For if I should runne after the course of this wicked world, & should please mē, I should not be Christes seruant. And because I am a poore man, & neyther haue nor cā haue notaries hyred to testifie of these my writings: I call vpon Christ to be my witnes, which knoweth the inward secrets of my hart, that I am redy to declare the things that I haue writtē after my fashion, to ye profit of all Christen people, & to ye hurt of no mā liuing, & am ready to be reformed, if any mā will shew me where I haue erred: being redy also (miserable sinner though I be) to suffer for ye cōfession of ye name of Christ & of his doc∣trine, as much as shal please him by his grace & loue to as∣sist me a miserable sinner. In witnes of al these things, I haue to this writing set yt seale of our Lord & sauior Iesus Christ, which I besech him to imprint vpon my forehed, & to take frō me al maner of marke of Antichrist. Amen.

¶ These two suppositions (as they are termed in the scholes) written by Walter Brute, and exhibited vnto the Bishop, although they conteyned matter sufficient eyther to satisfie the bishop if he had ben disposed to learne, or els to haue prouoked him to replye agayne, if his knowledge therin had ben better thē his: yet could they worke neither of thē effect in him. But he receiuing & perusing the same when he neither could confute yt which was said, neyther would reply or aunswere by learning to that whych was truth, finding other by causlations, said that this his wri∣ting was too short and obscure, and therfore required him, to write vpon the same againe more plainely and more at large. Whereupon the said Maister Walter (satisfying the Bishops request, and ready to geue to euery one an accōpt of his faith) in a more ample tractatiō renueth hys matter agayne before declared, writing to the Byshop in wordes and forme as followeth:

* 39.1REuerend father, forsomuch as it seemeth to you yt my motion in my two suppositions or cases, & in my two conclusions, is too short and somwhat darke: I wil glad∣ly now satisfy your desire, according to my smal learning, by declaring the same conclusions. In opening wherof, it shall plainely appeare, what I do iudge in all matters, yt I am accused of to your reuerence, desiring you first of al, that your discretiō would not beleue that I do enterpryse of any presumption to handle the secretes of ye scriptures, which the holy and iust, & wise Doctours haue left vnex∣pounded. It is not vnknowen to many, that I am in all points farre inferiour to thē, whose holynes of life & pro∣foundnes in knowledge, is manifold waies allowed. But as for mine ignorance, and multitude of sinnes, are to my selfe and others sufficiently knowen: wherefore, I iudge not my selfe worthy to vnloose or to cary their shooes after them. Do you therefore no otherwise deeme of me, then I do of mine owne selfe. But if you shal finde any goodnesse in my writings,* 39.2 ascribe it to God only: who according to the multitude of his mercy, doth sometimes reueale those things to Idiotes and sinners, which are hidded from the holy and wise, according to this saying: I will prayse and confesse thee O father, for that, yu hast hidden these thinges from the wyse and prudent, and hast disclosed them to the litle ones. Euen so O father, because it hath thus pleased thee. And in an other place. I am come to iudgement into this world, that they which see not may see, and that they which see, may be made blinde. And Paule saith: that God hath chosen the weake things of the world, to cōfound the mighty, that no man shal boast in him selfe, but that al mē should geue the honour to God.

It was commaunded to Esay, bearinge the type of Christ:* 39.3 Go and say to this people: Heare ye with your hearing, and do not vnderstand? Beholde ye the vision, and yet knowe ye not the thing that ye see? Make blinde the hart of this people, & make dull their eares, and shut their eyes, least that perchaunce with their eyes they should see, and with their eares they shoulde heare, and with their harts they should vnderstand and bee con∣uerted, and I should heale thē. And I sayd, how long Lord? And he sayd, vntill that the cities be made desolate without inhabitants, and the house without any person within it.* 39.4 Also in Esay thus it is written: And the multitude of all nations, which shall fight against Ariel, and all persons that haue warred, and besieged and preuailed agaynst it, shall bee as a dreame that appeareth in the night, & as the hungry person dreameth that he eateth, but whē he shall awake out of sleepe, hys soule is empty. And lyke as the hungry person dreameth that hee eateth, and yet after that hee shall awake, he is still wearye and thirstye, and hys soule voyde of nourishment: euen so shall it bee wyth the multitude of all nations that haue fought agaynst the mount Sion. Be you ama∣sed, and haue great wonder: reele ye to and fro, and staggre ye: be ye druncken, and not with wyne: staker, but not through drunckennes: for the Lorde hath myngled for you the spirite of drousines. He shall shut your eyes, he shall couer your Prophets and Prynces that see visions. And a vision shalbe to you all toge∣ther, lyke the wordes of a sealed booke, which when hee shall geue to one that is learned, he shall say: Reade here, and he shall aunswere, I cannot, for it is sealed. And the booke shalbe geuen to one, that is vnlearned and knoweth not his letters, and it shal be sayd vnto him, Reade, And he shall aunswere, I knowe not the letters, I am vnlearned, Wherefore the lorde saith: For asmuche as this people draweth nigh me with their mouthes, and glorify∣eth me with their lips, but their hart is farre from me, and they haue rather feared the commaundements of men, and haue clea∣ued to their doctrines:* 39.5 Beholde therefore I will ad besides, and bring such a muse and maruell vpon this people which shal make men amased with marueling. For wisedome shal perish from their wise men, and the vnderstanding of their prudent persons shalbe hidden.* 39.6 And soone after it followeth in the same place, yet a litle while and Libanus shalbe turned into Charmell, and Charmell counted for a cops or groaue, and in the same day shall the deafe folkes heare the worde of this booke, and the eyes of the blinde (changed from darkenes and blindnes) shall see.

Nabuchodouoser enquiring of Danyel said. Thinkest thou that thou canst truely declare mee the dreame that I haue sene, and the meaning thereof. And Danyel sayd: As for the mistery whereof the king doth aske, neyther the wise men, magitiens, southsayers, nor enchaunters can declare to the king: But there is a God in heauen, that discloseth misteries, who will declare to thee (O king Nabuchodonosor) what things shal come to passe in the last times of all. To me also is this sacrament or misterie disclosed (not for any wisedome that is in mee more then in all men liuing) but to that the interpretatiō might be made manyfest to the king, & that thou shouldest know the cogitagions of thy minde.

It was also sayd to Daniel,* 39.7 And thou Daniel, shut vp the wordes, seale vp the booke, vntill the time appointed. Verely ma∣ny people shall passe ouer, and many folde knowledge shall there be: And Daniel sayde to the man that was clothed with lynnen garments, who stode vpon the waters of the floud: How lōg wil it be before the end shal come of these marueilous thinges? And I heard the man that was clothed in linnen apparel, who stode vp∣on the waters of the flouds, when he had lift vp his right hād and his left hand into heauen, and had sworne by him that liueth for euermore: that for a time, tymes, and a halfe tyme. And when the scattering abroad of the hand of the holye people shalbe accom∣plished: then shal al these things be finished. And I heard and vn∣derstoode not, and I sayd: O my Lorde, what shall bee after these things, and he sayd: Go thy wayes Daniel, for this talke is shut & sealed vp, vntil the time that is before appointed.

All these thinges haue I written to shew, that he that hath the key of Dauid, who openeth and no man shutteth, shutteth and no man openeth: doth (when and how lōg it pleaseth him) hide the mysteries, and the hid secrets of the Scriptures, from the wise, prudent, and righteous: and other whiles at his plesure, reuealeth the same to sinners and lay persons. & simple soules, that he may haue the ho∣nor & glory in all things. Wherefore as I haue beforesaid, if you shall finde any good thing in my wrytinges, ascribe the same to God alone: If you shal finde otherwise, think ye the same to be written of ignorance, and not of malice. And if any doubt or errour be shewed me in all my wry∣tynges, I wil humbly allow your information & father∣ly correction.

But why that such maner of matters are moued tou∣ching the disclosing of Antichrist in this kingdome, more then in other kingdomes, and in this time also more then in time past: the aunswere, as concerning the time of the motion is, that it is the last coniunction of Saturne and Iupiter in the signe of the * 39.8 Twins, which is the house of Mercury, being the signifyer of ye Christian people: which coniunction seemeth to me to betoken the secōd comming of Christ, to reforme his Church, and to call men agayne by the disclosing of Antichrist, to the perection of the Gos∣pell, from their Hethenish rytes and wayes of the Gen∣tiles. By whom the holy citie was trampled vnder foote, for 42. monethes, euen as the coniunction of the sayd two planets being inclosed in the signe of the Virgine, which is also the house of Mercury: dyd betoken the first com∣myng of Christ, for the saluation of all people that were perished of the house of Israel, wherby to call thē through the same comming, to the full perfection of the Gospell.

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As touching this calling of the Heathen, speaketh Christ in the Gospell, I haue also other sheepe, that are not of this folde, and those must I bring, and they shall heare my voyce, and there shall be one shepefolde, & one shepe∣herd. For although the Gentiles be conuerted, from the infidelitie, of their idolatrie, to the fayth of Christ: yet are they not conuerted to the perfection of the law of Christ, And therefore did the Apostles in the primitiue Church, lay no burthen vpon the Gentiles,* 39.9 but that they shoulde abstaine from haynous thinges, as from thynges offred to idols, and from bloud, and strangled, and fornicatyon. As touching this second comming, speaketh Esay: On that day the roote of Iesse which standeth for a signe or marke to the people, to hym shall the heathen make theyr homage and supplication, and hys sepulchre shall be glorious: and in that daye shall it come to passe, that the Lorde shall the second tyme put to his hande, to possesse the remnant of hys people &c. And he shall lift vp a token toward the nations, and hee shall assem∣ble the runnagate people of Israel that were fled, and those that were dispersed of Iuda shall he gather together from the fower quarters of the earth. And the zealous emulation of Ephraim shall be broken to peeces, and the enemyes of Iuda shall come to nought. Paule to the Thessalonians sayeth: We beseeche you brethren, by the comming of our Lorde Iesus Chryst, and of our gathering together before him: that you be not soone re∣mooued from your vnderstanding, neyther that you bee put in feare, as though the day of the Lorde were at hand, neyther as it were by letter sent by vs, neither by spirite, nor yet by talke. Let not any bodye by any meanes bring you out of the waye, or se∣duce you: For except there shall first come a departyng, and that the man of sinne, the sonne of perdition shalbe disclosed, whych maketh resistaunce, and is aduaunced aboue all thing that is cal∣led God, or that is worshipped: so that he doth sitte in the tem∣ple of God,* 39.10 shewing hymselfe as if he were God. Do ye not re∣member that whilest I was as yet with you, I tolde you of thys: and nowe you knowe what keepeth hym backe, that he may be vttered in hys due tyme: For euen nowe doth he worke the my∣sterie of iniquitie, onely that he which holdeth, may holde styll vntill he be come to light: and then shall that wicked one be dis∣closed, whom the Lorde Iesus shall slaye wyth the breath of hys mouth, and shall destroy with the brightnesse of his comminge, euen hym whose comming is accordyng to the workyng of Sa∣than, in all power, with signes and lying wonders, and in all de∣ceipfull leading out of the truthe towardes those that do perysh, because that they receiue not hartely the loue of truth, that they might be saued.

Christ being demaunded of the Apostles, what should be the token of his comming, & of the end of the worlde: sayd vnto them. There shall come many in my name, saying, I am Christ, and they shall seduce many. Also he telleth them of many other signes, of battayles, famine, pestilence, and earth∣quakes. But the geatest signe of all he teacheth to bee this.* 39.11 When you shall see (sayth he) the abhomination of desolation stādyng in the holy place, he that readeth, let him vnderstand. But Luke 21. in his Gospel speaketh more plainely hereof. When you therefore shall see Ierusalem to be compassed about with an ar∣my, then knowe ye that the desolation thereof shall drawe nigh. And afterward it followeth: And they shall fall by the face of the sword, and shalbe led away captiue to all nations, and Ieru∣salem shalbe troden vnder foote of the heathen, vntill the tymes of the nations bee fulfilled. Now in Daniel thus it is writtē of this matter. And after 72. weekes, shal Christ be slain, neyther shall that be his people, that will deny him. And as for the Citye and Sanctuarie, shall a people (wyth his captayne that will come with them) destroy the sayde Citie and sanctuarie,* 39.12 and hys ende shalbe to be wasted vtterly, till it be brought to naught, and after the ende of the warre, shall come the desolation appoynted. In one weeke shall he confirme the couenant to many, and wythin halfe a weeke shall the offering and sacrifice cease. And in the temple shall there bee the abhomination of desolation, and euen vnto the end shall the desolation continue. And els wher••••n Daniel, thus it is written. From the tyme that the continuall sacrifice shalbe offered,* 39.13 and that the abhomination shalbe placed in desolation, there shal be 1290. dayes.

Nowe, if any man will beholde the Chronicles, he shal finde, that after the destruction of Ierusalem was accom∣plished, and after the strong hand of the holy people was fully dispersed, and after the placing of the abhominaty∣on, that is to saye, the Idoll of desolation of Ierusalem, wythin the holy place, where the temple of God was be∣fore, there had passed 1290, dayes taking a day for a yere, as commonly it is taken in the Prophets. And the times of the heathen people are fulfilled, after whose rytes and customes God suffered the holy Citie to be trampled vn∣der foote for 42. monethes.* 39.14 For although the Christyan Church, which is the holy Citie, contynued in the fayth from the Ascension of Chryst, euen till thys time: yet hath it not obserued and kept the perfection of the fayth all this whole season. For soone after the departure of the Apo∣stles, the fayth was kept wyth the obseruatyon of yt rites of the Gentiles, and not of the rites of Moses law, nor of the lawe of the Gospell of Iesus Chryst, Wherefore seing that this time of the errour of the Gentiles is fulfilled: it is likely that Christ shall call the Gentiles from the rytes of their gentilitie, to the perfection of the Gospell, as hee called the Iewes frō the lawe of Moyses to the same per∣fection, in his first comming: that there may be one shepe∣folde of the Iewes and Gentiles, vnder one shepeheard Seing therefore that Antichrist is knowen which hath se∣duced the nations:* 39.15 then shall the elec after that they haue forsaken the errours of their Gentilitie, come through the light of Gods word, to the perfection of the Gospel, & that same seducer shalbe slayne with the sword of gods worde. So that by these things it doth partly appeare vnto mee, why yt at this time rather then at an other time, this mat∣ter of Antichrist is moued.

And why that this motiō is come to passe in this king∣dome, rather then in other kingdomes: me thinkes there is good reason, because that no nation of the Gētiles was so soone conuerted to Chryst as were the Brytons the in∣habitauntes of this kingdome: For to other places of the worlde there were sent preachers of the fayth, who, by the workyng of miracles and continuall preaching of ye word of God,* 39.16 and by greeuous passion and death of the bodye, dyd conuert the people of those places: But in this king∣dome, in the time of Lucius kyng of the Brytons, and of Eleutherius Byshop of the Romaines did Lucius heare of the Romaines that were Infidels (by the waye of ru∣mors and tales) of the Christian fayth, whych was prea∣ched at Rome. Who beleeued straightwayes, and sent to Rome, to Eleutherius for men skilfull to informe hym more fully in the very fayth it selfe: at whose comming he was ioyfull, and was baptised with his whole kingdom. And after the receiuing of the fayth,* 39.17 they neuer forsooke it, neyther for any maner false preaching of other, neyther for any maner of tormēts, or yet assaults of the Paynims, as in other kindomes it hath come to passe. And thus it see∣meth to me the Britons amongst other natiōs, haue ben, as it were by the spirituall election of God, called & con∣uerted to the fayth.

Of them as me seemeth,* 39.18 did Esay prophecy saying: For they did see to whō there was nothing told of him, & they did behold, that had not heard of him. And againe, behold, thou shalt call a nation which thou knewest not: & naty∣ons that haue not knowen thee, shall runne vnto thee: for the lord thy God, & ye holy one of Israel, shall glorify thee.

Of this kingdome, did S. Iohn in the Apocalips pro∣phecy (as me semeth) where he said, The Dragō stode be∣fore the woman, which was about to be deliuered of child, to the intent yt when she had brought it forth into ye world, he might deuour vp her sōne: & she brought forth her child which was a māchild,* 39.19 who should gouern al natiōs with an yron rod. And the same sonne was taken vp to God, & to his throne.* 39.20 And ye womā fled into the wildernes, wher∣as she had a place prepared of God, yt they may feede her. 1260. dayes. And agayne in the same chapter, after that the Dragon saw that he was cast out vpō ye earth, he did per∣secute the womā, which brought forth the manchild. And there were geuen to the womā two wings of a great E∣gle, that she might flee into the wildernesse into her place, where as she is fostred vp for a time, times, & a halfe time, from the face of the Serpent. And the Serpent did cast as it were a floud of water after the woman, to the intēt that he might cause her to be drowned by ye floud: and the earth opening her mouth, did heare the woman, & did swallow vp the floud which the Dragon did cast out of his mouth. Let vs see how these sayinges may bee applyed vnto this kingdom rather then to other kingdomes. It is wel kno∣wen yt this kingdome is a wildernes or a desert place, be∣cause that the Philosophers & wisemen did not passe vpon it, but did leaue it for a wildernes and desert, because it is placed without the clymates.* 39.21

Vnto this place fled ye woman, that is to say, ye Church (which by fayth did spiritually bring forth Christ into the world) where as she was fed with the heauenly bread, the flesh and bloud of Iesus Christ, for 1260. daies, seing that for so many daies, taking a day for a yere, the Brytons cō∣tinued in ye faith of Christ, which thing cannot be found so of any Christen kingdome, but of this desert: and wel is it said, that she flew to this place. For whom ye East came the faith into Brytaine, not by walking in iourney, nor yet by sayling: for then should it haue come by Rome, Italy, Al∣maine, France, which cānot be found: & therefore she flew ouer those places, & rested not in them, euen as a birde fly∣ing

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ouer a place, resteth not in the same: but rested in thys wildernes for a time, times, and halfe a time, that is, 1260. yeres from the first comming of the faith into Britaine vn∣till this present.

* 39.22In saying for a time, times, and halfe a time, there is a going forwarde from the greater to the lesse. The greatest time that we name, is a 1000. yeres, there is a time: and the next time that is lesse in the singuler number, is one 100. yere. In the plural number, times signifie that there be mo hundreths then one, at lest 200. yeres. Wherefore if they be put vnder a certaine number, it must nedes be that they be two, but the same two cānot fitly be called some times; ex∣cept they be hundreths. For in that, that there is a goyng downe from the greater to the lesse, when as it is sayde a time, times, and half a time, and that the number of a 1000. is likely assigned for a time: it must nedes folow that times must be taken for hundreths, and half a time for 60. because it is the greater halfe of an hundreth yeres, though that 50. be the euen half. And when that the serpent sent the water of the persecution after the woman to cause her to be drou∣ned of the floud: then did the earth, that is to wit, ye stable∣nes of faith helpe the woman, by supping vp the water of tribulation.* 39.23 For in the most cruel persecution of Dioclesian and Maximiane against the Christians, when as christia∣nity was almost euery wher roted out: yet did they in this kingdom stand continually in the faith, vnmoueable. And so, considering that the Britons, were conuerted to ye faith of Christ, as you would say, by an election and piking out amongst all the nations of the heathen, and that after they had receiued the faith, they did neuer starte backe from the faith for no maner of tribulation: It is not to be meruailed it in their place y calling of the Gentiles, be made manifest to the profiting of the gospell of Iesus Christ, by the reuea∣ling of Antichrist.

But besides this, me seemeth that Ezechiel doth speci∣ally speake of them, whereas hee speaketh of the fall of the prince of Tyre, saying: for asmuch as thy heart is lifted vp as if it were the hart of God, therfore beholde: I wil bring vpon thee, some of the strongest of the heathen, & they shall draw their naked swords vpon the beauty of thy wisdom, and they shall defile thy comelines, and they shall slay thee, and pull thee out, and thou shalt die in the slaughter of the slaine persons, in the heart of the sea.

This prince who sayth, that he himself is God, & doth sit in Gods chaire in ye heart of the sea, doth signify (as most likely it seemeth to me) that Antichrist shalbe destroyed by the most mighty persons of the Gentils folke, through the sworde of the worde of God.* 39.24 Because that amongst the o∣ther Gentiles, there haue bene none more strong then the Britones, either in their body or their faith, & in their bo∣dely warres there haue bene none more mighty then they. For neuer in warres haue they bene vanquished, but by their owne sedition or treason. But how many kingdoms haue they conquered? Yea, and nother by the most mighty city of Rome, could they be driuen out of their kingdome, vntill that God sent vppon them pestilence and famine: whereby they being wasted, were compelled to leaue their country, which thing I haue not hard of any other people. Now, in the faith, haue they bene amongst all the people, the strongest, as before is sayd, because that by no tribula∣tion, could they be compelled to forsake the faith.* 39.25 Wherfore of them, this seemeth to me to be vnderstanded. Thē I wil bring vpon thee, some of the most strongest people, & they shal draw their naked swordes, &c. By these things it may plainly apeare, why at this time (rather then in time past) thys matter is stirred vp: and why in this kingdome (ra∣ther then in other kingdomes) the calling of the Gentiles is intreated of, to the verifying of the Gospell, through the disclosing of Antichrist.

* 39.26But forasmuch as many tales and fables are tolde of Antichrist and his comming, and many things whych doe rather seduce then instruct the hearers, are applied to hym out of the scriptures of the prophets: we will briefly wryte those things which are spoken of hym, and we will shewe that the same fable sprang from the error of people imagi∣ning, & from no truth of the scriptures prophesying. Now then they do say, that Antichrist shall be borne in Babylon of the tribe of Dan, & conceiued of the mixture of man and woman in sinne,* 39.27 because that Christe was borne of a vir∣gin, and conceiued of the holy ghost. They say, that he shall be an ill fauoured personage, because that it is wrytten of Christ: comely and beautifull is he, beyonde the sonnes of men. They say that he shall preach three yeres and an halfe where Christ preached, & that he shall circumcise himselfe, and say that he is Christ, and the Messias sent for the sal∣uation of the Iewes. And they say, that he shal 3. maner of waies seduce the people by false miracles, giftes, and tor∣ments. So that whom he shall not be able to ouercome wt myracles nor with gifts, those shall he goe about to ouer∣come with diuers kinds of tormēts. And those that he shal seduce, will he marke with hys tokens in their forehead or hands. He shal sit in the temple of God, and cause himselfe to be worshipped as God. He shall fight (as they say) with the 2. witnesses of Christ, Enoch & Hely, and shal kill thē, and he himselfe shall finally be slaine with lightening.* 39.28 To this imagined man of their own imagination, but of none of the prophets foreshewed (at least in no such wyse as this is) do they apply the Prophets, as this of Daniel: When y cotinual sacrifice shalbe taken away, & abhomination shall be placed to desolation: That is (say they) when the wor∣shipping of God shalbe taken away, & desolation (to wit, Antichrist) shall abhominably shewe foorth hymselfe to be worshipped, then shall there be 1290. dayes: that is to say, 3. yeres and a halfe. And this time doe they say is the time, times, and halfe a time. And when it is sayde in Daniell: Blessed is hee that looketh for, and cōmeth to a 1335. dayes. This do they say, is thus to be vnderstanded. 45. dayes of repentance to such as haue worshipped Antichrist: whych 45. dayes added to the 1290. make 1335. daies. Which dayes they that shall reach vnto, shalbe called blessed.

They apply also to thys Antichrist,* 39.29 this saying of the Apocalips: I saw a beast rising vp out of the Sea, hauing 7. heads, and 10. horns, who had power geuē him to make 42. moneths. Which moneths (as they say) do make 3. yere & a halfe, in which Antichrist shall raigne. And many other things there are told, and applied vnfitly to this imagined Antichrist, yt are not truly grounded vpon the scriptures.

Now,* 39.30 let vs shew the errors of this fable. First of al, if there shall come such one (saying expresly that he is Christ) what Christian would be seduced by him, though he shuld do neuer so many miracles: neither shall he come after the maner of a seducer, which shal shew himself an expresse ad∣uersary. Neither is it likely that the Iewes can be seduced by such a one,* 39.31 seeing that Christ is not promised vnto them of the stocke of Dan by any of the Prophets, but of ye stocke of Iuda: nor yet is he promised to thē to be a king warlike, but peaceable, taking warre away, & not making warre. For of Christ sayeth Esay:* 39.32 And in the last dayes, shall there be prepared the mountaine of the house of the Lorde, in the toppe of the mountaines, and it shalbee exalted aboue the hilles: and to it, shall all the nations haue great recourse, and manye people shal goe and say: Come, let vs go vp to the mountaine of the Lord, and to the house of the God of Iacob, and hee shall teache vs his wayes,* 39.33 and wee shall walke in his pathes. For out of Sion shall there goe a lawe, and the word of the Lord from Ierusalem, and he shall iudge the nations, & reproue much people. And they shall turne their swordes into plowshares, and their speares into sithes. There shall not a nation lift vp it selfe against an other nati∣on, nor yet shall they bee any more exercised to warre.* 39.34 And a∣gaine: A litle babe is borne to vs, and a sonne is geuen to vs, and his Imperiall kingdome vpon his shoulder, and his name shall bee called: The great counsailour: The mighty God: The father of the world to come: The Prince of peace. His Empire shall be multipli∣ed, and there shalbe no ende of his peace. He shall sit vpon the seat of Dauid, and vpon his kingdom: that he may make it stedfast and strong in iudgement, and in iustice, from hencefoorth & for euer∣more. Zachary doeth say of Christ:* 39.35 Reioyce thou greatly, O thou daughter Sion, be thou exceeding merye, O daughter Ierusalem: Beholde thy king shall come a righteous person, and a Sauior vn∣to thee, and yet he a poore man, and getting vp vpon an asse, euen vpon a yong colt of the she asse. And I wil scatter abroad the cha∣riot of Ephraim, and the horse of Ierusalem. And the bow of warre shalbe dispersed,* 39.36 and he shall speake peace to the nations, and hys power shall be from the sea to the sea, and from the floud vnto the borders of the earth.

By which thinges it is manifest, that the wise Iewes knewe well inough, Christ to be promised to them of the stocke of Iuda and not of the stocke of Dan: & that he was geuen, all to peace & not to warre: Therfore it is not like∣ly, that they cā be seduced by such a one. But if there should haue beene in time to come some such singular Antichrist, then would Christ (seing he loued his) haue sayd somwhat vnto thē of him. Now, of one singularly doth he not speak: but of many, saying. Many shall come in my name, & say, I am Christ: and they shal seduce many persons. But now let vs see, how the prophecies in Daniell, & the Apocalips (aforesayd) be falsly and erroneously applied to the same i∣magined Antichrist.* 39.37 For in Daniel the ix. chapter thus it is written. And after 72. weekes shall Christ be slaine, and they which will deny him shall not be his people. And the Citie and sanctuary, shal a people, with their Captain that shal come with them destroy, whose end shalbe vtter deso∣lation, and after the end of the war a determined destruc∣tion. Now, he shall in one weeke confirme his couenaunt

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towardes many, and in the halfe weke shal the offring and sacrifice cease, and in the temple shall there be an abhomi∣nation of desolation, and euē to the fulfilling vp of all, and to the end, shal the desolation continue. It is plaine & ma∣nifest that this prophecy is now fulfilled. For the people of Rome with their Captaine, destroyed Ierusalem euen to the grounde, and the people of the Iewes was slayne and scattered.* 39.38 And the abhomination, that is, the Idol of deso∣lation was placed of Adrian, in the last destruction in Ie∣rusalem in the holy place, that is to say, in a place of the tē∣ple. And from that time hetherto haue passed neare about 1290. dayes, taking a day for a yeare, as Daniel takes it in hys prophecies, and other prophets likewise. For Daniel speaking of 62. weekes, doeth not speake of the weekes of daies but of yeares. So therfore when he sayth: From the time that the continual sacrifice was taken away. &c. 1290. dayes must be taken for so many yeares, from the tyme of the desolation of Ierusalem, euen vnto the reuealing of Antichrist: and not for 3. yeares and an halfe, which they say, Antichrist shall raigne. And againe, whereas Daniel sayd, How long till the ende of these marueilous matters? it was aunswered him.* 39.39 For a time, and times, and halfe a time. Beholde also, how vnfitly they did assigne this time, by 3. yeares and a halfe, which they say, Antichriste shall raigne. For when as it is sayde, a time, times, and halfe a time: there is a going downeward from the greater to the lesse: from the whole to the part, because it is from a time to halfe time. If therefore, there be a going downeward from the whole to the part, by the middest (which is greater then the whole it selfe) the going downewarde is not meete nor agreeing. And thys is done when as it is sayd, that a time, times, and halfe a time is a yeare, two yeares, and halfe a yeare. Wherfore more fitly it is sayd, that a time, times and halfe a time, doth signifie 1290. yeares, as is before sayde in the chapter preceding. Thus therefore is the prophecie of Daniel falsly applied to that imagined Antichrist.

Likewise is the proces of the Apocalips applied to the same imagined Antichrist,* 39.40 too much erroneously. Because that the same cruell beast which came vp out of the sea, ha∣uing 7. heads, and 10. hornes, to whome there was power geuen ouer euery tribe, people, and toung, and the power geuen for the space of 42. monethes: Thys beast doth note thē Romaine Emperors, which most cruelly did persecute the people of God, aswell Christians as Iewes. For whē as the condēnatiō of the great whore sitting vpon the ma∣ny waters was shewed to Iohn: he saw the same woman sitting vpon the purple coulored beast full of the names of blasphemy,* 39.41 hauing 7. heads, and 10. hornes: and he saw a woman being dronken with the bloud of the Saintes and Martyrs of Iesu.* 39.42 And the angell expounding and telling him the mistery of the woman and the beast that caried her sayde: That 7. heades are 7. hilles, and are 7. kinges: Fiue are fallen, one is, the other is not yet come: & when he shall come, he must reigne a short time. And ye 10. hornes whiche thou sawest, are 10. kinges, who haue not yet taken theyr kingdome,* 39.43 but shall receiue theyr power as it were in one hour, vnder the beast. And finally he sayth, y woman whō thou sawest, is the great Citty, which hath the kingdome ouer the kings of the earth. And it is manifest that the Ci∣ty of Rome, at the time of this prophecy, had the kingdom ouer the kings of the earth. And this City was borne vp & vpholden by her cruell & beastly Emperors: who by theyr cruelty and beastlynes did subdue vnto thēselues in a ma∣ner, all the kingdomes of the world, of a zeale to haue lord∣ship ouer others, and not vertuouslye to gouerne the peo∣ple that were theyr subiectes, seeing that they thēselues did lacke all vertue, and drew backe others from the fayth and from vertue.

Wherfore what cruell beast comming vp out of the sea, doth rightly note the Romain Emperors,* 39.44 who had pow∣er ouer euery language, people and coūtry. And the pow∣er of this beast was for 42. moneths: because that from the first Emperor of Rome, that is to say, Iulius Cesar, vnto the ende of Fredericke the last Emperour of Rome there were 42. monethes, taking a moneth for 30. dayes, as the monethes of the Hebrues and Grecians are, and taking a day alwayes for a yeare, as commonlye it is taken in the Prophetes. By whiche thinges it may playnely appeare, how vnfitly this prophecy is applied to that imagined An¦techrist, and the 42. moneths taken for three yeares and an halfe, which (they say) he shall reigne in agaynst the saying of the Prophetes, because that dayes are taken for yeares. As in the 1.* 39.45 of the Apocal. They shall be troubled 10. dayes. Which do note the most cruel persecution of Dioclesian a∣gainst the Christians that endured 10. yeares. And in an o∣ther place of the Apocalips,* 39.46 it is written of the smoke com∣ming vp out of the bottomles pit. Out of which pit there came foorth Grashoppers into the earth:* 39.47 and to them was power geuen, as scorpions haue power, to vexe & to trou∣ble men 5. moneths. Now it is manifest, that from the be∣ginning of the Friers minours and preachers, to the time that Armachanus, began to disclose and vncouer their hy∣pocrisie, and their false foundation of valiant begging vn∣der the pouertie of Christ, were 5. monethes, taking a mo∣neth for 30. dayes, and a day for a yeare. And to Ezechiel were dayes geuen for yeares. Wherfore it is an vnfit thing to assigne the 42. moneths being appoynted to the power of the beast, vnto 3. yeares and a halfe, for the reigne of that phantasticall and imagined Antichrist: specially seing that they do apply to his reigne y 1290.* 39.48 dayes in Daniel, which make 42. moneths, and in the Apocalips they assigne hym 42. moneths. It is plaine that the Psalterie and the harpe agree not. And therfore seing that it is sufficiently shewed, that the same fabling tale of that imagined Antichrist to come, is a fable and erroneous: Let vs goe forward to de∣clare whether Antichrist be already come, and yet is he hid from many, and must be opened and disclosed wythin a li∣tle while, according to the truthe of the holy Scripture, for the saluation of the faithfull.

And because that in the first conclusion of mine aun∣swere, I haue conditionally put it, who is that Antichrist lying priuie in the hid Scriptures of the Prophets: I will passe on the declaration of that cōclusion, bringing to light those things, whych lay hid in darkenesse, because nothing is hid which shal not be disclosed, and nothing couered that shal not be knowen: And therfore, the thing that was sayd in the darkenesse, let vs say in the light: and the thyng that we haue heard in the eare, let vs preache vppon the house toppes. I therefore as I haue before sayd, so say, that if the high bishop of Rome, calling himselfe the seruant of God, and the chiefe Vicare of Christ in this world, do make and iustify many lawes contrary to the gospell of Iesu Christ:* 39.49 then is he the chiefe of many, whych comming in the name of Christ, haue said, I am Christ, who haue seduced many. Which is the first part of the first conclusion, and is mani∣fest. For Christ is called of Hebrues the very same, that we call annoynted.* 39.50 And amongest them there was a double sort of legall annoynting by the lawe, the one of kings and the other of Priestes. And aswell were the kynges, as the priestes, called in the lawe, Christes. The kings, as in the Psalme. The kings of the earth stoode vp together, and the Princes assembled them selues in one agaynst the Lorde and against hys Christ or annoynted. And in the bookes of the kings very often are the kinges called Christes.* 39.51 And our Sauiour was Christ, or annoynted king, because hee was a king for euermore vpon the throne of Dauid, as the Scriptures doe very oftentimes witnesse. The Priestes also were called annoynted, as where it is wrytten: Doe not yee touch my Christes, that is, mine annoynted ones, and be not ye spitefull against my Prophetes. And so was our Sauiour Christ, a Priest for euer according to the or∣der of Melchisedech.

Seyng then, that the Byshops of Rome do say, that they are the high Priestes: they say also therein that they are kynges,* 39.52 because they say that they haue the spirituall sword perteinyng to their Priesthode, and the corporall sword which agreeth for a kynges state. So is it playne, that really & in very deede, they say that they are Christs, albeit that expresly they be not called Christes. Now that, they come in the name of Christ, it is manifest, because they say that they are his principal Vicares in this world, ordeined of Christ specially for the gouernement of the Christian Churche.* 39.53 Therefore, seyng they say, that really and in very deede they are Christes, and the chief frendes of Christ: If they make and iustifie many lawes contra∣ry to the Gospell of Iesu Christ, then is it playne that they themselues in earth are the principal Antichristes, because there is no worse plague and pestilence, then a familiar enemy. And if in secret they be agaynst Christ, and yet in open appearaunce they say that they are his frendes: they are somuch the more meete to seduce and deceiue the Chri∣stiā people, because that a manifest enemy shall haue much a doe to deceaue a man, because men trust him not: but a priuey enemy pretendyng outward frendshyp, may easly seduce, yea those that be wise.

But that this matter may the more fully be knowē, let vs see what is the law & doctrine of Christ, that ought to be obserued of all faithfull people:* 39.54 which beyng knowen, it shalbe an easy thing to see, if the bishop of Rome doe make or maintaine any lawes, contrary to the law of the gospell of Iesu Christ.

I say then, that the lawe of Christ is charitie, whych is the perfect loue of God and of Christ. This thing is plaine and manifest. For Christ being demaunded of a certayne

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doctour of the law: What is the greatest commaundement in the lawe▪ answered.* 39.55 Thou shalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy minde: This is the principall & greatest commandement. And as for the second, it is like vnto this: Thou shalt loue thy neighbor as thine owne selfe. In these two commaun∣dements, doth the whole law and Prophets depend. And in an other place Christ sayeth: All maner of things there∣fore, yt you would that men should do to you, the same also do ye vnto them. For thys is the lawe and the Prophets. And in Iohn the 13. chap. sayth Christ. And now doe I say vnto you,* 39.56 I geue you a new commandement, yt you shuld loue eche other: as I loued you, in like maner that you al∣so shuld loue one another. In this shal all men know that you are my disciples, if you shall haue loue one towardes an other.* 39.57 And Iohn 15. chapter: This is my commaunde∣mēt that you loue together as I haue loued you. Greater loue then this, hath no body, that a man shuld geue his life for his frendes. The Apostle Peter sayth in his first Epi∣stle 4.* 39.58 chapter: Aboue all things, hauing continually cha∣rity one towards an other, for charitye couereth the multi∣tude of sinnes. Be yee harborers, and intertaine ye one an other without grudging: euery one as hee hath receaued grace, so let him bestowe it vpon an other man, as the good stewards of the manifold graces of God. If any mā speak, let him speake as the word of God. If any man doe ought for an other, let it be don with singlenes and vnfained ve∣rity, ministred of God to vs ward, that in all thyngs God may be honoured through Iesus Christ our Lord. Iames in his Epistle the 2.* 39.59 chapter. If ye performe the royal lawe accordingly to the Scriptures (thou shalt loue thy neigh∣bour) ye do wel: But if ye be parcial in receiuing and pre∣ferring mens personages, ye worke wickednes being bla∣med of the law as transgressors. And againe, so speake ye, and so do ye, as ye should nowe begin to be iudged by the law of libertie. What shall it auaile (my brethren) if a man say he haue faith, and haue no workes? Neuer shall yt faith be able to saue him. For if a brother or sister be naked, and haue neede of daily foode, and some of you say to them, goe ye in peace, be ye made warme and satisfied: and if ye shall not geue those things that are necessary for the body, what shall it auaile? Euen so faith, if it haue not workes, is dead in it selfe.

* 39.60Iohn in his first epistle the 3. chap. This is the tidings whych you haue heard from the beginning, that you shuld loue one another. And againe, we know that we are tra∣slated from death to life, if we loue the brethren: He that lo∣ueth not, abideth in death. And again, herein do we know the loue of God, because that he hath laide downe hys life for vs, & we ought to lay down our liues for the brethren. He that shall haue the substaunce of thys world, and shall see his brother haue neede, and shall shut up hys bowelles from him: howe abideth the loue of God in hym? My little children, let vs not loue in worde nor tounge, but in deede and truth.* 39.61 And againe 4. chap. Most dearly beloued, let vs loue together. For loue is of God, he yt loueth not, know∣eth not God, for God is loue. In thys thing hath the loue of God apeared in vs, that God hath sent his only begot∣ten sonne into the world, that we shuld liue by him. Here∣in is loue: not yt we haue loued God, but that he hath first loued vs, and hath sent hys sonne an attonement for oure sinnes. Most dearly beloued, if God haue loued us: we so ought to loue together. No mā hath sene God at any time: if we loue together, God abideth in vs, & hys loue is per∣fect in vs. And againe, let vs loue God, for he hath first lo∣ued vs. If a man shall say, I loue God, & do hate hys bro∣ther, he is a lyar. For he that loueth not his brother whom he seeth, how cā he loue God whom he seeth not? And this commaundement haue we of God, yt who so loueth God, should loue his brother also. Paule the Apostle in his epi∣stle to the Rom. 13.* 39.62 chapter. O we ye nothing to no body, sauing that ye should loue together, for he that loueth hys brother hath fulfilled the lawe. For thou shalt not commit adultery, thou shalt not murther, thou shalt not steal, thou shalt not beare fall witnes, thou shalt not couet thy neigh∣bors good: and if there be any other commaundement, it is plētifully fulfilled in this word: thou shalt loue thy neigh∣bor as thy selfe. Wherfore the fulfilling of the law is loue.

* 39.63Paule to the Corinthes 5. sayeth: If I shoulde speake with the tonges of men and angels, and yet haue not cha∣ritie, I am become as it were a peece of sounding mettal or rinkling cimball. And if I shall haue all prophecie, & know all misteries, and all knowledge, and shall haue all faith, so that I might remooue mountaines, and yet shall not haue charitie: I am nothing. And if I shall geue abroade all my goodes to feede the poore, and shall geue vp my body to be burned, and yet haue not charitie: it profites mee nothing. To the Galathians 5.* 39.64 sayeth Paule: For you my brethren, are called into liberty: doe ye not geue your liberty for an occasion of the flesh, but by charity of the spirit, serue ye one an other. For all ye law is fulfilled in one saying: thou shalt loue thy neighbor as thine owne self.* 39.65 To the Eph. 4. chap. he saith: I therfore that suffer bonds in the Lord, do beseech you, that you would walke worthy of the calling where wt ye are called, with all humblenes and mildnes, with pati∣ence forbearing one another in loue, being carefull to kepe the vnitie of the spirit, in the bond of peace: that you be one body, and one spirite, euen as you be called in one hope of your calling.* 39.66 And againe in the 5. chap. Be ye followers of me, as most deare children, and walke ye in loue as Christ also hath loued vs, and hath deliuered vp hymselfe for vs, an offring and sacrifice to God of a sweete fauour,* 39.67 To the Phil. thus hee speaketh in the 1. chap. Onely let your con∣uersation be worthy of the Gospell of Christ, that eyther when I shall come and see you, or els in mine absence. I may heare of you, that you stand stedfast in one spirit, labo∣ring together with one accorde for the faith of the Gospell. And in nothing be ye afraide of the aduersaries, whych is to them a cause of damnation, but to you of saluation, and yt of God. For to you it is geuen, not onely that you should beleue in him, but also that you shuld suffer wyth him, you hauing the lyke fight and battaile that both you haue seene in me, and also now do heare of me. If therefore there be a∣ny consolation in Christ, if any comfort of charitie, if any fe∣lowship of the spirite, if any bowels of compassion fulfill you my ioy, that you may be of one iudgement, hauing one and the self same charitie, being of one accord, of one maner of iudgement, doing nothing of contention, nor of vaine glory, but in humblenes, accompting other amongst you, euery one better then your selues, not euery body looking vppon the things that be hys owne, but those that belong vnto others.* 39.68 And to the Coloss. 3. chapter thus he writeth: You therefore as the electe of God, holy, and beloued, put vpon you the bowels of mercy, gentlenesse, humblenesse, lowlinesse, modestie, pacience, bearing one wyth an other, & geuing place to your selues (if any haue a quarel against any body) euen as the Lord forgaue you, so do you also. A∣boue all things haue ye charitie, which is the bonde of per∣fection, and let the peace of Christ triumph in your hearts, in whych peace you also are called in one body. And be yee kinde & thankefull. And to the Thessalonians thus Paule writeth in the 4.* 39.69 chapter. As concerning brotherly charity, we haue no neede to wryte vnto you: for you yourselues haue learned of God, that you shoulde loue one an other. And the same thing ye do towards all ye brethren through∣out all Macedonia.

Out of all these & many other places of the holy scrip∣ture it sufficiently appeareth, that the law of Christ is cha∣ritie, neither is there any vertues commaunded of Christ, or any of hys Apostles to be obserued of the faithfull peo∣ple, but that it commeth out of charitie, or els doeth nou∣rish charitie.

The lawe is geuen by Moses, and the truth by Christ. Christ came not to vnlose the lawe and the Prophetes,* 39.70 but to fulfill them. But yet many things were lawful & might haue bene obserued in the time of the law, whych in y tyme of grace must not be obserued. And many things wer vn∣lawful to them that were vnder the law, which in the time of grace are lawful inough. After what sort then he did not loose the lawe, but did fulfill it, it is necessary to declare, for those thyngs which hereafter must be sayd. For amongest Christians, many things are iudged to be lawfull, because in the former testament in the law, they were lawfull: and yet they be expresly contrary to Christes Gospell. But the authors of such thinges doe argue and reason thus: Christ came not to loose the law of the prophets. Now after what sort he did not vnlose them, it is manifest by the holy scrip∣ture: that the law geuen by Moses, was written in tables of stone, to declare the hardnes of y peoples hart towards the loue of God, or of Christ. But Christ hath wrytten his law in the harts and in the minds of his, that is to say, the law of perfect loue of God & of Christ. Which law whoso∣euer obserueth, he doth obserue the law of Moyses, & doth much greater works of perfection, then were the works of y law. Thus therefore were the morals of the old law ful∣filled in the law of the charitie of Christ, and not vnloosed: because they are much more perfectly obserued, then of the Iewes. This I say, if the Christians doe obserue the com∣mandements of Christ in such sorte, as he commanded the same to be obserued. Christ hath fulfilled the lawes morall of the old testament, because that the morals and iudicials were ordained, that one person should not do iniury to an other, & that euery man should haue paid him that is hys. Now, they that are in charity, wil do no iniury to others,

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neither do they take other mens goodes away from them. Nay it seeketh not her owne things. For charitie seeketh not the things that be her owne. Wherfore, much lesse by a stronger reason it ought not to seke for other mens goods. And whē as the iudicials & morals were ordained: Christ did not by ye workes of the law iustifie the beleuers in him, but by grace iustified them frō their sins. And so did Christ fulfill that by grace, that the lawe could not by iustice.

Paule to the Romaines declareth in a godly discourse,* 39.71 and to the Galath. likewise: that none shall be iustified by the workes of the lawe, but by grace, in the faith of Iesu Christ. As for the morals & ceremonies of the lawe, as cir∣cumcision, sacrifices for offence and for sinnes,* 39.72 first fruites, tenthes 〈◊〉〈◊〉, diuers sortes of washings, the sprinkling of bloud, the sprinkling of ashes, abstaining from vnclean meats whych are ordeined for the sanctifying and clensing of the people frō sinne, no nor yet the praiers of the priests, neither the preachings of the prophets, could clense a man from his sin. For death raigned euen from Adam to Moi∣ses, and sinne from Moises to Christ, as Paule declareth to the Romaines in the 5. chapter.* 39.73 But Christ, willing to haue mercy,* 39.74 and not sacrifice, being a Priest for euer after the order of Melchisedech, & an high Priest of good things to come: did neither by the bloud of goats or calues but by his owne bloud enter in once vnto the holy places, when as euerlasting redemption was founde:* 39.75 neither did Iesus enter into the holy places that were made wyth handes, which are the examples of true thynges, but into the very heauen, yt now he may appeare before the countenaunce of God for vs. Nor yet he did so, yt he should offer vp himselfe oftentimes,* 39.76 as the high Byshop entred into the holy place euery yeere wt straunge bloud (for otherwise he must nedes haue suffred oftentimes sithens ye beginning of the world) but now in the latter end of the world hath he once appea∣red by his owne sacrifice, for the destruction of sinne. And like as it is decreed for men once to die, and after that com∣meth iudgement: euen so was Christ once offred vp to cō∣sume away the sinnes of many. The second time shall hee appeare without sinne, to the saluation of such as looke for him. For the law hauing a shadow of good things to come, and not the very image or substaunce it selfe of the things: can neuer, by those sacrifices which they offer (of one selfe same sort continually yere by yere) make them perfect that come vnto her. Otherwise men would leaue of offring be∣cause that those worshyps being once clensed, should haue no more pr••••••e of conscience for sinne afterwardes. But in them is their remembrance made of sinnes euery yere. For it is impossible,* 39.77 that by the bloud of goats & bulles, sinnes should be taken away. Wherfore, he entring into ye world, doth say, as for sacrifice and offring thou woldst not haue, but a body hast thou framed vnto mee. And sacrifices for sinne haue not pleased thee, then said I, behold I come. In the head or principall part of the booke it is wrytten of me, that I should do thy wil, O God. Wherfore he said before, that sacrifices, oblations and burnt offerings, and that for sinne thou wouldest not haue: neyther were those thyngs pleasāt to thee whych are offred according to the law: then sayd I, behold I come, that I may do thy wil O God: He taketh away the first, that he may stablish that that folow∣ed. In whych will, we are sanctified and made holy by the offering vp of the body of Iesus Christ, ones. And verely euery Priest, is ready euery day ministring, & oftentimes offring the self same sacrifices, which neuer can take away sinnes. But this man offering one sacrifice for sinnes, doth for euer and euer sit at Gods right hād, looking for the rest to come till that hys enemies be placed to be his footestoole. For with one offering hath hee for euer made perfect those that be sanctified. By which thinges it plainly appeareth, yt Christ by one offring hath clensed hys from their sinnes: who could not be clensed from the same, by all the ceremo∣nies of the law, and so did fulfill that which the priesthoode of the law could not. Wherfore onely the morals and iudi∣cials he fulfilled by the lawe of charitie, and by grace: and the ceremonials, by one offering vp of hys body in the aul∣tar of the crosse. And so it is plaine, that Christ fulfilled the whole lawe.

Wherfore sithens that the holy things of the law, were a shadowe of those things that were to come in the time of grace:* 39.78 it were meete that all those thynges should vtterly cease amongest Christians, which should either be against charity, or the grace of Christ. Although in the time of the lawe, they were lawfull, and not vtterly contrary to it, but were figures of perfections in Christes faith: yet it were meete that they should cease at ye comming of the perfection whych they did prefigurate: as circumcision, the eating of the paschal lambe, and other ceremonial points of the law. Wherupon also Paul to the Hebrues the 7. chapter sayeth thus. If therfore the making vp of ye perfection of all was by the Leuiticall priesthode (for the people receiued the law vnder hym) why was it necessary besides, that an other Priest should rise vp after the order of Melchisedech,* 39.79 & not be called after the order of Aaron For whē the Priesthode is remoued, it must needes be, that the lawe also be remo∣ued. For he, in whom these things are spokē, is of an other tribe, of which, none stoode present at the aulter. Because it is manifest that our Lorde had hys offspring of Iuda: in which tribe Moises spake nothing of the Priests. And be∣sides this, it is manifest: if according to the order of Mel∣chisedech there doe rise vp an other Priest, which was not made according to the law of the carnal commaundement, but according to the power of the life that cannot be losed. For thus he beareth witnes, that thou art a priest for euer,* 39.80 after the order of Melchisedech: so that, the cōmandement, that went before, is disalowed for the weakenes & vnpro∣fitablenesse thereof. For the lawe hath brought no body to perfection. By which things it appeareth that Christ ma∣king an end of the priesthode of Aaron, doth also make vp a full end of the law belonging to that Priesthode. Wher∣upon I maruell yt your learned men doe say, that Christen folkes are bound to this small ceremonie of the paiment of tithes, and care nothing at all for other as wel the great as the small ceremonies of the lawe.

It is plaine, that the tithes were geuen to the sonnes of Leui, for their seruing in the tabernacle & in the temple of the Lord, as the first fruites were geuen to the priestes, and also part of the sacrifices, & so were the vowes for their ministery, as it appeareth in the booke of Numbers the 22. chapter. But forasmuch as the labor of those sacrifices did cease at the comming of Christ: howe should those thyngs be demaunded, which were ordained for that labour?* 39.81 And seeing that the first fruits were not demaunded of Christi∣ans, which first fruits were then rather and soner deman∣ded then the tithes: why must the tithes be demanded, ex∣cept it be therefore paraduenture because that the tythes be more worth in value then be the first fruites?

Secondly, why are the lay people boūd to the paiment of tithes, more then the Leuites and the priests were to the not hauing of possessions of realties & Lordships amongst their brethren, seeing yt the selfe same lawe in the selfe same place (where he sayeth that the tithes ought to be geuen to Leuites) sayth also to the Leuites, you shall be contented with the offering of the tithes, and haue none other thyng amongst your brethren. Wherefore seeing that the Priestes be bounde, to the not hauing of temporall Lordshippes: how are the lay people boūd, by that law (of God he mea∣neth, and not of man) to the paiment of tithes?

Thirdly,* 39.82 as touching circumcision, which is one of the greater ceremonies of the lawe, and was geuen before the law, & was an vniuersall ceremonie, concerning the coue∣nant betwene God & hys people, and was so much regar∣ded in the law, that thereof it was sayde: The soule, whose flesh shall not be circumcised in the foreskin, shall pearysh from amongest his people: yet did thys ceremonie vtterly cease at the comming of Christe, although that certayne of the Iewes did say in the primatiue Church, that the Chri∣stians must needes kepe the commandement of circumci∣sion with the faith: whom Paule reprooueth wryting thus to the Galathians the 4. chapter, where he speaketh of the children of the bondwoman & of the free woman, which do signify the two Testaments. But we (O brethren) are the children of the promise after Isaac, but like as at that time he that was borne after the flesh, did persecute hym, which was after the spirit: euen so it is now also. But what saith the scripture? Throw out the bondwoman and her sonne. The sonne of the bondwoman, shall not be heire wyth the sonne of the free woman. Wherefore brethrē, we are not the sonnes of the bondwoman, but of the free. Sad ye stedfast in the liberty,* 39.83 wherwith Christ hath deliuered you, and be not ye holden againe vnder the yoke of slauery. Behold I Paule say vnto you, if you be circumcised, Christ shall no∣thing profite you. For I testifie againe to euery man that circumciseth hymselfe, that hee is bounde to keepe all the whole law. Ye are vtterly voide of Christ: whosoeuer will be iustified in the law, are fallen from grace.

In like maner, we may reason, if we be bounde to ty∣thing, we are debters,* 39.84 & bound to keepe al the whole law. For to say that men are bound to one ceremony of the law, & not to the others, is no reasonable saying. Either there∣fore we are bound to them all, or to none. Also, that by the same * 39.85 olde lawe, men are not bound to pay tithes, it may be shewed by many reasons, which we nede not any more to multiply & encrease, because the things that be sayd, are sufficient. Whereupon some do say, that by the Gospell we are bound to pay tithes, because Christ saide to the Phari∣sies,

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Math. 23. chapter: Woe be you Scribes and Phari∣sies, whych pay your tithe of Mint, of Anets seede, and of commin: and leaue iudgement, mercy, and trueth vndone, being the weightier things of the lawe, both shuld ye haue done these things, and also not haue left the other vndone. O ye blinde guides,* 39.86 that straine out a gnat, and swallowe vp a camell. Thys worde soundeth not as a commaunde∣ment or manner of bidding, wherby Christ did command tithes to be geuen: but it is a worde of disalowing the hy∣pocrisie of the Pharisies, who of couetousnesse dyd rather weigh and esteeme tithes, because of their owne singulare commoditie, rather then other great and weighty com∣maundements of the lawe. And me seemeth that our men are in the same predicament of the Pharisies, which doe leaue of al ye ceremonies of ye old law,* 39.87 keping onely the cō∣mandement of tything. It is manifest and plaine inoughe by the premisses, and by other places of the scripture, that Christ was a priest after the order of Melchisedech, of the tribe of Iuda, not of the tribe of Leuie: who gaue no newe commaundement of tything of any thing to him and to hys priests whome he would place after him: but whē hys Apostles sayd to him: Behold, we leaue all things & haue followed thee, what then shall we haue, hee did not aun∣swere them thus:* 39.88 Tithes shall be paide you, neither dyd he promise them a temporall, but an euerlasting rewarde in heauen. For hee, both for foode, and also apparell taught his disciples not to be carefull. Be ye not carefull for your life, what ye shall eate, or for your body what ye shall put on. Is not the life of man more worth then the meate? and the body more worth then apparell? Beholde ye the birds of heauen,* 39.89 whych do not sow, nor reape, neither yet lay vp in barnes, and yet your heauēly father feedeth them. And as for apparell, why should you be carefull? Consider the lillies of the field, how they grow, they labour not, neither do they spinne. &c. In conclusion he sayth, be not yee care∣full, saying, what shall we eate, or what shal we drinke, or wherwithall shall we be couered? For all these things doe the Gentiles seeke after. For your father knoweth, yt you haue neede of all these things. First therefore seeke yee for the kingdome of God and the righteousnes therof, and all these things shall be cast vnto you. And Paule ryght well remembring this doctrine, instructeth Timothe and sayth thus.* 39.90 But we hauing foode and wherewithall to be coue∣red, let vs therewyth be contented. And as the Acts of the Apostles doe declare: In the first conuersion of the Iewes at Ierusalem, they had all thinges common, and to euery one was diuision made, as nede required. Neither did the priestes make the tithes theyr owne proper goodes.* 39.91 For like as it was not meete that the lay people being conuer∣ted, should haue proprietie of goods: euen so neither that priests should haue proprietie of tithes. So that if ye priests started backe from feruent charitie in chalenging to them∣selues the proprietie of tithes: it is no meruaile of depar∣ting backward (as do the priests, frō the perfection of cha∣ritie) also of the laitie to be willing to appropriate to them selues the ix. partes remayning after tithes. Wherfore, see∣ing that neither Christ, nor any of the Apostles, comman∣ded to pay tithes: it is manifest and plaine, neither by the lawe of Moses, nor by Christes lawe, Christen people are bounde to pay the tithes: but by the tradition of men, they are bounde.

By the premisses nowe it is plaine, that Christ did not vndo the law,* 39.92 but by grace did fulfil it. Notwithstanding, in the lawe many thynges were lawfull, which in the time of grace are forbydden, and many thynges were then vn∣lawfull, which now are lawfull inough. For nothing that is contrary to charitie, is lawfull to a Christian.

Let vs now heare what maner of commaundements Christ hath geuen vs in the Gospel, without the obserua∣tion of which commaundements, charitie shal not perfect∣ly be kept. By which cōmandements, Christ did not vndo the olde lawe, but did fulfill it. By the obseruation also of which commaundements, he teacheth vs to passe and got beyond the righteousnes of the Scribes & Pharises, who most perfectly thought themselues to keepe the law. This absolute and perfect righteousnes, which we are bound to haue beyonde the rightuousnesse of the Pharisies and the Scribes, he teacheth in Math. 5.6. and 7. chap. Whych be∣ing heard, and compared to the traditiōs made and com∣maunded by the Romane prelates: it shall plainly appere, whether they be contrary or no. Christ therefore sayeth, you haue heard,* 39.93 that it was sayd to them of the olde time. Thou shalt not kill. For hee that killeth shall be guiltie of iudgemēt. But I say vnto you, that euery one that is an∣gry with hys brother, shall be in danger of iudgement. In thys he doeth teach, that we ought not to be angrie wyth our brethren: not that he would vndoe this did comman∣ (thou shalt not kil) but that the same should be the more perfectly obserued. Againe he sayth. You haue heard that it was sayd, thou shalt loue thy frend, and hate thyne enemy: But I say vnto you, Loue your enemies, doe well to them that hate you, pray for them that persecute & slan∣der you, that you may be the children of your father which is in heauen: Which maketh his sunne to arise vppon the good and the euill people, and raineth vppon the iust and vniust. For if you loue them which loue you, what reward shall you haue? Doe not the Publicanes thus? And if you shall salute your brethren onely, what great thing doe ye? Do not the heathen thus also? Be you therefore perfect, as also your heauenly father is perfect.

Againe Christ sayeth,* 39.94 you haue heard that it is said: an eye for an eye, a tooth for a tooth: but I say vnto you, see that you resist not euill. But if any man shall strike you vppon the right cheeke, geue hym the other to. And to hym that will striue with thee for thy coate in iudgement, let hym haue thy cloke also. And whosoeuer shall constraine thee one mile, goe with him also two other. He y asketh of thee geue him: and hee that will borrowe of thee, turne not thy selfe from him.

By these thinges it may plainely appeare, howe that Christ the king of peace, the Sauiour of mankynde, who came to saue and not to destroy, who gaue a law of charity to be obserued of his faithfull people: hath taught vs not to be angry, not to hate our enemies, not to render euil for euill, nor to resist euill. For all these thinges doe softer and nourish peace & charitie, and do procede and come forth of charity, & when they be not kept, charity is loosed, & peace is broken. But the bishop of Rome approueth and allow∣eth warres, and slaughters of mē in warre, aswell against our enemies, that is, the infidels, as also against the Chri∣stians for temporall goodes. Nowe, these things are quite contrary to Christes doctrine, and to charity, and to peace.

In the decrees 23. q. 1. cap. Paratus,* 39.95 it is taught, that the precepts of pacience must alwayes be retained in purpose of the heart, so that pacience wt beneuolence must be kept in the minde secrete. But apparantly and manifestly, that thing should be done, which seemeth to doe good to those, whom we ought to wish well vnto. Wherein they geue to vnderstande, that a Christian may freely defend hymselfe. And for confirmation of thys saying, they doe say: That Christ whē he was stroken in the face of the hygh bishops seruaunt, did not fulfill (if we looke vpon the wordes) hys owne commaundement: because he gaue not to the smiter the other part,* 39.96 but rather did forbid him, that he should not do it, to double his iniurie. For he sayd, if I haue spoken e∣uill, beare witnes of euill, but if wel, why doest thou strike me? I do meruail of this saying: for first if those comman∣dements of pacience must be kept in secrete in the minde: and seing the body doth worke at the motion of the mind, and is and ought to be mooued and ruled by the same: It must then nedes be, that if pacience be in the mind, it must appeare also outwardly in the body.

Secondly I meruail that it is said, that Christ did not fulfill his owne precept of pacience.* 39.97 For it is manifest, that albeit he teaching alwayes as a good scholemaster, those things which were fit for the saluation of soules, speaking the wholesom word of instruction to the high bishops ser∣uant, smiting him vniustly: did neither by word forbid an other stroke to be geuen on the other cheke, neither did he defend himselfe bodely from striking on the same cheeke: But speaking to him, it is likely ye hee gaue him the other cheek, he meaneth, yt he turned not the other cheeke away. For a man tourneth not away from him whome he spea∣keth to, or whom he informeth, but layeth open before him al his face: Euen so do I beleue yt Christ did, that he might fulfill in very deede that, which before hee had taught in word. Neither yet did Christ by his word or by his deede, shew any thing of defence, or of bodely resistance.

Thirdly,* 39.98 I meruail why wise men leauing the plaine & manifest doctrine of Christ, wherby he teacheth pacience: do seeke corners of their imagining, to the intent they may approoue fightings and warres. Why marke they not af∣ter what manner, Christ spake to Peter striking the hygh Byshoppes seruaunt, saying: Put vp thy sworde into the sheath, for euery one that shall take the sword, shall perish with the sworde. But in an other case we must make resi∣stance: which case may be so righteous, as it is for a mans Lorde & maister being a most rightuous man,* 39.99 and yet suf∣fering iniurie of mischieuous persons.

Fourthly,* 39.100 I maruel seing that we are bound of chari∣ty & by the law of Christ to geue our liues for our brethren, how they can allow such maner of dissentions & resisting. For when thy brother shall maliciously strike thee, thou maist be sure, that he is manifestly fallen from charity, into

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the snare of the deuill. If thou shalt keepe pacience, he shal be ashamed of his doing, and thou maist bow & bend hym to repentaunce, and take him out from the snare of the de∣uil, and cal him backe againe to charity. If thou resist, and perchaunce by resisting doest strike againe, his fury shalbe the more kindled,* 39.101 & hee being stirred vp to greater wrath, peraduenture shal either slay thee, or thou him. Touching thy self, thou art vncertaine, if thou go about to make resi∣stance, whether thou shalt fall from charity, and then shalt thou goe backwarde from the perfection of Christes com∣maundement: Neither doest thou knowe but that it may happen thee so greatly to be moued, as that by the heate & violence of wrath,* 39.102 thou shalt slay him. Whereas if thou wouldest dispose thy selfe to pacience (as Christ teacheth) thou shouldest easily auoide all these mischieues, aswel on the behalfe of thy brother, as also of thyne owne parte. Wherefore, the obseruing of charitie as the precept of paci∣ence is to be obserued.

* 39.103Fifthly, I do maruel why that for the alowing of thys corporall resistaunce, he doth say in the same Chapter: that Paule did not fulfill the precept of the pacience of Christ, when as he being stroken in the place of iudgement by the cōmandement of the high Priest, did say, God strike thee, O thou painted wal: Doest thou sit to iudge me according to the law, and doest thou cōmand me to be striken against the lawe? It is manifest that Paule made resistance in no∣thing, though he spake a word of instruction to the Priest, who against the law commanded him to be striken. And if Paul had ouerpassed the bounds of pacience, through the grief of the stroke: what of that? Must the deede of Paules impaciencie for this cause be iustified, and the commande∣ment of paciēce taught by Christ, be left vndone for Pauls deede, and corporal resistance be allowed? God forbid. For both Paule and Peter might erre. But in the doctrine of Christ there may be found no errour.* 39.104 Wherefore, we must geue more credence & beliefe to Christes sayings, then to any liuing mans doings. Wherefore, although Paule had resisted, which I do not perceiue in that Scripture: it fol∣loweth not therof, that corporall resistance must be appro∣ued, which is of Christ expresly forbidden. I much maruel that alwayes they seeke corners and shadowes to iustifie their deedes. Why doe they not marke what great thyngs Paule reciteth hymselfe to haue suffered for Christ? And where I pray you haue they found, that hee after his con∣uersion, stroke any man that did hurt him? Or where doe they finde that he in expresse word doth teach such a kinde of corporal resistance? But as touching pacience, he sayth in plaine words to the Romanes: Be not wise in your owne conceits:* 39.105 Render ill for ill to no body: prouiding good things not onely before God, but also before all men, if it be possible: Be at peace with all folkes as much as in you lieth: not defending your selues, my most dearely beloued, but geue you place vnto anger. For it is wrytten, vengeance is mine, & I will recompence them, sayth the Lorde. But if thine enemie shalbe an hungred, geue hym meate. If he be a thirst, geue him drinke For thus doing, thou shalt heape coales of fire vpon his head. Be not ouercomen of euill, but ouercome thou euill with good.

To the Corinthians the 5. as touching iudgement and contention,* 39.106 whych are matters of lesse weyght then are fightings, thus he wryteth: Nowe verely there is great faulte in you, that you be at lawe amongst yourselues. Why rather take yee not wrong? why rather suffer yee not deceit? And generally in all his Epistles he teacheth, that pacience shuld be kept,* 39.107 and not corporall resistance by fighting, because charitie is pacient, it is curteous, it suffereth all things. I maruaile howe they iustifie and make good the warres by Christi∣ans, sauing onely the warres against the deuill and sinne. For seeing that it is plaine, that those things whych were in the olde Testament, were figures of things to be done in the new Testament: Therfore we must needes say, that the corporall warres being then done, were figures of the Christian warres against sinne and the deuill, for the hea∣uenly countrey, whych is our inheritance. It is plain that it was wrytten thus of Christ. The mighty Lord, and of great power in battaile, hath girded himselfe in force and manlynesse to the warre: and he came not to sende peace into the earth, but warre. In thys warre ought Christian people to be souldi∣ours according to that manner whych Paule teacheth to the Ephesians the last.* 39.108 Put vpon you the armour of God, that you may be able to stande against the deceites of the deuill. For wee haue not to wrastle against flesh and bloude, but against prin∣ces & potestates, against the rulers of these darknes of the world, against spirituall wickednesse in heauenly things, whyche are the high places. Wherefore take yee the armour of God, that yee may be able to resist in the euil day, and to stand perfectly in al things. Stande you therefore girded about in truth vpon your loynes, hauing put vppon you the brest plate of rightuousnesse, and your feete shoed in a readinesse to the Gospel of peace, in all things ta∣king the shield of faith, wherwith you may quēch all the firy darts of that wicked one. And take vnto you the helmet of saluation, and the sworde of the spirite, which is the worde of God.

By these thyngs it is plaine, what are the warres of Christians,* 39.109 and what are the weapons of theyr warfare. And because it is manifest, that this Testament is of grea∣ter perfectiō then the former: we must now fight more per∣fectly then at that time. For nowe spiritually, then corpo∣rally: nowe for an heauenly euerlasting inheritance: then for an earthly and temporall: now by pacience, then by re∣sistance. For Christ sayeth, blessed are they that suffer persecu∣tion for righteousnesse,* 39.110 for theirs is the kingdome of heauen. He saith not, blessed are they that fight for righteousnes. How can a man say, that they may lawfully make warre, & kill theyr brethren for the temporall goodes, whych peraduen∣ture they vniustly occupy, or vniustly intende to occupy? For he that killeth an other, to gette these goods whych an other body vniustly occupieth: doeth loue more the very goodes, then hys owne brother. And then hee falling from charitie, doth kill hymselfe spiritually. If he goe forwarde without * 39.111 charitie to make warre: then doeth he euill, and to hys owne damnation. Wherefore he doth not lawfully nor iustly in proceeding to the damnation of his own selfe & his brother, whome though he seeme vniustly to occupy his goods, yet he doth intend to kil. And what if such kinde of warres were lawfull to the Iewes:* 39.112 thys argueth not, that now they are lawfull to Christians, because that theyr deedes were in a shadow of imperfection, but the dedes of Christians in the light of perfection. It was not said vnto them, All people that shal take the sword, shal perish with the sworde. What if Iohn the Baptist, disallowed cor∣poral fightings, and corporall warfare, at such time as the souldiours asked him saying. And what shall we do? Who sayth to them, See that you strike no man, neither picke ye quarels against any, and be yee contented with your wa∣ges. Thys saying of Iohn alloweth not corporal warfare amongest Christians. For Iohn was of the Priests of the olde Testament,* 39.113 and vnder the law, neyther to hym it ap∣pertayneth to follow the lawe, but to warne the people to the perfect obseruation of the lawe. For he being like wyse demaunded of the publicanes what they should doe, sayde vnto them, Doe no other thyng then is appoynted vnto you. But Christ the author of the newe Testament and of greater perfection, then wa the perfection of the old law, which gaue newe things, as it plainly appeareth by the Gospel. So that, Christians ought to receiue information of Christ, not of Iohn. For of Iohn also doth Christ speak: Uerely I say vnto you, there hath not risen amongest the children of women, a greater then Iohn Baptist: but hee that is lesse in the kingdome of heauen, is greater then he. In which saying Christ sheweth that those that be least in the kingdome of heauen in the tyme of grace,* 39.114 are placed in greater perfection thē was Iohn, which was one of them that were the elders, & he liued also in yt time of the law in greater perfection. And whē as certain of Iohns disciples sayd vnto him, maister, he that was beyōd Iordan, to whō thou gauest witnesse, beholde hee baptiseth, and all people come vnto him. Iohn answered and sayde: A man cannot take any thing vppon him, vnlesse it shall bee geuen him from aboue. You your selues doe beare me recorde, that I sayde I am not Christ, but that I was sent before hym. He that hath the bride, is the bridegrome, as for the bridegromes frende, who standeth and heareth him: re∣ioyceth wyth greate ioy to heare the voyce of the bridegrome. Thys therefore my ioy is fulfilled: he must increase, and I must bee diminished. Hee that commeth from an hie is aboue all. Hee that is of the earthe is earthy, and speaketh of the earthe: Hee that commeth from heauen, is aboue all folkes: that which hee hath seene and heard, the same doth he witnesse, and yet his witnessing doth no body receiue. But he that receiueth his witnessing, hath put to his Seale, that God is true. For he whome God hath sent, speaketh the wordes of God.

By whych things it plainely appeareth, that credence is to be geuen neither to Iohn, nor yet to angell, if he teach any thing that is not agreeable to Christes doctrine. For Christ is aboue the Aungels, because that God infinitely passeth them in wisdome. Nowe if Moses the seruaunt of God a minister of the old testament was so much to be be∣leued, yt nothing could be added, nor yet any thing dimini∣shed from the commandements that were geuen by hym, (for so Moses had sayd, the thyng that I commaund thee, that do thou onely to the Lorde, neither adde thou any thing, nor di∣minish.) How much more ought we not to adde nor to take away from the commandements geuen by God himselfe, and also the sonne of God? In the primitiue Churche be∣cause the Christians had seruent loue and charity, they ob∣serued these precepts as they were geuē: but their feruent

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charitie afterward waxing luke warme, they inuented gloses by drawing the commaundementes of God backe to their own deedes, which they purposed to iustifie and mayntayn,* 39.115 that is to say, warres against the infidels. But that they by warres should be conuerted to the fayth, is a fact faithlesse inough: because, that by violence or vnwil∣lingly, no body can beleue in Christ nor be made a christi∣an, neither did he come to destroy them by battaile, that be∣leued not in him: for he said to his disciples, you knowe not what spirite you are of. The sonne of man came not to destroy mens liues, but to saue them. Then to graunt pardons and forgeuenes of sinnes, to those that kill the infidels, is to much an infidels fact, seducing many people For what greater seducing can there be, then to promise to a man forgeuenes of sinnes, and afterwarde the ioye of heauen, for setting himselfe against Christes commaunde∣mentes in the killing of the Infidels, that would not be conuerted to the fayth: where as Christ doth say, not eue∣ry one that sayth to me Lord, Lord, shal enter into ye gidg∣dome of heauen: but he yt doth the will of my father which is in heauen, this person shall enter into the kingdome of heauen. Now the will of the father is, that we should be∣leue in his onely sonne Iesus Christ, and that we would obey him by obseruing of those thinges which he himselfe hath commaunded. Wherefore Christes preceptes of paci∣ence must be fulfilled. Warres, fightinges, and contenti∣ons must be left, because they are contrary to charitie.

* 39.116But peraduenture some man wil thus reason against Christ: The saintes by whome God hath wrought myra∣cles, do allow warres as well against the faithfull people, as also against the infidels. And the holy kings were war∣riours, for whose sakes also miracles haue bene shewed, as well in theyr death as also in their life, yea in the very time wherin they were a warfare. Wherfore it semeth that their factes were good and lawfull. For otherwise, God would not haue done miracles for them.

* 39.117To ••••is agayne I say, that we for no miracles must do contrary to the doctrine of Christ. For in it can there be no errour, but in myracles there oftentimes chaunceth error as it is plaine as well by the old as by the new testament: God forbid then, that a Christian should for deceiuable mi∣racles, depart from the infallible doctrine of Christ. In Exodus the 7. chapter it is manifest, howe that the wicked wise men of the Egiptians, through the inchauntments of Egipt, and certayne secret workinges, threw theyr wands vpon the earth, which were turned into Dragons, euē as Aaron before time in ye prefēce of Pharao threw his wand vpon the earth: which by the power of God was turned into a serpent. In the third of the kinges the 22. chap. Mi∣cheas did see the Lord sitting vpon his throne, and all the hoste of heauen standing about him on the right hand, and on the left. And the Lord sayd, who shall deceaue Achab ye king of Israel, that he may go vp and be slayn in Ramoth Gilaad. And one sayd this way, and an other otherwise: now, there went forth a spirit, and stood before the Lord & said, I will deceiue him. To whō the Lord spake: by what meanes? And he sayd, I will go forth, and be a lying spirit in the mouth of all his prophetes. And the Lord sayd thou shall deceiue him and preuaile, go thy wayes forth, and do euen so. Thus also is it written in Deuteronomium. If there shall arise a Prophet amongest you, or one that shall say hee hath seene a dreame, and shall foretell a signe and a wonder: & if that shall come to passe that he hath spoken, and he shall say vnto thee: Let vs go and follow straunge Goddes (whom thou knowest not) and let vs serue them: thou shalt not harken vnto the wordes of that Prophet or dreamer, for the Lord your God tempteth you, to make it known whether ye loue him or no, with all your hart, and with all your soule.

* 39.118In Ieremy the 12. chap. Are not my wordes euen lyke fire sayth the Lord? and like an hammer, that breaketh the stone? Therfore behold, I wil come against the Prophets whiche haue dreamed a lye (sayth the Lorde) whiche haue shewed those things, and haue seduced the people through theyr lies and their miracles, when as I sent thē not ney∣ther commanded them, which haue brought no profit vn∣to this people (sayth the Lord.* 39.119) In Marke the 13. chapter sayth Christ: For there shall arise false Christes and false Prophetes, and shall shewe great signes and wonders to deceiue if it were possible euen the very elect. Paule in hys second Epistle to the Corinthians the xi. chap.* 39.120 Suche false Apostles are deceitfull workers, transforming them∣selues into the Apostles of Christ, and no maruayle: For euen Sathan transformeth himselfe into an angell of light therefore it is no great thing, though his ministers trans∣forme themselues, a though they were the ministers of righteousnes, whose end shal be according to their works.

In the Apocalips the 13. chap.* 39.121 Iohn saw a beast ascen∣ding vp out of the earth and it had two hornes like a lamb but he spake like the Dragon, and he did all that the first beast could do before him: and he caused the earth and the inhabitantes therof to worship the first beast, whose dead∣ly wound was healed, and did great wonders so that he made fire come downe from heauen on the earth, in ye sight of men, and deceiued thē that dwell on ye earth, by meanes of the signes which were permitted to him to do in ye sight of the beast.

By these thinges it is most manifest and playne,* 39.122 that in miracles this manifold errour oftentimes happeneth tho∣rough the working of the deuill, to deceiue the people wt∣al. Wherfore, we ought not for the working of miracles, to depart from the commaundements of God: I woulde to God yt they which put confidence in miracles would geue heed vnto the word of Christ,* 39.123 in the 7. chap. of Math. thus speaking:* 39.124 Many shall say vnto me in that day, Lord, Lord haue we not in thy name prophecied? and in thy name cast out deuils? and in thy name done many great workes? &c. I wil professe vnto them, I neuer knew you, depart from me all ye which worke inquitie.

By this saying it is most manifest, that the seruauntes of Christ are not discerned by the working of miracles, but by the working of vertues, departing from iniquitie, and obeying the cōmaundements of God. Wherfore it is wō∣derful, that any in this life dare presume to preuent the day of the iudgement of God, to iudge by meanes of miracles, that some are Saints whom men ought to worship, whō peraduenture God will in the last iudgement condemne, saying: depart from me all ye which worke iniquitie. If any man could here on earth iudge sinners to be condem∣ned, then if this iudgement were certayne, Christ shoulde not iudge the 2. tyme,* 39.125 and what soeuer such iudges bynde in earth: the same ought to be bound in heauen. But if such a iudgement be vncertayne, then it is perillous and full of deceit, when as by it men on earth may in steede of saintes worship suche as are damned with the fellowship of the deuils, and in prayer require their ayde, who euen like as the deuils their companions are more ready and more of might to euill then to good, more to hurt then to profite. I wonder they marke not what Christ sayd, when his kins∣woman came vnto him, desiring and requiring something of him, and saying: Commaund that these my two sonnes may sit, one vpon thy right hand and the other vpon thy left hand, in thy kingdome. But Iesus aunswering, sayd: Ye know not what ye aske, can ye drinke of the cup whiche I shall drink of? they sayd vnto him, we cna. He sayd vnto them. Of my cupp in deede ye shall drinke, but to sit at my right hand or at my left, it is not mine to geue, but vnto whom it is prepared for, of my father. Christ, being equall vnto the father according to his God head, exceeding all maner of men, according to his manhode, namely in good∣nes and wisedome, sayde, to sit my right hande, or at my left, is not mine to geue but vnto whome it is prepared of my father. If it were none of his to geue to sit at the right hand, or at the left &c. How then is it in the power of anye sinnefull man to geue vnto any man, a seate eyther on the right hand, or on the left in the kingdome of God? whiche sinnefull man knoweth not whether suche haue anye seate prepared for thē of the father in his kingdome.* 39.126 They much extoll themselues which exercise this iudicial power in ge∣uing iudgement: that there are some sayntes, which ought to be honoured of men, by reason of ye euidency of dreames or of deceitfull miracles, of which men they are ignoraunt whether God in hys iudgement will condemne them or not together with the deuils for euer to be tormented. Let them beware, for the vnfallible truth sayth, that euery one that exalteth himselfe shall be brought low.

By these thinges is gathered, that the warres of Chri∣stians are not lawfull, for that by the doctrine and life of Christ they are prohibited, by reason of the euidency of the deceitfull miracles of those, whiche haue made warres a∣mongest the Christians, as well agaynst the Christians, as also agaynst the infidels. Because Christ could not erre in his doctrine for as much as he was God: And forasmuch as heauen and earth shall passe awaye, but the wordes of Christ shall not passe away. He therefore: whiche establi∣sheth his lawes, allowing warres and the slaughter of mē in the warre, as well of Christians, as of Infidels: doth he not ins••••ie those thinges which are contrary vnto the gos∣pell & law of Christ? Therefore in this he is against christ? and therfore Antichrist: seducing the people, making men beleeue that to be lawfull & meritorious 〈◊〉〈◊〉 them, which is expressedly prohibited by Christ.

¶ And thus much concerning the first parte touching peace and warre, wherin he declareth Christ and the pope

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to be contrary, that is, the one to be geuen al to peace, the other all to warre, and so to proue in conclusion the Pope to be Antichrist. Where in the meane time thou must vn∣derstand (gentle reader) his meaning rightly: not that hee so thinketh, no kind of warres among ye Christiās in any case to be lawful, for he himself before hath opēly protested the contrary. But that his purpose is to proue, ye Pope in all his doings & teachings, more to be addicted to warre, thē to peace, yea in such cases, wher is no necessity of war. And therin proueth he ye Pope to be contrary to Christ, ye is to be Antichrist. Now he proceedeth further to ye second part which is of mercy.

* 39.127In the which part he sheweth how Christ teacheth vs to be merciful, because mercye (as he sayth) proceedeth frō charity, and nourisheth it. In which doctrine of mercye, he breaketh not ye law of righteousnes, for he himself by mer∣cy hath clensed vs from our sinnes, from which we coulde not by the righteousnes of the law, be clensed. But whom he hath made cleane by mercye, vndoubtedly it behoueth those same to be also merciful.* 39.128 For in ye v. chapiter of Ma∣thew, he sayth: Blessed are the merciful, for they shall ob∣taine mercy.* 39.129 And againe in ye 6. of Mathew: If ye forgeue vnto men their sinnes, your father will forgeue vnto you your sinnes. And againe in the vij. chapter of Mathewe: Iudge not,* 39.130 & ye shal not be iudged, condemne not, and ye shal not be condemned, & with what measure ye measure, with the same shal it be measured vnto you againe.* 39.131 In the xviij. chap. of Mathew, Peter asked the lord, saying: Lord how often shal my brother sinne agaynst me,* 39.132 and I shall forgeue him, seuen times? Iesus sayd vnto him: I say not vnto thee seuen times, but seuentie times seuen tymes. Therefore is the kingdome of heauen likened vnto a cer∣taine king, which would take accōpt of his seruants. And when he had begun to reckē, one was brought vnto hym which ought him tenne thousand talents: And because he had nothing where withal to pay, his maister commaūded him to be solde, and his wife and his children, and all that he had, and the debt to be payd. The seruaunt therefore fell downe and besought him, saying: haue pacience with me, and I wil pay thee all. And the Lord had pity on that ser∣uant, and loosed him, and forgaue him the debt. But when the seruant was departed, he found one of his fellow ser∣uaunts, which ought him an hundred pence, and he layed handes on him, and tooke him by the throte, saying: pay me that thou owest, and his fellowe fell downe, and besought him, saying: Haue pacience with me, and I will pay thee all. But he would not, but went and cast hym into prison, till he shoulde pay the debt. And when his other fellowes saw the things that were done, they were very sorye, and came & declared vnto their maister all yt was done: Then his maister called him, and said vnto him: O thou vngra∣tious seruant, I forgaue thee al yt debt when thou desiredst mee: Oughtest thou nor then also to haue such pity on thy felow, euē as I had pity on thee? And his lord was wroth, and deliuered him vnto the Iaylers, till he should pay all that was due vnto him. So likewise shall my heauēly fa∣ther do vnto you, except ye forgeue from your hartes eche one to his brother their trespasses.

By this doctrine it is most plaine and manifest that e∣uery Christiā ought to be mercifull vnto his brother, how often soeuer he offendeth against him.* 39.133 Because we so often as we offend, do aske mercy of God. Wherfore, for asmuch as our offence agaynst God is farre more grieuous then any offence of our brother agaynst vs: it is playne, that it behooueth vs to be merciful vnto our brethren, if we wil haue mercy at Gods hand. But contrary to this doctrine of mercy.* 39.134 The Romish bishop maketh & confirmeth ma∣ny lawes, which punishe offenders, euen vnto the death. As it is plaine by ye processe of ye decrees. Distin 23. quest. 5. It is declared and determined, that to kill men ex officio, that is, hauing authority and power so to do, is not sinne. And againe: the souldiour which is obediēt vnto ye higher power, and so killeth a man, is not guilty of murther. And againe, he is the minister of the Lord, which smiteth ye euil in that they are euill and killeth thē. And many other such like thinges are throughout the whole processe of ye que∣stion determined.* 39.135 That for certayne kinds of sinnes men ought by the rigour of the law, to be punished euen vnto death: But the foundation of their saying, they tooke out of the olde law, in which for diuers transgressions were ap∣pointed diuers punishments. It is very much wōderful vnto me, why that wyse men being the authors & makers of lawes, do alwayes for the foundation of their sayings, looke vpon the shadow of the lawe, and not the light of the gospel of Iesus Christ, for they geue not heede vnto ye fy∣gure of perfection, nor yet vnto the perfection figured. Is it not written in yt 3. of Iohn▪ God sent not his sōne into the world to iudge the world, but to saue ye world by him.* 39.136 In Iohn the 8. chap. The scribes and phariseis bring in a woman taken in adultery, and let her in the middest, and sayd vnto Christ: Maister euen nowe this woman was taken in adultery. But in the lawe. Moises hath cōmaun∣ded vs to stone such. What sayest thou therfore? This they sayd to tempt him, that they might accuse him. But Iesus stouped downe, and with his finger wrote on the ground. And while they continued asking him: he lift himselfe vp, and sayd vnto them, let him that is among you without sinne, cast the first stone at her. And agayne he stouped and wrote on the ground. And when they heard it, the went out one by one, beginning at the eldest: so Iesus was lefte alone, and the woman standing in the midst. When Iesus had lift vp himselfe agayne he said vnto her: where be they which accused thee, hath no man condemned thee? She sayd, no man Lord. And Iesus sayd vnto her: Neyther do I condemne thee? Goe thy way and sinne now no more.

It is manifest by ye scriptures, ye Christ was promised he should be king of the Iews, & vnto ye kings pertained the iudgements of ye law: but because he came not to iudge sin∣ners according to the rigor of the law, but came according to grace, to saue that which was lost, in calling ye sinner to repentaunce: it is most playne, that in the comming of the law of grace,* 39.137 he would haue the iudgement of the lawe of righteousnes to cease: for otherwise he had dealt vniustly with ye foresayd woman, forasmuch as the witnesses of her adultery, bare witnes against her. Wherfore seeing ye same king Christ was a iudge, if it had bene his will that the righteousnes of the law shoulde be obserued, he ought to haue adiudged the woman to death, according as the law commaunded, whiche thing forasmuch as he did not, it is most euident that the iudgementes of the righteousnes of the law are finished in the cōming of the king, being kyng of the lawe of grace: euen as the sacrifices of the priest∣hoode of Aaron, are finished in the comming of the priest, according to the order of Melchisedech, who hath offred himselfe vp for our sinnes. Because as it is before sayd, neyther the righteousnes of the law, nor sacrifices for sinne, brought any man to perfection. Wherfore it was ne∣cessary that the same (by reason of their imperfection. And seeing amongst all the lawes of the world, the law of Mo∣ses was most iustest, forasmuch as the author thereof was God, who is the most iust iudge: and by that law alwaies looke, what maner of iniury one had done vnto an other, contrary to the cōmandement of the law, the like iniury he should receaue for his transgression, according to ye vpright iudgemēt of the law. As death for death, a blow for a blow, burning for burning, wound for wound, eye for eye, tooth for tooth, and most iust punishmentes were ordayned ac∣cording to the quantitie of the sinnes. But if this lawe of righteousnes be cleane taken away in the comming of the lawe of grace, how then shall the lawe of the Gentiles re∣mayne among Christians, which was neuer so iust? Is not this true, that in them, whiche are conuerted vnto the sayth, there is no distinction betweene the Iewe and the Grecian? For both are vnder sinne, & are iustified by grace in the sayth of Christ, being called vnto sayth and vnto the perfection of the Gospell.

If therefore ye gētiles cōuerted, are not boūd to play the Iewes, to follow the lawe of the Iewes: why should the Iewes conuerted, follow the lawes of the Gētiles which are not so good? * 39.138 Wherfore it is to bee wondred, at, why theues are among christians, for theft put to death where after ye lawe of Moyses they were not put to death. Chry∣stiās suffer adulterers to liue, Sodomits, and they which curse father and mother, & many other horrible sinners: And they which accordinge to the most iust lawe of God were condemned to death, are not put to death: So wee neyther keepe the law of righteousnes geuen of God, nor the law of mercy taught by Christ.

Wherefore the lawe makers and Iudges, do not geue heede vnto the aforesayd sentēce of Christ vnto ye Scribes and Phariscis, who sayd:* 39.139 He which amōgst you is with out sinne, let him cast the first stone at her. What is he that dareth be so bolde as to say he is without sinne? Yea and without a grieuous sinne, when as the transgression of ye commaundement of God is a greeuous sinne? And who can say that hee neuer transgressed this commaundement of God. Thou shalt loue thy neighbor as thy selfe: Or the other cōmaūdement which is of greater force: Thou shalt loue the Lord thy God with al thy hart. &c. Wherfore thou whatsoeuer thou art that iudgest thy brother vnto death, thinkest thou that thou shalt escape the iudgemēt of God, which peraduēture hast offended more greuously thē hath he whom thou iudgest? How ee•••• thou a mote in thy bro∣thers eye, & seest not a beame in thine owne eye? Knowest

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than not that with what measure thou measurest, ye same shall be measured to you agayne? Doth not the scripture say: Unto me belongeth vengeance, and I will render a∣gayne sayth y Lord? How can any man say that these men can with charitie keepe these iudgementes of death? Who is it that offendeth God, and desireth of God iust iudge∣ment for his offence? He desireth nor iudgement, but mer∣cy. If he desire mercy for him selfe, why desireth he venge∣ance for his brother offending? Howe therefore loueth he his brother as himselfe? Or how doest thou shewe mercy vnto thy brother (as thou art bound by the commaunde∣ment of Christ) which seekest the greatest vengeance vpon him that thou canst inferr vnto him? For death is the most terrible thing of all, and a more grieuous vengeance then death, can no man inferre. Wherefore, they which wil keep charitie, ought to obserue the commaundements of Christ touching mercy: and they* 39.140 which liue in the law of charitie ought to leaue the lawe of vengeance and iudgementes. Ought we to beleue, that Christ in his comming, by grace abrogated the most iust law whiche he himselfe gaue vnto the Children of Israell by Moses his seruaunt, and esta∣blished the lawes of the Gentiles being not so iust to be ob¦serued of his faythfull?* 39.141 Doth not Daniell expounding the dreame of Nabuchodonozer the king cōcerning the image whose head was of gold, the brest and armes of siluer, the belly & thies of brasse, the legges of iron, one part of ye feete was of iron, and the other part of clay. Nabuchodonozer saw that a stone was cut out of a mountaine wtout hands, and strake ye Image in his feete of iron and of clay, & brake them to peeces. Then was the iron, the clay, the brasse, the siluer and gold broken altogether, and became like ye chaffe of the sommer flower, which is caryed away by the winde and there was no place found for them: and the stone that smote the image became a great mountayne, and filled the whole earth.* 39.142 He applieth therfore 4. kingdomes vnto the 4. partes of the Image, namely: the kingdome of the Ba∣bilonians vnto the head of the gold: The kingdome of the Medes and Persians vnto the brest and armes of siluer: The kingdom of the Grecians vnto the belly and thighes or brasse: But the fourth kingdome whiche is of the Ro∣maynes, he applyeth vnto the feet and legges of iron. And Daniell addeth: In the dayes of their kingdomes, shall God rayse vp a kingdome which shall neuer be destroyed: And hys kingdome shall not be deliuered vnto an other, but it shal breake and destroy those kingdomes: and it shal stand for euer, according as thou sawest, that the stone was cut out of the mountayne without handes, and brake in peeces the clay and iron,* 39.143 brasse siluer and golde. Seeing therfore it is certain that this stone signifieth Christ whose kingdome is for euer: it is also a thing most assured, that he ought to raygne euery where, and to breake in peeces the other kingdoms of ye world. Wherfore it terrestrial kinges and the terrestriall kingdom of the Iewes, and their laws and iudgementes haue ceased by Christ the king, calling the Iewes vnto the perfection of his gospel, namely, vnto Fayth and Charitie: It is not to be doubted, but that the kingdome of the Gentiles which is more imperfect & their lawes, ought to ceasse among the Gentiles, departing frō their Gentillitie vnto the perfection of the Gospell of Ie∣sus Christ. For there is no distinction betwene the Iewes and Gentiles being conuerted vnto the faith of Christ, but all of them abiding in that eternall kingdome ought to be vnder one lawe of Charitie and of vertue. Therefore they ought to haue mercy, and to leaue the iudgments of death, and the desire of vengeance. Wherfore they which do make lawes marke not the parable of Christ, saying: The king∣dome of heauen is like vnto a man whiche sowed good seede in hys field: but when men were on sleepe, the enemy came and sowed Tares in the midst of the wheate, & went his way. But when the herbe was growne and brought forth fruite, then appeareth the Tares. And the seruauntes came vnto the good man of the house and sayd vnto him, Lorde didst not thou sowe good seede in thy field? From whence then come these Tares? And he sayd vnto them: The enemy hath done this. And the seruauntes sayd vnto him: wilt thou that we goe and gather them vp? And he sayd no: least peraduenture gathering vp the Tares ye plucke vp the wheate by the rootes: Suffer them both to grow vntill the haruest, and in the time of the haruest, I will saye vnto the haruest men, gather first the Tares and binde them in the bundels that they may be burnt, but gather the wheate into my barne. Christ himselfe onely ex∣poundeth this parable in the selfe same chapter, saying: He whiche soweth the good seede is the sonne of man, but the field is the world, and the good seede, those are the children of the kingdome. But the Tares are the naughty children. And the enemy which soweth them is the Deuill, And the haruest is the end of the world and the haruest men are the Aungels. Euen as therfore the Tares are gathered and burnt with fire, so shall it be in the end of the world. The sonne of man shall send hys Aungels, and they shal gather out of his kingdome al offendoures, and those which com∣mit iniquitie, and shall put them into a furnace of fire, there shall be weeping and gnashing of teethe.

By whiche playne doctrine it is manifest,* 39.144 that Christ will haue mercy shewed vnto sinners, euen vnto the ende of the world, and will haue them to remayn mingled with the good: Least peraduenture when a man thinketh that he doth right well, to take away the tares, he taketh away ye wheat. For how great a sinner soeuer a mā be, we know not whether his end shalbe good, and whether in the end he shall obtayne mercy of God: Neither are we certayn of the time, wherein God will by grace iudge him whom we abhorre as a sinner. And peraduenture suche a one shall more profit after his conuersion in ye Church, then he who we think to be iust, as it came to passe in Paul. And if god iustifieth a man by grace (although at his ende) why da∣rest thou be so bold to be his iudge, and to condemne him? Yea, rather although a man seeme to be obstinate and har∣dened in his euill, so that he is not corrected by a secret cor∣rection (correct him before one alone) if he doe not receaue open correction being done before two or three witnesses, neyther passeth vpon a manifest correction when his sinne is made known vnto the Church: Christ doth not teach to punish such a one with the punishment of death. Yea ra∣ther he sayth, if he harken not vnto the churche: let him be vnto thee as an Ethnicke and Publicane. And Paule fol∣lowing this doctrin in the 1. Corin. 5. chapter saith:* 39.145 There goeth a common saying that there is fornication among you & such fornication as is not once named among ye gen¦tiles that one shold haue hys fathers wife. And ye are puf∣ted vp, and haue not rather sorrowed, that he whiche hath done this deed, might be put from among you. For I veri∣ly as absent in body, but present in spirite, haue already de∣termined, as though I were present: that he whiche hath done this thing, whē ye are gathered together and my spi∣rit, in the name of our Lord Iesus Christ that such one by the power of our Lorde Iesus Christ, be deliuered vnto Satan for the destruction of the flesh, that the spirite may be saued in the day of the Lord Iesus. Paule teacheth not to kill this man (as some gather by this text) but to sepa∣rate him from the other faithfull, and so frō Christ, which is the head of the Church of the faithfull, and so is he deli∣uered vnto Sathan, which is separated from Christ: that the flesh may be killed, that is, that that carnall concupys∣cence, whereby he luxuriously lusted after ye wife of his fa∣ther, may be destroyed in him, by such a separation, that ye spirite may be saued, & not that his body should be killed. as some say, as it is most manifest in the selfe same chapi∣ter, where he sayth: I wrote vnto you in an Epile, that ye shoulde not keepe company with fornicatours, and I ment not of all the fornicators of this world, eyther of the couetous, or extorcioners or Idolaters, for then must yee nedes haue gone out of the world. But now I haue writ∣ten vnto you, that ye keepe not company together, if anye that is called a brother be a fonicatour, or couetous persō, or a worshipper of Images, eyther a cursed speaker, or dronkard, or an extorcioner: with him that is such, see that ye care not.

By whych it is manyfest, that Paule woulde haue the foresayd fornicatour separated from the fellowship of the faithful: that his carnall concupiscence might be mortify∣ed, for the health of the spirit, and not that the body should be killed. Wherefore, they do ill vnderstand Paule, which by this saying,* 39.146 do cōfirme ye killing of mē. And forasmuch as heresie is one of ye most greuous sinnes (for an heretike leadeth men in errours, wherby they are made to stray frō fayth, without which they cannot bee saued) it doth most great hurt in the Church.

Further as concerning such a wicked man. Paul thus speaketh, flye from the man yt is an heretike after the first and second correction, knowing that such a one is subuer∣ted and sinneth, forasmuch as he is by his owne iudgemēt condemned. Behold Paule teacheth not to kill thys man, but with Christ to separate him frō the fellowship of the faythfull. But some say, that Peter in ye primitiue Church slewe Ananias and Saphyra for their sinnes, wherefore they say it is lawful for them, to condemne wicked men to death. We wil declare in shewing the whole processe how falsly they speake in alleaging of Peter, for to iustify their errour.

In the 4. chap. of the Actes it is written, that as many as were possessours of landes or houses, they solde them & offred the prices of that whych they solde and layed it be∣fore

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the feete of the Apostles:* 39.147 & it was deuided vnto euery one as he had neede thereof. But a certaine man Ananias with Saphira his wife solde a piece of land, and kept back a part of the price of the field, his wife being priuy vnto it, and bringing a certaine part therof, he laid it at the feete of the Apostles. But Peter saide vnto Ananias: Ananias, why hath Satan tempted thy hart that thou shouldest lye vnto the holy ghost, to keepe backe a part of ye price of the land? Did it not whilest it remayned, remayne vnto thee: and being sold, was it not in thine own power? why hast thou conceiued this thing in thine hart? Thou hast not ly∣ed vnto mē, but vnto God. And whē Ananias heard these wordes, he fell downe and gaue vp the ghost, & great feare came on all them that heard these things. And the young mē rose vp and tooke him vp, and caried him out and bu∣ried him. And it came to passe about the space of iij. houres after, that his wyfe came in being ignorant of that whych was done. And Peter sayd vnto her, Tel me womā, sold ye the land for so much? And she sayd, yea for so much. But Peter saye vnto her, why haue ye agreed together to tēpt the spirit of the Lord? Behold, the feete of them which bu∣ried thy husbande are at the doore, and shall cary thee out, And straight way she fel downe before his feete, and gaue vp the ghost,* 39.148 and the yong men entring in, found her dead and they caried her out, and buried her by her husbād. And great feare came on all the church, & all those which heard these thinges. It is meruaile yt any man that is wise, wyll say that by this processe Peter slue Ananias or hys wife. For it was not his act but ye act of God, who made a wed∣ding to his sonne, & sent his seruant to cal them, that were bidden vnto the wedding, and they would not come. The king then sent forth his seruantes, to the outcorners of the hie wayes, to gather all that they could find, both good and euill. And so they did. And the maryage was full furnished with gestes. Then came in also the king to view and see them sitting. Among whom he perceaued there one sitting hauing not a wedding garment, and sayth vnto him, frend how camest thou hither? And he being dumme, had not a worde to speake. Then said the king to the seruitures, take and binde him hand and foote, and cast him into the out∣ward darcknes, there shall be weeping and gnashinge of teeth. Many there be called, but few chosen. &c.

* 39.149It is manifest, that this wedding garment is charitie, without which, because Ananias entred into the maryage of Christ,* 39.150 he was geuen to death, that by one many might be informed to learne & vnderstand: that they which haue fayth & not charitie, although they appeare to men to haue yet it can not be priuy to the spirite of God, that they doe fayne. Such there is no doubt, but they shalbe excluded frō the mariage of christ, as we see this here exemplified in the death of Ananias & his wife by the hand of God, & not by the hand of Peter. And how should Peter thē haue iudged Ananias (albeit he had iudged him) worthy of death by the rigour of the old law? For why, by the law he had not bene guilty of death, for that part, which they fraudulently & dis∣semblingly did reserue to themselues. Yea and if they had stolne as much from an other man, which was greater nei¦ther ye for hys lie committed, he had not therfore by ye law of iustice bene found gilty of death. Wherefore if he did not condēne hym by ye law of iustice, it appeared that he codē∣ned him by the law of grace and mercy, whiche he learned of Christ. And so consequently it followeth much more ap∣parent, that Peter could not put him to death:* 39.151 Further∣more to say that Peter put him to death by the meere mo∣tion of his own will, and not by authoritie of the old law, nor by the new, it were derogatory and slaunderous to the good fame and name of Peter. But if Peter did kill hym, why then doth the Byshop of Rome which pretendeth to be successor of Peter, excuse himselfe and his priestes from the iudgement of death agaynst heretiques and other offē∣ders, although, they themselues be consēting to such iudge¦ments done by lay men? For that which was done of Pe∣ter without offence, may reasonably excuse him and his fe∣low Priestes from the spot of crime. Actes. 5. It is many∣fest that there was another which did more greeuously of∣fend thē Ananias, and that Peter rebuked him with more sharpe words: but yet he commanded him not so to he put to death. For Simon Magus also remayning at Sama∣ria, after that he beleued and was baptised, he ioyned him∣selfe with Phillip: And when he sawe that the holye spirite was geuen by ye Apostles (laying theyr handes vpon mē) he offred thē mony, saying geue vnto me this power, that vpon whome soeuer I shall lay my hand, he shall receaue the holy Ghost.* 39.152 To whom Peter answered: Destroyed be thou and thy money together: And for that thou supposest the gifte of GOD to be bought with money, thou shalt haue neyther part nor fellowshippe in this doctrine. Thy hart is not pure before god, therefore repēt thee of thy wi∣kednesse, and pray vnto God that this wicked thought of thy hart may be forgeuen thee: for I perceiue thou art euē in the bitter gall of wickednes and bande of iniquitie. Be∣holde here the greuous offence of Symon Peters hard & sharp rebuking of him, and yet therupon he was not put to death. Whereby it appeareth that the death of Anamas aforesaid, proceeded of God and not of Peter. Of all these things it is to be gathered seing the iudgements of death are not grounded vpon the expresse and playn scriptures, but onely vnder the shadow of the olde law: that they are not to be obserued of Christians because they are cōtrarye to charity. Ergo ye bishop of Rome approuing such iudge∣ments, alloweth those that are contrary to the law & do∣ctrine of Christ, as before is sayd of warres, where hee ap∣proueth & iustifieth that which is cōtrary to charity. The order of Priesthood, albeit it doth iustifie the iudgemēts to death of the laity, whereby offenders are condēned to die, yet are they themselues forbidden to put in execution the same iudgementes. The priestes of the old law being vn∣perfect, whē Pylate said vnto thē concerning Christ (whō they had accused worthy death) take him vnto you and ac∣cording to your law iudge him, answered: that it was not lawful for them to put to death any man.

Wherby it appeareth that our priests being much more perfect,* 39.153 may not lawfully geue iudgemēt of death against any offenders: yet notwithstanding, they claime vnto thē the power iudicial vpon offēders: Because say they, it be∣longeth vnto them to know the offences by the auricular confession of the offenders, and to iudge vpō the same be∣ing knowne, aud to ioyne diuers penances vnto ye parties offending, according to the quantitie of their offences cō∣mitted, to that ye sinner may make satisfactiō say they vnto God for the offences which he neuer committed. And to cōfirme vnto thē this iudicial power, they alleage ye scrip∣tures in many places, wrasting it to serue their purpose.

First they saye that the Bishop of Rome (who is the chief priest and iudge among them) hath ful power & au∣thority to remit sinnes. Wherupon they say, that he is able fully & wholy to absolue a man a poena & culpa, so that if a man at the time of his death had this remission:* 39.154 he should straigtwaies flie vnto heauen without any paine of Pur∣gatory. The other Bishops (as they say) haue not so great authoritie. The priests constituted vnder euery Byshop, haue power, say they, to absolue the sinnes of thē that are confessed, but not al kind of sinnes: because there are some grieuous sinnes reserued to the absolutions of the By∣shops, and some againe to the absolution onely of ye chiefe and high Byshop. They say also that it behoueth the offē∣ders, for the necessitie of their soule health, to call to remē∣brance their offences, and to manifest the same with al the circumstances therof, vnto the priest in auricular cōfessiō, supplying the place of God, after the maner of a Iudge: & afterwarde humbly to fulfill the penaunce enioyned vnto him by the priest for his sinnes, except the sayde penaunce so enioyned, or any part thereof be released by the superior power. All these things (say they) are manifestly determi∣ned, as wel in ye decrees, as decretals. And although these things haue not expressely their foundation in the playne and manifest doctrine of Christ, nor any of ye Apostles: yet the authors of the decrees and decretals concerning thys matter, haue groūded the same vpon diuers places of the scriptures, as in ye proces of Christ in ye Gospell of Saynt Mathew ye xvj. chapter.* 39.155 Wherupon they ground yt popes power iudicial, to surmount the powers of other priests, as where Christ sayd vnto his disciples: whō do men saye that I am? And they aunswered:* 39.156 some saye that thou art Iohn Baptist, some Elias, & some Ieremy, or one of the Prophets. To whom he sayde: but who saye you that I am? Symon Peter makinge aunswere, sayde: Thou art Christ, the sonne of the liuing God. And Iesus answered and said vnto him: Blessed art thou Symon the sonne of Ionas, for flesh & bloud hath not opened this vnto thee: but my father which is in heauen. And I say vnto thee: yt thou art Peter, & vpon this rocke wil I buyld my church: and hel gates shal not preuaile against it. And I wil geue thee the keyes of the kingdome of heauen. And whatsoe∣uer thou shalt binde vpon earth, shal also be bound in hea∣uen: and whatsoeuer thou shalt lose vpon earth, shall bee loosed also in heauen.

Out of this text of Christ, diuers expositiōs haue draw∣en diuers errours. For when Christ sayd: And I say vnto thee, that thou art Peter, and vpon this rocke wil I build my Church: Some therupon affirme, that Christe meant he would builde his Church vpon Peter by authority of that text,* 39.157 as it is writtē in ye first part of ye decrees, Dist. 19. cap. Ita dominus noster. The exposition hereof, is ascribed

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to Pope Leo, the errour wherof is manifestly known. For the Church of Christ is not builded vpon Peter, but vpon the rocke of Peters confession, for that he sayd: Thou art Christ the sonne of the liuing God, and for that Christ sayd singularly vnto Peter: I will geue vnto thee the keyes of the kingdome of heauen: and whatsoeuer thou shalt binde. &c. By this saying they affirme, that Christ gaue vnto Pe∣ter specially, as chiefe of the rest of the Apostles a larger power to binde and to lose, then he did vnto the rest of the apostles,* 39.158 or disciples. And because Peter answered for him self & al the Apostles, not only confessing the faith which he had chiefly aboue the rest, but also ye faith whiche the rest of the Apostles had euen as himselfe, by the reuelation of the heauēly father: It appeareth that as the fayth of al the A∣postles was declared by the answere of one: so by this that Christ sayd vnto Peter: whatsoeuer thou shalt binde. &c. is geuen vnto the rest of the Apostles the same power & equallitie to binde & to lose,* 39.159 as vnto Peter. Whiche Christ declareth in the Gospell of S. Mathew the 18. chapter, in these words: Verely I say vnto you what thinges so euer you shall binde vpon earth, shalbe bound in heauē & what¦soeuer you shal lose vpon earth, shalbe also losed in heauē, And further he addeth: And agayne I say vnto you: that if two of you shall consent vpon earth, and request whatsoe∣uer it be: it shall be graunted vnto you of my father which is in heauen. For when two or three be gathered together in my name,* 39.160 I am there in the midst of them. And in Iohn the xx. chapter, he sayth generally vnto them: Receaue ye my spirit. Whose sins ye shall remit, shalbe remitted vnto them: and whose sinnes you shall retayne, shall be re∣tained.

* 39.161By this it appeareth, that the power to bynde and to loose is not specially graunted to Peter as chiefe and head of the rest: and that by him the rest had their power to bind and to loose, for that the head of the body of the Churche is one, which is Christ, and the head of Christ is God. Peter and the rest of the Apostles, are the good members of the body of Christ, receiuing power & vertue of Christ: wher∣by they do confirme and glew together the other mēbers (as well the strong & noble as the weake and vnable) to a perfect composition and seemelines of the body of Christ: that all honour from all partes and members may be geuē vnto Christ as head and chiefe,* 39.162 by whome as head, all the members are gouerned. And therfore Paule. 1. Corinthi∣ans chap. 3. When any man sayth, I hold of Paule, and an other sayth I hold of Apollo, are ye not carnall men? For what is Apollo? what is Paule? The minister of him in whom ye haue beleued, and he as God geueth vnto euery man. I haue planted, Apollo hath watered, but God hath geuen the increase. Therfore neither he that plāteth is any thing neither he yt watereth,* 39.163 but God that geueth the in∣crease. And Paul to the Gal. chap. 2. God hath no respecte of persons. Those that seemed to be great and to do much, auay∣led or profited me nothing at all: But contrariwise, when they saw that the Gospell of the vncircumcision was committed vnto me, as the circumcision vnto Peter (for he that wrought with Peter in the Apostleship of the circumcision, wrought with me also amōg the Gentiles) and when they knew the grace which was geuen me Peter, Iames, and Iohn straightwayes ioyned themselues with me and Barnabas: wee among the Gentiles, and they in circumcisi∣on onely, might be mindefull of the poore, the which to do I was very carefull. Hereby it appeareth, that Paule had not his authori∣tie of Peter to conuert the Gentiles,* 39.164 to baptise them, and to re∣mit their sinnes, but of him which said vnto him Saule, Saule, why persecutest thou mee. It is hard for thee to kicke agaynst the pricke. Heare is Paule the head of the Church and not Peter: By which head they say, that al the members are sustayned and made liuely.

* 39.165The thyrd errour (which the authors of the canons cō∣ceiueth in the sayd text of Christ) which was sayd to Peter Unto thee will I geue the keyes &c. is this. They say that in this sentence which was sayd to Peter of the authoritie to binde and loose was ment: that as Christ gaue vnto Pe∣ter aboue all the rest of the Apostles a speciall, and as it I were an excellent power aboue all the Apostles: euen so say they, he gaue vnto the Bishops of Rome (whome they call Peters chiefe successors) the same speciall power and authoritie, exceeding the power of all other Byshoppes of the world.

The first part of this similitude and comparison, doth appeare manifestly by ye premisses to be erroneous: wher∣in is playnly shewed, that the other Apostles, had equall power with Peter to binde and lose.* 39.166 Wherfore cōsequent∣ly it followeth, the 2. part of the similitude, grounded vpon the same text, to be also erroneous. But and if the first part of the sayd similitude were truth as it is not, yet the second part must needes be an errour, wherein is sayd that ye Bi∣shops of Rome are Peters chiefest successors. For althogh there be but one Catholicke christian Church, of al ye faith∣ful sort conuerted: yet the first part therof and first conuer∣ted was of the Iewes, the second of the Greeks, & the third part was of the Romaynes or Latines. Whereof, the first part was most perfectly conuerted vnto the fayth, for that they faithfully obserued the perfectiō of charitie,* 39.167 as appea∣reth in the Actes of the Apostses by the multitude of the be¦leuers. The were of one hart, and one soule neyther called they any thing that they possessed theyr owne, but all was common amongst them.* 39.168

Hereupon Paule to the Romaynes: Salutation to e∣uery beleuer,* 39.169 first to ye Iew, & to the Greeks after ye Iewes The Greekes were the second, and after the Iewes, best conuerted, and after them the Romaynes, taking their in∣formation of the Greekes as appeareth by the Chronicles although in deed some Romaynes were conuerted vnto ye fayth, by Peter and Paule. And as Christ sayd thrise vnto Peter, feed my sheepe, so Peter ruled these three Churches as witnesseth the Chronicles. But first he reformed the Church of the Iewes in Ierusalem and Iudea,* 39.170 as appea∣reth by the testimony of the Actes of ye Apostles: For Acts 1. It is manifest how Peter stonding vp amongst his bre∣thren spake vnto them concerning the election of an Apo∣stle in the place of Iudas the traytor, alledging places vn∣to thē out of the scripture, that an other should take vppon him his Apostleship.* 39.171 And so by lot was Mathias constitu¦ted in the 12. place of Iudas, acts. 2. After yt the holy Ghost was come vpon the Apostles, and that they spake with the tongues of al men, the heares were astonied at the miracle And some mocked them saying, these men are full of newe wine: But Peter stood vp & spake vnto thē, saying, that it was fulfilled in thē that was prophecied by Ioell the pro∣phet, and he preached Christ vnto the people, whome they of ignoraunce had put to death. To them was Sauioure promised by the testimony of the Prophets. And whē they heard the wordes of Peter, they were pricked at the heart, saying vnto him and the rest of the Apostles: What shal we then do? And Peter sayd vnto them, repent: and let euerye one of you be baptised in the name of Iesus Christ for the remission of your sinnes, and ye shall receaue ye holy ghost. And there were ioined vnto them the same day about three M. soules.* 39.172 And Actes 3.4.5. it appeareth, that Peter aboue the rest did those thinges which belonged to the ministery of the Apostleship,* 39.173 as well in preaching as in answering. Wherupon some Chronicles say, that Peter gouerned the church of the Iewes at Ierusalem 4. yeares, before he go∣uerned Antioche. And by the testimony of Paule to ye Gal. as before is sayd: The Gospell of the vncircumsion is cō∣mitted to Paule euen as the circumcision to Peter. And he that wrought with Peter in the Apostleship of circumcisiō wrought with Paule amongst the Gentils. Wherby it ap∣reth that the Churche of the Iewes was commtted to the gouernment of Peter And in the proces of the Actes of the A∣postles it appeareth, that Peter beleeued that the fayth of Christ was not to be preached vnto those Gentiles, which alwayes liued in vncleannes of Idolatry. But whē Peter was at Ioppe, Cornelius a Gētile sent vnto him, that he wold come & shew him the way of life: But Peter (a little before of the comming of the messengers of Cornelius) being in his chāber, after he had prayed, fel in a trance and saw heauen open, and a certayne vessel descending euen as a great sheete, letten downe by foure corners from heauen to earth. In the which were all maner of foure footed beastes, serpentes of the earth, and foules of the ayre. And a voyce spake vnto hym saying, arise Peter, kill and eate, and Peter sayd, not so Lorde, because I haue neuer eaten any common or vncleane thing: This was done thrise. And Peter descended (not knowing what the vision did signifie) and found the messengers of Cornelius.

As concerning the authoritie iudicial of the clergie, ma∣ny things are written thereof in the Canons of decrees,* 39.174 greatly to be marueiled at, and farre from the truth of the Scripture. The authors of the Canons say, that Chryst gaue vnto the priests, power iudicial ouer sinners yt con∣fessed their sinnes vnto them. And this they ground vpon the text of Christ:* 39.175 I will geue vnto thee the keyes of the kingdome of heauen, and what soeuer thou loosest &c. And these keyes of the kingdome of heauen they cal the know∣ledge to discerne, and the power to iudge, which they say onely belongeth to the priestes,* 39.176 except in case of necessitie, then they say a lay man may absolue a man frō sinne. And as touching absolution they say, there are three thinges to be required on the sinners part: first harty cōtritiō, wher∣by the sinners ought to bewaile their offēding of god tho∣rough sinnes: the second is, auricular confession, whereby the sinner ought to shew vnto the Priest his sinnes, & the circumstances of them: The third is satisfaction, thorough penaunce enioyned vnto hym by the Priest for his sinnes

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cōmitted.* 39.177 And of his part that geueth absolution, there are two thinges (say they) to be required that is to say: know∣ledge to discern one sinne from an other, wherby he ought to make a difference of sinnes, & appoynt a conuenient pe∣naunce, according to the quantitie of the sinnes: The secōd is authoritie to iudge, wherby he ought to ioyne penaunce to the offender. And further they say, that he yt is confessed, ought with al humilitie to submit himself to this authori∣tie, and wholy and voluntarily to doe those penaunces which are commaunded him by the priest, except the sayde penaunce be released by a superiour power: for all priestes (as they say) haue not equall authoritie to absolue sinnes. The chiefe priest whome they call Peters successour hath power fully and wholy to absolue. But the inferior priests haue power, some more some lesse. The more as they are neare him in dignitie: The lesse as they are farther from the degree of his dignitie.* 39.178 All this is declared by proces in the decrees, butnot by the expresse doctrine of Christ or any of his Apostles. For although Christ absolued men from their sinnes, I do not find that he did it after the maner of a iudge, but of a sauior. For Christ sayth, God sent not his sonne into the world to iudge sinners, but that the worlde should be saued by him. Iohn chap. 3. Wherupon he spake vnto him whom he healed of the palsie: Beholde thou art made whole,* 39.179 go thy wayes and sinne no more. And to the woman taken in adultery Christ sayd, woman where be thy accusers, hath no man condemned thee? who sayd: No man Lord. To whom then Iesus thus said: No more wil I condemne thee, go, and now sinne no more.

* 39.180By which words and deedes of Christ and many other places of the scripture, it appereth he was not as a Judge at his first cōming to punish sinners according to the quā∣titie of their offences: but yt day shal come hereafter, where in he shall iudge all men according to their workes, as in Mat. 25.* 39.181 where he sayth: When the sonne of man shal come in his maiesty, and all his aungels with him: then shall he sit vpon the seat of his maiesty, and all nations shal be ga∣thered together before him, and he shall seperate them one from an other, as a shepheard seperateth the sheepe from ye Goates. &c. Neither shall he iudge alone, but his Saintes also with him. For he sayth, you that haue followed me in this generation,* 39.182 when the sonne of man shall sit in the seat of his maiestie, shal sit also vpon 12. seats, and iudge the 12. tribes of Israell. If then sith Christ came not as a Iudge, why doe the Priestes say that they supplye the roome of Christ on earth, to iudge sinners according to the quantitie of theyr offences? And yet not onely this, but it is more to be maruailed at, how the Byshop of Rome dareth to take vpon him to be a Iudge before the day of iudgement, and to preuent the time, iudging some to be saintes in heauen, & to be honoured of men, and some agayn to be tormented in hel eternally wt the deuils. Would God these men wold wey the saying of S. Paule. Corin. 4. Iudge ye not before the time,* 39.183 vntill the comming of the Lorde, who shall make light the darcke and secret places, and disclose the secretes of hartes, and then euery one shall haue his prayse. Let the Byshop of Rome take heede, lest that in Ezechiell be spo∣ken by him: because thy hart is eleuate, and laydst vnto thy selfe I am God, I haue sitten in the seat of God, in the hart of the sea, when thou art but man and not God. It is ma∣nifest, that the remission of sinnes principallye belongeth to God, who through grace washeth awaye our sinnes. For it is sayd, the lamb of God taketh away the sinnes of the world.* 39.184 And vnto Christians it belongeth as the Mini∣sters of God. For in the 20. of Iohn Christ sayth: Receaue vnto you ye holy Ghost, whose sinnes you shall remit, they are remitted vnto them: and whose sinnes you shal retain they are reteined. Seing therfore, that all Christians that are baptised in the name of the Father, and of the sonne, & of the holy Ghost, receaue the holy ghost: it appeareth, that they haue power geuē vnto them of Christ, to remit sinnes ministerially. Hath not euery Christian authoritie to bap∣tise and in the baptisme all the sinnes of the baptised are remitted? Ergo, they that doe baptise, do remit sinnes. And thus ministerially all suche haue power to remitte sinnes.* 39.185 Therfore, to say that one man hath more authoritie to re∣mit sinnes then al other Christians haue, is to much to ex∣tol him & to place him euen in Gods seat. I pray you how are the sinnes remitted him that is baptised of the Prieste (yea although he were of the pope himselfe baptised) more then if he were baptised of an other Christian? Surely I thinke no more. For seing that before Baptisme he remay∣neth a sinner and of the kingdome of the deuill by sinne, af∣ter baptisme he entreth into ye kingdome of heauen: It ap∣peareth, that he yt doeth baptise,* 39.186 openeth the gate of ye king∣dome of heauen to him that is baptised: the whiche he can∣not do, wtout the keyes of the kingdome of heauen. Ther∣fore euery one that both baptise: hath the keyes of the king¦dome of heauen, as well the ineriour Priest as the Pope But these keyes are not the knowledge to discerne, & po∣wer to iudge, because these doe nothing anayle in baptisme Ergo, there are other keyes of the kingdome of heauen thē these:* 39.187 Wherfore it seemeth, that the authors of the Canons erred in mistaking the keyes, wherupon they ground the authoritie iudiciall of the Clergy.

Now a little errour in the beginning graunted, grow¦eth to great incōuenience in ye end. Wherfore in my iudge∣ment it seemeth, that the keyes of the kingdome of heauen are sayth and hope. For by fayth in Iesus Christ, and hope in him for the remission of sinnes,* 39.188 we enter ye kingdome of heauē. This faith is a spiritual water, springing from Ie∣sus Christ the fountayne of wisedome, wherein the soule of the sinner is washed from sinne. With this water were the faithfull Patriarches baptised before the lawe, and the faythfull people of the Hebrewes, and the faythful Christi∣ans after the law. Wherfore I greatly maruell of that say∣ing in the decrees, which is ascribed vnto Augustine: that litle children that are not baptised, shal be tormented with eternall fire, although they were born of faithfull parents that wished them with all their hartes to haue bene bap∣tised: as though the sacrament of Baptisme in water were simply necessary to saluation, when neuerthelesse many Christians are saued without this kinde of Baptisme, as Martirs. If that kinde of Sacrament be not necessary, to one of elder yeres, how thē is it necessary to an infant born of the faythfull? Are not all baptised with the holy Ghost and with fire? But yet not with materiall fire, no more is the lotion of water corporally necessary to washe awaye sinnes, but onely spirituall water, that is to say, the water of fayth. Are not the quicke baptised for them that are dead, as witnsseth Paule. 2. Corin. 15.* 39.189 If the dead arise not at all why are the liuing then baptised for them? If the liuing be baptised for the dead? Why then is not the infant saued by the baptisme of his parentes: seeing the infant it selfe is impotent at the time of death, and not able to require bap∣tisme? Christ sayth, he that beleueth and is baptised, shalbe saued.* 39.190 He sayth not, he that is not baptised: but he that be∣leueth not shall be damned. Wherefore in the 12. chap. of Iohn, Christ sayth, I am the resurrection and lyfe, he that beleeueth in me, yea although he were dead, shall lyne. The faith therfore is necessary which the infāt hath in his faithfull parents, although he be not washed with corpo∣rall water. How then is the infant damned and tormēted with eternall fire? Were not they that were before the com∣ming of Christ, and dead before his death by a thousande yeres saued also by his death and passion? All yt beleued in him, were baptised in his bloud, and so were saued and re∣demed from sinne and the bondage of the deuill, and made partakers of the kingdome of heauen. How then in ye time of grace, shall the infāt be damned that is borne of faythfull parents, that do not despise, but rather desire to haue theyr children baptised? I dare not consent to so hard a sentēce of the decrees: but rather beleue, that he is saued by vertue of the passion of Christ in fayth of his faythfull parentes, and the hope which they haue in Christ. Which fayth and hope are the keies of the heauenly kingdome. God were not iust and mercifull, if he would condemne a man that beleueth not in him, except he shewed vnto him the fayth which hee ought to beleeue. And therefore Christ sayth: If I had not come and spokē vnto them, sinne could not haue bene layd vnto theyr charge, but nowe they haue no excuse of sinne. Therfore seing the fayth of Christ is not manifest vnto the infāt departing before baptisme,* 39.191 neither hath he denyed it: how thē shal he be damned for the same? But if God spea∣keth inwardly by way of illumination of the intelligēce of the infant, as he speaketh vnto Aungels: who then know∣eth (saue God alone) whether the infant receiueth or not re¦ceiueth the fayth of Christ?

What is he therfore that so rashly dare take vpō him to iudge the infants begottē of faythfull parents, dying with out baptisme, to be tormēted with eternal fire? Now let vs cōsider the 3. thinges which ye canons of decrees affirme to be requisite for the remission of ye sinnes of those that sinne after baptisme: that is to say, contrition of hart, auricular confession, and satisfaction of the deed through penance en∣ioyned by the priest for the sinnes cōmitted. I cannot finde in any place in the Gospel, where Christ commaūded that this kind of confession should be done vnto yt priest:* 39.192 nor I cannot find that Christ assigned any penance vnto sinners for theyr sinnes, but that he willed thē to sinne no more. If a sinner confesse that he hath offended God through sinne, & soroweth hartely for his offēces, minding no more here∣after to sinne: then is he truely repentaunt for his sinne, & then is he conuerted vnto the Lord. If he shall then hūbly

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and with good hope crane mercy at God & remission of his sinnes: what is he that can let God to absolue that sinner from his sinne? And as God absolueth a sinner from hys sinne, so hath Christ absolued many, although they confes∣sed not theyr sinnes vnto the priests, and although they re∣ceiued not due penance for their sinnes. And if Christ could after yt maner once absolue sinners: how is he become now not able to absolue? Except some man wil say, that he is a∣boue Christ, and that his power is minished by ye ordinan∣ces of his own lawes? How were sinners absolued of god in the time of the Apostles, and alwayes heretofore, vnto y time that these Canons were made? I speake not these thinges as though confession to priestes were wicked, but that it is not of necessity requisite vnto saluation. I beleeue verily that the confession of sinnes vnto good priestes, and likewise to other faythful Christiās, is good, as witnesseth S. Iames the Apostle:* 39.193 Cōfesse ye your selues one to ano∣ther, & pray ye one for another, that ye may be saued: for the continuall prayer of the iust auayleth much. Helias was a man that suffered many things like vnto you, and he praid that it should not rayne vpon the earth, & it rayned not in 3. yeares & 6. monethes. And agayne he prayed, and it ray∣ned from heauen, and the earth yelded forth her fruit. This kinde of confession is good, profitable and expedient: for if God peraduenture heareth not a mans own prayer, he is helped with the intercession of others: Yet neuerthelesse ye prayers of the priests seemeth to much to be extolled in the decrees, where it treateth of penitēce, and that saying is a∣scribed vnto Pope Leo. Cap. multiplex misericordia Dei. &c. And it followeth:* 39.194 So is it ordeyned by the prouidence of Gods diuine wil, that ye mercy of God cannot be obteined but by the praier of ye priests. &c. The praier of a good priest doth much auayle a sinner confessing his faults vnto him. The counsel of a discreet priest is very profitable for a sin∣ner, to geue the sinner counsell to beware herafter to sinne, and to instruct him how he shal punish his body by fasting by watching, and such like actes of repentance, that heraf∣ter he may be better preserued from sinne.

After this maner I esteme confessiō to priests very ex∣pedient and profitable to a sinner. But to cōfesse sinnes vn∣to the priest as vnto a iudge, & to receiue of him corporall penāce for a satisfaction vnto God for his sinnes commit∣ted, I see not how this can be founded vpō the truth of the scripture. For before the comming of Christ, no man was sufficient or able to make satisfactiō vnto God for his sins, although he suffred neuer so much penance for his sinnes. And therefore it was needefull, that he that was without sinne should be punished for sinnes,* 39.195 as witnesseth Isayas. chap. 53. where he sayth: he took our griefes vpon him, and our sorrowes he bare. And again: He was woūded for our iniquities, and vexed for our wickednes. And agayn: The Lord put vpon him our iniquity. And agayne: for the wic∣kednes of my people haue I strikē him. It therfore, Christ through his passion hath made satisfaction for our sinnes, whereas we our selues were vnable to do it, then through him haue we grace & remission of sinnes. How can we say now, that we are sufficient to make satisfaction vnto God by any penance enioyned vnto vs by mans authority? se∣ing that our sinnes are more greuous after Baptisme: thē they were before the comming of Christ. Therefore, as in Baptisme the payne of Christ in his passion was a full sa∣tisfaction for our sinnes: euen so after Baptisme if we con∣fesse that we haue offended, & be harty sorry for our sinnes, and minde not to sinne agayne ofterwardes.

* 39.196Hereupon Iohn writeth in his first epistle. ca. 1. If we say we haue no sinne, we deceiue our selues, & the truth is not in vs. If we confesse our sinnes, God is faythfull and iust, he will remit them, and clense vs from all our iniqui∣ties. If we say we haue not sinned, we make him a lyar, and his word is not vs. My welbeloued children, this I write vnto you that ye sinne not: but if any man sinne, we haue an aduocate with the father Iesus Christ the righ∣teous, and he is the propitiation for our sinnes, and not for our sinnes onely, but for ye sinnes of ye whole world. Ther∣fore,* 39.197 we ought to confesse our selues chiefly vnto God euen frō the hart, for that he chieflye doth remit sinnes, without whose absolution litle auaileth the absolutiō of man. This kinde of confession is profitable and good. The authors of the Canons say, that although auricular confession made vnto the Priest, be not expresly taught by Christ, yet, say they,* 39.198 it is taught in that saying, which Christ said vnto them diseased of the leprosy, whom he cōmaūded: Go your wayes, & shewe yourselues vnto the Priestes, because as they say, the law of clensing lepers, which was geuen by Moyses, signified the confession of sinnes vnto the Priest. And wheras Christ commaūded the lepers to shew them∣selues vnto the Priestes, they say that Christ ment, that those yt were vncleane with the leper of sinne, should shew theyr sinnes vnto the Priestes by auricular confession.* 39.199 I maruell much at the authors of the Canons, for euen from the beginning of their decres vnto the end, they grounde theyr sayings vpō the old law, which was the law of sinne and death, and not (as witnesseth Paule) vpon the words of Christ, which are spirite & life. Christ sayth, the words which I speake vnto you, are ye spirit and life. They groū theyr sayings in the shadow of the law, and not in the light of Christ. For euery euill doer hateth the light, & commth not into it, that his deeds be not reproued: but he that doth the truth, commeth into the light, that his workes may be openly sene,* 39.200 because they are done in God. Joh. 3.

Now let vs passe to the words that Christ spake to the leper. Lord if thou wilt, thou canst make me clean. And Ie∣sus stretching forth his hand, touched him, saying: I will, be thou cleane: and straight wayes he was cleansed of hys leper. And Iesus sayd vnto him: See thou tell no man, but go and shew thy selfe to the Priest, and offer the gyft that Moyses cōmaunded for a witnesse of these thinges.* 39.201 This Gospell witnesseth playnely that ye diseased of lepers were clensed onely by Christ, and not by the Priests, neither did Christ commaund the leper to shew himselfe vnto the prie∣stes,* 39.202 for any helpe of cleansing that he should receiue of the Priestes: but to fulfill the law of Moyses, in offering a sa∣crifice for his clensing, & for a testimony vnto the Priestes, who alwayes of enuy accused Christ as a transgressour of the law. For if Christ after he had clensed the leper, had li∣censed him to communicate with others that were cleane, before he had shewed himselfe clensed vnto the Priests, thē might the Priestes haue accused Christ, as a transgressour of the law: Because it was a precept of the law, that the le∣per after he was cleansed, shoulde shewe himselfe vnto the Priestes. And they had signes in the booke of law, whereby they might iudge whether he were truely clēsed or no. And if he were clensed, then would the Priestes offer a gift for his clensing.* 39.203 And if he were not cleansed, then would they segregate him, frō the company of others that were cleane. Seing euery figure, ought to be assimuled vnto the thyng that is figured: I pray you then, what agreement is there betwene the clensing of lepers by the law, & the confession of sinnes? By that law the Priest knew better whether he were leprouse then he himselfe that had the leper. In cōfes∣sion the priest knew not the sinnes of him that was confes∣sed, but by his owne confession. In that law the Priest did not clēse the leprouse: How now therfore ought the priests to clense sinners from their sinne, & that without thē they cannot be clensed? In this law ye Priest had certein signes, by the which he could certaynly know, whether a mā were clensed frō his leper or not. In confession, the Priest is not certaine of the clensing of sinnes, because he is ignoraunt of his contrition: He knoweth not also whether he will not sinne any more, without the which contrition and graun∣ting to sinne no more, God hath not absolued any sinner. And if God hath not absolued a man, without doubt then is he not made cleane. And how then is confession figured vnder that law? Doubtlesse so it seemeth to me (vnder the correction of them that can iudge better in the matter) that this law beareth rather a figure of excommunication, & re∣conciliation of him, that hath bene obstinate in his sinne, & is reconciled agayne. For so it appeareth by the processe of the Gospell, that when as the sinner doth not amend for the priuate correction of his brother, nor for the correction of two or three, neither yet for the publick correction of the whole Church: Then is he to be counted as an Ethnike, & a Publicane & as a certayn Leper to be auoyded out of the company of all men. Which sinner notwithstanding, if hee shall yet repent, is then to be reconciled, because he is then clensed from his obstinacy.

But he which pretendeth himselfe to be the chiefe vicar of Christ,* 39.204 and the high Priest, sayth: that he hath power to absolue A poena & culpa: Which I doe not finde how it is founded in the scripture, but that of his owne authority, he enioyneth to sinners, penance for their sinnes. And graūt yt frō their sinnes he may well absolue them, yet frō the payn (which they call a poena) he doth not simply absolue,* 39.205 as in his indulgences he promiseth. But if he were in charitye, and had such power, as he pretēdeth, he would suffer none to lie in Purgatory for sinne, forsomuch as that payn doth farre exceed all other payne which here we suffer. What mā is there being in charity, but if he see his brother to be tor∣mēted in this world, if he may, he will helpe him, and deli∣uer him? Much more ought the Pope thē, to deliuer out of paynes of Purgatorye, indifferently as well rich as poore. And if he sel to the rich his indulgēces, double wife, yea tri∣ple wise he seduceth them. First in promising to deliuer thē out of the payne from whēce he doth not, neither is able to

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deliuer thē:* 39.206 And so maketh thē falsly to beleue that, which they ought not to beleue. Secōdly, he deceiueth thē of their mony, which he taketh for his indulgence. Thirdly, he se∣duceth them in this, that he promising to deliuer them frō payne, doth induce thē into greuous punishment in deed, for ye heresy of simony, which both of thē do cōmit, & there∣fore are worthy both of great payne to fall vpon thē: for so we read, that Iesus cast out buiers and sellers out of hys temple.* 39.207 Also Peter sayd vnto Symon ye first author of this heresy. Thy mony, sayd he, with thee be destroyed, for that thou hast thought, the gift of God to be possessed for mony. Moreouer, whereas Christ sayth, frely you haue receiued, frely geue, and whereas contrary the Pope doth sell that thing, which he hath taken: what doubt is there, but that he doth greuously deserue to be punished, both he that sel∣leth, & he that buyeth, for the crime of simonye, which they commit. Ouer and besides, by many reasons and authori∣ties of the Scripture it may be proued, that he doth not ab∣solue a man, contrite for his sinne, although he doe absolue him from the guilt.

But this marueileth me, that he in his indulgēces pro∣miseth to absolue men from all maner of deadly sinnes:* 39.208 & yet cannot absolue a man from debt: forasmuch as the debt which we owe to god, is of much more greater importāce, then is the debt of our brother. Wherfore, if he be able to re¦mitte the debt due to God, much more it should seme, that he is able to forgeue the debt of our brother.

An other thing there is, that I maruell at: for that the pope sheweth himselfe more strait in absoluing a priest for not saying, or negligently saying his mattens: thē for trās∣gressing the commaundemēt of God: considering that the transgression of the cōmaundement of God, is much more greuous then the breach of mans commaundement.

For these and many other errours concurring, and in this matter of the Popes absolutiōs, blessed be God, & ho∣nor be vnto him for the remission of our sinnes And let vs firmely beleue and know, that he doth and wil absolue vs from our sinnes, if we be sory frō the bottome of our harts that we haue offended him hauing a good purpose and will to offend him no more. And let vs be bolde to resorte vnto good and discreet Priests, who with wholesome dis∣cretion and sound counsell can instruct vs, how to auoad the corruption of sinne hereafter. And which, because they are better then we, may pray to God for vs: whereby we may both obtayne more sooner the remission of our sinnes past,* 39.209 and also may learne better how to auoyd the daunger of sinne to come. Ex Registro Latino Episc. Hereford.

* 39.210And thus much concerning the iudgement and doctrine of this Walter, for Christian patience, charity and mercy, which as they be true and infallible notes and markes of true Christianity, so the sayde Walter Brute making comparison herein betweene Christ and the Pope, goeth about purposely to declare and mani∣fest, whereby all men may see, what contrariety there is betweene the rule of Christes teaching, and the proceedinges of the Pope: betweene the examples and life of the one, and the examples of the other. Of which two as one is altogether geuen to peace: so is the other on the contrary side as much disposed to wars, murder, and bloudshed, as is easy to be sene, who so looking not vpon the outward shewes and pretensed wordes of these Romishe Popes, but aduising and considering the inward practises, and secret works of them, shall easely espye, vnder their visour of peace what discord and debate they work. Who bearing outwardly the meek hornes of the Lambe mentioned in the Apocalippes, within doe beare the bowels of a Wolfe, full of crueltye, murder, and bloud∣shed which if any doe thinke to be spoken of me contumeliously, would God that man could proue as well the same to be spoken of me not truely. But trueth it is, I speake it sincerely, without af∣fection of blinde partiality, according to the trueth of historyes both olde and new. Thus vnder in Dei nomine. Amen, how vn∣mercifully doeth the Pope condemne his brother: And while he pretendeth not to be lawfull for him to kill any man, what thou∣sandes hath he killed of men? And likewise in this sentence, pretē∣ding, in visceribus Iesu Christi, as though he woulde be a media∣tour to the magistrate for the party: yet in deed will he be sure to excommunicate the Magistrate, if he execute not the sentence ge∣uen. Who be true heretiques, the Lord when he commeth shall iudge: but geue them o be heretiques, whom he condemneth for heretiques. Yet what bowels of mercy is here, where is nothing, but burning, faggoting, drowning prisoning, chayning, famishing racking, hanging, tormenting, threatning, reuiling, cursing and oppressing, and no instructing, nor yet indifferent hearing of thē, what they can say.* 39.211 The like cruelty also may in theyr warres ap∣peare, if we consider how Pope Vrbane 5. beside the racking and murdering of 7. or 8. Cardinals, set vp Henry Spencer Bishoppe of Norwich to fight agaynst the French Pope. Innocentius 4. was in warre himselfe agaynst the Apulians. Likewise Alexander. 4. his sucessour stirred vp the sonne of king Henry 3. to fight agaynst the sonne of Fredericke. 2. Emperour, for Apulia. Boniface 8. moued Albertus (which stood to be Emperour) to driue Philip the frēch King out of his Realm Gregorius. 9 excited Ludouike the French king 3. sundry times, to mortall warre agaynst the Earle Raimun∣dus and City of of Tholouse, and Auinion, where Lewes the sayd Frence king dyed. Honorius 3. by strength of warre many wayes resisted Fredericke 2. and sent out 35. Gallyes agaynst the coastes of the Emperours dominions. The same Pope also besieged Fer∣raria, to passe ouer the warre at Ticinum, with many other bat∣tayles and conflictes of Popes, agaynst the Romanes, Venetians, and diuers other nations. Innocentius 3. set vp Philip the French king to warre agaynst king Iohn. What stirre Pope Gregorye the 7. otherwise named Hildebrand, kept agaynst the Emperour Henricus 4. it is not vnknowne. And who is able to recite all the warres, battayles, and fieldes fought by the stirring vp of the Pope? These with many other like examples considered, did cause this Walter Brute to write in this matter so as he did, making yet thereof no vniuersall proposition: but that Christian Magistrates, in case of necessity, might make resistaunce, in defence of pub∣lique right. Now he procedeth further to other matter of the Sa∣crament.

Touching the matter (sayth he) of the Sacrament of the body and bloud of our Lord Iesus Christ,* 39.212 diuers men haue diuers opinions, as the learned do know As concer∣ning my iudgemēt vpon the same, I firmely beleue what∣soeuer the lord Christ Iesus taught implicitely or expresly to his Disciples and faythfull people to be beleued: for he is (as I beleue and know) the true bread of God, whiche descended from heauen, and geueth life to the world. Of which bread whosoeuer eateth, shall liue for euer, as it is in the 6. of S. Iohn declared. Before the comming of christ in the flesh, although men did liue in body, yet in spirit they did not liue, because all men were then vnder sinne, whose soules therby were dead: from the which death, no man by law, nor with the law was iustified: for by the workes of the law shall no flesh be iustified. Galat. 2. And agayne in the same epistle cap. 3. that by the lawe no man is iustified before God it is manifest:* 39.213 for the iust man shall liue by his fayth, the law is not of fayth: but whosoeuer hath ye wor∣kes therof, shal liue in them. And agayn in ye same chap. If the law had bene geuen, which might haue iustified, then our righteousnesse had come by the law. But the scripture hath concluded all vnder sinne, that the promise might be sure by the fayth of Iesu Christ to all beleuers. Moreouer, before that fayth came, they were kept and concluded all vnder the law, vntill the comming of that fayth whiche was to be reuealed. For the law was our schoolemaister in Christ Iesu, that we should be iustified by fayth. Also the sayd Paul Rom. 5. sayth:* 39.214 that the law entred in the meane time, whereby that sinne might more abound. Where then sinne hath more abounded there hath also grace supera∣boūded, that like as sinne hath raigned vnto death: so that grace might raigne also by righteousnes vnto eternal life, through Iesus Christ our Lord. Whereby it is manifest, that by the fayth which we haue in Christ, beleuing him to be the true sonne of God, which came downe from heauen to redeme vs from sinne: we are iustified from sinne, and so do liue by him, which is the true breade and meat of the soule. And the bread which Christ gaue, is his flesh geuen for the life of the world.* 39.215 Iohn. 6. For he being God, came downe from heauen, and being true carnall man, did suf∣fer in the flesh for our sinnes, which in his diuinity he could not suffer.* 39.216 Wherefore like as we beleue by our fayth that he is true God: so must we also beleue, that he is a true man. And then do we eate the bread of heauen, and the fleshe of Christ. And if we beleue that he did voluntarily shed hys bloud for our redemption, then do we drinke his bloud.

And thus, except we eate the flesh of the sonne of man, and shall drinke his bloud: we haue not eternall life in vs. Because the flesh of Christ verily is meate,* 39.217 and hys bloud is drinke in deed: and whosoeuer eateth the flesh of Christ and drinketh his bloud, abideth in Christ & Christ in him. Ioh. ca. 6. And as in this world yt soules of ye faythfull liue, and are refreshed spiritually with this heauenly bread, and with the flesh and bloud of christ: So in the world to come, the same shall liue eternally in heauen, refreshed with the deity of Iesus Christ, as touching the most principall part therof, that is to wit, intellectū: For as much as this bread of heauē, in that it is God, hath in it selfe all delectable plea∣sātnes. And as touching the intelligible powers of ye same (as well exteriour as interior) they are refreshed with the flesh (that is to say) with the humanitye of Iesus Christ: which is, as a queene standing on the right hand of God, decked wt a golden robe of diuers coulours: for this queen of heauen alone by the word of God, is exalted aboue the

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company of all the angels: that by her, all our corporal po∣wer intellectiue, may fully be refreshed as is our spirituall intelligence, with the beholding of ye deity of Iesus Christ, and euen as the Aungels, shall we be fully satisfied. And in the memory of this double refectiō, present in this world and in the world to come: hath Christ geuen vnto vs (for eternal blessednes) the Sacrament of his body and bloud, in the substaunce of breade and wine, as it appeareth in Mathew.* 39.218 chapter. 26. As the disciples sat at supper, Iesus tooke bread and blessed it, brake it, & gaue it vnto his disci∣ples, and sayd: Take, eate, this is my bodye. And he tooke the cup, and thanked, and gaue it them, saying: Drinke ye all of this, this is my bloud of the new Testament, which shall be shed for many,* 39.219 for ye remission of sinnes. And Luke in his Gospell chap. 22. or this matter thus writeth. And after he had taken the bread, he gaue thankes, he brake it, and gaue it vnto them, saying: Thys is my body whyche shall be geuen for you: doe you this in my remembraunce. In like maner he tooke the cup after supper, saying: Thys is the cup of the new testament in my bloud, which shall be shed for you. That Christ said, this is my body, in shewing to them the bread, I firmely beleue & know that it is true: That Christ (for so much as he is God) is the very trueth it selfe:* 39.220 and by consequence, all that he sayth is true. And I beleue that the very same was his body, in such wise as he willed it to be his body: for in yt he is almighty, he hath done what so euer pleased him. And as in Cane of Galile, he chaunged the water into wine, really, so that after the transubstantiation it was wine and not water: so when he sayd,* 39.221 This is my body: If he would haue had the breade really to be transubstātiated into his very body, so that af∣ter this chaunging it should haue bene his naturall body, & not bread as it was before: I know, that it must needes haue beene so. But I finde not in the Scripture, that hys will was to haue any such reall transubstantiation or mu∣tation.

And as the Lord God omnipotent in his perfectiō es∣sential being the sonne of God, doth exceed the most purest creature, and yet when it pleased him, he took vpō him our nature, remaining really God as he was before, & was re∣ally made man: so yt after this assumpting of our substaūce he was really very God & very man: Euē so if he would, when he sayd: This is my body: He could make this to be his body really, the bread still really remayning as it was before. For lesse is ye difference of the essence, betwene bread and the body of a man, then betwene the deity & humani∣ty: because that of the bread, is naturally made the body of a man. Of the bread is made bloud: of the bloud, naturall seede: and of naturall seede, the naturall substaunce of man is ingendred. But in that that God became man: This is an action supernatural. Wherefore he that could make one man to be very God and very mā: could if he would make one thing to be really very bread, & his very body. But I do not finde it expresly in the Scripture, that he would any such Identitye or coniunction to be made. And as Christ sayd,* 39.222 I am very bread, not chaunging his essence or being, into the essence or substaunce of bread: but was the sayde Christ, which he was before really, and yet bread by a si∣militude or figuratiue speech: So if he would, it might be, yt when he sayd: This is my body: That this should really haue bene the bread as it was before,* 39.223 and Sacramentally or memorially to be his body. And this seemeth vnto me, most nearest to agree to the meaning of Christ, forasmuch as he said: do this in the remembraunce of me. Then for as much as in the supper it is manifest, that Christ gaue vnto his Disciples the bread of his body which he brake, to that intent to eat with theyr mouthes: in which bread, he gaue himselfe also vnto them as one in whō they should beleue (as to be the food of the soule) and by that fayth they should beleue him to be theyr sauior which tooke his body, where∣in also he would it to be manifest, that he woulde redeeme them from death: So was the bread eaten with the Disci∣ples mouthes, that he being the true breade of the soule, might be in spirite receiued and eaten spiritually, by theyr fayth, which beleued in him.

The bread which in the disciples mouthes was chew∣ed, from the mouth passed to the stomacke: For as Christ saith:* 39.224 whatsoeuer cōmeth to the mouth, goeth into the bel∣ly, & from thence into the priuy. Mathew. chap. 15. But that true and very bread of the soule, was eaten of the spirite of the Disciples, and by fayth entred theyr minds, and abode in their intralles through loue. And so the bread broken, semeth vnto me to be really ye meat of the body, & the bread which it was before: but Sacramentally to be the body of Christ, as Paule. 1. Cor. 10. The breade which we breake, is it not the participation of the body of the Lord? So, the bread which we breake, is the participation of the Lordes body.* 39.225 And it is manifest, that the heauēly bread is not bro∣ken neither yet is subiect to such breaking: Therfore, Paul calleth the materiall bread, which is broken, the body of Christ which the faythfull are partakers of. The breade therfore chaungeth not his essence,* 39.226 but is bread really, and is the body of Christ sacramentally. Euen as Christ is the very vine, abiding really and figuratiuely the vine: So, the temple of Ierusalem was really the materiall temple: & figuratiuely it was the body of Christ: Because he sayde, destroy you this temple, and in three dayes I will repayre the same agayne. And this spake he of the temple of his bo∣dy, whereas others vnderstood it to be the materiall tem∣ple, as appeared by theyr answere: For sayd they 47. yeres hath this temple bene in building, and wilt thou build it vp in three dayes?

Euen so, may the consecrated bread be really bread as it was before, and yet figuratiuely the body of Christ. And if therfore, Christ would this bread to be only sacramental∣ly his body and would not haue the same bread really to be transubstantiated into his body, & so ordeined his Priestes to make this Sacrament as a memoriall of his passion:* 39.227 Thē do the Priestes greuously offend, which besech Christ in their holy Masse, that the bread which lyeth vpon the aultar may be made really the body of Christ, if he woulde not haue the same to be but a Sacrament of his body. And then both be they greatly deceiued themselues, and also do greatly deceiue others. But whether the bread be really transubstantiated into the body of Christ, or is onely ye bo∣dy of Christ sacramentally: No doubt, but that the people are maruellously deceiued.* 39.228 For the people beleue that they see the body of Christ, nay rather Christ himselfe betwene the handes of the Priestes (for so is the common othe they sweare.) By him whō I saw this day betwene the priestes hands. And the people beleue that they eat not the body of Christ but at Easter, or els when they lie vpon theyr death bed, and receiue with their bodely mouth the Sacrament of the body of Christ. But the body of Christ (admitte the bread be transubstantiated really into the body) is in the Sacrament, indiuisibiliter, that is, not able to be deuided, and so immensurabiliter, that is, not able to be measured: Er∣go, inuisibiliter, that is, not able to be sene. To beleue ther∣fore that he may be sene corporally in the Sacrament, is er∣roneous. And forasmuch as the body of Christ, is the souls food and not the food of the body in this world, for that who¦soeuer beleueth, doth eat spiritually, and really, at any time when he so beleueth: It is manifest, that they doe greatlye erre which beleue that they eat not the body of Christ, but when they eat with theyr teeth the Sacrament of the body of Christ.

And although it should be to the great honor of priests that the bread really were chaūged into the body of christ,* 39.229 by the vertue of the Sacramentall words pronounced: yet if Christ would not haue it to be so, then they desiring to do this contrary to the will of Christ, and informing the peo∣ple, that is to be done, so contrary to the will of Christ: are in great peril, most daūgerously seducing both themselues and the people. And then, although that hereby they get a litle worldly and transitory honour for a short time: It is to be feared, least perpetual shame finally shall follow and insue vpon the same.* 39.230 For Christ sayth, euery one that exal∣teth himselfe, shall be brought low. Let them therfore take heed, least they extolling themselues for this Sacrament, aboue the company of Angels which neuer sinned, for the errour which they be in, for euermore be placed with the sinnefull angels vnder the earth.

Let euery man therfore think lowly of himself in what state or degree soeuer he be, neither let him presume to doe that which he is not able to do: Neither desire to haue that thing done, which God would not haue done.

I greatlye maruell at those which were the makers of the Canons,* 39.231 how variably & contrary one to another they write of this Sacrament of the body of Christ. In the last part of the decrees where this matter is touched: not only in the text, but also in the proces of the matter, diuers do di¦uersly write, and one contrary to another. For in the chap∣ter that thus beginneth Prima inquit haeresis, it is thus writ∣ten: You shall not eate this bodye which you see, nor shall drinke this bloud which they shall shed, which shall crucify me: I will commend vnto you a certayne Sacrament spi∣ritually vnderstood yt quickneth you, for the flesh profiteth you nothing at all. And in the end of the same chapter, it is thus written: Till the world shall haue an end, the Lords place is in heauen: yet notwithstanding, the verity of the Lord is here abiding with vs.* 39.232 For the body wherwith he rose, ought to be in one place, but his verity is in euerye place diffused & spread abroad. And in ye chapter folowing which thus beginneth, Omnia quaecun{que} voluit. &c. it is

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written:* 39.233 Although the figure of the bread & wine seeme to be nothing: yet notwithstanding they must after y wordes of consecration be beleued, to be none other thing then the very flesh of Christ and his bloud. Whereupon, the veritye himself said vnto his Disciples:* 39.234 This is sayth he, my flesh, which is geuen for the life of the world: and to speake yet more maruellously, this is none other flesh, thē that which was borne of the virgin Mary, & suffered vpon the crosse, and rose out of the sepulchre.

See how far this chapter differeth from the first. And in the chapter which beginneth Ego Berengarius.* 39.235 &c. This is the confession which Berengarius, himselfe cōfessed tou∣ching this Sacrament, and his confession is of the church allowed. I confesse (sayth Berengarius) that the bread and wine which is layd vpon the aultar after the consecration, is not onely a Sacrament: but also that it is the very body & bloud of our Lord Iesus Christ: And the same not one∣ly sensually to be a Sacrament, but also verely to be hand∣led with the Priestes hands and to be broken, and chewed with the teeth of faythfull men. This confession doubtlesse is hereticall:* 39.236 for why if the body of Christ be in the Sacra∣ment, as of the Church it is so determined: it is there then Multiplicatiuè, and so indiuisibiliter, wherfore not sensualiter. And if it be there indiuisibiliter, that is, in such sort as it can∣not be deuided or separated, then can it not be touched, felt, broken nor with the teeth of men chewed.

The writers of this time and age do affirme: that if by the negligence of the Priest, the Sacrament be so negligēt∣ly left, that a Mouse or any other beast or vermine eate the same: then they say, that the Sacrament returneth agayne into the nature and substaūce of bread. Wherby, they must nedes confesse, that a miracle is as wel wrought by ye neg∣ligence of the Priest, as first there was made by the conse∣cration of the Priest in making the Sacrament. For either by the eating of the Mouse, the body of Christ is transub∣stantiated into the nature of bread, which is a transubstan∣tiatiō supernaturall: Or els of nothing by creation is this bread produced. And therfore, either of these operations is miraculous & to be maruelled at. Now cōsidering the dis∣agreing opinions of the Doctors, and for the absurdities which follow, I beleue with Paule, that the bread which we break, is the participation of the body of Christ: and as Christ sayth, that the bread is made the body of Christ for a memorial and remembraunce of him. And in such sort as Christ willed the same to be his body, in the same maner & sort do I beleue it to be his body.

But whether women may make the body of Christ, & minister vnto the people:* 39.237 or whether that Priests be deui∣ded frō the lay people, for their knowledge, preeminence, & sanctity of life, or els by externall signes onely: Also whe∣ther the signe of consure and other externall signes of holi∣nes in Priestes, be signes of Antichrist and his charecters, or els introduced & taught by our Lord Iesus Christ: con∣sequently it remayneth next to speake of vnto the faythfull sort (according to the proces of the holy Scripture) first of the three kindes of the Priestes. I remember that I haue read, the first of them to be Aaronicall, legall, & temporall: The second to be eternall and regall according to the order of Melchisedech:* 39.238 The third to be a Christian. The first of these ceased at the comming of Christ: for that as S. Paule to the Hebrues sayth. The Priesthood of Aaron was trās∣lated to the Priesthood of the order of Melchisedech. The legall sort of Priestes of Aaron, were separate from the rest of the people, by kinred, office, and inheritance. By kinred, for that the children of Aaron onely were Priestes.* 39.239 By of∣fice, for that it onely pertayned to them to offer sacrifice, for the sinnes of the people, and to instruct the people in ye pre∣cepts and ceremonies of the law. By inheritaunce, because the Lord was their portiō of inheritaūce: neither had they any other inheritaunce amongest theyr brethren, but those thinges which were offered vnto the Lord, as the first fruits, parts of the sacrifices, and vowes, except places for their mansion houses for them and theirs, as appeareth by the processe of Moyses law. The Priesthood of Christ, did much differre from this Priesthood, as Paule doth witnes to the Hebrues chapter. 1.8.9.10.

* 39.240First, in kinred, because that our Lord & Sauiour Ie∣sus Christ, came of the stocke and tribe of Iuda: of whiche tribe none had to do with the aultar and in which tribe no∣thing at all was spoken of the Priestes of Moses.

The second, for that other were made Priestes with∣out their othe taken but he by an othe, by him which sayd: The Lord swore, and it shall not repent him: Thou art a Priest for euer according to the order of Melchisedech.

Thirdly, by durability, for that many of thē were made Priests but during the terme of their liues: but he for that he remaineth for euer, hath an eternall Priesthood. Wher∣fore he is able to saue vs for euer hauing by himself accesse vnto God, which euer liueth to make intercession for vs.

The law made also such men Priestes as had infirmi∣ties, but Sermo (that is, the word which according to the law is the eternall sonne and perfect) by an othe.

The Priesthood of Christ also did differ frō the Priest∣hood of Aaron and the law,* 39.241 in the matter of the sacrifice: & in the place of sacrificing. In the matter of the sacrifice: be∣cause they did vse in theyr sacrifices straunge bodyes of the matter of their sacrifices, and did shed straūge bloud for the expiation of sinnes: But he, offering himself vnto God his father for vs, shed his owne bloud, for the remission of our sinnes.* 39.242 In the place of sacrificing: because that they did of∣fer theyr sacrifice in the tabernacle or temple: But Christ suffering death without the gates of the City, offered him∣selfe vpon the aultar of the crosse to God his father, & there shed his precious bloud. In his supping chamber also hee blessed the bread and cōsecrated the same for his body, & the wine which was in ye cup, he also cōsecrated for his bloud: deliuering the same to his Apostles to be done, for a com∣memoration and remembraunce of his incarnation & pas∣sion. Neither did Iesus enter into the sāctuary made with mans hands, which be examples & figures of true things: but entred into heauē it selfe, that he might appeare before the maiesty of God for vs. Neither doth he offer himself of∣tētimes, as the chief priest in the sanctuary did euery yeare with straunge bloud (for then should he often times haue suffered from the beginning) but now once for all, in ye lat∣ter end of the world, to destroy sinne by his peace offering, hath he entred. And euen as it is decreed, that mā once shal dye and then commeth the iudgement: so Christ hath bene once offered to take away the sinnes of many. The second time he shall appeare without sinne to them that looke for him, to their saluation. For the lawe hauing a shadowe of good thinges to come, can neuer by the Image it selfe of thinges (which euery yeare without ceasing they offer by such sacrifices) make those perfect that come therunto, for otherwise that offering should haue ceased:* 39.243 Because that such worshippers being once cleansed from theyr sinnes, should haue no more conscience of sinne. But in these, com∣memoratiō is made euery yere of sinne: for it is impossible that by the bloud of Goates and Calues, sinnes should be purged and taken away. Therfore comming into ye world he sayd: Sacrifice and oblation thou wouldst not haue, but a body hast thou geuen me, peace offeringes for sinne haue not pleased thee: Then sayd I, behold I come. In the vo∣lume of the booke it is written of me, that I should doe thy will O God: Saying as aboue, because thou wouldest haue no sacrifices, nor burnt offeringes for sinne, neyther doest thou take pleasure in those things that are offered ac∣cording to ye law. Then sayd I, behold I come, that I may doe thy will O God. He taketh away the first, to stablishe that which followeth. In which will, we are sanctified by the oblation of the body of Iesus Christ, once for all. And euery priest is ready dayly ministring, and oftentimes affe∣ring like sacrifices, which can neuer take away sinnes. But this Iesus offering one sacrifice for sinne, sitteth for e∣uermore on the right hand of God, expecting the time tyll his enemies be made his footstoole. For by his owne one∣ly oblation, hath he consummated for euermore those that are sanctified.

All these places haue I recited which Paule writeth, for the better vnderstanding and declaration of those thin∣ges I meane to speak.* 39.244 By all which it appeareth manifest∣ly, how the Priesthood of Christ, differeth from the legall priesthood of Aaron: and by the same also appeareth, how the same differeth from all other priesthood Christian, that immitateth Christ. For the properties of the priesthood of Christ aboue recited, are founde in no other Priest, but in Christ alone. Of the third priesthood, that is, the Christian priesthood: Christ by expresse wordes speaketh but litle, to make any difference betwene the priests and the rest of the people, neither yet doth vse this name of Sacerdos or praes∣biter in ye Gospell. But some he calleth disciples, some apo∣stels, whom he sent to baptise & to preach, & in his name to do miracles. He calleth them ye salt of the earth, in which ye name of wisedome is ment: and he calleth them the light of the world, by which, good liuing is signified. For he sayth, So let your light so shine before mē, that they may see your good workes, and glorify your father which is in heauen. And Paule speaking of the Priestes to Timothe,* 39.245 and Ti∣tus, seemeth not to mee to make any diuersity betwixt the Priestes and the other people, but in that he woulde haue them to surmount other in knowledge and perfection of life. But the fourth priesthood, is the Romaine priesthood, brought in by the Church of Rome: which Churche ma∣keth a distinction betwene the clergy and the lay people: &

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after that the clergy is deuided into sundry degrees, as ap∣peareth in the decretals.

This distinction of the clergy from the laitye, with the consure of clerkes, began in the time of * Anacletus, as it doth appeare in the Chronicles. The degrees of the clergy were afterward inuedted & distincted by their offices, and there was no ascentiō to the degree of the priesthood, but by inferior orders and degrees. But in the primitiue churche it was not so: for immediately after tht conuersion of some of thē to the fayth & baptisme receiued: they were priests & bishops made, as appeareth by Ananias, whom Marcus made of a taylor or shomaker, to be a bishop. And of many others it was in like case done, according to the traditions of the church of Rome. Priests are ordeined to offer sacrifi∣ces, to make supplication and prayers, and to blesse & san∣ctify. The oblation of the priesthood,* 39.246 onely to Priestes (as they say) is congruent: whose duties are, vpon the aultar to offer for the sinnes of the people the Lords body, which is cōsecrated of bread. Of which saying I haue great mar∣uell, considering S. Paule his wordes to the Hebrues be∣fore recited. If Christ offering for our sinnes one oblation for euermore, sitteth on the right hand of God, and wyth that one oblation hath cōsūmated for euermore, those that are sanctified?* 39.247 If Christ euermore sitteth on the right hand of God, to make intercession for vs, what neede he to leaue here any sacrifice for our sinnes, of the Priestes to be dayly offered? I do not finde in the scriptures of God nor of his Apostles, that the body of Christ ought to be made a sacri∣fice for sinne: but onely as a Sacrament and commemora∣tion of the sacrifice passed, whiche Christ offered vpon the aultar of the crosse for our sinnes. For it is an absurditye to say, that Christ is now euery day really offered as a sacri∣fice vpon the aultar by the Priestes: for then the Priestes should really crucify him vpō the aultar, which is a thing of no Christian to be beleeued. But euen as in his supper, his body & his bloud he deliuered to his Disciples, in me∣morial of his body that should be crucified on the morrow for our sinnes: So after his ascētion, did his Apostles vse the same (when they brake bread in euery house) for a Sa∣cramēt, and not for a sacrifice, of the body and bloud of our Lord Iesus Christ. And by this meanes were they put in remembraunce of the great loue of Christ, who so entirelye loued vs, that willinglye he suffered the death for vs, & for the remission of our sinnes. And thus did they offer thēsel∣ues to God by loue, being ready to suffer death for the con∣fession of his name, and for the sauing health of theyr bre∣thren fulfilling the new commaundement of Christ, which sayd vnto them: A new cōmaūdement do I geue vnto you that you loue one another, as I haue loued you. But whē loue began to waxe cold or rather to be frosen for cold, tho∣row the anguish & anxiety of persecution for the name of Christ:* 39.248 then Priests did vse the flesh and bloud of Christ, in ••••tad of a sacrifice. And because many of them feared death, some of them fled into solitarye places, not daring to geue themselues a sacrifice by death vnto God through the con∣fession of his name, & sauing health of theyr brethrē: Some other worshipped Idols fearing death, as did also ye chiefe Bishop of Rome, and many other mo in diuers places of the world. And thus it came to passe, as that which was ordeined and instituted for a memoriall of the one & onely sacrifice, was altered (for want of loue) into the realitye of the sacrifice it selfe.

After these thinges thus discussed, he inferreth consequent∣ly vpon the same, an other briefe tractation of women and laye men, whether in defect of the other, they may exercise the action of praier, and administration of Sacraments belonging to Priests: wherein he declareth the vse receiued in the Popes Churche, for women to Raptise, which, sayth he, cannot be without remission of sinnes, wherefore seeing that women haue power by the Pope to remit sinne, and to baptise, why may they not aswell be admit∣ted to minister the Lordes Supper, in like case of necessity? Wher∣in also he maketh relation of Pope Iohn. 8. a woman Pope, mo∣uing certayne Questions of her. All whiche for breuitye I pretermitte, proceeding to the ministration of prayer, and bles∣sing or sanctification, appropriate to the office of Priestes as fol∣loweth.

* 39.249Furthermore, as touching the fūction & office of pray∣ing and blessing, whereunto Priestes seme to be ordeined (to omitte here the question whether women may pray in Churches, in lacke of other meete persons) it remayneth now also to prosecute. Christ being desired of his Disciples to teach them to pray, gaue them the common prayer both to men and women, to the which prayer in my estimation, no other is to be compared. For in that first, the whole ho∣nor due vnto the deity is comprehended. Secondly, what∣soeuer is necessary for vs,* 39.250 both for the time present, or past, or for time to come, is there desired & praid for. He inform∣eth vs besides to pray secretly, and also briefly: secretly to enter into our close chāber, and there in secrecy he willeth vs to pray vnto his father. And sayth moreouer, when ye pray,* 39.251 vse not much babling, or many words as doth ye hea∣then. For they thinke in their long and prolixe praying to be heard. Therfore be you not like to thē. By the which do∣ctrine he calleth vs away frō the errors of the healthē Gen∣tils: frō whom proceed these superstitious maner of actes (or rather of ignoraunces) as Necromancy, the art of diui∣natiō, & other spises of coniuratiō, not vnknown to them, that be learned: for these Necromansers beleue, one place to be of greater vertue then an other, there to be heard soo∣ner, then in an other. Like as Balaam being hyred to curse ye people of God, by his arte of southsaying, or cherming, when he could not accomplish his purpose in one place, he remoued to an other, but he in ye end, was deceiued of hys desire. For he intending first to curse them, was not able to accurse thē whom the Lord blessed, so that his curse coulde not hurt any of all yt people. After like sort the Nicroman∣cers turne theyr face to the East, as to a place more apt for theyr prayers. Also ye Necromāsers beleue, that the vertue of ye words of the prayer, & the curiosity therof, causeth thē to bring to ye effect, which they seek after, which is also an¦other poynt of infidelity, vsed much of Charmers, Sorce∣rers, Inchaūters,* 39.252 Southsayers & such like. Out of ye same arte (I feare) proceedeth the practise of exorcising, wherby deuils & spirits be coniured to do that, wherunto they are inforced by the Exorcist. Also wherby other creatures like∣wise are exorcised or coniured, so that by the vertue of their exorcisme, they may haue theyr power and strength excee∣ding all naturall operation.

In the Church of Rome,* 39.253 many such exorcismes & con∣iurations be practised, & are called of them benedictions, or halowings. But here I aske of these Exorcisers, whether they beleue the thinges and creatures so exorcised and ha∣lowed, haue that operation and efficacy geuē them, which they pretēd?* 39.254 If they so beleue, euery child may see that they are farre beguiled. For holy water being of them exorcised or cōiured: hath no such power in it, neither cā haue which they in theyr exorcisme do cōmaund. For there they inioyn and commaund, that whersoeuer that water is sprinckled, all vexatiō or infestatiō of the vnclean spirit, should auoid, and that no pestilēt spirit there should abide. &c. But most playn it is, that no water, be it neuer so holy, can haue any such power so to do, as it is commaunded, to wit, to be an vniuersall remedy to expell all diseases.

This I woulde aske of these Exorcistes:* 39.255 whether in theyr commaunding, they do coniure or adiure the thinges conuired, to be of an higher vertue and operation, thē their own nature doth geue: Or els whether they in their pray∣ers desire of God,* 39.256 that he wil infude into them that vertue, which they require? If they in theyr commaunding doe so beleue, thē do they beleue that they haue that power in thē to the which the inferior power of the thing exorcised must obey, in receiuing that which is commaunded. And so do∣ing, are much more deceiued, forasmuch as they see them∣selues, that they which are so authorised to the office of exor¦cising, say to the deuill being coniured: Go, & he goeth not: And to an other come, and he cōmeth not, & many thinges els they commaūd the inferior spirite their subiect, to do, & he doth not. So in like case, when they pray to God to make the water to be of such vertue, that it may be to them health of mind and body, and that it may be able to expulse euery vncleane spirit,* 39.257 & to chase away all maner of distem∣perature and pestilence of the ayre (being an vnreasonable petition asked, & sore displeasing to God) it is to be feared least theyr benediction, their halowing & blessing is chaū∣ged into cursing, according to that saying that followeth. And now O you priests, I haue a message to say vnto you: If you will not heare and beare well away in your min∣des, to geue the glory vnto my name sayth the Lord God of hostes, I will send scarcety amongest you, and I wyll curse your blessings. What things and how many are bles∣sed, or halowed in the Churche, that in halowing thereof displease God, and are accursed? And therfore according to the saying of S. Iames,* 39.258 they aske & are not heard, because the aske not as they should, that they in theyr owne dsires may perish, Let a man beholde the blessing or halowing of their fire, water, incense, waxe, bread, wine, the church, the aultar the Churchyard, ashes, belies, copes, pallmes, oile, candles, salt, the hallowing of the ring, the bed, the staffe, & of many such like things:* 39.259 & I beleue that a man shall find out many errors of the hethē Magicians, Witches, south∣sayers and charmers. And notwithstanding the auncient and old Magicians in their bookes, commaund those that

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be coniurers that they in any wise liue deuoutly (for other∣wise as they say the spirites will not obey their cōmaūde∣ments, and coniuratiōs) yet the Romane cōiurers do im∣pute it to the vertue of the holy wordes, because they be they, which worke, and not the holynes of the coniurers. How commeth it to passe that they say, the thinges conse∣crated of a cursed and vicious Iauell, should haue so great vertue in pronouncing (as they say) the holy and misticall words: as if they were pronoūced of a Priest neuer so holy. But I maruell that they say so,* 39.260 reading this saying in the Actes of the Apostles: because the charmers pronouncing the name of Iesus (that is aboue all names) would haue healed those that were possessed with deuils, and sayd. In the name of Iesus whom Paul preacheth, go ye out of the men. And the possessed with deuils aunswered, Iesus we know, and Paule we know, but what are ye: and they all to be beat the coniurers.

And now considering this and many such like things, I maruell wherfore the vicious Priests, do sell theyr prai∣ers and blessings dearer (as also theyr Masses & Trentals of Masses) then those that be deuout lay mē, and holy wo∣men: which with all theyr hart desire do flee from vices, & take hold of vertue. For as much as God in diuers places of the Scripture doth promise, that he will not heare sin∣ners & wicked persons: Neither should he seme to be iust, if he should sooner heare the praiers of his enemies, then of his faythfull frend. How I pray you shall a sinneful priest deliuer an other man from sinne by his prayers, or els frō the punishment of sinne: whē he is not able to deliuer him selfe by his prayer frō sinne? What then doth God so much accept in the Masse of a vicious Priest:* 39.261 that for his masse, his prayer or oblatiō, he might deliuer any man either frō sinne, or from the payne due for sinne? No, but for that that Christ hath once offered himselfe for our sinnes, & now sit∣teth on the right hand of God the father, alwayes shewing vnto him what and how great things he hath suffered for vs. And euery priest alwayes maketh mētion in his masse of this oblation: Neither do we this, that we might bring the same oblation into the remembraunce of God: because that he alwayes in his presence seeth the same.* 39.262 But that we should haue in remēbraunce this so great loue of God, that he would geue his own sonne to death for our sinnes, that he might clense & purify vs frō all our sinnes. What doth it please God, that the remembraunce of so great loue is made by a prest, which more loueth sinne then God? Or how can any prayer of such a priest please God, in what ho¦ly place soeuer he be, or what holy vestimēts soeuer he put on, or what holy prayers soeuer he maketh? And where as Christ and his Apostles do cōmaund the preaching of the word of God:* 39.263 the Priests be now more bound to celebrate the Masse, and more straitly bound to say the Canonicall houres: whereat I cannot but greatly maruell. For why, to obey the precepts of men, more then the cōmaūdements of God, is in effect to honor mā as God, and to bestow the sacrifice vpon man, which is due vnto God, and this is al∣so spirituall fornication. How therfore are Priests bound at the commaundement of man to leaue the preaching of ye word of God, at whose cōmaundemēt they are not bound to leaue the celebration of the Masse, or singing of Ma∣tines? Therefore as it seemeth, Priestes ought not at the commaundement of any man to leaue the preaching of the word of God, vnto the which they are boūd both by diuine and Apostolicall preceptes. With whom agreeth the wri∣ting of Hierome vpon the Decretals,* 39.264 saying in this wise: Let none of the Bishops swell with the enuy of deuilishe temptation, let none be angry, if the Priestes do sometime exhort the people, if they preach in theyr Church. &c. for to him that forbiddeth me these thinges I will say, that he is vnwilling that Priestes should do those thinges, which be commaunded of God. What thing is there aboue Christ? or what may be preferred before his body and his bloud &c.

* 39.265Do Priestes therfore sinne or not, which bargayne for mony to pray for the soule of any dead man? It is well knowne that Iesus did whip those that were buyers and sellers out of the tēple, saying: My house shalbe called the house of prayer, but you haue made the same adenne of theenes. Truely he cast not out such Marchaunts frō out of the Church, but because of theyr sinnes. Wherupon Hie∣rome vpon this text sayth. Let the Priests be diligent and take good heede in this Churche,* 39.266 that they turne not the house of God into a den of theeues. He doubtles is a theef which seeketh gayne by Religion, & by a shew of holynes studieth to finde occasion of marchaundise. Hereupon, the holy Canons do make accursed, Symoniacal heresy, & doe commaund that those should be depriued of the priesthood, which for the passing or maruelous spiritual grace, do seek gayne or monye. Peter the Apostle sayde to Symon Ma∣gus, Let thy mony and thou go both to the deuill, whiche thinkest that the giftes of God may be bought for money. Therefore, the spirituall gyftes of God ought not to bee solde.

Uerely prayer is the spirituall gift of God, as is also ye preaching of ye word of God,* 39.267 or the saying on of handes, or the administration of other Sacramentes. Christ sending forth his Disciples to preach, sayd vnto them: Heale ye the sicke, cast out deuils, rayse the dead, freely haue ye receiued freely geue ye agayne. If the Priestes haue power by theyr prayers to deliuer soules being in Purgatory, from gree∣uous paynes: without doubt, he hath receiued that power freely from God. How therefore can he sell his act, vnlesse he resist the commaundementes of God, of whom he hath receiued that authoritye? This truly cannot be done with∣out sinne, which is agaynst the commaundement of God.

How playnly spake Christ to the Pharisies, & Priests saying, wo be vnto you Scribes & Pharisies hypocrites, because ye haue eaten the whole houses, of such as be wy∣dowes, by making long praiers, and therfore haue you re∣ceiued greater dānation. Wherin I pray you do our Pha∣risies and Priestes differ from them?* 39.268 Do not our Priestes deuour widowes houses and possessions, that by their lōg prayers they might deliuer the soules of their husbāds frō the greuous paynes of purgatory? How many Lordships I pray you, haue bene bestowed vpon the religious mē & womē to pray for the dead, that they by their prayer might deliuer those dead men from the payne (as they sayd) that they suffer in purgatory, greuously tormented and vexed? If theyr prayers and speaking of holy words, shall not be able to deliuer themselues frō payn,* 39.269 vnlesse they haue good works: How shall other men be deliuered from payne, by their praiers, which whilest they liued here, they gaue ouer themselues to sinne? Yea peraduētUre those Lordships or landes which they gaue vnto the priestes to pray for them, they themselues haue gotten by might from other faythful men, vniust, and violently. And the Canous doe say, that sinne is not forgeuē, till ye thing taken away wrōgfully, be restored. How thē shal they be able (which do vniustly pos∣sesse such Lordshippes or landes) to deliuer them by theyr prayers from payne, which haue geuen to them these lord∣ships or landes, seing God from the beginning hath hated all extortion in his burnt sacrifices? Not euerye one that sayth vnto me Lord, Lord, shal enter into the kingdome of heauen: but he which doth the will of my father which is in heauē.* 39.270 And agayne, not the hearers of the law, but the do∣ers of the law shall be iustified.

If therefore the words of him that prayth, do not deli∣uer himselfe from sinne, nor frō the payne of sinne: how do they deliuer other men from sinne or frō the payne of sinne when no man prayth more earnestly for an other man thē for himselfe? Therfore many are deceiued in buying or sel∣ling of prayers, as in ye buying of pardons that they might be deliuered from payne: whē as commonly they pay dea∣rer for the prayers of the proud & vicious prelates, thēfor the prayers of deuout women and deuout men of the laye people. But out of doubt, God doth not regard the person of him that prayth, neither the place in which he praith, nor his apparell, nor the curiousnes of his prayer, but ye humi∣lity and godlye affection of him that prayeth.* 39.271 Did not the Pharisy and the Publican goe vp into the temple to pray? The Publicans prayer for his humility and godly affecti∣on is heard. But the Pharisies prayer for his pride & arro∣gancy is contempned. Cōsider that neither the person, nor the place, nor ye state, nor the curiousnes of his prayer doth helpe the Pharisye: Because the Publicane not thinking himselfe worthy to lift vp his eies vnto heauen, for ye mul∣titude of his sinnes, saying (O God be mercifull vnto me a sinner) is iustified dy his humility, and his praier is heart. But the Pharisy boasting in his righteousnes is despised, because God thrusteth downe the proud, and exalteth the humble and those that be meek. The rich glotton also, that was clothed with purple and silke, & fared euery day dain∣tely, prayd vnto Abraham, and is not heard, but is buryed in paynes and torments of hell fire. But Lazarus whiche lay begging at his gate (being full of sores) is placed in the bosome of Abraham. Behold yt neither the riches of his ap∣parell, nor the deliciousnesse of his banquets, or the gorgi∣ousnes of his estate, neither the aboundance of his riches, doth helpe any thing to prefer the prayers or petitiōs of the rich glotten, nor yet diminishe his tormentes, because that mighty men in their mightines shal suffer torments migh¦tely. How dare any man by cōposition demaund or receiue any thing of an other man for his prayers?* 39.272 If he beleue yt he can by his praier deliuer his brother frō greuous paine, he is boūd by charity to relieue his brother with his pray∣ers although he be not hired thereunto, but and if he will

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not pray vnles he be hyred, thē hath he no loue at al. What therfore helpeth his prayer, which abideth not in charitie? Therfore let him first take compassion of himselfe by prai∣er, that he may come into charitie, and then he shalbee the better able to helpe others. If he beleeue not, or yt he stan∣deth in doubt to be able to deliuer his brother by his prai∣er: wherfore doth he make with him an assured bargayn, & taketh his mony, and yet knoweth not whether he shall relieue him euer a whit the more or not, from his paine? I feare least the words of the Prophet are fulfilled, saying: From the least to the most al mē applye themselues to co∣uetousnes, and from the Prophet to the Priest all woorke deceitfully. For the poore priests excuse themselues, of such bargaining and selling of their praiers, saying: The yong cock learneth to crow of the olde cocke. For sayeth he, thou maist see that the Pope himselfe in stalling of Bishops & Abbots,* 39.273 taketh the first frutes: In ye placing or bestowing of benefices, he alwaies taketh somwhat, & specially if the benefices be great. Also he selleth pardōs or bulles, and to speake more plaine, he taketh mony for them. Bishops in geuing orders, in hallowing churches & churchyards, do take mony: In ecclesiastical correction they take mony for the mitigation of penance: In the greuous offences of cō∣uict persons, mony is required, & caused to be payed, Ab∣bots, Monkes, & other religious men that haue possessiō, wil receiue no mā into their fraternitie, or make thē par∣takers of their spiritual suffrages, vnles he bestow some∣what vpon them, or promise them somewhat. Curates & vicars hauing sufficient liuings, by the tithes of their pa∣ryshioners, yet in dirges and yeares myndes, in hearing confessions, in weddinges & buryings, do require & haue money. The Fryers also of the fower orders of beggers, which think thēselues to be the most perfitest men of the Church, do take mony for their praiers, confessions, & bu∣ryings of the dead: and when they preach, they beleue that they shal haue eyther money or some other thyng worthy money. Wherfore then be the poore priests blamed? ought not they to bee held excused, although they take money for their praiers by cōpositiō? Truly (me thinketh) that this excuse by other mens sins, doth not excuse thē: forasmuch, as to heap one mischief vpon anothers head, is no sufficiēt discharge. I would to God that al the buyers & sellers of spiritual suffrages,* 39.274 would with the eyes of their harte be∣holde the ruine of the great Citie, and the fall of Babylon, and that which they shall saye after that fall. Doth not the Prophet say: And the merchaunts of the earth shall weepe and mourne for her, because no man shall buy anye more their mar∣chandise, that is, their marchandise of gold and siluer, and of pre∣cious stone and of pearle, and of silke and purple: And again he sayth. And the marchaunts which were made riche by her, shall stand alouse for feare of her tormentes, weeping, mourning, and saying, Alas, Alas, that Citie Babylon; that great Citie whych was woont to weare purple, whitesilke, crim sin, gold, pearle, and precious stone, because that in one hour al those ryches are come to nought: And agayne: And they cast dust vppon their heads and cryed out weping and mourning and saying, Alas, Alas, that great and mightie Citie Babilon, by whom al such as had shippes vpon the sea were made riche by her rewards: Because that in one houre she is become desolate.

This Babilon, this great Citie, is the Citie of Rome, as it appeareth by the processe of the Apostle.* 39.275 Because the aungel which shewed vnto Saint Iohn the destructiō of the mightie harlot sitting vpon many waters, with whō the kinges of the earth haue committed fornication, and al they which dwell vpon the earth are made dronke with ye wyne of her whoredome, sayd vnto him: And the woman which thou sawest, is the great citie which hath dominion aboue kings &c. And in dede in ye daies of Saint Iohn the whole world was subiect to the temporall Empire of the Citie of Rome, and afterwardes it was subiect to the spi∣ritual Empire or dominion of the same. But touching the temporal gouernment of the City of Rome,* 39.276 it is fallen al∣readye: and so that the other also, for the multitude of her spiritual fornicatiōs shal fall. The Emperours of this ci∣ty gaue themselues to Idolatry, and would haue that mē should honour them as Gods,* 39.277 & put al those to death that refused such idolatry, & by the cruelty of their torments, al infidels gate the vpper hand.

Hereupon, by the image of Nabuchodonosor, ye empire of the Romaines is likened to yron, which beateth toge∣ther, and hath the mastery of all mortals. And in the visiō of Daniel, wherein he saw the foure windes of heauen to fight in the mayne sea, and fower great beastes comming out of the sea:* 39.278 The kingdom of the Romaynes is lykened to the fourth terrible and maruelous beast, the which had great yron teeth: eating & destroying, and treading the rest vnder his feete: & this beast had ten horues, & as Danyell sayth, he shall speake words agaynst the most highest, and shall teare with his teeth the Saynts of the most highest: and he shall thinke, that he may be able to chaunge times and lawes, and they shall be delyuered into hys power, vntill a tyme, tymes, and halfe a time. In the Apocalips, Saine Iohn sawe a beast comming out of the sea, hauyng 7. heads and 10. hornes, and power was geuen to hym to make monthes 42.* 39.279 So long time endured the Empire of the Romaynes, that is to say, from the beginning of Iu∣lius Cesar, which was the first Emperor of ye Romains, vnto the ende of Fridericus, whych was the last Empe∣rour of the Romaines. Under this empire Christ suffred, & other Martirs also suffred for his name sake. And here is fallen Rome as Babylon (which is all one) accordyng to the maner of speakyng in the Apocalips as touchynge the temporal and corporal power of gouerning. And thus shall she fall, also touchynge the spirituall power of go∣uerning, for the multitude of the iniquities and spirituall fornication and merchaundise that are committed by her in the Church.

The feete of ye image which Nabuchodonezor saw,* 39.280 dyd betoken the Empire of Rome, & part of them were of y∣ron, and part of clay & earth. The part that was of yron fell, and ye power therof vanished away, because ye power therof was at an end after certaine monthes. That part of clay and earth yet endureth, but it shal vanish away by the testimony of the Prophets: whereupon saint Iohn in the Apocalips: After that, he sawe the part made of yron rising out of the sea, to which eche people, tribe, and tong submitted themselues. And he saw an other beast cōmyng out of the earth, which had two hornes, like to the hornes of a Lambe, and he spake like a Dragon, and he vanquy∣shed the first beast in his sight.

This beast as seemeth me, doth betoken the claye and earthē part of the feete of ye image,* 39.281 because hee came out of ye earth. For ye by terrene helpe he is made the high & chief priest of the Romaines, in the church of Christ, & so from alow he ascended on hygh. But Christ from heauen des∣cended, because that he which was God & author of eue∣ry creature became man: and he that was Lord of Lords, was made in the shape of a seruant. And although that in the heauens the company of angels minister vnto him, he himselfe ministred or serued in earth, that he might teache vs humilitie, by which a man ascendeth into heauen, euen as by pride a man goeth downe into the bottomlesse pyt. This beast hath two hornes most like a Lambe, because yt he chalengeth to himselfe both ye priestlye & kingly power, aboue al other here in earth. The Lambe that is Chryst which is a king for euer vpō ye kingly seat of Dauid, & he is a Priest for euer after ye order of Melchisedech: but hys kingdome is not of this world, but the kingdome of thys beast is of this world, because those yt be vnder him, fyght for him. And as Iesus is Christ two maner of waies, be∣cause that Christus is as much to say as Vnctus.* 39.282 He verelye was annoynted king, & annointed priest: so this beast sai∣eth that he is chiefe king & priest. Wherefore doth he call himselfe Christ? because that Chryst knowing that afore, sayd: Many shal come in my name, saying, I am Chryst, and shall decyue many. And thus because that he is both king & priest, he chalengeth to himselfe the double sworde, that is the corporall sword and the spirituall sworde. The corporal sword is in his right hand, and ye spiritual sword is in his right eye, by the testimony of Zachary. But hee speaketh subtilly like a Dragon,* 39.283 because that by the testy∣mony of Christ he shal deceiue many, as the Apoc. witnes∣seth. He did great wonders, that also he might make more fire to come from heauen into the earth in the sight of mē, that he might deceiue those that dwel vpon the earth, be∣cause of the wonders that are permitted hym to do in the sight of the beast, & hee ouercame the first beast which as∣cended out of the sea. For that beast challenged vnto him∣self authoritie of gouernment of yt whole worlde. He hath put to death & tormented those that resist his commaunde∣ments, and would be honored as a God vpon the earth. The byshop of Rome sayth, that yt whole world ought to be in subiectiō vnto him, those that be disobediēt vnto his commaundements, he putteth in prison, and to death if he can: If he cannot, he excommunicateth them, and com∣maundeth them to be cast into the deuils dūgeon. But hee that hath no power ouer y body, much lesse hath he power ouer ye soule. And truely his excommunicatiō, nor the ex∣communication of any priest vnder him, shall at that time little hurt him that is excommunicat, so that the person of him that is excommunicate, be not first excommunicat of God through sinne.

And thus it seemeth a trouth vnto me, that God thus turneth their blessinges into cursinges, because they geue

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not due glory vnto his name. So when yt they vniusty ex∣communicate & curse, he turneth their cursings into bles∣sings. Also the bishop of Rome doth make me to worshyp him as God, because that ye special sacrifice that God doth require of vs, is to be obedient vnto him in keping of hys commaundements.* 39.284 But now ye Popes commaundemēts be commaunded to be kept, and be kept in very deede, but the commaundements of Christ are contemned and reiec∣ted. Thus sitteth the Byshop of Rome in the Temple of God, shewing himselfe as God, and extolleth himselfe a∣boue al that which is called God, or worshipped as God. But in his fall he shalbe reuealed, because that euery king¦dome deuided in it self, shalbe made desolate. He teaching a truthe, is the head of the Churche, but the Prophet tea∣ching a lye, is the tayle of the Dragon. Hee seducyng the worlde, shalbe acknowledged to be the veritie of the doc∣trine of Christ, but after he is knowne, he shalbee reiected and naught esteemed. He geueth to small and great, riche and poore, free and bonde, markes in their right hands, & in their foreheades: that no man shoulde buy or sell, but those that shall haue the marks of the name of the beast, or that looketh to haue of him some recompence, small, mean, or great, or els the number of his name, which number is 300. The Pope sayth that in ye administration of euery sa∣crament, he doth imprint a certaine charecter or mark in∣to the soul of him that receiueth. In baptisme he saith that he doth imprint into the soule of hym that is baptised, a marke that cannot be wiped out, and so likewise in other sacraments.* 39.285 And I knowe that in a Sacrament are two things, that is, the sacramental signe, & spiritual grace re∣presented by the same signe: the sacramental signe is geuē to man of man, but the spirituall grace is geuen of Christ.

Wherefore, although a vicious or naughty Priest doth baptise any man, if he that is baptised or his parents (if he be a childe) do aske with faithful meaning baptisme, & do meane faithfully hereafter to obserue the wordes of bap∣tisme: is as well baptised, as if hee were baptised of neuer so vertuous a priest. So also the sinner which with al hys hart is sory for his sinnes, and doth aske faithfully mercye of God, is as wel absolued of a vicious priest, as of a ver∣tuous. Because the Lambe of god whych taketh away the sinnes of the word, wipeth away inwardly our sinnes by his grace, because that he is ye bishop & pastor of our souls. All other priestes do outwardly worke absolution, which knowe not for a certaintye whether they haue absolued or not. So also is it in ye other, because yt the grace of ye sacra∣ment is geuen of God, and the sacramental signe, of man. In geuing of orders, the chiefe bishop doth imprint ye cor∣porall markes, but of the spiritual markes, I know none: vnlesse a man will say, that by receiuing the order he hath some beliefe that he may worke some thinges pertayniug to that order, the which before the receiuing of the order he could not. But this one thing is, that none in the churche ought to sell spiritual marchandise (of which thinges wee haue spoken before) vnles he haue the marke of the beast. My counsell is, let the buyer beware of those markes: be∣cause that after the fall of Babylon,* 39.286 if any man hath wor∣shipped the beast and her image, & hath reciued the marke vpon his forehead, & vpon his hand, he shall drinke of the wine of gods wrath, which is mixed with the wyne in the cup of his anger, and he shalbe tormented in fire & brym∣stone in the sight of the holy angels, and in the sight of the Lambe: and the smoke of their tormentes shall euer more ascend, although he looke for a recompence, small, mean, or great,* 39.287 of the beast, or els the nūber of his name. The beast doubtles doth recompence his friends, with his small re∣warde, that is, with great gifts and benefices corporall: with a meane reward, that is, with great spirituall gifts, in authority of blessing, losing, binding, praying, & exerci∣sing other spiritual workes: & with his greatest rewarde, which after that they be dead, maketh them to be honored in earth amōg the saints.* 39.288 The number of his name accor∣ding to ye opinion of some men, is Dux Cleri, the captayne of the clergie, because by that name he is named, & maketh his name knowne,* 39.289 and that name is 666.

This is my opinion of the beast ascending out of the earth, and shall vntill suche time as I shalbee of the same beast better instructed. And although that this beast doth signifie the Romaine bishops: yet the other cruel beast as∣cending out of the sea, doth signifye the Romayne Empe∣rours. And although that the Dragon being a cruel beast, and the false Prophet geuing the marke, must be throwen into the lake of fire and brimstone to be tormēted for euer: I woulde haue no man to iudge, but I leaue such things altogether to the finall iudgement of Chryst to bee dete∣mined. But Martine the Popes confessour which maketh the Chronicle of the Emperours and Popes, recyteth many errours of the Popes,* 39.290 more horrible and abhomy∣nabl then of the Emperours. For he speaketh of the ido∣latrous Popes, hereticall, simoniacal, and Popes ye were murderers,* 39.291 that vsed nigromancie, and wytchcraft, that were fornicatours, and defyled with al kinde of vice. But I haue partly declared how that the Popes lawe is con∣trary to Christes lawe, and howe that he sayeth, that he is the chiefe vicar of Christ in earth: and in his deedes is cō∣trary to Christ, and doth forsake both hys doctrine & lyfe. I can not see who els may be so well Antichrist, and a se∣ducer of the people. For there is not a greater pestilence, then a familiar enemy.

As concrning idols,* 39.292 and the worshipping of them, I think of them as Moses, Salomon, Isayas, Ieremy, and the rest of the Prophetes, which all spake agaynst the ma∣king of Images, as also ye worshipping of Images. And faithful Dauid full of the spirit of God, sayth: Let all those be confounded yt worship Images,* 39.293 and that reioyce in I∣dols: And againe he sayth: Let thē be made like vnto them yt make them, & al such as put their trust in them. Where∣fore I pray god that this euil come not vpon me, which is the curse of God pronounced by Dauid the prophet. Nor I wil be by Gods grace, neither a maker, nor els a woor∣shipper of Images.

As cōcerning othes,* 39.294 I beleue and obey the doctrine of the almighty God, & my maister Iesus Christ, which tea∣cheth: that Christian men in affirmation of a truth, should passe the righteousnes of the Scribes and Pharises of the olde Testament, or els he excludeth thē from the kingdom of heauen. For he saith: Unles your righteousnes exceede the righteousnes of the Scribes and Pharises, ye cannot enter into ye kingdome of heauē. And as concerning othes he sayth. It hath bene sayd to them of old time, thou shalt not forsweare thy selfe, but shalt performe vnto the Lorde those thinges which yu vowest. But I saye vnto you thou shalt not sweare at all, neyther by the heauē nor yet by the earth. &c. But let your cōmunication be yea, yea, nay, nay, for whatsoeuer shalbe more then this, proceedeth of euill. Therefore, as the perfection of the auncient men of the old Testament was, not to forsweare themselues: so the per∣fection of Christian men is not to sweare at all, because they are so cōmaunded of Christ, whose commaundement must in no case be broke: although that ye Citie of Rome is contrarye to thys d••••ctryne of Chryst euen as in manye things she is found contray to her selfe.

As touching the taking away of temporal goods from those that are ecclesiastical persons offendyng habitualiter:* 39.295 by such as are temporall Lordes, I will not affirme anye thing to be lawful in this matter (as in other matters be∣fore) that is not agreable to charitie: And that for because it is a hard matter for a man to take another mans goods from him without breaking of charity, because peraduen∣ture he that taketh away, is the more mooued to suche ma∣ner of taking away be reason of the desire he hath to those goods, which he indeuoureth to take away: or els, because of some displeasure or hatred to the person, from whom he goeth about to take away those goods, then that hee from whom those goodes be taken, should be amended. There∣fore, vnlesse he that taketh away, be onely mooued of cha∣rity to the taking away of such goodes, I dare not affirme that such taking is lawfull. And if such takyng away pro∣ceede of charitie, I dare not iudge it vnlawfull: because that the Byshop of Rome which receyued hys temporall dominion of the Emperour, when the Emperour rebel∣led and was not obedient vnto hym,* 39.296 he depriued him frō hys temporall iurisdictions: Howe much more then may temporal Lordes do the same which haue bestowed vpon them many temporall dominions and lordships, onely to the intent that they might the better intende to serue God and keepe his commaundementes. Howe if they perceiue that they be against the lawes of God, and that they be o∣uer busily occupied about worldly matters: I cannot see but yt they may wel inough take frō them those temporall goodes, which to a good purpose they gaue them. But if in time to come after this, those that be temporal lordes shall take from ecclesiastical persons such temporalties: let him that desireth to vnderstand this, read the prophet Ezechi∣el in the chapiter of the shepeherds of Israel, which fedde themselues in stead of their flocke: and also let hym reade the Apocalips of the fall of Babylon. Let hym also reade the Popes decretalles agaynst heretikes, and in those hee shall fynde, that the takynge awaye of the temporaltyes from the Cleargy, shall come to passe for the multitude of their sinnes.

Thus reuerend father, haue I made mine aunswere of the matter wherof I am accused: beseching you, that as I haue bene obedient to your desire, and that euen as a sōne

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declaring vnto you the secrets of my hart in plain words (although rudely) so I desire to know your opinion, and craue your fatherly beneuolēce: that now your labor may be for my instruction and amendment, & not to accusation and condemnation. For like as in the beginninge I haue promised you, yt if any man of what state, sect, or condition soeuer he be, can shew me any errour manye of my wry∣tings by the authoritie of holy scripture, or by any proba∣ble reason grounded in the scriptures: I will receiue hys information willingly and humbly.

After that all the foresaid thinges were exhibited & ge∣uen by the foresayd Walter Brute,* 39.297 vnto the foresayd B. of Herford: he further appointed to the same Walter, yt third day of the month of October, at Herforde, with ye cōtinu∣ance of the dayes followyng to heare hys opinion. Which third day now at hande, beinge Friday in the yeare of our Lord God 1393.* 39.298 the sayde Walter Brute, appeared before hym, sitting in Commission in the Cathedrall Churche of Hereford, at sixe a clocke or thereabout: hauing for his as∣sistentes in the same place, diuers Prelates and Abbotes, and xx. Bachelers of Diuinitie, wherof xii. were Monks, and two Doctors of the law. Amongst these was Nicho∣las Hereford, accōpanied with many other Prelates and worshypfull men & wyse Graduates in sundry faculties. Now was the foresayde Walter apposed of his wrytings aforesaid, & the cōtents therin. Earnest were they in pyc∣king out of those writings, his heresies, & in shewing his schismes, sundry errours, and diuers other things. Now, after that they had cōtinued al that day and the two dayes following (that is Fryday, Saterday, & Sunday) in their informations & examinations agaynst the same Walter Brute. The same Walter Brute submitted him selfe to the determination of the church,* 39.299 & to the correction of the sayd Iohn Bishop, as it appeareth word for word in a scroule written in the English tong: The tenour of which scroul, is as followeth.

¶I Walter Brute submit my selfe principally to the Euan∣gely of Iesus Christ,* 39.300 and to the determination of holy kirke, and to the general Counsels of holye kirke. And to the sentence and determination of the foure Doctours of holye write, that is Au∣sten, Ambrose, Ierome, and Gregory. And I meekely submie mee to your correction, as a subiect ought to his Byshop.

Which scroule as afore is recited in ye English tong, the foresayd Walter Brute read, with a lowde and intellible voice, at the Crosse in the churchyard on Monday, that is to say, the 6. day of the sayd month of October, before the sermon made vnto the people in presence of ye sayd byshop of Herford & other aboue written,* 39.301 as also other Barons, knights and noble men & cleargy, and also a great multy∣tude of people. After which reading of the scroule, the fore∣said Tho. Crawlay bacheler of diuinitie, made ye Sermon vnto the people, & toke for hys theame the wordes of ye A∣postle to the Rom. the xi. chap. that is as foloweth. Be not ouer wise in your owne conceites but stand in feare &c.

☞Out of these declarations and wrytinges of Walter Brute, the Bishop with the Monkes and doctours aboue rehersed, did gather and draw out certaine articles, to the number of 37. which they sent to the Uniuersitie of Cam∣bridge to be cōfuted, vnto two learned men. M. Colwill, & M. Newton, Bachelors of diuinitie. Which M. Colwil, & Newton did both labor in the matter, to the vttermost of their cunning, in replying aud aunswering to the said 37. articles.

* Besides them also W. Woodforde a Frier (who wrote likewise against the articles of Wickliff) labouring in the same cause, made a solemne & a long tractation, compiling the articles of the said Brute, to the nūber of 29. All which treatises, as I wish to come to the readers hande, that the slendernes of them myght be knowen: so it maye happen perease, yt the same being in my handes may hereafter bee further published, with other like tractations moe, as cō∣uenient time for the prolixitie therof may hereafter, better serue then now.

What after this became to this Walter Brute, orwhat end he had, I find it not registred: but like it is, that he for this time escaped. Certain other writings I finde moreo∣uer, which albeit they beare no name of this Walter, nor of any certaine anthor: yet because they are in ye same register adioined to ye history of him, I thoght therfore most fit here to be inserted. Of ye which ye one was a letter sēt to Nicho∣las Hereford a little aboue specified: who beinge at ye first a great folower of Iohn Wicklif, as appereth before pag. 438. was now in the number of thē which sate vpon thys Walter, as is in ye next page aboue recorded. The copy of this letter, bering no name of any special author, but only as sēt by a certain Lollard (as ye register doth terme him) is written in maner and forine as followeth.

¶Here followeth the Copy of a letter sent to maister Nicholas Hereford, by a Lollard, as in the Re∣gister it is sayd.

FOr as much as no man that putteth hys hande to the plough and looketh backe,* 40.1 is meete for the kyngdome of God, as our Sauiour Christ sayth: What maruel is it, although maister Nicho∣las Herford, which at the first (by the visitatió of the spirit of god peraduenture) put his hand, that is, gaue his diligence, vnto the plough, that is, to the sowing of the word of God and holy scrip∣ture, as well in preaching as in doyng good workes: is nowe so blynde and vnskilfull to expound the scripture, that he knoweth not what is vnderstoode by the kyngdome of heauen. Truely it is no maruayle, O thou that arte maister of the Nicholitanes, which like Nicholas the moste false deacon, hast left or forsaken the infallible knowledge of the holy scripture. For the true know¦ledge of the Theologicall veritie is shutte vp as well from thee as from all the other Nicholitanes following thy conditions,* 40.2 for as much as thou goest not in by the dore to expound the same Euā∣gelical veritie. Therfore whē thou didst recite this other day, first, the pharisaycal and hypocritical woe (nothing at all to any pur∣pose) thou shouldest haue sayd iustly in this sort, both of thy self, and other thy followers and religious Antichristes: Wo be vn∣to vs Scribes and Pharises, which shut vp the kyngdome of hea∣uen, that is to say, the true knowledge of the holy Scripture, be∣fore men by our false glofes and crooked similitudes: and ney∣ther we our selues enter into the same kyngdome or knowledge, nor suffer other to enter into it. Wherefore, it seemeth vnto the faythfull sort, that wrongfully, falsy, & without any reuerence, yee haue expounded that text of Gregorye. 1, q. 1. that is to saye. Quicunque studet. &c. For this is the true vnderstandinge of the same.* 40.3 Knowing first that there be some priests after the thing, and name onely; and doth shew that this is true: that whosoeuer stu∣dieth to receiue the holy order by geuing of money: He is not a priest, secundum rem, & nomē: But to say the truth, he desireth to be called a priest, that is to be a priest Secundum nomen tantùm. And such a priest which is a priest in name onely, is no priest. No more then S. Mary paynted is S. Mary: Nor a false doctour a doc∣tour, but no doctour: And a man painted is not a man, but no mā. And thus such a priest in name onely, is not a priest. Because that all faythfull men do firmely beleue with S. Gregory that no man buying the holy orders, may then be called a priest as he sayth. 1. q. 1. They that buy or sell holy orders can be no priestes. Where∣upon̄ is written, Anathema dandi, & Anathema accipiendi. That is Simoniacall heresie. And it followeth, how therefore, if they be accursed and not blessed, can they make others blessed▪ And whē that they be not in the body of Christ, howe can they eyther re∣ceiue or deliuer the body of Christ? He that is accursed, how can he blesse? as though he would say. It is vnpossible. As Pope Vrba∣nus saith. 1. q. 1. Si qui a Simoniacis. &c. Where he saith thus. They that willingly know & suffer thēselues to be cōsecrated,* 40.4 nay ra∣ther execrated of those that are infected with Simony: wee iudge that their consecration is altogether voyde. Also Pope Leo in 2. q.* 40.5 1. sayth in this wise. Grace, if it be not freely geuen or recey∣ued, is not grace Spiritual vsurers do not receiue freely: Therfore, they receiue not the spirituall grace, whych specially worketh in the ecclesiastical orders. If they receyue it not, they haue it not: if they haue it not freely, they cannot geue it freely. And by this it is more clearer then the light that they which know so much and receyue orders by spirituall vsury or simonye, are neither priests nor deacōs, neither after the maner nor charecter. For if such ca∣recter or marke were otherwise geuen in geuing orders, it were requisite alwayes that there shoulde bee a certayne grace imprin∣ted in the man, but there is no suche grace geuen or imprinted as afore is manifest: Therefore there is no such Character to be say∣ned. Therefore, such Character or marke abydeth not in him, for as much as he neuer had nor hath the same. And yet furthermore in the same place. What then do the simonycall prelates geue? And he maketh aunswer truely euen that which they haue, as the spirit of lying. How proue we this? Because that if it be the spirite of veritie, as the same veritie doth testifie from whō it commeth, it is freely receaued. And it followeth for the whole purpose no doubt: It is conuicted to be the spirite of lying, which is not freely receyued.

By this it appeareth manifestly to the faythfull sort, that those which weetingly and simonically are made priestes, for as much as they receyue not the Character of the Lorde but only the spi∣rite of lying and the marke of Symon Magus, and of Iudas the traytor, that they be not priestes neyther according to the marke nor manners. Nor such do no more make the sacramentes of the Church, then other lay men may in the time of necessitie, nor yet so truely,* 40.6 during their hereticall naughtynesse. And yet in deede (brother myne,) vniuocè natura, but yet aequiuocè in moribus. I doe not wryte thus sharpely vnto you, through anger, or anye

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vnperfect hate: but through the perfect hate of your horrible he∣resie, and denying the fayth of Christ, that I may say with Dauid in the Psalme. Perfecto odlo oderam &c. And I am very sorye for you, that you which in times past haue excellētly well, and fruit∣fully preached the Gospell in the pulpit, do nowe as wel fayle in the congruitie of the Latine toung, as in the other science natu∣rall. For as it was heard thrise in one lecture you sayde appetitis, that is to saye, pronouncyng the myddle syllable longe, whych thyng not onely the maisters, but also the yong scholers vnder∣stoode. And many other faultes there in your Grammer, which for shame I dare not recite. I send vnto you these fiue cōclusions.

The first conclusion. It is an infallible veritie that the wordes of the foure chiefe doctours, expounding the holy scripture according to the veritie which the words do pre∣tend, are to be holden and kept.* 40.7

The second: He which importeth any equiuocatiō out of any of the Doctours expounding, for the coulouring of his text, his equiuocation is alwayes to be left.

The thirde: No peruersion of any reprobate is able to turne the congregation of the elect from the faith, because al things yt shal come to passe, are eternally in God deuy∣sed & ordayned for the best, vnto the elect Christians.

The fourth: Like as the mystical body of Christ is the congregation of al the Electiso Antichrist mistically is the church of the wicked & of al the reprobates.

The fift: The conclusions of Swinderby, be agreable to the fayth in euery part.

This letter was thus subscribed. By the spirite of God, sometime visi∣tyng you.

Besides this epistle aboue prefixed, there is also foūd annexed with the same, a deuise of an other certayne letter coūterfeited vnder the name of Lucifer prince of darknes: writing to the Pope and al popishe Prelates, persecuting the true and right Church (with all might and mayne) to maintayn their pride and domination in this earth, vnder a coulourable pretence & visor of the catholique church, & succession Apostolical. Which letter although it seemeth in some authors to be ascribed to Dekam, aboue mentioned: yet because I find it in the same Register of the church of Herford cōteyned, & inserted amōg y tractations of Wal∣ter Brute, and deuised (as y Register said) by yt Lollards: I thought no meeter place, then here to annexe the same, the tenour wherof thus proceedeth in words as follow.

¶ The deuise or counterfayt of a certayne letter fayned vnder the name of Lucifer Prince of dark∣nesse, wryting to the persecuting prelates of the popish clergy.

I Lucifer prince of darknes and profound heauinesse, Emperour of the high mysteries of the Kyng of Acharont,* 41.1 Captaine of the dungeon, Erebus kyng of hell, and comptroller of the infernall fire: To all our children of pryde, and companions of our kyng∣dome, and especially to our Prynces of the Church of this latter age and tyme (of which our aduersary Iesus Christ, accordyng to the Prophet, saieth: I hate the church or congregation of the wic∣ked) send greeting, & wish prosperitie to all that obey our com∣maundementes, as also to those that be obedient to the lawes of Sathan already enacted, & that are diligent obseruers of our be∣hestes, and the precepts of our decree. Know ye that in times past certaine vicars or vicegerents of Christ,* 41.2 following hys steppes in miracles and vertues, liuing and continuyng in a beggerly lyfe, conuerted (in a maner) the whole world from the yoke of our ti∣ranny vnto their doctrine & maner of lyfe: To the great derision and contempte of our prison house and kyngdome: and also to the no little preiudice and hurt of our iurisdiction and authory∣tie, nor fearing to hurt our fortified power ond to offend the ma∣iestie of our estate. For then receiued we no tribute of the world, neyther dyd the myserable sort of common people, rushe at the gates of our deepe dungeon as they were wont to do with con∣tinuall pealyng and rappyng,* 41.3 but then the easie, pleasant, & broad way, which leadeth to death, lay still without great noyce of trā∣pelyng trauaylers, neyther yet was trode with the feete of myse∣rable men. And when all our courtes were without sutets, Hell then began to houle: And thus continuyng in great heauines & anguish, was robbed and spoyled. Which thing considered, the impacient rage of our stomacke coulde no longer suffer, neyther the ougle retchelous neglygence of our great Captayne generall could any longer indure it. But we, seeking remedy for the time that should come after, haue prouyded vs of a verye trimme shift: For in stead of these Apostles and other their adherentes whyche draw by the same lyne of theirs, as wel in maners as doctrine, & are odious enemis vnto vs: We haue caused you to be their suc∣cessors, & put you in their place, which be Prelates of the church in these latter times, by our great might and subtletie, as Chryst hath sayd of you they haue raigned but not by me. Once we pro∣mised vnto him al the kingdom of the world if he would fal down and worships vs,* 41.4 but he would not, saying: my kingdome is not of this would, and went his way, when the multitude would haue made him a temporall kinge. But to you truely which are fallen from the state of grace, and that serue vs in the earth: is that my promise fulfilled, and all terrene thyngs be our meanes which we haue bestowed vpon you, are vnder gouernment. For he hath said of vs as ye know: The prince of the world cōmeth &c. and hath made vs to raigne ouer al children of vnbeliefe Therfore our ad∣uersaryes before recited, dyd pacientlye submit themselues vnto the Princes of the worlde, and did teache that men shoulde do so, saying. Be ye subiect to euery creature for Gods cause, whether it be to the Kyng as moste chiefest. And agayne: Obey ye them that are made rulers ouer you &c. For so their maister commaū∣ded them saying: The kinges of the heathen haue dominion ouer them &c. But I think it long til we haue powred our poyson vpō the earth, and therefore fill your selues full. And now bee yee not onely vnlyke those fathers, but also contrary vnto them in your lyfe and conditions, and extoll your selues aboue all other men. Neyther do ye geue to God that which belongeth to him,* 41.5 nor yet to Caesar that which is his: But exercise you the power of both the swordes, according to our decrees, makinge your selues doers in worldlye matters,* 41.6 fighting in our quarell, intangled with secular labours and busines. And clyme ye by litle & little from the my∣serable state of pouerty, vnto the highest seates of all honours, & the most princely places of dignitie by your deuised practices, & false and deceitfull wyles and subtlety: that is, by hypocrisy, flat∣tery, lying, periurie, treasons, deceits, simonye, and other greater wickednes then which our infernal furies may deuise. For after that ye haue by vs bene aduaunced thither where ye would be: yet that doth not suffice you, but as gready staruelings more hū∣gry then ye were before, ye suppresse the poore, scratch and rack together all that comes to hand, peruerting and turninge euerie thing topsie toruey: so swollen, that redy ye are to burst for pride liuing like Lechers in all corporal delicatenes, and by fraude dy∣recting all your doinges. You challenge to your selues names of honour in the earth, callyng your selues Lordes, holye, yea and most holy persons.

Thus, eyther by violence ye rauen, or els by ambition, sub∣tilly ye pilfer away, and wrongfully wraft, and by false title pos∣sesse those goodes whych for the sustentation of the poore mem∣bers of Christ (whom frō our first fall we haue hated) were besto∣wed and geuen: consuming them as ye your selues lyst, & there∣with ye cherish and maintaine an innumerable sort of whoores, strumpets,* 41.7 and bawdes, with whom ye ride pompously like migh∣tie Prynces, farre otherwise goinge, then those poore beggerly priestes of the primatiue Church. For I would ye shoulde buylde your selues ryche and gorgeous palacies, yee fare lyke Prynces, eating and drinking the most daintiest meates, and pleasauntest wies that may be gotten: ye hoord and heepe together an infy∣nite deale of treasure, not like to him that sayd, golde and siluer I haue none, ye serue and fight for vs according to your wages O most acceptable societie or fellowship, promised vnto vs by the Prophet, and of those fathers long ago reprooued: Whilest that Christ called thee the Sinagogue of Sathan, and lykened thee to the mighty whoore which committed fornicatiō with the kings of the earth,* 41.8 the adulterous spouse of Christ, and of a chaste per∣son made a strompet. Thou hast left thy first loue and hast cleaued vnto vs, O our beloued Babilon, O our citizens, which from the transmigration of Ierusalem, come hether: we loue you for your desertes, we reioyce ouer you, which contemne the lawes of Si∣mon Peter,* 41.9 and imbrace the lawes of Symon Magus our friend, and haue them at your fingers endes, and exercise the same pub∣liquely, buying and selling spirituall thynges in the Churche of God, and against the commaundement of God. Ye geue benefi∣ces and honors by petition, or els for money, for fauor, or els for filthy seruice. And refusing to admit those that bee worthy to ec∣clesiastical dignities, & perferring those that are vnworthye, you call vnto the inheritance of gods sanctuarie, baudes, lyers, flatte∣rers, your nephues, and your owne children, & to a childish boy, ye geue many prebends: the least whereof ye deny to bestow vpō a poore good man: ye esteeme the person of a man and receyue giftes, ye regarde money and haue no regarde of soules. Ye haue made the house of God a denne of theeues. Al abuse, all extortiō, is more exercised, a hundreth fold in your iudgement seats, then with any secular tyrant. Ye make laws & kepe not the same, & ye dispence with your dispensations as it pleaseth you,* 41.10 you iustifye the wicked for rewardes, and ye take away the iust mās desart frō him. And briefly ye perpetrate or cōmit all kind of mischief, euen as it is our wil ye should. And ye take much paine for lucres sake in our seruice,* 41.11 and especially to destroy the Christian fayth. For now the lay people are almost in doubt what they may beleue, be∣cause if ye preach any thing to them at sometimes (although it be but seldome seene,* 41.12 & that negligently inough, euen as we would haue it) yet notwithstanding they beleue you not, because they se manifestly that ye do cleane contrary, to that ye say. Wherupon,

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the common people, doing as ye do, which haue the gouernemēt of them,* 41.13 & should be an example to them of wel doing: ow ma∣ny of them leaning to your rules, do rūne hedlong into a whole sea of vices:* 41.14 And so continually a very great multitude flocketh at the strong and wel fenced gates of our dungeon. And doubt∣les, ye send vs so many day by day of euery sort and kinde of peo∣ple, that we should not be able to entertaine them, but that oure insatiable Chaos with her thoūsande rauening lawes is sufficient to deuoure an infinite number of soules. And thus the souerayn∣tie of our Empire,* 41.15 by you hath bene reformed, and our intollera∣ble losse restored. Wherefore, most specially we cōmend you, & geue you most hartie thankes: Exhorting al you, that in any wyse ye perseuere and continue, as hetherto ye haue done: neither that you slack hēceforth your enterprice. For why, by your helps we purpose to bring the whole world again vnder our power & do∣minion. Ouer and besides this, we cōmit vnto you no small au∣thoritie, to supply oure places in the betraying of your brethren, and we mak and ordaine you our vicares, & the ministers of An∣tichrist our sonne,* 41.16 now hard at hand, for whō ye haue made a ve∣ry trimme way and passage. Furthermore, we counsell you which occupy the highest roomes of all other, that you worke subtilly, and that ye (faynedly) procure peace betwene the princes of the world, and that ye cherish and procure secret causes of discorde. And like as craftely ye haue destroied and subuerted the Romain Empire:* 41.17 so suffer ye no kingdome to be ouermuch enlarged or enriched by tranquilitie and peace. Least perhaps in so great trā∣quilitie (all desire of peace set aside) they dyspose themselues to vew and consider your most wicked workes, suppressing on eue∣ry side your estate: and from your treasures take away such sub∣stance, as we haue caused to be reserued and kept in your hands, vntil the cōming of our welbeloued sonne Antichrist. We would ye shuld do our cōmēdations to our entierly beloued daughters, pride, deceit, wrath, auarice, bellichere, and lechery, & to al other my daughters: and especially to Lady Symony, which hath made you men, and enryched you, and hath geuen you sucke wyth her own brests, & weaned you, and therefore in no wise see that you cal her sin. And be ye lofty and proud, because that the most high dignitie of your estate doth require such magnificence. And also be ye couetous,* 41.18 for whatsoeuer ye get and gather into your far∣dell, it is for Saint Peter, for the peace of the church, and for the defence of your patrimony and the Crucifixe, and therefore yee may lawfully do it. Ye may promote your Cardinals to the high∣est seat of dignities without any let in all the world, in stopping the mouth of our aduersarye Iesus Christ, and alledging againe: that he preferred his kinsfolkes (beinge but of poore and base de∣gree) vnto the Apostleship, but do not you so, but rather call, as ye do, those that liue in arrogancy, in hawtines of mynde, and filthy lechery, vnto the state of welthy riches and pride, and those rewardes & promotions,* 41.19 which the followers of Christ forsooke, do ye distribute vnto your frinds. Therefore as ye shall haue bet∣ter vnderstanding, prepare yee vyces cloked vnder the similitude of vertues. Alleadge for your selues the gloses of the holy scrip∣ture, and wrest them,* 41.20 directly to serue for your purpose. And if a∣ny man preach or teache otherwise then ye wil, oppresse ye them violently with the sentence of excommunication, & by your cēsures heaped one vpon another, by the consent of your brethren. Let him bee condemned,* 41.21 as an hereticke, and let him be kept in most straight prison, and there tormented till he die, for a terry∣ble example to all such as confesse Christ. And setting all fauour apart, cast him out of your temple: least peraduenture the ingraf∣fed word may saue your soules, which word I abhorre, as I do the soules of other faithful mē. And do your indeuor, that ye may de∣serue to haue the place which we haue prepared for you, vnder the most wicked foundatiō of our dwelling place. Fare ye well, with such felicitie as wee desire and intende finally to reward and re∣compence you with.

¶ Geuen at the centure of the earth, in that our darke place, where all the rablement of Deuils were present, specially for this purpose called vnto our most dolorous Consistory, vnder the Charecter of our terrible seale, for the confir∣mation of the premisses. Ex Registro Herfōrdensi ad verbum.* 41.22

Who was the true author of this poesie or epistle aboue writtē it is not euidētly knowē: neither yet doth it great∣ly skill. The matter beynge well considered of their part, which here be noted: may minister vnto them sufficiēt oc∣casion of holesome admonition, either to remember them∣selues what is amisse, or to be thinke with thēselues what is to be amended. Diuers other writings of like argumēt both before & since, haue bene deuised: as one bearinge the title Luciferi ad malos principes Ecclesiasticos, imprinted first at Paris in Latin. And vnder the writing therof, bearing this date. Anno a palatij nostri fractione, consortium{que} nostro∣rum subtractione. 1351. Which if ye count from the Passion of the Lord: reacheth wel to y time of Wickliffe 1385. which was aboue vj. yeres before y examination of this Walter Brute.

There is also an other epistle of Lucifer,* 41.23 prince of dark∣nes, ad praelatos, mentioned in the Epistle of the schoole of Prage, to the vniuersitie of Oxford, set forth by Huldericus Huttenus, about the yeare of our Lorde (as is there dated) 1370. which seemeth to be written before this epistle.

Also Vincētius in Speculo histo.* 41.24 lib. 25. cap. 89. inferreth like mention of a letter of the fiendes infernal, vnto the clergy men as in a vision represēted before 400. yeres. In which the deuils geue thankes to the spirituall men, for that by their silence and not preaching the Gospel, they send infy∣nite soules to hell. &c.

Diuers other letters also of like deuise, haue ben writ∣ten, & also recorded in authors. Whereunto may be added, that one Iacobus Cartusiensis,* 41.25 wrytinge to the Byshop of Wormace, alleageth out of the prophecie of Hildegardis in these wordes: Ideo et diabolus in semetipso de vobis sacerdoti∣bus ait: Escas epulantium, conuiuia et omnes voluptates in istis inuenio, sed et oculi, et aures, et venter meus, et venae meae, de spumis illorum plenae sunt, et vbera mea plena sunt diuicijs illo∣rum &c. 1. Therefore saith he, y deuil may say of you priests in himselfe: The meates of banketting dishes, and feastes of al kind of pleasure, I find in these men: Yea also, mine eyes, mine eares, my belly, & all my vaines be full of their froathing, and my brests be full stuffed with their ryches. &c. Furthermore, saith he, they labour euery day to rise vp higher with Lucifer, but euery daye they fall wt him more deepely.

Hereunto also appertayneth a story written, & cōmon∣ly found in many olde written bookes. In the yeare of our Lord. 1228. at Paris in a Synode of the clergie, there was one appointed to make a Sermō.* 41.26 Who being much care∣full in hys minde, & solicitous what to say, the deuil came to him, and asking why he was so careful for his matter, what he should preach to y clergy, say thus, quod he: The princes of hell salute you (Oh you princes of the Church) & gladly geue you thankes, because through your default and negligence, it cōmeth to passe, that al soules go downe to hel. Adding moreouer, that he was also enforced by the commaundement of God to declare the same, yea and that a certayne token moreouer was geuen to the sayde clerke for a signe, wherby the sinode might euidently see, that he did not lye. Ex catall. Illyr. Fol. 546.

¶ The Bull of Pope Bonifacius the ix. agaynst the Lollardes.* 42.1

BOnifacius Bishop, seruaunt of the seuants of God: To the re∣uerend brother Iohn Bishop of Hereford, sendeth greeting & Apostolicall benediction. We meane to write vnto our welbelo∣ued sonne in Christ (Richard the renowmed king of England) in forme enclosed within these presents. Therfore we will and com∣maund your brotherhood, that as much as ye maye, ye study and endeuour your selfe to exhorte and induce the same king, to doe those thinges which we haue wrytten vnto him, as it is sayde be∣fore. And notwithstanding, that now many a day you ought to haue done it of your self, & not to loke that wee should perswade you to that effect by vs written: you may proceed as well by our authoritie, as by your owne, for as much as it was geuen you be∣fore: that here after we may know effectually by your diligence, what zeale your deuotion beareth vnto the Catholike fayth, and to the conseruing of the ecclesiasticall honour, and also to the ex∣ecution of your pastorall office.

¶ Geuen at Rome, at S. Peters the xv. Kalendes of October, the 6. yeare of our bishoplike dignitie.

¶ The tenour of the Bull, to the renowmed prince Richard by the grace of God king of England & of Fraunce: whereof mention is made aboue, as followeth, and is thus much in effect.

TO our welbeloued sonne in Christ,* 43.1 Rycharde the noble king of Englande, wee send greetinge &c. It greeueth vs from the bottome of our hartes, and our holy mother the Church in all places through Christendome lamenteth. Wee vnderstande that there bee certayne heresies sprong, and do without any condign restraynt raunge at their owne libertie, to the seducynge of the faithful people, and do euery day with ouermuch liberty enlarge their vndiscreete boundes.* 43.2 But howe much the more carefullye we labour for the preseruation both of you & your famous king∣dome, and also the sinceritie of the faith: and doe with muche more ardent desire couet, that the prosperous state of the same should be preserued and ēlarged the sting of greater sorow doth so much the more penetrate and molest vs, for as muche as wee see (alas the while) in our tyme, and vnder the regall presidence

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of your moste Christyan gouernment: a certayne craftye and hairebraine sect of false Christians, in the same your kingdom, to grow and increase: which call themselues the poore men of the treasury of Christ and his disciples, and whom the common peo∣ple by a more sounder name call Lollardes (as a man would saye withered darnell) according as their sins require: and perceyue, that they waxe strong, & as it were preuayle agaynst the diocesās of some places, and other gouernors as they meete together not courageously addressing themselues agaynst them as they ought to do (whereof chiefly and not vndeseruedly I geue them admo∣nition) for that they take thereby the more bolder presumption and stomacke among the vnlearned people. And for as muche as those whom we cannot call men, but the damnable shadowes or ghosts of men, do rise vp against the sound fayth, & holy vnyuer∣sall church of Rome: and that very many of them beinge indiffe∣rently learned,* 43.3 which (to the confusion & eternall damnation of some of them) they got sitting vppon their mothers lap the sayde Church of Rome, doe rise vp or inueye agaynst the determinati∣on of the holy fathers, with too much presumptuous boldnes, to the subuersion of the whole ecclesiasticall order and estate: Haue not bene afrayd, nor are not yet afrayd, publikely to preach, very many erroneous detestable, and hereticall articles, for that they are not put to silence, reproued, driuen out, rooted out or other∣wise punished, by any that hath authoritie and the feare and loue of God.* 43.4 And also they are not afrayd, openlye to write the same articles, and so being written to deliuer thē to your kinglye par∣liament, and obstinately to affirme the same. The venemous and disdainfull recitall of which articles, vpon good aduisement at this present we passe ouer: lest the sufferaunce of such sensualitie, might fortune to renue the woūd that reason may heale. Yet not∣withstanding, least so great and contagious an euil should escape vnpunished, and that without deserued vexation, and also that it might not get more hart and waxe stronger: we therefore (accor∣ding to that our office and duetie is, where such neglygence and sluggishnes of our prelates being present, where this thing is) do commit and geue in commaundemēt to our reuerend brethren, Canterbury,* 43.5 and Yorke, Archbishops by other oure letters: that they stand vp in the power of God agaynst this pestilent and cō∣tagious sect, and that they liuely persecute the same in forme of lawe: roote out and destroy those, that aduisedly and obstinately refuse to withdraw their foote frō the same stumbling block, any restraint to the contrary notwithstanding. But because the assi∣stance, counsaile,* 43.6 fauour, and ayde of your kingly estate & high∣nes are requisite to the execution of the premisses: we require, ex∣hort, and beseech the same your princely highnes, by the bowels of the mercy of Iesus Christ, by his holy fayth, by your owne sal∣uation, by the benefit that to all men is common, and by the pros∣peritie assured to euery man and woman, that not onelye your kingly seueritie may readily shewe and cause to bee shewed vnto our Archbishops and their Commissaries (in this behalfe requy∣ring the foresayd due execution) conuenient ayd and fauour, as otherwise also to cause them to be assisted: But that also you wil enioyne your Magistrates and Iustices of assise, and peace more straightly, that of their owne good wils, they execute the autho∣ritie committed vnto thē, with al seueritie against such damned men, according as they are boūd by the office which they are put in trust with: Against those I mene, which haue determyned ob∣stinatly to defile thēselues in their malice and sinnes, those to ex∣pell, banish, and imprison, and there so long to keepe them, til cō∣digne sentence shall pronounce them worthye to suffer punysh∣ment. For your kingly wisedome seeth, that such as they be, do not only deceiue poore simple souls (or at the least do what they can to deceiue thē) but also bring their bodies to destructiō, and further prepare confusion and ruinous fall vnto their temporall Lordes. Go to therefore my sweete sonne, and indeuour your self to worke so in this matter,* 43.7 as vndoubtedly we trust you will: that as this firebrand (burning and flaming ouer sore) beganne vnder your president or gouernment: so vnder your seuere iudgement and vertuous diligence, might, fauour, and ayde: not one sparke remaine hid vnder the ashes, but that it be vtterlye extinguyshed and spedely put out.

¶ Geuen at our palace of S. Peter at Rome, the xv. Calendes of Octo∣ber, in the sixt yere of our pontifi∣calitie.

¶ The Kynges Commission.

RIchard by the grace of God, kyng of Englande, & Fraunce, and Lorde of Irelande. To all those vnto whom these present letters shall come, greeting. Know ye, that where as lately at the instance of the reuerend father, William Archbishop of Caunter∣bury, Metropolitane of all England, and Legate of the Apostoly∣cal seate: we for the redresse and amendement of all those whych would obstinately preach or maintaine, publiquely, or priuely, a∣ny conclusions of the holy scripture, repugnant to the determy∣natiō of our holy mother the church, & notoriously redounding to the subuersion of the Catholique faith, or cōtaining any here∣sie or errour, within the prouince or bishopricke of Cāterburie: Haue by our special letters patents, in the zeale of the fayth, geuē authoritie and licence vnto the foresayd Archbishop & to all and singular his suffraganes, to arest all and euerye of them that will preach or maintaine any such cōclusions, wheresoeuer they may be found, and to cōmit them either to their owne prisons or any others at their owne pleasure: and to kepe thē in the same, vntill they repēt them of the errours & prauities of those heresies: or til that, of such maner of arests, by vs or by our counsayle it shoulde be otherwise determined,* 44.1 that is to say, to euery one of them and their ministers throughout their cities and dioces. And nowe the reuerēd father in god Iohn B. of Herford, hath for a certaintie in∣formed vs: that although the same B. hath accordinge to iustyce cōuinced a certain felow named W. Swinderby, pretending him∣self to be a chaplaine,* 44.2 & one Stephē Bell a learned man, and hath pronounced thē heretikes and excōmunicate, & false informers among the cōmon people, and hath declared the same by the de∣finitiue sentence of the aforesaid bishop for that they haue presu∣med to affirme and preach openly in diuers places within the di∣oces of Herford, many conclusions or naughty opinions notori∣ously redounding to the subuersion of the Catholike sound faith, and tranquilitie of our kingdome. The same Bishop notwithstan∣dinge, neyther by the ecclesiasticall censures, neyther yet by the force and strength of our cōmission was able to reuoke the fore∣said William and Stephen, nor yet to bridle the malice and indu∣rate contumacie of them: For that they, after that they were vpon such heretical prauitie conuict by the same bishop (to the intent they might delude his iudgement and iustice) conueyed thēselues by and by, vnto the borders of Wales, with suche as were their factours and accomplices, in keping themselues close, vnto whō the force of our said letters doth in no wise extende. Whereupon, the sayde Bishop hath, made supplycation vnto vs, that wee will vouchsafe to prouide a sufficient remedye in that behalfe. Wee therfore which alwayes (by the helpe of almightie God) are defē∣dours of the fayth, willing to withstand suche presumptuous and peruerse enterprises by the most safest way and meanes we maye geue and cōmit full power and authoritie to the foresayd bishop and to his ministers, by the tenour of these presents, to arrest or take,* 44.3 or cause to be arrested or taken, the foresayde William and Sthephen, in any place within the citie & dioces of Hereford and our dominiō of Wales, with al the speede that may be, and to cō∣mit thē either to our prison or els to the prison of the same bishop or any other prison at their pleasure, if such neede bee, and there to keepe thē safe. And afterwards, vnles they will obey the com∣maundements of the Church, with dilygence to bring them be∣fore vs and our coūsel, or els cause them to be brought. That we may determine for their further punishment, as we shall thinke it requisite conuenient to be done by the aduise of our coūsell,* 44.4 for the defence and preseruation of the Catholike faith. And that the foresayde William and Stephen, beinge succoured by the aide of their factours or fauourers, should not bee able to flye or escape to their accustomed starting holes: and that the sharpnes of their paines so aggrauated, may geue them sufficient cause to returne to the lap againe of their holy mother the church: we strayghtlye charge and commaunde all and singular our Shrifes, Bailifes, Ba∣rones, and al other our officers, in the Citie and Dioces of Here∣ford, & in any other place being within our dominion of Wales, by the tenour of these presentes: that from time to time (where they thinke it most meete) they cause it openly to be proclaimed in our name, that none, of what state, degree, preeminence, kind, or other cōdition he shalbe of, do cherish opēly or secretlye, the foresayd William and Steuen, vntil the time that they repent thē of their heresies and errours, and shalbe recōciled vnto the holy Church of God: Neither that any person or persons: be beleuers, fauorers, or receiuers, defendours, or in any case wittinglye in∣structours, of the said William or Stephen, or any other of the re∣sidue of the heretikes that are to be cōuinced: vpon the forfaiture of all that euer they haue. And that also they geuing their atten∣dance, be obedient & aunswerable to the foresayd bishop and his deputies in this behalfe, for the execution of the premisses: and that they certify vs and our counsel distinctly, and plainly, from time to time, of the names of all and singular persons, which shall fortune to be found culpable in this behalfe, vnder their seales. In witnes whereof, we haue caused these out letters patentes to be made.

Witnesse our selfe at Westminster the ix. day of Marche, in the xv. yeare of our reigne.

Farington

¶ An other letter of the sayd kyng agaynst Walter Brute.

RIchard by the grace of God kyng of England and of Fraunce and Lorde of Irelande:* 45.1 To hys beloued and faythfull Iohn Chaūdos knight, Iohn Eynfore knight, Renold de la Bere knight Walter Deueros knight, Thomas de la Bare knight, William Lu∣cie knight, Leonard Hakelute knight, and to the Maior of the

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Citie of Hereford, to Thomas Oldcastle, Rich, Nash, Roger Wyg∣more, Thomas Waylwayne, Iohn Skydmore, Iohn VpHarry, Hen∣ry Motton, and to the Shiriffe of Hereford, sendeth salutations.

* 45.2For asmuche as it is aduertised vs, that one Walter Brute, and other such children of iniquitie, haue damnably holden, affirmed, and preached, certaine articles and conclusions being notoriou∣sly repugnaunt against the holy Scripture (of the which, some of them as heresies, and the rest as errours, are finally by the Church condemned) and that in diuers places within the dioces of Here∣ford and partes neare adioyning, both priuely, openly, and obiti∣nately : which thing wee perceiue not onely to redounde to the subuersion (in a maner) of the Catholicke faith, which as well we, as other catholicke Princes ought of duety to maintaine, but also to forewarne vs of the subuersion of our faithfull Diocesans. And that the sayd Bishop, vpon the good deliberation and aduisement of a great number of Doctours in Diuinitie, and other learned & skilfull men in the Scriptures, of speciall deuotion, according to his bounden duetie, purposed to begin and make diuers and sun∣dry processes by law to be sent vnto the foresayd Walter and hys accomplices, to appere personally before him and other the Do∣ctours aforesaid, in the cathedrall church of Hereford, the morow after the translation of S. Thomas of Hereforde next ensuing, and to procede in the same place against the same Walter, in the fore∣saide articles and conclusions, for the amendement of his soule. Now a fresh (because that the sayd Walter and others of their re∣tinue, cleaning and confederating with him, might not suffer con∣digne paines according to their demerites) indeuour themselues to make voide and frustrate the sayde godly purpose of the same Bishop,* 45.3 in such correction & execution as should haue bene done: and with force doe resist and let the same with all the power they may, to the great contempt of vs and of our crowne, and to the breaking and hurting of our peace, and pernicious example of o∣thers: Doe appoynt you and euery of you, immediatly as soone as this our commission shall be deliuered vnto you, in our behalfe and name, to make open proclamation in the diocesie and partes aforesayde, where ye shall thinke it most meete and conuenyent: That no man be so hardy hencefoorth, of what state or condition soeuer he shall be, within the Dioces and partes aforesayde, vpon paine of forfaiture of all that euer hee hath, to make or leauie any conuenticles, assemblies, or confederacies, by any colour: or that they presume to attempt or procure any other thing, wherby our peace may be hurt or broken, or that the same Bishops and Do∣ctors aforesaid, may be by any meanes molested or let in the exe∣cution of suche correction as is to be done, according to the Ca∣nonical sanctions, and to arest all those which ye shal finde or take offending in this behalfe, or that keepe themselues in any suche conuenticles. And that they being committed to prison, be there kept, till you shall haue other commaundement from vs and our counsel for their deliueraunce: And that ye distinctly and plainly certifie vs and our sayd counsell, of all your doing in thys behalfe vnder your seales, or else the seales of some of you. And therefore we straightly charge and commaunde you, and euery of you: that ye diligently attende vpon the premisses, and that in your deedes yee execute the same with all diligence and carefull indeuour, in the forme and maner aforesaide. And further, wee geue straight charge and commaundement to all and singular Shriffes, Maiors, Bailiftes, Constables, and other our faithfull subiectes, by the te∣nour of these presents: that they be attending vpon you, counsel∣ling and aiding you and euery of you, as is meete and conuenient in the doing and execution of the premisses. In witnesse whereof, we haue caused these our letters patents to be made.

Witnesse my selfe at Westminster, the 22. day of September, in the 17. yeare of our raigne:

¶ By the same King and Counsell.

Thus king Richard by the setting on of W. Courtney Archb. of Canterb. and his fellowes,* 45.4 taking part wyth the Pope, and Romith Prelates: waxed something strait and harde to the poore Christians of the contrary side of wyc∣kleffe, as by these letters aboue prefixed may appeare. All∣beit, durng all the life of the saide king, I finde of none ex∣presly by name that suffered burning. Notwythstanding, some there were which by the foresaide Archbish. William Courtney, and other Bishops, had bene condemned and diuers also abiured, and did penance as well in other pla∣ces, as chiefly about the towne of Leycester as followeth here to be declared,* 45.5 out of the Archbyshoppes register and recordes:

At what time the saide Archbishop W. Courtney was in his visitation at the towne of Leycester, certaine there were accused and detected to him, by the monks and other Priestes in the sayd towne. The names of which persons there detected, were one Roger Dexter, Nicholas Taylor Richard Wagstaffe, Michael Scriuener, William Smith, Iohn Henry, Wil. Parchmeanar, and Roger Goldsmith, inhabitances of the same towne of Leycester: These wyth othermoe, were denounced to the Archbyshop for holding the opinion of the Sacrament of the aultare, of auriculare confession, and other Sacraments, contrary to that which the Church of Rome doth preach and obserue. All whych parties aboue named, & many other mo whose names are not knowen, did hold these heresies and errors here vnder wrytten, and are of the Romish church condemned.

  • 1. That in the Sacrament of the aultar, after the words of consecration, there remaineth the body of Christ wyth the materiall bread.
  • 2. That images ought not to be worshipped in any case, nor that no man ought to set any candles before them.
  • 3. That no crosse ought to be worshipped.
  • 4. That Masses, and Mattens, ought not wyth an high and loud voice to be sayd in the Church.
  • 5. Item, that no Curate or Priest taken in any crime can consecrate, heare confessions, nor minister any of the Sa∣craments of the church.
  • 6. That the Pope and all prelates of the Churche, can not binde any man in the sentence of excommunication, vnles they know him to be first excommunicated of God.
  • 7. That no Prelate of the church, can graūt any pardons.
  • 8. That euery lay man may in euery place, preach & teach the Gospell.
  • 9. That it is sinne to geue any almes or charitie, to the fri∣ers preachers, Minorites, Augustines, or Carmelites.
  • 10. That no oblation ought to be vsed at the funeralies of the dead.
  • 11. That it is not necessary to make confessyon of oure sinnes to the Priest.
  • 12. That euery good man although hee be vnlearned, is a Priest.

These Articles they taught,* 45.6 preached, & affirmed ma∣nifestly in the towne of Leceiter & other places adioyning: Wherupon, the saide Archb. monished the saide Roger, and Nicholas wt the rest, on the next day to make answer vnto him in the sayd monastery to the foresayd articles. But the foresaide Roger and Nicholas with the rest, hid thēselues out of the way, and appeared not. Whereupon, the Archb. vpon All hallow day, being the 1. day of Nouember, cele∣brating the high masse at the high aulter in the sayd mona∣sterie, being attired in hys Pontificalibus: denounced the saide parties with all their adherents, fautors, fauourers, and counsellers, excommunicate and accursed, whych cy∣ther helde, taught, or maintained the foresaide conclusions heretical & erroneous, and that in solemn wise, by ringing the bels, lighting the candels, and putting out the same a∣gaine, and throwing them downe to the grounde wt other circumstances thereunto belonging. Upon the morow af∣ter (being all Soulne day) he sent for al the curates & other lay men of the towne of Leicester, to inquire more diligēt∣ly of the verity of such matter as they knewe, & were able to say against any persons whatsoeuer, concerning ye fore∣sayd articles, as also against the parties before named and specified vpon their others: denouncing euery one of them, seuerally by their names to be excōmunicated and accur∣sed, & caused them also in diuers parish churches in Leice∣ster, also to be excommunicate.* 45.7 And further the said Archb. interdicted the whole Towne of Leycester, & all the chur∣ches in the same, so long as any of the foresayde excommu∣nicate persons should remaine or be wythin the same, and till that all the lollardes of the towne, should returne and amend from such heresies & errors, obtaining at the sayde Archb. hys handes the benefite of absolution.

At length it was declared & shewed to the sayd Archb.* 45.8 that there was a certain anchoresse whose name was Ma∣tilde, inclosed wythin the Churchyard of S. Peters church of the sayd towne of Leycester, to be infected (as they sayd) with the pestiferous contagion of the foresaid heretikes & lollardes: wherupon, after that the sayd Archb. had exami∣ned the foresayd Matilde, touching the foresayde conclusi∣ons, heresies, and errours, and founde her not to answerd plainly and directly to the same, but sophistically and sub∣telly: gaue and assigned vnto her a day peremptorie, per∣sonally to appeare before hym in the Monasterie of C. Ia∣mes at Northampton, more fully to aunswer to the sayde articles, heresies, and errours, which was the 6. day of the sayd moneth of Nouember: commanding the abbot of the monasterie of Pratis aforesayd, that the doore of the recluse in which the sayd Matild was, should be opened, and that til his returne he shuld cause her to be put in safe custody. That done, he sent forth his mandate, against the lolardes vnder this forme.

¶ William by the permission of God.* 45.9 &c. To his welbe∣loued sonnes, the Maior & bailiffes, of the towne of Leice∣ster Dioces, greeting. Wee haue lately receiued, the kings letters graciously graūted vs for ye defence of the catholike

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faith, in these wordes folowing. Richarde by the grace of God, king of England and of Fraunce. &c. Wee on the be∣halfe of our holy mother the Church, by the kings autho∣ritie aforesaid, do require you: that you cause the same Ri∣chard, William, Roger, and the rest, to be arested, and sent vnto vs, that they wyth their pernicious doctrine doe not infect the people of God. &c. Geuen vnder our seale. &c.

* 45.10By an other instrument also in the same Register, is mention made of one Margaret Caily Nonne, whych for∣saking her order, was by the sayde Archb. constrayned a∣gainst her wil, againe to enter the same, as by thys instru∣ment here vnder insuing may appeare.

¶ William by the grace of God, &c. To our reuereud bro∣ther in God, Iohn by the grace of God, Byshop of Ely greting. &c. In the visitation of our dioces of Lincolne ac∣cording to our office, amōgst other enormities worthy re∣formation, we found, one shepe out of our fold strayed and amongest the briers tangled, to witte, Margarete Caily, Nunne professed, of the monasterie of S. Radegonde wtin your Diocesse: who casting the habite of her Relygion, was founde in secular attire, many yeares being an Apo∣stata, & leading a dissolute life. And least her bloud shoulde be required at our hands, we haue caused her to be taken, and brought vnto you being her pastor: and straitly inioy∣ning you by these presents do commaund, that you admit the same Margarete againe into her foresayd Monasterie (although returned against her wil) or els into some other place, where for her soules health you shall thinke moste conuenient: and that from henceforth she be safely kept, as in the straight examination of the same you wil yeld an ac∣compt. Geuen vnder our seale. &c.

* 45.11By sundry other instrumentes also in the same register recorded I finde, that the foresaide Matilde the anchoresse, vpon the straight examination and handeling of the fore∣said Archbishop, before whome peremptorily she was en∣ioyned to appeare, and till that day of apparance taken out of the recluse and committed to safe custodie as you heard: resracted and recanted her foresayd articles and opinions. For the which she being enioyned 40. dayes penance, was againe admitted into her foresaid recluse in Leycester. The Byshops letter to the Magistrates of the towne thus be∣ginneth. Willielmus permissione diuina. &c. dilectis filijs. &c.

* 45.12Also, by an other letter of the foresayde Archbish. to the Deane of the Cathedrall church of our Ladye of Leycester being registred, I finde: that of the number of those 8. per∣sons before recite, whom the Archbishop himselfe at high Masse, did in hys Pontificalibus so solemnely curse wyth booke, bell, and candle: After certeine proces being sent out against them, or els in the meane time being apprehended & taken: two of them recanted their opinions, to wit, Wil∣liam Smith, and Roger Dexter. But in the meane tyme Alyce the wife of the sayde Roger Dexter, takyng holde of the foresaid articles with her husband also, together wyth the said William Smith, abiured the same. For these be the wordes of the instrument. Subsequenter verò, praefati Wiliel∣mus, Rogerus, & Alicia reatus suos respicientes, se nostro con∣spectul praesentarunt. &c. Notwythstanding, whether they presented thēselues willingly, or els were brought against their wils (as most like it was) hard penance was enioy∣ned them before they were absolued. These be the wordes of the instrument.

Sancta mater ecclesia. &c. i. Seeing our holy mother the church, denieth not her lap to any penitēt childe returning to the vnitie of her, but rather profereth to them the same: we therefore do receiue againe the sayd William, Roger, & Alice to grace. And further haue caused them to abiure all and singular the aforesaide articles & opinions before they receiued of vs the benefit of absolution, & were loosed from the sentence of excōmmunication wherein they were snarled: inioyning vnto them penance, according to the quantitie of the crime,* 45.13 in forme as foloweth, that is to say. That eue∣ry one of them ye sonday next after their returning to theyr proper goodes: they the sayd William, Roger, & Alice, hol∣ding euery one an image of ye crucifix in their right hands, and in their left handes euery one of them a taper of waxe, waying half a pound waight, in their shirts (hauing none other apparel vppon them) doe goe before the Crosse three times, during the procession of the Cathedrall Churche of our Lady of Lecester: that is to say, in the beginning of the procession, in the middle of the procession, and in the latter end of the procession: to the honor of hym that was cruci∣fied in the memoriall of his passion, and to the honor of the virgin his mother: who also deuoutly bowing their knees and kneeling, shall kisse the same crucifixe so helde in theyr handes. And so with the same procession, they entring a∣gaine into the church: shall stand during all the time or the holy Masse, before the image of the Crosse with their La∣pers and crosses in their handes. And when the Masse is ended, the sayde William, Roger, & Alice, shall offer to him that celebrated that day the Masse.* 45.14 Then vpon the Sater∣day next insuing: the sayd William, Roger, and Alice, shal in the full and publique market, within the towne of Lei∣cester, stande in like manner in their shirtes, without any more clothes vpon their bodies, holding the foresayd cros∣ses in their right hāds, which crosses, three tunes they shal (during the market) deuoutly kisse reuerently kneelyng vppon their knees:* 45.15 that is, in the beginning of the market, in the middle of the market, and in the ende of the market. And the sayde William (for that hee some what vnderstan∣deth the Latine tounge) shall say this Antheame wyth the collect Sancta Katharina:* 45.16 and the foresayde Roger and Alice, being vnlearned, shall say deuoutly a Pater noster, and an Aue Maria. And thirdly, the Sonday next immediatly after the same, the sayde William, Roger, and Alice, in theyr pa∣rish Church of the sayd towne of Leicester, shall stand and do as vppon the Sonday before, they stoode and dyd in the cathedrall Church of our Ladie aforesayde, in all thynges. Which done, the foresayd William, Roger, and Alice, after Masse, shall offer to the Priest or chaplaine that celebrated the same, with all humiliti and reuerence the waxe tapers, which they shall carie in their handes. And because of the colde weather yt now is, least the foresaid penitents myght peraduenture take some bodely hurt standing so long na∣ked (being mindful to moderate partly the sayd our rigor) we geue leaue:* 45.17 That after their entrance into the churches aboue sayde, whilest they shall be in hearing the foresayde masses : that they may put on necessary garments to keepe them from cold, so that their heads and feete notwithstan∣ding, be bare and vncouered. Wee therefore will and com∣maund you together and a part, that you denounce the said William, Roger, and Alice, to be absolued and restored a∣gaine to the vnitie of our holy mother the church, and that you call them forth to do their penance in maner and forme aforesayde. Giuen at Dorchester, the 17. day of Nouember in the yeare of our Lorde God 1389. and the 9. yeare of our translation.

Unto the narration of these aboue sayd, we will adioyne the story of one Peter Pateshul au Austen Frier,* 45.18 who ob∣taining by the Popes priuiledge (through the meanes of Walter Dis, confessour to the Duke of Lancaster) libertie to chaunge his coat and religion, and hearing the doctrine of Iohn Wicklesse & other of the same fort: began at length to preach opēly and to detect the vices of his order, in such forte as all men wondered to heare the horrible recyting thereof. This being brought to the cares of hys order, they to the number of 12. (cōming out of their house to the place where he was preaching) thought to haue withstode hym perforce. Among whome one especially for the zeale of hys religion, stoode vp openly in his preaching, and contraried yt which he said, who then was preaching in the Church of S. Christopher in London.* 45.19 This when the faithfull Lon∣doners did see, taking griefe hereat, were mooued wt great ire against the said Frier, thrusting him with hys other brethren out of the church, whome they not onely had bea∣ten and fore woūded, but also followed them home to their house, mineding to haue destroied their mansion wt fire al∣so, and so would haue done, had not one of the sheriffes of London, wyth two of the Friers of the sayde house well knowen & reported amongst the Londiners, wyth gentle wordes mitigated their rage and violence.* 45.20 After thys, Pe∣ter Pateshull thus disturbed as is aforesayd, was desired by the Londiners (for so much as he could not well preach amongest them) to put in writing that, which he had sayde before, and other things more that he knew by the Friers: Who then at their request wryting the same, accused the fri∣ers of murther, cōmitted against diuers of their brethren. And to make the matter more apparant & credible, he de∣clared the names of them that were murthered,* 45.21 wyth the names also of their tormentours. And named moreouer, time and place where and when they were murthered, and where they were buryed. Hee affirmed further, that they were Sodomites and traitours both to the kyng and the realme with many other crimes, which mine authour for tediousnes, leaueth of to recite. And for the more confutati∣on of the said friers, the Londiners caused the sayd Bill, to be openly set vp at S. Paules Churche doore in London,* 45.22 Which was there red and copied out of very many. Thys was doue in the yeare of our Lord 1387. and in the 10. yere of King Richarde seconde. Ex Chron. Monachi Albanensis.

Page 507

Cuius est exordium. Anno gratiae millesimo. &c.

Thus it may appeare by this and other aboue recited, how the Gospel of Christ preached by Iohn Wickleffe and others, began to spread & fructifie abroad in London, and other places of the realme: and more would haue done no dont, had not William Courtney, the Archbishop & other Prelates with the king, set them so forceably with myght & maine, to gainstand the course therof. Albeit as is sayde before, I finde none which yet were put to death therfore, during the raigne of this king Richard the second.* 45.23 Wher∣by it is to be thought of this king, that although he cānot be vtterly excused for molesting the godly & innocent prea¦chers of that time, (as by his brieues & letters afore men∣tioned may appeare) yet neither was hee so cruell against them, as other that came after him: And that which he dyd seemed to procede by the instigation of the Pope and other Byshops, rather then either by the consent of his Parlia∣ment, or aduise of his coūsail about him, or els by his own nature. For as the decrees of yt parliament in all his time, were constant in stopping out the Popes prouisions,* 45.24 & in bridling his authority as we shall see (Christ willing) a∣none: so ye nature of the king was not altogether so fiersly set, if that he following the guiding thereof, had not stand so much in feare of the Bishop of Rome and his Prelates, by whose importune letters & calling on, he was cōtinu∣ally urged, to do contrary to that, which both right requi∣red, & wil perhaps in him desired. But howsoeuer the do∣ings of this king are to be excused,* 45.25 or not, vndouted it is yt Queene Anne hys wife most rightly deserueth singulare commendation: who at the same time liuing with ye kyng had the gospels of Christ in English, wt 4. doctours vpon the same. This Anne was a Bohemian borne, and sister to Wincelaus K. of Boheme before: who was maryed to king Richarde about the 5. (some say, the 6.) yeare of hys reigne, and continued wt hym the space of 11. yeres. By the occasion whereof it may seeme not vnprobable, yt the Bo∣hemians comming in wyth her, or resorting into thys realme after her, perused and receiued heere the bookes of Iohn Wickleffe, which afterward they conueied into Bo∣hemia, wherof partly mention is made before, pag. 464.

The said, vertuous Queene Anne, after shee had liued with king Richarde about 11. yeares, in the 17. yeare of hys reigne changed this mortall life, and was buried at West∣minster. At whose funeral, Thomas Arundel then Archb. of Yorke, and Lorde Chauncelour, made the Sermon. In which Sermon (as remaineth in the library of Worceter recorded) he entreating of the commendation of her, sayde these wordes: that it was more ioy of her, then of any wo∣man that euer hee knewe. For notwithstanding that shee was an alien borne, she had in English all the 4. gospels, wt the Doctours vpon them: affirming moreouer and te∣stifying, ye she had sent the same vnto him to examine. And he sayde they were good and true. And further wyth many wordes of praise did greatly commend her, in that she be∣ing so great a Lady, & also an alien, would study so lowly so vertuous bookes. And he blamed in that sermon sharp∣ly the negligence of the Prelates, & other men. In so much that some sayd, he would on the morow, leaue vp the office of Chauncelour, and forsake the world, & geue him to ful∣fil his pastoral office, for that he had seene and read in those bookes. And then it had bene the best Sermon that euer they heard. Haec ex libro Wygo. In the whiche Sermon of Thomas Arundell, three poynts are to be considered, first the laudable vse of those olde times receaued to haue the Scripture and Doctours in our vulgare English toung. Secondly, the vertuous exercise and also example of thys godly Lady, who had these bookes not for a shew hanging at her girdle: but also seemeth by this Sermon to be a stu∣dious occupier of the same. The third thing to be noted is, what fruit the sayde Thomas Archbyshoppe declared also himselfe to receiue at the hearing and reading of the same bookes of hers in the English toung.* 45.26 Notwythstanding, the ame Thomas Arundel, after this Sermone and pro∣mise made, became the most cruell enemy that might be a∣gainst English bookes, and the authors therof as foloweth after in his story to be seene.

* 45.27For shortly after the death of Queene Anne, the same yere (the king being then in Irelād) this Thomas Arun∣del Archb. of Yorke, and Byshop of London, Rob. Bray∣brocke (whether sent by the Archb. of Cant. and the clergy, or whether going of their owne accorde) crossed the seas to Ireland, to desire the king in all spedy wise to returne and help the faith and church of Christ, against such as holding of Wickleffes teaching, went about (as they sayde) to sub∣uect at their procedings, and to destroy the canonical sanc∣tions of their holy mother church. At whose complaint the king hearing the one part speake, and ot aduising the other, was in such forte incensed: that incontinent leauing all his affaires incomplete, he spedde his returne towarde England,* 45.28 Where he kept his Christians at Dublin, in the which meane time, in the beginning of the next yere follo∣wing, which was Anno. 1395. A Parliament was called at Westminster, by the commaundement of the Kyng. In which parliament, certaine Articles or Conclusions were put vp by them of the Gospell side,* 45.29 to the number of 12. Which Conclusions moreouer were fastened vp vpon the church doore of S. Paule in London, and also at Westmin∣ster: The copie of which Conclusions with the words and contents thereof, here vnder ensueth.

¶ The booke of Conclusions, or Reformations, exhi∣bited to the Parliament holden at London, and set vp at Paules doore and other places, in the 18. yeare of the raigne of king Richard the 2. & in the yere of our Lord. 1395.

THe first conclusion,* 46.1 when as the Church of Englande began first to dote in tēporalities after her stepmother the great church of Rome, & the churches were authorised by appropriations: faith, hope, and charitie began in di∣uers places to vanish and flie away from our Churche, for so much as pride with her most lamentable and dolerous genealogie of mortall and deadly sinnes, did chalenge that place by title of heritage, and this conclusion is generall and approued by experiēce, custome and maner, as ye shall after heare.

The second conclusion,* 46.2 yt our vsuall Priesthode which tooke his originall at Rome, & fained to be a power higher then aungels, is not that Priesthoode which Christ orcy∣ned vnto his disciples. This cōclusion is thus proued, for∣so much as the Romish priesthod is done with signes and pontificall rites and ceremonies, and benedictions, of no force & effect, neither hauing any ground in scripture, for so much as the Bishops ordinall and the new Testament do nothing at all agree, neither do we see that the holy Ghost both geue any good gift through any such signs or ceremo∣nies: because that he together with all noble & good giftes, cannot cōsist and be in any person wyth deadly sinne. The corolary or effect of this conclusion is, that it is a lamenta∣ble and dolorous mockerye vnto wise men, to see the By∣shops mocke & play with the holy Ghost in the geuing of their orders: because they geue crowns for their characters and markes, in stede of white hartes, & this caracter is the marke of Antichrist, brought into the holy Church to cloke and colour their idlenesse.

The third conclusion,* 46.3 that the law of chastity enioyned vnto priesthode, the which was first ordeined to the preiu∣dice of women, induceth Sodomy into the church: but we doe excuse vs by the Bible, because the suspect decree doeth say, that we should not name it. Both reason & experience proueth this cōclusion.* 46.4 Reason thus, forsomuch as the de∣licate feeding and fare of the Clergy, will haue either a na∣turall purgation, or some worse. Experience thus, for so∣much as the secrete triall and proofe or suche men is, y they do delite in women. And whensoeuer thou doest prooue or see such a man, marke him well, for he is one of ye number. The corolarie of this conclusion is, that these priuate reli∣gions with the beginners therof,* 46.5 ought most chiefly to be disanulled as the original of ye sinne and offence: But God of hys might, doth of priuie sinnes send open vengeance.

The fourth conclusion,* 46.6 that most harmeth the innocent people is this: that the fained miracle of the Sacrament of bread, inducoth al men, except it be a very few, vnto idola∣try: For somuch as they thinke that the body whych shall neuer bee oute of heauen, is by the vertue of the Priestes wordes essentially included in the little breade, the which they doe shewe vnto the people. But woulde to God they would beleeue that which the Euangelicall Doctour tea∣cheth vs in his Trialoge, Quòd panis altaris est accidentali∣ter Corpus Christi.* 46.7 i. that the breade of the aulter is the body of Christ accidentally: for so muche as wee suppose that by that meanes, euery faithful man and woman in the law of God, may make the Sacrament of that bread without any such miracle. The corolarie of this conclusion is, that albe∣it the body of Christ,* 46.8 be endowed wt the eternal ioy, the ser∣uice of Corpus Christi made by Frier Thomas, is not true, but painted ful of false miracles, neither is it any maruell: for so much as frier Thomas at that time taking part with the Pope, would haue made a myracle of a hens egge, and we knowe it very well that euery lie openly preached and taught, both turne to the rebuke & opprobry of him whych is alwayes true without any lacke.

The 5. conclusion is this, that the exorcisme & halow∣ings, consecrations, and blessings ouer the Wine, Bread,

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* 46.9Waxe, Water, Dyle, Salte, Incence, the Aulter stone, and about the Churche walles, ouer the Westiment, Chalice, Miter, Crosse, and Pilgrimstaues, are the very practises of Nigromancy, rather then of sacred diuinity. This con∣clusion is thus prooued, because yt by suche exorcismes, the creatures are honored to be of more force & power then by their own proper nature, for we do not see any alteration, or chaunge in any creature so exorcised, except it be by false faith which is the principall poynt of deuilish art. The co∣colarie of this is, that if the booke of exorcisation or coniu∣ring of holy water which is sprinkled in the Church, were altogether faithfull and true: we thinke certainly that holy water vsed in the Churche, were the best medicine for all kinde of sicknesse and sores, Cuius contrarium experimur. i. the contrary wherof daily experience doth teach vs.

The sixt conclusion which mainteineth much pride, is, that a king and Bishop both in one person,* 46.10 a Prelate and iustice in temporall causes, a Curate an Officer in worldly office, doth make euery kingdome out of good order. This conclusion is manifest, because the temporalty and the spi∣rituality, are two parts of the holy vniuersal Church, and therfore he which addicteth himself to the one part, let hym not intermeddle wyth the other, Quia nemo potest duobus Dominis seruire, wherfore to be called Amphroditae, whyche are men of both kindes or Ambidextri, which is such as can play with both handes, were good names for suche men of double estates. The Corolary of thys conclusion is, that therupon we the procuratours of God in this case, doe sue vnto the Parliament: that it may be enacted, that all suche as be of the clergie (as well of the highest degree as of the lowest) shuld be fully excused, and occupy themselues with their owne cure and charge, and not wyth others.

* 46.11The seuenth conclusion that wee mightely affirme is, that spirituall prayers made in the church for the soules of the deade (preferring any one man by name, more then an other) is a false foundation of almes, whereuppon all the houses of almes in England are falsly founded. This con∣clusion is prooued by two reasons: The one is, that a me∣ritorious praier (of any force or effect) ought to be a worke proceeding from meere charity: and perfect charity accep∣teth no person, because thou shalt loue thy neighbor as thy self, Wherby it appeareth, that the benefit of any temporall gift bestowed & geuen vnto priestes and houses of almes, is the principall cause of any speciall prayers, the which is not farre different from sunonie. The other reason is, that euery speciall prayer made for men condemned to eternall punishment, is very displeasant before God. And albeit it be doubtful, yet is it very likely vnto the faithfull Christi∣an people, that the founders of euery suche house of almes for their wicked endowing of the same, are for ye most part passed by the broad way. The corolary is, that euery prai∣er offorce and effect proceeding of perfect charitie, woulde comprehend generally all such, whom God wold haue sa∣ued, and to liue. The marchaundise of special praiers now vsed for the dead, maketh mendicant possessioners & other hierling priestes, which otherwise were strong enough to worke & to serue the whole realme: And maintaineth the same in idlenesse, to the great charge of the realme, because it was prooued in a certaine booke which ye king hath, that a hundreth houses of almes,* 46.12 are sufficient for the whole realme. And thereby might peraduenture greater increase and profite come vnto the temporalitie.

The 8. conclusion needefull to tel the people begui∣led, is, that pilgrimages, praiers, and oblations made vn∣to blinde crosses or roodes,* 46.13 or to deafe images made eyther of woode or stone: are very neare of kinde vnto Idolatry, and farre different frō almes. And albeit that these thyngs which are forbidden and imagined,* 46.14 are the booke of errour vnto the common people: notwithstanding, the vsual and common image of the Trinity is most especially abhomi∣nable. This conclusion God himselfe doeth openly many∣fest, commaunding almes to be geuen to the poore & needy man, for he is the image of God in more perfite similitude and likenesse then any blocke or stone. For God did not say, let vs make a blocke or stone vnto our likenes and i∣mage, but let vs make man, for so muche as the supreme & highest honor which ye clergy calleth Latria, pertaineth on∣ly to the Godhead,* 46.15 & the inferior honour which clergy call Dulia, pertaineth vnto men and angels, and to none other inferior creature. The corolarie is, ye the seruice of ye crosse celebrate twise euery yere in our church, is ful of idolatry: For if roode, tree, nailes, and speare, ought so profoundly to be honoured and worshipped,* 46.16 then were Iudas lippes (if any man could get them) a marueilous goodly relique. But thou Pilgrime, we pray thee tell vs, when thou doest offer to the bones of the Saintes and holy men whych are layd vp in any place: whether dost thou relieue therby the holy man which is already in ioy, or that almes house that is so well endowed,* 46.17 whereas they are canonised (the Lord knoweth howe) and to speake more plaine, euery faithfull Christian may well iudge and suppose, that the strokes of that same man, whom they calls. Thomas, were no came of Martyrdome, nor yet be.

The 9. conclusion that keepeth the people low, is, that auricular confession which is said to be so necessary for sal∣uation, & the fained power of absolution: exalteth and set∣teth vp the pride of priests, and geueth them oportunity of other secrete talkes, which we will not at thys tune talke of, for so much as both Lordes and Ladies doe witnes that for feare of their confessors, they dare not speake the truth: and in time of confession is good oportunitie ministred, of wooing, or to play the baudes, or to make other secret con∣uentions to deadly sinne. They affirme and say, that they are commissaries sent of God to iudge & discerne of al ma∣ner sinne, to pardone and clense what so euer please them. They say also,* 46.18 that they haue the keyes of heauen and hell, & that they can excommunicate, curse and blesse, binde and loose, at theyr owne will and pleasure: in so muche, that for a small rewarde, or for 12. d. they will sell the blessyng of heauen by charter and clause of warrantes sealed by theyr commō seale. This conclusion is so common in vse, that it nedeth not any probation.* 46.19 The corolarie hereof is, that the Pope of Rome whych fained himselfe to be the profounde treasurer of the whole Church, hauing that same woorthy iewell which is the treasure of the passion of Christ in hys owne keping and custody, together with the merites of all the saintes in heauen, wherby he geueth fained indulgen∣ces and pardons a poena & culpa: Hee is a treasurer almost banished out of chariti, wherby he may deliuer al captiues being in purgatory at hys pleasure, and make them not to come there. But heere euery faithfull Christian may easily perceiue that there is much falshode hid in our church.* 46.20

The 10. that manslaughter (either by warre or by any pretensed law of iustice, for any temporall cause, or spiritu∣all reuelation) is expresly contrary vnto the newe Testa∣mēt, which is the law of grace, full of mercy. This conclu∣sion is euidently proued by the examples of the preachyng of Christ heere in earth, who chiefly teacheth euery man to loue his enemies, and haue compassiō vpon them, and not to kill and murther them. The reason is this, that for the most part when as men do fight, after the first stroke, cha∣rity is broken: and whosoeuer dieth without charity, goth the right way to hell. And beside that, we doe well vnder∣stand & know that none of the clergy, neither by any other lawfull reason, can deliuer any man from the punishment of death, for one deadly sinne, and not for an other: but the law of mercy which is the new Testament, forbiddeth all maner of murther. For in the Gospell it is spoken vnto our forefathers, thou shalt not kil. The corolary is: It is a very robbing of the people, when Lordes purchase indul∣gences and pardons a poena & culpa, vnto such as do helpe their armies to kil and murther the christian people in so∣reine countreys for temporal gaine, as we do see certaine souldiors which do runne amongst the Heathen people to get themselues fame & renowme by the murther & slaugh∣ter of men. Much more doe they deserue euil thanks at the hands of the king of peace, for so much as by humility and peace, our faith is multiplied & increased: for murtherers and manquellers, Christ doeth hate and manaseth: he that striketh with the sword, shall perish with the sword.

The 11. conclusion is, whyche is shame to tell: that the vow of chastity made in our church by women whych are fraile and vnperfite in nature, is the cause of brynging in many great and horrible offences and vices, incident vnto the nature of man. For albeit, the murther of their children borne before their time,* 46.21 and before they are christened, and ye destruction of their nature by medicine, are filthy & foule sinnes: yet they accompanying amongest themselues, or with vnreasonable beastes, or with any creature not ha∣uing life, doe passe to such an vnseemelinesse, that they are punished by infernal torments. The corolarie is, that wi∣dowes & such as take the mantell and the ring delitiously fed, we would that they were maried, because that we can not excuse them from priuate offence of sinne.

The 12. that the multitude of artes not necessary (vsed in this our Church) causeth much sinne & offence in waste, curiosity, and disguising in curious apparell: experience & reason partly doth shewe the same, for so muche as nature with a few actes, is sufficient for mans vse and necessity.

This is the whole tenor of our ambassade which Christ hath commanded vs to prosecute at this time, most fit and conuenient for many causes. And albeit that these matters be heere briefly noted and touched: yet notwithstandyng, they are more at large declared in another boke with many

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other more in our owne proper tounge, which we would should be common to all Christian people. Wherefore, we earnestly desire and beseeche God for his great goodnesse sake, that he will wholy reforme our Church (now altoge∣ther out of frame) vnto the perfection of his first beginning and original. Ex Archiuis Regijs.
¶ These verses following, were annexed vnto the conclusions.
Plangunt Anglorum gentes crimen Sodomorum, Paulus fert horum sunt idola causa malorum, Surgunt ingrati Gyerzite Simone nati, Nomine praelati hoc defensare parati, Qui Reges estis populis quicunque praeestis, Qualiter his gestis, gladios prohibere potestis▪
¶ The which verses are thus Englished.
The English nation doth lament, of Sodomites their sinne. Which Paule doth plainely signifie, by Idoles to begin. But Giersitis full ingrate, from sinfull Symon sprong. This to defende (though Priests is name) make bulwarkes greed and strong. Ye Princes therefore which to rule, the people God hath placed, With iustice sword why see ye not, this euill great defaced.

After these conclusions were thus proposed in the Par∣liament, the king not long after returned home from Du∣bline into England, toward the latter ende of the Parlia∣ment. Who at his return, called certaine of his nobles vn∣to him, Richard Stury, Lewes Clifforde, Thomas Lati∣mer, Iohn Mountacute,* 46.22 &c. whom he did sharply rebuke, and did terribly threaten for that hee heard them to be fa∣uourers of yt side: charging them straightly, neuer to hold, maintaine, nor fauour any more those opinyons and con∣clusions. And namely of Richarde Stury, he tooke an othe that he should neuer from that day, fauoure or defende any such opinions: which othe being taken, the king then an∣swered. And I sweare (sayth he) againe to thee, that if thou doest euer breake thine oth, thou shalt die for it a shameful death. &c. Ex Chron. D. Albani.

All this while W. Courtney Archbyshop of Caunter∣bury was yet aliue, who was a great stirrer in these mat∣ters. But yet Pope Urbane the great maister of the Ca∣tholicke secte was deade and buried 6. yeare before.* 46.23 After whom succeeded in the schismatical sea of Rome pope Bo∣niface 9. who nothing inferiour to hys predecessour in all kinde of cruelties, left no diligence vnattempted to set for∣ward that which Urbane had begon, in suppressing them that were the setters foorth of the light of the Gospell: and had wrytten sundry times to king Richard as well for the repealing of the Actes of Parliament against his prouisi∣ons, Quare impedit, and premunire facias: as also that hee should assist the Prelates of Englande in the cause of God (as he pretended) against such,* 46.24 whom he falsly suggested to be Lollardes and traytors to the Church, to the king, and the Realme. &c. Thus the curteous pope, whom he coulde not reach with his sword, at least with cruel slander of hys malitious toung, would worke his poyson agaynst them, which letter he wrote to the king in the yeare of our Lord. 1396.* 46.25 Which was the yeare before the death of W. Court∣ney Archbishop of Caunterbury. After whom succeded in that see, Thomas Arundel brother to the Earle of Arun∣del, being first Byshop of Ely, afterwarde Archbyshop of Yorke, and Lord Chancelor of England, and at last made Archbyshop of Caunterbury about the yeare of our Lorde 1397. The next yeare following, which was the yeare of our Lord 1398. and the 9. yeare of the Pope, I finde in cer∣taine recordes of the Bishop of Duresme, a certaine letter of K. Richard 2. written to the said pope Boniface: Which because I iudged not vnworthy to be sene, I thought here to annexe the same, proceeding in forme as foloweth.

¶ To the moste holy father in Christ and Lorde, Lorde Boniface the 9. by the grace of God high Pope of the most holy Romish and vniuersall Churche, hys humble and deuout sonne Richard by the grace of God king of England, and Fraunce, Lord of Irelande, greeting, and desiring to help the miseries of the afflicted Church, and kissing of that his blessed feete.

WHo wil giue my head water, & mine eyes streaming teares, that I may bewaile the decay and manifold troubles of our mother,* 47.1 which haue chaunced to her by her owne children in the distresse of this present schisme and diuision. For the sheepe haue forgotten the proper voyce of their shepherds, and hirelings haue thrust in themselues to feede the Lordes flocke, who are clothed with the apparell of the true shephearde, chalenging the name of honour & dignity, resembling so the true shepheard, that the pore sheepe can scarse know whome they ought to folow, or what pa∣stour as a straunger they ought to flee, and whom they shuld shun as an hireling: Wherefore we are afraid, least the holy standard of the Lord beforsaken of his host, and so that Citye being full of ri∣ches become solitary and desolate, and the land or people whych was sot to say (flourishing in her prosperities) I sate as a Quene, and am not a widowe, least it be destitute of the presence of her husband, and as it were so bewitched that shee shall not be able to discerne his face, and so wrapped in mases, that she shal hot know where to turne her, that she might more easily finde him, and that she shall with weeping speake that saying of the spouse: I sought him whom my soule loueth, I sought him and found him not: For now we are compelled so to wander, that if any man say, beholde here is Christ, or there, we may not beleeue him so saying: and so many shepheards haue destroyed the Lordes vineyarde, and made his amiable portion a waste wildernesse.

This multitude of shepherdes is become very burdenous to the Lords flocke. For when two striue to be chief, the state of both their dignities standes in doubt, and in so doing they geue occasi∣on to all the faithfull of Christ, of a schisme and diuision of the Churche. And although both parties goe about to subdue vnto their power the whole Church militant, yet cōtrary to both their purpose, by working this way, there beginneth to rise nowe a di∣uision in the body of the Church. Like as when the diuision of the quicke innocent body was asked, when the two harlots did striue afore Salomon:* 47.2 like as the ten tribes of Israel folowed eroboham the intruder, and were withdrawne from the kingdome for Salo∣mons sinnes euen so of olde time the desire of ruling hath drawne the great power of the world from the vnitie of the Churche. Let your selues remember, we beseeche you, how that all Greece did fall from the obedience of the Romish Churche in the time of the faction of the primarche of Constantinople,* 47.3 and howe Mahome¦ with his felowes by occasion of the supremacie in Ecclesiasticall dignitie, deceiued a great part of Christians, and withdrewe them from the Empire and ruling of Christ. And nowe in these dayes, where as the same supremacie hathe wythdrawen it selfe from the obedience of it, in so muche that nowe in very fewe realmes the candle that burnes afore the Lord remaineth, and that for Dauids sake his seruaunt: And although nowe remaine fewe countreys professing the obedience of Christs true vicare: yet peraduentue if euery man were left to his owne libertie, he would doubt of the preferring of your dignity, or that is worse, woulde vtterly refuse it by such doubtfull euidence alleaged on both sides: and thys is the subtil craft of the croked Serpent, that is to say, vnder the pre∣tense of vnitie, to procure schismes: as the spider of a wholesome flower gathers poyson: and Iudas lerned of peace to make warre. Wherefore, it is liuely beleeued of wise men, that except this pe∣stilent schisme be withstand by and by, the keyes of the Churche will be despised, and they shall binde the consciences but of a few? and when either none dare be bolde to correct this fault or to re∣forme things contrary to Gods lawe,* 47.4 so by this meanes at length temporall Lordes will take away the liberties of the Church, and peraduenture the Romanes will come and take away their place, people and landes: they wil spoile their possessions and bring the men of the Churche into bondage, and they shall be contemned, reuiled and despised: because the obedience of the people and de∣uotions towardes them will almoste bee taken away, when the greater part of the Church left to their owne libertye shall waxe prouder than they be wont, leauing a wicked example to them that doe see it. For when they see the Prelates studie more for co∣uetousnesse than they were wont, to pursse vp money, to oppresse the subiectes, in their punishings to seeke for gaine, to confounde lawes, to stirre vp strife, to suppresse truth, to vexe poore subiects with wrong corrections, in meat and drinke intemperate, in fea∣stings past shame: what maruell is it if the people despise them as the foulest forsakers of Gods lawe? but all these things doe folowe if the Church shoulde be left long in this doubtfulnesse of a schis∣me, and than shoulde that olde sying be verified: in those dayes there was no king in Israel, but euery one did that that seemed right and straighte to himselfe. Micheas did see the people of the Lord scattered in the mountaines as they had bene shepe without a shephearde: for when the shepheard is smitten, the sheepe of the flocke shalbe scattered, the great stroke of the shepheard is the mi∣nishing of his iurisdiction, by which the subiects are drawen from his obedience. When Iason had the office of the highest Priest, hee chāged the ordinance of God, and brought in the customes of the heathen, the priests leauing the seruice of the holy altar & apply∣ing themselues to wrasting other exercises of the Grecians, & de∣spising those things that belōged to the priests, did labor with all their might to learne suche thinges of the Grecians, and by that meanes the place, people, and holy oynting of Priestes whych in time past were hadde in greate reuerence of kynges, were troden vnder foote of all men, and robbed by the kinges power, and was

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prophaned by thrusting in for money. Therefore, let the hyghest vicare of Christe looke vnto this with a diligent eye, and let hym be the follower of him by whom he hath gotten authoritie aboue others.* 47.5 If you mark well most holy father, you shal find that Christ rebuked sharpely two brethren, coueting the fease of honour: hee taught them not to play the Lordes ouer the people, but the more grace they were preuēted with, to be so much more humble then other, and more lowly to serue their brethren. To hym that asked hys coate, to geue the cloake: to him that smote him on the one cheeke, to tourne the other to him. For the sheepe that are geuen to hys keeping, hee must forsake all earthly thyngs, and to shedde his owne bloud,* 47.6 yea and if neede required to die. These things I say be those that adorne the highest Byshop if they be in him, not pur∣ple, not hys white horse, nor his Imperiall crowne, because hee a∣mong all men is most bounde to all the sheepe of Christ. For the feare of GOD therefore, and for the loue of the flocke which yee guide, consider these things diligently, and doe them wisely, and suffer vs no longer to wauer betwixte two: although not for your owne cause, to whom peraduenture the fulnes of your owne po∣wer is knowen: yet in pitying our weakenes, if thou be he, tell vs openly, and shew thy self to the world, that al we may follow one. Be not to vs a bloudy bishop, least by your occasion mans bloud be shed, least hel swalow such a nomber of soules, & least the name of Christ be euill spoken of by Infidels, thorough suche a worthy personage. But peraduenture yee will say, for our righteousnes it is manifest inough,* 47.7 and we will not put it to other mens disputa∣tions. If this bald aunswer should be admitted, the schisme should continue still, seeing neither part is willing to agree to the other: and where the world is as it were equally deuided betwixt them, neither part can be compelled to geue place to the other without much bloudshed. The incarnation of Christ and his resurrection was well inough knowen to himselfe and his disciples, yet hee as∣ked of his father to be made knowen to the world. Hee made also the Gospel to be wrytten, and the doctrine of the Apostles, & sent his Apostles into all the world, to do the office of preaching, that the same thing might be knowen to all men. The foresayde reason is the subtelty of Mahomet, the which knowing himselfe guilty of his sect, vtterly forbad disputations. If ye haue so ful trust of your righteousnesse, put it to the examination of worthy persones in a generall councel, to the which it belōgeth by right to define such doubts, or els commit it vnto able persons, and geue them ful po∣wer to determine all things concerning that matter, or at the lest by forsaking the office on both parties, leaue the Churche of God free, speedily to prouide for a new shepheard.

We finde, kings haue forsaken their temporal kingdomes, vp∣on onely respect of deuotion,* 47.8 and haue taken the apparel of Mon∣kes profession. Therefore let Christes Vicar (being a professour of most high holinesse) be ashamed to continue in his seat of honor, to the offence of all people, and the preiudice and hurt of the Ro∣mish church, and the deuotion of it, and cutting away kingdomes from it. But if you say, it is not requisite that the cause of Goddes church should he called in controuersie, and therefore we cannot so easily goe from it,* 47.9 seeing our conscience gainesayeth it. To the which we answer, if it be the cause of God and the church, let the general councel iudge of it: but if it be a personal cause (as almost all the world probably thinketh) if ye were the follower of Christ, ye would rather chose a temporall death, then to suffer such a wa∣uering, I say not, to the hurt of so many, but the endles destructi∣on of soules,* 47.10 to the offence of the whole world, and to an euerla∣sting shame of the Apostolical dignitie. Did not Clemente named (or that I may more truely speake) ordeined of S. Peter to the A∣postolike dignitie and to be bishop, resigne his right, that his dede might be taken of his successours for an example? Also Pope Siri∣cius gaue ouer his Popedome to be a comfort of the 11000. Vir∣gins. Therfore much more ought you (if neede require) geue ouer your Popedome, that you might gather together the children of God which be scattered abroade. For as it is thought a gloryous thing to defend the common right, euen to bludshed: so is it som∣times necessary for a man to wincke at his owne cause, and to for∣sake it for a greater profite, and by that meanes better to procure peace. Shoulde not he be thought a deuill and Christes enemie of all men, that woulde agree to an election made of him for the A∣postolicall dignitie and Popedome, if it should be to the destructi∣on of Christians, diuision of the church, the offence and losse of al faithfull people? If such mischiefs should be known to al the world by Goddes reuelation, to come to passe by such receiuing of the Popedome and Apostolicall dignitie: then by the like reason, why shall he not be iudged of all men an Apostata and forsaker of hys faith,* 47.11 which chuseth dignitie, or rather worldly honour, then the vnitie of the Churche? Christ died that he might gather together the children of God which are scattered abroad: but such an ene∣mie of God and the Church, wisheth his subiectes bodily to die in battaile, and the more part of the worlde to pearish in soule, rather then forsaking to be Pope to liue in a lower state, although it were honourable. If the feare of God the desire of the heauenly kingdō, & the earnest loue of the vnitie of the church do moue your hart, shew in dede that your workes may beare recorde to the truth.

Clement and Siricius most holy Popes, not only are not re∣prooued, but rather are reuerenced of all men,* 47.12 because they gaue ouer their right for profitable causes, & for the same cause all the church of holy men shewe forth their praise Likewise your name should liue for euer and euer if ye would do the like for a necessa∣ry cause, that is to say, for the vnitie of Gods Churche. Geue no heede to vnmeasurable cryings of them that say, that the ryghte chusing of Popes is lost, except ye defend your part manfully: but be afraid, least such stirrers vp of mischiefe looke for theyr owne commoditie or honour,* 47.13 that is to say, that vnder your wing they might be promoted to richesse and honour. After this sort Achi∣thophel was ioyned and Absolon in persecuting his owne father, and false vsurping of hys kingdome.

Furthermore, there shoulde be no ieopardie to that election, because both parties sticke stifly to the old fashion of election, and either of them couer the preheminence of the Romish Churche,* 47.14 counsailing all Christians to obey them. And although throughe their geuing ouer the fashion of chusing the Pope should be chā∣ged for a time: it were to be borne, rather then to suffer any longer this diuision in Gods church. For that fashion in chusing is not so necessary required to the state of a Pope, but the successour of the Apostle as necessary cause required, might come in at the doore by an other fashion of chusing, and that Canonicall inough. And this we are taught manifestly by examples of the fathers: for Peter the Apostle appoynted after him Clement, and that not by false vsurping of power, as we suppose. And it was thought, that that fashion of apoynting of Popes, was lawfull vnto the time of Pope Hillary. Which decreed that no Pope shuld apoynt hys successor.

Afterward,* 47.15 the election of the Pope went by the cleargy and people of Rome, and the Emperors counsaile agreeing therto, as it appeareth in the election of the blessed Gregory. But Martinus Pope with the consent of the holy Synode graunted Charles the power to chuse the Pope. But of late Nycholas the 2 was the first whome Martine makes mention of in his councels, to be chosen by the Cardinals. But all the Bishops of Lumbardie (for the most part) wythstode this election, and chose Cadulus to be Pope, say∣ing that the Pope ought not to be chosen, but of the precincte of Italie. Wherefore, we thinke it not a safe way so earnestly to stick to the traditions of men, in the fashion of chusing the Pope, & so oft to chaunge, least we be thought to breake Goddes traditions concerning the vnitie of the church. Yea rather it were better yet to ordaine a newe fashion of his election, and meeter for hym as it hath beene afore.* 47.16 But all things concerning the same election myght be kept safe, if Gods honour were looked for afore youre owne, and the peace of the Church were vprightly soughte: for such a dishonouring shoulde be most honour vnto you, and that geuing place shall be the getting of a greater dignitie, & the wil∣ling deposing of your honour,* 47.17 shoulde obtaine you the entrie of euerlasting honour, and shoulde procure the loue of the whole worlde toward you, and you shoulde deserue to be exalted conti∣nually, as Dauid was in humbling himselfe. O howe monstrous a sight and how foule a monster is a mannes body disfigured wyth two heades? So if it were possible, the spouse of Christ shoulde be made so monstrous, if shee were ruled wyth two such heades: but that is not possible, she is euer altogether faire, in whome no spot is found, therfore we must cast away that rotten member, & thru∣ster in of hys second head:* 47.18 We cannot suffer any longer so great a wickednesse in Gods house, that we shoulde suffer Gods cote that wantes a feame, by any meanes to be torne by the handes of two, that violently draw it in sonder. For if these two should be suffred to raigne together,* 47.19 they woulde so betwixte them teare in pieces that litle coate of the Lord, that scarse one piece woulde hange to another. They passe the wickednesse of the souldiours that cursed Christ. For they willing to haue the coate remaine whole, said: Let vs not cut it, but let vs cast lots for it, whose it shalbe. But these 2. Popes suffring their right and title to be tried by no lot nor way (although not in wordes yet in deedes) they pronounce this sen∣tence: It shall neither be thine nor mine, but let it be deuided, for they chose rather as it apeareth to be Lords (though it be but in a litle part, and that to the cōfusion of vnitie of the Church) then in leuing that lording to seke for the peace of the church. We do not affirme this, but we shew almost the whole iudgemēt of the world of them being moued so thinke by likely coniectures. We looked for amendement of thys intollerable c••••fusion, by the space that these two inuentours of this mischi••••liued. But wee looked for peace and beholde trouble: for neither in their lyues nor in their deaths, they procured any cōfort, but rather dying as it were in a doubt betwixt two wayes, left to theyr successoures matters of contention continuall. But nowe for the space of 7. yeres of their successors, that which we desired and loked for afore (that is, they shoulde beare good grapes and they bryng foorth wild grapes) in thys matter we fall into a deepe despaire. But in as much that we heare the comfort of the Lorde, which promised that miserably he wold destroy those wicked men, & let his vineyarde to other hus∣bandmen which will bring him fruit at their times appoynted, he hath promised faithfully that he wil help his spouse in her nede, to thend of the world: & we leaning on the sure hope of this promise

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and in hope contrary to hope beleuing, by Gods grace will put our helping handes to easing of this misery, when a conuenient time shall serue, as much as our kingly power is able, although our wit doth not perceaue how these thinges afore rehearsed may be amended: yet we being encouraged to this by the hope of gods promise, will do our endeuour: lik as Abraham beleued his sonne being slaine by sacrifice, that the multitude of his seede should en∣crease to the number of the starres,* 47.20 according to Gods promise. Now therfore the time drawes near to make an end of this schism least a third election of a schismaticke agaynst the Apostles suc∣cessour make a custome of the doyng, and so the Pope of Auini∣on shalbe double Romishe pope, and he shall say with hys parta∣kers, as the Patriarch of Constantinople sayd vnto Christes vicar when he forsooke hym: The Lorde be with thee, for the Lorde is with vs. And is much to be feared of all Christen men. For that Pharisie begins now to be called the pope of Auinion among the people. But peraduenture it would be thought of some men, that it belongeth not to secular princes to bridle outragies of the Pope:* 47.21 to whome we aunswere, that naturally the members put them selues in ieopardy for to saue the head, and the partes labour to saue the whole. Christ so decked his spouse, that her sides shold cleaue together, and should vphold themselues, by course of time and occasion of thinges, they should correcte one an other and cleaue together tunably. Did not Moses put down Aaron, because he was vnfaythfull? Salomon put downe Abiathar, who came by lineall dissent from Anatoth, and remoued hys priesthoode from his kindred to the stock of Eliazar in the person of Sadock which had his beginning from Ely the priest 3.2 Oho Emperour, depo∣sed Pope Iohn the 12. because he was lecherous. Henry the Empe∣rour put downe Gratianus, because he vsed Simony in buying & selling spirituall liuinges. And Otho deposed Pope Benner the first,* 47.22 because he thrust in himselfe. Therefore by like reason, why may not kings and Princes bridle the Romishe Pope in default of the Church: if the quallitie of his fault require it, or the necessitie of the Church by this compell to helpe the Churche oppressed by tyranny. In old time schismes which rose about making the Pope, were determined by the power of secular Princes: as the schisme betwixt Symachus and Laurence was ended in a Counsaile afore Theodoricus king of Italy. Henry the Emperour when two dyd striue to be Pope, he deposed them both, and receaued the thyrd being chosen at Rome to be Pope, that is to say, Clement the se∣cond, which crowned him with the Imperiall crowne. And the Romaynes promised him that from thenceforth, they would pro∣mote none to be Pope without his consent. Alexander also ouer∣came 4. Popes schismatickes, all which Fredericke the Emperour corrected.

Thus looke on the register of Popes and theyr deedes, and ye shall finde that schismes most commonly haue bene decised by the powers of secular princes, the schismatickes cast out, and some∣times new popes made, and sometime the olde ones cast out of their dignities, and restored to theyr old dignities again. If it were not lawfull for secular princes to bridle the outragies of such a Pope lawfully made, and afterward becōming a tyraunt: In such a case he might oppresse ouermuch the Church, he might chaunge Christendome into Heathens, and make the labour of Christ cru∣cified to be in vayne,* 47.23 or els truely God should not haue prouided for his spouse in earth by all meanes as much as is possible by ser∣uice of men to withstand daungers. Therefore we counsell you with such a louing affection as becomes Children, that ye consi∣der in your hart well, least in working by this meanes ye prepare away of Antichrist, through your desire to beare rule, and so by this meanes as we feare the one of these two shall chaunce: Either ye shall cause all the princes of the worlde to rise agaynst you to bring in a true follower of Christ to haue the state of the Apostoli∣call dignitie, or that is worse, the whole world despising the ru∣ling of one shepheard shall leaue the Romish Church desolate. But God keepe this from the worlde,* 47.24 that the desire of honour of two men should bring such a desolation into the Church of God: for then that departing away which the Apostle prophecied, shoulde come afore the comming of Antichrist, were at hand: which shold be the last disposition of the worlde, peaceably to receaue Anti∣christ with honour. Consider therefore the state of your most ex∣cellent holines, how ye receaued the power from God to the buil¦ding of the Church and not to the destruction, that Christ hath geuen you wine and oyle to heale the wounded, and hath ap∣poynted you his vicar in these thinges as pertayne to gentlenes, and hath geuen vs these thinges whiche serue to rigour. For we beare not the sword without a cause to the punishement of euill doers, the which power ordayned of God we haue receaued, our selues being witnes: beseeching you to receaue our counsel effe∣ctually, that in doing thus, the waters may returne to the places from whence they came, and so the waters may begin to be made sweete with salt: least the axe swimme on the water and the wood fineke, and least the fruitfull Oliue degender into a wilde Oliue, and the lprosie of Naaman that Noble man, cleaue continually to the house of Giezy, and least the pope and the Phariseis crucify Christ agayne, Christ the spouse of the Churche whiche was wont to bring the chiefe Byshop into the holyest place,* 47.25 encrease your holines, or rather to restore it being lost.

Written, &c. Ex Frag∣mento libri cuiusdam Dunelm.

¶ This Epistle of king Richard 2. written to Pope Boniface the 9. in the time of the schisme, about the yeare as appeareth 1397. As it contayned muche good matter of wholsome counsel to be followed: so how litle he wrought with the Pope, the sequell after warde declared. For the schisme notwithstanding continued long after, in whiche neyther of the popes would geue ouer theyr holde, or yelde any thing to good counsayle geuen them, for any respect of publique wealth. Such a stroke heareth ambition in thys Apostolicall see, whiche we are wont so greatly to magni∣fie. But of this inough, whiche I leaue and referre to the consideration of the Lorde, seeing men will not looke vp∣on it.

Drawing now toward the latter end of king Richards raigne, it remaineth, that as we did before in the time of K. Edward the third,* 47.26 so here also we shewe forth a summary recapitulation of such parliamentall notes & proceedinges as then were practised by publique parliament in this kings time, against the iurisdiction of the Bysh. of Rome: to the intent, that such (if any such be) that thinke, or haue thought the receauing of the popes double authoritie to be such an auncient thing within this realme, may diminishe theyr opinion: As euidently may appeare by diuers argu∣ments heretofore touched, concerning the election and in∣uesting of byshops by the king. As where king Oswin cō∣maunded Tedde to be ordayned Archbish. of Yorke. Also where king Egfride caused Cuchbert, was brought to K. Canuce and at his commaundement was instituted By∣shop of the same see.* 47.27 Ex lib. Malmesb. de gestis pontif. Anglo∣rum. And likewise Math. Parisiensis testifieth, that king Hen∣ry the 3. gaue the Archbishopricke of Caunterbury, to Ra∣dulphus then Bishop of London, and inuested him wyth staffe and ring. And the s••••re king gaue the Bishopricke of wint. to W. Gifford: and moreouer, following the steppes both of his father and brother before him, endued him with the possessions pertaining to the sayd Bishoprick (the con∣trary statute of pope Urbane, forbidding that Clerkes should receaue any Ecclesiasticall dignitie at the hand of Princes, or of any lay person to the contrary notwithstan∣ding &c.) Innumerable examples of like sort are to be seen in auncient historyes of this our realme. As also out of the parliament tolles in the time of king Edward hath suffi∣ciently bene touched a little before. Whereunto also may be added the notes of such parliamentes, as haue bene holdē in the raygne of this present king Richard the second, the collation whereof in part here followeth.

* Notes of certayne Parliamentes holden in the the raigne of king Richard 2. making agaynst the Pope.

IN the first yeare of King Richard 2. in the parliament holden at Westminster,* 48.1 it was requested and graunted: that the popes collector be willed no longer to gather the first fruites of benefices within this realme, being a verye noueltie, and that no person doe any longer pay them.

Item,* 48.2 that no man doe procure any benefice by proui∣sion from Rome, on payne to be out of the kinges protec∣tion.

Item,* 48.3 that no Englishman do take to farme of any A∣lien, anye Ecclesiasticall benefice or Prebende, on the lyke payne. In which byll was rehearsed, that the French men had 6. thousand poundes yearely of such liuinges in Eng∣land.

Item,* 48.4 that remedy might be had against the popes re∣seruations to dignities electiue, ye same being done against the treaty of the pope, taken with king Edward 3.

In the second yeare of the sayd king Richard the secōd,* 48.5 it was by petitiō requested: that some order might be takē touchyng Aliens, hauyng the greatest part of the Church dignities in their handes. Whereunto the kyng aūswered, that by aduise of the Lordes, he will prouide therfore.

Item,* 48.6 it was enacted, that all the benefices of Cardi∣nals and others rebels, to pope Urbane that now is, shal be seased into the kynges handes.

An Acte that Pope Urbane was true & lawfull Pope,* 48.7 and that the liuynges of all Cardinals and other rebels to the sayd Pope, should be seased into the kinges handes, and the kyng bee aunswered of the profites thereof: And that whosoeuer within this Realme, shall procure or ob∣tayne any prouision or other instrument from any other Pope then the same Urbane, shall be out of the kynges protection.

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* 48.8Moreouer, in the thyrd yeare of kyng Richard the se∣cond, the Prelates and Clergie made their protestation in this Parliament, expressely agaynst a certaine new graūt, to wit,* 48.9 their extortions: That the same neuer should passe with their assent and good will, to the blemishyng of the li∣berties of the Churche, if by that worde extortion, they ment any thyng largely to proceede against Ordinaries & others of the Church. But if they ment none otherwise to deale hereafter therin, thē before that ye time had bene done then would they consent. Wherunto it was replied for the king,* 48.10 that neither for the same their sayd protestation, or o∣ther wordes in that behalfe, the king woulde not stay to graunt to his Iustices in that case and all other cases, as was vsed to be done in times past, and was bound to doe by vertue of his othe done at his coronation.

Furthermore, in the fourth yeare of the sayd king Ri∣chard 2. it was requested,* 48.11 that prouision might be had a∣gaynst the popes collectors, for leuying of the first fruits of ecclesiasticall dignities within the realme.

* 48.12Item, that all Priors Aliens might be remoued out of their houses, and licensed to depart, & neuer to reuert. And that English men may be placed in their liuinges, answe∣ring the king as they did.

* 48.13And in the 9. yeare of the foresayd king, touching mat∣ter of the Staple: the speaker of the Parliament pronoun∣ced, that he thought best the same were planted within the realme, considering that Calis, Bruges, and other towns beyond the seas, grew very rich therby, and good townes here very much decayed, and so much for the common pro∣fite. Touching the king, he affirmed that the subsidie & cu∣stome of wool more yelded to the king whē the staple was kept in England by one thousand markes yearely, then it did now being holden beyond the seas.

* 48.14Item: that inquisition and redresse might be had a∣gainst such religious persons, as vnder the licence to pur∣chase 10. li. yearly, do purchase 80. li. or 100. li.

* 48.15Item, that all Clarkes aduaunced to any ecclesiasticall dignitie or liuing by the king, will graunt to the king the first fruites of their liuinges, none otherwise then they would haue done to the Pope being aduaunced by him.

* 48.16In the 11. yeare of K. Richard. 2. it was put vp by the petitions of the commons, that suche impositions as are gathered by the popes bulles of Volumus and imponimus of the translations of B.B. and such like might be imployed on the kinges warres agaynst the schismatickes of Scot∣land. And that such as bring into the realme the like bulles and nouelries may be reputed for traytors.

* 48.17In the 13. yeare of his raigne, followed an other parli∣amēt, in which although the archbish. of Canterbury and Yorke, for them and the whole Clergie of their prouinces, made their solemne protestations in opē Parliament, that they in no wise ment or would assent to any statute or law made in restraynt of the popes authoritie, but vtterly with¦stood the same, willing this protestation of theirs to be en∣rolled: yet the sayd protestation of theirs at that time took no great effect.

* 48.18Item, in the same Parliament was put vp by publike petion, that the popes collector should be commaunded to auoyd the Realme within 40. dayes, or els to be taken as the kinges enemy, and that euery such collector from hence¦forth, may be an Englishman and sworn to execute the sta∣tutes made in this Parliament.

Moreouer in the sayd Parliament, the yere abouesayd of the king:* 48.19 the 26. of Ianuary, M. Iohn Mandour Clark was charged openly in the parliament, that he should not passe, ne send ouer to Rome, ne attempt or doe any thinge there touching the Archdeaconry of Durham in preiudice of the king or of hys lawes, or of the party presented there∣to by the king, on perill that might ensue.

* 48.20The next yeare following whiche was the 14. of thys kinges raigne, it was enacted first touching the staplers, that after the feast of the Epiphany next ensuing, that ye sta∣ple should be remoued from Calice into England, in suche places as are contayned in the statute made in 27. Edw. 3. the which statute should be fully executed: and further, that euery Alien that bringeth merchaundise into the Realme, should finde sufficient surety to buy and cary awaye com∣modities of the Realme, to halfe the value of his sayd mer∣chaundise.

* 48.21Item, in the same parliament petition was made, that agaynst the horrible vice of vsury then termed shifts, prac∣tised as well by the clergie as laitie, ye order made by Iohn Notte, late Mayor of Londō, might be executed through∣out the Realme.

* 48.22Moreouer in the 15. yeare of the raigne of the foresayde king it was accorded: for yt syr W. Brian knight, had pur∣chased from Rome a Bull directed from the Archbshop of Cant, and Yorke, to excommunicate suche as had broken vp his house, and had taken away diuers letters, priuile∣gies, and charters. The same Bull being red in the parlia∣ment house, was adiudged preiudicial to the kings crown and in derogation of the lawes, for the whiche hee was by the king and assent of the Lordes committed to the Tow∣er, there to remayne at the kinges will and pleasure.

In the sayd Parliament also,* 48.23 W. Archb. of Canterbury maketh his protestation in the open parliament, saying, that the pope ought not to excommunicate any bishop, or to entermeddle, for, or touching anye presentment to anye ecclesiasticall dignitie recorded in any the kinges courtes. He further protested, that the pope ought to make no tran¦slation, to any Byshopricke, within the realme against the kinges will: for that the same was to the destruction of the realme and crowne of England whiche hath alway bene so free, as the same hath had none earthly soueraigne, but onely subiecte to God in all thinges touching regalties, and to none other. The which protestation he prayd might be entred.

In the 17. yeare of the raygne of the king aforesayd, it was desired that remedy might be had,* 48.24 agaynst suche reli∣gious persons as caused their villains or vnderlinges to mary free women inheritable, wherby the lands came to those religious mens handes by collusion.

Item, that sufficient persons might be presented to [unspec 43] be∣nefices who may dwell on the same so as theyr stocke for want therof do not perish.

Item, that remedy might be had agaynst the Abbotes [unspec 46] of Colchester and Abinton, who in the townes of Colche∣ster and Colnham clayme to haue sanctuary.

To come to the parliament holden in the 20. yeare of this kinges raigne,* 48.25 we finde moreouer in the sayd rolles: how that the Archb. of Cant. and York, for themselues and the clergy of their prouinces, declared to the king in open parliamēt,* 48.26 yt forasmuch as they were sworn to ye pope and see of Rome, if any thing were in the parliament attemp∣ted in restraynt of the same, they woulde in no wise assent therto, but verily withstand the same, the which theyr pro∣testation they require to be enrolled.

Upon the petition of the begging Friers there at large it was enacted:* 48.27 that none of that order shoulde passe ouer the seas, without licence of his soueraigne, nor that he shoulde take vppon him no order of M. of Diuinitie, vn∣lesse he were first apposed in his Chapter prouinciall, on payne to be put out of the kinges protection.

Item,* 48.28 that the kings officers for making arests or at∣tachementes in Churchyardes, are therefore excommuni∣cated, wherof remedy was required.

In the yeare of the same kinges raygne. 21. the Parli∣ment being holden at Westminster,* 48.29 we find how the com∣mons in full Parliament, accused Thomas Arundell arch¦bishop of Caunterbury, for that he as Chauncellor procu∣red, and as chiefe doer executed the same commission, made trayterously in the tenth yeare of the king. And also that he the sayd Archbishop procured the Duke of Gloucester and the Earles of Arundell and Warwicke, to encroth to themselues royall power, and to iudge to death Simon de Burley, and sir Iohn Berners without the kings assent. Wheron, the Commons required that the same archbish. might rest vnder safe keeping: wherunto, for that the same impeachementes touched so great a person, they would be aduised.

Item,* 48.30 the 25. day of September, the Commons prayed the king to geue iudgement agaynst the sayd Archbishop, according to his desertes. The king aunswered, that pri∣uately the sayd Archbishop had confessed to him, howe he mistooke himselfe in the sayd Commission, and therefore submitted himselfe to the kings mercy.* 48.31 Wherfore, the king Lordes and sir Thomas Percy, proctor for the clergie: ad∣iudged the facte of the sayd Archbishop to be treason, and hymselfe a traytour, and therfore it was ordered: that the sayd Archbishoppe shoulde be banished, his temporalties seased, his landes and goodes forfeyted, as well in vse as in possession.

The king further prescribed,* 48.32 that the sayd Archbishop shoulde take hys passing on Friday within 6. weekes of Michaelmas, at Douer, towardes the parts of Fraunce.

Thus hauing hitherto sufficiently touched and com∣prehended such thinges as haue happened in the raygne of this king, necessary for the Church to knowe, by course of story: we come nowe to the 22. yeare of King Richardes raygne, which is the yeare of our Lord, 1399. In the which yeare happened the strange and also lamentable deposing of this king Richard the second aforesayd, from hys king∣ly scepter. Straunge, for that the like example hathe not

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often bene seene in seates royall. Lamentable, for that it cannot be but grieuous to any good mans hart,* 48.33 to see him eyther so to deserue, if he were iustly deposed: or if he were vuiustly depriued, to see the kingly title there not able to hold his right, wher by force, it is compelled to geue place to might.

As concerning the order and processe of whose depo∣sing for that it neither is greatly pertinent to my argu∣ment, and is sufficiently contayned in Robert Fabian and in the kinges recordes, in the Chronicle of S. Albons, and in other histories at large, it were here tedious and super∣fluous to entermedle with repeting therof.* 48.34 What were the conditions and properties of this king, partly before hath bene touched. In whome as some good vertues may be noted: so also some vices may seeme to be mixed withall. But especially this, that he starting out of the steps of hys progenitors, ceased to take part with them, whiche tooke part with the gospell. Wherupon, it so fell, not by the blind wheele of fortune, but by the secret hand of him, which di∣recteth all estates:* 48.35 that as he first began to forsake yt mayn∣tayning of the Gospell of God, so the Lord began to for∣sake him. And where the protection of God beginneth to fayle there can lack no causes to be charged withall, whom God once giueth ouer to mans punishmēt. So that to me considering the whole life and trade of this prince, among all other causes alledged in storyes agaynst him: none see∣meth so much to be wayed of vs, or more hurtfull to hym, then this forsaking of the Lord and his word, Although to such as list more to be certified in other causes concurring withall, many and sondry defectes in that king may ap∣peare in storyes to the number of 33. articles alledged or forced rather agaynst him.* 48.36

In whiche as I cannot deny, but that he was worthy of much blame: so to be displaced therefore from his regall seate, and rightfull state of the crowne, it may be thought perhaps the causes not to be so rare so material in a prince which either could or els would haue serued: had not he geuen ouer before to serue the Lord and hys word, chusing rather to serue the humour of the Pope and bloudy Pre∣lates, thē to further the Lords proceedings in preaching of hys word. And thē as I sayd, how can enemies lack wher God standeth not to friend? or what cause can be so little whiche is not able inough to cast downe, where the Lords arme is shortned to sustayne? Wherefore, it is a poynt of principall wisedome in a Prince not to forget, that as he standeth alwayes in neede of God hys helping hand: so alwayes he haue the discipline and feare of him before hys eyes,* 48.37 according to the counsayle of the godly King Da∣uid Psal. 2.

And thus much touching the time and race of this K. Richard, with the tragical story of his deposing. The order and maner whereof purposely I pretermit, onely conten∣ted briefly to lay together, a fewe speciall thinges done be∣fore his fall, suche as may be sufficient in a briefe somme, both to satisfie the Reader inquisitiue of suche storyes, and also to forwarne other Princes to beware the lyke daun∣gers. In suche as wryte the life and Actes of this Prince, thus I read of him reported,* 48.38 that he was much inclined to the fauouring and aduancing of certayne persons about him, & ruled all by theyr counsell, whiche were thē greatly abhorred and hated in the realme: The names of whome were Rob. Ueer Erle of Oxford, whō the king had made Duke of Ireland. Alexander Neuile Archbishop of York, Michiel Delapoole Earle of Suffolke, Robert Trisiliam Lord chiefe Iustice, Nicholas Brembre with other.

These men, being hated and disdayned of diuers of the nobles,* 48.39 and of the commons, the king also by fauouring them, was lesse fauoured hymselfe. In so much, that the Duke of Gloucester, named Thomas Woodstock ye kings Uncle, with the Erle of Warwicke, and Earle of Darby: stoode vp in armes against those counsaylors and abusers (as they named them) of the king. In so much that ye king for feare was constrayned agaynst hys minde to remoue out of his court, Alexander Neuile Archb. of Yorke, Iohn Foorde Byshop of Duresme, Fryer Thomas Rushoke Bishop of Chichester the kinges confessor, with the Lord Haringworth, Lord Burnell, and Bemond, Lord Ueer. and diuers other.

And furthermore, in the Parliament the same yeare fol∣lowing, Robert Trisilian the Iustice was hanged and drawne. Also Nicholas Brembre Knight, Iames Salis∣bury also, and Iames Barnese both Knights, Ioh. Bew∣champe the kinges Steward and Iohn Blake Esquire in like maner. All these by the counsayle of the Lordes beyng cast in the parliament agaynst the kyngs mind, did suffer, which was in ye 11, of his raign, he being yet vnder gouer∣nours: but consequently after the same, the king clayming his own liberty, being come to the age of 20. began to take more vpon him. And this was one thinge that stirred vp the kinges stomacke agaynst the Nobles.* 48.40 Ex Chron. Alban.

2. An other thing that styred hym vp as much against the Londiners was this: for that he would haue borowed of them a M. pound, and they denied him to their double & triple disauantage, as after ensued vpon it. Ibidem. An o∣ther occasion besides this, betwene the king and the Lon∣doners happened thus, by reason of one of the Byshop of Salisburies seruauntes, named Roman, and a Bakers man: who then carying a basket of horsebread in Fletstreet the foresayd Roman tooke a horselose out of ye basket. The Baker asking why he did so, the Byshops lusty yeomcu turned backe agayne and brake his head: whereupon the neighbors came out, and would haue arested this Roman but he escaped away vnto the Byshops house. Then the Constable would haue had him out, but the Bishops men shut fast the gates, that they shoulde not approche. Thus, much people gathered together, threatning to brust open ye gates and fire the house, vnlesse they had the foresayd party to them brought out. Wherby much adoe there was, till at length the Mayor and Sheriffes came and quieted ye rage of the commons, & sent euery man home to his house, char¦ging thē to keepe peace. Here as yet was no great harme done, but if the bishoppe for his part had beene quyet, and had not styrred the coles of debate, which were well slaked already all had bene ended without further perturbation.* 48.41 But th stomacke of the Byshop not yet digested (although hys mn had done the wrong) hauing no great cause so to do, whose name was Iohn Waltam being then Treasou∣rer of England,* 48.42 went to Thomas Arundell archbish. the same time of Yorke, and Lord Chauncellour of England to complayne of the Londoners. Where is to be noted, or rather reueled by the way a priuy mistery, which although be not in this story touched of the writers: yet it touched the hartes of the bishops not a little.* 48.43 For the Londoners at that time were notoriously knowne to be fauourers of wickliffes side, as partly before this is to be seene, and in the story of S. Albones more playnly doth appeare: where the author of the sayd history writing vpon the 15. yeare of King Richardes raygne, reporteth in these wordes of the Londoners,* 48.44 that they were Male creduli in deum & traditio∣nes auitas, Lollardorum sustentatores, religiosorū detractores, de cimarū detētores, & cōmunis vulgi depauperatores &c. yt is not right beleuers in God, nor in the traditions of their fore∣fathers: susteyters of the Lollardes: deprauers of religi∣ous men withholders of tythes: and impouerishers of the common people, &c.

Thus the Londoners being noted and suspected of the byshops,* 48.45 were the more maliced (no doubt therefore) of the sayd byshops, whiche were the more ready to finde & take all occasions to worke agaynst them, as by theyr doyng herein may wel appeare. For the bishop of Salisbury, and archb. of Yorke,* 48.46 hauing no greater matter agaynst them, then was declared: with a grieuous complaynt went to the king, complayning of the Mayor and Sheriffes of Lō∣don. What trespasse the Mayor and Sheriffes had done, as ye haue heard before, so may you iudge. Now what fol∣lowed after let vs heare. The king incensed not a little we the complaynt of the Bishops, conceined estsoones against the Mayor and Sheriffes, and agaynst the whole Cittie of London, a great stomache. In so muche that the Mayor & both the Sheriffes were sent for, and remoued from theyr office. Syr Edward Darlyngton then was made warden & Gouernor of the citie, who also for hys gentlenes shew∣ed to the Cittizens, was also deposed, and an other named syr Baldwyn Radington,* 48.47 placed in that roome. Moreo∣uer, so much grew the kinges displeasure agaynst the City that he also remoued from London the courtes, & termes to be kept at Yorke, that is to say, the Chauncery, the Es∣chequer, the kinges benche the hamper, and the common place: where the same con••••••ued from Midsommer, tyll Christenmas, to the great decay of the Cittye of London: which was an. 1393.* 48.48

Thivdly, an other great cause whiche purchased the K. much euill will among hys subiectes, was the secret mur∣thering of his owne Uncle named T. Woodstocke, Duke of Gloucester, of whom mention was made before, where was declared how the said Duke, with the Earle of Arun∣dell, the Erle of Warwicke and the Earle of Darby, with other,* 48.49 were vp in armour agaynst certaine wicked Coun∣saylours about the king. Whereupon, the king watching afterward hys time, came into Chelsford, & so to the place neare by, where the Duke lay: wherwith hys own hands he arested the sayd Duke his Uncle, and sent him downe by water immediatly to Calice. And there through the

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kinges commaundement,* 48.50 by secret meanes was put to death, being strangled vnder a fetherbed, the Earle Mar∣shall being then the keeper of Calis. Wherby great indig∣nation roe in many mens hartes agaynst the king.

With the same Duke of Gloucester, also about ye same time, was arested and imprisoned the Erle of Warwicke, and the Earle of Arundel: who being condemned by par∣liament, were then executed, whereby great grudge and great indignation rose in the heartes of many agaynst the king. an. 1397.

Fourthly to omit here the blanke chartes sent ouer all the land by the king: and how the king was sayd to let out his realme to ferme: Ouer and beside all these aboue pre∣mised, fell an other matter, whiche was the principall oc∣casion of this mischiefe: The banishment I meane of Hē∣ry Erle of Darby, and made Duke of Herford a little be∣fore, being sonne of Iohn of Gaunt the Duke of Lācaster (who dyed shortly after the banishment of hys sonne, and lieth buryed in the Church of S. Paule in London) and the Duke of Northfolke: who was before Erle of Notin∣gham, and after by this king, made Duke of Northfolke the yeare before. At which time the king made 5. Dukes, a Marques and foure Earles, to wit: Duke of Herforde, whiche was before Earle of Darby: Duke of Awmerle, which was before Earle of Rutland: Duke of Southrey, who was before Earle of Kent: Duke of Exester, whiche was before Erle of Huntington, and this Duke of North folke,* 48.51 being before Earle of Notinghame, as is aforesayd &c. The occasion of banishing these foresayd Dukes was this.

About this present time, the Duke of Herforde did ap∣peach the Duke of Northfolke vppon certayne wordes to be spoken against ye king. Wherupon, casting theyr gloues one agaynst the other,* 48.52 they appoynted to fight out y quar∣rell, a day being for the same appoynted at Couentry. But the king tooke vp the matter in hys owne handes, bani∣shing the Duke of Northfolke for euer, whiche after dyed at Uenice: and ye other Duke which was the Duke of Her∣ford, for 10. yeares. Beside these, also was exiled in France Thomas Arunder archbishop of Caunterbury,* 48.53 by Acte of Parliament, in the same yere, for poynts of treason, as ye haue heard before expressed, page. 512. col. 2. All which turned to ye great inconueniēce of this king, as in the euent following may appeare.

These causes and preparatiues thus premised, it fol∣lowed the yeare after,* 48.54 which was an. 1399. and last yeare of this king, that the king vpon certaine affayres to be done, tooke hys viage into Ireland. In which meane time: Hē∣ry of Bollingbroke, Earle of Darby, and Duke of Herford and with him the foresayd archbishop Thomas Arundel, (which before were both exiled) returning out of Fraunce to Calice, came into England challenging the Dukedome of Lancaster, after the death of hys father. With hem also came the sonne and heyre of the Earle of Arundell, beyng yet but yong. These together setting out of Calice, arriued at Rauenspur in the North. At the knowledge whereof, much people gathered vnto them.

In this meane time, as the Duke was houering on ye sea to enter the land: L. Edmund Duke of York the kings Uncle to whome the king committed the custodye of thys realm (hauing intelligence thereof) called to him the By∣shop of Chichester named Edmund Stafford Chauncellor of the Realme, and W. Scroupe Earle of Wiltshyre Lorde Treasurer, also I. Busshey W. Bagot, Henry Grene, and Iohn Ruschell, with diuers other, consulting with them what was best in that case to be done. Who then gaue their aduise (whether wilful or vnskilfull, it is not knowne, but very vnfruitfull) that he shold leaue london, and go to S. Albons, there to wayt for more strength able to encounter with the Duke. But as the people out of diuers quarters resorted thether, many of them protested that they woulde do nothing to the harme and preiudice of the Duke of Lā∣caster, who they sayd was uniustly expulsed. The rest then of the counsayle. I. Busshey, W. Bagot, Henry Grene, W. Stroupe Treasurer, hearing and vnderstanding how the commons were minded to ioyne with the Duke of Here∣ford, left the Duke of York, and the lord Chauncellor, and fled to the Castell of Bristow. Where is to be vnderstand that these foure were they to whome the common fame ran that the king had let out hys realme to farme: and were so hated of the people, that it is to be thought, that for the ha∣tred of them more then for the king,* 48.55 this commotion was among the people.

As this broyle was in England; the noyse therof soun¦ding to the kinges eares, being then in Ireland, for hastye speed of returning into England, left in Ireland both his busines, and most of hys ordinance also behinde hym. And so passing the seas, landed at Milforde hauen, not daryng as it seemed to come to London.

On the contrary side, vnto Henry Duke of Herforde, being landed as is sayde, in the North, came the Earle of Northumberland: Lord Henry Percy, and Henry his son the Earle of Westmerland, Lord Radulph Neuile, and o∣ther Lordes moe to a great number, so that the multitude rose to 60000. able souldiours. Who first making towarde the Castle of Bristow, tooke the foresayd Busshey, Grene Scroupe, and Bagot: of whom three incontinent were be∣headed, Bagot escaped away and fled away to Ireland.

The king in this meane while,* 48.56 lying about Wales, de∣stitute and desolate without comfort or counsayle, who nei¦ther durst come to London, neyther would any man come to him, and perceauing moreouer, the commons that were vp in such a great power agaynst hym, would rather dye, then geue ouer that they had begunne, for feare of them∣selues: Seing therforeno other remedy,* 48.57 called to him L.T. Percye Earle of Worcester, and stewarde of hys house∣hold, willing him with other of hys family, to prouide for themselues in tyme. Who then openly in the hall brake his white rod before them all, commaunding euerye man to shift for himselfe. Although Fabian and some other say, that he did this of hys owne accord, contrary to his allegeance. The king compassed on euery side with miseryes, shifted from place to place, the Duke still following him, tyll at length being at the Castle of Conewey,* 48.58 the king desired to talk with Tho. Arundell archb. and the Earle of Northū∣berland: To whom he declared, that he woulde resigne vp hys crowne, in condition that an honourable liuing might be for hym prouided, and life promised to 8. persons, such as he would name. Which being graunted and ratified, but not performed, he came to the Castle of Flint, where (after talke had with ye Duke of Lācaster) he was brought the same night by the Duke and his armye to Chester: And from thence was conueyed secretly into the Tower, there to be kept till the next parliament. By the way as he came neare to London, diuers euil desposed men of the ci∣ty being warned thereof, gathered themselues, thinking to haue slayne hym,* 48.59 for the great cruelty he had vsed before toward the Citty. But by the pollicies of the Mayor and rulers of the Cittie, the madnes of the people was stayd. Not long after followed the Duke, and also began ye par∣liament. In which Parliament, the Earle of Northum∣berland with many other Earles and Lords were sent to the king in the Tower, to take of him a full resignation ac∣cording to hys former promise, and so they did. This done diuers accusations and articles were layd and engrossed agaynst the sayd King, to the number of 33. some say 38. which for the matter not greatly materiall in them contay∣ned, I ouerpasse. And yt next yeare after was had to Pom∣ferr Castle, and there famished to death.

King Henry the fourth.

ANd thus King Richard by common assent be¦ing deposed from his rightfull crowne: The Duke of Lancaster was led by Thomas A∣rundell the Archbishop, to the feat royall:* 48.60 who there standing vp, and crossed himselfe on the forehead and the brest, spake in wordes as followeth.

¶ In the name of God, Amen. I Henry of Lancaster, clayme the Realme of England and the crowne, with all the appurtenaunces as I that am descended by right lyne of the bloud comming from that good Lord King Henry the 3. And thorough the right that God of his grace hath sent to me with the helpe of my kinne and of my frendes to recouer the same, which was in poynt to be vn∣done for default of good gouernance and due iustice. &c.

¶ After which wordes,* 48.61 the Archbishop asking the as∣sent of the people, being ioyfull of theyr new king: took the Duke by the hād, & placed him in the kingly throne, which was an. 1399,* 48.62 and shortly after by the foresayd Archbishop he was crowned also for king of England. Ex Chron. De Alban.

The next yeare after, followed a Parliament holden at Westminster, in which Parliament, one will. Sautre, a good man and a faythfull priest,* 48.63 inflamed with zeeale of true Religion, required he might be heard for the commo∣ditie of the whole realme. But the matter being smelt be∣fore by the Byshops, they obtayned that the matter should be referred to the conuocation:* 48.64 Where the sayd William Sautre being brought before the Byshops and Notaries thereunto appointed, the conuocation was differred to the Saterday next ensuing.

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When Saterday was come, that is to say, the 12. day of February, Thomas Arundell Archbishop of Caunterbu∣ry, in the presence of his Counsayle prouinciall being as∣sembled in the sayd Chapter house, agaynst one fyr Willi∣am Sautre, otherwise called Chatris, Chaplayne perso∣nally then and there appearing by the commaundement of the foresayd archbishop of Caunterbury, obiected: that the sayd sir William before the Byshop of Norwiche, had once renounced and abiured diuers and sondry conclusi∣ons heretical and erroneous: and that after such abiurati∣on made, he publiquely and priuily, helde taught & prea∣ched, the same conclusions or els such like, disagreeing to ye catholique fayth, and to the great perill and pernitious example of others. And after this, he caused such like con∣clusions holden and preached as is sayd, by the sayd Syr William without renunciation, then and there to be read vnto the sayd Archbishop, by maister Robert Haull, Chā∣cellor vnto the sayd byshop in a certayne scrole written, in tenour of wordes as followeth.

Syr William Chatris otherwise called Sautre, parish Priest of the Churche S. Scithe the Uirgine in London, publiquely and priuily doth holde these conclusions vnder written.

  • * 48.65In Primis, he sayth, that he will not worship the crosse on which Christ suffered, but onely Christ that suffred vp∣pon the Crosse.
  • 2. Item, that he would sooner worship a temporal king, then the foresayd wodden crosse.
  • 3. Item, that he would rather worship the bodyes of the Saintes, then the very crosse of Christ, on which he hong, if it were before him.
  • 4. Item, that he woulde rather worship a man truely contrite, then the crosse of Christ.
  • 5. Item, that he is bound rather to worship a man that is predestinate, then an aungell of God.
  • 6. Item, that if any man would visite the monumentes of Peter and Paule, or go on Pilgrimage to the Toumbe of S. Thomas, or els any whether els, for the obtayning of any temporall benefite: he is not bounde to keepe hys vowe, but that he may distribute the expences of his vowe vpon the almes of the poore.
  • 7. Item, that euery priest and Deacon is more bound to preach the word of God, then to say the canonical houres.
  • 8. Item, that after the pronouncing of the Sacramental wordes of the body of Christ, the bread remayneth of the same nature that it was before, neyther doth it cease to be bread.

To which conclusions or articles being thus read, the Archbish. of Caunterb. required the same Syr William to aunswere. And then the sayd William asked a copy of such articles or conclusions, and a competent space to answere vnto the same. Whereupon the sayd Archb. commaunded a copy of such articles or conclusions to be deliuered then and thereunto the sayd syr William, assigning the Thurs∣day then next ensiting to him to deliberate and make aun∣swere in. When Thursday the sayd day of apparance was come, Maister Nicholas Rishton, auditour of the causes and busines belonging to the sayd archbishop (then beyng in the Parliament house at Westminster otherwise let) cō∣tinued the sayd conuocation with all matters rising, de∣pending and appartinent thereunto, by commaundement of the sayd Byshop, vntill the next morrow at eight of the clocke. When the morow came, being Friday. The foresaid sir William Sautre, in the chapter house before the sayd bi∣shop and hys counsayle prouinciall then and there assem∣bled, making his personall appearaunce, exhibited a cer∣tayne scrole contayning the aunsweres vnto certayne ar∣ticles or conclusions geuen vnto him as is aforesaid by the said Bishop:* 48.66 and sayd, that vnto the foresayd Archbyshop, he deliuered the same as his answere in that behalfe, vnder the tenour of such wordes as follow.

I William Sautre priest vnworthy, say and aunswere that I will not, nor intend not to worship the crosse wher∣on Christ was crucified,* 48.67 but onely Christ that suffered vp∣on the crosse: so vnderstanding me that I will not wor∣ship the materiall crosse, for the grosse corporall matter: yet notwithstanding I will worship the same as a signe, to∣ken, and memoriall of the passion of Christ Adoratione vi∣caria. And that I will rather worship a temporall Kyng, then the foresayd wooden crosse, as the materiall substance of the same. And that I will rather worship the bodyes of Saintes, then the very crosse of Christ whereon he hong: with this addition, that if the very same Crosse were afore me, as touching the materiall substaunce. And also that I will rather worship a man truely confessed and penitent, then the crosse on which Christ hong, as touching the ma∣teriall substaunce.

And that also I am bound,* 48.68 and will rather worship him whom I know to be predestinate, truly confessed and contrite, then an angell of God: for that the one is a man of the same nature with the humanitie of Christ, and so is not a blessed aungell. Notwithstanding I will worship both of them, according as the will of God is I should.

Also, that if any man hath made a vow to visite the shrines of the Apostles Peter and Paule, or to goe on pil∣grimage vnto S. Thomas tombe, or anye whither els to obtayne any temporall benefite or commoditie: he is not bound simply to keepe his vow, vpon the necessitye of sal∣uation. But that he may geue the expences of his vowe in almes amongst the poore, by the prudent counsayle of his superiour as I suppose.

And also I say, that euery Deacon and Priest is more bound to preach the word of God, then to say the canoni∣call houres, according to the primitiue order of the church.* 48.69

Also touching the interrogation of the sacrament of the aulter: I say that after the pronouncing of the sacramen∣tall wordes of the body of Christ, there reaseth to be ve∣ry bread simply, but remaineth bread, holy true, and the bread of life: ynd I beleue the sayd sacrament to be the ve∣ry body of Christ, after the pronouncing of the sacramen∣tall wordes.

When all these aunsweres were throughly by Maister Robert Hall, directly and publikely there read: the foresaid Archb. of Cant. inquired of the sayd sir William, whither he had abiured the foresayd herefies and errors obiected a∣gaynst him, as before is sayd, before the Byshop of Nor∣wich or not, or els had reuoked and renounced the sayd or such like conclusions or articles, or not? To which he aun∣swered and affirmed, that he had not. And then consequēt∣ly (all other articles, conclusions and aunsweres aboue writen, immediately omitted) the sayd Archbishop exami∣ned the same sir W. Sautre, especially vpon the sacrament of the aulter.

First, whether in the sacrament of the aulter after the pronouncing of the sacramentall wordes, remayneth very materiall bread or not. Unto which interrogation ye same sir W. somewhat waueringly, sayd, and answered, that he knew not that. Notwithstanding he sayd, that there was very bread, because it was the bread of life whiche came downe from heauen.

After that the sayd Archbishop demaunded of hym, whither in the sacrament after the sacramentall woordes, rightly pronounced of the Priest, the same bread remay∣neth, which did before the wordes pronounced or not? And to this question the foresayde William aunswered in like maner as before, saying that there was bread holy, true, and the bread of life. &c.

After that, the foresayd Archb. asked him, whether the same naturall bread before consecration, by the sacramen∣tall woordes of the priest rightly pronounced, be transub∣stantiated from the nature of bread, into the very bodye of Christ, or not? Whereunto sir William sayd, that he knewe not what that matter ment.

And then the sayde Archbish. assigned vnto the said sir William,* 48.70 tyme to deliberate, and more fully to make hys aunswere till the next day: and continued this conuocati∣on then and there till the morow. Which morrow to wit, the 19. day of February being come:* 48.71 the foresayd Archbish. of Cant. in the sayd chapter house of S. Paule in London, before hys counsayle prouincial, then and there assembled, specially asked and examined the same sir William Sau∣tre there personally present, vpon the sacramēt of the aul∣ter, as before. And the same Sir William agayne in like maner as before, aunswered.

After this, amongst other thinges the sayd Byshop de∣maunded of the same William if the same materiall bread beyng vpon the aulter after the sacramentall words being of the priest rightly pronounced, is transubstantiated into the very body of Christ, or not? And the sayd sir William sayd he vnderstoode not what he ment.

Then the sayd archbishop demaunded, whether that materiall bread being round and white, prepared and dis∣posed for the sacrament of the body of Christ vpon the aul∣ter, wanting nothing that is meete and requisite thereun∣to, by the vertue of the sacramentall wordes being of the priest rightly pronounced, be altered and chaunged into the very body of Christ, and ceaseth any more to be mate∣riall and very bread or not? Then the sayd syr William de∣redingly aunswering, sayd he could not tell.

Then consequently the sayd Archbishop demaunded, whether he would stand to the determination of the holye Church or not, which affirmeth: that in the Sacrament of

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the aulter, after the wordes of consecration, being rightly pronounced of the Priest, the same bread whiche before in nature was bread, ceaseth any more to be bread. To this interrogation,* 48.72 the sayd sir William sayd: that he woulde stand to the determination of the church, where such deter∣mination was not contrary to the will of God.

This done: he demaunded of him agayne, what hys iudgement was concerning the Sacrament of the aulter: who sayd and affirmed, that after the wordes of consecra∣tion by the priest duely pronounced, remayned very bread and the same bread which was before the wordes spoken. And this examination about the sacrament, lasted from 8. of the clocke of the same day, vntill a 11. of the clock or there aboutes: in so much, that during all this time, the foresaid W. would no otherwise aunswere: neyther yet touching the same sacrament, receaue catholicke information, accor∣ding to the institution of the popes Church and his Chri∣sten fayth Wherefore, the sayd Cant. by the counsayle and assent of his whole couent then and there present: did pro∣mulgate and geue sentence by the mouth of Robert Hall, agaynst the same Syr William Sautre (being personally present, and refusing to reuoke hys heresies, that is to say his true doctrine, but constantly defending the same) vn∣der the renour of wordes as followeth.

* 48.73IN the name of God amen. We Thomas by the grace of GOD Archbishop of Caunterbury, primate of England and Legate of the sea Apostolicall, by the authoritie of God almighty and bles∣sed sainct Peter and Paule, and of holy Churche, and by our owne authoritie sitting for tribunal or chiefe iudge, hauing God alone before your eyes: by the counsel and consent of the whole clergy our fellow brethren, and suffraganes assistantes vnto vs in this pre¦sent counsell prouincial, by this our sentence diffinitiue, do pro∣nounce, decree and declare by these presents, thee William Sautre otherwise called Chawtrey parish Priest pretensed, personally ap∣pearing before vs, in and vpon the cryme of heresie iudicially and lawfully conuicte as an hereticke, and as an hereticke to be pu∣nished.

Which sentence diffinitiue being thus read: the fore∣said Archb. of Cant. continued in the same prouinciall coū∣saile till Wednesday next, and immediately ensuing, to wit the 24. day of the same month of February: whiche being expired, the bishop of Norwich, according to the cōmaun∣dement of the said archb. of Cant. presented vnto the fore∣said William Sawtre by a certayne friend of hys, beyng present at the same councell, a certayn processe inclosed and sealed with his seal, geuing ye names of credible witnesses sealed with their seales: The tenour whereof followeth in this wise.

* 48.74Memorandum, that vpon the last day of Aprill, in the yeare of our Lord. 1399. in the 7. indiction and 10. yeare of the papacie of Pope Boniface the 2. In a certayne chamber within the maner house of the sayd Bish. of Norwich, at South Helingham (where the register of the sayd Bishop is kept) before the houre of 9. in a certayne chappell with∣in the sayd manour situate, and the 1. day of May, then next and immediately ensuing in the foresayd chamber, syr Wil. Chawtris, parish priest of the church of S. Margaret in the town of Linne, appeared before the Bishop of Nor∣wich, in the presence of Iohn de Derlington, Archdeacon of Norwich, doctor of the decrees, Frier Walter Disse, and Iohn Rikinghall professors in diuinitie, William Carl∣ton, doctor of both lawes, and W. Friseby, wt huge Bhrid∣ham, publike Notaryes: and there publikely affirmed and held, the conclusions, as before is specified.

All and singuler the premisses the foresayde William affirmed vpon mature deliberation. And afterwardes to wit the 19. day of May in the yeare, Iudiction, and Papa∣cy aforesayd, in the chappell within the mannour house of the said Henry Bishop of Norwich, situate at South He∣lingham: The foresayd sir William, reuoked and renoun∣ced all and singuler the foresayd hys conclusions: abiuring and correcting all such heresies and errours, taking hys oath vpon a booke before the foresayd Henry the Byshop of Norwiche, that from that time forward he would neuer preach, affirme, nor holde, priuily nor apertly the foresayd conclusions. And that he woulde pronounce according to the appointment of the sayd Bishop, the foresayd conclusi∣ons to be erroneous and heresies, in the parish Churches of Linne and Tilney and in other places & at the assigne∣ment of the sayd Byshop, and farther sware, that he would stand to the ordinaunce of the sayd Byshop, touching the premisses, in the presence of the discrete and worshipfull men afore recited with diuers others moe.

As concerning the first conclusion that he sayd he wold not worship the Crosse &c. he confessed himselfe to haue er∣red and that the article was erroneous and submitted him¦selfe. Also as touching the second article, that he sayde he would rather worship a king &c. he confessed himselfe to haue erred and the article to be erroneous and submitted himselfe, and so forth of all the rest.

Then next after this, vppon the 25. day of May in the yeare of our Lord aforesayd, in the Churchyard of the chap¦pell of S. Iames within the towne of Linne The fore∣sayd William, in presence of the foresayd Byshop and cler∣gy and the people of the sayd Towne of Linne standing round about: publikely declared in English tongue, the foresayd conclusiōs to be erroneous and heresies, as was contayned in a certayne scrole. And after this, the 26. day of May in the yeare abouesayd, in the Churche of the Hos∣pitall of S. Iohns in the towne of Linne: The sayd Syr William, before the sayd Byshop sitting as iudge, sware & tooke his othe vpon the holy Euangelistes that he would neuer after that time preach openly & publiquely the fore∣sayd conclusions, nor would heare the confessions of anye of the subiectes of his Dioces of Norwiche, without the speciall licence of the sayd Bishop. &c, In ye presence of Fri∣er Iohn Smermen, M. Iohn Rikinghaie, Doctor of Di∣uinitie, W. Carlton Doctor of both lawes, and Thomas Bulton officer of the libertie of Linne aforesayd with dy∣uers others.

¶ The tenour of the scrole and recantation.

IN primis, touching the first and second, where I sayd, [unspec 1] that I woulde adore rather a temporall Prince, and the liuely bodyes of the sayntes then the wooden croe, wher¦upon [unspec 2] the Lord did hang, I do reuoke and recant the same as being therein deceaued.

To this I say, that the article is false and erroneous, [unspec 3] and by false information, I held it, the whiche I renounce and aske forgeuenes thereof, and say that it is a precious relique, and that I shall holde it while I liue, and that I sweare here.

I know wel that I erred wrōgfully, by false informa∣tion: [unspec 4] for I wot well, that a deacon or a priest is more boūd to say his Martins and Houres, then to preach, for there∣to he is bounden by right, wherfore I submit me &c.

Touching that article, I know right well that I erred [unspec 5] by false information. Wherfore I aske forgeuenes.

As concerning vowes, I say, that opinion is false and [unspec 6] erroneous, and by false information I held it, for a man is holden to hold his vowe &c.

To the 7. article I say, that I did it, by authoritie of [unspec 7] Priesthoode, where through I knowledge well that I haue gilt and trespassed, wherfore I submit me to god and to holy Church, and to you father, swearing that I shall neuer hold it more.

The 8. I say, that I held it by false and wronge infor∣mation. [unspec 8] But now I know well that it is heresie, and that bread anone as the word of the sacrament is sayde, is no longer bread materiall, but that it is turned into verye Christes body and that I sweare here.

I say that this is false and erroneous. &c. [unspec 9]

I say as I sayd. &c. [unspec 10]

This being done,* 49.1 the 22. day of February aforesayd in the yeare of our Lord 1400. in the chapter house of Sainct Paule in London aforesayd: The foresayd Archbishop of Caunterbury, in the conuocation of hys prelates & Cler∣gy and such lyke men there beeing present, caused the fore recited proces of the bishop of Norwich to be read openly & publikely to Syr Wil. Sautre otherwise called Chatris. And afterward, he asked the sayd syr William, whether he playnely vnderstood and knew such proces & the contents within the same, and he sayd yea. And further he demaun∣ded of him, if he would or could say or obiect any thing a∣gaynst the proces, and he sayd no. And after that inconti∣nent, the foresayd archbishop of Canterbury demaunded and obiected against the said syr William as diuers others more did: That after he had before the Bysh. of Norwiche reuoked and abiured Iudicially diuers errors & heresies, that among other erroures, and heresies by him taught, holden, and preached he affirmed: That in the same sacra∣ment of the aulter after the consecration made by ye Priest as he taught, there remayned materiall bread: which here∣sie amongst others as erroures also he abiured before the foresayd Bishop of Norwich.* 49.2 Hereunto the foresayd Wil∣liam aunswered smiling or in mocking wise, saying, and denying that he knew of the premisses. Notwithstanding he publikely affirmed that he held and taught the foresayd thinges after the date of the sayd processe made by the sayd Bishop of Norwich, and that in the same councell also he

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held the same. Then finally, it was demaunded of the said sir William, why he ought not to be pronounced as a man fallen into heresie, and further to proceede vnto his degra∣dation, according to the canonicall sanctions: whereunto he answered nothing, neither could he alledge any cause to the contrary.

Wheruepon, the foresayd Archb. of Cant. by the coun∣saile and consent of the whole councel, and especially by the counsail and assent of the reuerēd fathers and Bishops, as also, Priours, Deanes, Archdeacons, and other worship∣full Doctours and Clerkes then and there present in the councel: Fully determined to proceede to the degradation, and actuall deposing of the sayde William Sautre, as re∣fallen into heresy, and as incorrigible, according to the sen∣tence definitiue put in wryting, the tenoure whereof is in wordes as foloweth.

* 49.3In the name of God Amen: Wee Thomas by the grace of God Archb. of Cant. Legate of the sea Apostolicall and Metropolitane of all England: doe finde and declare, that thou William Sawtrie, otherwise called Chatris Priest, by vs with the counsaile & assent of all and singular our felowe brethren and whole Clergy, by this our sentence diffinitiue declared in wryting, hast bene for heresie conuict and condemned, and art (being againe fallen into heresy) to be deposed and degraded, by these presents.

And from that day being Wedensday, there was in the sayde councell prouinciall nothing further prosecuted, but was continued with all dependentes, till the Friday next insuing. Whych Friday approching, M. Nicholas Rish∣ton, by the commandement of the sayd Archb. of Canterb. being then busied as he said in the Parliament house: con∣tinued this councel and conuocation with al incidents, de∣pendents, and occasions, growing and annexed therunto, to the next day, to wit saterday next and immediatly after insuing. Upon Saterday being the 26. of the sayd moneth of February, the foresayde Archbishop of Canterbury fate in the Byshops seate of the foresayde Church of S. Paule in London, and solemnly apparelled in his Pontifical at∣tire, sitting wt hym as his assistents these reuerend fathers and Bishops, of London, Lyncolne, Harford, Exeter, Me∣neuensis & Roffensis Episcopi, aboue mentioned: commaun∣ded and caused the sayd sir W. Sautry apparelled in priest∣ly vestiments, to be brought & appeare before hym. That done, he declared and expounded in English to al the cler∣gy and people there, in a great multitude assembled: that al processe was finished and ended against the said syr Willi∣am Sautry. Whych thing finished, before the pronouncing of the sayd sentence of the Relapse against the sayd sir Wil∣liam as is premised, he often then and there recited & read. And for that he sawe the sayde William in that behalfe, no∣thyng abashed: He proceded to his degradation and actu∣all deposition in forme as foloweth.

* 49.4IN nomine patris & silij & spiritus sancti. Amen. We Thomas by Gods permission Archb. of Cant. Primate of al Eng∣land, and Legate of the Apostolique sea: doe denounce thee William Sawtre otherwise called Chautris, Chapleine fained, in the habite and apparell of a Priest, as an heretick and one refallen into heresy by thys our sentēce definitiue, by counsaile, assent, and authoritye, to be condemned: And by conclusion of all our fellowe brethren, fellow byshops, Prelates, councell prouinciall, and of the whole clergy: do degrade and depriue thee of thy priestly order. And in signe of degradation and actuall depositiō from thy priestly dig∣nity, for thine incorrigibility and want of amendment: we take from thee the patent and chalice,* 49.5 and doe depriue thee of all power & authority of celebrating masse: and also wee pull from thy backe, the Casule, and take from thee the ve∣stiment, and depriue thee of all maner of Priestly honour.

Also, wee Thomas the aforesayde Archb. by authority, counsell, and assent, which vpon the foresayd William wee haue, being Deacon pretensed, in the habite and apparel of a Deacon, hauing the new Testament in thy hands, being an heretique and twise fallen, condemned by sentence as is aforesayde: doe degrade and put thee from the order of a Deacon.* 49.6 And in token of this thy degradation and actuall deposition we take frō thee the boke of the new testament, & the stole, and doe depriue thee of all authority in reading the gospel, and of all and all maner of dignity of a Deacon.

Item, we Thomas Archbish. aforesayd, by authoritie, counsell, and assent, which ouer thee the foresayde William wee haue, being a subdeacon pretensed: in the habite & ve∣stiment of a subdeacon, an hereticke, and twise fallen, con∣demned by sentence as is aforesayd: do degrade & put thee from the order of a subdeacon.* 49.7 And in token of this thy de∣gradation & actuall deposition, we take from thee the albe and maniple, and doe depriue thee of all and all manner of subdiaconall dignitie.

Also, wee Thomas, Archb. aforesayd, by counsaile, as∣sent and authority whych wee haue ouer thee the foresayde William, an Accolite pretensed, wearing the habite of an Accolite, and heretike, twise fallen, by our sentence as is a∣foresaid condemned: do degrade and put from thee al order of an Accolite: And in signe and tokē of thys thy degrada∣tion, and actuall deposition,* 49.8 we take from thee the candle∣sticke and taper, and also Vrceolum, and doe depriue thee of all and all maner dignity of an Accolite.

Also, we Thomas, Archb. aforesayd by assent, counsel, and authority whych vppon thee the foresayd William we haue,* 49.9 an Exorcist pretensed, in the habite of an Exorcist or holy water clarke, being an hereticke, twise fallen, and by our sentence as is aforesayd condemned, we doe degrade & depose thee from the order of an Exorcist: and in token of thys thy degradation and actuall deposition, we take from the booke of coniurations, and doe depriue thee of all and singular dignity of an Exorcist.

Also, we Thomas Archbish. aforesayd, by assent, coun∣saile, and authority, as is aboue sayd, doe degrade & depose thee the foresayde William, reader pretensed, clothed in the habit of a reader, an hereticke, twise fallen, and by our sen∣tence as is aforesayd, condēned: from the order of a reader. And in token of this thy degradation and actuall depositi∣on, we take from thee the booke of the deuine sections (that* 49.10 is the booke of the Church legende) and doe depriue thee of all and singular maner of dignity of such a reader.

Item, we Thomas Archbishop of Canterbury afore∣sayd, by authority, counsaile, and assent, the which we haue as is aforesaid,* 49.11 do degrade and put thee foresayd Willi∣am Sawtre, sexten pretensed, in the habite of a sexten, and wearing a surplice, being an hereticke, twise fallen, by our sentence difinitiue condemned, as aforesaid: from the order of a Sexten. And in token of thys thy degradation and ac∣tuall deposition,* 49.12 for the causes aforesayd, we take from thee the keyes of the Church doore, and thy surplice, and doe de∣priue thee of all and singular maner of commodityes of a doore keeper.

And also, by the authority of omnipotent God the fa∣ther, the sonne, and holy ghost, and by our authority, coun∣saile, & assent of our whole councel prouinciall aboue writ∣ten, we do degrade thee and depose thee being heere perso∣nally present before vs,* 49.13 from orders, benefices, priuilegies and habite in the church, and for thy pertinacie incorrigible we doe disgrade thee, before the secular Court of the hygh Constable and marshal of England, here being personal∣ly present, and do depose thee from all and singular clerke∣ly honours and dignities whatsoeuer, by these wrytings. Also in token of thy degradation and deposition,* 49.14 here actu∣ally wee haue caused thy crowne and ecclesiastical tonsure in our presence to be rased away, & vtterly to be abolished, lyke vnto the forme of a seculare lay man: and here doe put vpon the head, of thee the foresayd William, the cap of a lay secular person: beseeching the court aforesaid, that they wil receaue fauourably the sayde William vnto them thus re∣committed.

Thus William Sawtre the seruaunt of Christ, being vtterly thrust out of the Popes kingdome, and metamor∣phosed from a clerke to a secular lay man, was committed (as ye haue heard) vnto the secular power. Which so done, the Byshops yet not heerewith contented, cease not to call vpō the king, to cause him to be brought forth to spedy exe∣cution. Whereupon the king, ready inough and to much to gratify the cleargy, and to retaine their fauours, directeth out a terrible decree against the said William Sawtre, and sent it to the Maior and Sheriffes of London to be put in execution, the tenour wherof here vnder emueth.

¶ The decree of the king against William Sawtre.

THe decree of our soueraigne Lord the king & his coun∣sel in the Parliament,* 50.1 against a certaine new sprong vp hereticke. To the Maior & Sheriffs of London. &c. Where as the reuerend father Thomas Archbishop of Canterbu∣ry, primate of all England, and Legate of the Apostolicke sea, by the assent, consent, & counsell of other byshops, and his brethren Suffraganes, and also of all the whole Cler∣gy within his prouince or dioces, gathered together in his prouincial counsel, the due order of the law being obserued in al poynts in this behalfe: hath pronounced and declared by his definitiue sentence, W. Sautre somtime chaplain, to be fallen again into his most dānable heresy, the which be∣fore time the sayde W. had abiured, thereupon to be a most manifest heretike, and therfore hath decreed, that he should

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be disgraded, & hath for the same cause really disgraded him frō al prerogatiue & priuilege of ye clergie, decreing to leaue him vnto the secular power: and hath really so left him, ac∣cording to ye lawes & canonicall sanctions set forth in this behalfe,* 50.2 and also that our holy mother the Church hath no further to do in the premisses. We therfore being zelous in religion, and reuerent louers of ye catholike fayth, willing and minding to mainteine & defend the holy church, & the lawes & liberties of the same, to roote al such errours & he∣resies out of our kingdome of Englād, & with cōdigne pu∣nishmēt to correct & punish all heretiques or such as be cō∣uict: Prouided alwaies, that both according to the lawe of God & mā, and ye canonical institutions in this behalfe, ac∣customed, that such hereticks conuict & condēned in forme aforesaid, ought to be burned with fire. We command you as straigtly as we may or can, firmely enioyning you, that you do cause the said Williā being in your custody, in some publike or opē place within ye liberties of your citie afore∣said (the cause aforesaid being published vnto the people) to be put into the fire, and there in the same fire really to be burned, to the great horrour of his offence, and the ma∣nifest example of other Christians. Faile not in the execu∣tion hereof, vpon the perill that will fall thereupon, Teste rege, apud Westmonast. 26. Februar. an. regni sui.

[illustration]

¶ The burning of William Sawtre.

* 50.3Thus it may appeare how kinges and princes haue bin blinded and abused by the false Prelates of the Church, in so much that they haue bene their slaues and butchers, to slay Christes poore innocent members. See therefore what danger it is for Princes, not to haue knowledge and vn∣derstanding themselues but to be led by other mens eies, & specially trusting to such guides, who through hipocrisie both deceiue them, & through crueltie deuour the people.

* 50.4As king Henry the fourth who was the deposer of king Richard, was the first of all English kings that began the vnmercifull burning of Christes saints, for standing a∣gainst the Pope: so was this William Sawtre the true and faithfull martyr of Christ, the first of all them in Wick∣liffes time, which I find to be burned in ye raigne of the foresaid king, which was in the yeare of our Lord. 1400.

After the martyrdome of this godly man, the rest of the same company began to keepe themselues more closely, for feare of the king, who was altogether bent to hold with the Popes prelacy. Such was the raigne of this Prince, that to the godly he was euer terrible, in his actions im∣mesurable, to few men hartely beloued, but Princes neuer lacke flatterers about them. Neither was the time of his raigne very quiet, but full of trouble, of bloud, and misery. Such was their desire of K. Richard againe, in the raigne of this king, that many yeares after he was rumored to be aliue (of them which desired belike that to be true, which they knew to be false) for the which,* 50.5 diuers were executed. For the space of sixe or vij. yeares together, almost no yeare passed without some conspiracy against the king. Long it were here to recite the bloud of all such Nobles and other, which was spilt in the raigne of this king, as the Earle of * 50.6 Kent, Earle of Salisbury, Earle of Huntington, named Iohn Holland. &c. as writeth the story of S. Albans. But the English writers differ something in their names, and make mention of 4. Earles of Surrey, of Excester, of Sa∣lisbury, and Lord Spenser Earle of Gloucester.* 50.7 Ex Lib. cui tit. Calendarium Bruti.

And the next yeare following, Syr Ihon Clarendon knight, with two of his seruauntes, the Priour of Laund, with 8. friers, were hanged and quartered. And after these Henry Percy the younger, the Earle of Worcester, named Thomas Percy his vncle, Lord of Kinderton, and L. Ri∣chard de Uernoua. The Earle of Northumberland scarce escaped with his pardon.* 50.8 an. 1403. In the which yeare, the prison in Cornhill called the tonne, was turned into the conduit, there now standing.

To let passe other moe hanged and quartered the same time, as Blount knight, & Benet Kely knight, and Tho∣mas Wintersel Esquier. Also the same yeare was taken and executed sir Bernard Brokes knight, sir Iohn Shil∣ley knight, Syr Iohn Mandelyn, and William Frierby. After all these L. Henry Earle of Northumberland, and L. Bardolfe conspiring the kings death, were taken in the North and beheaded, which was in the 8. yere of this king Henry.

This ciuil rebellion of so many nobles & other against the king,* 50.9 declared what grudging heartes the people then bare towarde this king Henry. Among whome I cannot pretermit heere also the Archb. of Yorke named Richarde Scrope, who with the L. Moubrey Marshal of England, gathered a great company in the North countrey,* 50.10 against the foresaid king, to whom also was adioyned the helpe of L. Bardolfe, & Henry Percy Earle of Northumberland. Ex Chron. D. Albani. And to stirre vp the people more wil∣lingly to take their partes, they collected certaine Articles against the said king, to the number of 10. and fastned them vpon the doores of Churches and Monasteries, to be read of all men in English. Which articles if any be disposed to vnderstand, & for somuch as the same also containe a great part of the doings betweene king Henry & king Richard aforesayde,* 50.11 I thought for the better opening of the matter heere vnder to inserte the same, in such forme as I founde them in the historie of Scala mundi expressed.

¶ Articles set vp on Church doores against king Henry the fourth.

IN the name of God. Amen.* 51.1 Before the Lorde Iesus Christ, iudge of the quicke and dead. &c. We A.B.C.D. &c. not long sithens became bounde by othe vppon the sacred Euangelicall booke, vnto our soueraigne Lorde Richarde late king of England and France, in the presente of many prelates, potentates, and nobilitie of the realme: that wee so long as we liued, should beare true allegeance and fide∣lity towardes hym and his heires succeding hym in the kingdom by iust title, right, and line, accordyng to the sta∣tutes and custome of this realme of England: By vertue wherof, we are bound to foresee yt no vices or hainous of∣fences arise in the common weale, do take effect or wyshed ende, but that we ought to geue our selues and our goodes to wtstand the same, without feare of sword or death what∣soeuer, vpon paine of periurie, which paine is euerlasting damnation. Wherfore, we seing & perceiuing diuers horri∣ble crimes, and great enormities daily without ceassing to be committed, by the children of the deuill and sathans sol∣diours against the supremacie of the Church of Rome, the libertie of the church of England, and the lawes of the re∣alme, against ye person of king Rich. and his heires against the prelates, noble men, religion, and comminaltie, and fi∣nally against the whole weale publike of ye realme of En∣gland, to the great offence of the maiesty of almighty God, and to the prouocation of his iust wrath and vēgeance to∣wards the realme and people of the same. And fearing al∣so the destruction both of the Churche of Rome and Eng∣land, & the ruine of our coūtry to be at hand, hauing before our eyes the iustice & the kingdom of God, calling alwaies on the name of Iesus, hauing an assured confidence in his clemency, mercy and power: haue here taken vnto vs cer∣tain articles subscribed in forme folowing, to be proponed, tried, and heard before the iust iudge Iesus Christ, and the whole world, to his honour, the deliuery of the church, the cleargy and comminalty, and to the utility & profite of the weale publick. But if (which God forbid) by force, feare of violence of wicked persons we shalbe cast in prison, or by violent death preuented, so as in this worlde we shall not be able to proue the saide articles as we would wish, then do we apeale to the high celestiall iudge, that he may iudge & discerne the same, in the day of his supreme iudgement.

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* 51.21. ¶ First, we depose, say, except, and entend to proue a∣gainst the Lord Henry Derby, sonne of the Lord Iohn of Gaunt late Duke of Lancaster, and commonly called king of England (himselfe pretending the same, although without all right and title thereunto) and against his ad∣herents, fautours, and complices: that euer they haue bene, are, and will be, traytors, inuaders, and destroyers of Gods Church in Rome, England, Wales, and Ire∣land, and of our soueraigne Lord Richard late King of England, his heires, his kingdom, and common wealth, as shall hereafter maniestly appeare.

2. Secondarely we depose &c. against the said Lord Hē∣ry, for that he had conceaued, deutied, & conspired certaine hainous crimes and traiterous offences against his sayd soueraigne Lord Richard his state and dignitie, as mani∣festly did appeare in the contention betwene the said Lord Henry, and y Lord Thomas Duke of Northfolke begon at Couentry, but not finished throughly. Afterwards he was sent in exile, by sentence of the said king Richard, by the agreement of his father the Lord Iohn Duke of Lan∣caster, by the voice of diuers of the Lords temporall, & no∣bilitie of the realme, and also by his owne consent: there to remaine for a certaine time appointed vnto him by ye said Lords, and withall he was bound by othe not to returne into Englād before he had obteined fauour & grace of the kyng. Not long after, when the king was departed into Ireland, for reformation of that countrey apperteining to the crowne of England, but as then rebelling agaynst the same: the sayd Lord Henry in the meane time contrary to his oth and fidelitie, and long before the time limited vnto him was expired: with all his fautours and inuaders, se∣cretly entred into the Realme, swearing and protesting before the face of the people, that his comming into the Realme in the absence of the king, was for none other cause, but that he might in humble sort with the loue and fauour of the king, and all the Lords spirituall and tem∣porall, haue and enioy his lawfull inheritance descending vnto him of right after the death of his father: which thing as it pleased all men, so cried they: Blessed is he that com∣meth in the name of the Lord: But how this blessing af∣terwards turned into cursing, shall appeare in that which followeth: and also ye shall vnderstand his horrible and wicked conspiracie against his soueraigne Lord king Ri∣chard,* 51.3 and diuers other Lords as well spirituall as tem∣porall, besides yt his manifest periurie shal wel be known, and that he remaineth not only foresworne and periured, but also excommunicate, for that he conspired against his soueraigne Lord our king. Wherefore we pronounce him by these presents, as well periured as excommunicate.

3. Thirdly we depose &c. against the said Lord Henry, that he the said Lord Hēry, immediatly after his entry in∣to England, by crasty and subtile policie, caused to be pro∣claimed openly throughout the Realme, that no tenths of the Clergy,* 51.4 fiftenes of the people, sealing vp of cloth, dimi∣nution of wooll, impost of wine, nor other extortiōs or ex∣actions whatsoeuer, should hereafter be required or exac∣ted: hoping by this meanes to purchase vnto him ye voice and fauour of the prelates spiritual, the Lords temporall, the Marchants, & comminaltie of the whole Realme. Af∣ter this, he tooke by force the kings Castels and fortresses, spoiled and deuoured his goodes wheresoeuer he found it, crieng hauocke, hauocke. The kings maiestie subiects as well spirituall as temporal he spoiled and robbed, some he tooke captiue and imprisoned them, and some he slew & put to miserable death, wherof many were Bishops, prelates, Priests, and religious men. Whereby it is manifest, that the said Lord Henry is not only periured, in promising & swearing that there should be hereafter no more exactiōs, paiments, or extortions within the realme, but also ex∣communicate for the violence and iniurie done to Prelats and Priests. Wherefore by these presents we pronounce him as afore, as well periured as excommunicate.

4. Fourthly we depose &c. against the said Lord Henry, that he hearing of the Kings returne from Ireland into Wales,* 51.5 rose vp against his soueraigne Lord the king with many thousands of armed men, marching forward with al his power towards the Castle of Flint in Wales, where he tooke the king & held him prisoner, and so led him cap∣tiue as a traitor vnto Leicester: from whence he tooke his iourney towards London, misusing the king by the way both he and his, with many iniuries and opprobrious cō∣tumelies and scoffes. And in the end committed him to the Tower of London, and held a Parliament, the king being absent & in prison, wherein for feare of death he compelled the king to yeeld and resigne vnto him all his right & title of the kingdome and crowne of England. After which re∣signation being made, the said Lord Henry standing vp in the Parliament house, stoutly and proudly before them al; said & a••••••med: that the kingdome of Englād and crowne of the same with al therunto belonging, did pertaine vnto him at that present as of very right, and to none other: for that the said king Richard by his owne deede was depri∣ued for euer of all the right, title, & interest that euer he had, hath, or may haue in the same. And thus at length by right and wrong, he exalted himselfe vnto y throne of the king∣dome: since which time, our commō weale neuer florished nor prospered, but altogether hath bene void of vertue, for that the spiritualtie was so oppressed, exercise and warlike practises hath not bin mainteined, charitie is waxed cold, & couetousnes and miserie hath takē place, & finally mer∣cy is taken away & vengeance supplieth the rcome. Wher∣by it doth appeare (as before is said) that y said Lord Hē∣ry is not only periured & false by vsurping the kingdome and dominion belonging to another, but also excommu∣nicate for the apprehending, vniust imprisoning, and de∣priuing his soueraigne Lord the king of his roiall crowne and dignitie. Wherefore, as in the articles before, we pro∣nounce the said Lord Henry to be excommunicate.

5. Fiftly we depose, &c. against the said Lord Henry, that he the same Lord Henry with the rest of his fauourers & complices, heaping mischief vpon mischief, haue cōmitted and brought to passe a most wicked and mischieuous fact, yea, such as hath not bene heard of at any time before. For after that they had taken and imprisoned the king, and de∣posed him by open iniurie against all humane nature, yet not cōtēt with this: they brought him to Poinfret Castle, and there imprisoned him, where xv. daies & nights they vexed him with continuall hunger, thirst, and cold, and fi∣nally berest him of life, with such a kind of death as neuer before that time was knowen in England, but by Gods prouidence it is come to light.* 51.6 Who euer heard of such a deed, or who euer saw the like of him▪ Wherefore O Eng∣land arise, stand vp, auenge the cause, the death, and iniu∣rie of thy king and prince: which if thou do not, take this for certaintie, that the righteous God will destroy thee by strange inuasions and foreigne power, and auenge him∣selfe on thee for this so horrible an act. Whereby doth ap∣peare, not only his periurie, but also his excommunicati∣on most execrable: so that as before we pronounce, the said Henry not only periured, but also excommunicate.

6. Sixtly we depose, &c. against the sayd Lord Henry, that after he had attained to the crowne and scepter of the kingdome, he caused forthwith to be apprehended diuers Lords spirituall,* 51.7 Bishops, Abbots, Priors, and religious men of all orders, whom he arested, imprisoned, & bound, and against all order brought them before the secular iud∣ges to be examined: not sparing the Bishops whose bo∣dies were annointed with sacred oyle, nor priests, nor re∣ligious men, but commanded them to be cōdemned, han∣ged, and beheaded by the temporall law and iudgement, notwithstanding the priuiledge of the Church, and holie orders, which he ought to haue reuerenced and worship∣ped it he had bin a true and lawfull king: for the first and chiefest othe in the coronation of a lawfull king is, to de∣fend and keepe inuiolate the liberties and rights of the Church, and not to deliuer anie Priest or religious man into the hands of the secular power, except for heresie one∣ly, and that after his degradation according to the order of the Church. Contrary vnto all this hath he done, so that it is manifest by this article as afore in the rest, that he is both periured and excommunicate.

7. Seuenthly we depose, &c. against the said Lord Hen∣ry that not onely he caused to be put to death the Lords spirituall and other Religious men, but also diuers of the Lords temporall and nobilitie of the Realme, and cheifly those that studied for the preseruatiō of the commonweale, not casing as yet, to cōtinue his mischeuous enterprise, if by Gods prouidēce it be not preuented & that with speed. Amongst all other of the Nobilitie, these first he put to death: the Earle of Salisbury, the Earle of Huntington, the Earle of Gloucester,* 51.8 the Lord Roger Clarendon the kyngs brother, with diuers other knights and Esquiers: and afterwards, the Lord Thomas Percy Earle of Wor∣cester, and the Lord Henry Percy sonne and heyre to the Earle of Northunberland, the which Lord Henry he not onely slew, but to the vttermost of his power againe and againe he caused hym to be slayne. For after that he was once put to death, and deliuered to the Lord of Furniuale to be buryed (who committed his body to holy sepulture, with as much honour as might be, commending his soule to almighty God, with the suffrages of the blessed masse & other praiers) the said Lord Henry most like a cruel beast still thirsting hys bloud, caused his body to be exhumate & brought forth againe, and to be reposed betwene two mil∣stones

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in the towne of Shreusbury, there to be 〈◊〉〈◊〉 wyth armed men: And afterwards to be beheaded an quarte∣red, commanding his head and quarters to be caried vn∣to diuers cities of the kingdome. Wherefore for so dete∣stable a fact neuer heard of in any age before, we pro∣nounce him as in the former articles excommunicate.

8. Eightly, we depose, &c. agaynst yc said Lord Henry, for that after his atteining to the crowne, he willingly ratifi∣ed, allowed, and approued a most wicked statute set forth & renued in y parliament holden at Winchester.* 51.9 The which statute is directly against y Church of Rome, the power, & principalitie therof giuen by our Lord Iesus Christ and vnto blessed S. Peter & his successors Bishops of Rome: vnto whom belongeth by full authoritie the free disposing of all spirituall promotions as wel superior as inferiour: which wicked statute, is the cause of many mischiefes vid. of simonie, periurie, adultery, incest, misorder, & disobedi∣ence, for that many Bishops, Abbots, priors, and prelats (we will not say by vertue, but rather by errour of this statute) haue bestowed y benefices vacant vpō yong men, rude and vnworthy persons, which haue compacted with them for the same, so that scarce no one prelate is found that hath not couenanted with the partie promoted for the halfe yearely, or at the least the third part of the said be∣nefice so bestowed. And by this meanes, the said statute is the destruction of the right of S. Peter, the Church of Rome, and England, the Cleargie and vniuersities, the mainteuance of wars, and the whole common wealth, &c.

9. Ninthly, we say and depose, &c. against the said Lord Henry, that after he had tyrannously taken vpon him the gouernement of the Realme: England neuer florished since, nor prospered, by reason of his continuall exactions of money and oppressions, yearely of the cleargie and cō∣minaltie: neither is it knowen how this money so extorted is bestowed, when as neither his souldiours, nor his gentlemen are payed as yet their wages and fees for their charges and wonderfull toile and labour, neither yet the poore countrey people are satisfied for the victuall taken of them:* 51.10 And neuertheles, the miserable clergie, and more miserable comminaltie, are forced still to pay, by menaces and sharp threatnings. Notwithstanding he sware when he first vsurped the crowne, that hereafter there should be no such exactions nor vexations, neither of the clergie nor l••••tie. Wherfore, as afore, we pronounce him periured, &c.

10. In the tenth and last article, we depose, say, and openly protest by these presents, for our selues & all our assistents in the cause of the Church of Rome and England, and in the cause of king Richard his heires, the clergie, and com∣minaltie of the whole Realme: that neither our entention is, was, nor shall be, in word nor deed to offend any state, either of the prelats spirituall, Lords temporall, nor com∣mons of the realme: but rather foreseeing the perdition and destruction of this Realme to approch, we haue here brought before you certeine articles concerning the de∣struction of the same, to be circumspectlie considered of the whole assembly, as well of the Lords spirituall as tempo∣rall, and the faithfull commons of England: beseeching you all in yt bowels of Iesus Christ, the righteous iudge, and for the merits of our blessed Lady the mother of God, and of S. George our defender, vnder whose displayed banner we wish to liue and die, and vnder paine of dam∣nation, that ye will be fauourable to vs and our causes which are three in number.* 51.11 Wherof the first is, that we ex∣alt vnto the kingdome the true & lawfull heire, and him to crowne in kinglie throne with the diademe of England. And secondly, that we renoke the weshmen, the Irish∣men, and all other our enimies vnto perpetuall peace and amitie. Thirdly and finally, that we deliuer and make free our natiue countrey from al exactions, extortiōs, & vniust paiments: Beseeching our Lord Iesus Christ to graunt his blessing, the remission of their sinnes, & life euerlasting to all that assist vs to their power in this godly and meri∣torious worke: and vnto all those that are against vs, we threaten the curse of almighty God by the authority com∣mitted vnto vs by Christ and his holy Church, and by these presents we pronounce them excommunicate.

These Articles being seene and read, much concourse of people daily resorted more and more to yt archbishop. The Earle of Westmerland being then not far off,* 51.12 with Iohn the kings sonne (hearing of this) mustered his souldiours with all the power he was able to make, & bent toward the Archbishop: but seeing his part too weake to encoun∣ter with him, vseth practise of policie, where strength would not serue. And first comming to him vnder colour of frendship dissembled, laboureth to seeke out the causes of that great stirre: To whome the Archbyshop againe answering, no hurt to be entended thereby, but profit ra∣ther to the kyng and common wealth, and maintenance of publicke peace: but for so much as he stood in great scare, and danger of the king, he was therefore compelled so to doo:* 51.13 And withall shewed vnto him the contents of the Articles aforesaid, which when the Earle had read, setting a faire face vpon it, seemed highly to commend the purpose and doyngs of the Bishop: promising moreouer that he would helpe also forward in that quarell, to the vttermost of his power. And required vpon the same, a day to be set, when they with equall number of men, might meere together, in some place appointed to haue farther talke of the matter. The Archbishop easilie per∣swaded, was content, although much against the coun∣saile of the Earle Marshall, and came. Where the Articles being openly published and read, the Earle of Westmer∣land with his companie, pretended well to like vpon the same, and to ioyne their assents together. Which done, he exhorted the Archbishop, that for so much as his garrison had bene now long in armour, and from home, he would therefore discharge the needeles multitude of his souldi∣ers, and dismisse them home to their worke and busines,* 51.14 and they would together drinke and ioyne hands in the sight of the whole company. Thus they shaking hands together, the Archbishop sendeth away his souldyers in peace, not knowing himselfe to be circumuented, before he was immediately arested by the handes of the foresayde Earle of Westmerland,* 51.15 and shortly after the king com∣ming with his power to Yorke, was there beheaded the monday in Whisonweeke, and with him also Lord Tho∣mas Moubray Marshall, with diuers other moreouer of y citie of Yorke, which had taken their parts. After whose slaughter, the King proceedeth farther to persecute the Earle of Northumberland, & Lord Thomas Bardolph. Who then did flie to Barwicke. From thence they reinco∣ued to Wales. At length within two yeares after, fighting against the kyngs part, were slayne in the field. an. 1408. In the which yeare, diuers other also in the Northparts, for fauouring the foresaid Lords, were likewise condem∣ned by the kyng and put to death. Among whome, the Ab∣bot of Hales, for the like treason was hanged.

The kyng after the sheddyng of so much bloud, seeyng himselfe so hardly beloued of his subiects, thought to kepe in yet with the Clergy, & with the Bishop of Rome, see∣king alwaies his chiefest stay at their hands. And therfore was compelled in all things, to serue their humour, as did appeare as well in condemning William Sawtre before, as also in other, which cōsequētly we haue now to intreat of. In the number of whom commeth now by y course of time to write of one Iohn Badby a Tailor and a lay man, who by the crueltie of Thomas Arundel Archbishop, and other Prelates, was brought to his condemnation in this kings reigne,* 51.16 an. 1409. according as by their owne regi∣sters appeareth, & followeth by this narration to be seene.

¶ Iohn Badby Artificer.

IN the yeare of our Lord.* 51.17 1409. on Sonday beyng the first day of March, in the afternoone: The excommuni∣cation following of one Iohn Badby Taylour, beyng a lay man, was made in a certaine house or haull within the precinct of the preaching friers in Londō, in an vtter cloi∣ster: vpon the crime of heresie & other articles, repugnant to the determinatiō of the erroneous church of Rome, be∣fore Thomas Arundel Archbishop of Canterbury and o∣ther his assistants, as y Archbishop of Yorke, of London, of Winchester, of Oxford, of Norwich, of Salisbury, of Bath, of Bangor, Et meneuensis Episcopi, and also Edmond Duke of Yorke, Thomas Bewford, the Chauncelour of England, Lord de Roos, the clerke of the rolles, & a great number of other Lords, both spirituall and temporall be∣ing then at the selfesame time present: Maister Morgan read the articles of his opinions to the hearers, according as it is contemed in the instrument read by the foresayd M. Morgan, the tenour whereof followeth and in effect is such.

In the name of God, Amen: Be it manifest to all men by this present publike instrument,* 51.18 that in the yeare after the incarnation of our Lord, according to y course and cō∣putation of the Church of England, otherwise in the yere 1409. in the second indictiō, in the third yeare of the Pope∣dome of the most holy father in Christ & Lord, Lord Gre∣gory xi. by yt diuine permission Pope, the secōd day of Ia∣nuary, in the Chappell Caruariae of S. Thomas Martyr, high vnto the Cathedrall Church of Worcester, being si∣tuate in the said Dioces, in the presence of me the publicke Notary, and of the witnesses vnder written: the foresayd

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Iohn Badby a lay man, of the sayd Dioces of Worcester, appearing personally, before the reuerend father in Christ and Lord, Lord Thomas, by the grace of God Byshop of Worcester, sitting in ye said Chappell for chiefe Iudge, was detected of and vpon the crime of heresie, being heretically taught, & openly maintayned by the foresayd Iohn Bad∣by. That is,* 51.19 that the Sacrament of the body of Christ, con∣secrated by the Priest vpon the aulter, is not the true body of Christ, by the vertue of the wordes of the Sacrament. But that after the Sacramentall words spoken by the Priest to make the body of Christ: the materiall bread doth remaine vpon the aulter as in the beginning, neither is it turned into the very body of Christ after the Sacramental words spoken of the Priest. Which Iohn Badby, being examined and diligently demanded by the foresaid reuerēd father cōcerning the premisses, in the end did answere: that it was impossible that any Priest should make the body of Christ, & that he beleued firmely that no Priest could make the body of Chrst by such words Sacramentally spoken in such sort. And also he said expressely, that he would neuer while he liued beleue, that any Priest could make the body of Christ sacramentally, vnlesse that first he saw manifest∣lie the like body of Christ to be handled in the hands of the priest vpon the aulter, in his corporall forme. And further∣more he sayd, that Iohn Rakier of Bristoll had so much power & authoritie to make the like body of Christ, as any priest had. Moreouer he said, that whē Christ sat at supper with his disciples: he had not his body in his hand, to the intent to distribute it to his disciples: and he said expresly, that he did not this thing. And also he spake many other words teaching & fortifieng the heresie in the same place, both greeuous, and also out of order, and horrible to the eares of the hearers, sounding against the Catholike faith.

Upon which occasion, the same reuerend father admo∣nished and requested the said Iohn Badby oftentimes, and very instantlie to charity: for so much as he would willinglie that he should haue forsaken such heresie and o∣pinion, holden, taught, and mainteined by him, in such sort against the Sacrament, to renounce and vtterly abiure them, and to beleeue other things which the holy mother the Church doth beleeue. And he informed the said Iohn on that behalfe both gentlie, and also laudably. Yet the said Iohn Badby, although he were admonished and re∣quested both often and instantlie by the said reuerend fa∣ther: said and answered expresselie, that he would neuer beleeue otherwise then before he had said, taught, and an∣swered. Wherevpon, the foresaid reuerend father Bishop of Worcester, seeing, vnderstanding, and perceiuing the foresaid Iohn Badby to maintaine and fortifie the said be∣resie, being stubborne,* 51.20 and proceeding in the same stubbor∣nes: pronounced the said Iohn to be before this time con∣uicted of such an heresie, and that he hath bin, and is an he∣reticke, and in the end declared it in these words.

In the name of God, Amen. We Thomas Bishop of Wor∣cester, do accuse thee Iohn Badby being a lay man of our Dioces,* 51.21 of and vpon the crime of heresie before vs, sitting for cheese iudge, being oftentimes confessed and conuicted of and vpon that, that thou hast taught and openly affirmed, as hetherto thou doest teach, boldly affirme, and defend: that the Sacrament of the body of Christ, consecrated vpon the aulter by the Priest, is not the true body of Christ: But after the Sacramental words to make the body of Christ by vertue of the said Sacramentall words pro∣nounced, to haue bin in the crime of heresie: and we do pro∣nounce thee, both to haue bene, and to be an heretike, and do de∣clare it finallie by these writings.

These things were done accordingly as is aboue writ∣ten and are recited in the yeare, indiction, popedome, mo∣neth, day and place aforesaid, being present the same time, Iohn Malune Prior of the Cathedrall Church of Worce∣ster, Iohn Dudle Mōke,* 51.22 and Iohn Haule the supprior of the said Church, Thomas Penings of the order of the Carmelites, Thomas Fekenham of the order of the prea∣ching Friers, William Pomfret of the order of the Mino∣rites, being professors and maisters in diuinitie, William Hailes, Gualter of London, Iohn Swippedew beeing publique Notaries,* 51.23 and William Beuchampe and Tho∣mas Gerbris being Knights, Richard wish of Treding∣ton, Thomas Wilbe of Dentbury, Iohn Weston of Yew∣ley, being parsons of Churches, and Thomas Baleinges, the maister of Saint Wolstone in Worcester, and also Henry Haggely, Iohn Penerell, Thomas Trogmorton and William Wasseborne Esquiers of the Dioces of Wor∣cester and Norwich,* 51.24 and many other worshipfull and ho∣nest men being witnesses and called speciallye to the things aforesaid.

And I Iohn Chew Clerke, of the Dioces of Bath and Welles, and by the authoritie apostolicall, publique Nota∣rie of the said Bishop: haue in testimonie of the premisses, put my hand & seale to the examination, interrogatiō, mo∣nition, and aunswere of the same Iohn Badby, and to his obstinacie: & also to the procedings of al and singular other doings as is aforesaid, which against him before the sayd bishop were handled & done, in the yeare, indiction, pope∣dome, moneth, day, and place aforesaid, which with the forenamed witnesses was personally present: and y same, euen as I heard them and saw them to be done (being oc∣cupied with other matters) caused them to be written and published, and into this publique forme haue compiled the same. I the foresayd Notary am also priuie, vnto the words and examinations interlined betweene seauen or eight lines of y beginning of this instrument, which lines I also the foresaide Notary doe approoue and make good.

And I Walter London Clerke, of the Dioces of Wor∣cester, and by the authoritie Apostolicall, publique Nota∣rie: to all and singular the foresaid things as afore by the foresaid Notary is recited, & in the yeare, indiction, pope∣dome, moneth, day, and place aforesaid were handled and done, being with other the fore recited witnesses personal∣ly present: and to all & euery of the same (as I saw & heard them to be done, being thereunto faithfully desired and re∣quired.) In testimony of the premisses, haue signed & sub∣scribed according to ye accustomed maner. Haec ex Reg. Cant.

And when the articles, in the foresaid instrument con∣tained, were by the Archbishop of Canterbury publiquely and vulgarly read and approued:* 51.25 he publiquely cōfessed & affirmed, that he had both said and mainteined the same. And then the Archbishop to conuince the cōstant purpose of the said Iohn Badby, commanded the same articles a∣gaine to be read, often instructing him both by words and examples, informing and exhorting him that thereby he might be brought the sooner to the Religion that he was of. And furthermore, the said Archbyshop sayd and affir∣med there openly to the same Iohn: that he would (if he would liue according to the doctrine of Christ) gage his soule for him at the iudgement day. And after that againe he caused those articles in the said instrument expressed, to be read by the foresaid Phillip Morgan, & the said Arch∣byshop himselfe expounded the same in English as before: wherunto Iohn Badby aunswered. As touching the first article concerning the body of Christ, he expresly sayd, that after ye consecration at the aulter, there remaineth materi∣all bread, & the same bread which was before: notwithstā∣ding (said he) it is a signe or sacrament of the liuing God.

Also; wen the second article was expounded vnto him, that it is impossible for anie Priest &c. To this article he answered and said, that it could not sinke into his minde that the words are to be taken as they litterallie lie, vnles he should denie the incarnation of Christ.

Also, being examined of the third Article concerning Iacke Raker, he said: That if Iacke Raker were a man of good liuing, and did loue and feare God, that he hath as much power so to do, as hath the Priest: and said further, that he hath heard it spoken of some doctors of diuinitie, that if he should receiue any such consecrated bread, he were worthy to be damned, & were damned in so doing.

Furthermore he sayd that he would beleue the omnipo∣tent God in trusitie,* 51.26 and said moreouer that if euery hoste being consecrated at the aulter were the Lords body, that then there be 20000. gods in England. But he beleeued (he said) in one God omnipotent, which thing the fore∣said Archb. of Cant. denied not.

And when the other conclusion was expounded. That Christ sitting with his Disciples at supper, &c. To this he answered and said that he would greatly maruell: that if anie man had a loafe of bread, and should breake the same and giue to euery man a mouthfull, that the same loafe should afterwards be whole.

When all these things were thus finished, and that all the said conclusions were often red in the vulgar tong: the foresaid Archb. demaunded of him, whether he would re∣nounce and forsake his opiniōs and such like conclusions or not, and adhere to the doctrine of Christ and Catholike faith? He answered, that according to that he had sayd be∣fore, he would adhere and stand to those words, which be∣fore he had made answere vnto. Then the Archb. often∣times required the said Iohn in the bowels of Iesu Christ that he would forsake those opinions and conclusions,* 51.27 and that hencefoorth he would cleane to the christian faith: which thing to do in the audience of all the lords and o∣thers that were present, he expresly denied and refused.

After all this, when the foresayd Archbishop of Cant. & the Bishop of London had consulted together, to what safe keping the said Iohn Badby (vntill the wednesdaie next) might be committed: It was cōcluded, that he shold

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be put in a certaine chamber or safe house within the Man∣sion of the Frier preachers,* 51.28 and so he was: and then the Archbishop of Caunterbury sayd, that he himselfe would kepe the key therof, in the meane time. And when the fore∣sayd wednesday was expired, being the 15. day of March, and that the foresayd Archbishop of Canterbury, with hys fellow brethren and Suffraganes were assembled in the Church of S. Paule in London:* 51.29 The Archbish. of Can∣terbury taking the Episcopall seate, called vnto him the Archbishop of Yorke, Richard London, Henry Winche∣ster, Robert Chichester, Alexander Norwich, & the noble prince Edmond the Duke of Yorke, Rafe Earle of West∣merland, Thomas Beaufort Knight Lord Chancellour of England, and the Lord Beamond with other noble men as well spirituall as temporall, that stood and sate by, whome to name it would be long: Before whome the said Iohn Badby was called personallie to answere vnto the Articles premised in the foresaid instrument. Who when he came personallie before them, the articles were read by the Officiall of the court of Cant. and by the Archb. (in the vulgare tong) expounded, publikely and expresly: and the same Articles, as he before had spoken and deposed, he still held and defended, and said, that whilest he liued, he would neuer retract the same. And furthermore he said specially to to be noted, that the Lord duke of Yorke personallie there present as is aforesaid, and euery man els for the time bee∣ing: is of more estimation and reputation, then the Sacra∣ment of the aulter, by the priest in due forme consecrated. And whilest they were thus in his examination, the Arch∣bishop considering and waying that he would in no wise be altered, and seing moreouer his countenance stout and hart confirmed, so that he began to persuade other as it ap∣peared in the same: These things considered, the Archpre∣late whē he saw that by his allurements it was not in his power, neither by exhortations, reasons, nor arguments, to bring the said Iohn Badbye from his constant truth to his Catholique faith (executing and doing the office of his great maister) proceeded to confirme and ratifie the former sentence giuen before by the Bishop of Worcester against the said Iohn Badby, pronouncing him for an open and publique hereticke. And thus shifting their hands of him, they deliuered him to the secular power: and desi∣red the sayd temporall Lords, then and there present verie instantlie, that they would not put the same Iohn Badby to death for that his offence,* 51.30 nor deliuer him to be punished or put to death, in y presence of all the Lordsabone recited.

These things thus done and concluded by the Bishops in the forenoone: on the afternoone, the Kings writte was not far behind. By the force wherof, I. Badby still perse∣uering in his constancie vnto the death, was brought into Smithfield, and there being put in an emptie barrell, was bound with iron chaines fastened to a stake, hauing drie wood put about him.

And as he was thus standing in the pipe or tonne (for as yet Cherillus Bull was not in vre among the bishops) it happened that the Prince the kings eldest sonne, was there present. Who shewing some part of the good Sama∣ritane, began to endeuour and assay how to saue the life of him, whome the hypocriticall Leuites and Phariseis sought to put to death. He admonished and counsailed him, that hauing respect vnto himselfe, he should spedelie withdraw himselfe out of these dangerous Laberinths of opinions,* 51.31 adding oftentimes threatnings, the which might haue daunted anie mans stomacke. Also Courtney at that time Chancellor of Oxford, preached vnto him, and enformed him of the faith of holie Church.

In this meane season, the Prior of S. Bartlemewes in Smithfield, brought with all solemnitie the Sacrament of Gods body,* 51.32 with twelue torches borne before, and so she∣wed the Sacrament to the poore man being at the stake. And then they demanded of him how he beleeued in it, he answering: that he knew well it was halowed bread, and not gods body. And then was the tunne put ouer him, and fire put vnto him. And when he felt fire, he cried, mer∣cie (calling belike vpon the Lord) and so the Prince imme∣diatelie commanded to take awaie the tunne, and quench the fire. The Prince his commandement being done, asked him if he would forsake heresie to take him to the faith of holie Church: which thing if he would doo, he should haue goods inough, promising also vnto him a yearelie stipend out of the kings treasurie, so much as should suffice his contentation.

But this valiant champion of Christ, neglecting the princes faire words, as also contemning all mens deuises: refused the offer of worldly promises, no doubt, but being more vehemently inflamed with y spirit of God then with anie earthly desire.* 51.33 Wherfore, whē as yet he continued vn∣moueable in his former mind, the prince commanded him straight to be put again into the pipe or tunne, and that he should not afterward looke for any grace or fauour. But as he could be allured by no rewards, euē so was he nothing at all abashed at their torments, but as a valiant champi∣on of Christ, he perseuered inuincible to ye end. Not with∣out a great and most cruell battayle, but with much more greater triumph of victorie: the spirit of Christ hauing al∣waies the vpper hand in his members, maugre the furie,

[illustration]
¶ The description of the horrible burning of Iohn Badby, and how he was vsed at hys death.

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rage, and power of the whole world. For the manifestati∣on of which torment, wee haue here set forth the picture of his burning, in such maner as it was done.

This godly Martyr Iohn Badby hauing thus con∣summate his testimony and martyrdome in fire, the perse∣cuting Bishops yet not herewith contented, and think∣ing themselues as yet eyther not strong inough, or els not sharpe enough agaynst tht poore innocent flock of Christ: to make all thinges sure and substantiall on theyr side,* 51.34 in such sorte, as this doctrine of the Gospell nowe springing should be suppressed for euer: layd theyr conspiring heads together, & hauing now a king for theyr own purpose, rea¦dy to serue theyr turn in all poynts (during the time of the same Parliamēt aboue recited yet cōtinuing) the foresayd bishops and clergy of the realme, exhibited a Bul vnto the kings maiestie: subtily declaring, what quietnes hath ben mayntayned within this realme by his most noble proge∣nitours, who alwayes defended the auncient rites and customes of the Church, and enriched the same with large gifts, to the honor of God and the realme: and contrari∣wise, what trouble and disquietnes was now risen by di∣uers (as they termed them) wicked and peruerse men teachinge and preachinge openlye and priuilye,* 51.35 acer∣tayne new, wicked and hereticall kinde of doctrine, con∣trary to the Catholicke fayth and determination of holye Church: whervpon ye king alwayes oppressed with blynd ignoraunce by the crafty meanes and subtile pretences of the clergie, graunted in the sayd Parliament (by consent of the nobilitie assembled) a statute to be obserued called Ex officio as followeth.

The Statute Ex officio.

* 52.1 That is to say, that no man within this Realme or other the kinges maiesties dominions, presume or take vpon him to preach priuily or apertly, without speciall licence first obteyned of the ordinary of the same place (Curates in theyr owne parishe Chur∣ches, and persons heretofore priuiledged, and others admitted by the Canon law, onely excepted) Nor that any hereafter do preach mayntayne, teach, informe openly or in secret, or make or write any booke contrary to the catholique fayth, and determination of the holy Church. Nor that any hereafter, make anye conuenti∣cles or assemblies, or keepe and exercise anye maner of schooles touching this sect, wicked doctrin and opinion. And further that no man hereafter shall by any meanes, fauour anye such preacher, any such maker of vnlawfull assemblies, or any such booke maker or writer, and finally any such teacher, informer, or stirrer vp of the people. And that all and singuler persons hauing anye the sayd bookes, writinges, or schedules contayning the sayd wicked do∣ctrines and opinions, shall within forty dayes after this present proclamation and statute, really and effectually deliuer or cause to be deliuered all and singuler the sayd bookes and writinges, vnto the ordinary of the same place. And if it shall happen anye person or persons of what kinde, state, or condition soeuer he or they be, to doe or attempt anye manner of thing contrarye to this present proclamation & statute, or not to deliuer the same books in forme aforesayd: That then the ordinary of the same place in his owne diocesse by authoritie of the sayd proclamation and statute shall cause to be arested and deteined vnder safe custody, the sayd person or persōs in this case diffamed, and euidently suspected or any of them, vntill he or they so offending haue by order of lawe purged him or themselues as touching the articles layd to hys or theyr charge in this behalfe:* 52.2 or vntill he or they haue denyed and recanted (according to the lawes ecclesiasticall) the sayd wicked sect, preachinges, teachinges: and hereticall and erroneous opi∣nions And that the sayd ordinary by himselfe or his Commissaries proceede openly and iudicially to all the effect of law agaynst the sayd persons so arested and remayning vnder safe custody, & that he end and determine the matter within three monethes after the sayd arest, (all delayes and excuses set apart) according to the or∣der and custom of the Canon law. And if any person, in any cause aboue mentioned, shalbe lawfully conuicted before the ordinary of the diocesse or hys Comissaries: that then the sayd Ordinary, may lawfully cause the sayd person so conuicted (according to the maner and quallitie of hys fact) to be layd in any of his owne prisons, and there to be kept so long as to hys discretion shall be thought expedient.

And further the sayd Ordinary (except in cases by the which according to the Canon law, the party offending ought to be de∣liuered to the seculer power) shall charge the sayd person wyth such a fine of mony to be payd vnto the kinges maiestye, as he shall thinke competent for the maner and quallitie of his offence, And the sayd diocesan shalbe bound to geue notice of the sayd fine, in∣to the kinges maiesties Eschequer, by hys letters patent vnder his seale: to the intent that the sayd fine may be leuied to the kinges maiesties vse of the goodes of the person so conuict.

And further if any person within this realme and other the the kinges maiesties dominion, shalbe conuicted before the Ordi∣nary of the place, or hys Comissaryes, of the sayd wicked prea∣chinges, doctrines, opinions schooles, and hereticall and errone∣ous informations or any of them: and will refuse to abiure and re∣cant the sayd wicked sect, preachings teachings, opinions, schols and informations: Or if after hys abiuration once made, the re∣lapse be pronounced agaynst hym by the diocesan of the place, or hys Commissaryes (for so by the Canon law he ought to be lefte to the secular power, vpon credite geuen to the ordinary or hys Commissaries) That then, the Sheriffe of the same Countie, the Mayor, Sheriffes, or Sheriffe, or the Mayor or Baliffes of the same Cittie, village or Borough of the same County, and neerest inha∣biting to the sayd Ordinary or hys sayd Commissaryes: shall per∣sonally be present, as oft as they shalbe required, to conferre with the sayd Ordinary or his commissaries in geuing sentence against the sayd persons offending or any of them.* 52.3 And after the sayd sen∣tence so pronounced, shall take vnto them the sayd persons so of∣fending, and any of them, and cause them openly to be burned in the sight of all the people: To the intent that this kinde of punish∣ment may be a terror vnto others, that the like wicked doctrines and heretical opinions, or the authours and fauourers thereof be no more mayntayned within this Realme and dominions, to the great hurt (which God forbid) of Christian religion, and decrees of holy Church. In which all and singuler the premisses, concer∣ning the statute aforesayd: Let the Sheriffes, Mayors, and Bayliffes of the sayd Counties, Cities: Villages, and Boroughes, be atten∣dant, ayding, and fauoring, the sayd Ordinaryes and theyr Com∣missaries.

By this bloudy statute so seuerely and sharply enacted agaynst these simple men, here hast thou (gentle Reader a little to stay with thy selfe: and to consider the nature and condition of this present world, howe it hath bene set and bent euer from the beginning, by all might, counsayle, and wayes possible, to striue agaynst the wayes of God, and to ouerthrow that which he will haue set vp. And althogh the world may see by infinite storyes and examples, that it is but in vaine to striue against him: yet such is the nature of this world (all set in malignitie) that it will not cease still to be like it selfe.

The like law and statute in the time of Dioclesian and Maximinus was attempted,* 52.4 as before appeareth, pag. 83. & for the more strength were writtē also in tables of brasse, to the entent that the name of Christ should vtterly be ex∣tincted for euer. And yet, the name of Christ remayneth, where that brasen lawe remayned not three yeres. The which law writtē thē in brasse, although it differ in maner & form, from this our statute Ex officio, yet to the same ende & cruelty, to spill the bloud of saintes, there is no difference betweene the one and the other. Neither is there anye di∣uersitie touching the first originall doer and worker of thē both. For the same Sathan, which then wrought his vt∣termost agaynst Christ, before he was bound vp: the same also now after his loosing out, doth what he can, though not after the same way, yet to the same intent. For then 〈◊〉〈◊〉 outward violence as an open enemy, he did what he could Now by a more couert way, vnder the title of the Church he unpugneth the Church of Christ, vsing a more subtile way to deceaue, vnder gay pretēsed titles: but no lesse per∣nicious in the end, wherto be shouteth, as well appeareth by this bloudy statute Ex officio, the sequell wherof cost af∣terward, many a Christen mans life. As in processe of sto∣ry remayneth more hereafter (Christ willing) to be de∣clared.

Furthermore for the more fortification of this statute of the king aforesayd, concurreth also an other constitution made much about the same tyme by the Archb. of Canterb. Thomas Arundell. So that no industrye nor pollicy of man here did lack to set the matter forward, but specially on the bishops partes, who left no meanes vnattempted, how to subuert the right wayes of the Lord.

First, in most dilligent and exquisite execution of the kinges statute set foorth: the execution whereof they did so exactly apply, that maruell it is to consider, all other laws of kinges (commonly,) be they neuer so good) to be so cold∣ly kept, and this onely among all the rest so neerely follo∣wed. But herein is to be scene the dilligence of the romishe Prelates, which neuer let any thing to fal, that maketh for the dignity of their estate.

Secondly, beside theyr vigilant care, in seeing y kinges statute to be executed: No lesse industrious also were they in adding thereunto mo constitutions of theyr owne, as from time to time appeareth as wel by other Archbishops hereafter, and by Pope Martine, as also by this constitu∣tion here present made by Thomas Arundell the Archb.

But before we enter to the relation of these foresayd

Page 524

cōstitutious of yt clergy mē, here cōmeth in more to be said and noted touching y foresayd Statute ex Officio to proue the same not onely to be cruell and impious but also to be of it selfe of no force and validitie for the burning of anye person for cause of Religion, for the disprofe of whiche sta∣tute we haue sufficient authoritie remayning as yet in the parliament Rolles to be seene in her maiesties Courte of Recordes: which here were to be debated at large but that vpon speciall occasiō we haue differed the ampe discourse therof to the cruell persecution of the Lord Cobhame here∣after ensuing as may appeare in the defence of the sayd lord Cobham agaynst Nicholas Happeffield vnder the ti∣tle and name of Alanus Copus And thus referring them for the examination of this statute to the place aforesaid, let vs now returne to Thomas Arundel, and his bloudy consti∣tutions aboue mentioned. The stile and tenour wherof, to the intent the rigour of the same may appeare to all men I thought hereunder to adioyne, in wordes as followeth.

* The constitution of Thomas Arundell, agaynst the followers of Gods truth.

* 53.1Thomas by the permission of God, Archbishop of Can∣terbury, Primate of all Englande, and Legate of the see Apostolicke: To all and singuler our reuerend brethren fellow Bishops, and our Suffraganes. And to Abbots, Priours, Deanes of Cathedrall Churches, Archdeacons, Prouostes and Canons: also to all persons, vicares, chap∣laynes, & Clerkes in Parish Churches, and to all lay mē whome and where so euer, dwelling win our prouince of Canterbury, greeting: & grace to stand firmely in the doc∣trine of the holy mother Church. It is a manifest & playne case: that he doth wrong and iniury to the most reuerend councell, who so reuolteth from the thinges, being in the sayd Councell once discussed and decided. And whosoeuer dare presume to dispute of the supreme or principall iudg∣ment here in earth, in so doing incurreth the payne of sa∣crilege, according to the authoritie of ciuill wisedome and and manifest tradition of humayne law. Much more then they who trusting to theyr own wittes, are so bold to vio∣late and with contrary doctrine to resist, and in word and deede to contemne the preceptes of lawes and Canons, rightly made and proceeding from the kaybearer and por∣ter of eternall life and death:* 53.2 bearing the rowme and per∣son, not of pure man, but of true God here in earth: which also haue bene abserued hitherto, and of y holy fathers our predecessoures, vnto the glorious effusion of theyr bloud, & voluntary sprinkling out of theyr braynes: Are worthy of greater punishmēt, deseruing quickly to be cut off, as rot∣ten members, from the body of the Church militent. For such ought to consider, what is in the old testament writ∣ten: Moses and Aaron among hys Priestes, that is, were chiefe heads amongst them. And in the new Testament a∣mong the Apostles there was a certayne difference: And though they were all Apostles yet was it graunted of the Lord to Peter, that he should beare preeminence aboue the other Apostles: And also the Apostles themselues woulde the same, that he shoulde be the chiefetayn ouer all the rest. And being called Cephas, that is, head: shold be as Prince ouer the Apostles. Unto whome it was sayd: Thou beyng once conuerted, confirme thy brethren: as though he wold say, If there happen any doubt among them, or if anye of them chaunce to erre and stray out of the way of fayth, of iust liuing, or right conuersation: Doe thou confirme and reduce him in the right way againe. Which thing no doubt the Lord would neuer haue sayd vnto him, if he had not so minded,* 53.3 yt the rest should be obedient vnto him. And yet al this notwithstanding, we know and dayly proue, that we are sory to speake, howe the olde Sophister, the enemy of mankinde, (foreseeing and fearing left yt sound doctrine of the church determined from ancient times by the holy fore∣fathers: should withstand his malices, if it might keep the people of god in vnitie of faith vnder one head of y church) doth therfore endeuour by al meanes possible, to extirp the sayd doctrine, feyning vices to be vertues. And so vnder false pretences of veritie dissimuled, soweth discorde in ca∣tholike people,* 53.4 to the intent, yt some goyng one way, some an other: He in the meane time may gather to himselfe a Church of the malignant, differing wickedly from the v∣niuersall mother holy church. In the which Satan trans∣forming hymselfe into an Angell of light, bearing a lying and deceitfull ballaunce in hys hād, pretendeth great righ∣teousnes, in contrarying the ancient doctrine of the holye mother church, and refusing the traditions of the same de∣termined and appoynted by holy fathers: perswading mē (by fayned forgeries) the same to be nought: and so indu∣cing other new kindes of doctrine, leading to more good∣nes, as he by his lying perswasions pretendeth, although he in very truth neither willeth nor mindeth any goodnes but rather that he may sow schismes, wherby diuers opi∣nions & contrary to themselues being raysed in yt Church fayth thereby may be diminished, and also the reuerend holy misteries through the same contention of words may be prophaned with Paganes, Iewes, and other infidels, and wicked miscreantes.* 53.5 And so that figure in the Apos. 6. is well verified, speaking of him that sate on the blacke horse, bearing a payre of balaunce in hys hand, by yt which heretiques are vnderstand. Who at the first appearaunce lyke to weightes or ballance, make as though they would set forth right and iust thinges, to allure the hartes of the hearers. But afterward, appeareth the blacke horse, that is to say, their intention, full of cursed speaking. For they vnder a diuers shew and colour of a iust ballance,* 53.6 with the tayle of a blacke horse sprinkling abroad heresies and er∣roures, do strike. And beyng poysoned themselues, vnder colour of good, rayse vp infinite slaunders, and by certayn persons fitte to doe mischiefe, do publish abroad as it were the sugred tast of hony mixt with poyson, therby the sooner to be taken: working and causing through their slight and subtiltyes, that errour shoulde be taken for veritye, wic∣kednes for holines, and for the true will of Christ. Yea and moreouer the foresayd persons thus picked out, do preach before they be sent, and presume to sow the seede, before the seede discreetely be seperate from the chaffe. Who not pon∣dering the constitutions and decrees of the Canons, pro∣uided for the same purpose agaynst suche pestilent sowers, do preferre sacrifice Diabolicall (so to terme it) before obe∣dience be geuen to the holy Church militant

We therfore considering and weying,* 53.7 that error which is not resisted, seemeth to be allowed, and hee that openeth hys bosome to wyde, whiche resisteth not the viper think∣ing there to thrust out her venome: And willing moreouer to shake off the dust from our feete, and to see to the honor of our holy mother Church, whereby one vniforme holye doctrine may be sowne and planted in the churche of God, (namely in thys our prouince of Caunterbury) so much as is vs doth lye, to the encrease of fayth and seruice of God, first rooting the euill weedes and offenditles which by the meanes of peruerse preaching, mad doctrine, haue sprong vp hitherto, and are lyke more hereafter to grow: purpo∣sing by some conuenient way with all dilligence possible to withstand them in tyme, and to prouide for the perill of soules, whiche we see to ryse vnder pretence of the premis∣ses: also to remoue al such obstacles, by which the sayd our purpose may be stopped, by the aduise and assent of all our Suffragans and other Prelates, being present in this our conuocation of the Clergie, as also of the procuratours of them that be absent: and at the instaunt petition of the pro∣curators of the whole Clergie within this our prouince of Canterbury, for the more fortification of the common law in this part, adding thereunto punishment and penalties condigne as be here vnder written, we will and command ordayne and decree.

That no maner of person seculer or reguler,* 53.8 being au∣thorised to preach by the lawes now prescribed, or licenced by special priuiledge: shal take vpon him the office of prea∣ching the word of God, or by any meanes preach vnto the clergy or Laitie, either within the Churche or without, in English, except he first present himselfe, and be examined of the Ordinary of the place where he preacheth. And so be ing found a fitte person, as well in maners as knowledge he shall be sent by the sayd Ordinary, to some one Church or more as shalbe thought expedient by the sayd Ordinary according to the quallitie of the person. Nor any person a∣foresayd shall presume to preach, except first he geue fayth∣full signification in due forme of his sending and authori∣tie, that is: That he that is authorised, doe come in forme appoynted him in that behalfe: and those that affirme they come by speciall priuiledge, do shew their priuiledge vnto the Parson or Vicare of the place where they preach. And those that pretend themselues to be sent by the ordinary of the place, shall likewise shew the Ordinaries letters made vnto hym for that purpose, vnder hys great seale. Let vs alwayes vnderstand, the Curate (hauing the perpetuitie) to be sent of right vnto the people of his owne cure.* 53.9 But if any person aforesayd, shalbe bidden by the ordinary of the place, or any other superiour to preach, by reason of his er∣rors and heresies whiche before peraduenture he hath preached and taught: that then and from thēceforth, he ab∣stayne from preaching within our prouince: vntill he haue purged hymselfe, & be lawfully admitted agayne to preach by the iust arbitrement of him that suspended and forbad him. And shall alwaies after that, cary with hym to al pla∣ces wheresoeuer he shall preach, the letters testimoniall of him that restored him.

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Moreouer, the Parish Priestes or Vicares temporall, not hauing perpetuities, nor being sent in forme aforesayd shall simply preach in yt Churches where they haue charge onely those thinges whiche are expressely contayned in the prouinciall constitution set forth by Iohn our predecessour of good memory, to helpe yt ignorance of the priests, which beginneth: Ignorantia Sacerdotum.* 53.10 Which book of constitu∣tions, we would should be had in euery parish Church in our prouince of Caunterbury, within three monthes next after the publication of these presentes, and (as therein is required) that it be effectually declared by yt priestes them∣selues yearely, and at the tunes appoynted. And least thys wholesome statute might be thought hurtfull of some, by reason of payment of money, or some other difficultie: we therfore will & ordayne, that yt examinations of the persōs aforesayd, and the making of theyr letters by the Ordinary be done gratis and freely without any exaction of money at all, by those to whome it shall appertayne. And if any man shall willingly presume to violate this our statute groun∣ded vpon the old lawe, after the publication of the same: he shall incurre the sentence of greater excommunication ipso facto: whose absolution we specially reserue by tenoure of these presentes, to vs and our successours. But if anye such Preacher despising this wholsome Statute, and not wey∣ing the sentence of greater excommunication doe the secōd time take vpon hym to preach: saying and alledging, and stoutly affirming that the sentence of greater excommuni∣cation aforesaid, cannot be appoynted by the Church in the persons of the Prelates of the same: That then, the Supe∣riours of the place, doe worthely rebuke him, and forbid him from the Communion of all faythfull Christians.

And that the sayde person hereupon lawfully conuicted (except he recant and abiure after the maner of yt Church) be pronounced an hereticke by the Ordinary of the place. And that from thenceforth he be reputed and taken for an hereticke and schismaticke, and that he incurre (ipso facto) the penalties of heresie and schismacie, expressed in the law: And chiefly that his goodes be adiudged confiscate by the law, and apprehended and kept by them, to whome it shal appertayne. And that hys faurours, receiuers, & defenders being conuicted, in all cases be likewise punished, if they cease not of within one month, being lawfully warned therof by theyr superiours.

* 53.11Furthermore, no clergy man, or parochians of any pa∣rish or place within our prouince of Cant. shall admit any man to preach wtin their Churches, churchyardes or other places whatsoeuer, except first there be manifest knowe∣ledge had of his authoritie, priuiledge, or sending thither, according to the order aforesayd: Otherwise the Churche, churchyarde, or what place whatsoeuer, in whiche it was so preached, shal ipso facto, receiue y Ecclesiasticall interdict & so shall remayne interdicted, vntill they that so admitted and suffered him to preach, haue reformed themselues, and obtayned yt place so interdicted, to be released in due forme of law, either frō the Ordinary of y place, or his superiour.

* 53.12Moreouer, like as a good housholder casteth wheat in∣to the ground (well ordered for that purpose) therby to get the more encrease: euen so we wil and commaund, that the preacher of Gods word,* 53.13 comming in form aforesayd, prea∣ching eyther vnto the Clergy or Laity, according to hys matter proponed: shalbe of good behauiour, sowing such seed as shalbe cōuenient for his auditory. And chiefly prea∣ching to the Clergie, he shall touche the vices commonly vsed amongst them, and to the Laitie he shall declare the vices commonly vsed among them, and not otherwise: But if he preach contrary to this order, then shall he be sharpely punished by the ordenary of that place, according to the quallitie of that offence.

Item, for as much as the part is vile, that agreeth not with the whole:* 53.14 we do decree and ordayn, yt no preacher a∣foresayd, or any other person whatsoeuer, shall otherwise teach or preach concerning the sacramēt of the aulter, ma∣trimony, confession of sinnes, or any other sacrament of the Church, or article of the fayth, then that already is discussed by the holy mother Churche, nor shall bring anye thing in doubt yt is determined by the church:* 53.15 nor shal to his know∣ledg priuily or apertly pronounce blasphemous wordes concerning the same, nor shall teach, preach, or obserue any sect, or kinde of heresie whatsoeuer, contrary to the whole∣some doctrine of the Church. He that shall wittingly & ob∣stinatly attempt the contrary, after the publication of these presentes, shall incurre the sentence of excommunication ipso facto: From the which (except in poynt of death) he shal not be absolued, vntill he hath reformed himselfe by abiu∣ration of his heresie, at the discretion of the Ordinary, in who territory he so offeded, and hath receiued wholsome penitence for his offences. But if the second tyme he shall so offend, being lawfully conuicted, he shalbe pronounced an hereticke, & his goods confiscate and apprehended, and kept by them to whome it shall appertayne. The penance before mentioned, shalbe after this manner: If anye man contrary to the determination of the Church, that is, in p decrees, decretals, or our constitutions prouinciall, doe o∣penly or priuily teach or preach any kinde of heresie or secte he shall in the parish Church of the same place, where he so preached, vpon one sonday, or other solemne day, or more, at the discretion of the ordinary, and as his offence is more or lesse, expressely reuoke that he so preached, taught or af∣firmed, euen at the time of the solemnitic of the masse, whē the people are most assembled, and there shall effectually and without fraud preach, and teach the very truth deter∣mined by the church: and further shalbe punished after the quallitie of hys offence, as shalbe thought expedient to the discretion of the Ordinary.

Item,* 53.16 for as much as a new vessell being long vsed, fa∣uoreth after the head, we decree and ordayn, that no schole∣maisters and teachers what soeuer, that instruct childrē in grammer,* 53.17 or others whō so euer, in primitiue sciences shal in teaching them, intermingle any thing concerning y ca∣tholicke rayth, the sacrament of the aulter, or other Sacra∣mentes of the Church, contrary to the determinations of y church. Nor shall suffer theyr schollers to expound the ho∣ly Scriptures, (except the text as hath bene vsed of aunci∣ent time,) nor shal permit them to dispute openly or priui∣ly concerning the catholicke fayth, or Sacramentes of the Churche. Contrariwise, the offender herein shalbe gree∣uously punished by the Ordinary of the place, as a fauou∣rer o errours and schismes.

Item,* 53.18 for that a new way doth more frequently leade a stray, then an old way: we will and commaunde that no booke or treatise made by Iohn Wickliffe, or other whom soeuer, about that time or sithence, or hereafter to be made: be from henceforth read in schooles, halles, hospitalles, or other places whatsoeuer, within our prouince of Canter∣bury aforesayd,* 53.19 except the same be first examined by the v∣niuersitie of Oxford or Cambridge, or at the last by twelue persons, whom the sayd vniuersities or one of the shal ap∣poynt to be chosen at our discretion, or the laudable discre∣tion of our predecessoures: and the same being examined as aforesayd, to be expresly approued and allowed by vs or our successours, and in the name and authoritie of the vni∣uersitie, to be deliuered vnto the Stationers to be copyed out, and the same to be sold at a reasonable price, the origi∣nall therof alwaies after, to remayn in some chest of yt vni∣uersitie. But it any man shall read any such kynd of booke in schooles or otherwise, as aforesayd: he shalbe punished as a sower offchisme, and a fauourer of heresie, as the qua∣litie or the fault shall require.

Item,* 53.20 it is a daungerous thinge (as witnesseth blessed S. Hierome) to translate the text of the holy scripture out of one tongue into an other: for in the translation the same sense is not alwayes easily kept, as the same S. Ierome confesseth,* 53.21 that although he were inspired, yet oftentimes in this he erred. We therefore decree and ordayne, that no man hereafter by his owne authoritie, translate any text of the Scripture into English, or any other tongue, by way of a booke, libell, or treatise, and if no man read anye suche booke libell or treatise, nowe lately set foorth in the time of Iohn Wickliffe, or sithence, or hereafter to be set forth, in part or in whole, priuily, or apertly: vpon paine of grea∣ter excommunication, vntill the said translation be allow∣ed by the Ordinary of the place, or (if the case so require) by the Councell prouinciall: He that shall do contrary to this shal likewise be punished as a fauourer of error & heresie.

Item,* 53.22 for that almighty God cannot be expressed with any Philosophicall termes, or otherwise inuented of man: And S. Augustine faith, That he hath oftentimes reuoked such conclusions as hath bene most true, because they haue bene offensiue to the eares of the religious: we doe ordeine and specially forbid, that no maner o person, of what state degree,* 53.23 or condition, so euer he be, doe allege or propone a∣ny conclusions or propositions in yt catholicke fayth, or re∣pugnant to good manners, (except necessary doctrine per∣tayning to theyr facultie of teaching or disputing in theyr schooles or otherwise) although they defend the same with neuer so curious termes and wordes. For as sayth blessed S. Hugh of the Sacramentes, that whiche oftentimes is well spoken, is not well vnderstood. If any man therefore after the publication of these presents, shalbe conuict wit∣tingly to haue proponed such conclusions or propositions, except (being monished) he reforme himselfe in one month by vertue of this present constitution: He shall incurre the sentence of greater excommunication ipso facto, and shalbe openly pronounced an excommunicate, vntill he hath con∣fessed

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his fault openly in the same place where he offended, and hath preached the true meaning of the sayd conclusion or proposition in one church or more, as shalbe thought ex¦pedient to the Ordinary.

Item, no manner of person shall presume to dispute vpon yt articles determined by yt church,* 53.24 as is cōtayned in the decrees, decretals, our constitutions prouinciall, or in the general Councels. But onely to seek out the true mea∣ning therof, & that expressely, whether it be openly or in se∣cret:* 53.25 nor none shal cal in doubt the authoritie of the said de∣cretals or constitutions, or the authoritie of him that made thē, nor teach any thing contrary to yt determination ther∣of: And chiefly concerning the adoration of the holy crosse the worshipping of Images, of sayntes, going on pilgri∣mage to certayne places, or to the reliques of saintes, or a∣gaynst yt othes in cases accustomed to be geuen in both cō∣mon places, that is to say, spirituall & temporall: But of al it shalbe commonly taught and preached, that the crosse & Image of the Crucifixe, and other Images of Saynts in the honour of them whom they present,* 53.26 are to be worship∣ped with procession, bowing of knees, offring of frankin∣cense, kissinges, oblations, lighting of candels, and pilgri∣mages,* 53.27 and with all other kind of ceremonyes and man∣ners that hath bene vsed in the time of our predecessoures: And that geuing of othes in cases expressed in the law, and vsed of all men to whome it belongeth in both common places, ought to be done vpon the booke of the Gospell of Christ. Contrarye vnto this who so euer doth preache, teache, or obstinately affirme (except he recant in manner and forme aforesayd) shall forthwith incurre the penaltie of heresie, and shalbe pronounced an heretique, in all effect of law.

* 53.28Item, we doe decree and ordaine, that no chaplayne be admitted to celebrate in any dioces within our prouince of Caunterbury, where he was not borne, or not receaued orders:* 53.29 except hee bring with him hys letters of orders, & letters commendatory from his ordinary, and also from other Bishops in whose dioces of a long lyme he hath ben conuersaunt, whereby his conuersation and maners may appeare: So that it may be knowne, whether he hath bene detained with any new opiniōs touching yt catholick faith or whether he be free from the same: otherwise, as well he that celebrateth as he that suffereth him to celebrate, shalbe sharpely punished at the discretion of the Ordinary.

Finally, because those things which newly and vnac∣customably excepeth vp,* 53.30 standeth need of new and speedy helpe: and where more daunger is, there ought to be more mary circumspection and stronger resistance, & and not ••••∣out good cause: yt lesse noble ought discretly to be cut away that the more noble may the more perfectly be nourished Considering therefore, and in lamentable wife shewing vnto you, how the auncient Uniuersitie of Oxford, which as a fruitful vine was wont to extēd forth her fruitful brā∣ches to the honour of God,* 53.31 the great perfection, and defēce of the Church: now partly being become wilde, bringeth forth bitter grapes, which being vndiscreetly eaten of aun∣cient fathers that thought themselues skilfull in the law of God: hath set on edge y teeth of their childrē: and our pro∣uince is infected with diuers and vnfruitfull doctrines, and defiled with a new & damnable name of Lollardie, to the great reproofe and offence of the sayd Uniuersitie be∣ing known in forren countryes: & to the great irkesomnes of the studentes there, and to the great damnage and losse of the Church of England, which in times past by her ver∣tue as with a strong wall, was wont to be defended, and now like to runne in ruine not to be recouered. At the sup∣plication therfore of yt whole clergie of our prouince of Cā terbury: and by the consent and assent of all our brethren & suffragans: and other the prelates in this conuocation as∣sembled, and the proctors of them that are absent: least the riuer being clensed: the fountayne should remayne corrupt and so the water comming from thence should not be pure entending most holesomly to prouide for the honour and vtilitie of our holy mother the Church and the vniuersitie moresayd. We do ordeine and decree: that euery warden, Prouost: or maister of euery College, or principall of euery hall wtin the vniuersitie aforesayd: shall once euery moneth at y least, diligently enquire in the sayd College, hall, or o∣ther place where he hath authoritie, whether anye scholler or inhabitant in such colledge, or hall. &c. haue holdē, allea∣ged, or defended,* 53.32 or by any meanes proponed, any conclu∣sion proposition o opinion concerning the catholick faith or sounding cōtrary to good maners, or contrary to the de∣termination of the Church, otherwise then appertayneth to necessary doctrine. And if hee shall finde anye suspec∣ted or diffamed herein, he shall according to his office ad∣monish him to desiste. And if after such monition geuen, the sayde partye offende agayne in the same or suche like, hee shall incurre ipso facto (besides the penalties aforesayd) the sentence of greater excommunication. And neuerthelesse, if it be a scholier that so offendeth the second tyme, whatsoe∣uer he shall afterward doe in the sayd vniuersitie, shall not stand in effect. And if he be a doctour, a maister, or bachel∣ler, he shall sorth with be suspended frō euery schollers act, and in both cases shal lose the right that he hath in the said College or hall, wherof he is, Ipso facto: and by the warde: Prouost, Maister, principall, or other to whō it appertay∣neth, he shalbe expelled,* 53.33 & a Catholique, by lawful meanes forth with placed in his place. And if the sayd wardens, Prouostes or Maisters of Colledges or principalles of halles, shalbe negligent concerning the inquisition and execution of such persons suspected and diffamed by yt space of x. dayes, frō the time of the true or supposed knowledge of yt publication of these presentes: yt then they shal incurre yt sentence of greater excommunication: and neuerthelesse shalbe depriued ipso facto, of all the right which they pretēd to haue in y colledges, halles &c. and the sayd Colledges & halles &c. to be effectually vacant: And after lawfull decla∣ration hereof made by them to whom it shall appertayne, new wardens, Prouostes, Maisters, or principals, shalbe placed in they, places, as hath ben accustomed in colledges and halles, being vacant in the sayd vniuersitie. But if the wardens themselues, Prouostes, Maisters or principals aforesayd, be suspected and diffamed of and concerning the sayd conclusions or propositions, or be fauourers & defen∣ders of such as doe therein offend: and doe not cease, beyng therof warned by vs, or by our authoritie: or by y ordinary of the place: that then by law they be depriued, as well of all priuiledge scholasticall within the vniuersitie aforesayd, as also of their right and authoritie in such Colledge, hall, &c. Besides other penalties afore mentioned, and that they in∣curre the sayd sentence of greater excommunication.

But if any man in any case of this present cōstitution or any other aboue expressed:* 53.34 do rashly and wilfully presume to violate these our statues in any part thereof (although there be an other penalty expressely there limitted) yee shal he be made altogether vnable and vnworthy by the spare of three yeares after, without hope of pardon to obtayn a∣ny ecclesiasticall benefice within our prouince of Caunter∣bury: and neuertheles according to all hys demerites and the quallitie of hys excesse, at the discretion of his superiour he shalbe lawfully punished.

And further, that y maner of proceeding herein be not thought vncertayne: considering with ourselues,* 53.35 that al∣though there be a kinde of equallitie in the crime of heresie and offending the prince, as is auouched in diuers lawes: yet the fault is much vnlike, and to offend the deuine maie∣stie requireth greater punishment, then to oftend y Prin∣ces maiesty. And where it is sufficient (for feare of daunger that might ensue by delayes) to conuince by iudgement the offender of the Princes maiesties proceeding agaynst hym fully & wholy,* 53.36 with a citation sent by messenger, by letters, or edict not admitting proofe by witnesses, and sentēce de∣finitiue to be: we do ordeine, will, and declare, for the easi∣er punishment of the offēders in the premisses, and for the better reformation of the church deuided and hurt, that all such as are diffamed, openly knowne, or vehemētly suspec∣ted in any of the cases aforesayd, or in anye article of the ca∣tholicke fayth sounding contrary to good manners: by au∣thoritie of the ordinary of the place or other superior, be ci∣ted personally to appeare, cyther by letters, publique mes∣senger being sworne: or by edicte openly set at that place where the sayd offender commonly remayneth, or in hys parish Church, if he hath any certayne dwelling house. O∣therwise, in y Cathedrall church of the place where he was borne, and in the parish churche of the same place where he so preached and taught: And afterwardes certificate beyng geuen, that the citation was formally executed agaynst the party cited being absent and neglecting hys appearannce it shalbe proceeded agaynst him fully and playnly without sound or shew of iudgement, and without admitting proofe by witnesses and other canonicall probations. And also af∣ter lawful informatiō had, the sayd ordinary (al delayes set apert) shall signifie declare, and punishe the sayd offender, according to the quallitie of his offence, and in forme afore∣sayd: and further, shall doe according to iustice, the absence of the offender notwithstanding.

Geuen at Oxford.

¶ Who would haue thought by these lawes and con∣stitutions so substantially founded, so circumspectly proui∣ded, so dilligently executed: but that the name and memory of this persecuted sort, should vtterly haue bene rooted vp,

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& neuer could haue stand. And yet such be the works of th lord, passing all mēs admiratiō, all this notwithstanding so far was it of, that the number and courage of these good men was vanquished, that rather they multiplied dayly & encreased. For so I finde in Registers recorded, that these foresayd persons, whome the king and the Catholique fa∣thers, did so greatly deteste for heretickes, were in diuers countries of this realme dispersed and increased: especial∣ly at London, in Lincolnshire in Northfolk, in Hereford∣shyre, in Shreusbury, in Callice, and diuers other quar∣ters mo, with whom the Archb. of Caunterbury Thomas Arundell, the same time had much ado, as by hys own re∣gisters doth appeare. Albeit some there were, that dyd shrinke, many did reuolt and renounce, for daunger of the law. Among whom was Iohn Puruey, whiche recanted at Paules Crosse,* 53.37 of whom more foloweth (the Lord wil∣ling) to be said in the yeare 1421. Also Iohn Edward priest of the dioces of Lincolne, who reuoked in the greene yard at Norwich, Richard Herbert, and Emmot Willy of Lō∣don, also Iohn Becket, who recanted at London. Item, Iohn Seynons of Lincolneshyre, who was caused to re∣uoke at Caunterbury. The articles of whom which com∣monly they did hold, and which they were constrayned to abiure, most specially were these as follow.

Their Articles.

* 54.1First, that the office of the holy Crosse (ordayned by the whole Church) celebrated, doth contayne idolatry.

Item, they sayd and affirmed, that all they which doe reuerence and worship the signe of the crosse, do commit i∣dolatry, and are reputed as Idolaters.

Item, they sayd and affirmed, that the true fleshe and bloud of our Lord Iesus Christ, is not in the sacrament of the aulter, after the words spoken by the priest truely pro∣nounced.

Item, they sayd and affirmed, the sacrament of the aul∣tar to be sacramentall bread, not hauing life, but onely in∣stituted for a memoriall of Christes passion.

Item, they sayd and affirmed, that the body of Christe which is taken on the aulter, is a figure of yt body of christ as long as we see the bread and wyne.

Item: they sayd and affirmed, that the decree of the pre¦lates and clergie in the prouince of Caunterbury, in theyr last conuocation, with the consent of the king and the no∣bles in the last Parliament agaynst him that was brent lately in the citty of London: was not sufficient to chaunge the purpose of the sayd Iohn, when the substance of mate∣riall bread is euen as before in the sacrament of the aultar, it was no change being made in the nature of bread.

1 54.2* Item, that any lay man may preach the Gospel in euery place, and may teach it by his owne authoritie, without the licence of his Ordinary.

Itē, that it is sinne: to geue any thing to the preaching friers: to the Minorites, to the Augustines, to the Carme∣lites.

Item, that we ought not to offer at the funerals of the dead.

Item, that the confession of sins to the people, is vn∣needefull.

Item, that euery good man (though he be vnlearned) is a priest.

Item, that the infant (though he dye vnbaptised) shal∣be saued.

Item, that neither the pope, nor the prelate, neither a∣ny ordinary can compell any man to sweare by anye crea∣ture of God, or by the bible booke.

Item, that as well the Bishop, the simple man, the priest, and the lay man, be of like authoritie (as lōg as they liue well.)

Item, that no man is bound to geue bodily reuerence to any prelate.

¶ William Thorpe.

* 54.3THus much briefly being signified by the way, touching these which haue bene forced in time of this king, to o∣pen abiuration: Next commeth to our handes the worthy history of maister William Thorpe, a warriour valiaunt, vnder the triumphant banner of Christ, with the processe of his examinations, before the foresayd Thomas Arun∣dell Archbishop of Caunterb. written by the sayd Thorpe and storyed by his owne pen, at the request of hys frendes as by hys own words in the processe here of may appeare. In whole examination (whiche seemeth first to begin. an. 1407.) thou shalt haue, good reader, both to learne and to merueile. To learne, in that thou shalt beare truth dis∣coursed and discussed, with the contrary reasons of the ad∣uersary dissolued. To marueile, for that thou shalt beholde here in this man, the merueilous force and strength of the Lordes might, spirite and grace, working and fighting in his souldiors, & also speaking in theyr mouthes, according to the word of hys promise. Luke xxi. To the rest of the sto¦ry we haue neither added nor diminished: but as we haue receiued it,* 54.4 copied out, & corrected by maister Williā Tin∣dall (who had his own handwriting) so we haue here sent it, and set it out abroad. Althoughe for the more credite of the matter, I rather wished it in his own naturall speach wherein it was first written. Notwithstanding, to put a∣way all doubt and scrouple herein, this I thought before to premonishe and testifie to the Reader, touching the cer∣taintie hereof, that they be yet aliue whiche haue seene the selfe same copy in his own old English, resembling y true antiquitie both of the speach, and of the time: The name of whom as for recorde of the same to auouche, is M. Whit∣head, who as he hath seene the true ancient copy in the hā∣des of George Constantine, so hath he geuen credible re∣lation of y sonne, both to the printer, & to me. Furthermore the sayd maister Tindall (albeit he did somewhat alter & amend the English therof, and frame it after our manner) yet not fully in al words: but that something doth remain, fauouring of the old speach of that time. What the causes were why this good man & seruaunt of Christ, W. Thorp did write it and pen it out himselfe, it is sufficiently decla∣red in hys owne preface, set before his booke, whiche here is prefixed in maner as followeth.

¶ The preface of William Thorpe.

THe Lord God that knoweth all thinges,* 55.1 woreth well that I am right sorrowful for to write to make known this sentence beneath written: whereby of mine euē christē set in high state & dignitie, so great blindnes & malice may be knowne: that they which doe presume of themselues to destroy vices, and to plant in men vertues, neither dreade to offend God,* 55.2 nor lust to please him as their workes doe shew. For certes the bidding of God and hys law, whiche in the praysing of his most holy name he commaundeth to be known & kept of all men and women, yong and old, af∣ter the cunning & power that he hath geuen to them: The Prelates of this lande and their ministers, wt the couent of priests chiefly consenting to them, enforce them most busily to withstand and destroy the holy ordinaunce of God. And there through, God is greatly wroth and moued to take hard vengeance, not onely vpon them that do the euil but also on them that consent to these Antichristes limnes: which know or might know, their malice and falshoode, & dresse them not to withstand their mallice and theyr great pride.* 55.3 Neuertheles, 4. things moueth me to write this sē∣tence beneath.

The first thing that moueth me hereto is this, yt where as it was knowne to certayn frendes, that I came from yt prison of Shrewsbury, and as it befell in deed that I shold to the prison of Caunterbury: thē diuers friends in diuers places, spake to me full hartily and full tenderly: and com∣maunded me then, if it so were that I should be examined before the Archb. of Cant. that if I might in any wife, I should write mine apposing, and mine aunswering. And I promised to my special frendes, that if I might, I wold gladly doe their bidding as I might.

The second thing that moueth me to write this sentēce* 55.4 is this: diuers frendes which haue heard that I haue bene examined before the Archbyshop, haue come to me in pri∣son, and counsayled mee busily, and coueted greatly that I should doe the same thing. And other brethren haue sent to me, and required on Gods behalfe, that I should write out and make knowne, both mine apposing & mine auns∣wering, for the profite that (as they say) vppon my know∣ledging, may come thereof. But this they had me, that I should be busie in all my wits, to go as neare the sentence and the wordes as I could, both that were spoken to me & that I spake: Upauēture this writing may come an other time, before the archbishop and hys counsaile. And of thys counselling I was right glad: for in my conscience I was moued to doe this thing, & to aske hitherto the speciall help of God. And so then I considering the great desire of dy∣uers frendes of sondry places, according all in one: I occu∣pyed all my minde & my wits so busily, that through gods grace I perceaued by theyr meaning and their charitable desire, some profite might come there through. For south∣fastnes and trueth hath these conditions: where euer it is impugned,* 55.5 it hath asweete smell, and thereof commeth a sweet fauour. And the more violently the enemies dresse themselues to oppresse and to withstand the trueth, the

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greater and the sweeter smell commeth therof. And there∣fore, this heauenly find of Gods word, wil not as a smoke passe away with the winde: but it will descende and rest in some cleane soule, that thirsteth thereafter. And thus some deale by this writing may be perceaued thorough Gods grace, how that the enemies of the trueth (standing boldly in their malice) inforce them to withstand the fredome of Christes Gospell, for which freedome Christ became man & shed his hart bloud. And therefore it is great pitty & sor∣row: yt many men & women do their own weyward will nor busy thē not to know nor to do yt pleasant wil of God.

* 55.6The men & women that heare the truth and southfast∣nes, and heare or know of this (perceauing what is nowe in y churche) ought here through, to be the more moued in all their wits, to able them to grace, & to set lesser price by themselues, that they without taieng: forsake wilfully & bodely all the wrethednes of this life, since they know not how soon, nor whē, nor where, nor by whō God wil teach them,* 55.7 & assay their pacience. For no doubt, who that euer will liue pittiously, that is charitably in Christ Iesu, shall suffer now here in this life persecution, in one wife or an o¦ther. That is, if we shalbe saued, it behoueth vs to imagin ful busily: the vility and soulnes of sinne, and how y Lord God is displeased therfore: & so of this vility of bidiousnes of sinne, it behoueth vs to busy vs in al our wits, for to ab¦horre and hold in our mind a great shame of sinne euer, & so then we owe to sorrow hartely therfore, and euer fleing all occasion therof. And then behoueth vs to take vpon vs sharpe penāce, continuing therin, for to obtayne of yt Lord forgeuenes of our foredone sinnes, and grace to abstain vs hereafter from sinne. And but if we enforce vs to do thys wilfully: and in conueniēt time, the Lord (if he will not vt∣terly destroy and cast vs awaye) will in diuers manners moue tyrantes agaynst vs: for to constrayne vs violentlye to do penance,* 55.8 which we would not do wilfully. And trust that this doing is a special grace of the Lord, & a great to∣ken of life & mercy. And no doubt, who euer will not ap∣ply him selfe (as is sayd before) to punish himself wilfully, neither wil suffer paciently, meekely, and gladly the rod of the Lord, howsoeuer that he will punish him: their way∣ward willes and their impacience, are vnto them earnest of euelasting damnation. But because there are but few in number that do able them thus faythfully to grace, for to liue here so simply and purely, and without gall of malice and of grudging: herefore the louers of this worlde hate & pursue them that they knowe patient, meek, chaste, & wil∣fully poore, hating and fleing all worldly vanities & flesh∣ly lusts. For surely, their verteous conditions are euen cō∣trary to the manners of this world.

* 55.9The third thing that moueth me to wryte this sentēce is this, I thought I shall busie me in my selfe to do fayth∣fully, that all men and women (occupying all their busines in knowing and in keeping of Gods commaundements) able them so to grace, that they might vnderstād truely the truth, and haue and vse vertue and prudēce, and so deserue to be lightned from aboue with heauenly wisedom:* 55.10 so that all their words & their workes may be hereby made plea∣sant sacrifice vnto the Lord God: and not onely for helpe of their own soules, but also for edification of holy Church For I doubt not: but all they that will apply them to haue this foresayd busines, shall profite ful me kill both to freds & foes. For some enemies of the truth, through the grace of God, shall through charitable folkes be made astonied in their conscience, and peraduenture conuerted from vices to vertues: and also, they that labour to know and to keep faythfully the biddinges of God, and to suffer paciently all aduersities, shall hereby comfort many frendes.

And the fourth thing that moueth me to write this sē∣tēce is this:* 55.11 I knowe by my sodein & vnwarned apposing and aunswering, that all they that will of good hart wtout faining, able themselues wilfully & gladly after theyr cun∣ning and their power, to follow christ paciently, traueling busily, priuily, and apertly in worke and in word, to with∣draw whom soeuer that they may from vices, planting in them (if the may) vertues, comforting them & furtheryng them that stand in grace: so that therwith they be not born vp in vaine glory, through presumption of theyr wisdome nor inflamed with any worldly prosperitie: but euer meek and pacient: purposing to abide stedfastly in yt wil of God, suffering wilfully and gladly without any grutching what soeuer rod the Lord wil chastise them with: that then, thys good Lord will not forget to comfort al such men and wo∣men in all their tribulations, & at euery poynt of tempta∣tion that any enemy purposed for to doe agaynst them. To such faithfull louers specially, & pacient followers of christ the Lord sendeth by his wisedome frō aboue, them which the aduersaries of the truth, may not know nor vnderstand. But through their old and new vnshamefast sinnes, those tyrantes and enemies of southfastnes,* 55.12 shalbe so blinded & obstinate in eill, that they shall weene themselues to doe pleasant sacrifices vnto the Lorde God in their malicious and wrongfull pursuing and destroying of innocent mens and womens bodyes: which men & women, for theyr ver∣tuous liuing, and for their true knowledging of the trueth and theyr pacient wilfull and glad suffering of persecution for righteousnes, deserue through the grace of God, to be heyres of the endlesse blesse of heauen. And for the feruent desire and the great loue that these men haue, as to stand in southfastnes and witnes of it: though they be sodeinly & vnwarnedly brought foorth to be aposed of their aduersa∣ries: the holy Ghost yet that moueth and ruleth them tho∣rough his charitie, will in that houre of theyr aunswering speake in them and shewe hys wisedome: that all theyr e∣nemies shall not agayn say, nor agaynst stand, lawfully.

And therfore, al they that are stedfast in y fayth of God yea, which through diligent keeping of his commaunde∣mentes, & for theyr pacient suffering of whatsoeuer aduer∣sitie that commeth to them, hope surely in his mercy, pur∣posing to stand cōtinually in perfect charitie. For those mē and womē, dred not so the aduersities of this life, that they wil feare (after their cunning and their power) to knowe∣ledge prudently the truth of gods word, when, where, and to whom they thinke their knowledging may profite. Yea and though therfore persecution come to them in one wise or an other, certes they paciently take it, knowing theyr conuersation to be in heauen. It is an high rewarde and a speciall grace of God: for to haue and enioy the euerlasting inheritance of heauen, for the suffering of one persecution in so short time as is the terme of this life. For loe, this heuenly heritage & endles reward: is the Lord God hym∣selfe which is the best thing that may be. This sētence wit∣nesseth the Lord God himselfe where as he sayd to Abrahā I am thy meede: And as the Lord sayd: he was and is the meede of Abraham: so he is of all his other saynts. This most blessed and best meede, he graunt to vs all for his ho∣ly name, that made vs of naught, and sent his onely most deare worthy sonne, our Lorde Iesu Christ for to redeeme vs with his most precious hart bloud. Amen.

The examination of William Thorpe, penned with hys owne hand.

KNowne be it to al men,* 56.1 that read or heare this writing that on the sonday next after the feast of S. Peter: that we call Lammesse: in the yeare of our Lord. 1407. I wil∣liam Thorpe being in prison in the Castle of Saltwoode, was brought before Tho. Arundel Archbishop of Canter∣bury and Chauncellor then of Englande. And when that I came to him: he stode in a great chamber and much peo∣ple about him: and when that he saw me, he went fast into a closit bidding all seculer men yt followed hym to go foorth from him soone, so that no man was left than in that closet but the Archbishop himselfe and a Phisitian yt was called Malueren, person of S. Dunstanes in London, & other two persons vnknowne to me which were ministers of y law. And I standing before them, by and by the Archbish. sayd to me: William, I know well that thou hast this xx. winters & more, trauelled about busily in the north coū∣try and in other diuers countryes of England,* 56.2 sowing a∣bout false doctrine, hauing great businesse if thou might with thine vntrue teaching and shrewd will, for to infect & poysō all this land. But through the grace of God thou art now withstanded & brought into my ward, so that I shall now sequester thee from thine euill purpose, and let thee to enuenime the sheep of my prouince. Neuertheles S. Paul sayth: If it may be, as much as in vs is, we ought to haue peace wt all men. Therfore William, if y wilt now meckly and of good hart, without any feyning, kneele downe and lay thy hand vpō a booke and kisse it,* 56.3 promising faythfully as I shall here charge thee, yt thou wilt submit thee to my correction, & stād to myne ordinaunce, & fulfill it duely by all thy cūning and power, thou shalt yet find me gracious vnto thee. Then sayd I to the archbishop. Syr, since ye deme me an hereticke & out of beleue, will ye geue me here audience to tell my beleue. And he sayd, yea tell on. And I sayde. I beleue that there is not but one God almigh∣ty, and in this Godhead, and of this Godhead, are three persons, that is, the father, the sonne, and the sothfast holye Ghost. And I beleue, that all these three persons are euen in power and in cunning, and in might, full of grace and of all goodnes. For what soeuer that the father doth or can or will, that thing also the sonne doth and can and will: and in all theyr power, cunning and will, the holy Ghost is e∣quall to the father and to the sonne.

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Ouer this I beleue, that through counsell of this most blessed Trinity, in most cōuenient time before ordeined for the saluation of mankinde, the second person of this Trini¦ty; was ordeined to take the forme of mā, that is, the kinde of mā. And I beleue, that this secōd person our Lord Iesu Christ, was conceiued through the holy ghost, in ye wombe of the most blessed virgin Mary, without mans seed. And I beleue, that after 9. monethes Christ was borne of this most blessed virgine, without any payne or breaking of the closser of her wombe, and without filth of her virginity.

And I beleue, that Christ our Sauiour was Circum∣cise in the eight day after his birth, in fulfilling of the law, and his name was called Iesus, which was so called of ye Angel, before that he was conceiued in the wombe of Ma∣ry his mother.

And I beleue, that Christ, as he was about xxx. yeare olde, was Baptised in the floud of Iordane of Iohn Bap∣tist: and in the likenes of a Doue the holy Ghost descēded there vpon him, & a voyce was heard from heauen, saying: Thou are my welbeloued sonne, in thee I am full pleased.

And I beleue, that Christ, was moued then by the ho∣ly ghost, for to go into desert, and there he fasted 40 dayes & 40. nightes without bodely meat and drink. And I beleue that by and by after his fasting, when the manhood of christ hūgred, the fiend came to him, and tempted him in glotto∣ny, in vayne glory, and in courtise: but in all those tempta∣tions, Christ concluded the fiend, and withstood him. And then without tarying, Iesu began to preach and to say vn∣to the people: do ye penaunce, for the Realme of heauen is now at hand.

I beleue that Christ in all his time here liued most ho∣lity, and taught the will of his father most truly: and I be∣leue that he suffered therfore, most wrongfully, greatest re∣priests and despisinges.

And after this,* 56.4 when Christ woulde make an end here of this rēporal life, I beleue that in the day next before that he would suffer passiō in the morne: In forme of bread and of wine, he ordeined the Sacrament of his flesh and hys bloud, that is, his owne precious body, & gaue it to his A∣postles for to eat: cōmaunding them, and by them all their after commers, that they should do it in this forme that he shewed to them, vse themselues, and teach and comō forth to other men and womē this most worshipfull holyest sa∣crament, in mindfulnes of his holyest liuing, & of his most true preaching, & of his wilfull and patient suffering of the most paynefull passion.

And I beleue, that thys Christ our Sauiour, after that he had ordeined this most worthy Sacrament of his own precious body: he wēt forth wilfully agaynst his enemies, and he suffered them most paciently to lay their hands most violently vpō him, and to binde him, and to lead him forth as a theefe, & to scorne him, and buffet him, and all to blow or file him with their spittinges. Ouer this, I beleue, that Christ suffered most meekly and paciently his enemies, for to ding out with sharp scourges the bloud yt was betwene his skinne and his flesh: yea without grudging Christ suf∣fered the cruell Iewes to crowne him with most sharpe thornes, and to strike him with a reede. And after, Christ suffered wicked Iewes to draw him out vpon the crosse, & for to nayle him thereupon hand and foote. And so through his pitifull nayling, Christ shed out wilfully for mans life, the bloud that was in his vaynes. And then Christ gaue wilfully his spirit into ye hāds or power of his father, & so, as he would, & whē he would, christ died wilfully for mās sake vpon the crosse. And notwithstāding that Christ was wilfully, paynefully, & most shamefully put to death, as to the world: there was left bloud and water in his hart as before ordeined, that he would shedd out this bloud & this water for mās saluation. And therefore he suffred ye Iewes to make a blinde knight to thrust him into the hart with a speare, and this the bloud and water that was in his hart, Christ would shed out formans loue, And after this, I be¦leue that Christ was taken downe from the crosse and bu∣ried. And I beleue that on the third day by power of hys Godhead, Christ rose againe from death to life. And the xl. day therafter, I beleue that Christ ascēded vp into heauen and that he there sitteth on the right hand of the father al∣mighty. And the fifty day after this vp going, he sēt to hys Apostles the holy ghost, that he had promised them before. And I beleue that Christ shall come & iudge all mankind; some to euerlasting peace, and some to euerlasting paines.

And as I beleue in the father & in the sonne, that they are one God almighty, so I beleue in the holy Ghost that he is also with them the same God almighty.

And I beleue an holy church, that is, all they that haue bene,* 56.5 and that now are, & alwayes to the end of the worlde shalbe, a people the which shall endeuour them to know & to keepe the commaundements of God, dreading ouer all thing to offed God, and louing and seeking most to please him. And I beleeue, that all they that haue had & yet haue, and all they that yet shall haue the foresayd vertues, surely standing in the belief of God, hoping stedfastly in his mer∣cyfull doinges, continuing to theyr end in perfect charitye, wilfully, paciently and gladly suffering persecutiōs, by the example of Christ chieflye and his Apostles, all these haue theyr names written in the booke of life.

Therfore I beleue,* 56.6 that the gathering together of this people, liuing now here in this life, is the holy Church of God, fighting here on earth agaynst the fiend, the prosperi¦ty of the world, and theyr fleshly lusts. Wherfore, seing that all the gathering together of this Church before sayd, and euery part therof, neither coueteth, nor willeth, nor loueth, nor seketh any thing but to eschew y offēce of God, & to do his pleasing will: meekly, gladly, and wilfully, wt all mine hart, I submit my selfe vnto this holy Church of Christ, to be euer buxome & obedient to yt ordinaūce of it, & of euery member therof; after my knowledge and power by ye help of God. Therfore I knowledge now and euermore shal, if God will, that with all my hart and with all my might, I wil submit me onely to the rule and gouernaunce of them, whō after my knowledge, I may perceiue by the hauing and vsing of the before sayd vertues, to be members of the holy Church. Wherfore these articles of belief and al other (both of the olde law and of the new, which after the com∣maundement of God any man ought to beleue) I beleeue verely in my soule, as a sinful deadly wretch of my cunning and power, ought to beleue: praying the Lord God for his holy name, for to encrease my beliefe, and to helpe my vn∣beliefe.

And for because to the praysing of Gods name, I de∣sire aboue all things to be a faithfull mēber of holy church,* 56.7 I make this protestaō before you all foure that are now here present, couering that all men & women that now be absent, knew the same: that is, what thing so euer before this time I haue sayde or done, or what thing here I shall doe or say, at any time hereafter.* 56.8 I beleeue, that all the olde law and the new law geuen and ordeined by the coūsell of the three persons of the Trinity, were geuen and written to the saluatiō of mankind. And I beleue, that these lawes are sufficient for mans saluation. And I beleue euery arti∣cle of these lawes, to the intent, that these articles ordeined and commaunded of these 3 persons of the most blessed tri∣nity, are to be beleued.

And therfore to y rule & the ordinaunce of these, Gods lawes, meekely, gladly and wilfully, I submit me with all mine hart: that whosoeuer can or wll by authority of gods lawe, or by open reason, tell me that I haue erred or nowe erre, or any time hereafter shall erre in any article of beliefe (from which inconuenience God keepe me, for hys good∣nesse) I submit me to be reconciled and to be buxum & obe∣dient vnto those lawes of God, and to euery article of thē. For by authority, specially of these lawes, I will, thorow the grace of God, be vntied charitably vnto these lawes. Yea sir, & ouer this, I beleeue & admit all the sentēces, au∣thorities and reasōs of the saynts & doctors, according vn∣to holy scripture, and declaring it truely.

I submit me wilfully and meekely to be euer obedient after my cunning and power,* 56.9 to all these saynts and Doc∣tors, as they are obedient in worke and in word to God & to his law, and further not (to my knowledge) not for any earthly power, dignitye or state, thorow the helpe of God. But sir I pray you tell me, if after your bidding, I shal lay my hand vpon the booke, to what entent: to sweare there∣by▪ And the Archby. sayd to me, yea, wherefore els? And I said to him.* 56.10 Syr a book is nothing els but a thing coupled together of diuers creatures, and to swere by any creature both Gods law and mans law is agaynst it.

But Syr, this thing I say here to you before these your clerkes,* 56.11 with my foresayd protestation, that how, where when, and to whom, men are boūd to sweare or to obey in any wise after Gods law, and saints, and true Doctours, according vnto Gods law: I will thorow Gods grace be euer ready thereto, with all my cunning and power. But I pray you sir for the charitye of God, that ye will before yt I sweare (as I haue here rehearsed to you) tell me how or whereto, that I shal submit me: and shew me wherof that ye will correct me, and what is the ordinaunce that ye will thus oblige me to fulfill.

¶ And the Archbishop sayd vnto me: I will shortly that now thou sweare here to me, that thou shalt forsake al the opinions which the sect of Lollordes holde, and is slaun∣dered with: so that after this time, neither priuilye nor a∣pertly, thou hold any opinion which I shal (after thou hast sworne) rehearse to thee here. Nor thou shalt fauor no mā

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nor woman, young nor olde, that holdeth any these fore∣sayd opinions: but after thy knowledge and power, thou shalt force thee to wtstād al such distroublers of holy church in euery dioces, that thou commest in: and them that wyll not leaue their false and damnable opiniōs, thou shalt put them vp, publishing them and theyr names, and make thē knowne to the bishop of the dioces that they are in, or to yt bishops ministers. And ouer this I will, that thou preach no more vnto the time yt I know by good witnesse & true, that thy conuersation be such, that thy hart and thy mouth accord truely in one, contrarying all the seud learning that thou hast taught here before.

☞ And I hearing these wordes, thought in my hart, that this was an vnlefull asking: and demed my selfe cur∣sed of God, if I consented hereto, & I thought how Susan sayd: Anguish is to me on euery side. And in that I stoode still and spake not, the Archbishop sayd to me: Aunswere one wise or other. And I sayd: Syr, if I consented to you thus as ye haue here before rehersed to me, I should becom an appealer, or euery bishops espy, somoner of al Englād, For and I should thus put vp,* 56.12 and publish the names of men and women, I should herein deceiue full many per∣sons: Yea sir, as it is likely by the dome of my conscience, I should herein be cause of the death both of men and womē. yea both bodely and ghostly. For many men & women that stand now in the way of saluation: if I should for the lear∣ning and reading of theyr beleue, publish them therfore vp to Bishops or to their vnpiteous ministers, I know some deale by experience, that they should be so distroubled & di∣seased with persecution or otherwise, that many of thē (I thinke) would rather chuse to forsake the way of truth thē to be trauailed, scorned, slaūdered, or punished, as bishops and their ministers now vse for to constrayne men & wo∣men to consent to them.

But I finde in no place in holy scripture, that this of∣fice that ye would now enfeaffe me with,* 56.13 accordeth to any Priest of Christes sect, nor to any other christen man. And therefore to do this, were to me a full noyous bond to bee boūdē with, & ouer greuous charge. For I suppose, that if I thus did, many men and women would, yea Syr, might iustly vnto my confusion say to me, that I were a traytor to God and to them: since (as I thinke in mine hart) ma∣ny men & women trust so mikle in this case, that I would not for sauing of my life, doe thus to them. For if I thus should do, full many men & women would (as they might full truely) say, that I had falsly and cowardly forsaken the truth, and slaundered shamefully the word of God. For if I consented to you to do here, after your will, for bonchefe or mischief that may befall to me in this life: I deme in my cōscience, that I were worthy herefore to be cursed of god and also of all his Saynts: fro which inconuenience, keep me and all christē people, almighty God now and euer for his holy name. And then ye Archbishop sayd vnto me. Oh, thine hart is ful hard indurate as was the hart of Pharao,* 56.14 and the deuill hath ouercomen thee and peruerted thee, & he hath so blinded thee in all thy wittes, that thou hast no grace to know the trueth nor the measure of mercye that I haue proferred to thee. Therfore, as I perceiue now by ye foolish aūswere, thou hast no wil to leaue thine old errors.

But I say to thee leud losell, other quickly cōsent thou to mine ordinance and submit thee to stand to my decrees: or by S. Thomas, thou shalt be disgraded, and follow thy felow in Smithfield. And at this saying, I stoode still and spake not,* 56.15 but I thought in mine hart that God did to me great grace, if he would of his great mercy bring me to such an end. And in mine hart I was nothing afrayd with this manassing of the Archbishop. And I considered there two things in him. One, that he was not yet sorowfull for that he had made William Sawtre wrongfully to be burnt: & as I considered, that y Archbishop thirsted yet after more sheding out of innocēt bloud. And fast therfore I was mo¦ned in al my wittes, for to hold the Archbishop neither for Prelate nor for Priest of God. And for that mine inward man was thus altogether departed from the Archbishop, me thought I shoulde not haue any dread of him. But I was right heauy and sorowfull, for that there was no au∣dience of secular men by: but in my hart I prayd the Lorde God, for to comfort me and strength me agaynst them that there were agaynst the sothfastnesse. And I purposed to speake no more to the Archbishop and his clerkes then me need behoued: and all thus I prayde God for his goodnesse to geue me then and alway grace to speake, with a meke & an easy spirit: and whatsoeuer thing that I should speake, that I might thereto haue true authorities of Scriptures or open reason. And for that I stood thus still and nothing spake, one of the Archbishops Clerks sayd vnto me. What thing musest thou? Doe thou as my Lord hath now com∣maunded to thee here.

And yet I stood still and aunswered him not:* 56.16 And then soone after the Archbishop sayd to me: Art thou not yet be∣thought, whether thou wilt doe as I haue sayde to thee? And I said then to him: Syr, my father and my mother, on whole soules god haue mercy (if it be his will) spent mikle mony in diuers places about my learning, for the intēt to haue made me a Priest to God. But whē I came to yeres of discretion, I had no will to be Priest, and therefore my frends were right heauy to me, and then me thought theyr grudging agaynst me was so paynefull to me, that I pur∣posed therfore to haue left theyr company. And when they perceiued this in me, they spake sometime full fayre & plea∣saunt wordes to me: But for that they might not make me to consent of good hart to be a Priest, they spake to me full oftentimes very greuous wordes, and manassed me in di∣uers maners, shewing to me full heauy cheare. And thus one while in fayre maner, an other while in greuous, they were long time (as me thought) full busye about me, or I consented to them to be a Priest.

But at the last, when in this matter they would no lon∣ger suffer mine excusations, but either I should consent to them, or I shoulde euer beare their indignation, yea, theyr curse (as they sayde.) Then I seeing this, prayd them that they would geue me licence for to go to them that were na∣med wise Priestes, and of vertuous conuersation to haue theyr counsell, and to know of them the office & the charge of Priesthood. And hereto, my father and my mother cōsen∣ted full gladly, & gaue me their blessing & good leaue to go, and also mony to spend in this iourny. And so that I wēt to those Priestes whom I heard to be of best name, and of most holy liuing, and best learned, & most wise of heauenly wisedome: and so I communed with them vnto the time that I perceiued by their vertuous and cōtinuall occupa∣tions, that their honest and charitable workes passed theyr same which I heard before of them.

Wherfore Syr, by the example of the doctrine of them: and specially for the godly and innocent workes whiche I perceiued then of them, and in them: After my cunning and power, I haue exercised me then and in this time, to know perfectly gods law, hauing a will and desire to liue theraf∣ter, which willeth that all men and women should exercise themselues faythfully there about. If than Syr, either for pleasure of thē that are neither so wise nor of so vertuous conuersation to my knowledge, nor by cōmon fame to any other mens knowledge in this land, as these men were of whom I tooke my counsell & information: I should now forsake thus sodenly and shortly, and vnwarned, all yt lear∣ning that I haue exercised my selfe in this xxx. winter and more, my cōscience should euer be herewith out of measure vnquieted: and as Syr I know wel, that many mē & wo∣men should be there through greatly troubled & sclaunde∣red: And as I sayd sir, to you before, for mine vntruth and false cowardnes, many a one should be put into full great reproofe, yea sir, I dread that many one (as they might thē iustly) would curse me full bitterly: and sir I feare not, but the curse of God, which I shoulde deserue herein, woulde bring me to a full euil end, if I continued thus. And if tho∣row remorse of conscience I repented me any time, retur∣ning into the way, which you do your diligēce to cōstraine me now to forsake: yea sir, all the bishops of this lād, with full many other Priests, would desame, me, and pursue me as a relapse: & they yt nowe haue (though I be vnworthy) some confidence in me, hereafter woulde neuer trust to me, though I could teach & liue neuer so vertuously, more then I can or may. For if after your coūsell I left vtterly all my learning, I should hereby first wound & defile mine owne soule, and also I should here through, geue occasiō to ma∣ny men and womē of full sore hurting, yea sir as it is like∣ly to me, if I cōsented to your will: I should he rin by mine euill example in it, as farre as in me were, flea many folke ghostly, yt I should neuer deserue for to haue grace of god, to the edifying of his church, neither of my self, nor of none other mans life, and vndone both before God and man.

But sir, by exāple chiefly of some whose names I will not now rehearse,* 56.17 of H. of I. P. and B. and also by the present doing of Philip Rampingtō, yt is now become B. of Lin∣colne: I am now learned (as many moe hereafter through Gods grace shalbe learned) to hate & to flee all such sclaun∣der that these foresayd men chiefly haue defiled, principally themselues with. And in it that in them is, they haue enue nimed all the church of God, for the sclaūderous reuoking at the crosse of Paules, of H.P. and of B. and how now Phi∣lip Rampingtō pursueth Christes people. And the faining that these men dissemble by worldly prudence, keeping thē cowardly in theyr preaching and communing within the bondes and termes (which without blame may be spoken

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and shewed out to the most worldly liuers) wil not be vn∣punished of God. For to y poynt of truth yt these mē shew∣ed out sometime, they will not now stretch forth their li∣nes. But by example, each one of them as theyr words and their works shew, busy them through their fayning, for to sclaunder and to pursue Christ in his members, rather thē they will be pursued.

¶ And the Archbishop sayd to me: These men the whiche thou speakest of now, were fooles and heretickes, whē they were counted wise men of thee and other such losels. But now they are wise men, though thou and such other deme them vnwise. Neuerthelesse I wist neuer none that right sayd, that any while were enuenimed with your contagi∣ousnes, that is, contaminated and spotted doctrine.

☞ And I sayd to the Archbishop: Syr, I thinke well that these mē & such other are now wise as to this world:* 56.18 But as theyr words sounded sometime, and their works shew∣ed outwardly, it was like to moue me that they had earnest of the wisedome of God, & that they should haue deserued mile grace of God, to haue saued their owne soules & ma∣ny other mens, if they had continued faythfully in wilfull pouerty, & in other simple vertuous liuing: and specially, if they had with these foresaid vertues continued in their bu∣sie fruitful sowing of Gods word: as to many mēs know∣ledge they occupyed them a season in all their wits, ful bu∣sily to know the pleasaunt will of God, trauelling all their members full busily for to do thereafter, purely and chiefly to the praysing of the most holy name of god, and for grace of edification and saluation of Christen people.* 56.19 But woe worth false couetise, and euill counsell and tyranny, by which they and many men and womē are led blindly into an euill end.

¶ Then the Archbishop sayde to me: Thou and such other Losels of thy sect, would shaue your heardes full neare for to haue a benefice.* 56.20 For by Iesu, I know none more coue∣tous shrewes then ye are, whē that ye haue a benefice. For loe, I gaue to Iohn Puruay a benefice but a mile out of this Castle, and I heard more complaints about his coue∣tousnes for tithes and other misdoinges, then I did of all men that were aduaunced within my dioces.

☞ And I sayde to the Archbishop: Sir, Puruay is neither with you now for the benefice that ye gaue him, nor he hol∣deth faythfully with the learning that he taught and writ before time: and thus he sheweth himselfe neither to be hot nor colde, and therfore he and his felowes, may sore droad, that if they turne not hastily to the way that they haue for∣saken: peraduēture they be put out of the number of Chri∣stes chosen people.

¶ And the Archbishop sayde: Though Puruay be now a false harlot, I quite me to him: But come he more for suche cause before me (or we part) I shall know with whom he holdeth. But I say to thee: which are these holy men and wise, of whom thou hast taken thine information?

☞ And I sayd:* 56.21 Syr, Maister Iohn Wickliffe was holden of full many men, the greatest clearke that they knew then liuing, and therwith he was named a passing ruely man & an innocent in his liuing: and herefore, great men commu∣ned oft with him, and they loued so his learning, that they writt it, & busily inforced them to rule themselues thereaf∣ter. Therfore sir, this foresayd learning of M. Iohn Wick∣liffe, is yet holden of full many men and women, the most agreable learning vnto the liuing and teaching of Christ & of his Apostles, and most opēly shewing & declaring how the church of Christ hath bene and yet should be ruled and gouerned. Therfore, so many men and women couet thys learning and purpose,* 56.22 through Gods grace, to cōforme their liuing like to this learning of Wickliff. M. Iohn A∣ston taught & writ accordingly, and full busily, where and when, and to whom that he might, and he vsed it himselfe right perfectly vnto his liues end. And also Philip of Rā∣pington while he was a Canō of Lecester. Nicholas Here¦ford, Dauy Gotray of Pakring Monke of Byland and a Maister of Diuinitye, and Iohn Puruay and many other which were holden right wise men & prudent, taught and writ busily this foresayd learning, & cōformed them there∣to. And with all these men, I was oft right homely & com∣muned with them long time and oft: and so before al other men I those willingly to be informed of them and by thē, and specially of wickliffe himselfe, as of the most vertuous and godly wise man that I heard of or knew. And therfore of him specially and of these men I tooke the learning that I haue taught: and purpose to liue thereafter (if God wil) to my liues end. For though some of those mē be contrary to the learning that they taught before, I wote well that their learning was true which they taught: and therefore with the helpe of God I purpose to hold and to vse yt lear∣nyng which I heard of them, while they fate on Moyses chayre, & specially while that they sat on y chayre of Christ. But after yt workes that they now do, I will not doe with Gods helpe. For they feyne, and hide, & contrary yt trueth, which before they taught out playnely and truly. For as I know well, when some of those men haue bene blamed for their slaunderous doyng: they graunt not that they haue taught a misse or erred before time, but that they wee con∣strayned by payne to leaue to tell out the soth, & thus they chuse now rather to blaspheme God, then to suffer a while here persecution bodely, for sothfastnesse that Christ shedde out his hart bloud for.

¶ And the Archbishop sayd:* 56.23 That learning that thou cal∣lest truth and sothfastnes, is open slaunder to holy church, as it is proued of holy Church. For albeit, that Wickleffe your author was a great clerke, and though that many mē held him a perfect liuer: yet his doctrine is not approued of holy church, but many sentences of his learning are dam∣ned as they well worthy are.* 56.24 But as touching Philip of Rampington, that was first Chanon, and after Abbor of Leicester, which is now Bishop of Lincolne: I tell thee, that the day is commē, for which he fast the euen. For nei∣ther he holdeth nowe, nor will holde, the learning that hee taught, when he was a Canon of Leicester. For no byshop of this land pursueth nowe more sharpely them that holde thy way, then he doth.

☞ And I sayd:* 56.25 Sir full many men and women wonde∣reth vpō him, and speaketh him mikle shame, and holdeth him for a cursed enemy of the truth.

¶ And the Archbish. sayd to me: Wherfore taryest thou me thus here with suche fables, wilt thou shortly (as I haue sayd to thee) submit thee to me or no?

☞ And I sayd: Sir I tell you at one word, I dare not for the dread of God submit me to you, after the tenour & sen∣tence tharye haue aboue rehearsed to me.

And thus as if he had bee wroth, he sayd to one of his clerkes. Fetch hether quickly, the certification that came to me rō Shrewsbury vnder the 〈◊〉〈◊〉 seale witnessing the errors and heresyes, which this Losel hath venunous∣ly sowne there.

Then hastely the clarke tooke out and layde forth on a cupbord, diuers rolles and writinges, among which there was a litle one, which the clarke deliuered to the Archby∣shop. And by and by the Archbishop read this roll contey∣ning this sentence.

The third sonday after Easter,* 56.26 the yeare of our Lorde 1407. William Thorpe came vnto the towne of Shrews∣bury, and thorow leaue graunted vnto him to preache: He sayd openly in S. Chaddes church in his sermon, that the sacrament of the aulter, after the consecration, was mate∣riall bread. And that images, should in no wise be worship¦ped. And that mē should not go on pilgrimages. And that priestes haue no title to tithes. And that it is not lawful for to sweare in any wise.

¶ And when the Archbishop had red thus this roll,* 56.27 he rol∣led it vp agayne, and sayd to me. Is this wholesome lear∣ning to be among the people?

☞ And I sayd to him: Sir I am both ashamed on theyr behalf, and right sorowful for them that haue certified you these thinges thus vntruelye: for I preached neuer, nor taught thus priuily nor apertly.

¶ And the Archbishop sayd to me, I will geue credence to these worshipfull men which haue written to me, and wit∣nessed vnder theyr scales there amōg them. Though now thou denyest this,* 56.28 weenest thou that I will geue credence to thee? Thou Losell, hast troubled the worshipfull com∣munalty of Shrewsbury, so that the Balifes and commi∣nalty of that towne haue writtē to me, praying me that am Archbishop of Cant. primate and Chancellor of England, that I will vouchsafe to graunt them: that if thou shalt be made (as thou art worthy) to suffer open iouresse for thine heresies, that thou may haue thy iouresse openlye there a∣mong them: So that all they whome thou and suche other Losels haue there peruerted,* 56.29 may thorow feare of thy deed be reconciled agayne to the vnity of holy Church. And also they that stand in true fayth of holy Church, may thorow thy deed be more established therein. And as if this asking well pleased y Archbishop, he sayd. By my thrift, this har∣ty prayer, and feruent request, shall be thought on.

But certaynely, nother y prayer of the men of Shrews∣bury, nor the manassing of the Archbishoppe made me any thing afrayd. But in rehearsing of this malice, and in the hearing of it,* 56.30 my hart greatly reioysed, & yet doth. I thank God for the grace, that I then thought, and yt think shall come to all the Church of God here thorow, by the speciall mercifull doing of the Lord. And as hauing no dread of the malice of tyrantes, by trusting stedfastly in the helpe of the Lord, with full purpose for to knowledge the sothfastnes,

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and to stand therby after my cunning and power: I said to the Archbishop, Sir if the truth of Gods word might now be accepted as it should be, I doubt not to proue by likely euidence, that they that are famed to be out of the fayth of holy Church in Shrewsbury,* 56.31 & in other places also, are in the true fayth of holy Church. For as theyr wordes found, and theyr workes shew to mans iudgement (dreading and louing faythfully God) theyr will, their desire, ther loue & theyr busines are most set to dread, to offend God, & to loue for to please him in true & faythfull keeping of his cōmaū∣dementes. And agayne, they that are sayd to be in the faith of holy Church in Shrewsbury & in other places, by open euidence of their proud, enuious, malicious, couetous, le∣cherous, and other foule words & workes: neither know, nor haue wil to know, nor to occupy their wits truely and effectuously in the right fayth of holy Church. Wherefore all these, nor none that folow theyr maners, shall any time come verely in the fayth of holy church, except they inforce them more truely to come in the way which now they de∣spise. For these men and women that are now called faith∣full and holden iust, nother know, nor will exercise thēselfe to know (of faythfulnes) one commaundement of God.

And thus full many men and womē now, and special∣ly mē that are named to be principall lims of holy church, styree God to great wrath, & deserue his curse for that they call or hold them iust mē, which are full vniust, as their vi∣cious wordes, their great customable swearing, and theyr slaunderous and shamefull works shew openly and wit∣nes. And therfore, such vicious men & vniust in theyr own confusion, call them vniust men & womē, which after their power and cunning busy themselues to liue iustly after the cōmaundement of God. And where sir ye say, that I haue distroubled the cōminalty of Shrewsbury, & many other men and women with my teaching: If it this be, it is not to be wondred of wise men,* 56.32 since all the communalty of yt City of Ierusalem was distroubled of Christes own per∣son, that was very God and man, and most prudent prea∣cher that euer was or shalbe. And also all the Sinagoge of Nazareth was moued agaynst Christ, & so fulfilled with ire towards him for his preaching, that the men of the Si∣nagoge rose vp and cast Christ out of theyr City, & led him vp to the top of a moūtayn for to cast him down there head¦ling. Also accordingly hereto, the Lord witnesseth by Moi∣ses, that he shall put dissention betwixt his people, and the people that cōtrarieth and pursueth his people. Who sir is he, that shall preach the truth of Gods word to the vnfaith full people, and shall set the sothfastnes of the Gospell, and the prophecy of God almighty to be fulfilled?

¶ And the Archbishop sayd to me. It foloweth of these thy wordes, that thou and such other thinkest: that ye do right well for to preach and teach as ye do, without authority of any Bishop. For ye presume, that the Lord hath chosē you onely for to preach, as faythful disciples and speciall folow∣ers of Christ.

* 56.33☞ And I sayd: Syr by authority of Gods law and also of Sayntes and Doctors I am learned to deme, that it is e∣uery Priestes office and duty for to preach busilye, freely & truely the word of God. For no doubt euery Priest should purpose first in his soule, & couer to take the order of priest∣hood chiefly for to make knowne to the people the word of God, after his cunning and power: approuing his words euey to be true by his vertuous works, and for this intent we suppose that Bishops & other Prelates of holy church, should chiefly take and vse their prelacye, and for the same cause Bishops should geue to Priestes their orders.* 56.34 For Bishops should accept no man to Priesthood, except that he had good wil and f••••l purpose, & were wel disposed, and wel learned to preach. Wherfore sir, by ye bidding of Christ, & by the example of his most holy liuing, & also by the wit∣nessing of his holy Apostles and Prophets, we are bounde vnder full great payn, to exercise vs after our cunning and power (as euery Priest is likewise charged of God) to ful∣fil duely the office of priesthood. We presume not here of ourselues for to be estemed (neither in our owne reputatiō nor in none other mās) faythful disciples, & special folowers of Christ. But sir, as I sayde to you before, we deeme this by authority chiefly of Gods word, that it is the chief duety of euery priest, to busy thē faythfully to make the law of God knowne to his people, & so to commune the cōmaūdement of God charitably, how that we may best, where, whē, and to whom that euer we may, is our very duety. And for the will & busines that we owe of due debt to do iustly our of∣fice through the styrring and speciall helpe (as we trust) of God,* 56.35 hoping stedfastly in his mercy: we desire to be ye fayth full disciples of Christ, and we pray this gracious Lord or his holy name, that he make vs able to please him with deuout prayers, & charitably Priestly works, that we may obtaine of him to folow him thankefully.

¶ And the Archbishop sayd to me: Lud losell, whereto makest thou such vayne reasons to me? Asu••••h not Saynt Paule,* 56.36 how shoulde Priestes preache, except they be sent? But I sent thee neuer to preache. For thy venemous doc∣trine is so knowne throughout England, that no Bishop will admitte thee to preache by witnessing of theyr letters. Why thē lewd Idiot, willest thou presume to preach, since thou art not sent nor licensed of thy soueraigne to preache. Sayth not S. Paul, that subiects ough to obey theyr soue∣raignes, and not onely good & vertuous: but also tiraunts that are vicious?

☞ And I sayd to the Archbishop: Sir, as touching your leter of licence or other Bishops,* 56.37 which ye say we shoulde haue to witnes that we were able to be sent for to preache: We know wel that neither you sir, nor any other bishop of this land, wil graūt to vs any such letters of licence, but if we should oblige vs to you, and to other bishops by vnle∣full othes, for to passe not the bondes and termes which ye sir, or other bishops will limit to vs. And since in this mat∣ter your termes be some to large, & some to strait: we dare not oblige vs thus to bee bounden to you for to keepe the termes, which you will limit to vs, as you do to Friers, & such other Preachers.* 56.38 And therefore, though we haue not your letter sir, nor letters of any other bishops writrē with inke vpon parchmēt: we dare not therfore leaue ye office of preaching (to which preaching, all Priests after their cun∣ning and power are boūd: by diuers testimonies of Gods law, and great Doctors) without any mention making of Bishops letters. For as mikle as we haue taken vpon vs the office of Priesthood (though we are vnworthy thereto) we come and purpose to fulfill it with the helpe of God, by authority of his own law, and by witnesse of great doctors and Sayntes, accordingly hereto trusting stedfastly in the mercy of God.* 56.39 For that he commaūdeth vs to do the office of Priesthood, he will be our sufficient letters and witnes, if we by example of his holy liuing and teaching, specially occupy vs faythfully to do our office iustly: yea yt people to whom we preach (be they faythfull or vnfaythfull) shall be our letters, that is our witnesse bearers: for ye truth where it is sowne, may not be vnwitnessed. For all yt are conuer∣ted & saued by learning of Gods word, & by working thereafter: are witnes bearers: that the trueth and sothfastnesse which they heard and did after, is cause of theyr saluation. And agayne, all vnfaythfull men and women which heard the truth told out to them, and would not do therafter: also all they that might haue heard the truth, & would not hear it, because that they would not do therafter.

All these shall beare witnes agaynst themselues, & the truth which they woulde not heare, or els heard it & despi∣sed to do therafter, through theyr vnfaythfulnes, is & shal∣be cause of theyr damnation. Therfore sir, since this afore∣sayd witnessing of God, and of diuers Sayntes and Doc∣tors, & of al the people good & euill, suffiseth to al true prea∣chers: we thinke that we doe not the office of Priesthood, if that we leaue our preaching, because that we haue not, or may not haue duely Bishops letters, to witnesse that we are sent of them to preach. This sentence approueth Saint Paul, where he speaketh of himselfe, & of faithfull Apostles and disciples saying thus. We need no letters of commen∣datiō as some preachers do, which preach for couetousnesse of temporall goods,* 56.40 and for mens praysing. And where ye say Syr, that Paule biddeth subiectes obey theyr souerai∣gnes, that is soth, and may not be denied. But there is two maner of soueraignes, vertuous soueraignes and vicious tyrauntes.* 56.41 Therfore, to these last soueraignes, neither mē nor womē that be subiect, owe to obey in two maners. To vertuous soueraignes & charitable, subiectes owe to obey wilfully and gladly, in hearing of their good counsel, in cō∣senting to their charitable biddinges. and in working after their fruitfull workes.

This sentence Paul approueth where he sayth to sub∣iectes. Be ye mindefull of your soueraignes, that speake to you the word of God, & follow you the fayth of thē, whose cōuersation you know to be vertuous. For as Paul sayth, after these soueraignes, to whom subiectes owe to obey in following of the maners: worke besely in holy studying, how they may withstand and destroy vices, first in thēsel∣ues, and after in all their subiectes, and how they may best plāt in them vertues. Also these soueraignes, make deuout and feruēt prayers for to purchase grace of God, that they and their subiects may ouer all thing, dread to offend hym, and to loue for to please him. Also these soueraignste whō Paul biddeth vs obey, as it is said before, liue so vertuous∣ly: that all they that will liue well, may take of them good example, to know & to keep the cōmaundements of God. But in this foresayd wise, subiectes ought not to obey nor

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to be obedient to tyrantes, while they are vitious tyrants, since their will,* 56.42 their counsell, their biddinges, and theyr workes are so vicious, that they ought to be hated & lefte. And though such tyrantes be maisterfull and cruel in boa∣sing and manasing, in oppressions & diuers punishinges: S. Peter biddeth the seruauntes of such tyrauntes, to obey meekely such tyrantes, sufferinges paciently their maliti∣ous cruelnes. But Peter counselleth not any seruaunt or subiect, to obey to any Lord or Prince, or soueraign in any thing that is not pleasing to God.

¶ And the Archbishop sayd vnto me. If a soueraigne byd his subiect do that thing that is vitious, this soueraygne herein is to blame: but the subiect for his obedience, deser∣ueth meede of God. For obedience pleaseth more to God, than any sacrifice.

☞ And I sayd. Samuell the Prophet sayd to Saule the wicked king, that God was more pleased with yt obediēce of his commaundement, then with any sacrifice of beastes. But Dauid saieth, and S. Paule, and S. Gregory accor∣dingly together,* 56.43 that not onely they that do euill, are wor∣thy of death and damnation: but also they that cōsent to e∣uill doers. And sir, the law of holy Church teacheth in the decrees, that no seruant to his Lord, nor childe to the father or mother, nor wife to her husband, nor monke to his Ab∣bot, ought to obey, except in lefull things, and lawfull.

¶ And the Archbishop said to me. All these alledgings that thou bringest forth,* 56.44 are not els but proude presumptuous∣nesse. For hereby thou inforcest thee to proue, that thou and such other are so iust, that ye ought not to obey to Prelats. And thus against the learnyng of S. Paule that teacheth you not to preach, but if ye were sent: of your owne autho∣ritie, ye will go forth and preach, and do what ye lift.

☞ And I saide. Syr, presenteth not euery Priest the office of the Apostles, or the office of the disciples of Christ? And the Archbishop sayd, yea.

And I sayde. Syr, as the x. chapt. of Mathew, and the last chapter of Marke witnesseth: Christ sent his Apostles for to preach. And the x. chapter of Luke witnesseth, that Christ sent his two and seuēty disciples for to preach, in e∣uery place that Christ was to come to. And S. Gregorie in the cōmon law saith, that euery man that goeth to priest hoode,* 56.45 taketh vpon him the office of preaching: For as hee sayth, that Priest stirreth God to great wrath, of whose mouth is not heard the voyce of preaching. And as other more gloses vpon Ezechiell, witnesse: that the Prieste that preacheth not busilye to the people, shall be partaker of their damnation that perish through his default. And though the people be saued by other speciall grace of God then by the Priestes preaching,* 56.46 yet the Priests, in that they are ordeined to preach, and preach not, as before God, they are manslears. For as farre as in them is, such Priests as preach not busily and truely, sleyeth all the people ghostly: in that they withholde from them the word of God, that is life and sustenaunce of mens soules. And Saynt Hydore sayd, Priestes shall be damned, for wickednesse of the peo∣ple, if they teach not them that are ignoraunt, or blame not them that are sinners. For all the worke or businesse of Priestes,* 56.47 standeth in preaching and teaching, that they e∣dify all men, as well by cunning of fayth, as by discipline of workes, that is vertuous teaching. And as the Gospell witnesseth: Christ sayd in his teaching. I am borne & comē into this world, to beare witnesse to the truth, and he that is of the truth, heareth my voyce.

Then Sir, since by the word of Christ specially, that is his voyce,* 56.48 Priestes are commaunded to preache: whatsoe∣uer priest that it be, that hath not good wil and full purpose to doe thus, and ableth not himselfe after his cunning and power to doe his office by the example of Christ and of hys Apostles: whatsoeuer other thing that he doth displeaseth God. For loe, S. Gregory sayth, that thing left, that a man is bound chiefly to do, whatsoeuer other thing that a man doth: it is vnthankfull to the holy ghost: and therfore sayth Lincolne. The Priest that preacheth not the word of God, though he be seene to haue none other defaulte, he is Anti∣christ and Sathanas, a night theefe, and a day theefe, a sley∣er of foules, and an aungel of light turned into darckenes. Wherefore Syr, these authorityes and other well conside∣red, I deme my selfe damnable, if I either for pleasure or displeasure of any creature, apply me not diligētly to prech the word of God. And in the same damnation I deeme all those Priestes, which of good purpose and will, enforce thē not busily to do thus, & also all them that haue purpose or will to let any Priest of this busines.

¶ And the Archbishop sayde to those 3. Clerkes that stoode before him. Lo Syrs, this is the maner and busines of this Losell and such other, to picke out such sharpe sentences of holy Scripture and Doctours, to mayntayne theyr sect & lore agaynst the ordinaunce of holy Church. And therefore Losell, it is thou that couetest to haue agayne the Psalter that I made to be taken frō thee at Caunterbury, to record sharpe verses agaynst vs. But thou shalt neuer haue that Psalter, nor none other booke, till that I know yt thy hart & thy mouth accordfully, to be gouerned by holy Church.

☞ And I sayd: Syr,* 56.49 all my will and power is, & euer shal be (I trust to God) to be gouerned by holy Church.

¶ And the Archbishop asked me, what was holy Church.

☞ And I sayd: Syr, I tolde you before, what was holye Church. But since ye aske me this demaund: I call Christ and his Saintes holy Church.

¶ And the Archbishoppe sayd vnto me. I wore well that Christ and his Saintes are holy Churche in heauen, but what is holy Church in earth?

☞ And I sayd: Syr, though holy Churche be euery one in charity, yet it hath two partes. The first and pricipall part, hath ouercomen perfectly all the wretchednesse of this life, and raigneth ioyfully in heauen with Christ. And the other part is here yet in earth, busily & continually fighting day and night agaynst temptations of the fiend: forsaking and hating the prosperity of this world, dispising and withstā∣ding theyr fleshly lustes, which onely are the pilgrimes of Christ, wandring toward heauen by stedfast fayth & groū∣ded hope, and by perfect charity. For these heauenly pilgri∣mes, may not, nor will not, be letted of their good purpose, by the reasō of any doctors discording from holy scripture, nor by the floudes of any tribulation temporall, nor by the wind of any pride, of boast, or of manasing of any creature: For they are all fast grounded vpon the sure stone Christ, hearing his word and louing it, exercising them faithfully and continually in all their wittes to do therafter.

And the Archbishop sayd to his Clerkes. See ye not how his hart is indurate, and how he is trauelled with the deuill occupying him thus busily to alledgr suth sentences to mayntaine his errours and heresies? Certayne, thus he would occupy vs here all day, if we would suffer him.

One of the clerkes aunswered,* 56.50 Sir, he sayd right now that this certification that came to you from Shrewsbury, is vntruely forged agaynst him. Therefore sir, appose you him nowe heare in all yt points which are certified against him, & so we shall heare of his own mouth his answeres, and witnesse them.

And the Archb. took the certification in his hand, & loo∣ked theron a while, and then he sayd to me.

Loe here it is certified against thee by worthy men and faithfull of Shrewsbury, that thou preachedst there openly in S. Chads church: that the Sacramēt of the aultar was material bread after the consecratiō, what sayst thou? was this truely preached?* 56.51

☞ And I sayd: Sir, I tell you truly yt I touched nothing therof the sacrament of ye aultar, but in this wise, as I will with Gods grace tel you here. As I stood there in the pul∣pit, busiyng me to teach the commaundemēt of God: there knilled a sacring bel, & therfore mickle people turned away hastily, and with noyse ran fro towardes me. And I seing this, sayd to them thus: Good men ye were better to stand here still and to heare Gods word.* 56.52 For certes the vertue & the mede of the most holy Sacrament of the aultar stādeth mikle more in the beliefe therof yt ye ought to haue in your soule, thē it doth in the outward sight therof. And therfore, ye were better to stand still quietly to heare gods word, be∣cause that through ye hearing therof, mē come to very true belief. And otherwise sir, I am certaine I spake not there, of the worthy sacrament of the aultar.

¶ And the Archb. sayd to me: I beleeue thee not whatsoe∣uer thou sayst, since so worshipful mē haue witnessed thus agaynst thee.* 56.53 But since thou deniest that thou sayedst thus there, what sayst thou now? Resteth there after the conse∣cration in the host, materiall bread or no?

☞ And I sayd: sir I know in no place in holy Scripture where this terme materiall bread is written: and therfore sir, whē I speak of this matter, I vse not to speake of ma∣teriall bread.

¶ Then the Archb. sayd to me: Now teachest thou men to beleue in this sacrament?

☞ And I sayd: Syr, as I beleeue my selfe, so I teach other men.

¶ He sayd, tell out playnely thy beliefe thereof.

☞ And I sayd with my protestation: Sir, I beleeue that the night before that Christ Iesu woulde suffer (wilfully) passiō for mankind on the morne after: he took bread in his holy and most worshipfull hands, lifting vp his eyes, and giuyng thankes to God his father, blessed this bread and brake it, and gaue it to his disciples, saying to them: Take and eate of this all you, this is my body. And that this is & ought to be all mens beliefe, Mathew, Marke, Luke and

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Paule witnesseth. Other beliefe Sir I haue none, nor wil haue, nor teach: for I beleue, that this suffiseth in this mat∣ter. For in this beliefe with Gods grace I purpose to liue and dye, knowledging as I beleue and teach other men to beleue that the worshipfull Sacrament of the aultar, is the Sacrament of Christes flesh and his bloud, in forme of bread and of wine.

¶ And the Archb. sayd to me. It is sooth that this Sacra∣ment is very Christes body in forme of bread. But thou & thy sect teachest it to be substance of bread. Thinke you this true teaching?

☞ And I sayd: Neither I, nor any other of the sect that ye damne, teach any otherwise then I haue tolde you, nor beleue otherwise to my knowing. Neuertheles sir, I aske of you for charity, that ye will tell me here playnly, how ye shall vnderstand the text of Saint Paule, where he sayth thus: This thing fele you in your self that is in Christ Ie∣su, while he was in the forme of god. Sir, calleth not Paul here the forme of God, the substance or kinde of God? Also sir, sayth not the church in the houres of ye most blessed vir∣gin accordingly hereto, where it is writtē thus? Thou au∣thor of health remember, that sometime thou tooke of ye vn∣defiled virgine, the forme of our body. Tell me for charitye therefore, whether the forme of our body, be called here the kinde of our body or no?

* 56.54¶ And the Archb. sayde to me: Wouldest thou make me to declare this text after thy purpose, since the Church nowe hath determined: that there abideth no substaunce of bread after the consecration, in the sacrament of the aultar? Bele∣uest thou not this ordinaunce of the church?

☞ And I sayd: Sir, whatsoeuer Prelates haue ordeyned in the Church, our beliefe standeth euer whole. I haue not heard, that the ordinaunce of men vnder beliefe, should bee put into beliefe.

¶ And the Archb. sayd to me: If thou hast not learned this before, learne now to know that thou art out of beliefe. If in this matter and other, thou beleauest not as the holye Church beleueth. What say Doctors treating of this Sa∣crament?

* 56.55☞ And I sayd: Sir, S. Paule that was a great Doctor of holy Church, speaking to the people, and teaching thē in ye right belief of this most holy Sacrament: calleth it bread yt we breake. And also in the Canon of the masse after the cō∣secratiō: this most worthy Sacramēt is called holy bread. And euery priest in this lād, after that he hath receiued this sacrament, sayth in this wise: That thing that we haue ta∣ken with our mouth, we pray God that we may take it wt a pure and clean mind. That is as I vnderstand, we pray God that we may receiue throw very beliefe, this holy sa∣crament worthely.* 56.56 And Sir, Saint Augustine sayth: that thing that is seene, is bread: but that mens fayth asketh to be informed of, is very Christes body. And also, Fulgence an ententife Doctour, sayth: As it were an errour to say that Christ was but a substaunce, that is very man, and not very GGD: or to say that Christ was very God, and not very man: so is it (this Doctour sayth) an errour to say, that the Sacrament of the aultar is but a substaunce: And also Sir, accordingly hereto, in the secret of the midde Masse on Christmas day,* 56.57 it is written thus: Idem refulsit Deus, sic terrena substantia nobis conferat quod diuinum est: which sentence sir, with the secret of the fourth fery, quatu∣or temporum Septembris: I pray you sir declare here openly in English.

* 56.58¶ And the Archbishop sayd to me, I perceiue well enough where about thou art, and how the deuil blindeth thee, that thou may not vnderstand the ordinaunce of holy Church, nor consent therto. But I commaund thee now, aunswere me shortly: Beleuest thou that after the consecratiō of this foresayd Sacrament: there abideth substaunce of breade, or not?

☞ and I sayd: Sir, as I vnderstand it is all one to graūt or beleue, that there dwelleth substance of bread, & to graūt and to beleue that this most worthy sacrament of Christes owne body is accidēt without subiect.* 56.59 But Sir, for as mi∣kle as your asking passeth my vnderstanding, I dare nei∣ther deny it nor graūt it, for it is schole matter, about whi∣che I busied me neuer for to know: & therfore I committe this terme accidens sine subiecto, to those Clerkes which de∣light them so in curious and subtle sophistry, because they determine oft so difficult and straūge matters, & wade and wander so in them from argument to argument, wt pro & contra,* 56.60 till that they wot not where they are, & vnderstand not thēselues. But the shame that these proude Sophisters haue to yelde them to men, and before men, maketh thē oft fooles and to be concluded shamefully before God.

¶ And the archb. said to me: I purpose not to oblige thee to the subtle arguments of clerks, since thou art vnable ther∣to: but I purpose to make thee obey to the determination of holy Church.

☞ And I sayd: sir, by open euidence and great witnesse, a M. yeare after the incarnation of Christ, the determinati∣on which I haue here before you rehearsed, was accept of holy Church as sufficient to the saluation of all them that would beleue it faythfully,* 56.61 and work thereafter charitably. But Sir, the determination of this matter whiche was brought in since the fiend was loosed by Frier Thomas a∣gayne, specially calling the most worshipfull Sacramēt of Christes owne body an accident without subiect:* 56.62 whiche terme, since I know not that Gods lawe approueth it in this matter, I dare not graūt, but vtterly I deny to make this Friers sentence, or any such other, my beliefe, do with me God what thou wilt.

¶ And the Archb. sayd to me:* 56.63 Wel, wel, thou shalt say other¦wise or that I leaue thee. But what sayest thou to this se∣cond point that is recorded agaynst thee by worthy men of Shrewsbury, saying that thou preachedst there, that Ima∣ges ought not to be worshipped in any wise.

☞ And I sayd: Syr, I preached neuer thus, nor through gods grace I wil not any time consent to think nor to say thus, neyther priuily nor apertly. For lo, the Lord witnes∣seth by Moses, that the thinges which he made were right good, and so then they were, and yet they are & shalbe good and worshipfull in theyr kind. And therfore, to the end that God made them to, they are al praisable and worshipful, & specially man that was made after the image & likenesse of God,* 56.64 is full worshipfull in hys kinde, yea this holy image that is man, God worshippeth. And herefore euery man should worship other, in kinde, and also for heauenly ver∣tues that mē vse charitably. And also I say, wood, tin, gold siluer, or any other matter that images are made of: al these creatures are worshipful in their kinde, and to the end that God made them for.* 56.65 But the caruing, casting, & payntyng of an imagery, made within mans hād, albeit that this do∣yng be accept of man of highest state and dignitie, & orday∣ned of them to be a Calender to lend men, that neyther can nor will be learned to know God in hys word, neyther by his creatures, nor by hys wonderfull & diuers workings: Yet this imagery ought not to be worshipped in fourme, nor in the likenes of mans craft. Neuerthelesse, that euery matter the paynters paynt with since it is Gods creature, ought to be worshipped in the kinde, and to the ende that God made and ordayned it to serue man.

¶ Then the Archbishop sayd to me, I graunt well that no body ought to doe worship to any suche images for them∣selues. But a crucifixe ought to be worshipped for the pas∣sion of Christ that is paynted therein,* 56.66 and so brought there through to mans mind: and thus the images of the blessed Trinitie, and of the Virgine Mary Christes mother, and other images of sayntes,* 56.67 ought to be worshipped. For loe, earthly kinges and Lordes which vse to send theyr letters ensealed with their armes, or with theyr priuy signet to them that are with them, are worshipped of these men. For when these men receiue theyr Lordes letters, in whiche they see and know the willes and biddinges of the Lords in worship of theyr Lordes they doe off theyr caps to these letters. Why not them, since in Images made wyth mans hande, we may read and knowe many diuers thinges of GOD, and of hys Sayntes, shall we not worship their images?

☞ And I sayd,* 56.68 within my foresaid protestation I say, that these worldly vsages of temporal lawes that ye speak now of, may be done in case without sinne. But this is no simi∣litude to worshippe Images made by mans hande, since that Moyses, Dauid, Solomon, Baruch, and other saints in the Bible, forbid so playnely the worshipping of suche Images.

¶ Then the archbishop sayd to me: Leud losell: in the olde law before that Christ tooke mankinde, was no likenes of any person of ye trinitie, neither shewed to man nor known of man: But nowe since Christ became man, it is lefull to haue Images to shew hys manhoode. Yea though many men which are right great Clerkes & other also, held it an errour to paynt the Trinitie: I say it is well done to make and to paynt the Trinitie in images. For it is great moo∣uing of deuotion to men, to haue and to behold the Trini∣tie and other images of saints, carued, cast, & paynted. For beyond the sea, are the best paynters that euer I saw. And sirs I tell you, this is their maner, and it is a good maner. Whē yt an Image maker shall carue, cast in molde, or paint any Images, he shall go to a Priest, & shriue him as clean, as if he should then dye: and take penance, and make some certayne vowe of fasting or of praying or pilgrimages do∣ing, praying ye Priest specially to pray for him, that he may haue grace to make a fayre and a deuout Image.

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☞ And I sayd: Sir, I doubt not if these paynters that ye speake of, or any other painters vnderstoode truly the text of Moyses, of Dauid, of y wise man, of Baruch, and of o∣ther saints and doctors: These painters should be moued to shrine thē to God wt ful inward sorowe of hart, taking vpon them to do right sharpe penāce for the sinful & vaine crat of painting, caruing, or casting they had vsed: Pro∣mising God faithfully, neuer to do so after: knowledging openly before al men their reprouable learning. And also sir, these priests that shrine (as you do say) painters, & en∣ioine thē to do penance, & pray for their speede, promisyng to thē helpe of their prayers for to be curious in their sin∣ful crafts: sinne herein more greuously, then the painters. For these priests do comfort and geue them, counsail to do that thing, which of great pain, yea vnder y pain of gods curse, they should vtterly forbid them. For certes sir, if the wonderful working of God, & the holy liuing & teachyng of Christ, and of his Apostles and Prophetes, were made knowen to the people by holy liuing & true, and busy rea∣ching of priests: these thinges (sir) were sufficient bookes and Kalenders to know God by, & his Saynts, without any images made with mans hand.* 56.69 But certes, ye vicious liuing of priests and their couetousnes, are chiefe cause of this errour, and all other viciousnes that raygneth amōg the people.

¶ Then the Archbish. sayd vnto me, I hold thee a vicious Priest and a curst, and all them that are of thy sect, for all priests of holy church, & all images that moue men to de∣uotion, thou & such other go about to destroy.* 56.70 Losel, were i a faire thing to come into the church and see therin none Image?

☞ And I sayd: sir, they that come to y church for to praye deuoutly to the lord God, may in their inward wittes be the more feruent, that al their outwarde wits be closed frō al outward seing & hearing, and frō all disturbance, & let∣tings. And since Christ blessed thē that saw him not bode∣ly, and haue beleued faithfully in him: it suffiseth then to al mē (through hearing and knowing of gods word, and to do thereafter) for to beleue in God,* 56.71 though they see neuer images made with mans hand after any person of y Tri∣nitie, or of any other saint.

¶ And the Archb. said to me, with a feruent spirit: I say to thee Iosell that it is right wel done to make and to haue an image of the Trinitie,* 56.72 Yea, what saist thou? is it not a stir∣ring thing to behold such an image?

☞ And I said: Sir, ye said right now that in the old lawe or Christ toke mākind, no likenes of any person of ye Tri∣nity was shewed to men: wherefore sir, ye said it was not thē leful to haue images, but nowe ye saye, since Christ is becomen mā, it is leful to make & to haue an image of the Trinitie,* 56.73 & also of other saints. But sir, this thing would I learne of you: since ye father of heauen, yea & euery persō of ye Trinitie was without beginning God almightye, & many holy prophets that were deadly mē, were martired violētly in the old law, and also many men & women thē died Confessors: Why was it not then as leful & necessary as nowe to haue made an Image of the father of heauen, and to haue made and had other images of Martirs, pro∣phets, and holy Confessors, to haue ben Kalenders to ad∣uise men and moue thē to deuotion, as ye say that images now do?

* 56.74¶ And the Archb. sayd: The sinagogue of the Iewes had not authoritie to approue those thinges as the Church of Christ hath now.

☞ And I sayd: Sir: S. Gregory was a great man in the new lawe, & of great dignity, and as the cōmon law wit∣nesseth, he commended greatly a Bishop, in that he forbad vtterly the Images made with mās hand should be wor∣shipped.

¶ And the Archb. sayd: Ungracious Iosell, yu sauourest no more truth then an hound. Since at the roode at ye North∣dore at Londō, at our Lady at Walsingam, & many other diuers places in Englād, are many great & praysable mi∣racles done: should not ye images of such holy saynts and places,* 56.75 at the reuerence of God & our lady & other saintes be more worshipped then other places and images, wher no miracles are done?

☞ And I said: Sir, there is no such vertue in any image∣ry, that any images should herefore be worshipped, wher fore I am certaine that there is no miracle done of god in any place in earth, because that any images made wt mans hād should be worshipped. And herfore sir, as I preached openly at Shrewsbury & other places, I say now here be∣fore you: That no body should trust that there were anye vertue in imagery made with mans hand, and therfore no body should vow to thē nor secke them, nor kneele to thē, nor bow to them, nor pray to them, nor offer any thing to them,* 56.76 nor kisse them, nor ensence thē. For lo the most wor∣thy of such images, the brasen Serpent (by Moises made, at Gods bidding) the good K. Ezechie destroied worthely & thankfully, & al because it was ensenced. Therfore sir, if men take good heede to the writing and to the learning of S. Augustine, of S. Gregory, and of Saint Iohn Chriso∣stome, and of other Saints and doctors, howe they spake & write of miracles, that shalbe done now in the last ende of the world: It is to dreyd, that for the vnfaythfulnesse of men & women, the Fiende hath great power, for to work many of the miracles that nowe are done in such places. For both men and women delight now more for to heare and know miracles, then they do know Gods worde, or to heare it effectuously. Wherefore, to the great cōfusion of all them that thus do Christ sayth: The generation of ad∣ulterers requireth tokens,* 56.77 miracles, and wonders. Ne∣uertheles as diuers saints say, now when the faith of god is published in Christendome, the word of God suffyseth to mans saluation, without such miracles: and thus also the worde of God suffiseth to all faythfull men & women, without any such images. But good sir, since the father of heauen that is God in his godhead, is ye most vnknowen thing that may be, and the most wonderful spirit, hauing in it no shape or likenesse, and members of anye deadlye creature: in what likenes or what image may God the fa∣ther be shewed or painted?

¶ And the Archb. said:* 56.78 as holy church hath suffered the I∣mages of the Trinitie, & al other images to be paynted & shewed: it sufficeth to them yt are mēbers of holye church. But since thou art a rotten member, cut away from holye church: thou fauorest not the ordinaunce therof. But since the day passeth, leaue we this matter

ANd then he sayd to me:* 56.79 What sayest thou to the third point that is ••••••••••fied against thee, preaching opēly in Shreusbury,* 56.80 that pilgrimage is not lefull: and ouer this, thou saidest that those men and women that go on pilgri∣mages to Canterbury, to Beuerley, to Karlington, to Walsingam, and to any such other places, are accursed and made foolish, spending their goods in waste.

☞ And I said: Sir, by this certification I am accused to you that I should teach,* 56.81 that no pilgrimage is lefull. But I said neuer thus. For I know that there be true pilgri∣mages and lefull, and full pleasant to God: and therfore sir, howsoeuer mine enimies haue certified you of me, I told at Shrewsbury of two maner of pilgrimages.

¶ And the Archbishop said to me, whom callest thou true pilgrimes?

☞ And I said:* 56.82 Sir, with my protestation, I call them true pilgrimes traueling toward y blisse of heauen, which in the state, degree, or order that God calleth them to, do busie them faithfullie for to occupie all their wits bodelie and ghostlie, to knowe truelie, and to keepe faithfullie the biddings of God, hating and fleeing all the seauen deadlie sins, and euerie branch of them: Ruling them vertuouslie (as it is said before) with all their wits, doing discretlie, wilfully, and gladly, all the workes of mercy, bodelie and ghostly, after their cunning and power, abling them to the gifts of the holy ghost, disposing them to receiue them in their soules, and to hold therein, the right blessings of Christ: Busieng them to knowe and to keepe, the seauen principall vertues, and so then they shall obteine heere through grace, for to vse thankefully to God, all the con∣ditions of charitie. And then, they shall be moued with the good spirit of God, for to examine oft and diligentlie their conscience, that neither wilfullie nor wittinglie they erre in anie article of beleefe, hauing continually (as frail∣tie will suffer) all their busines, to dread and to flee the of∣fence of God, and to loue ouer all, and to seeke euer to do his pleasant will.* 56.83 Of these pilgrimes I said, what soeuer good thought that they any time thinke, what vertuous word that they speake, and what fruitfull worke that they worke: Euery such thought, word and worke is a step numbred of God, toward him into heauen. These fore∣said pilgrimes of God, delight sore when they heare of Saints or of vertuous men and women, how they for∣sooke wilfully the prosperitie of this life,* 56.84 how they with∣stood the suggestion of the fiend, how they restrained their fleshly lusts, how discret they were in their penance do∣ing, how pacient they were in all their aduersities, how prudent they were in counseling of men and women, mo∣uing them to hate all sinne, and to flie them, and to shame euer greatly thereof, and to loue all vertues, and to drawe to them, imagining how Christ and his followers by ex∣ample of him, suffered scornes and sclaunders, and howe paciently they abode and tooke the wrongful manasing of tyrantes: How homely they were and seruisable to poore men, to relieue and comfort them bodely and ghostly, after

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their power and cunning, and how deuout they were in prayers, how feruent they were in heauenly desires, and how they absented them from spectacles of vaine sayings and hearings, and how stable they were to let and to de∣stroy al vices, and how laborious and ioyfull they were, to sowe and to plant vertues. These heauenly conditions and such other, haue pilgrimes, or endeuour them for to haue: whose pilgrimage God accepteth.

And agayne, I sayde, as their workes shewe, the moste part of men and women that goe nowe on pilgrimages, haue not these foresaid conditions, nor loueth to busie thē faythfully for to haue. For as I well knowe, since I haue full oft assayde, examine whosoeuer will xx. of these pyl∣grimes, and he shall not finde three men or women that know surely a commaundement of God, nor can say their Pater noster, & Aue Maria, nor their Creede readely in anye maner of language. And as I haue learned & also knowe somewhat by experience of these same pilgrimes, tellynge the cause, why that many men and women go hether and thether now on pilgrimage: It is more for the health of their bodies, then of their soules: more for to haue ryches and prosperitie of this world, then for to be enriched with vertues in their soules: more to haue here worldly & flesh¦ly frendship, then for to haue frindship of God, and of his saints in heauen. For whatsoeuer thinge man or woman doth,* 56.85 the frendship of God, nor of any other Saint cānot be had, wythout keeping of Gods commaundementes. Further, with my protestation, I say nowe as I sayde in Shrewsbury, though they that haue fleshly willes, trauel farre their bodies and spend mekel money, to seeke and to visite the bones or Images (as they saye they doe) of thys Saint or of that: such pilgrimage going is neither praisa∣ble nor thankful to God nor to any saint of God, synce in effect, al such pilgrimes dispise God and al his cōmaunde∣ments & Saints. For yt cōmaundemēts of God they will nother know nor keepe, nor cōform thē to liue vertuously by example of Christ and of his Saints.* 56.86 Whrefore sir, I haue preached and taught openly, and so I purpose al my life time to do with Gods help, saying that such fond peo∣ple waste blamefully Gods goods in their vain pilgrima∣ges, spending their goods vpon vitious hostelars, which are oft vncleane womē of their bodies: & at the least, those goods with the which they should do works of mercy af∣ter Gods bidding, to poore needy men and women.

These poore mens goods and their liuelode, these run∣ners about,* 56.87 offer to riche priestes which haue me kill more liuelode then they neede. And thus those goods they wast wilfully, & spend them vniustly against gods bidding vp∣on straungers, with which, they should helpe and relieue, after Gods wil, their poore nedy neighbors at home: ye & ouer this folly, oft times diuers men and women, of these runners thus madly hether and thither into pilgrimage: borow hereto, other mens gooddes, ye and sometime they stealemens goods hereto, and they pay them neuer again. Also sir, I know wel that when diuers men and women wil go thus after their owne wills, and fyndinge out one pilgrimage: they will ordeyne wyth them before, to haue with them both men and women, that can wel sing wan∣ton songs, and some other pilgrimes, wil haue with them bagge pipes: so that euery town that they come through, what with the noyse of their singing, and with the soūd of their piping, and with the iangling of their Caunterbury bels, and with the barkyng out of dogges after them, that they make more noyce, thē if the king came there away, wt all his clarions, & many other minstrels. And if these men and women be a month out in their pilgrimage, many of them shall be an halfe yeare after, great ianglers, tale tel∣lers, and lyers.

¶ And y Archb. said to me: Leud Iosel, thou seest not farre inough in this matter, for thou considerest not y great tra∣uaile of pilgrims:* 56.88 therfore, thou blamest that thing that is praysable. I say to thee, that it is right wel done, that pil∣grimes haue with them both singers and also pipers: that when one of them that goeth barefoote, striketh his to v∣pon a stone, and hurteth him sore, & maketh him to blede: it is well done that he or his felow begin thē a song, or els take out of his bosom a bagpipe, for to driue away wt suche mirth, the hurt of his fellow. For with such solace, the tra∣uayle and wearynes of pilgrymes, is lightly, and merily borne out.

☞ And I sayd: sir, S. Paule teacheth men to weepe with them that weepe.

¶ And the Archb. said, what ianglest thou against mēs de∣uotion? Whatsoeuer thou or such other say,* 56.89 I say that y pil∣grimage that now is vsed, is to thē that do it, a praysable and a good meane to come the rather to grace. But I hold thee vnable to know this grace, for thou enforcest thee to let the deuotion of the people: since by authoritie of holye scripture, men may lefully haue & vse such solace as yu re∣prouest. For Dauid in his last Psalme, techeth mē to haue diuers instruments of musike for to praise therwith God:

☞ And I saide:* 56.90 sir, by the sentence of diuers Doctours ex∣poūding the psalmes of Dauid: that musike and minstrel∣sie yt Dauid & other saints of the olde lawe spake of, ought now nother to be taken nor vsed by the letter, but these in∣strumēts with their musike ought to be interpreted ghost¦ly: For al those figures are called vertues and grace, with which vertues men should please god, & praise hys name. For S. Paul sayth: al such things befell to them in figure. Therfore sir, I vnderstād, that the letter of this psalme of Dauid and of such other Psalmes and sentences doth slay them that take thē now litterally. This sentence as I vn∣derstand sir, Christ approueth himself, putting out y min∣strels, or that he would quicken the dead damsell.

¶ And ye Archb. said to me.* 56.91 Lend losel, is it not lefull to vs to haue Organes, in ye church for to worship there withall God? And I sayd, ye sir, by mans ordinance: But by ye or∣dinance of God, a good sermon to ye peoples vnderstāding were mekil more pleasant to God.

☞ And the Archb. said, that Organes and good delectable songs, quickned & sharpened more mēs wits then should any sermon.

¶ But I saide: sir, lusty men & worldly louers, delite and couet & trauail to haue al their wittes quickned & sharpe∣ned wt diuers sensible solace: But al the the faythful louers and followers of Christ, haue al their delite to heare gods word, and to vnderstand it truely, and to worke therafter faithfully and continually. For no doubt, to dread to offēd God, and to loue to please him in all things quickneth and sharpeneth all the wittes of Christs chosen people: and a∣bleth them so to grace, that they ioy greatly to withdrawe their eares and al their wits and members, frō al world∣ly delite and from all fleshly solace.* 56.92 For S. Ierome (as I thinke) sayth. No body may ioy with this world & raigne with Christ.

☞ And ye Archb. (as if he had ben displeased wt mine aun∣swer) said to his clerks. What gesse ye that this Idiot wyll speak there,* 56.93 wher he hath no dread: since he speaketh thus now here in my presence? Wel, wel, by God thou shalt bee ordayned for. And then he spake to me al angerly.

WHat saiest thou to this fourth point,* 56.94 that is certified against thee, preaching openly & boldly in Shrews∣bury, that priests haue no title to tithes.

And I sayd. Sir, I named there no worde of tythes in my preaching. But more then a month after that I was arested: there in prison, a man came to mee into the pry∣son, asking me what I sayd of tythes. And I sayd to him. Sir, in this towne are many clerkes and priests, of which some are called religious mē, though many of them be se∣culars. Therefore, aske ye of them this question. And thys man sayd to me. Syr, our Prelates say, that we also are ob¦liged to pay our tithes of all thinges that renue to vs: and that they are accursed,* 56.95 that withdraw anye part wittingly fro them of their tythes. And I sayd (sir) to that man, as wt my protestation I say now before you: that I wonder that any priest dare say, men to be accursed, without the ground of Gods word, And the man said. Syr our priests say, that they curse men thus by authoritie of Gods law. And I said Sir I know not where this sentence of cursing is autho∣rised now in the Bible. And therefore syr, I pray you that ye will aske the most cunning clerke of this town, that yee may know wher this sentēce of cursing thē yt tithe not, is now writtē in gods law: for if it were writtē there, I wold right gladly be learned wher. But shortly this mā would not go fro me, to aske this questiō, of an other body: But required me there, as I would aunswer before God, if in this case, that cursing of priests were lawfull & approued of God? And shortly herewith came to my mind the lear∣ning of S. Peter, teaching priests specially to halowe the Lord Christ in their harts: being euermore redy (as farre as in them is) to aunswer thorough faith and hope to thē that aske of them a reason. And this lesson Peter teacheth men to vse with a meeke spirit & with dread of the Lord. Wherefore sir, I said to this man in this wise. In the old law,* 56.96 which ended not fully, till the time that Christ rose vp againe from death to life: God cōmanded tithes to be gi∣uen to the Leuits, for the great busines and daily trauaile that perteined to their office. But priests, because their tra∣uel was mekil more easy & light, then was the office of the Leuits: God ordeined y priests should take for their liue∣lode to do their office, the tenth part of those tithes yt were giuen to ye Leuits. But now (I said) in the new law, nei∣ther Christ nor any of his apostles tooke tithes of ye people

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nor cōmanded the people to pay tithes, neither to Priests nor to deacons.* 56.97 But Christ taught the people to do almes, that is, works of mercy, to poore needie men (of surplus, that is superfluous of their temporall goods) which they had, more then them needed reasonably to their necessarie liueloode. And thus (I sayde) not of tithes, but of pure almes of the people, Christ liued and his Apostles: when they were so busy in preaching of the word of God to the people, y they might not trauell otherwise for to get their liueloode. But after Christes ascension, and when the A∣postles had receiued the holy Ghost: they trauayled wyth their hands, for to get their liuelode, whē that they might thus do for busy preaching. Therefore by example of him∣selfe, S. Paule teacheth al the priestes of Chryst for to tra∣uaile with their hand, when for busy teaching of the peo∣ple they might thus do. And thus, all these Priests whose priesthode God accepteth now, or will accept, or did in the Apostles time, and after their discease: wil do to ye worlds end. But (as Cisterciensis telleth) in the thousand yeare of our Lord Iesus Christ. 211. yeare, one Pope the x. Grego∣ry ordeined new tithes first to be geuen to priestes now in the new law.* 56.98 But Saint Paule in his tyme, whose trace or example all Priestes of God enforce them to follow, se∣ing the couetousnes that was among the people, desiring to destroy the soule sinne through the grace of God & true vertuous liuing and example of himselfe: wrote & taught all priestes for to follow him as he followed Christ, pacy∣ently, willingly, and gladly in hygh pouerty: Wherefore, Paule sayth thus.* 56.99 The Lord hath ordeyned that they that preach the Gospell, shall lyue of the Gospel. But we (saith Paul) that couet and busye vs to be faythfull followers of Christ, vse not this power. For lo (as Paul witnesseth af∣terward) when he was full poore and needy, preaching a∣mong the people: he was not chargeous vnto them, but wyth hys handes he trauayled not onely to get his owne lyuing, but also the lyuing of other poore and needye crea∣tures. And since the people was neuer so couetous, nor so auarous (I gesse) as they are nowe: It were good counsell that al priests toke hede to this heauenly learning of Paul following him herein wilful pouerty, nothyng chargyng ye people for their bodily liueloode. But because that many Priests do contrary to Paule in this foresayde doctrine: Paul biddeth the people take hede to those priests that fo∣low him as he had geuē them example. As if Paul would say thus to the people: Accept ye none other Priests then they, that liue after the forme that I haue taught you. For certain, in whatsoeuer dignity or order y any Priest is in, if he conforme him not to follow Christ & his Apostles in wilful pouerty, & in other heauenly vertues, and specially in true preaching of Gods word: though such a one be na∣med a Priest,* 56.100 yet he is no more but a priest in name, for the worke of a very Priest, in such a one wanteth. This sen∣tence approueth Augustine, Gregory, Chrisostom, & Lim∣colne plainly.

¶ And the Archb. saide to me. Thinkest thou this whole∣some learning for to sow openly, or yet priuily among the people? Certein, this doctrine contrarieth plainly ye ordy∣nance of holy fathers which haue ordeined, graunted, & li∣cenced priests to be in diuers degrees, & to liue by tithes & offrings of the people, and by other dueties.

☞ And I said, sir, if priests were now in measurable mea∣sure & number, and liued vertuously, & taught busilye and truly the word of God, by example of Christ & of his apo∣stles, without tithes, offrings, & other dueties that priests now chalenge & take: the people would geue them freely, sufficient liuelode.

¶ And a clerke said to me. How wilt thou make this good, that the people will geue freely to priestes their liuelode: since that now by the law euery priest cā scarcely cōstraine the people to geue them their liuelode.

☞ And I said. Sir it is now no wonder though the peo∣ple grudge to geue priests the liuelode that they aske: Me∣kil people know now, how yt priests should liue, & howe that they liue contrarye to Christ & to his Apostles. And therfore, the people is ful heauy to pay (as they doe) their temporal goods to parsons and to other vicares & priests, which should be faythfull dispensatours of the parishes goodes: taking to thēselues no more, but a scarce liuing of tithes, nor of offrings, by the ordinance of the cōmon law. For whatsoeuer priests take of the people (be it tithe or of∣fering, or any other duety or seruice) the priests ought not to haue thereof no more, but a bare liuing: & to depart the residue to the poore men & womē specially of the parish of whom they take this temporal liuing. But ye most dele of priests nowe wasteth their parishes goodes, and spendeth them at their owne wil after the world, in ther vain lusts: So that in few places poore mē haue duly (as they should haue) their own sustenāce, nother of tithes nor of offrings nor of other large wages & foundations that priests take of the people in diuers maners aboue yt they nede for nede full sustenance of meat & clothing.* 56.101 But the poore nedy peo∣ple are forsaken and left of Priests to be sustayned o ye pa∣rishens, as if the priests toke nothing of the parishers for to helpe the people with.

And thus sir, into ouer great charges of the parishens they pay their tēporal goods twice where once myght suf∣fice, if priests were true dispensatours. Also sir, the parish∣ners that pay their temporal goods (be they tithes or offe∣rings) to priests that do not their office amōg them iustly are parteners of euery sinne of those Priests:* 56.102 because that they sustaine those priestes folly in their sinne, with their temporal goods. If these things be well considered, what wonder is it thē sir, if the parishners grudge against these dispensators?

¶ Then the Archb. said to me,* 56.103 Thou that shouldst be iud∣ged & ruled by holy church, presumptuously thou deemest holy church to haue erred in the ordinance of tithes & other dueties to be paid to priests. It shal be long or thou thriue Losel, that thou despisest thy ghostly mother. How darest thou speake this (Losel) among the people? Are not tithes geuen to priests for to liue by?

☞ And I said:* 56.104 Sir S. Paule saith, that tithes were geuen in the old law to Leuites and to Priests, that came of the linage of Leuy. But our priests he sayth, came not of the linage of Leuy, but of the linage of Iuda, to whych Iuda no tithes were promised to be geuen. And therfore Paule saith, since the priesthode is chaūged from ye generation of Leuy to the generation of Iuda: It is necessary that chā∣ging also be made of the law. So that priests liue now, wt out tithes & other duety that they now claime, following Christ & his Apostles in wilfull pouerty, as they haue ge∣uē thē example.* 56.105 For since Christ liued (all the tyme of hys preaching) by pure almes of the people. And by example of him, his Apostles liued in the same wise, or els by ye tra∣uaile of their hāds as it is sayd aboue. Euery priest, whose priesthode Christ approueth, knoweth wel, & confesseth in worde and in worke, that a disciple ought not to be aboue his maister, but it sufficeth to a disciple to bee as hys mai∣ster, simple, and pure, meke and pacient: and by example specially of his maister Christ, euerye Priest shoulde rule him in al his liuing, & so after his cūning & power, a priest should busy him to enforme and to rule, whom so euer hee might charitably.

¶ And the Archbish. said to me with a great spirite,* 56.106 Gods curse haue thou & mine for this teachinge: for thou woul∣dest hereby, make the olde law more free and perfect thē y new law. For thou saiest, that it is leful to Leuites and to priests to take tithes in the old law,* 56.107 and so to enioy their priuilegies: but to vs priests in the new law, thou sayest it is not lawfull to take tithes. And thus thou geuest Le∣uites of the old law, more freedome than to priests of the new law.

☞ And I said. Sir, I maruell, that ye vnderstand thys plaine text of Paule thus.* 56.108 Ye wot well, that the Leuites and priests in the old lawe that tooke tithes, were not so free nor so perfect, as Christ and his Apostles that tooke no tithes. And sir, there is a Doctor (I thinke that it is Saint Ierome) that saith thus. The priests that chalenge now in the new law,* 56.109 tithes: Say in effect, that Christ is not become man, nor that he hath yet suffered death for mans loue. Wherefore, this Doctor saith this sentence. Since tythes were the hires and wages limitted to Le∣uites and to priests of the old law for bearing about of the tabernacle, and for slayeng and fleing of beasts, and for burning of sacrifice, and for keeping of the temple, and for tromping of battell before the hoste of Israell, and other diuers obseruances that perteined to their office: Those priests that will chalenge or take tithes, deny that Christ is come in the flesh, and do the priests office of the old law, for whome tithes were granted: for els (as this Doctor saith) priests take now tithes wrongfully.

¶ And the archb. said to his clarkes. Heard ye euer Losell speake thus? Certaine, this is the learning of them all, that whersoeuer they come, and they may be suffered: they enforce them to expugne the freedome of holy Church.

☞ And I said.* 56.110 Sir, why call you the taking of tithes, and of such other duties that priests chalenge now (wrong∣fullie) the freedome of holy church: Since neither Christ nor his apostles, chalenge nor tooke such duties. Herefore these takings of priests now are not called iustly the free∣dome of holy church, but all such geuing and taking ought to be called and holden, the slanderous couetousnes of men of the holy church.

¶ And the archb. said to me. Why Losell, wilt not thou

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and other that are consedered with thee, seeke out of holy scripture, & of the sence of doctors, al sharpe authorities a∣gainst lords, knights, and squiers, & against other secular men, as thou doest against priests.

* 56.111☞ And I said: Sir, whatsoeuer men or women, lords of ladies, or any other that are present in our preaching spe∣cially, or in our cōmoning after our cūning, we tell out to thē their office & their charges: But sir, since Chrisostome sayth, that priests are the stomack of ye people, it is nedeful in preaching, & also in commoning, to be most busy about this priesthode:* 56.112 Since by the viciousnes of priestes both Lordes & cōmons are most sinfully infected & led into the worst. And because y the couetousnes of priests & pride, & the boast that they haue & make of their dignity and pow∣er: destroyeth not onely the vertues of priesthod in priests thēselues, but also ouer this, it stirreth God to take great vengeance both vpon the Lords, & vpon cōmons, whych suffer these priests charitably.

* 56.113¶ And the Archb. said to me. Thou iudgest euery priest proud y wil not go arayed as thou doest. By god I deme him to be more meke y goeth euery day in a scarlet gown, thā thou in thy threed bare blew gown. Wherby knowest thou a proud man?

☞ And I said. Sir a proud priest may be known, when he denieth to follow Christ & his Apostles, in wylfull po∣uerty and other vertues:* 56.114 & coueteth worldly worship, and taketh it gladly, & gathereth together with pleding, mana∣sing, or with flattering, or wt simony any worldly goodes: And most, if a priest busy him not chiefly in himselfe, & af∣ter in all other men, and women after his cunning & pow∣er, to withstand sinne.

* 56.115¶ And the Archb. sayd to mee. Though thou knewest a priest to haue al these vices, & though thou sawest a pryest louely lye now by a womā, knowing her fleshly: wouldst thou therfore deme this priest dānable? I say to thee yt in the turning about of thy hand, such a sinner may be verily repented.

☞ And I sayd. Sir I wil not damne any man for any sinne that I know done or may be done, so that the sinner leaueth his sinne. But by authoritie of holy Scripture, he that sinneth thus openly as ye shew here, is damnable for doing of such a sinne: and most specially, a priest ye shoulde be example to al other for to hate & flye sinne.* 56.116 And in how short time that euer ye say ye such a sinner may be repēted: he ought not of him ye knoweth his sinning, to bee iudged verily repentant, without open euidence of great shame & harty sorow for his sinne. For whosoeuer (and specially a priest) that vseth pride, enuy, couetousnes, lechery, simony or any other vices: sheweth not as open euidēce of repen∣tance as he hath geuen euil exāple & occasion of sinning, if he cōtinue in any such sinne as long as he may: it is likely that sinne leaneth him, & he not sinne. And as I vnderstād such a one sinneth vnto death, for whō no bodye oweth to pray, as S. Iohn sayth.

* 56.117¶ And a Clerke saide then to the Archb. Sir, the lenger that ye appose him, the worse he is: and the more ye busye you to amend him, the waywarder he is. For he is of so shrewd a kinde, that he shameth not onely to be himselfe a soule nest, but withou: shame he busyeth him to make his nest souler.

* 56.118☞ And the Archbishop saide to hys Clerke. Suffer a while, for I am at an ende with him, for there is an other poynt certyfyed agaynst hym, and I will heare what hee sayth thereto.

¶ And so thā he said to me. Lo it is here certified against thee, yt thou preachedst opēly at Shrewsbury, that it is not lawful to sweare in any case.

☞ And I said, Sir I preached neuer so openlye, nor I haue taught in this wise in any place. But sir, as I prea∣ched in Shrewsbury, wt my protestation I say to you now here:* 56.119 that by the authoritie of the Gospell of S. Iames, & by witnes of diuers Saints & doctours: I haue preached opēly in one place or other, that it is not leful in any cause to sweare by any creature. And ouer this Sir, I haue also preached and taught by the foresaid authorities: ye no body should sweare in any case, if that without othe in any wise he that is charged to sweare might excuse him to them that haue power to compel him to sweare, in leful thing & law¦ful. But if a man may not excuse him without oth, to them that haue power to cōpel him to sweare, than he ought to sweare onely by God, taking him onely that is southfast∣nesse, for to witnes the southfastnes.

* 56.120And then a Clarke asked me if it were not leful to a sub∣iect at the bidding of his Prelate, for to kneele downe and touch the holy Gospel booke, and kisse it, saying: So helpe me God and this holydome, for he should after hys cun∣ninge and power, doe all thynges that hys Prelate com∣maundeth hym.

☞ And I said to them: Sirs, ye speake here full gene∣rally or largely. What if a prelate commaūded hys subiect to do an vnlawful thing, should he obey therto?

¶ And the Archb. said to me: A subiect ought not to sup∣pose,* 56.121 that his prelate wil bid him do an vnlawfull thinge. For a subiect ought to thinke that his prelate wil bid him do nothing but that he wil aunswer for before God, that it is leful: And then, though ye bidding of the prelate bee vn∣leful, the subiect hath no peril to fulfil it, since that he thin∣keth & iudgeth, that whatsoeuer thing his prelate byddeth him do, that it is leful to him for to do it.

☞ And I sayd, sir I trust not thereto. But to our pur∣pose: Sir I tel you, yt I was once in a gentlemās house, and there were then two Clarkes there, a maister of diui∣nity, and a man of law, which man of law was also com∣muning in diuinitie. And among other things, these men soake of othes,* 56.122 & the man of law sayd: at the bidding of his soueraigne, which had power to charge him to sweare, he would lay his hand vpon a booke, and heare hys charge: and if his charge to his vnderstanding were vnlefull, he would hastely withdraw his hand vpō the booke, taking there onely God to witnes, that he would fulfil that lefull charge, after his power. And the maister of diuinitie sayde then to him thus. Certaine, he that layeth his hand vpō a booke in this wise, and maketh there a promise to do that thing that he is commaunded: Is obliged therby by boke othe, then to fulfil his charge. For no doubt, hee that char∣geth him to lay his hand thus vpon a booke (touching the booke, & swearing by it, and kissing it, promisinge in this forme to do this thing or that) wil say and witnes, that he that toucheth thus a booke, and kisseth it, hath sworne vp∣on that booke. And al other mē that see that man thus do, and also all those that heare hereof, in the same wise wyll say and witnes, that this man hath sworne vpon a booke. Wherefore,* 56.123 the maister of diuinitie sayde, it was not lefull neyther to geue nor to take any such charge vpon a booke: for euery booke is nothing els, but diuers creatures, of which it is made of. Therefore to sweare vpon a booke, is to sweare by creatures, and this swearinge is euer vnle∣full. This sentence witnesseth Chrisostome playnely,* 56.124 bla∣ming them greatly that bring forth a booke for to sweare vpon, charging Clarkes, that in no wise they constrayne any body to sweare, whether they thinke a man to sweare true or false.

¶ And the Archbishop and his Clarkes,* 56.125 scorned mee, and blamed me greatly for this saying. And the Archb. manas∣sed me with great punishment & sharpe, except I left thys opinion of swearing.

☞ And I said: Sir, this is not myne opinion, but it is the opinion of Christ our sauiour, & of S. Iames, & of Chry∣sostome, & other diuers saints and doctours.

¶ Than the Archb. had a clarke read this homely of Chri∣sostom: which homely, this clerke held in his hand writtē in a roule: which roule the Archb. caused to be taken from my fellow at Caūterbury. And so then this clark read this role, til he came to a clause where Chrisostome sayth, that it is sinne to sweare well.

And then a clark Malueren (as I gesse) said to ye Archb. Sir,* 56.126 I pray you were of him, how he vnderstādeth Chry∣sostome here, saying it to be sin to sweare well.

And so the Archbish. asked me, how I vnderstode here Chrisostome.

And certaine,* 56.127 I was somwhat afraid to aunswer here∣to: For I had not busied me to study about the sense ther∣of, but lifting vp my minde to God, I praied him of grace, And as fast as I thought how Christ said to his apostles: When for my name ye shall be brought before Iudges, I shall geue into your mouth, wisedome yt your aduersaries shal not against say. And trusting faithfully in the word of God, I said: Sir, I know wel that many men & women, haue nowe swearing so in custome,* 56.128 that they knowe not, nor wil not know, yt they do euil for to sweare as they do: But they thinke and say, that they do wel for to sweare as they do, though they know wel that they sweare vntrue∣ly. For they say, they may by their swearing (though it be false) voide blame or temporal harme, which they shoulde haue,* 56.129 if they sweare not thus. And sir, many men and wo∣men maintaine strongly that they sweare well, when that thing is sooth that they sweare for. Also, full many men & women say nowe, that it is well done to sweare by crea∣tures, when they may not (as the say) otherwise be belee∣ued. And also, ful many men and women now say, that it is wel done to sweare by God, and by our Ladye, and by other saints, for to haue them in minde. But since al these sayings are but excusatious, and sinne: mee thinketh sir, that this sense of Chrisostom may be alleaged wel against

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all such swearers: witnessing that al these sinne greuously though they thinke themselues for to sweare in thys fore∣sayd wise, well. For it is euil done and great sinne, for to sweare truth, when in any maner, a man may excuse him∣selfe without othe.

¶ And the Archbishop sayd, that Chrysostome might bee thus vnderstand.

* 56.130And then a clerke sayd to me: wilt thou tarye my Lorde no lenger, but submit thee here mekely to the ordinance of holy Church, and lay thy hand vpon a booke touching the holy Gospell of GOD, promising not onelye wyth thy mouth, but also with thine hart to stand to my Lords or∣dinaunce?

☞ And I sayd: Sir haue I not told you here, how that I heard a maister of diuinity say: that in such case it is al one to touch a booke,* 56.131 and to sweare by a booke?

¶ And the Archb. sayd: There is no maister of diuinitie in England so great, y if he hold this opinion before me, but I shall punish him as I shal do thee, except thou sweare as I shall charge thee.

☞ And I sayd: Sir, is not Chrisostome an ententife Do∣ctour?

¶ And the Archb. sayd, yea.

☞ And I sayd: if Chrisostome proueth him worthye great blame, that bringeth forth a booke to sweare vpon: it must nedes followe, that he is more to blame that sweareth on that booke.

* 56.132¶ And the Archb. said: if Chrisostome ment accordingly to the ordinance of holy church, we wil accept him.

☞ And then said a clerke to me. Is not ye word of God & God himselfe equipolient, that is, of one authoritie?

¶ And I sayd, yea.

☞ Then he said to me, why wilt thou not sweare then by the Gospell of God, that is gods word, since it is al one to sweare by the word of God, & by God himselfe.

¶ And I said: Sir, since I may not now otherwise be be∣leued, but by swearing: I perceiue (as Austen saith) that it is not spedeful that ye y should be my brethren should not beleue me: therfore I am redy by the word of God (as the lord commaunded me by his word) to sweare.

☞ Then the Clarke sayd to me. Lay then thine hand vp∣on the booke, touchinge the holy Gospell of God and take thy charge.

¶ And I said: Sir I vnderstand that the holy Gospell of God may not be touched with mans hand.

☞ And the Clearke sayde I fonded, and that I sayde not truth.

¶ And I asked this clerk whether it were more to reade y Gospel to touch the Gospell.

☞ And he said it was more to read the Gospell.

* 56.133¶ Then I said: Sir, by authority of S. Hierome, the gos∣pel is not the gospel for reading of the letter, but for the be∣lief that men haue in the word of God. That it is the gos∣pel that we beleue, and not the letter that we read: for be∣cause the letter that is touched with mans hand, is not the Gospel, but ye sentence that is verily beleued in mās hart, is the Gospel. For so Hierome saith. The Gospel, yt is the vertue of Gods word, is not in yt leaues of the boke, but it is in the roote of reason. Neyther the Gospel (he sayeth) is in the writing aboue of the letters, but the Gospell is in ye marking of the sentence of scriptures. This sentence ap∣proueth S. Paule, saying thus. The kingdome of God is not in word but in vertue. And Dauid saith: The voice of the Lord that is his word, is in vertue. And after Dauid sayth: Through the word of God ye heauēs were formed, and in the spirite of his mouth is all the vertue of thē. And I pray you sir,* 56.134 vnderstand ye wel how Dauid sayth, then in the spirit of the mouth of y Lord, is all the vertue of an∣gels and of men.

And the clarke sayd to me. Thou wouldest make vs to fond with thee.* 56.135 Say we not that the Gospels are written in the Masse booke?

☞ And I sayd. Sir, though men vse to saye thus, yet it is vnperfect speech. For the principal part of a thinge is pro∣perly the whole thing. For lo, mans soule yt may not now be sene here, nor touched wt any sensible thing, is properly man. And al the vertue of a tree is in the roote thereof that may not be sene, for do away the roote, & ye tree is destroied And sir,* 56.136 as ye sayd to me right now, God & hys word are of one authoritie: And sir, S. Hierome witnesseth, y Christ (very God & very mā) is hid in the letter of the law: thus also sir, y gospel is hid in the letter. For sir, as it is ful like∣ly many diuers men and womē here in the earth, touched Christ & saw him, & knew his bodely persō, which neither touched, nor saw, nor knewe ghostly his godhead. Right thus sir, many men now touch & see, & write, & read ye scrip¦tures of gods law, which neither see, touch, nor read effec∣tually the gospel. For as the godhead of Christ (that is the vertue of God) is knowen by the vertue of beliefe, so is ye Gospel, that is, Christes word.

¶ And a clerke said to me.* 56.137 These be full misty matters and vnsauery that thou shewest here to vs.

☞ And I said: Sir, if ye, yt are maisters, know not plain∣ly this sentence, e may sore dread that ye kingdome of hea∣uen be taken from you, as it was frō the princes of priests and from the elders of the owes.

¶ And then a Clerke (as I gesse) Malueren, sayde to me. Thou knowest not thine equiuocations: for the kingdom of heauen hath diuers vnderstandings. What callest thou the kingdom of heauen in thys sentence, that thou shew∣est here?

☞ And I said:* 56.138 Sir, by good reason and sentence of doctors the Realme of heauen is called here, the vnderstanding of Gods word.

¶ And a clerke said to me. From whom thinkest thou that this vnderstanding is taken away?

☞ And I sayde: Sir (by authoritie of Christ himselfe) the effectuall vnderstanding of Christes word is taken away from al them chiefly,* 56.139 which are great lettered men, & pre∣sum to vnderstand high things, & wil be holden wise men & desire maistership & high state & dignitie: but they wyll not conforme them to the liuing and teaching of Christ & of his Apostles.

¶ Then ye Archb. said. Wel, wel, thou wilt iudge thy soue∣raignes. By God, ye king doth not his duety, but he suffer thee to be condemned.

☞ And then an other Clerke sayd to me.* 56.140 Why (on Fry∣day that last was) counsailedst thou a man of my Lordes that he should not shriue him to no man but onely to god?

¶ And with this asking I was abashed: And then by and by I knew that I was subtilly betraied of a mā that came to me in prison on the Friday before, cōmoning with mee in this matter of confession.* 56.141 And certaine, by his words I thought, that this man came then to me, of ful feruent and charitable will: But now I know he came to tempt me & to accuse me, God forgeue him if it be his wil. And withal mine hart when I had thought thus, I said to this clerk, Sir, I pray you that ye would fetch this man hether: and all the wordes as nere as I cā repete them, which that I spake to him, on Friday in the prison. I wil rehearse now here before you all, and before him.

☞ And (as I gesse) the Archbishop said then to me. They that are now here, suffice to repete them. How saidst thou to hym?

¶ And I sayd: Syr, that man came and asked me in diuers thinges,* 56.142 and after hys asking, I aunswered him (as I vn∣derstoode) that good was: And as he shewed to me by his wordes, he was sory of hys liuing in court, and right hea∣uy for his owne vicious liuing, and also for the viciousnes of other men, and specially of priests euil liuing: & herefore he sayd to me with a sorrowfull hart (as I gessed) that he purposed fully within short time for to leaue the court, and to busie him to know Gods lawe, and to confirme all hys life thereafter. And when he had sayd to me these wordes & moe other whiche I would rehearse and he were present, he prayed me to heare hys confession. And I sayd to him, sir, wherefore come ye to me, to be confessed of me, ye wote wel y the Archb. putteth & holdeth me here, as one vnwor∣thy either to geue or to take any sacrament of holy Church.

☞ And he sayd to me. Brother I wote well, and so wote many other moe, that you and such other are wrongfully vexed, and therefore I common with you the more gladly. And I sayd to him. Certayne I wote well that many men of this court, and specially the priestes of this housholde would be full euill apayd both you & with me, if they wist that ye were confessed of me.* 56.143 And he sayd, that he cared not therfore, for he had full little affection in them: And as me thought, he spake these wordes and many other, of so good will and of so high desire, for to haue knowne and done the pleasant will of God. And I sayd to hym, as with my foresayd protestation I say to you now here: Syr, I coun∣sayle you, for to absent you from all euill company, and to draw you to them that loue and busie them to knowe and to keepe the preceptes of God: And then the good spirite of God will moue you for to occupy busily all your wittes in gathering together of all your sinnes, as farre as ye can bethinke you, shaming greatly of them and sorrowing har¦tely for them: Yea syr, the holy Ghost will thē put in your hart a good will and a seruent desire for to take and to hold a good purpose, to hate euer and to flie, (after your cūning and power) al occason of sinne: and so then, wisedome shal come to you from aboue, lightening (with diuers beames of grace and of heauenly desire) all your wittes,* 56.144 enforming you how ye shall trust stedfastly in the mercy of the Lorde:

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knowledging to him onely all your vicious liuing, pray∣ing to him euer deuoutly of charitable counsel and conty∣nuance. Hoping without dout, that if ye cōtinue thus, bu∣sying you faythfully to know & to kepe his biddings, that he wil (for he onely, may) forgeue you al your sinnes. And this man said to me. Though God forgeue men their sins yet it behoueth men to be assoyled of priests, & to do ye pe∣nance that they enioyne them.

And I sayde to him, Sir, it is all one to assoyle men o their sinnes, & to forgeue mē their sinnes. Wherefore, sined it pertayneth only to God to forgeue sinne:* 56.145 It sufficeth in this case, to counsel men & women for to laue their sinne, and to comfort them that busy them thus to do, for to hope stedfastly in the mercy of God. And agayne ward, Priestes ought to tel sharply to customable sinners, that if they wil not make an ende of their sinne, but cōtinue in diuers sin while that they may sinne, all such deserue payne without any en▪ And herefore, Priests should ouer busye them to liue wel and holyly, and to teach the people 〈◊〉〈◊〉 & truly the worde of God, shewyng to all folke in open preaching and in priuy counseling; that the lord God only forgeueth sinne. And therefore, those priests yt take vpō thē to assoyle mē of their sinnes, blaspheme God: since that it perteineth onely to the Lord, to assoile men of all their sinnes, For no doubt, a thousand yeare after y Christ was man, no Priest of Christ durst take vpon him to teach the people, neither priuily nor apertly, that they behoued nedes to come to be assayled of them, as Priests now do. But by authoritie of Christes word: Priests bounde indurate customable syn∣ners, to euerlasting paines, which in no time of their ly∣uing, would busy thē faithfully to knowe the biddinges of God, nor to kepe thē. And again, al they that would occu∣py al their wits to hate & to flye al occasion of sinne, drea∣ding ouer al thing, to offend God, and louing for to please him continually: to these men & women Priests shewed, how the Lord assoyleth them of all their sinnes. And thus Christ promised to confirme in heauen, al the binding and loosing that priests by authoritie of his word, binde men in sinne that are indurate therin, or loose thē out of sinne here vpon earth,* 56.146 that are verely repentaunt. And this mā hea∣ring these words said, that he might well in conscience cō∣sent to this sentence. But he sayd. Is it not nedefull to the lay people yt can not thus do, to go shrine them to priests▪ And I said, If a man feele himselfe so distroubled with a∣ny sinne,* 56.147 y he can not by his own witte auoide this synne without counsel of them that are herein wiser than he. In such a case, the counsell of a good Priest is full necessarye. And if a good priest fayle as they do now cōmonly, in such a case S. Augustine sayth, that a man may lawfully com∣mon and take counsel, of a vertuous secular mā. But cer∣tain, that mā or womā is ouerladen and too beastly, which cannot bring their owne sinnes into their minde, busying them night and day for to hate & to forsake al their sinnes, doing a sigh for them after their cunning and power. And sir, full accordingly to this sentence vpō Midlentō Sūday (two yeare as I gesse now agone) I hard a Monk of Fe∣uersam that men called Morden,* 56.148 preache at Caūterbury at the crosse within Christ Church Abbey, saying thus of cōfession. That as through the suggestiō of the feend with∣out counsell of any other body, of themselues many men & women, can imagine and find meanes & ways inough to come to pride, to theft, to lechery, and other diuers vices: In contrary wise this Monke said. Since the Lord God is more ready to forgiue sinne than the feend is or may be of power, to moue any body to sinne: than whosoeuer wil shame and sorow hartely for their sinnes,* 56.149 knowledging them faithfully to God, amending them after their power and cunning, without counsell of any other body than of God and himselfe (through the grace of God) all such men and women may find, sufficient meanes to come to Gods mercy, and so to be cleane assoiled of all their sinnes. This sentence I sayd sir to this man of yours, and the selfe words as neere as I can gesse.

¶ And the Archbishop said. Holy Church approoueth not this learning.* 56.150

☞ And I said. Sir, holy Church of which Christ is head in heauen and in earth, must needs approue this sentence. For loe, hereby all men & women may, if they will, be suf∣ficiently taught to know & to keepe the commandements of God,* 56.151 & to hate & to flie continually all occasion of sinne, and to loue and to seeke vertues busily, & to beleue in God stably, and to trust in his mercy stedfastly, & so to come to perfect charitie & continue therin perseuerantly. And more the Lord asketh not of any man here now in this life. And certaine, since Iesu Christ died vpon the crosse, wilfully to make men free: Men of the Church are to bold and to bu∣sie, to make men thrall, binding thē vnder ye paine of end∣les curse (as they say) to do many obseruaunces and ordy∣naunces, which neither the liuing nor teachyng of Chryst nor of his Apostles approueth.

And a Clerke said thē to me: Thou shewest plainly here thy deceit, which thou hast learned of them that trauell to sow people amōg ye wheat. But I coūsel thee to go away cleane frō this learning, & submit thee lowly to my lorde, and thou shall finde him yet to be gracious to ther.

¶ And as fast then, an other Clerke said to me: How wast thou so bold at Paules Crosse in London, to stande there hard with thy upper boundē about thine head, and to re∣proue in his Sermon the worthy clerke Alkerton, draw∣ing away al that thou mightest: yea, & the same day at af∣ternoone, thou meeting the worthy Doctour in Watlyng streete, calledst him false flatterer and hipocrite.

☞ And I said: Sir, I thinke certainely that there was no man nor womā that hated verelye sinne, & loued vertues (heauing ye Sermō of the clerk at Oxford, and also Alker∣sons Sermon) but they sayd, or might iustly say, that Al∣kerton reproued that clerke vntruely, and slaundered him wrongfully and vncharitably. For no doubt, If the liuing & teaching of Christ chiefly and of his Apostles be true, no body that loueth God and his law, wil blame any sentēce that the clerke then preached there: since by authoritie of Gods word, & by approued Saints & Doctours, & by opē reason, this Clerke approued all thinges clearely that hee preached there.

¶ And a Clerke of the Archbishops saide to me, his Ser∣mon was false, and that he sheweth openlye, since he dare not stand forth and defend his preaching that he thē prea∣ched there.

☞ And I saide: Sir, I thinke that he purposeth to stande stedfastly thereby, or els he scaundereth fouly himself, and also many other that haue great trust that he will stand by the truth of the Gospel. For I wote wel, this Sermon is writen both in Latin and English, and many men haue it & they set great price thereby. And sir, If ye were present with y Archbishop at Lambeth when this Clarke appea∣red and was at his aunswere before the Archbishoppe, ye wote wel that this Clerke denied not there his Sermon, but two daies he maintained it before the Archbishop and his Clerkes.

And then the Archbishop or one of his Clerkes said (I wote not which of them) that harlot shalbe met wyth, for that Sermon. For no man but he and thou, and such other false harlots, prayseth any such preaching.

¶ And then the Arbhb. said. Your cursed sect is busie, and it ioyeth right greatly to contrary & to destroy ye priuilege and fredome of holy Church.

☞ And I said:* 56.152 Sir, I know no men that trauell so busi∣ly as this sect doth (which you reproue) to make rest and peace in holy church. For pride, couetousnes, and simony, which distrouble most holy Church: this sect hateth & fle∣eth, and trauayleth busilye to moue all other men in like maner, vnto meekenes and wilfull pouerty, and charitie, and free ministring of the Sacraments: this sect loueth & vseth, and is full busie to moue all other folkes thus to do. For these vertues, owe all mēbers of holy church, to their head Christ.

Then a Clerke said to the Archbishop: Sir, it is farre dayes, and ye haue farre to ride to night: therfore make an end with him, for he wil none make. But the more sir, that ye busy you for to draw him toward you, ye more cōtumax he is made, and the farther fro you.

¶ And then Malueren said to me:* 56.153 William, kneele down, and pray my Lord of grace, & leaue al thy phantasies, and become a child of holy church.

☞ And I said: Sir, I haue prayed the Archbishop oft, and yet I pray him for the loue of Christ, that he wil leaue hys indignation that he hath against me: and that he wil suffer me after my cūning & power, for to do mine office of priest¦hode, as I am charged of god to do it. For I couet nought els, but to serue my God to hys pleasing in ye state that I stand in, and haue taken me to.

¶ And y Archbishop said to mee: If of good hart thou wilt submit thee now here meekely, to be ruled from this time forth by my counsel,* 56.154 obeying mekely and wilfully to mine ordinance, thou shalt finde it most profitable & best to thee for to doe thus. Therefore tary thou me no lenger, graunt to do this yt I haue sayd to thee now here shortly, or denie it vtterly.

☞ And I said to the Archbishop: Sir, owe we to beleeue that Iesu Christ was and is, very God and very man?

¶ And the Archbishop sayd Yea.

☞ And I said: Sir, owe we to beleue that al Christes ly∣uing and his teaching is true in euery point?

¶ And he sayd, yea.

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☞ And I sayd: Syr, owe we to beleue, that the liuinge of the Apostles, and the teaching of Christ, and all the Pro∣phetes, are true whiche are written in the Bible, for the health and saluation of good people?

¶ And he sayd yea.

☞ And I sayd: Syr, owe all Christen men & women after their cunning and power, for to conforme all their liuing, to the teaching specially of Christ, and also to the teaching and liuing of his Apostles and of Prophets, in all thinges that are pleasaunt to God, and edification of his Church?

¶ And he sayd, yea.

☞ And I sayd: Syr ought the doctrine, the bidding, or the counsell of any body, to be accepted or obeyed vnto: except this doctrine, these biddings, or this counsel, may be graū∣ted and affirmed by Christes liuing and his teaching speci∣ally, or by the liuing and teaching of his Apostles & Pro∣phetes?

¶ And y Archbishop said to me: Other doctrine ought not to be accepted,* 56.155 nor we owe not to obey to any mans bid∣ding or counsell, except we can perceiue that his bidding or counsell, accordeth with the life and teaching of Christ, and of his Apostles and Prophets.

☞ And I sayd: Syr, is not all the learning, and biddings and counsels of holy Church, meanes and healefull reme∣dies, to know and to withstand the priuy suggestions,* 56.156 and the aperte temptations ot the fiende? and also wayes and healeful remedies, to slea pride and all other deadly sinnes, and the braunches of them, and souereign meanes to pur∣chase grace, for to withstand and ouercome all the fleshlye lustes and mouinges?

¶ And the Archbishop sayd yea.

☞ And I sayd: Syr, whatsoeuer thing ye or any other bo∣dy bid or counsel me to do, accordingly to this forsayd lear∣ning, after my cunning & power, through the helpe of god, I will meekly with all my hart obey therto.

¶ And the archbishop sayd to me: Submit thee than now here meekly and wilfully, to the ordinance of holy church, which I shall shew to thee.

☞ And I sayd: sir, accordingly as I haue here now before you rehearsed, I will nowe be ready to obey full gladly to Christ the head of the holy Church, & to the learning and biddinges, and counselles of euerye pleasing member of him.* 56.157

¶ Thē the archbishop striking with his hand fiercely vpō a cupborde, spake to me with a great spirit saying: By Ie∣su, but if thou leaue such additions, obliging thee now here without any exceptiō to mine ordinance (or that I go out of this place) I shall make thee as sure, as any theefe that is in the prison of Lanterne. Aduise thee now what thou wilt do. And then as if he had bene angred, he went fro the cupborde where he stood, to a window.

¶ And then Malueren and an other Clerke came nearer me, and they spake to me many words full pleasantly: and an othe while they manassed me, and counselled full busily to submitte me,* 56.158 or els they sayd I shoulde not escape puni∣shing ouer measure: For they sayd, I should be degraded, cursed, and burned, & so then damned. But now they sayd, thou mayst eschew all these mischiefes, if thou wilt submit thee wilfully & meekely to this worthye prelate, that hath cure of thy soule. And for the pitty of Christ (sayde they) be∣thinke thee, howe great Clerkes the Bishop of Lincolne, Hereford, and Purney were, and yet are, and also B. that is a well vnderstanding man. Which also haue forsaken & reuoked, all the learning and opinions, that thou and such other hold.* 56.159 Wherfore, since each of them is mikle wiser thē thou art, we counsell thee for the best: that by the example of these foure Clerkes, thou follow them submitting thee as they did.

And one of the Bishops Clerkes sayd then there, that he heard Nicoll Hereford say: that since he forsook & reuo∣ked all the learning & Lolards opiniōs, he hath had mikle greater fauour and more delite to hold agaynst them, then euer he had to hold with them, while he held with them.

* 56.160And therefore Malueren said to me: I vnderstand and thou wilt take thee to a Priest, and shriue thee cleane, for∣sake all such opinions, & take the penance of my Lord here, for the holding & teaching of them: within short time, thou shalt be greatly comforted in this doing.

☞ And I sayd to the Clerkes, that thus busily counselled me to folow these foresayd men: Sirs, if these mē of whom ye counsell me to take example, had forsakē benefices of tē∣porall profite, & of worldly worship, so that chey had absē∣ted them, and eschewed from al occasions of couetousnes & of fleshly lustes, and had taken upon them simple liuing, & wilfull pouerty: they had herein geuen good example to me and to many other, to haue folowed thē. But now, since all these foure men, haue slaunderously and shamefully done the contrary, consenting to receiue and to haue and to hold tēporall benefices, liuing now more worldly & more flesh∣ly then they did before, conforming them to the maners of this world: I forsake them herein, and in all their foresayd slaunderous doing. For I purpose with the helpe of God (into remissio of my sinnes, and of my oule cursed liuing) to hate and to flee priuily and apertly, to follow these men, teaching and counselling whome so euer that I may,* 56.161 for to flee & eschew the way that they haue chosen to go in, which will lead them to the worst end, (if in conuenient time they repent them not) verely forsaking and reuoking opēly the flaunder that they haue put, and euery day yet put, to Chri¦stes Church. For certayne, so open blasphemy and slaun∣der as they haue spoken and done, in their reuoking & for∣saking of the truth, ought not nor may not priuily be amē∣ded, duely. Wherfore sirs, I pray you that you busy not for to moue me to follow these mē, in reuoking and forsaking the trueth, and sothfastnes as they haue done, and yet doe: wherein, by open euidence they stirre God to great wroth, and not onely agaynst themselues, but also agaynst all thē that fauor them, or consent to them herein, or that commu∣neth with them, except it be for their amendement. For where as these mē first were pursued of enemies, now they haue obliged them by othe for to slaūder and pursue Christ in his members. Wherfore (as I trust stedfastly in ye good∣nes of God) the worldly couetousnes, and the lusty liuing and the sliding from the truth of these runnagates: shall be to me and to many other men and women, an example & an euidence, to stand more stifly by the truth of Christ.

For certayne,* 56.162 right many men and women, doe marke and abhorre the foulnes and cowardnes of these foresayd vntrue men, how that they are ouercome & stopped wyth benefices, and withdrawen from the truth of Gods word, forsaking vtterly to suffer therfore bodely persecution. For by this vnfaythfull doing and apostasye of them (specially that are great lettered men) and haue knowledged openly the truth:* 56.163 and now, either for pleasure or displeasure of ty∣rauntes, haue taken hire and temporall wages to forsake the truth and to hold agaynst it, slaundering and pursuing them that couet to followe Christ in the way of righteous∣nes, many men and womē therefore are now moued. But many mo thorow the grace of God, shall be moued hereby for to learne the truth of God, and to doe thereafter, and to stand boldly thereby.

¶ Then the Archbishop sayd to his clerkes. Busye you no lenger about him, for he and other such as he is, are cō∣sedered together,* 56.164 that they will not sweare to be obedient, & to submit them to prelates of holy church. For now since I stoode here, his fellow also sent me word that he will not sweare, and that this fellow counselled hym that he should not sweare to me. And losell, in that thing that in thee is, thou hast busied thee to lose this young man, but blessed be God, thou shalt not haue thy purpose of him. For he hath forsaken all thy learning, submitting him to be buxum & obedient to the ordinaunce of holy church, and weepeth full bitterly, and curseth thee full hartily for the venemous tea∣ching which thou hast shewed to him, counselling hym to do thereafter.

And for thy false counselling of many other & him, thou hast great cause to be right sory. For long time thou hast bu¦sied thee to peruert whomsoeuer thou mightest. Therfore, as many deathes thou art worthye of, as thou hast geuen euill counselles. And therefore by Iesu, thou shalt go the∣ther, where Nicoll Harford & Thom. Puruay were har∣bered. And I vndertake, or this day viij. dayes, thou shalt be right glad for to doe what thing that euer I did thee to do.* 56.165 And Losell, I shal assay, if I can make thee there as so∣rowfull (as it was tolde me) thou wast glad of my last go∣yng out of England. By S. Thomas, I shall turne thy ioy into sorow.

☞ And I sayd: Syr there can no body proue lawfully that I ioyed euer,* 56.166 of the maner of your going out of this land.

But Syr, to say the soth, I was ioyfull when ye were gone: for the bishop of London in whole prison ye left me, found in me no cause for to hold me lenger in his prisō, but at the request of my frēdes, he deliuered me to them, asking of me no maner of submitting.

¶ Then the archbishop sayd to me. Wherefore that I yede out of England, is vnknowne to thee: But be this thinge well knowne to thee, that God (as I wote well) hath cal∣led me agayn, and brought me into this land, for to destroy thee and the false sect that thou art of: as by God, I shall pursue you so narowly, that I shall not leaue a slip of you in this land.

☞ And I sayd to the archbishop: Syr, the holy Prophette Ieremy sayd to the false Prophet Anany. When the word that is the prophecy of a Prophet, is knowne or fulfilled:

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then it shalbe knowne, that the Lorde sent the Prophet in trueth.

¶ And the Archbishop (as if he had not bene pleased with my saying) turned him awayward hether and thether, and sayd. By GOD, I shall set vpon thy shinnes a payre of pearles,* 56.167 that thou shalt be glad to chaunge thy voyce.

These and many moe wonderous and conuicious wordes, were spoken to me, manassing me and al other of the same sect, for to be punished and destroyed vnto the vt∣termost.

And the Archbishop called then to him a Clerke, and rowned with him:* 56.168 and that Clerk went forth, and soone he brought in the Constable of Saltwoode Castle, and the Archbishop rowned a good while with him: And then the Constable went forth, and then came in diuers seculars, & they scorned me on euery side, & manassed me greatly. And some counselled the Archbishop to burne me by and by, & some other counselled him to drowne me in the Sea, for it is neare hand there.

And a Clerke standing beside me, there kneeled downe to y Archbishop, praying him that he would deliuer me to him, for to say Martins with him: & he would vndertake: that within three dayes I shoulde not resist any thing that were commaunded me to do of my Prelate.

And the archbishop sayd, that he would ordayn for me himselfe.

And then after, came agayne the Constable and spake priuily to the Archbishop: And the archbishop cōmaunded the Constable to lead me forth thence with him, & so he did. And when we were gone forth thence, we were sent after againe. And whē I came in agayne before the archbishop: a Clerke bad me kneele downe and aske grace, and submit me lowly, and I should finde it for the best.

* 56.169☞ And I sayd thē to the archbishop. Syr, as I haue sayd to you diuers times to day, I will wilfully & lowlye obey and submit me to be ordeined euer after the cunning and power, to God & to his law, and to euery member of holy Church, as farre forth as I can perceiue that these mem∣bers accord with their head Christ, and will teach me, rule me, or chastise me by authority, specially of Gods law.

¶ And the archbishop sayd. I wist wel he would not with out such additions submit him.

And then I was rebuked, scorned & manassed on eue∣ry side:* 56.170 and yet after this, diuers persons cried vpon me to kneele downe and submit me, but I stood still and spake no word. And then there was spoken of me and to me many great words, & I stood and heard them manasse curse and scorne me: but I sayd nothing.

Then a while after, ye archbishop sayd to me. Wilt thou not submit thee to the ordinaunce of holy Church?

☞ And I sayd: Syr, I will full gladly submitte me, as I haue shewed you before.

¶ And then the Archbishop bad the Constable, to haue me forth thence in haste.

And so then I was led forth, and brought into a foule vnhonest prison,* 56.171 where I came neuer before. But thanked be God, when all mē were gone forth then from me, & had sparred fast the prison doore after them: By and by after, I therin by my selfe, busied me to thinke on God, & to thanke him of his goodnesse. And I was then greatlye comforted in all my wits, not onely for that I was then deliuered for a time from the sight, from the hearing, from the presence, from the scorning, and from the manassing of mine ene∣mies: but much more I reioysed in the Lord,* 56.172 because that through his grace he kept me so, both among the flattering specially, and among the manassing of mine aduersaryes, that without heauinesse and anguish of my conscience, I passed away from them. For as a tree layd vpon an other tree, ouerwharte or Crosse wise, so was the Archbishoppe and hys three Clerkes alwayes contrarye to me, and I to them.

Now good God for thine holy name, and to the pray∣sing of the most blessed name: make vs one together, if it be thy will (by authority of thy word, that is true perfite cha∣rity) and els not. And that it may thus be, all that this wri∣ting read or heare, pray hartely to the lord God, that he for his great goodnesse that can not be with tongue expressed, graunt to vs and to all other, which in the same wise, and for the same cause specially, or for any other cause be at dy∣staūce, to be knit & made one in true fayth, in stedfast hope, and in perfite charity. Amen.

¶ Besides this examinatiō here aboue described, came an other treatise also to our hands of the same W. Thorne, vnder the name and title of his testament: which rather by the matter and handling thereof, might seme to be counted a complaynt of vicious Priestes: which treatise or Testa∣ment, in this place we thought not meere to be left out.

MAthew an Apostle of Christ,* 56.173 and his Gospeller, witnes∣seth truly in the holy Gospell, the most holy liuing and the most wholesome teachyng of Christ. He rehearseth how that Christ likeneth thē that heare his wordes and keepe thē, to a wise mā that buildeth his house vpon a stone, that is a stable and a ad ground. This house is mans soule in whome Christ delighteth to dwell, if it be grounded, that is stablished faythfully in his liuing & in his true teaching, adourned or made faire with diuers vertues, which Christ vsed and taught without any medling of any error, as are chiefly the conditions of charity.

This foresaid stone is Christ,* 56.174 vpon which euery faythful soule must be builded, since vpon none other ground then vpon Chri∣stes liuing and his teaching, no bodye may make any building or housing, wherein Christ will come and dwell. This sentence wyt∣nesseth S. Paule to the Corinthians, shewing to them that no body may set any other ground then is set, that is, Christes liuing and teaching. And because that all men and women shoulde geue all their businesse here in this life,* 56.175 to build them vertuously vpon this sure foundation: S. Paule knowledging the seruent desire, and the good will of the people of Ephesye, wrote to them comfortablye saying: Now ye are not straungers, guestes, nor yet comelinges, but ye are the Citizens and of the householde of God, builded a∣boue vpon the foundement of the Apostles and Prophetes. In which foundement, euery building that is builded or made tho∣rough the grace of God, it encreaseth or groweth into an holy tē∣ple, that is: Euery body that is grounded or builded faythfully in the teaching and liuing of Christ, is there through, made the holy temple of God.

This is the stable groūd and stedfast stone Christ, which is the sure corner stone,* 56.176 fast ioyning & holding mightely together, two walles. For through Christ Iesu, meane or middle person of the Trinitye: the Father of heauen is pitious or mercifully ioyned and made one together to mankinde. And through dread to offēd God, and seruent loue to please him, mē be vnseparably made one to God and defended surely vnder his protection. Also, this fore∣sayd stone Christ,* 56.177 was figured by the square stones of whiche the temple of God, was made. For as a square stone, wheresoeuer it is cast or layd, it abideth and lyeth stably: so Christ and euery fayth∣full member of his Church by example of him, abideth and dwel∣leth stably in true fayth, and in all other heauēly vertues in all ad∣uersityes that they suffer in this valley of teares.

For loe, when these foresayd square stones were hewen and wrought for to be layde in the walles or pillers of Gods temple, none noyse or stroke of the workeman was heard. Certaine this si∣lēce in working of this stone, figueth Christ chiefly and his faith∣full members, which by example of him, haue bene and yet are, and euer to the worldes end shall be so meeke and pacient in eue∣ry aduersity, that no sound nor yet any grudging shall any time be perceiued in them.

Neuerthelesse, this chiefe and most worshipfull corner stone which onely is ground of all vertues, proude beggers repriued: but this despight and reproofe,* 56.178 Christ suffered most meekely in his owne person, for to geue example of all meekenesse and pacience to all his faythfull folowers. Certayne, this world is now so full of proud beggers which are named Priestes: but the very office of working of Priesthood which Christ approueth true, and accep∣teth, is farre from the multitude of Priests that now reigne in this world.

For from the highest Priest to the lowest all (as who say) stu∣dy, that is,* 56.179 they imagine and trauell busilye, how they may please this world and theyr flesh. This sentence and many such other de∣pendeth vpon them, if it be well considered, other God the father of heauen hath deceiued all mankinde by the liuing specially and teaching of Iesu Christ, and by the liuing and teaching of his A∣postles and Prophetes: or els all the Popes that haue bene, since I had any knowledge or discretion, with all the Colledge of Cardi∣nals, Archbishops,* 56.180 and Bishops, Monks, Canons, and Friers, with all the contagious flock of the communalty of Priesthood, which haue (all my life time and mikle lenger) reigned and yet reigne, & increase damnably from sinne into sinne: haue bene and yet bee proud, obstinate heretickes, couetous simoners, and defouled a∣dulterers in the ministering of the Sacramentes, and specially in the ministring of the Sacrament of the aultar. For as their workes sheweth whereto Christ biddeth vs take heed: the highest Priestes and Prelates of this Priesthood,* 56.181 chalenge and occupy vnlefull, tē∣porall Lordships. And for temporall fauour and meed, they sell & geue benefices to vnworthy and vnable persons, yea these simo∣ners sell sinne, suffering men and women in euery degree and e∣state, to lye, and continue, from yeare to yere, in diuers vices slaū∣derously. And thus by euil example of high priests in the church, lower Priestes vnder them are not onely suffered, but they are mayntayned to sell full deare (to the people for temporall meed) all the Sacraments.

And thus all this foresayd Priesthoode, is blowne so high and borne vp in pride and vaine glory of their estate and dignity & so blinded with worldly couetousnes:* 56.182 That they disdayne to follow Christ in very meekenesse and wilfull pouerty, liuing holylye and

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preaching Gods word truely, freely and continually, taking theyr liuelihood at the free will of the people of their pure almes, where and when they suffice not for theyr true and busy preaching to get their sustenaunce with their handes. To this true sentence groun∣ded on Christes owne liuing and teaching of his Apostles, these foresaid worldly & fleshly Priests wil not consent effectually.* 56.183 But as theyr workes and also their wordes shew: boldly and vnshame∣fastly these forenamed Priestes and Prelates, couet, and enforce them mightely and busily, that all holy scripture were expounded and drawne accordingly to their maners, and to theyr vngroun∣ded vsages and findinges. For they will not (since they hold it but folly and madnesse) conforme their maners to the pure and sim∣ple liuing of Christ and his Apostles,* 56.184 nor they will not followe freely their learning. Wherefore, all the Emperours and Kinges, and all other Lordes and Ladyes, and all the common people in e∣uery degree and state, which haue before time knowne or might haue knowne, and also all they that now yet know or might know this foresayde witnes of Priesthood, and would not nor yet will, enforce them after theyr cunning and power, to withstand chari∣tably the foresayd enemies and traytors of Christ, and of his chur∣che: all these striue with Antichrist agaynst Iesu. And they shall heare the indignation of God almighty without end,* 56.185 if in conue∣nient time they amend them not, and repent them verelye, doing therefore due mourning and sorow, after their cunning & power. For through presumtuousnesse and negligence of Priestes & Pre∣lates (not of the Churche of Christ, but occupying theyr prelacye vnduely in the Church) and also flattering and false couetousnes of other diuers named Priestes: Lousengers and lounderers, are wrōgfully made and named Heremites, and haue leaue to defraud poore and needy creatures of their liuelode, and to liue by theyr false winning and begging, in slouth and in other diuers vices. And also of these Prelates, these coker noses, are suffered to liue in pride and hipocrisy, and to defoule themselues both bodelye and ghostly. Also by the suffering and counsell of these foresayde Pre∣lates and of other Priestes, are made both vayne brotherhoodes and sisterhoodes, full of pride and enuye, which are full contrary to the brotherhood of Christ, since they are cause of mickle disse∣tion, and they multiply and susteyne it vncharitably: for in lustye eating and drinking, vnmeasurably and out of time, they exercise themselues. Also this vaine confederacy of brotherhoodes, is per∣mitted to be of one clothing, and to hold together.

And in all these vngrounded and vnlefull doinges, priests are parteners and great medlers and counsellers. And ouer this vici∣ousnesse, Heremites and Pardoners, Ankers, and straūge beggers, are licensed and admitted of Prelates and Priestes, for to beguile the people with flatteringes and leasinges slaunderously agaynst all good reason and true beleue, and so to encrease diuers vyces in themselues, and also among all them that accept them or con∣sent to them.

And thus, the viciousnesse of these foresayd named Priestes & Prelates, haue bene long time, and yet is, and shal be cause of wars both within the Realme and without. And in the same wise, these vnable Priestes haue bene, and yet are, and shalbe chiefe cause of pestilence of men, and morein of beastes, and of barrennesse of the earth, and of all other mischiefes, to the tyme that Lordes and cō∣mons able them through grace, for to know and to keepe the cō∣maundements of God, inforcing them than faythfully and chari∣tably by one assent, for to redresse and make one this foresayde Priesthood, to the wilfull, poore, meeke, and innocent liuing and teaching, specially of Christ and his Apostles.

Therefore, all they that know or might know, the viciousnes that raigneth now cursedly in these Priests and in theyr learning, if they suffice not to vnderstand this contagious viciousnesse: let them pray to the Lord hartily for the health of his Church, abstei∣ning them prudently from these indurate enemyes of Christ and of his people, and from all their Sacraments, since to them all that know them or may know, they are but fleshly deedes and false: as S. Cyprian witnesseth in the first question of decrees,* 56.186 and in the first cause. Ca. Si quis inquit. For as this Saynt and great Doctour witnesseth there, that not onely vicious Priestes, but also all they that fauour them or consent to them in their viciousnesse: shall to∣gether perish with them, if they amend them not duely, as all they perished that cōsented to Dathan and Abiron. For nothing were more confusion to these foresayd vicious Priestes, than to eschew them prudently in all theyr vnlefull Sacramentes, while they cō∣tinue in their sinnefull liuing slaunderously, as they haue lōg time done and yet do. And no body need to be afrayde (though death did folow by one wise or other) for to dye out of this world with∣out taking of any Sacrament of these foresayd Christes enemyes: since Christ will not fayle, for to minister himselfe all Iefull & heal∣full Sacramentes and necessary at all time (and specially at end) to all them that are in true fayth, in stedfast hope, and in perfect charity.

But yet some mad fooles say (for to eschew slaunder) they wil be shriuen once in the yeare, and communed of theyr proper Prie∣stes, though they knowe them defouled with slaunderous vyces. No doubt, but all they that thus do or consent priuely or apertly to such doing, are culpable of great sinne: since S. Paul witnesseth, that not onely they that do euill, are worthy of death and damna∣tion, but also they that consent to euill doers. Also (as their slaū∣derous workes witnesse) these aforesayd vicious Priestes, despise and cast from them heauenly cunning, that is geuen of the holye ghost Wherefore, the Lord throweth all such despisers from him, that they vse nor do any Priesthood to him.

No doubt than, all they that wittingly or wilfully, take or cō∣sent that any other body should take any Sacrament of any suche named Priest, sinneth openly and damnably agaynst all the Trini∣ty, and are vnable to any Sacrament of health.

And that this foresayd sentēce is altogether true, into remis∣sion of all my sinnefull liuing, trusting stedfastly in the mercye of God, I offer to him my soule.

And to proue also the foresayde sentence true with the helpe of God, I purposefully for to suffer meekely and gladly my most wretched bodye to bee tormented, where God will, of whom he will, and when he will, and as long as he will, and what temporall payne he will and death, to the praysing of his name, and to the e∣dification of his Church.

And I that am most vnworthy and wretched caytife, shall now through the speciall grace of God, make to him pleasaunt sacrifice with my most sinnefull and vnworthy body. Beseechyng hartely all folke that read or heare this end of my purposed Testa∣ment, that through the grace of GOD, they dispose verely and vertuously all their wittes, and able in lyke maner all their mem∣bers for to vnderstand truely, and to keepe faythfully, charita∣bly, and continually all the commaundementes of God, and so than to pray deuoutly to all the blessed Trinitie, that I may haue grace with wisedome and prudence from aboue, to end my lyfe here in this foresayd truth and for this cause, in true fayth and stedfast hope, and perfect charitie. Amen.

What was the ende of this good man and blessed ser∣uant of God Williā Thorpe, I finde as yet in no story spe¦cified. By all coniectures it is to be thought,* 56.187 that the arch∣bishop Thomas Arundull being so hard an aduersarye a∣gaynst those men, would not let him goe. Much lesse it is to be supposed, that he would euer retract his sentence and opinion, which he so valiantly mayntayned before the by∣shop, neither doth it seeme that he had any such recanting spirite. Agayne, neyther is it founde, that he was burned. Wherfore it remayneth most like to be true, that he beyng committed to some straight prison (according as the Arch∣byshop in his examination before, dyd threaten him) there (as Thorpe confesseth himselfe) was so straightly kept, that eyther he was secretly made away, or els there he dy∣ed by sicknesse.

The like end also I finde to happen to Iohn Aston, an other good folower of Wickliffe, who for the same doctrine of the sacrament was condemned by the Bishops, And be¦cause he would not recant, he was committed to perpetu∣all prison, wherein the good man continued till his death. An. 1382.

¶ Iohn Puruey.

FUrthermore, in the sayd examinatiō of Williā Thorpe, mention was made (as ye heard) of Iohn Puruey,* 56.188 of whom also something we touched before: promising of the sayd Iohn Puruey, more particularly to entreate in order and processe of time. Of this Puruey, Tho. Walden writeth thus in his second tome, Iohn Puruey sayth he, was the Li∣brary of Lollordes, and gloser vpon Wickliffe. He sayde, that the worshipping of Abrahā was but a salutatiō. And in his third Tome, he sayth: this Iohn Puruey with Har∣ford a doctour of diuinity, were greuously tormented, and punished in the prison of Saltwood, and at ye length recan∣ted at Paules crosse at London (Tho. Arundel being then Archb. of Canterbury.)* 56.189 Afterward agayne, he was em∣prisoned vnder Henry Chicheley Archb. of Canterbury, in the yeare of our Lord 1421. Thus muche writeth Walden. The workes of this man which he wrote, were gathered by Richard Lauingame his aduersarye, whiche I thinke worthy to be remēbred. First, as touching the Sacrament of the last supper, the Sacrament of penaunce, the Sacra∣ment of orders, the power of the keyes, the preaching of ye Gospell, of Mariages, of Uowes, of possessiōs, of the pu∣nishing and correcting of the Clergy, of the lawes and de∣crees of the Church, of the state and condition of the Pope and the clergy: Of all these generally, he left diuers monu∣ments grauely and exactly written, part whereof, here in the end of his story we thought to exhibite, being transla∣ted out of Latine into English.

The articles which he taught, and afterward was forced to recant at Paules crosse,* 56.190 were these hereafter folowing.

1. That in the Sacrament of the aultar after the conse∣cration, there is not, neither can be, any accident without the subiect: But there verely remaineth the same substaūce

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and the very visible and incorruptible bread, & likewise ye very same wine the which before the consecration were set vpon the aultar to be consecrate of the Priest: likewise as when a Pagan or infidell is baptised, he is spiritually con∣uerted into a member of Christ through grace, and yet re∣mayneth the very same man whiche he before was in his proper nature and substaunce.

2. Auricular confession or priuate penaunce, is a certeyne whispering, destroying the libertye of the Gospell & new∣ly brought in by the Pope and the Clergye, to intangle the consciences of mē in sinne, & to draw their soules into hel.

* 56.1913. Euery lay man being holy, and predestinate vnto euer lasting life (albeit he be a lay man) yet is he a true Priest be¦fore God.

4. That diuers Prelates and other of the Clergy, do liue wickedly contrary to the doctrine and example of Christ & his Apostles. Therefore they whiche so liue, haue not the keyes neyther of ye kingdome of heauen, neither yet of hell: neither ought any christian to esteme his cēsure any more, then as a thing of no force. Yea albeit the pope should per∣aduenture interdite the realme, yet could he not hurt, but rather profite vs, for so much as thereby we should be dis∣missed from the obseruation of his lawes, and from saying of seruice according to the custome of the Church.

* 56.1925. If any man do make an othe or vow, to keepe perpetu∣all chastity, or do any thing els whereunto God hath not appoynted him, geuing him grace to perform his purpose: the same vow or othe, is vnreasonable and vndiscreet, nei∣ther can any Prelate compell him to keep the same, except he will do contrary vnto Gods ordinaunce. But he ought to commit him, vnto the gouernance of the holy ghost & of his owne conscience: for so much as euery man which will not fulfill his vow or othe, can not do it for that cause.

* 56.1936. Whosoeuer taketh vpon him the office of priesthood, al∣though he haue not the charge of soules cōmitted vnto him according to the custome of the Churche: Not onely they may, but ought to preach the Gospel frely vnto the people otherwise he is a thief, excommunicated of God, and of the holy Church.

* 56.1947. That Innocentius the third Pope, and 600. bishops, and a thousand other Prelates, with all the rest of the cler∣gy, which together with the same Pope agreed and deter∣mined: that in the sacrament of the aultar, after the couer∣sion of the bread and wine into the body & bloud of Christ, that the acesdentes of the sayd bread and wine do remayne there, without any proper subiect of the same: the whiche also ordeyned, that all Christians ought to confesse theyr sinnes once a yeare vnto a proper priest, & to receiue the re∣uerent Sacrament at Easter, & made certaine other lawes at the same time: All they sayth he, in so doing were fooles and Blockeheades, Heretickes, Blasphemers and Sedu∣cers of Christian people. Wherfore, we ought not to beleue their determinations, or of their successours, neither ought we to obey theyr lawes or ordinances, except they be plain¦ly grounded vpon the holy Scripture, or vpon some reasō which can not be impugned.

¶ Other Articles drawne out of Purueyes bookes more at large by Ry. Lauingham.

* 57.1AS touching the Sacramēt of thanks geuing, he sayth: That that chap. of repentance and remission: Omnis v∣triusque sexus, wherin it is ordeined that euery faithfull mā ought once euery yeare at the least, that is to say, at Easter to receiue the Sacrament of Eucharist: is a beastly thing, hereticall and blasphemous.

* 57.2Item, that Innocenius the 3. Pope, was the head of Antichrist, who after the letting loose of Sathan, inuented a new article of our sayth, and a certayn fayned verity tou∣ching the Sacrament of the aultar: That is to say, that the Sacramēt of the aultar is an accidēt without a substance, or els an heape of accidences without a substaunce. But Christ and his Apostles doe teach manifestly, that the Sa∣crament of the aultar is bread, and the body of Christ toge∣ther after the maner that he spake: And in that he calleth it bread, he woulde haue the people to vnderstande as they ought with reason, that it is very and substaunciall bread, and no false nor sayned bread.

* 57.3And although Innocētius that Antichrist doth allege, that in the councell at Lions where this matter was de∣cided were 600. Bishops with him, and 1000. Prelates, which were in one opiniō of this determination: Al those notwithstanding he talleth. fooles according to that saying of Eccl. Of footes there are an infinite number. And so in like maner he calleth them false Christes & false prophets; of whom Christ speaketh the 24. of Mathew: Many false Christes and false Prophets shall arise and deceiue many: And therfore, euery Christian man ought to beleue firmly that the sacrament of the aultar is very bread in deed, and no false nor sayned bread, And although it be very bread in deed, yet notwithstāding, it is the very body of Christ in ye sort he spake and called it his body: and so it is very bread, and the very body of Christ.* 57.4 And as Christ concerning hys humanity, was both visible and passible, and by his Diui∣nity was inuisible and unpassible: So likewise, this sacra∣ment in that it is very bread, may be sene with the corporal eie, and may also abide corruption. But although a man may see that Sacrament, yet notwithstanding, cannot the body of Christ in that Sacrament be seene with the corpo∣rall eye, although it be the body of Christ in that maner he spake it: For that notwithstanding, the body of Christ is now incorruptible in heauē. So the Sacrament of the cup is very wine, & the very bloud of Christ, according as hys maner of speaking was. Also Innocentius, 3, with a great multitude of his secular Clerkes, made a certayne new de∣termination: that the Sacrament of the aultar is an acci∣dence without a substance,* 57.5 whereas, neither Iesus Christ nor any of his Apostles, taught this sayth (but openly and manifestly to the contrary) neither yet the holy Doctours, for the space of a thousand yeares & more, taught this faith openly.

Therefore, when Antichrist or any of his shauelinges doth aske of thee that art a simple Christian, whether that this Sacrament be the very body of Christ or not: affirme thou it manifestly so to be. And if he aske of thee whether it be materiall bread, or what other bread els: say thou, that it is such bread as Christ vnderstood and ment by his proper word:* 57.6 and such bread, as the holy ghost ment in S. Paule when he called that to be very breade whiche he brake, and wade thou no further herin. If he aske thee, how this bread is the body of Christ: Say thou, as Christ vnderstoode the same to be his body which is both omnipotent and true, & in whom is no vntrueth. Say thou also, as the holy Doc∣tors do say, that the terrestriall matter or substaunce, may be conuerted into Christ, as the Pagan or infidell may bee Baptised: and herby spiritually to be conuerted and to be a member of Christ, and so after a certayne maner to become Christ, and yet the same man to remayne still in his proper nature. For so doth S. Augustine graunt, that a sinner for∣saking his sinne and being made one spirite with God by fayth, grace, and charity: may be cōuerted into God, and to be after a maner, God: as both Dauid, and S. Iohn do te∣stifye, and yet to be the same person in substaunce and na∣ture, and in soule and vertue to be altered & chaūged. But yet, men of more knowledge and reasō, may more plainely conuince the falsity of Antichrist both in this matter and in others, by the gift of the holy Ghost working in thē. Not∣withstanding, if those that be simple men will hūbly holde and keepe the manifest and apparaunt wordes of the holy scripture, & the playn sense and meaning of the holy ghost, and proceed no farther, but humbly to commit that vnto ye spirite of God which passeth theyr vnderstanding: Then may they safely offer themselues to death, as true Mar∣tyrs of Iesus Christ.

As touching the Sacrament of penaunce: That chap∣ter Omnis vtriusque sexus, by which a certayne newe founde auricular confession was ordeined:* 57.7 is full of hipocrisye, he∣resy: couetousnes, pride, & blasphemy he sayth, and repro∣ueth the same chapter verbatim, and that by the sentences of the same proces. Also, that the penaunce and paynes limi∣ted by the Canons, be vnreasonable and vniust, for the au∣sterity and rigorousnes which they conteine, more then are taxed by Gods law. He also doth exemplify, of the solemne and publicke deniall of penitentes to be receiued into or∣ders, according to the decree of the generall Councell Di∣stinctione 50. cap Ex poenitentibus. Also of the seuenfold pe∣nitence of a priest committing fornication, according to the chapter. Praes biter Distinct. 82. And farther sheweth, an o∣ther example of the penitence of Priestes according to that chater. Qui praes biterum &c. Whereas the decretall of the generall Counsell sayth, that such a one ought to remayne continuing his life, in the warres, and not to mary. And how Innocentius 3. brought in a new founde confession: whereby, the Priestes do oppresse the simple lay men. And that many other things they do, compelling them to con∣fesse themselues to blind and ignoraunt Priests, in whom is nothing els then pride and couetousnes, hauing suche in contempt as are learned and wise. Also, that the Decretall of Innocentius 3. touching the foresayd auricular or vocal confession: was brought in and inuented, to intricate & in∣tangle mens consciences with sinne, & to draw thē downe to hell. And furthermore, that such maner of confession, de∣stroyeth the Euangelicall libertye, and doth let men to in∣quire after, & to retayn, the wise counsell & doctrine of such

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as be gods priests: which know faithfully how to obserue his precepts and commaundements, & which would wil∣lingly teach the people, the right way to heauē. For which abuse, all Christen men and spicially all Englishmē, ought to exciayne agaynst such wicked lawes.

* 57.8As touching the Sacrament of order he sayth: That al good christians, are predestinate and be ordeined of God, & made true Priestes to offer Christ in themselues, and to Christ, themselues: as also to teach and preach the Gospell to their neighbors, as well in word as in exāple of liuing. But the worldly shauelings do more magnify the naked & bare signes of priesthood (inuented by sinfull men) then the true & perfect priesthood of God,* 57.9 grounded by a true & liue∣ly sayth, annexed with good works. Also, if it were needfull to haue such shauelinges, God knoweth how, & can make when it pleaseth him, priestes (without mans working & sinfull signes, that is to say, without either sacramentes or characters) to be known & discerned of the people, by their vertuous life and example, and by their true preaching of ye law of God for so made he the first made priestes & elders before the law of Moyses: and so made he Moyses a priest before Aaron, & before the ceremonies of the law, without mans operation at all: And euen so hath God made al such as are predestinate, to be his priestes. But such as be true Christians,* 57.10 receiue none such as Priestes, but vnlesse they follow Christ and his apostles, neither do they beleue that they make the sacrament of the auitar (which they affirme to be Gods body) when it pleaseth thē: least happely God be not with them, forasmuch as that they do this thing for couetousnes sake, or els to brag of their owne power And therfore such as be simple men, will worship that Sacra∣ment in this doubtfulnes, with a silent conditiō, that is, if it be made by Gods authority, and to haue their deuotiō to the body of Christ in heauen. Also, that as such be elders, if they be Gods priestes, be Bishops, Prelates, and Curats of their Christian brethren, whom they may lead to heauē by the example of their holy conuersariō, and by preaching of the gospell although they make no sacrifice to that Anti∣christ of Rome for their confirmation: neither be they dedi∣cated to the world by secular diuine thinges, and by consu∣ming the liuinges of the poore: as be those secular bishops, prelates & curates.* 57.11 Also, that although there were no pope according as the custome of the church is: yet Christ which is the hed of his church, doth ordeyne such a Pope as plea∣seth him: and that is, whomsoeuer is most humble & lowly and best doth the office of a true Priest, although he be vn∣known to ye world. And although ther were no such proud bishop aboue all the rest, as the church doth vse: yet all the priestes might well gouern the church by common asient, as once they did, before such wordly pride crept in amōgst the Bishops, &c. And admit that no such Priestes were ac∣cording to the accustomed vse now of receiuing of order & torsure,* 57.12 by such a mytred Byshoppe and his tonsure: yet: Christ knoweth both how to make and chuse such as shall well please him, both in conuersation of life, & sincere prea∣ching of the Gospell, in ministring to his people all neces∣sary sacraments. And euery holy man which is a minister of Christ, although he be not shauen, is a true Priest ordei∣ned of God, although no mitred Bishoppe euer lay his character vpon him: So, that the Pope and Prelates, doe make more estimation of their Characters (as tonsures & crownes by them inuented) then of the true and perfect priesthood ordeined of God: whereas, all those that are pre∣dostinate, are true Priestes made of him.

* 57.13As touching the authoritye of the keyes and censures, no Christian man ought to esteeme Sathan (whom men call the pope) and his vniust cēsures: more then the hissing of a serpēt, or the blast of Lucifer. Also, that no man ought to trust or put confidence in the false indulgences of coue∣tous Priestes, which indulgences do draw away the hope which men ought to repose in God, to a sort of sinful men, and do robbe the poore of such almes as is geuen to them: Such Priestes be manifest betrayers of Christ and of the whole Church, and be Sathans own stuardes to beguyle christen soules by theyr hipocrisy and fayned pardons. Al∣so, forasmuch as those prelates and clergy men liue so exe∣crable a life, contrary to the gospel of Christ, and examples of his Apostles, & teach not truly the gospell, but only lies and the traditions of sinfull wicked men:* 57.14 It appereth most manifestly that they haue not the keyes of the kingdome of heauen, but rather the keyes of hell. And they may be right well assured, that God neuer gaue vnto them authority to make & establish so many ceremonies & traditions, which be contrary to the liberty of the Gospell, and are blocks in christen mens wayes, that they can neither know nor ob∣serue the same his Gospel, in liberty of cōscience, and so at∣tayne a ready way to heauen.

Also, that al maner of religious men, notwithstanding the chapter Religiosi, touching the priuiledges in the Cle∣mentines: may lawfully minister all sacramēts to the that are worthy the same. Forasmuch as the same is a worke of charity, which onely the will and ordinance of the pope and his sautors in this case is to hinder and set. Item, if the Pope shall interdict this our realme: that connot hurt vs,* 57.15 but much profite vs: Because that therby he should se∣perate vs from all his wicked lawes, and frō the charges of sustaining of so many thousand shauelings, which with smal deuotiō or none at all, patter and charter a new solid song seoundum vsum Sarum. So that not whatsouer ye pope in his generall counsell hindeth in earth, is bound of God in heauen: either for that he hindeth vnreasonably, and cō∣tradictorily doth agaynst himself, or els for that he hath for∣saken the iudgement of God.

As touching the preaching of the Gospell: whoseuer receiueth or taketh vpō him ye office of a priest or of a bishop and dischargeth not the same by the example of his good cō¦uersation and faythfull preaching of the Gospel: is a theef, excommunicate of God, and of holy church. And further if the curates preach not the word of God, they shalbe dam∣ned, and if they know not how to preach, they ought to re∣signe their benefices: So that those prelates which preach not the Gospel of Christ (although they could excuse them∣selues from the doing of any other euill) are dead in them∣selues, are Antichristes, and Sathans trāffigured into an∣gels of light, might theues, manquellers by day night, & be∣trayers of Christ his people.

Concerning the sacrament of Matrimony:* 57.16 Notwith∣standing any spirituall kinred or gossopry, a man and wo∣man may lawfully mary together by the law of god, with out any dispensatiō papistical. And in ye same place he sayth that if our realm do admit one not borne in matrimony or illegitimate to the imperiall crowne, so that he doth well discharge the office of a king: God maketh him a king, and by cōsequence doth reiect an other king or heyre of ye king∣dome, being borne in matrimony and legitimate: So, for such spirituall kindred there ought no diuorse to be made. Also notwithstanding the Cap. Si inter de sponsalibus: If any man shall make any contract with any woman by yt wor∣des of the future tence, by an oth taken: & afterwards shall with an other woman make the like contract by the wor∣des of the present tence:* 57.17 that then the second contract stan∣deth. Also, it a man make any cōtract with a womā by the wordes of the future tence, vpō his oth taken: & maketh af∣terwardes the like contract with another not altering the words and hath carnal copulation vpon the same: the first contract maketh the matrimony good, and not the second. Also, if a man before witnes assure himselfe to a woman by a contract made in the present tence, & hath children by the same woman: & afterward the same man marieth another woman, with the like wordes in the present tence, before witnesse: Although the first witnesses be deade, or els by bribes corrupt, and ye second bring his witnesses before the iudge to proue the second contract: the first cōtract yet stan∣deth in force, although the Pope (allowing the secōd con∣tract) doth compell them to liue in adultery agaynst ye con∣maundement of God. Also, he condemneth the decretall of the restitution of things stollen Cap. Literas tuas: which wri∣leth, that a man and woman hauing carnall copulation in the degree of consanguinity forbiddē, and hath no witness hereof: If the woman will depart from the man she shall be compelled by the censures, to remayne with him, and to yelde her debt. Also, in case where a man hath made cōtract with two women, with one secretly hauing no witnesse, and wich the other openly hauing witnesse: Then were is better to acknowledge the insufficiency of the law, and to suffer men to be ruled by their owne consciences, then by the censures to compell them, to committe and lyue in ad∣ultery.

As touching the keping and making of vowes:* 57.18 That vow or othe is beastly, and is without al discretion made: which to performe and keep a man hath no power but by grace geuen him of God. Because that some such there be, whom god doth not accept to perseuere in the state of cha∣stity and perpetuall virginity: and such a one cannot keep his vow, although he make the same. Also that euery one making a vow of continencye or chastitye, when making the same he shall not be accepted of God: doth very vndis∣cretly, and as one without al reason maketh the same, whē he is not able of himself without ye gift of God to fulfil his promise: according to that saying of the wise mā. cap. 8. No man hath the gift of cōtinency, vnles that God geue it vn∣to him. For otherwise, if god help not such a one to perform the vow or othe which he hath made and sakē: No prelate can compell him, vnles he do cōtrary to Gods ordinance:

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but he ought to cōmit himself to the gouernment of Gods holy spirit, and his owne conscience.

* 57.19For the possessions of the Church: In another treatise it is declared, how the king, the Lordes and commōs may without any charge at all, kepe 15. garrisons, & finde 15000. souldiours, (hauing sufficient landes and reuenues to liue vpon) out of the temporalties gotten into the hands of the clergy & fained religious men: which neuer do that, which pertayneth to the office of curates to doe, nor yet to secular lords. And moreouer, the king may haue euery yere 20000 pound to come freely into his cofers and aboue. Also, may find or sustaine 15. Colledges more: and 15000. priestes and clerkes, with sufficient liuing: and a 100. hospitals for the sicke & euery house to haue one hundreth marks in lands. And all this may they take of the foresayde temporaltyes, without any charge to the realme: wherunto, the king, the Lords, and the commons are to be inuited. For otherwise there seemeth to hang ouer our heads, a great and marue∣lous alteratiō of this realme, vnlesse the same be put in exe¦cution. Also, if the secular Priestes and sayned religious, which be simoniackes and heretiques, which sayne them∣selues to say masse, and yet say none at all, according to the Canons,* 57.20 which to their purpose the bring and alledge. 1. q 3. Audiuimus. & cap. Pudenda. & cap. Schisma: By which chap. such priestes and religious do not make the Sacrament of the aultar: That then all Christians, especially all the soū∣ders of such Abbeyes and indowers of bishoprickes, prio∣ries, and chaunteries: ought to amend this fault and trea∣son committed agaynst their predecessors, by taking from them such secular dominiōs which are the mayntenance of all their sinnes. And also, that Christian Lords & princes are bound to take away from the clergy, such secular domi¦nion as noseleth & nourisheth them in heuesies: & ought to reduce them vnto the simple and poore life of Christ Iesus, and his Apostles.

And further, that all Christian Princes (if they will amend the maledictiō and blasphemy of the name of God) ought to take away their temporalities frō that shauen ge∣neration,* 57.21 which most of all doth nourish them in such ma∣lediction: And so in likewise, the fat tithes from Churches appropriat to rich monks & other religions fained by ma∣nifest lying, & other vnlawful meanes, likewise ought to debar their golde to the proud Priest of Rome, which doth poyson all Christendome with Simony and heresy. Fur∣ther, that it is a great abhomination that Bishops, mōks, and other prelates, be so great Lords in this world, where as Christ with his Apostles, and disciples, neuer took vp∣on thē secular dominion, neither did they appropriat vnto them churches as these men do: but led a poore life, & gaue a good testimony of theyr priesthood. And therfore, all Chri∣stians ought to the vttermost of theyr power and strength to sweare that they will reduce such shauelings, to the hu∣mility and pouerty of Christ and his Apostles: And who∣soeuer thus doth not, consenteth to theyr heresy. Also, that these two chapiters of the immunitye of Churches, are to be condemned, that is, cap. Non minus, and cap. Aduersus. Because they doe decree, that temporall Lordes may ney∣ther require tallages nor tenthes, of any Ecclesiasticall per¦sons.

* 57.22Now to the correction of the clergy: By the law of god and by reason, the king and all other Christians may take reuenge of Italye, and of all the false Priests and Clerkes within the same, and to reduce them vnto the humble ordi∣naunce of Iesus Christ. Also, that the law of Siluester the Pope,* 57.23 which is declared in 2. q. 5. cap. Praesul, and cap. Nullam, is cōtrary to the law of Christ & either testament. And that proud and ambitious Siluester by this lawe, so defended two Cardinals which were not to be defended by the law of Christ: that by no meanes they might be conuinced, al∣though they were both vicious & euil. And although christ susteined and suffered the iudgemēt of vniust temporal iud¦ges: Our mitred prelates in these dayes, so magnify them¦selues beyond christ and his Apostles, that they refuse and will none of such iudgements. Also, that those decretals of accusations cap. Quādo & Qualiter. Which do prohibite that any clerkes should be brought before a secular iudge to re∣ceiue iudgement: do contayne both heresy, blasphemy, and error, and bringeth great gayne and commodity to Ante∣christes cofers.

Furthermore, that all Christian kinges and Lordes, ought to exclayme agaynst the Pope and those that be hys sautors, and banish them out of theyr landes, till such time as they will obey God, and his Gospell, Kings and other ministers of Gods iustice. Also, that bishops and theyr fa∣uourers, that say it appertayneth not to kings and secular Lordes (but vnto them and theyr Officials) to punish ad∣ultery and fornicatiō: do fall into manifest treason agaynst the king,* 57.24 and heresy agaynst the scripture. Also, that it ap∣pertayneth to the king, to haue the order both of priests & bishops, as these kings Salomon and Iosaphat had.

Furthermore, that chapter Nullus iudicium de foro con∣petenti, by the which secular iudges are forbidden without the Bishops commandement to condemne any Clerk to death: Is manifestly agaynst the holy scripture, declaryng that kinges haue power ouer clerkes & priestes to punish thē for their deserued crimes. Also that the decree of Boni∣face de poenis in 6. cap. foelicis, made agaynst the persecutors, strikers, and imprisoners of Cardinals, as contrary both to the holy scripture & to all reason. Also, that by the law of God and reason a secular Lord may lawfully take a Car∣dinal & put him in prison for committing the crime of open sunony, adultery, & manifest blasphemy. Also yt the chapier Si Papa dist. 40. which sayth that the Pope ought to be iud∣ged of none, vnles he be deuius a fide, is cōtrary to ye gospell which sayth: If thy brother sinne agaynst thee correct him. Also where as S. Gregory and S. Augustine called them∣selues the seruaunts of Gods seruants: this proud bishop of Rome which will not be iudged by his subiects (which be in very deed his Lordes, if they be iust & good men) doth destroy the order of Gods law, and all humility, and doth extoll himself aboue God and his Apostles. Also, that chri∣stian kings ought, not onely to iudge this proud bishop of Rome, but also to depose him, by the example that Cestren∣sis lib. 6. cap. 8. declareth, of Otho the Emperour, which de∣posed Iohn the xii. and did institute Leo in his place.* 57.25 And further, he maketh an exhortation to the Princes to iudge the Church of Rome, which he calleth the great and cur∣sed strompet, of whom S. Iohn writeth in the Apocalips, chap. 17.

Lastly, touching the lawes and determinations of the church: Christians haue reasonable excuses and causes to repell the statutes of the pope and of his shauelings, which be not expresly grounded in the holy scriptures, or els vp∣on reason ineuitable. Also he sayth that that law whiche is set forth of consecration distinctione. 2. cap. Seculares & cap. Omnis homo, & cap. Et si non frequentius, & cap. In coena domi∣ni:* 57.26 That such secular men as do not receiue the sacrament ot the aultar at Christmas, Easter, and Whitsontide, are not to be counted amongest the number of Christians, nor are to be estemed as christiās: wherby it followeth, that all Clerkes and lay men that obserue not the same, it seemeth they go strait to hell. But if this law be of no force, for that the custome and vse in receiuing is contrary to the same: then may we blesse such rebellion & disobediēce to the pope and his law, for otherwise we should flee to hel without a∣ny stay or let. Wherby we may conclude, that all Christiās ought well to practise this schoole of disobedience against ye Pope and all his lawes (not founded vpon the holy scrip∣ture) which do let men to clime to heauen by the keping of charity, and the liberty of the Gospell. Also, that Christian men haue great cause to refuse the lawes and statutes of these worldly clerkes, which ye people call the papal lawes and bishoplike statutes, for the couetousnesse and voluptu¦ousnesse of them: without the which, the church & congre∣gation of God might safely run towards heauē by ye sweet yoke of the Lord, as it did 1000. yeres before the said lawes were prescribed and sēt to the Uniuersities, and withdrew mē from studiyng of ye holy scripture, for the desire of bene∣fices and worldly goods. Also that simple men do reuerēt∣ly receiue the sentences of the Doctors and other lawes,* 57.27 so farre forth as they be expresly groūded vpon the holy scrip∣ture or good reason. Also, that where as the Popes lawes, & lawes of his ministers & clerks be both cōtrary to them selues, and haue not theyr foūdation neither vpon ye scrip∣ture, nor yet vpon reason: simple mē ought to bid thē fare∣well. Also, that when all the apostles faith fayled thē in the time of the Lords passiō, fayth thē rested in the blessed vir∣gin: much more might that proud priest of Rome with all his rabble easily erre in the fayth, and yet is the Christian fayth preserued whole and safe, in the faythful members of Christ, which are his true Church: But the Pope and all his rablement,* 57.28 cannot proue that they be any part of thys Church. Also, that the Pope with all his fautours, may as well be deceiued by a lying spirite, as was Achab and all his prophetes: and that one true prophet, as was Miche∣as may haue the verity shewed vnto him contra concilium, Also, that all good Christians ought to cast from them the Popes lawes, saying: Let vs breake their bandes in son∣der, and let vs cast from our neckes those heauy yonkes of theyrs.* 57.29 Also, that where these prelates doe burne one good booke, for one errour perhaps conteyned in the same: they ought to burne all the books of the Canon law, for the ma∣nifold heresies contayned in them.

¶ And thus muche out of a certaine olde written booke

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in parthment borowed ouce of I.B. which booke contei∣ning diuers auncient records of the vniuersitie: seemeth to belong sometimes to the library of the Uniuersitie, bearing the yeare of the compiling thereof. 1296. Which computation if it be true, then was it written of him or that he recanted before Thomas Arundell Archbishop at Saltwood, where he was imprisoned. Whereunto I thought also to annexe, a certayne godly and most frute∣full Sermon, of like antiquitie, preached at Paules crosse much about the same time, learned clerke, as I find in one old monument, named R. Wimbeldon. Albeit among the auncient registers and records belonging to the Archbi∣shop of Canterbury: I haue an old worne copy of the said Sermon, written in very old English, and almost halfe consumed with age: purposing the said autor beere of bearing also the foresayd name. The true copy of which Sermon, in his owne speech wherein it was first spoken and preached at the crosse, on the Sonday of Quinquage∣sima, and after exhibited to the Archbishop of Canterbu∣rie (being then as it seemeth William Courtney) here fo∣loweth.

A Sermon no lesse godly then learned, preached at Paules Crosse on the Sonday of Quinquagesima. ann. 1389. by R. Wimbeldon.

Redde rationem Gillicationis tuae. Luce & i.

* 58.1My dere frends, ye shullen vnderstond: that Christ au∣tor and doctour of trueth, in his booke of the Gospell (likening the kingdome of heauen to anhousholder) saith on this maner. Like is the kingdome of heuen to an housholding man, that went out first on the morow to hire workemen into his vine. Also, about the third, sixt, nienth and enleuente houres he went out, and found men stonding idel. And sayd to them. Go ye into min vine∣yerde, and that right is, I wille geue you. Whan the day was agoo, he clepid his stuward and high to geue echē man a peny.

* 58.2The spirituall vnderstonding of this housholder, is our Lord Iesu Christ that is head of the houshold of holy Church. And thus clepith men in diuerce houres of the day, that is in diuerce agees of the werld. As in time of law of kinde, he cleped by enspiryng, Abel, Ennok, Noe, and Abraham. In time of the old law, Moses, Dauid, Isay, and Ieremy. And in time of grace, Apostles Martyrs, and Confessours and Virgines. Also he cleped men in diuers a∣gees, some on childhode, as Iohn Baptist: some on state of wex∣ing, as Iohn the Euangelist: some in state of manhoode, as Peter and Andrew: and some in old agee as Gamaliel, and Ioseph of Arimathie. And all these he clepeth to trauaile in his vine, that is the Church, and that in diuers maner. For right as yee seeth, that in tilling of the materiall vine there ben diuers labours, for some kutten awey the voyde braunches, some maken forkis and railes to beren vp the vine, and some diggen away the olde earth fro the rote, and leyn there fatter. And all this offices ben so ne∣cessary to the vine, that if any of them faile, it shall harme greatly, other destroy the vine: For but if the vine be kutte, she shall waxe wilde, but if she be rayled she shall be ouergo with netles and wedis. And but if the rote be fatted with donge, shee for feblenes shuld waxe baraine.

Right so in the Church beth nedefull thes three offices, priest∣hood, knythode, and laborers. To priests it falleth, to kut away the void braunches of sinnes with the swerd of her tong. To knight∣hode it falleth to letten wronges, and thefftes to ben done, and to maintaine Goddis law, and them that ben teachers therof, and also to kepe the londe from enemies of other londes. And to la∣bourers it falleth, to trauail bodelich, and with ther sore swete, geten out of the earth bodillech lifelode for hem, and other par∣ties. And these states beth also nedefull to the Church, that none may well ben without other, for if priesthod lacked, the people for default of knowing of Gods lawe, should waxe wilde in vi∣ces, and deyen gostely. And if the knithod laked, and men to rulin the puple by law and hardinesse, theeues and enemies shulden so encres that no man shuld liue in peace. And if the laborers were nought, both knightes and priestes must bicome acre men and herdis: and els, they shuld for defaute of bodily sustenaunce deye. And therfore saith clerk Auicenne, that euery vnreasonable best if he haue that that kind hath ordeined for him: as kinde hath or∣deined it: he is suffisaunce to liue by himselfe without any helpe of other of the same kind. As if there were but one horse other one shepe in the world, yet if he had grasse and corne as kind hath ordeined for such beastes, he shuld liue well I now. But if there ne were but O man in the world, though he had all that good that is therein, yet for defaut he shuld deie, or his life shuld be wors tha if he were naught, & the cause is this for that thing that kind ordeineth for a mans sustenaunce, without other arraieng than it hath of kind, accordeth nought to him. As though a man haue corne as it commeth from the earth, yet it is no meate according to him, vnto it be by mans craft, chaunged into bread: and though he haue flesh other fish, yet while it is rawe as kinde ordeined it, till it be by mans trauaile sodden, rosted, or baken, it cordit not to mans lifelode. And right so, wolle that the sheepe beareth mot by mannis diuers craftis and trauailes be chaunged or it be able do cloth any man: and certis O man by himselfe; shuld neuer doo all these laboures. And therefore saith this clerke, it is neede that some be acre men, some bakers, some makers of cloth, and some marchaunts to fetch that, that on londe fetteth from an other there it is plentie.

And certis this shuld be a cause why, euery state shuld loue o∣ther. And men of o craft shuld nor despise ne hate men of none o∣ther craft, fith they be so nedefull euerich to other. And oft thelke craftes that ben most vnhonest, might worst ben forbore: and o thing I dare well say that he that is neither trauailing in this world, on studieng, on praiers, on preaching, for helpe of the peo∣ple as it falleth to prists, neither ruling the people, mainteining ne defending fro enemies as it falleth to knights, neither traue∣ling on the earth, in diuerse craftes, as it falleth to labourers: Whan the day of rokening commeth that is, the end of this life, right as he liued here withouten trauaile, so he shall there lack the reward of the pense, that is, the endles ioie of heauen. And as he was here liuing after none state ne order, so he shall be put than in that place that no order is in, but euerlasting horror and so∣row, that is in hell. Herfore, eueriche man se to what state God hath cleped him, and dwell he therin by trauaile according to his degree.* 58.3 Thou that art a laborer or a crafty man, do this truelly. If thou art a seruaunt or a bond man, be suget and lowe in drede of displeasing of thy Lord: If thou art a marchaunt, disceiue nought thy brother in chaffering. If thou art a knight or a Lord, defend the poore man and needy fro handes that will harme them.* 58.4 If thou art a Iustice or a Iudge, go not on the right hand by fauour, neyther on the left hand, to punish any man for hate. If thou art a priest, vndernine, praye, and repreue, in all maner patience and doctrine. Vnderuime thilke that ben negligent, pray for thilke that bene obedient, reproue tho that ben vnobedient to God. So euery man trauaile in his degree. For whan the euen is come, that is, the end of this worlde: than euerye man shall take reward, good or euill, after that he hath traualled here.

The wordes that I haue taken to make of my sermon, be thus muche to say. Yelde reconing of thy bayly. Christ autour of pitye and louer of the saluation of his people, in the proces of this gos∣pell enfourmeth euery man what is his baylye, by maner of a pa∣rable of a bayly that he speaketh of, to aray him to answer of the goodes that God hath taken him, when the day of straight reco∣ning shall be come, that is the day of dome. And so I at this tyme throwe the helpe of God, folowing him that is so great a mai∣ster of autoritie, because that I know nothing that should more drawe away mans vnreasonable loue fro the passing ioy of thys world, then the minde of the dreadfull reconing. As much as suf∣fice, I shall shewe you how ye shall dispose you to auoide the ven∣geaunce of God, when ther shalbe time of so straight doome, that we shall geue reconing of euery idle word that we haue ispoken. For than it shal be said to vs,* 58.5 and we shall not flee it: Yelde reco∣ning of thy bayly.

But for forther proces of this first party of this sermon, yee shall wete: that there shall be three bay lifes that shall be cleped to this straight reconing. Twaine to answer for them selfe and for o∣ther, that bene priests that haue cure of mens soules, & temporal mē that haue gouernayle of people: and the thirde baylyf shall a∣count onely for himselfe, and that is euerye Christen man, of that he hath receiued of God. And euery of these shall aunswer to three questions:* 58.6 To the first question, how hast thou entred? The second, how hast thou ruled: And to the third, how hast thou li∣ued? And if thou canst well assoile these three questions, was there neuer none earthly Lord that euer so well rewarded his ser∣uant without comparison, as thy Lord God shal reward thee, that is with blisse, and ioye, and life that euer shall last. But on that o∣ther side, and thou wilt now be recheles of thine owne welfare, and take none heede of this reconing: If that day take thee so∣dainly, so that thou passe hence in deadly sinne (as thou worst neuer what shall fall thee) all the toungs that euer were, or euer shall be, mow not tell the sorrowe and wo that thou shalt euer be in, and suffer. Therefore, the desire of so great ioy, and the dread of so great paine, thoughe loue ne dread of God were not in thine hart: yet should that make thee afeard to sinne, for to thinke that thou shalt giue reconing of thy bayly. Therefore as I say to thee, the first question that shall be proposed to the first bayly, that is a prelat other a Curat of mens soules, is this: How hast thou entred? Math. xxij. Friend, how entredst thou hether? Who brought thee in to this office? Truth or Symony? God or the Deuill? Grace or mony?* 58.7 The flesh or the spirit? Giue thou thy reconing if thou canst. If thou canst not, I rede that thou tary for to learne. For vp hap ere night thou shalt be cleped. And if thou stande dombe for vn∣kunning,

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or els for confusion of thy conscience: thou fall into the sentence that anon followeth: Binde his handes and his feete, and cast him in to the vtter warde of darknes, there shall be weeping and grenning of teethe. Therfore I rede thee, that thou aduise thee how thou shalt answer to this question. How hast thou entred? whether by cleeping, or by thine owne procuring: for that thou wouldest trauaile in Gods gospell, other for thou wouldest be richly arayed? Answere now to thy owne conscience as thou shalt answer to God, thou that hast take now the order of prieste, whe∣ther thou be curate or none: who stirred thee to take vpon thee so high an estate? Whether for thou wouldest liue as a priest ought to do studying of Gods law to preach, and most hartely to pray for the people: or for to liue a delicious life, vpon other mens tra∣uayle, and thy selfe trauaile nought.* 58.8 Why also setten men theyr sonnes either their cousins to schole? Whereto, but for to get them great aduancements, or to make them the better to knowe howe they shoulden serue God?* 58.9 This men may see openly, by the sciences that they set them to. Why I pray you, put men their sonnes to the law ciuill,* 58.10 or to the kings court to write letters & writs: rather thā to Philosophy or Diuinity, but for the hope that these occupations shoulde be euer means, to make them great in the world. I hope that ther wil no man say, that they ne shoulde better learne the rule of good liuing in the booke of Gods law, than in any bookes of mans worldly wisedome?* 58.11 But certes now it is so the, that Iohn Chrisostom saith Mothers be louing to the bo∣dies of their children, but the soule they despise, they desire them to wel fare in this world, but they take none hede what they shall suffer in the tother: Some or deinen fees for their children, but none ordeine them to godward: The lust of their bodies they wol deere by, but the health of their soule the reke nought of. If they see them poore or sicke, they sorrow and sigheth, but though they see them sinne, they sorrowe not. And in this they shew that they brought forth the bodies but not the soules.* 58.12 And if we take heede truly, what abhominations be scattered and spread abrode in ho∣ly church now adayes among priestes: we shul wel wit, that they come not all to the folde of Christ by Christes clepping for to profite: but by other wayes to get them worldly welth, and this is the cause of lesing of soules, that Christ bought so deare, and of many errours among the people: and therefore, it is iwrit in the booke of mourning, where the prophet speaketh thus to God. Tre 1. The enemy hath put his hand to all things desyrable to him:* 58.13 for he hath let lawles folke enter into the sanctuary, of the which thou hadst commaunded, that they should not enter into the church: This enemy is Sathanas, as his name sowneth, that hath put his hande to all that him liketh. What sinne I pray you will the fiend haue sow on men, that nis now yvsed? In what plen∣tie is now pride, enuy, wrath and couetise? Whan were they so great as they be now, and so of all other sinnes. And why trowest thou? But for there be a lawles people entred into thy sanctuarie, that neither keepe in hemselfe the law of God, ne konne teachen other:* 58.14 And to euery such, saith God by the prophet, Ose 4. For that thou hast put away cunning: I shall put thee away that thou shal vse no priesthoode to me. Lo that God expresly heere in holy writte, forbiddeth men to take the state of pristhoode on them, but they haue cunning, that needeth them. Thou than that canst neither rule thy selfe ne other, after the lawe of God, beware how thou wilt answer to God, at his dreadfull dome, when he shall say to thee, that which I tooke to my theame.

Yeld the reckening of thy baily, how thou hast entred.

The second question, that euery curate and prelate of holye Chirch shall aunswer to, is this. How hast thou ruled? That is to say, the soules of thy suggets, and the goods of poore men: Geue now thine acounte. First, how thou hast gouerned gods folke that were take thee to keepe: Whether art thou an herde or an hi∣red man? that doost all for loue of bodelich hi e? As a father, or as a Wolfe, that eaten his sheepe and keepeth them nought? Say whome thou hast turned from his cursed liuing, by thy deuout preaching,* 58.15 Whome hast thou taught the law of God that was earst vncunning: Ther shal ben heard a greuous accusing of fa∣therles children, and a hard aledging, that priests haue liueden by their wages, and not done away their sins. Yelde also rekoning how thou hast ruled and spended the goodes of poore men. Harke what S. Bernard saith. Dreade clarkes, dreade the ministers of the Church, the which ben in the place of saintes, that they do so wic∣kedly, nought holding them apayd with such wages that were sufficient to them: That ouerplus that needy men shuld be sustai∣ned by, they be not ashamed to wast in the house of their pride and leachery, and withholden to themselfe wickedly and cursed∣ly that which should be the lifeloode of poore men. With double wickednes truly they sinne. First, for they reeuen other mens goods, and faith they misuse holy things in their vanities and in their filthes. Euery such Bayly therefore beware, for anone, to the last far thing he shall recken with Christ. Trowest thou not then, that thou ne shalt be disalowed of God of that thou hast mispen∣ded in in feeding of fat Palfreys, of hounds, of Haukes, and if it so be that is worst of all, on lecherous women? Heare what is sayd of suche. They had led their dayes in wealths. And in a poynt they bene gone down into hell: Think therefore I rede thee, that thou shalt yelde reckening of thy bayly.

The third question that this baily shal aunswer to, is this: How hast thou lyued? What light of holynes hast thou shewed in thy liuing to the people, or what mirrour hast thou ben of holynes to them? Geue now thy reconing, how thou hast liued, as a priest, or as a leude man as a man or as a beast. That is to wonder truelye how the lyfe of priestes is chaunged They be clothen as knights, they speaken as vnhonestly as carels, other of wynnyng as Mar∣chaunts: They riden as princes, and al that is thus spended, is of the goodes of poore men, and of Christs heretage. Therfore saith an holy doctor: The clay of Egypt was tough and stinking, and medled with bloud. The slates were harde to bee vndoe, for they were baked with fire of couetise, and with the light of lust. In this trauayleth riche men, in this they wake, a wayting poore men. In these trauaileth prelates, that ben to much blent with to much shining of riches, that make them houses lyke churches in great∣nes, that with diuers pointries, coloren their chambers, that with diuers clothinges of colours, make images gay: but the poore mā for default of clothes beggeth; and with an empty wombe cryeth at the doore: And if I shall the foth say, saith this doctor, oft tyme poore men be robbed for to clothe the trees and stones:* 58.16 Of such speaketh the Prophet. Howe art thou here? or as who art thou? Here thou art occupying the place of Peter and of Poule, or of Thomas or of Martine: But how, as Iudas among the Apostles, as Symon Magus among the disciples, as a candle now queinte that stincheth all the house in steede of a light lanterne, as a smoke that blindeth mens eyen, in place of cleane fire. If thou contrarye thus the forme of liuing that Christ and his disciples left to priests:* 58.17 Lo what saith the prophet Ieremye. They haue entred, and they haue had and nought ben obedient. They hauen with false title or with their false and corrupt intention, had poore mens goodes to their misusing, and they haue not bee obedient to the lawe of God in their owen liuing.* 58.18 Therefore it is writ, that the hardest dome shall fall on such. An hard dome, for they haue misentred An harder dome, for they haue misruled. And the hardest dome, for they haue so cursedlie liued. Thinke therefore I rede, how thou wilte giue reckning of thy bayly.

The second Bayliff,* 58.19 that accounteth at this dome for himselfe and also for other, is he: that keping hath of any communite, as kings, princes, Maiers, and Shireues, and iustices. And these shull also answer to the same three questions. The first question, how hast thou hentred, that is to say, into thine office: Other for help of the people to destroy falshed and forthren treuth? other for de∣sire of winning or worldly worship? If thou take such an office, more for thine owne worldly profite, than for helpe of the comu∣nite, thou art a tirant as the pholosopher seith. For it is to feare least there bene too many that desiren suche states, that they may the rather oppresse thilke that they hateth, and take giftes to spare to punish thilke, that hauen trespassed, and so maketh them parteners of their sinnes. And many such, when they ben so high, they reck nought that they beeth poore mens brethren: but they wene to passe them in kind, as they passeth in worldly worship, that is but winde: of which God faith by the prophet, they ha∣uen raigned, but nought of me, they haue bene princes but I knowe nought.* 58.20 So we reade of Roboam, that was the son of king Salomon, what time he was first king, the people of Israell comen to him, and sayd: Thy father in his last dayes, put on vs great charge. We pray thee some deale make it lighter, and we willen serue thee. And the king tooke counsayle of the olde wise men, and they counsailden to answer them faire, and that should be for the best. But he left these old wise mennis counsayle, and did after the counsayle of children that were his playferen, and sayd to the people, when they came agayne: My left finger, is greater then my fathers riegge. My father greeued you somewhat, but I will echen more thereto. And the people heard this, and re∣beleden to him, and tooke them another king and fithe, the kingdome came neuer whole againe. And therefore it is good, that euery ruler of cominalties, that they be not lad by follies, ne by none other eare rowner, that he ne haue an eygh of loue to the comontie that he hath to rule. For were ye well be he neuer so high, that he shall come afore his higher, to yelde reconing of his bayly.

The second question is:* 58.21 How hast thou ruled the people, and the office that thou haddest to gouerne? Thou that hast bene a Iudge in causes of poore men, how hast thou kept this hest of God? Thou shalt not take heede to the person of a poore man, to bee to him the harder for his pouertie,* 58.22 ne thou shalt not behold a rich mans semblance, to spare or to fauour him in his wrong for his riches. O Lorde, what abusion is there among officers of both lawes, now adayes: If a great man pleadeth with a poore man, to haue ought that he holdeth, euery officer shall be readie to hye all that he may, that the rich man might haue such an end as he desired. But if a poore man pleade with a ritch man, than there shall be so manye delayes, that though the poore mans right be open to all the Countrie, for pure faute of spending, he shall be glad to cease. Shriues and Bayliffes willen retourne

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poore mens writs, with tarde Genit, but gif they feelen meede in their hands. And yet I heare sale, men that hauen seyen both lawes,* 58.23 that ilke court that is cleeped Christes court, is much more cursed. Therefore it is writ: giftes they taken out of mens bosoms,* 58.24 to ouerturne the right way of dome. But it is to dread the word of Christ: In what dome ye deeme, ye should be de∣med when ye comen to yelde a reconing of your bayly.

The third question is: Howe hast thou lyued, thou that dee∣mest and punishest other men for their trespas. A great doctor saith:* 58.25 thee behoueth to flee the wickednes of other men, that thou chastieest them for their trespas. For if thy selfe do vnlawfullich in deeming other men, thou damnest thy selfe, sythe thou doest that thou damnest. And Poul saith: why teachest thou nought thy selfe,* 58.26 that thou teachest other? Why stealest thou, that tea∣chest nought other men to steale? Saint Gregorie saith: He shall not take gouernaile of other, that can not go before them in good liuing. And when anye man stand before him in dome, he must take heede to fore what Iudge he shall stand him selfe, to take his dome after his deedes. But it is to dread, that manie fa∣reth as the twe false priests that woulden haue damned to death holie Susan,* 58.27 for she would not assent to their leacherie. Of the which it is writ: they turned awaie their eyen, for they would not see heauen, ne haue mynde of rightfull domes. So it hap∣peth ofte, they that were more woorthie to bee hanged, dam∣neth them that be lesse woorthye, as a clarcke telleth of Socra∣tes the Philosopher,* 58.28 sayth hee, vpon a day a man asked of hym why hee laughed. And hee sayd: for I see great theeues leaden a little theefe to hanging. I pray thee, whether is hee a greater theefe that bynimeth a man hys house and hys land from hym and from his heyres for euermore,* 58.29 other hee that for making of great neede, stealeth a sheepe or a calfe. Whether trow wee nought, that it happeth such extortioners to be other whyle Iudges, and demeth men thus: But I read thee that thus dee∣mest other, thinke on that dome thou shalt come to, to yelde the rekening of thine bayly.

The third Baylife that shall be cleped to this dreadfull a count shall bee euerie Christian man, that shall geue rekening to his Lord God, for goods that he hath had of hys. And heere I wyll speake but of the first question,* 58.30 that is this: How entrest thou, And heere by the waie, yee that haue goten anie, worldly good, other take by extortion, by rauayne, by vsurie, other by disceit: Wo shall be to him at this dreadfull daie as Sainct Austen sayth. If he be cast into the fire that hath nought giuen of his owne good: where trowest thou shall he be castin, that hath reued o∣ther mens from them. And if he shulle brenne with the send that hath nought clothed the naked,* 58.31 where trowest shall he brenne that hath made him naked that was earst clothed. But as Sainct Gregorie sayth, two thinges maketh men to liue thus by rauaine of other neighbours, that they desire heynes and drede pouer∣tie, and what vengeaunce falleth of this sinne of couetise, I may see by figure in holy writ, whan the Angell sayd to Prophet Za∣charie. Rere vp thine eyen, and see what is that goeth out. And the Prophet sayd what is it? Then the Angell sayd, this is the pot going out, this is the eize of hem on all the earth, And there was a weihgt of lede I bore, and there was a woman sitting in the middle of this potte. And the Angell sayd, this is impietie: And he tooke her, and cast her into the middle of this pot, and he tooke the gobette of leed and caste it into the pots mouth. And the Prophet lift vp his eye,* 58.32 and he saw twoo women comming out, and spirites in her wing is like two kytes other gledes: and they are rid vp this pot betweene heauen and the earth, and than the Prophete spake to the Aungell, whider wol these beare this pot? And he sayd, into the lond of Sennaar: This pot is coue∣tise. For right as a pot hathe a wide open mouth, so couetise ga∣peth after worldly good: and right as the licour in the pot, pro∣fiteth nought to the pot, but to men that draweth and drinketh thereof: so worldlie good ofte, profiteth not to churlles, but to other that commeth after, as it is written. He that hath money, shall haue no frute of it. And this couetise is the eye of couetous men:* 58.33 for they ben blinde to see how they shuld see to go to hea∣uen, but to winning of worldly things they see manie wayes, lyke to owles, and nightcrowes, that seene better by night than by day. The gobbet of lead, is the syn of obstination. The wo∣man that sat in the pot, is vnpittie, as the Angell sayd, that folo∣weth vnrighteousnes and auarice. For through auarice, a man leeseth the pitie that he shuld haue of the mischiefe of his soule. For oft tyme, men leese the lyfe of theyr soule, by deadlie sinne that they doo to haue worldly winning: and also they leese the pitie that they should haue of their bodie, putting them selfes to manie great bodelye trauayls and perils both by sea, and land, and all maketh couetise. This pot is stopped with the gobbet of leade, when vnpitie is thus by synne of obstination closed in co∣uetise, that he may not goe out of the chinches harte by pe∣naunce.* 58.34 For as Iob sayth: when he is fulfylled, he shall bee stop∣ped. The two women that bare vp this pot, are pride and lust of flesh, that be cleped in holie writ the twey daughtren of the wa∣ter Lethe, crying: bring, bring. And they had wings: the fyrst wing is grace spirituall, as cunning, wisedome, and counsell, with such other manie For which gifts manie men wexe proud. The second wing is bodely grace,* 58.35 as strength, fairehood, gentrie, and manie other such, whereof men wexe proud. The winges of the second woman that is fleshlie desire, both glotony and slouth. Of glotonie speaketh S. Gregorie:* 58.36 when the wombe is fulfilled, the prickes of leacherie beth meued. And of slouth S. Austine sayth: Lot the whyle he dwelled in busines among shrewes in Sodome, he was a good man. But when he was in the hyll slowe, for sykkernes, he in his dronkennes lay by hys daughtren. And these women had wynges lyke Kytes, that with a crieng voyce seecheth theyr meate, as Bartholomeus sayth. And thus fareth couetise of men. Witnessing Sainct Austine, what is the greedy∣nes of fleshlye desire. In as much as the rauenous fyshes haue sometime measure, yet when they hunger, they rapin, and when they fulfill, they spare: But onely couetise of men may not bee fulfilled. For euer he taketh, and neuer hath inough. Neither hee dreadeth God, neither shame of men. He ne spareth hys father, ne knoweth his mother, ne accordeth with his brethren, neyther keepeth truth with hys frende. He ouerpresseth widowes and fa∣therles children. Freemen he maketh bond, and bringeth foorth false witnes, and occupieth dead mens things, as he shoulden ne∣uer dye. What manhoode is this, sayth this doctour, thus to leese lyfe and grace,* 58.37 and get death of soule? Win gold, and leese hea∣uen? And herefore sayth the Prophet, haue trauaile in the midst, and leaue vnrighteousnes. Also Innocent speaking of the harmes that come of couetoise, sayth thus: O how manie men hath co∣uetise deceiued and spilt? When couetise Balaam would for giftes that the kinge profered him, haue cursed Gods people, his owne Asse reproued hym, and hurt his foote agaynst a wall. A∣chor was stoned to death, for couetise made him steale gold and clothes, against the commaundement of God. Giesy was smit with mesilrie,* 58.38 for he sold Naamans heale, that came of Gods grace. Iudas for couetise sold Christ, and afterward hoong him∣selfe. An any and Zaphira his wife were dead sodainlie, for they forsoken to giue Peter theyr money that they had. And couetise maketh also that rich men eate the poore, as beastes done their lesous holding them lowe. This may we see all daye, in deede I dread. For if a ritche man haue a field, and a poore man haue in the middest or in the side thereof one acre, and a riche man haue all a streete saueth O house, that some poore brother of hys o∣weth, he ceaseth neuer till he get it out of the poore mans hand, eyther by prayer, or by bying, or by pursuing of disceit. Thus fared it by kyng Achab, that throughe his false Queenes ginne slowe the poore man Naboth, for that he woulde not sell hym hys vyneyard that was nye to the Kings palace. Vpon which proces,* 58.39 thus sayth Sainct Ambrose: How far wyll yee ritche men stretche your couetise? Wyll yee dwell alone vppon the earth, and haue no poore man wyth you? Why put yee out your felow by kynde, and chalenge to your selfe the possession comen by kynde? In commune to all ritch and poore the earth was made, Why will yee ritche chalenge proper right heerein? Kynde knoweth no riches, that bringeth foorth all men poore. For wee bee not got with rich clothes, ne borne wyth golde ne wyth syluer. Naked hee bringeth them to this world, needie of meate and of drinke and clothing. Naked the earth taketh vs, as she naked brought vs hyther. She can not close with vs our possession in sepulchre, for kynde maketh no difference be∣weene poore and rich, in comming hyther, ne in goyng hence. All in o manner hee bringeth foorth, all in o manner he closeth in graue. Who so wyll make difference of poore and rytch, a∣byde tyll they haue a little whyle leyne in the graue. Than open and looke among dead bones who was rych, and who was poore, but if it be thus that mo clothes rotteth with the ritche, then wyth the poore: and that harmeth to them that beth on lyue,* 58.40 and profytte not to them that beene deade: Thus sayth the Doctour of suche extortion as it is writ. Other mens fields they repeth, and fro the vyne of hym that the harme oppressed, they plucke awaye the grapes: they leueth men naked, and taketh a∣waye her clothis that hath nought wherewith to helle them in cold, and liften vp this pot bytwene heauen and earth. For co∣uetous men nother haueth charite to ther brethren vpon earth, neyther to God in heauen: and they bare this pot into the lond of Sennaar, that is to say, into the lond of Stenche, that is hell, for there shall be stench, in stede of sweete smelling as I say sayth. Beware I rede, that yee nought haue to do with this pot, no with the woman therein: and on all maner that ye be nought wed did to her for than yee must be both one. This is thilke foule lecherous woman: the kynges and marchauntis of the earth haue done leachery, and of her vertue they haueth bee made riche, whose dampnation is writen in the booke of priuities in these wordes. In o day, shall come all this vengeaunces of her death, weping and hunger and fire shall brenne her, for stronge is God that shall venge hym on her, and than shulleth weepe and howle vp on her the kynge of the earth, that haueth done lechery with her, and haueth liu•••••• delices when they shull see the smoke of her brenning, stonding aferre weping and weyling and saying.

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Alas alas, thilke great citie that was clothed with bis and purpre, and brasile, and ouergilte with gold and precious stones and pearle. For in one houre all these great riches shall be destroyed, than shall they sey that shall bee damned with her. We haue erred fro the waye of trouth and rightwisnes, light haue not shined to vs, and the sonne of vnderstonding haue not resen to vs: we haue be made weery in euerich way of wickednes and of lust, and haue gone hard wayes, but the wayes of God we knew nought: what hath pride profited to vs, or the boast of riches what hath it brought to vs? All this is as a shadow of death, and we mow now shew no token of holynes: in our wickednes we be wasted a∣way. Thinke therefore I read, that thou shalt yelde rekening of thy bayly.
Here endeth the first part of this Sermon, and begin∣neth the second part.

IN which secōd part with the helpe of God I will shew first, who shall clepe vs to this recKenyng. Afterward, to fore what iudge we shall reckyn: and last what punishyng shall be do to them that ben found false seruauntes and wicked, and what reward shall be gyue to them that be founde good and true. For the first ye shall wetoen that there shall be twey domes. The first doome anone af∣ter the departyng of body and of soule, an this shall be speciall. And of this rekenyng or doome speaketh the Gospell of Luke. The second reckenyng or doome shal be anone after the generall resur∣rection,* 58.41 & shal be vniuersal. And of this is to spekē in the Gospel. To the first euery man shalbe cleped after other, as the wolrde passeth. To the secunde shall comeo togedre in the stroke of an eye all mankynde.* 58.42 To the first, men shalbe cleped with three sum∣ners other Sergeauntes: the firstlis sicknesse, the second is age, and the third is death: the first warneth, the second thretneth, and the third taketh. This is a kyndly order, but otherwise it fayleth, for sume we seeth dyeth that neuer wist what was sicknes ne age, as children that ben sodenly slayne. And sume, ye the most part that deyeth now a dayes deyeth, byfore her kynde agee of deeth: therefore I say, that the first that clepeth to this speciall reckning is sicknes, that followeth all mankind, so that euery man hath it: and sum is sicknesse that sume men haueth but nought all. Yet the first sickenesse is double, for sume is withinne in the mightes of the soule, and sume is without in feblenes of the bodie that needis mo be stroyed, whan time by hem selfe is cause of corrup∣tion as Philosophie sayth, that thereby feblenes and sicknes. And so may we see hereby, though that a man shut out of the house of hys hart all maner of worldlie and fleshlie thoughtes, yet vnneth shall a man for ought that he can doo, thinke on God onelie, the space of o Pater noster, but that some other thing that is passing, entreth into the soule, and draweth her from contemplation. But O Lorde God, what seekenes is this, an heuie burden on the sonnes of Adam, that on fowle moock and fen of the world we may thinke long ynow. But on that the soule should most delec∣tation haue by kinde, mow we nought thinke so little a space, but if the cokle enter among the whete. Of this seekenes spea∣keth Poule, where he sayth. I see a lawe in my limmes fighting agenes the lawe of my sprite, and taking me into the law of sinne. So that it fares by vs, as by a man that would looke a∣geyns the sun, and may nought do it long for nothing. And for∣soth that is for no default that is in the sunne, for she is most cleere in her selfe, and so by reason best should be seyn, but it is for feblenes of mans eye. Ryght so, syth Adam our first fader was put out of Paradyse, all hys offpring haue ben thus sicke, as the Prophet seyth. Our fadres haue eat a bitter grape, and the teeth of the children be wexe an edge. The second sicknes, that is com∣mune to all mankind, commyth of feblenes of the body: as hun∣ger and thorst, cold and heate, sorow & werines, and many other as Iob. 18. sayth.* 58.43 A man that is ibore of a woman, liuing a little whyle, is fulfilled with many miseases. Yet there is other sicknes that commeth to some men,* 58.44 but not to all, as Lepvr, Palsey, Fe∣uer, Dropsie, Blindnes, and many other, as it was seyden to the people of Israell, in holy writ. But thou keepe the commaunde∣ments that be writ in this booke, God shal echen the sicknes of thee and of thy seede, great sickenes and long abiding. Yet yee shall vnderstond, that God sendeth other while, such sicknes to good men, and other while to shrewes. To good men God doth it for two causes, and that is sooth. Of sicknes I wol to be vnder∣stond also, of all maner of tribulations. The first cause, for they shold alway euer know, that they haue none perfection of them selfe,* 58.45 but of God onely, and to echen theyr meekenes. And thus sayth Poule, least the greatnes of reuelations rere me vp into pride, is giuen a pricke of my fleshe, the Aungell of Sathanas to smite me on the necke, wherefore I haue thrise prayed God, that he shuld go fro me, and he answered me: My grace is suffisant to thee for vertue is fulfilled in sicknes, where on thus sayn the glose. The fend axing Iob to be tempted, was herd of God, and nought the Apostle axing his temptation to be remoued. God herd him that shuld be damned, and he herd nought him, that he shuld saue. For oft the sick mā axit many things of the leche, that he wol not geue him, & that is for to make him whole of sicknes. Also God sendeth Saincts oft sicknes & po••••ution, to giue vs sinfull wretches example of patience: For if he suffer his Saincts to haue such tribulation in this world, and they thankin him thereof, much more wretchis that God sendeth not the hundred aparty of their sorowe, shulden beare it meekely sith we haue diserued a thousand so much as they haueth.* 58.46 Whereof, Tobie that one day whan he was wery of byrying of poore men, the which shulden haue ley vnburyed, and haue be etene of houndis, and foules, as caraynes, of other vnreasonable bestes, whan for werynesse he had leide him to reste, through Goddis sufferaunce the swallowes that bredden aboue on his hous, maden ordure into his eyen, and he wexet blind. Thus it is writ of this tempta∣tion for soth▪ Therefore God suffered to come to him, that to them that comen after, shuld be geuen ensample of pacience, as by the temptation of holie Iob. For sith from his childhod, euer∣more he drede God, and euer kept his hestes: He was not a∣greeued ayenst God that the misthiefe of blindnesse fell to him: but vnmoueable dwelled in the dread of God, thanking him all the dayes of his life. Lo that holy writ sayth expresly, that God suffered this holie man to haue that sicknes, to geue them that should come after him ensample of pacience. Also other whyle, God sendeth syckenes and tribulation to wicked men, and for two causes. First for that they should the rather dreade God, and leaue their sinne.* 58.47 As it is writ: their sickenes hath bene multi∣plied, and after they haue hyed to Godward. For we see oft men in sicknes know their God, that neuer would haue turned to him whyle they had beene whole. Also God sendeth them sicknes oft to agast other men, lest they follow their sin. As the sickenes of kyng Antioche, whome God smote with such a sickenes, that wormes fell out of hys body whyle he lyued, in so farforth, that he stanke so foule, that his frends were so wearye of it, that they might not suffer it. And at the last, when he himselfe might not suffer his owne stinch, then he began to know himselfe, and sayd: It is rightfull, to be subiect to God, and a deadly man not to hold himselfe onely euen with God, and the story saith he asked mer∣cie of God, and made a vowe to God, that he would make the Ci∣tie of Ierusalem free, and the Iewes to make them as free as the men of Athens: and that hee would honour Gods temple wyth pretious ary, and multiply the holy vessels, and finde of his owne rent and spenses perteining to the sacrifice. And he would be∣come a Iew, and go ouer all the lond to preach Goddes might. And yet God gafe him not such mercy as he desired. And I trow certein that it was for good. In as much as God knew he would not afterward hold his couenaunt, or els for he axket it too late. What mede was it for him to forsake his wickednes whan hee was vnmightie to doo good or euill. Neuertheles, I trow he was not dampned, in as much as he had such repentaunce, for repen∣taunce in this life come neuer too late if it be trew. But by thys vengeaunce that God tooke on thys king, should men see, what it is to be vnobedient to God. And also it is to take heede, that whan euer sickenes commeth, euer it sheweth, that hee that suf∣freth this deadly, shall nedes dye For though he may skape of his sicknes, yet hee may not skape death. And so thou must needs come giue rekening of thy bayly. The second somnour that shall clepe thee to this particuler doome,* 58.48 is elde or age. And the con∣dition of him is this, though that he tarie with thee, he will not leue thee, till he bring thee to the thirde, that is death. But there be many that though they haue this somnour with them, they take none hede, though they see ther he are hore, her back crook, her breth stynke, her teeth fayle, her yen derk, her visage riuely, her crene wexit heuy to her. What meneth all this, but that age sunneth to the dome.

But what more madhead may be than a man to be cleped, and drawe to so dreadfull a reckenyng there, where but he aunswere well he forfeteth both body and soule to damnation for euer. If seing a litle wordly merth on the way, he thinketh so mekill ther∣on, that he forgetteth who draweth him, or whether he draweth. So doth he that is smiten with age and liketh so on the false world is wealth, that he forgetteth whether he is away: Herefore sayth an holy Doctour, that among all abusions of the world most is of an old man that is obstinate: for he thinketh not on his out go∣ing of this world, ne of passing into the lyfe that is to come: he heareth messengers of death, and he leueth hem not, and the cause is this, for the threfold cord that such an old mā is bounden with, is hard to breke. This cord is custome, that is of three plightes, that is, of idel thought, vnhonest speach, and wicked deede: the whiche if they groweth in a man from the childhood into mans age, they maketh a treble cord to bynde the old man on custome of sinne.* 58.49 Herefore sayth Esay breake the bondes of sinne. Thinke herefore whosoeuer that thou be that art thus sumned, that thou might not scape that thou ne shalt yeld the rekenyng of thy baily.

The third somner to this reckenyng, is death. And the condi∣tion of him is,* 58.50 that whan euer he come, first, other the secōd, other the last houre he ne spareth, neither power, ne yougth, ne he drea∣deth no thretning, ne he ne taketh hede of no prayer ne of no gift, ne he graunteth no respit, but withouten delay he bringeth forth to the dome. Herefore seyth Sainct Austen. Well ought euerie man drede the day of his death. For in what state a mans last day findeth hym, whan he dyeth out of this worlde, in the same state

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he bringeth hym to hys dome. Herfore seyth the wise man. Sonne, thinke on thy last day, and thou shalt neuer sinne. Ther∣fore I rede that thou thinke, that thou shalt geue reconing of thy bayly.* 58.51 I sayd also, that there shall be another doome, to the which all men shall come together, and this shall be vniuersall. And right as to the other dome, euery man shall be cleped with these three sumnours: so to this dome all this world shall be cleped with three generall clepers. And right as the other three mes∣sengers tell a mans end, so these tell the end of the world. The first cleper is the worldly sicknes,* 58.52 the second cleper is feblenes, and the third is the ende. The sicknes of the world thou shalt know by charitie a cooling. His elde and febles thou shalt knowe by tokens fulfilling, and hys end thou shalt know by Antichristes pursuing. First I sayd, thou shalt knowe the worldes sicknes by charitie a cooling. Clerkes that treate of kynde sayne: that a bo∣die is sicke, when his bodely heate is to lite, or when his vn∣kindely heate is too muche.* 58.53 Sythe then all mankynde is one bo∣dye, whose kindly heate is charity (that is loue to God and to our neighbors) vnkindly heate is lustfull loue to other crea∣tures. When therefore thou seest that the loue of men to God∣wade and to their neigbour is litle and faynt, and the loue of worldlye thynges and lustes of the flesh is great and feruent: then wit thou well, that vnkindly heate is too great, and kindly heate is too little. That this be acknowlich of this sicknes, I may proue by autoritie of Christ. For he himselfe gaue them as a signe of the drawing to the ende of the world: For that wickednes shall be in plente, charitie shall acoole. Therfore whan thou seest cha∣ritie this little in the worlde and wickednes encrease, know well, that this world passeth and hys welth, and that this somner is come.* 58.54 And thus seyth Seint Poule, Wit ye well, that in the laste dayes shall come perilous times, and there shall be men lo∣uing them selfe, that is to say, their bodyes, couetous by pride, vnobedient to father and mother, vnkynd fellons, withouten affection, withouten peace, blamers, incontinent, vnmylde, with∣onten benignitie, traytours, rebels, swelling, louers of lustes more then of God, hauing a lykenes of pietie, and denying the vertue thereof. And these flee thou. If thou seest the people busi∣ed wyth such conditions, wyt thou well that the firste sumnour warneth all the world, that the day of reconing draweth to∣warde.

The second Sumnour, that warneth all the world, is elde or age of the world and hys feblenes, and sheweth tokens fulfil∣lyng. But I know wel, that we be nought suffisaunt to know the times other the whyles that the fader in trinitie hath put on hys owne power, to shew certeinly the day, yeere, other houre of this dome, sith this knowleche was hid fro the priuey Apostles of Christ, and fro Christs manhode as to shew it to vs. Natheles, we inough by authoritie of holy writ, wyth reasons, and expositi∣ons of Saints, well and openly shew, that thys day of wrath is nygh:* 58.55 But yet least any man sey in hys hert as it is writen of so∣lie baylies, that they shall seien, my Lord, that is, tarrieth to come to the dome, and vppon hope hereof he taketh to smite ser∣uauntes and hynen of God, eate and drinke and make him dronk: I shall shewe that this day is at the hond,* 58.56 howe ny neuertheles, can I not seie ne wole For if Poule sayd now for a thousand and three hundred yeer, and passed moe: we ben thilke, into whome the endis of the worlde ben come, much rather may we seie the same that been so much neere the end than he was.* 58.57 Also S. Chry∣sostome sayth: thou seest ouer all darkenesse, and thou doutest that the day is go, first on the valeyes is darknesse whan the day draweth downeward: whan therefore thou seest the valeies I derked, why doutest thou whether it be nigh euen, but if thou see the sunne so lowe that derknesse is vpon the hilles, thou wolt seie doutles, that it is night. Right so, if thou see first in the secu∣lers and the lewd christen men begynneth derknesses of sinnes and to haue the maistrie,* 58.58 it is token that this world endeth. But whan thou seest priests that ben put on the high toppe of spiri∣tuall dignities, that shulden be as hilles abouen the commune people in perfit liuing, that derknesse of sinnes hath taken them, who douteth that the world nis at the end. And also Abbot Ioo∣chim in exposition of Ieremye, seyeth: Fro the yeare of our Lord 1200. all times beth suspect to me, and we ben passed on thys sus∣pecte time nigh 200. yeare.* 58.59 Also mayden Hyldegare in the booke of her prophecie the third partie, the xj. vision, the vij. chapter, meueth thys reason. Ryght as on seauen dayes God made the world, so in 7000. yeare the world shall passe. And right as in the sixt day man was made and fourmed: so in 6000. yeares he was brought ageine and reformed. And as in the seauenth daye the world was full made, and God left off hys working, right so its the 7000. yeare, the number of them that shullen be saued shall be fulfilled, and rest shall be to Seintes full in bodye and soule. If that it be so as it seemeth to followe of this maydens words, that 7000. in passing of the world accordeth to seauen dayes in hys making it, see what lacketh that these 7000. yeares ne beth fulfil∣led. For if wee reken the number of yeeres fro the natiuitie of Christ, to the yeares fro the beginning of the world, to Christ, and thou wolt folowe Austyne, Bede, and Orosie, and most pro∣bable doctors treating of this matter,* 58.60 are passed now almost, sixe thousand and sixe hundred as it is open in a booke that is cleped Speculum iudiciale So it suweth, that this last day is more than a halfe a go, if we shulden geue credence to thys maydens reasun: But if we shull lene to the Gospell, than we shall finde in the Gospell of Mathew, that the Disciples axiden of Christ three questions First,* 58.61 what time the Citie of Ierusalem should be de∣stroyed. The second, what token of hys comming to the doome. And the third, what signe of the endyng of the world. And Christ gaue them no certayne tyme of these thinges when they shoulden fall, but he gaue them tokens, by which they myght know when they drew nighe, and so as to the first question of the destruction of Ierusalem,* 58.62 he sayd: when the Romaines come to beseege that Citie, then soone after she shall bee de∣stroyed.

And as to the second and the thirde, hee gaue manye to∣kens, that is to say: that Realme shall rise against Realme, and people agaynst people, and pestilences and earthquakinges, the which we haue seene in our dayes. But the last token that hee gaue, was thys: when yee seene the abhomination of elengnesse sayd of Daniel the Prophet, standyng on the Sanctuary: then who so readeth, vnderstand. Vpon which text, thus argueth a Doctour in a booke that he maketh of the end of the world. If the wordes of Daniel hauen autoritie (as God sayth that they hauen) it sufficeth of the number of the yeares of the ende of the world, that Daniell hath written. Now Daniell in the twelfth chapter, speakyng of thys abhomination, putteth betweene the ceasing of the busie sacrifice of the Iewes, the whych fell, when by Titus and Vespasianus, Ierusalem was destroyed, and the people of Iewes were disparkled into all the world. And thys abhomination that Doctors sayne, shall be in the great Anti∣christes dayes. 1290.* 58.63 Nowe proueth thys Doctour, that a daye must be taken for a yeare, both by autoritie of holy writ in the same place, and in other, and also by reason: So it seemeth to this clerke, that the great Antichrist shoulde come in the 1400. yeare fro the birth of Christ, the which nomber of yeares is now fulfilled, not fully twelue yeares and a half lacking. And this rea∣son put not I as to shewe anie certayne tyme of hys commyng, sithe I haue not that knowledge: but to shewe that he is nye, but how nygh I wot neuer. But take we heede to the fourth part of the second vision of Saint Iohn, put in the booke of Reuelati∣ons, in the which vnder the opening of the seauen seales, is de∣clared the state of the Churche, from the time of Christ into the end of the world. The opening of the foure first seales, shew the state of the Church, fro the tyme of Christ, to the tyme of Anti∣christ and his foregoers, the whych is shewed in the opening of the other three seales. The opening of the fyrst seale, telleth the state of the Church in the tyme of the preaching of Christ and of hys Apostles. For the first, that is, the Lyon, gaue hys voyce, that betokeneth the preachers of Christes resurrection and hys as∣cension. For then yede out a whyte horse, and he that sat vppon hym, had a bow in hys hand, and he yede out ouercomming to ouercome. By thys whyte hors we vnderstand, the cleane life and conuersation that these preachers haden: and by the bowe, their true teaching, pricking sorow in mens hartes for their sinnes withouten flatteryng. And they wenten out of Iewry that they comen of, ouercommyng some of the Iewes, and maken them to leaue the trust that they hadden in the olde law, and to beleeue in Iesus Christe, and shewen hys teachynge. And they wenten out to ouercome the Paynemes, shewyng to them that theyr Images were no Gods, but mens woorkes, vnmighty to saue them selfe, or any other, drawyng them to the beliefe of Iesus Chryst God and man. In the opening of the se∣cond seale, there cryed the second beast, that is, a calfe, that was a beast wonted to be slayne, and offered to God in the old law. Thys sheweth the state of the Churche in the time of Martyrs,* 58.64 that for their stedfast preachyng of Gods true law, shed theyr bloud, that is signifyed by the red hors that went out at thys seale opening: and thys estate began at Nero the cursed Empe∣rour, and dured into the time of Constantine the great, that en∣dowed the Church. For in thys tyme, many of Christes ser∣uaunts, and namely the leaders of Gods flocke were slayne. For of xxij. Byshops of Rome that were betwene Peter and Silue∣ster the first, I reade but of foure, but that they weren Martys for the lawe of Christ. And also in the tyme of Dioclesian the Em∣perour, the persecution of the Christen men was so great, that in xxx. dayes weren slayne xxij. thousand men and women in di∣uers counties, for the law of God.

The opening of the third seale, telleth the state of the Church in time of Heretikis that beth figured by the blacke hors,* 58.65 for false vnder standing of holy write: for than cryed the third beest that is a man, for at that time was it neede to preache the mistery of Christes incarnation, and his passion ayenst these erretikis that feliden mis of these pointis:* 58.66 how Christ tooke verreyly mans kynde of our Lady, hym beyng God as hee was bifore, and hys moder beeyng mayden byfore and after. The opening of the fourth scale, telleth the state of the Church in tyme of ypocritis,

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that beth signified by the pale hors,* 58.67 that beth signes of penaunce with outfoorth to blinde the people. And he that sate vpon thys hors his name was death, for they shulle flee gostly them that they leden, and teacheth to trust vpon other thing than God: and helle foloweth him, for helle receiueth thilke that these di∣steineth. At that time shall it neede, that the fourth beast that is the Egle make hys cry, that flyeth highest of foules to reare vp Gods Gospell: and to preise that law aboue other, least mens wit, and their traditions ouergone and treden downe the law of God, by enforming of these ypocritis, and this is the last state, that is, other shall be in the Church, bifore the comming of the great Antichrist.* 58.68 The opening of the fift seale, telleth the state of the Church that than shall folow, and the desire that louers of Goddis law shulleth haue after the end of this world to be deli∣uered of thys wo.* 58.69 The opening of the sixt seale telleth the state of the Church, in time of Antichristis times, the which state yee may know to be in the Church whan ye seth fulfilled, that Saint Iohn Prophecieth to fall on the opening of thys, where hee sayth thus: After thys I saw foure Angels stonding vpon foure corners of the earth, holdyng the foure windes of the earth that they blowen nought vpon the earth, ne vpon the sea, ne vpon eny tree. These foure Angels beth the number of all the Deuils ministers, that on that tyme shulleth in the pleasance of their Lord Antichrist, stoppe the four windis that beth the foure Gospels to be preached, and so let the breath of the grace of the holie Ghost to fall vpon men morning for sinne, and calling them to amendement, and to other that wolden encrease in ver∣tues, other vpon perfit men. What is there after thys to fall, but that the mystery of the seauenth seale be shewed, that he come in hys owne person. That Iesu Chrst shall slee with the spirite of hys mouth, whan the fiend shall shew the vtmost persecution, that he and hys seruauntis may doo to Christis limmes, and that shall be the third warning that the world shall haue to come to thys dreadfull dome.

In all thys matter haue I nought seid of my selfe, but of o∣ther Doctours that beth proued.* 58.70 I seyd also in my second prin∣cipall part, that it were to wete tofore what Iudge we shull re∣ken. Wherefore we shulleth wite, that God him selfe shall heere thys rekening, he that seeth all our dedis, and all our thoughtes fro the beginning of our lyfe to the end, and he shall shew there the hid thingis of our hert opening to all the world the right∣fulnes of hys dome. So that with the myght of God, euery mans dedis to all the world shall be shewed,* 58.71 and so it semeth by the wordes of Seint Iohn, in the booke of preuites, there he seith thus. I saw dede men litel and great, stondyng in the sight of the throne, and bookes weren opened: and an other booke was opened that was of lyfe, and dede men weren iudged after the thyngs that weren written in the bokes after their worchings. These bokes beth mens consciences that now beth closed. But than they shulleth be opened to all the world to reden therein both dedis and thoughtes. But the booke of life, is Christs liuing and doctrine, that is now hid to men that shulleth be damned thrugh theyr owne malice, that demeth men to serue the world, rather than God: In the first booke shall be writ all that we ha∣ueth doo, in that other booke, shall be write that we shulden haue doo, and than shulle dede men, be demyd of thilke thingis that ben written in the bokis: For if the dedis that we hauen do, the which ben written in the bookis of our conscience, bee ac∣cordyng to the booke of Christes teachyng and hys liuing, the whych is the booke of lyfe, we shulle be saued, and els we shulle be damned, for the dome shall be geuen after our workis. Looke therefore now what thing is written in the booke of thy con∣science, while thou art here: and if thou findest ought contrary to Christis life, other to hys teaching, with the knite of pe∣naunce and repentaunce, scrape it awaie and write it better, e∣uermore hertly thynkyng that thou shalt yelde rekening of thy bayly.

Also I said principally that it were to witen, what reward shal be geue on that doome, to wise seruauntes and good, and what to false seruauntes and wicked. For the which it is to wite, that our Lord Iesu Christ, shall come to the dome here into this world, in the same body that he tooke of our Lady, hauyng thereon the wound is that he suffred for our agayne bieng. And all that euer shullen be saued, taking agayne their bodies clyuing to their head Christ, shull be rauished metyng him in the ayre as Paul sayth: They that shall be damned lyen vpon the earth, as in a tonne of wyne the dreggis dwellen byneth and the cliere wyne houeth aboue. Than shall Christ axe rekenyng of the deedes of mercy, reprouyng false Christen men for the leuyng of them, rehearsing the deedes of the same, and other truth is by the which his trewe seruauntes than folowed hym: than shulle thike false seruauntes goe with the deuill, whom they haue serued in the earth, then swallowyng into the endlesse fire. And rightfull men shullen goe into euerlastyng lyfe, than shall be fulfilled that is written, in the booke of priuitees. Woe, woe, woe, to hem that dwellen in the earth. Woe to the paynyme that gafe that worshyp to dead Ima∣ges wrought of mans handes, and to other creatures that hee shuld haue gone to GOD that him wrought: Woe to the Iewe that trusteth so muchil in the ould law, than shall he see Maries sonne deemyng the world whō he despised and set on the Crosse: Woe to the false Christen man that knew the will of his Lord, and fulfilled it nought.

Also woe for sinne of thinkyng to thee, that thou hast shyt out the meine of God, that is mynde of his Passion, holy con∣templation, of his goodnesse and memorie of his benefites, fro the chaumber of thine herte: and hast made it an house of swyn and a den of theeues, by vncleane thoughtes and delites. As thou here hast sperd God out of thine hert, so he shall spere thee out of heauen: Thou hast herberwid the meine of the fiend, and with them in hell thou shall thou shalt euer abide: woe also for sinne of speach, for thou might nought open they foule and stynkyng mouth with the whiche thou hast spoken vnhonesty, cursyng, fraude, deceite, leasinges, forswearyng, scornyng, and backe∣bityng, to prayse God in the felowshyp of Saintes. For louyng is nought comynlych, in mouthes of sinners. For in the whiche gif thou haddest kept thy mouth cleane, thou shouldest haue son∣gen in felowshyp of Aungels this blessed song: Sanctus, Sanctus, Sanctus, Domenus Deus omnipotens. Holy, holy, holy, Lord God almighty. Than yellyng and weepyng thou shalt cry in company of deuils. Ve, Ge, Ge, quante sunt tenebrae. Woe, woe, wo, how great beth these darkenes, wo also for sinne of deede. Thou hast bene proud, thy pryde shall be drawen to hell, as Esay sayth, or thou hast bene brent wyth enuye of the deuill. Enuy entred into the world, and they shoulden folowen him that ben on hys syde, as Salomon sayth. Or thou hast be stirred with wrath, and e∣uerich man that beareth wrath to hys brethren, is gilty in dome, as Christ in the Gospell sayth of Mathew. Or thou hast be slowe to good deedes, myssawe shall come to thee as a wayfaring man, and thy pouert as a man iarmed, as the booke of Prouerbes sayth. Or thou hast haunted lechery, glotonye, or couetise. That for∣soth wete ye, that euerych auouterer, or vncleane man, that is a gloton, other chynch, shall neuer haue heritage in the Realme of Christ and of God, as Poule sayth. But fire, brimstone, and the spirit of tempests, that is, the fiend of hell, shulen be a partie of their payne, as it is written in the Psaulter, when these damned men bee in this woe, they shulen syng thys reufull song that is ywritten in the booke of mourning.* 58.72 The ioye of our hart is a go, our quier is turned into wo, the crowne of our heade is fallen vs fro. Alas for synne that we haue do. But ioye and ioye, and ioye to them that be saued. Ioy in God, ioy in them selfe, ioy in other that ben saued. Also ioy for theyr trauayle is brought to so gracious an end.* 58.73 Ioy, for they scaped the payne of hell, ioy fore theyr blisse that they han in the sight of God, Cui sit honor & gloria, in secula seculorum, Amen.

And thus much concerning this worthie and fruitfull Sermon, whych as by the auncienines of the phrase see∣meth to be preached much about the time of Iohn Wick∣lesse: so I thought heere, by the occasion of William Thorpes examination, best to place the same: for the apt coherence both of the spirit, and of the matter. Especially hauing before our eyes, the publique vtilitie of the Rea∣der, to whome by the studious reading thereof, might rise plentifull matter of true Christian information, both of the wholesome fearing of God, and of the right guiding of euery Christian mans life.

Wherevnto I thought good to anexe further in our story, after the examination of William Thorpe, and the martyrdome of William Sawtrey, and of Iohn Badby thus described (as ye haue heard) which was about the yeare 1409. By the way here is to be considered, at least to be admonished, that al this while the schisme in the church of Rome did yet continue, and so endured till the councell of Constance, which was in whole, the space of xxix. yeres. The origine whereof (as was sayd page. 000.) first began at Urbanus. 5. which Urbanus being dead, an. 1389. next folowed Pope Boniface the 9. who sate 14. yeares.* 58.74 He in selling his pardons was so impudent and so past shame, that he brought the keyes of Peter (as sayth Platina) in contempt.* 58.75 After hym succeeded Innocentius. 7. and sate 2. yeares: who being dead, the Cardinals consulting to∣gether, and seeing the foule enormitie and inconuenience growing vpon this contentious schisme in their Church of Rome (minding to prouide some remedie for the same, after the best deuise they could) in their conclaue where they were assembled for a new election of the Pope,* 58.76 tooke this order, promising among themselues with solemne vow made to God, to Mary the blessed virgine, to Peter and Paule, and to all the blessed company of saints: That if any of them within the colledge or without the colledge, should be called to that high place of Apostolicall preemi∣nence: he should effectuously renounce the iurisdiction and title of his Popedome, if or whensoeuer the cōtrary Pope for the time being, would in like maner renounce his place

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and title, and his Cardinals in like maner to cōdescend to the other Cardinals of Rome. So that both these two col∣ledges of Cardinals agreeing together: one chiefe byshop might be chosen and takē out of them both, to be made the true Pope. Prouided moreouer, that none should seeke a∣ny releasement or absolution from the sayd promise, vow, and bond, once passed among them: Unto al which things furthermore, euery one subscribed with his hande. These things thus prefixed and ratified vpon the same, they pro∣ceeded to ye election. In whych was chosen Gregorius the xii. who the same day of hys election, in the presence of all the cardinals: confirmed the vow, sacrament and promise made,* 58.77 subscribing the same with his hand in forme as fol∣loweth. And I Gregorie, thys day being the last of No∣uember, in the yeare of our Lorde 1407. chosen and elected for bishop of Rome: do sweare, vowe, and promise, & con∣firme all the premisses aboue contained. &c. Thys being done, shortly after he was crowned, being of the age of 80. yeares. As the time thus passed, the people and Cardinals were in great expectation, waiting when the Pope accor∣ding to his othe would geue ouer, wyth the other pope al∣so. And not long after, the matter began in deede betwene the two Popes to be attempted,* 58.78 by letters from one to a∣nother: assigning both day and place, where and whē they should meete together: but yet no effect did folow.

This so passing on, great murmuring was among the Cardinals,* 58.79 to see their holy periured father, so to neglecte his othe, and vow aforenamed. In so much, that at length, diuers of them did forsake the Pope, as being periured (as no lesse he was) sending moreouer to kings and princes of other lands, for their counsell and assistance therein, to ap∣pease the schisme. Amongest the rest, Cardinall Biturien∣sis was sent to the king of Englande: who publishing di∣uers propositions and cōclusions (remaining in the regi∣sters of Thomas Arundell) disputeth, that the pope ought to be subiect to lawes and councels.* 58.80 Then K. Henry (mo∣ued to write to Gregory the pope) directeth his letter here vnder ensuing, which was the yeare of our Lorde. 1409. The contents of the letter be these.

The letter of king Henry the fourth, to Pope Gregory 12.

MOst blessed father, if the discrete prouidence of the Aposto∣like sea,* 59.1 would call to mind, with what great pearils the vni∣uersall world hath ben damnified hetherto, vnder pretēce of thys present schisme: and especially would consider, what slaughter of Christen people to the number of two hūdreth thousand (as they say) hath bene throughe the occasion of warre raised vp in diuers quarters of the world,* 59.2 and now of late, to the number of thirty M. souldiours which haue bene slaine through the dissention moued about the Bishopricke of Leodium, betwene two set vp, one by the authoritie of one Pope, the other by the authoritie of the other Pope, fighting in campe for the title of that Bishoprike: Certes yee would lament in spirite, & be fore greeued in minde for the same. So that, with good conscience you wold relinquish rather the ho∣nour of the sea Apostolike, then to suffer such horrible bloudshed heereafter to ensue, vnder the cloake of dissimulation, followinge herein the example of the true mother in the booke of kings: who pleading before Salomon for the right of her childe, rather would depart from the childe, then the childe shoulde bee parted by the sword. And although it may be vehemently suspected by the new creation of 9. Cardinals, by you last made contrary to your othe (as other men do say) that you do but little heede or care for cea∣sing the schisme: Yet farre be it from the hearing and noting of the world, that your circumspect seat shoulde euer be noted & distai∣ned with such an inconstancie of minde: whereby the last errour may be worse, then the first. Ex Chron. D. Albani. part. 2.

¶ King Henry the 4. to the Cardinals.

* 60.1ANd to the Cardinalles likewise, the sayde King directeth an o∣ther letter wyth these contentes heere following: Wee desi∣ring to shewe what zeale wee haue had and haue, to the reforma∣tion of peace of the Churche: by the consent of the states of the Realme, haue directed to the Byshop of Rome our letters after the tenoure of the copie herewith in these presentes enclosed, to bee executed effectually. Wherefore, we seriously beseeche your reue∣rende colledge, that if it chaunce the sayde Gregory to be present at the councell of Pise,* 60.2 and to render vp hys Popedome, accor∣ding to your desire, and hys owne othe: you then so ordaine for hys state totally, that chiefly God may be pleased therby, and that both the sayde Gregory, and also wee which loue intierly hys ho∣nor and commodity, may haue cause to geue you worthely con∣digne thankes for the same. Ibid.

This being done in the yere of our Lorde 1409. after∣ward in the yere next folowing,* 60.3 an. 1410. the Cardinals of both the Popes, to witte of Gregorius, and Benedictus: By common aduise assembled together at the citie of Pise,* 60.4 for the reformation of vnity and peace in the Churche. To the which assembly,* 60.5 a great multitude of Prelates and bi∣shops being conuented, a newe Pope was chosen, named Alexander 5.* 60.6 But to thys election, neither Gregorius, nor Benedictus did fully agree. Whereby there were 3. Popes together in the Romaine churche (that is to vnderstande) not 3. crownes vpon one Popes head, but 3. heads in one Popish churche together. This Alexander being newly made pope, scarcely had well warmed his triple crowne: but straight geueth out full remission, not of a fewe, but of all maner of sinnes whatsoeuer: to all them that conferred any thing to the monastery of. Bartlemew by Smithfeld resorting to the saide church any of these dayes following: to wit,* 60.7 on Maundy thursday, good Friday, Easter euen, the feast of the Annunciation, from the first euēsong to the latter. But thys Pope which was so liberall in geuing re∣mission of many yeares to other, was not able to geue one yere of life to himselfe: for within the same yere he died.* 60.8 In whose stead stept vp Pope Iohn 23.

In the time of this Alexander, great stirre began in the country of Bohemia,* 60.9 by the occasion of the bokes of Iohn Wickliffe, which then comming to the hands of I. Husse, and of other both men & women, especially of the lay sort, and artificers, began there to doe much good. In so much, that diuers of them not onely men, but women also, part∣ly by reading of those bookes translated into their tounge, partly, by the setting forwarde of Iohn Husse, a notable learned man, and a singulare preacher at that time in the vniuersitye of Prage: were in short time so ripe in iudge∣ment, and prompt in the scriptures, yt they began to moue questions, yea and to reason wyth the Priestes, touchyng matters of the Scriptures.

By reason whereof, complaint was brought to the sayd Pope Alexander the fifte,* 60.10 who caused eftsoones the forena∣med Iohn Husse to bee cyted vp to Rome. But when hee came not at the Popes citation, then the sayde Pope Alex∣ander addressed hys letters to the Archbyshop of Suinco. Wherein he straightly charged him to prohibit and forbid, by the authority Apostolicall, all manner of preachings or sermons to be made to the people, but onely in Cathedrall Churches or Colledges, or Parish churches, or in Mona∣steries, or els in theyr Churchyardes. And that the articles of Wickliffe, shoulde in no case of any person of what state, condition or degree so euer, be suffered to be holdē, taught, or defended, eyther priuily or apertlye. Commaunding moreouer and charging the sayde Archbyshop, that wyth foure Bachelers of Diuinitie, and two Doctours of the Canon lawe ioyned vnto hym: would proceede vpon the same, and so prouide that no person in churches, schooles, or any other place,* 60.11 should teach, defend, or approoue any of the foresayd Articles. So that who so euer should attempt the contrary, should be accounted an hereticke. And vnles he shall reuoke solemnly and publikely the sayde articles, and shall for euer abiure the bookes wherein the foresayde articles be contained, so that they may be vtterly abolished out from the eyes of the faithfull: the same to be apprehen∣ded and imprisoned, all appellation set apart, the help also of the secular arme being called thereunto, if nede shall re∣quire. &c. These were the contentes of this mighty & fierce bull of Pope Alexander.

Against the whych bull on the other side Iohn Husse iustly complaining,* 60.12 excepteth againe and obiecteth manye things, as appeareth in his boke intituled De Ecclesia. cap. 18. Where he declareth thys mandate of the pope to stande directly against the doings and sayings both of Christ and of his Apostles:* 60.13 Considering, how Christ himself preached to the people, both in the sea, in the desert, in fields, in hou∣ses, in synagoges, in villages: and the Apostles also in all places did the same, the Lord mightely working in them. He declared moreouer, the said mandate or bul of the pope to redound vnto the great detriment of the church, in bin∣ding the word of God, that it might not haue his free pas∣sage. Also, the same to be preiudicial vnto chappels newly erected for the word of God to be preached in them. Wher∣fore (sayeth he) from thys commaundement or mandate of Pope Alexander,* 60.14 I did appeale vnto the sayd Alexander, being better informed and aduised. And as I was perse∣cuting my appeale, the Lord Pope (sayth Iohn Husse) im∣mediately died.

Then the Archbishop of Suinco aforesayde, to whome this present bul was directed, whē he saw the proces, buls and mandates of the bishop of Rome, to be thus cōtemned of Iohn Husse, and hys fellows, neyther hauing any hope of redresse in winceslaus the king: which semed to neglect

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the matter, went out of hys countrey into Hungarie, to complaine vnto Sigismonde kyng of Hungarie, and bro∣ther to the sayd Winceslaus. But this quarelling Archby∣shop, whether before (as the Bohemians say) or after (as Syluius sayeth) that he had spoken with Sigismond: im∣mediatly there (by the iust iudgement of God) died in Hū∣gary,* 60.15 as the story saith for sorrow. Wherby a little more li∣berty and quiet was geuen by the Lord vnto hys Gospel, newly beginning to take rote among the Bohemians. Al∣beit, this tranquility there, did not long continue without trouble and persecution, neither coulde it in those furious daies and raigne of Antichrist.* 60.16 For after this Alexander a∣foresayde succeeded Pope Iohn 23. Who likewise playing hys parte in this tragedy, bent all his might and maine to disturbe the Bohemians, as more heereafter (Christ wil∣ling) shalbe declared in further processe of our history, com∣ming to the yere of our Lord. 1413.

Thus the poore Christians (as ye see) like to the seely Israelites vnder the tyrāny of Pharao, were infested and oppressed in euery place, but especially heere in England: and yt so much the more here, because that the king not like to Winceslaus, went ful and whole wyth the pope and his prelates against the Gospellers.

* 60.17By reason wherof, the kingdome of the Pope and hys members here in this realme began to be so strong, yt none durst stirre or once mute agaynst them. The Byshops ha∣uing the king so full on their side, armed moreouer wyth lawes, statutes, punishments, imprisonments, sword, fire and fagot: raigned and ruled as they listed, as kings and princes wythin thēselues. So strong were they of power, that no humaine force was able to stande against them: so exalted in pride and puft vp in glory, that they thought all things to be subiect to their reuerent maiesties. What so e∣uer they set foorth or decreed, it must of all men be receyued and obeyed.

And such was their superstitious blindnesse and curi∣ous vanitie, that whatsoeuer toy came once in their fanta∣sye: it was straightwayes determined and stablished for a lawe of all men to be obserued, were it neuer so friuolous or superstitious. As wel appeareth by Thomas Arundell Archb. of Cant. and other, who hauing now a litle laisure from slaying and killing the innocēt people, Martyrs and Confessors of the Lord, & hauing nowe brought their ene∣mies (as they thought) vnder feete: began to set vp them∣selues, and to inuent newe customes, as the guise is of the Popes church, euer to intrude into ye church of God, some ceremony or custome of their owne making, whereby the Churche of Christ hath bene hitherto exceedingly pestred. So likewise this Thom. Arundel, thinking the church yet not sufficiently stuffed with ceremonies and vaine traditi∣ons of men: bringeth in a new found gaud, commonly cal∣led the tolling of Aues, in honour of our Ladye, wyth cer∣taine Aues to be saide, and daies of pardon to be geuen for the same. For the ratification wherof, vnder the pretence of the kings request,* 60.18 he directed his mandate to the Byshop of London, well stuffed wyth woordes of I dolatry, as by the reading thereof may appeare, in forme of termes as followeth.

* A mandate of Tho. Arundel directed to the Bishop of London, to warne men to say certayne prayers at the tolling of the Aues, or ringing of Curphew.

* 61.1THomas, &c. To the right reuerend our brother, the Lorde Ro∣bert by the grace of God bishoppe of London, greeting. &c. While we lift our eyes rounde about vs, and beholde attentiuely with circumspect consideration, how the most high woorde that was in the beginning with God, chose to him an holy and imma∣culate virgin of the kingly stocke: in whose wombe he tooke true flesh by inspirall inspiration, that the mercifull goodnesse of the sonne of God that was vncreate, might abolish the sentence of condemnation, which all the posterity of mankind that was crea∣ted, had by sinne incurred. Amongst other labours in the vine of the Lorde of Sabaoth, we song to God our sauiour with great ioy in him: carefully thinking, that though all the people of the Chri∣stian religion did extol with voices of praises so worthy a virgin, by whō we receiued the beginnings of our redemptiō, by whom the holy day first shined to vs, which gaue vs hope of saluation. And although all the same people were drawen to reuerēce her, which being a happy virgin, cōceiued the sonne of God, the king of heauen, the redemer and sauiour of all nations, ministring light to the people that were miserably drowned in the darkenesse of death: We truely as the seruaunts of her owne * 61.2 inheritance, and such as are wrytten of, to be of her peculiar dower, as we are by e∣uery mans confession acknowledged to be: we I say, ought more watchfully then any others, to shewe the endeuours of our deuo∣tion in praising her. Who being hetherto mercifull to vs, yea be∣ing euen cowardes, would that our power being, as it were spred abroad euery where through all the coastes of the world, shoulde with a victorious arme, feare all foreine nations. That our power being on all sides so defended with the buckler of her protection, did subdue vnto our victorious standards, and made subiect vnto vs, nations both neare at hand and farre off.

Likewise our happy estate (all the time that wee haue passed since the beginning of our liues) may be well attributed onely to the helpe of her medicine:* 61.3 to whom also we may worthely ascribe nowe of late in these our times vnder the mighty gouernment of our most Christian king, our deliuerāce from the rauening wol∣ues,* 61.4 and the mouthes of cruell beasts: which had prepared against our bankets, a messe of meat mingled full of gall, and hated vs vn∣iustly, secretly lying in wait for vs, in recompence of the good wil that we shewed to them. Wherfore, that shee being on high sitting before the throne of the heauenly maiestie, the defendresse & pa∣tronesse of vs all, being magnified with al mens praises: may more plentifully exhibite to vs the sonnes of adoption the teates of her * 61.5 grace, in all those things that we shall haue to do. At the request of the speciall deuotion of our Lord the king himself, we commād your brotherhode, straightly enioyning you: that you commaund the subiects of your citie and diocesse, and of al other suffraganes, to worship our Lady Mary the mother of God, and our * 61.6 patronesse and protectresse, euermore in all aduersity: with such like kinde of prayer and accustomed maner of ringing, as the deuotiō of Chri∣stes faithful people is wont to worship her at the ringing of coure le feu.* 61.7 And when before day in the morning ye shall cause them to ring, that with like maner of praier & ringing, she be euery where honored deuoutly by the aforesaid our and your suffraganes and their subiects as wel religious as secular, in your and their mona∣steries and collegiate churches: That wee so humbly calling vpon the mercy of the heauenly father, the right hande of the heauenly piety, may mercifully come to the helpe the protection & defence of the same our Lord the king, who for the happy remedy of qui∣etnesse, and for our succour from tempestuous flouds, is ready to apply his hands to worke, and his eyes with all his whole desire to watching. We therefore coueting more earnestly to stirre vp the mindes of all faithfull people to so deuout an exercise of God. &c. Wee graunt by these presents, to all and euery man. &c. that shall say the Lordes prayer and the saluation of the Angell fiue times at the morning peale with a deuout mind,* 61.8 totiens quotiens, (how oft so euer) 40 dayes of pardon by these presents.

Geuen vnder our seale in our manor of Lambeth the 10. day of February, Anno nostrae trans. 9.

Ex. Regist. Thom. Arundel.

By this friuolous and barbarous constitution wt ma∣ny other of like sort heaped into the church by the papists: appeareth the proper nature and cōdition of this catholick generation.* 61.9 Who being thēselues not greatly exercised nor experienced in any serious cogitation of spirituall matter (as semeth) take vpon them to gouern the spiritual church of Christ, wherof in deede they haue no skill or very little. And therefore according to their vnskilfull handling, they lead and rule the church after such outward sights and ce∣remonies, seemely perhaps to their owne grosse affection: but not agreeing (nay rather cleane contrary) to the ryght nature & condition, of the spiritual house and kingdome of the Lord. And like as in their inuentions they swarue vt∣terly from the right handling of all spiritual gouernment: so in their maners & forme of life likewise, they do resemble little or no part almost, of such as are and ought to be, true pastors and ministers of the mysticall body of Christ.

Examples heereof are plenty and plaine, in these Ro∣maine Prelates to be noted: who so well considering the humble state and lowly spirite which ought to be in pasto∣rall leaders of the church, will compare the same wyth the vsuall pompe of these glorious potestates.

As for example,* 61.10 what can be more conuenient for a true pastor ecclesiasticall, then humility of hart and spirit, accor∣ding to the example of the head bishop himselfe? So, what greater shew of arrogācy and pride could there be, then in this: whom I haue oft named before. Th. Arundel, archb. of Cant. who passing by the high streat of London, did not only looke and waite for the ringing of the belles, for a tri∣umph of his comming, but tooke great snuffe and did sus∣pende all suche Churches in London (not onely wyth the steeple and bels, but also with the organes) so many as did not receiue his comming with the noyse of bels: according as out of his own registers may appeare, ye wordes wher∣of written to his owne Somner, I haue hereto annexed in his owne forme as followeth.

¶ A Commission directed to the Somner, to suspende certaine churches of London, because they rong not their bels, at the presence of my Lord the Archb. of Canterbury.

THomas by the permission of God, &c. To oure well beloued Thom. Wilton our Somner sworn, health, grace, and blessing.

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The comelinesse of our holy Church of Canterb. ouer whych wee beare rule:* 62.1 deserueth and requireth, that while wee passe throughe the prouince, of the same our Churche (hauing our crosse caryed before vs) euery parish church in their turnes, ought & are boun∣den in token of speciall reuerence that they beare to vs, to rynge theyr bels. Which notwithstanding, ye on Tuesday last past, when wee betwixt 8. and 9. of the clocke before dinner, passed openly on foote as it were, through the middest of the citie of London, with our crosse caried before vs: Diuers churches whose names are heere beneath noted, shewed towardes vs willingly (though they certainly knewe of our comming) vnreuerence rather then reue∣rence, and the duety that they owe to our church of Canterb. rin∣ging not at all at our comming. Wherefore, wee being willing to reuenge this iniurie,* 62.2 for the honor of our spouse as we are boū∣den: commaunde you, that by our authoritie, you put all those churches vnder our interditement, suspēding Gods holy organes and instruments in the same Which we also suspend by the tenor of these presentes, till the ministers of the aforesayde Churches be able hereafter to attaine of vs the benefit of more plentifull grace. Geuen. &c.

What great reason was in this, why this Archb. either should thus looke for the ringing of the belles, or why hee should be so displeased with not ringing, I do not see. Be∣like his minde in the meane time was greatly occupied wt some great muse, as feling of Gods feare, with repentance and remembrance of hys sinnes, with zelous care and sol∣licitude for his flocke, wyth the earnest meditation of the passion & life of our sauiour, who in this world was so des∣pised: or else was set vppon some graue studie, while hee so waited for the ringing of the bels, which are wont to be so noisome to all students. And why were not the trūpetters also shent as well, because they did not soūd before his per∣son? But and though the bels did not clatter in the sreples, and therefore his thunderbolt should haue fallen vpon the steples which had deserued: why shoulde the bodye of the churche therefore be suspended? At least, the poore Organes (me thinketh) had some part of wrong to be put to silence in the quier,* 62.3 because the bels rang not in the tower.

Of the like matter also we read in the sayde registers, falling betweene the B. of Worcester, and the priorie of the same towne, for not ringing at the bishops comming into the church. Wherupon much sute and contention was be∣tweene them, till at length the Archb. of Cant. tooke vp the matter, moderating it, as in the said registers, fol. 441. ap∣peareth to be seene as followeth.

VNiuersis. &c. Thomas &c. where as there happened variance lately betwene our reuerend brother the Lorde B.* 62.4 of Worce∣ster on the one partye, and the religious and discrete men the Pri∣or and couent of the same churche on the one partye, for not rin∣ging of bels at the comming of our saide brother to his foresayde church,* 62.5 at length the parties (considering the great incōuenience that might come therof) at our instance and request did agree on this maner: that as often as it shall happen our reuerende brother to go to his aforesaide church, either to celebrate orders, or to vi∣site his church in the head or in the inferiours, or to make creame and oyle in the same church: also in the feast of the Assumption of the blessed virgin Mary, which is the chiefest feast in the Abbey a∣foresayde: then the Prior and the couent, and their successours for the time being, shall ring solemnly against his comming, or shall cause to be ronge solemnly without all contradiction, or any re∣claiming hereafter to be made against the same. Which agrement that it may be more firmely kept, we let you all vnderstād by these presents, sealed with our seale. Geuen at our palace of Canterb. 12. Iuly, the 10. yeare of our gouernment.

The like stirre for bel ringing and for processyons had almost hapned betwene the Archb. of Can. successor to this Tho. Arundel, named Hen. Chichly on the one party, and the abbey of S. Albons on the other party, had not the ab∣bot in time submitting hymselfe to the Archb. so prouided, that the ringing of their bels at hys comming, myght not redounde to any derogation of their liberties. Whereunto the Archb. graunted by these his letters as followeth.

* 63.1HEnry &c. to the religious men, the Abbot and Couent of the Monastery of S. Albons in the diocesse of Lincoln, health. &c. When as of late there happened a matter of variance betwene vs, and you the Abbot & Couent, by reason of not geuing reuerence to vs, being due to our prouince of Cant. that is, for not ringing the bels and meeting vs with processions when wee passed by di∣uers places of our prouince as well due of common custome as of olde vse,* 63.2 and for the prerogatiue of the Churche of Canterb. as also being due of euery one being within the compasse of this our sayd prouince, when and as often as we shal passe by their places: at length your Lord Abbot (comming personally to vs) did grant both for you and the Couent aforesaye, to do and to geue of your gentlenesse all reuerence and honour, wyth such reuerence be the to vs and our church of Cant. as often as wee passe by your mona∣sterie, or the places nigh or adioyning therto, or shall hereafter go by: So that it might not be preiudicial to your exemption and no∣thing be attempted to the violating of your priuiledge: and that it might not be chalenged for duety hereafter. Wherefore, wee desi∣ring to kepe you from damage, let you vnderstande by these pre∣sents, that it is not our entent to derogate your exemptions or priuiledge whatsoeuer herein: nor by any meanes to be preiudici∣all to you by these your reuerences or other dueties, whatsoeuer you haue or shall graunt to vs of your deuotion and liberalitie, both by you, and in places vnder your dominion. In wytnesse where of. &c.

Dated the 28. day of Ianuary 1425. at S. Albons, the 12. yere of our gouernment.

To expresse moreouer and describe the glorious pompe of these princelike prelates in these blinde dayes of popish religion raigning then in the church: I thought to adioyn hereunto an other example not much vnlike, neither diffe∣ring muche in time,* 63.3 concerning certaine poore men cited vp, and enioyned straight penance by W. Courtney prede∣cessour of the sayd Tho. Arundel, for bringing litter to hys horse, not in waines as they should do, but in priuy sacks, in a secrete maner vnder their clokes or cotes. For ye which so hainous and horrible trespasse, the sayd Archbishop sit∣ting in hys tribunall seate, did call and cite before hym the sayde persons (pro litera. i. for litter, after his owne Latine) and after theyr submission enioyned them penance. Whych penance, what it was, & what were the names of the fore∣said parties,* 63.4 here followeth out of the sayd Arch. registers, both by his owne words, & by picture of the persons in the same registers annexed and painted, in all resemblance, as there standeth, and heere is also to be seene.

A description of the poore men doing their penaunce, with their strawe on their backe.

This bagge full of strawe I beare on my backe. Because my Lordes horse his Litter did lacke. If ye be not good to my Lordes graces horsse, You are like to goe barefoote before the crosse.

[illustration]

The picture of them drawen in all proportion according to the exemplar stan∣ding in the Re∣gister.

ERroris mater ignorantia, quosdam Hugonem Pennie, Iohan∣nem Forstall, Iohannem Boy, Iohannem Wanderton, Guliel∣mum Hayward, & Iohannem White, Tenentes domini de Wen∣gam taliter obcoecauit,* 64.1 quòd ante aduentum dicti domini Ar∣chiepiscopi ad palatium suum Cantuariae in vigilia dominice in ramis palmarum, anno domini millesimo trecentesimo non agesi∣mo, de cariendo & ducendo ad dictum palatium, foenum, stramen, siue literam,* 64.2 prout ex tenura terrarum, & tenura suorum quas & quae tenent de domino & ecelesia sua Cantuariae astringuntur per balliuum domini ibidem iussi & legitimè praemoniti debita seruitia more solito impēdere dedignātes, stramē huiusmodi nō in carrucis & vehiculis publice in sufficiēti quātitate, sed modice in saccis sublatibulo, pontificis ad palatium praedictum perduxerūt,

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in vilipendium domini ac subtractionem: iurium ecclesiae suae Cantua. Vnde super hoc euocati coram domino, die Iouis in heb∣domada Paschae in castro suo de Statewode pro tribunali sedente personaliter comparentes, ipsius iudicio in hac parte se humiliter submiserunt, veniam & misericordiam pro commissis deuotè pe∣tēdo. Et deinde dominus praefatus, Hugonem Pennie, Iohannem Forstal, Iohannem Boy, Iohannem Wanderton, Gulielmum Hay∣ward, & Iohannem White, destando mandatis ecclesiae, & fideliter peragendo poenam eis pro eorum demeritis iniugendam, iura∣tos absoluit in forma iuris, nunciata eis & eorum cuilibet, pro modo culpae poena salutari: videlicet, quòd die dominica tunc proximè sequente, praedicti poenitētes nudi capita & pedes, pro∣cessionem apud ecclesiam collegiatam de Wengham faciendam cum singulis saccis super humeris suis palam portantes (plenis videlicet foeno & stramine) ita quòd stramen & foenum huiusmo∣di ad ora saccorum patentium intuentibus prominerent, lentis incessibus procederent humiliter & deuote.* 64.3 In English.

IGnorance the mother of error so much hath blinded and deceiued certaine persons, to witte, Hugh Penny, Iohn Forstall, Iohn Boy, Ihon Wanderton, Will. Haywarde, and Iohn White, tenaunts of the Lord of Wengham: that against the comming of the aforesayde Archbishop to hys palace of Canterbury on Palmes Sonday euen, the yeare of our Lord 1390, Where they being warned by the baillife, to conuey and cary hay, strawe, and other littour to the a∣foresayd palace,* 64.4 as they were bounde by the tenor of theyr landes, which they hold of the sea of Canterbury: refusing and disdaining to doe their due seruice, as they were accu∣stomed, brought their straw and other littor, not in cartes and waines openly & sufficiently, but by peece meale, and closely in bagges or sackes, in contempt of their Lord, and derogation of the right and title of the sea of Canterbury. Wherupon they being ascited & presented before the archb. sitting in iudgement at hys manour of Statewood, yelded and submitted themselues to hys Lordshyppes pleasure, humbly crauing pardon of their trespasse. Then the afore∣sayd archbishop absolued the aboue named Hugh Penny, &c. they swearing to obey the lawes and ordinance of holy church,* 64.5 and to do the punishment that shuld be appoynted them for their desertes, that is: that they going laysurely before the procession, euery one of them should cary openly on hys shoulder, his bagge stuffed with hay and strawe, so that the sayd hay and strawe should appeare hanging out, the mouthes of the sackes being open.

* Notes of certaine Parliament matters passed in this kings dayes.

To proceede now further in the raigne of this king, & to intreat also some thing of his parliamentes, as we haue done of other before,* 64.6 first we wil beginne with the Parlia∣ment holden in the first yere of hys comming in.

Moreouer, forsomuch as our Catholike papistes will not beleue yet the cōtrary, but that the iurisdiction of their father the pope hath euer extended throughout all ye world, as well here in England as in other places: here therefore speaking of the Parliaments holden in this kings dayes concerning thys matter, I refer them to the Parliament of the sayd king Henry in his first yere holden,* 64.7 and to the 27. article of the same. Where they may reade in the 10. obiecti∣on laid against K. Richard in plaine words: how that, for asmuch as the crowne of this realme of England, and the iurisdiction belonging to ye same, as also the whole realme it selfe, at all times lately past, hath ben at such libertie, and enioyed such prerogatiue, that neyther the Pope, nor any other out of the same kingdome ought to intrude himselfe, nor intermedle therein: it was therefore obiected vnto the forenamed king Richarde the 2. for procuring the letters Apostolical from the Pope, to the confirming and corobo∣rating of certaine statutes of hys, and that hys censures myght be prosecuted against the breakers thereof. Whyche seemed then to the Parliament, to tend against the crowne and regall dignitie, as also against the statutes & liberties of the said thys our realme of England.* 64.8 Act. Parl. An. 1. Reg. Henrici 4. Act 27.

Furthermore, in the second yeare of the saide king, thys was in the Parliament required, that all such persones as shalbe arested by force of the statute made against the Lol∣lardes,* 64.9 in the 2. yeare of Henry 4. may be bailed, and freely make their purgation: That they be arested by none other then by the Sheriffes or such like officers, neither that any hauocke be made of their goods. The king granted to take aduise therein.

In the 8. yeare moreouer of thys kings raigne, it was likewise propounded in the Parliament,* 64.10 that all suche per∣sons as shall procure or sue in the court of Rome any pro∣cesse touching any benefice, collation, or presentation of the same, shal incurre the paine of ye statute of prouisors, made in the 13. yeare of Richard 2. whereunto the king granted,* 64.11 that the statutes herefore prouided should be obserued.

Item, in the sayde Parliament, there it was put vp by petition, that the king might enioy halfe the profits of eue∣ry parsons benefice, who is not resident thereon. Therun∣to the king aunswered, that the ordinaries should do theyr duties therein, or els he would prouide further remedie, to stay their pluralities.

Item,* 64.12 in the sayde Parliament, it was required: that none do sue to the court of Rome for any benefice, but only in the kings courtes.

¶ In the next yere folowing, which was the 9. of this Kyng, an other petition of the Commons was put vp in Parliament against the court of Rome, whych I thought good here to expresse as foloweth.

The Commons do beseeche, that forasmuch as diuers prouisors of the benefices of holy Church,* 64.13 dwelling in the Court of Rome, through their singular couetounes now newly imagined to destroy those that haue bene long time incumbents in diuers their benefics of holy church peace∣ably, some of them by the title of the king, some by title or∣dinary, and by the title of other true patrōs therof, by cou∣lor of prouisions, collations, and other grauntes made to the sayd prouisors by the Apostoil, of the sayd benefices, do pursue processes in the said court by citation made beyond the sea,* 64.14 without any citations made within the Realme in deede against the same incumbents, whereby many of the said incumbents through such priuy & crafty processes and sentences of priuation and inhabilitation, haue lost theyr benefices, and others put in the places of the saide incum∣bents before the publication of the same sentēces, they not knowing any thing, and many are in great hassarde to lose theyr benefices through such processes, to theyr perpetuall destruction and mischiefe: and forasmuch as thys mischiefe cannot be holpen wythout an especiall remedy be had by parliament: Pleaseth it the king to consider the great mis∣chiefe and daunger that may so come vnto diuers hys sub∣iects without their knowledge through such citations out of the realme, and therupon to ordaine by the aduise of the Lords of this present Parliament, that none presented, be receiued by any ordinarie vnto any benefice of any such in∣cumbent for any cause of priuation or inhabilitation wher∣of the processe is not founded vpon citation made wythin the realme, and also that such incumbents may remaine in all theyr benefices, vntil it be prooued by due enquest in the court of the King, that the citations whereupon such pri∣uations & inhabilitations are graunted, were made with∣in the Realme: and that if such Ordinaries, or such presen∣ted or others, doe pursue the contrary, that then they and theyr procurators, fautours and counsellours doe incurre the paines contained in the statute made against prouisors in the 13. yere of the raigne of the late Richard king of En∣gland the second, by processes to be made as is declared in the statute made against suche prouisors in the 27. yeare of the raigne of king Edward, predecessour to our Lorde the king that nowe is, any royall licences or grauntes in any maner to the contrary notwithstanding, and that all other statutes made against prouisors, and not repealed before this present Parliament, be in their full force, and be firm∣ly kept in all poyntes.

That the kings counsell haue power by authoritye of Parliament, in case that any man finde himselfe griened in particular, that he may pursue: and that the said counsel by the aduise of the iustices do right vnto the parties. This to endure vntil the next parliament, reseruing alwayes vnto the king his prerogatiue and libertie.

Item,* 64.15 that no Popes collector thenceforth should leuy any money within the realme, for first fruites of any eccle∣siasticall dignitie, vnder payne of incurring the statute of prouisions.

Besides in the sayd Parliament holden the 11. yeare of this king,* 64.16 is to be noted: how the commōs of the land, put vp a Bill vnto the kyng, to take the temporall landes out from spirituall mens handes or possession. The effecte of which Bill was, that the temporalities, disordinately wa∣sted by men of the Churche, might suffice to finde to the K. xv. Earles, xv. C. Knightes, vi. M. CC. Esquires, and a C. houses of almose, to the reliefe of poore people, moe then at those dayes were wythin England: And ouer all these foresayd charges, the king might put yearely in his cofers xx. M. pounde.

Prouided, that euery Earle should haue of yerely rent iii. M. marke, and euery Knight C. marke, and iiii. plough landes: Euery Esquier xl. marke by yeare, with ii. plough landes, & euery house of almose C. marke, wyth ouersight of two true seculars vnto euery house: And also with pro∣uision,

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that euery towneship should keepe all pore people of their owne dwellers, whych might not labour for theyr liuing: with condition, that if moe fell in a towne then the towne might maintaine, than the said almes houses to re∣lieue such towneships.

And for to beare these charges, they alledged by theyr sayd bil,* 64.17 yt the temporalties, being in the possession of spiri∣tual men, amounted to iii. C. and xxii. M. marke by yeare. Wherof they affirmed to be in the see of Cant. with the ab∣baies of Christes church, of S. Augustines, Shrewsbury, Coggeshale, and S. Osus xx. M. marke by yere. In the see of Yorke and Abbeyes there xx. M. marke. In the see of Winchester, and abbeys there xx. M. marke. In the see of London, wt abbeys and other houses there, xx. M. marke. In the see of Lincolne, wyth the abbeys of Peterborowe, Ramsey and other, xx. M. marke. In the see of Norwych, with the abbeys of Bury and other, xx. M. marke. In the see of Ely, Spalding and other, xx. M. marke. In the see of Bathe, wyth the abbey of Okinborne and other, xx. M. marke. In the see of Worcester, wyth the abbeys of Eui∣sham, Abingdon & other, xx. M. marke. In the see of Che∣ster with the precinct of the same, with the sees of s. Dauid, of Salisbury, and Exceter, wyth their precinctes xx. M. marke. The abbeis of Rauens or Reuans of Fountains, of Bernons, and diuers other to the number of v. moe, xx. M. marke. The abbeys of Leicester, Walthan, Gosborne, Merton, Ticetir, Osney and other, vnto the number of vi. mo, xx. M. marke. The abbeys of Douers, Batil, Lewys, Couentry, Dauentre, & Tourney, xx. M. marke. The ab∣bais of Northhampton, Thortō, Bristow, Killingworth, Winchcombe, Nailes, Parchissor, Frideswide, Notly, and Grimmisby, xx. M. marke.

The which foresaid sommes amount to the full of iii. c. M. marke. And for the odde of xxii. M. marke, they apoin∣ted Hardford, Rochester, Huntingdō, Swineshed, Crow∣land, Malmesbury, Burton, Teukesbury, Dunstable, Shirborne, Taunton and Biland.

And ouer this they alleaged by the sayde bill, that ouer and aboue the said summe of iii. C. and xxii. M. marke, di∣uers houses of religion in England, possessed as many tē∣poralties as might suffice to find yerely xv. M. priests and clerks, euery priest to be allowed for his stipend vii. marke by the yeare.

To the which Bill no answer was made, but that the king of this matter wold take deliberation & aduisement, and wyth that answer ended, so that no further labor was made.

* 64.18These things thus hitherto discoursed, touching suche actes and matters as haue bene incident in the lyfe time of this king, followeth next the 13. yeare of his raigne. In the which yeare, the sayd king Henry the 4. after that hee had sent a little before a certaine company of captaines & soul∣diours to aide the duke of Burgundy in Fraunce (among whome was the Lord Cobham) keping his Christenmas at Eltham, fell greeuously sicke. From thence, he was con∣neied to London, where he began to call a parliament, but taryed not the end. In the meane time, the infirmitie of the king more and more increasing,* 64.19 he was takē and brought into a bed in a fair chamber at Westminster. And as he lay in his bed, he asked how they called the same chamber: and they answered and sayde, Ierusalem. And then he sayde it was his prophecie, that he should make his ende in Ieru∣salem. And so disposing himselfe towarde hys ende, in the foresayd chamber he died: vpon what sicknesse, whether of leprosie, or some other sharpe disease, I haue not to affirm. Ex vetust. Chron. Anglico, cuius initium, That all men called. The like prophecy we read, that pope Siluester, 2. pa. 180. to whom being inquisitiue for the time and place where he should die,* 64.20 it was answered, that he shuld die in Ierusalē. Who then saying Masse in a Chappel (called likewise Ie∣rusalem) perceiued his end there to be nere, and died. And thus K. Henry the 4. successor to the lawful K. Richard 2. finished hys life at Westminster, and was buried at Cant. by the tombe of Thomas Becket. &c. An. 1413.

¶ King Henry the fift.

* 64.21AFter thys Henry the 4. reigned Henry the 5. hys sonne, which was borne at Munmorth in Wales, of whose other vertues and great vic∣tories gotten in Fraunce, I haue not greatly to intermeddle: Especially, seeing the memory of hys worthy prowesse, being sufficiently described in o∣ther writers in this our time, may both content the reader and vnburden my labor herein. Especially, seing these lat∣ter troubles and perturbatious of the Churche offer me so much, that vnneth any vacant laisure shalbe left, to inter∣meddle wyth matters prophane,

After the coronatiō then of this new king,* 64.22 which was the 9. day of April, called then passion Sonday, which was an exceding stormy day, and so tēpestuous, that many did wonder at the portent thereof: not long after the same, a parliament began to be called & to be holden after the feast of Easter, at Westminster An. 1413. At whych time, Tho∣mas Arundel the Archbishop of Canterburie, collected in Paules church at London,* 64.23 an vniuersal Synode of all the bishops and clergie of England. In that Synode among other weighty matters and ponderous, was determined: that the day of S. George, and also of S. Dunstane should be double feast, called Duplex Festum in holy kitching, in ho∣ly Church I would say.

And because the order and maner of those Pope holy feastes, either yet is not sufficiently knowen to some rude and grosse capacities, or may peraduenture growe out of vse, and to be straunge & vnknowen to our posteritie here∣after: Therfore to geue a litle memorandum therof (by the way for eruditiō of times hereafter to come) touching this misticall science of the Popes deepe and secreate diuinitie: here is to be noted, that the feastes of the Popes holy mo∣ther Catholique churche,* 64.24 be deuided in sondry members: Like as a plentifull roote in a fruitfull fielde riseth vp and burgeneth into manifold armes, and the armes againe do multiply into diuers and sondry brāches, out of the which moreouer although no frute do come, yet both leaues and flowers doe bud and blossome in most copious wise, right beautifull to beholde:* 64.25 Euen so thys Festum, conteinyng a large matter of great variety of dayes and feasts, groweth to it selfe and multiplieth, being thus deuided: first into Fe∣stum duplex, and into Festum simplex, that is into feast double, and to feast simple. Againe, thys Festum duplex brauncheth foure folde wise, to wit, into Festum principale duplex: into Maius duplex: into Minus duplex, and infernis duplex, that is, in principal double, in greater double, in lesser double, and inferior or lower double. Unto these seneual sorts of feasts what daies were peculiarly assigned, it were to long to re∣cite. For this present purpose it shall suffice to vnderstand: that as vnto the principall double feast onely belonged 8. daies in the yere:* 64.26 so the Maius duplex festum, had geuen vn∣to him by thys conuocation, the day of S. George, and of S. Dunstane, as is afore remembred: albeit by constituti∣on it was so decreed, yet by custome it was not so vsed. I∣tem, to be noted, that these two feastes, to witte, Principale duplex, and Maius duplex, did differ and were knowen from all other by foure notes, by seruice in the kitching, and by seruice in the Church, which was both double: by ringing in the steple, which was with double peale: by copes in the quier, and by thurifyeng or censing the aultares. For in these two principall and greater double feasts, the vii, viii, and ix. lesson must be read wyth silken copes. Also at the said feasts in the time of the lessons, the altars in the church must be thurified, that is, smoked with incēse. &c. And like∣wise the Minus duplex, and Inferius duplex had also their pe∣culiar seruice to them belonging.

Secondly the Simplex festum,* 64.27 whych is the seconde arme springing of this diuision, is thus diuided: Eyther hauing a triple inuitorie, or a double, or els a single inuitorie. Of the which moreouer, some haue 3. lessons, some haue 9. &c.

And thus much by occasion for Popish feasts, not that I doe so much deride them, as I lament, that so much and manifest idolatry in them is committed to the great disho∣nor of our Lord our God, whych is onely to be honoured.

¶ The trouble and persecution of the Lord Cobham.

BUt to lette this by matter passe,* 64.28 againe to returne to the foresayde vniuersal Synode assembled by Thomas A∣rundel at S. Paules churche in London, as is before re∣membred: the chiefe and principall cause of the assembling thereof (as recordeth the Chronicle of S. Albones) was to represse the growing and spreading of the Gospell, and es∣pecially to withstand the noble & worthy Lorde Cobham: Who was then noted to be a principall fauourer, receiuer, and maintainer of them, whome the Byshop misnamed to be Lollards, especially in the diocesses of London, Roche∣ster, and Hereforde: setting them vp to preache whome the byshops had not licensed, and sending thē about to preach, which was against the constitution prouinciall, before re∣membred, pag. 5 24. holding also and teaching opinions of the sacraments,* 64.29 of images, of pilgrimage, of the keyes and church of Rome, contrary and repugnant, to the receiued determination of the Romish church. &c.

In ye meane time, as these were in talke amōgst them,

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concerning the good Lord Cobham: resorted vnto them the 12. Inquisitors of heresies (whom they had appoynted at Oxford the yeare afore,* 64.30 to searche out heretickes, wyth all Wickleffes bookes) who brought 200. and 46. conclusions, which they had collected as heresies out of the sayd bookes. The names of the sayd Inquisitors were these.

  • 1. Iohn Witnam, a maister in the now Colledge.
  • 2. Iohn Langedon, Monke of Christ church in Cant.
  • 3. William Vfford, regent of the Carmelites.
  • 4. Thomas Claxton, regent of the Dominickes.
  • 5. Robert Gilbert.
  • 6. Richard Earthisdale.
  • 7. Iohn Lucke
  • 8. Richard Snedisham.
  • 9. Richard Flemming.
  • 10. Thomas Rotborne.
  • 11. Robert Ronbery.
  • 12. Richard Grafdale.

These things thus done, & the Articles being brought in: further they proceded in their communication, conclu∣ding among themselues, that it was not possible for them to make whole Christes coat wtout seame (meaning therby their patched Popish synagoge) vnlesse certaine great men were brought out of the way which seemed to be the chiefe maintainers of the sayde Disciples of Wickleffe. Among whō thys noble knight sir Iohn Didcastle the Lord Cob∣ham, was complained of by the generall proctors to be the chiefe principall.* 64.31 Him they accused first for a mighty main∣tainer of suspected preachers in the dioces of London, Ro∣chester, and Hereford, contrary to the mindes of their ordi∣naries. Not only they affirmed him to haue sēt thether the saide preachers, but also to haue assisted them there by force of armes, notwithstanding their Synodall constitution made afore to the contrary. Last of al, they accused him, that he was farre otherwise in beliefe of the sacrament of the al∣tar of penaunce,* 64.32 of pilgrimage, of image worshipping, and of the Ecclesiastical power, then the holy Church of Rome had taught many yeares before.

* 64.33In the ende it was concluded among them, that wtout any further delay, processe shoulde be awarded out against him, as against a most pernitious hereticke.

* 64.34Some of that felowship which were of more crafty ex∣perience then the other: thought it not best to haue yt mat∣ter so rashly handled, but by some preparation made ther∣unto before. Considering the sayde Lorde Cobham was a man of great birth, and in fauour at that time with the K. their counsaile was to know first the kings minde, to saue all things vpright. This counsaile was well accepted, and thereupon the Archbyshop thomas Arundell wyth hys other bishops, and a great part of ye clergye, went straight waies vnto the king, then remaining at Keningston. And there laid forth most greuous complaints against the sayd Lorde Cobham, to his great infamy and blemish, being a man right godly. The king gently heard those bloud thir∣sty Prelates,* 64.35 and farre otherwise then became his princely dignitie: notwythstanding requiring, and instantly desi∣ring them, that in respect of hys noble stocke and knight∣hode, they should yet fauourably deale with him. And that they would if it were possible, without all rigor or extreme handling, reduce him againe to the Churches vnitie. Hee promised them also,* 64.36 that in case they were contented to take some deliberation, hys selfe would seriously common the matter wyth him.

* 64.37Anone after, the king sent for the saide Lorde Cobham. And as he was come, he called him secretely, admonishing him betwixt him and him, to submit himself to his mother the holy church, and as an obedient child, to acknowledge himselfe culpable.* 64.38 Unto whome the Christen knight made this aunswer: You most worthy Prince, saith he, I am al∣waies prompt & willing to obey, for somuch as I knowe you a christen king, & the appoynted minister of God, bea∣ring the sworde to the punishment of euil doers, & for safe∣gard of them that be vertuous. Unto you (next my eternal God) owe I my whole obedience, & submit thereunto (as I haue done euer) all that I haue, eyther of fortune or na∣ture, ready at all times to fulfil whatsoeuer ye shall in the Lord, commaund inc. But as touching the Pope and hys spiritually, I owe them neither sure nor seruice, forsomuch as I knowe him by the Scriptures to be the great Anti∣christ, the sonne of perdition, the open aduersary of God, & the abhomination standing in the holy place. When ye king had heard thys, wt such like sentences more, he would talke no longer with hym, but left him so vtterly.

And as the Archbyshop resorted againe vnto hym for an answere, he gaue him his full authority to cite him, exa∣min him, & punish him according to their deuilish decrees, which they called the lawes of holy church. Then the sayde Archb.* 64.39 by the counsaile of his other Byshops and Clergy, appoynted to cal before him Sir Iohn Didcastle the Lord Cobham, and to cause hym personally to appeare, to aun∣swere to such suspect Articles as they shoulde lay agaynst hym. So he sent forth hys chiefe Sommoner, wyth a very sharpe citation vnto the castle of Cowling, where as he at that time dwelt for his solace. And as the sayd Sommoner was come thether, hee durst in no case enter the gates of so noble a man wythout his licence, and therfore he returned home againe, hys message not done.

Then called the Archbish.* 64.40 one Iohn Butler vnto him, which was then the doore keper of the kings priuy cham∣ber: and wyth him he couenaunted through promyses and rewards, to haue this matter craftly brought to passe, vn∣der the kings name. Whereuppon, the sayde Iohn Butler tooke the Archbyshops Somner with him, and went vnto the saide Lord Cobham: shewing him, yt it was the kings pleasure that he should obey that citation, and so cited him fraudulently. Then saide he to them in few words, that he in no case would consent to those most deuilish practises of the Priestes. As they had informed the Archbyshop of that aunswere, and that it was for no man priuately to cite him after that, without pearil of life: he decreed by & by to haue him cited by publique processe or open cōmandement. And in all the hast possible, vpon the Wednesday before the Na∣tiuity of our Lady in September: he commaunded letters citatorir, to be set vppon the great gates of the Cathedrall church of Rochester (whych was but 3. English miles frō thence) charging hym to appeare personally before him at Ledis the 11. day of the same moneth and yeare,* 64.41 all excuses to the contrary set apart. Those letters were taken down anone after,* 64.42 by such as bare fauor vnto the Lord Cobham and so conueyed aside. After that caused the Archbish. new letters to be set vp on the natiuity day of our Lady, whych also were rent downe and vtterly consumed.

Then for somuch as he dyd not appeare at the day ap∣poynted at Ledys (where her sate in Consistorie, as cruell as euer was Cayphas, with his court of hypocrites about him) he iudged him, denounced him, and condemned him, of most depe contumacy. After that, whē he had bene falsly informed by his hired spies,* 64.43 and other glosing glauerers: that the sayd Lord Cobh. had laughed him to scorn, disdai∣ned al his doings, maintained his old opinions, contem∣ned the churches power, the dignity of a Bishop, & the or∣der of priesthood (for all these was he than accused of) in his mody madnes wtout iust profe, did he openly excommuni∣cate him.* 64.44 Yet was not withal this, his fierce tiranny satis∣fied: but commanded him to be cited a fresh, to appeare a∣fore him the Saterday before the feast of S. Mathewe the Apostle, wt these cruel threatnings added thereunto: that if he did not obey at the day, he wold more extremely handle him. And to make himselfe more strong towardes the per∣formāce thereof, he compelled the lay power by most terri∣ble manasings of curses and interdictions: to assist hym a∣gainst that seditious apostata, schismaticke, and hereticke, the troubler of the publike peace, that enemy of the realme and great aduersary of all holy Church, for al these hateful names did he geue him.

Thys most constant seruant of the Lorde and worthy Knight sir Iohn Didcastle, the Lorde Cobham, beholding the vnpeaceable furie of Antichrist, thus kindled agaynst him:* 64.45 perceiuing himself also compassed on euery side wyth deadly daungers: He tooke paper and pen in hand, and so wrote a Christen cōfession or rekening of his faith (whych followeth heereafter) both signing and sealing it wyth his owne hand. Wherein he also answered to the 4. chiefest ar∣ticles that the Archbyshop laid against him. That done, he tooke the copie with him, and went therewith to the king, trusting to finde mercy & fauour at his hande.* 64.46 None other was yt confession of his, then the common beleue or summe of the Churches faith, called the Apostles Creede, of all Christen men than vsed, with a brief declaration vpon the same, as here vnder ensueth.

¶ The Christen beliefe of the Lorde Cobham.

I Beleue in God the father almighty, maker of heauen and earth.* 64.47 And in Iesu Christ hys onely sonne our Lorde, which was cōceiued by the holy ghost, borne of the virgin Mary, suffred vnder Ponce Pilate, crucified dead and bu∣ried, went downe to hell, the thirde day rose agayne from death, ascended vp to heauen, sitteth on the ryght hande of God the father almighty, and from thence shal come again to iudge the quicke & the dead. I beleeue in the holy ghost, the vniuersal holy Church, the communion of Saints, the forgeuenesse of sinnes, the vprising of the flesh, and euerla∣sting life. Amen.

And for a more large declaration (sayth he) of thys my* 64.48

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sayth in the Catholicke Churche: I stedfastly beleue, that there is but one God almighty, in and of whose Godhead are these three persons, the father, the sonne, and the holye Ghost, and that those three persons are the selfe same God almighty. I beleue also, that the second person of this most blessed Trinitie, in most conuenient tune appoynted ther∣unto afore,* 64.49 tooke flesh and bloud of the most blessed virgin Mary, for the sauegarde and redemption of the vniuersall kind of man, which was afore lost in Adams offence.

Moreouer I beleeue, that the same Iesus Christ our Lord thus being both God and man, is the onely head of the whole Christian Churche, and that all those that hathe bene or shalbe saued, be members of this most holy church. And this holy Churche I thinke to be deuided into three sortes or companyes.

Wherof the first sort be now in heauen, and they are the sayntes from hence departed.* 64.50 These as they were here cō∣uersant, conformed alwayes their liues to the most holye lawes and pure examples of Christ, renouncing Sathan, the world, and the flesh, with all their concupiscences and euils.

* 64.51The second sort are in Purgatory (if any suche place be in the scriptures) abiding the mercy of God and a full deli∣ueraunce of payne.

The third sort are here vpon the earth, and be called the Church millitant. For day and night they contend against crafty assaultes of the deuill, the flattering prosperities of this world, and the rebellious filthines of the flesh.

This latter congregation by the iust ordinance of God is also seuered into three diuers estates,* 64.52 that is to say, into priesthood, knighthood, and the commons. Among whom the will of God is, that the one should ayd the other, but not destroy the other. The priestes first of al secluded from all worldlines, should conforme theyr liues vtterly to the examples of Christ and his Apostles. Euermore shoulde they be occupyed in preaching and teaching the scriptures purely,* 64.53 and in geuing wholesome examples of good liuing to the other two degrees of men. More modest also, more louing, gentle, and lowly in spirite, should they be, then a∣no other sortes of people.

In knighthood are all they, which beare sword by law of office. These should defend Gods lawes, and see that the Gospell were purely taught,* 64.54 conforming theyr liues to yt same, and secluding all false preachers: yea these ought ra∣ther to hazard their liues, thē to suffer such wicked decrees as either blemisheth the eternall Testament of God, or yet letteth the free passage therof, whereby heresies & schismes might spring in the Churche. For of none other arise they as I suppose,* 64.55 then of erroneous constitutiōs, craftely first creeping in vnder hipocriticall lies, for aduauntage. They ought also to preserue Gods people from oppressours, ty∣rauntes, and theeues, & to see the clergie supported so long as they teach purely, pray rightly, and minister the Sacra∣mentes freely. And if they see them doe otherwise, they are bound by the law of office to compell them to chaung their doinges: & to see all thinges performed according to gods prescript ordinaunce.

* 64.56The latter fellowship of this Church, are the common people: whose duery is, to beare their good mindes & true obedience, to the aforesayd ministers of God, theyr kinges ciuill gouernours and Priestes. The right office of these, is iustly to occupy euery man his facultie, be it marchaun∣dise, handicraft: or the tilthe of the ground. And so one of them to be as an helper to an other, following alwayes in their sortes the iust commaundementes of the Lord God.

* 64.57Ouer and besidés all this, I most faythfully beleeue ye the Sacramentes of Christes Churche are necessary to all Christen beleuers: this alwayes seen to: that they be truly ministred according to Christes first institution and ordi∣naunce. And forasmuch as I am maliciously & most falsly accused of a misbeliefe in the sacrament of the aulter, to the hurtfull slaunder of many: I signifie here vnto all men, yt this is my fayth concerning that.* 64.58 I beleue in that Sacra∣ment to be contayned very Christes body and bloud vn∣der the similitudes of bread and wyne, yea the same body yt was conceiued of the holy ghost, borne of yt virgine Mary done on the crosse: dyed, that was buryed, arose the thyrd day from the death: and is now glorified in heauen. I also beleue, the vniuersall law of God to be most true and per∣fect, and they which doe not so follow it in theyr fayth and works (at one time or an other) can neuer be saned: Where as he that seketh it in fayth, accepteth it, learneth it, deligh∣teth therin, and performeth it in loue, shall cast for it the fe∣licitie of euerlasting Innocencie.

* 64.59Finally, this is my fayth also, that God will aske no more of a Christen beleuer in this life, but onely to obey yt preceptes of that most blessed law. If any Prelates of the Church require more, or els any other kinde of obedience, then this to be vsed: he contemneth Christ, exalting hym∣selfe aboue God, and so becommeth an open Antichrist. Al the premisses I beleue particularly, and generally all that God hath left in his holy scripture:* 64.60 that I should beleeue. Instantly desiring you my siege Lord and most worthye king, that this confession of mine, may be iustly examined by the most godly wise and learned men of your Realme. And if it be found in all pointes agreeing to the veritie, thē let it be so allowed: and I therupon holden for none other then a true Christian.* 64.61 If it be proued otherwise: then let it be vtterly cōdemned: prouided alwayes, that I be taught a better beliefe by the word of God: and I shall most reue∣rently at all times obey therunto.

This briefe confession of this fayth, the Lorde Cobham wrote (as is mentioned afore) and so tooke it with him to the court, offering it withall meekenes vnto the kyng to read it ouer.* 64.62 The king would in no case receaue it, but cō∣manded it to be deliuered vnto thē that should be his iud∣ges. Then desired he in the kinges presence, that an hun∣dred knightes and Esquiers might be suffered to come in vpon hys purgation, which he knew, woulde cleare hym of all heresies. Moreouer he offered himsele after the lawe of armes, to fight for life or death in any man liuing, Chri∣sten or heathen, in the quarrell of hys fayth, the king and the Lordes of hys Councell excepted.* 64.63 Finally with all gē∣tlenes he protested before all yt were present, that he wold refuse no maner of correction that shold after the lawes of God he ministred vnto him, but that he would at al times with all meekenes obey it. Notwithstanding all this,* 64.64 the king suffered him to be sommoned personally in his owne priuy chamber. Then sayd the Lord Cobham to the king that he had appeled from the Archbishop to the Pope of Rome, & therefore he ought he sayd, in no cause to be hys iudge. And hauing his appeale there at hand ready writtē,* 64.65 he shewed it with al reuerence to the king. Wherewith the king was then much more displeased then afore, and sayde angerly vnto him, that he should not pursue hys appeale: but rather he should tary in hold, till suche time as it were of the Pope allowed. And thē, would he, or nild he, yt arch∣bishop should be his iudge.* 64.66 Thus was there nothing al∣lowed that the good Lord Cobham had lawfully afore re∣quired. But for so much as he woulde not be sworne in all things to submit himselfe to the Church, and so take what penaunce the archbishop would enioyne him: He was a∣rested agayne at the kinges commaundement, and so ledde forth to the Tower of London, to keepe hys day (so was it then spoken) that the archbishop had appoynted him a∣fore in the kinges chamber.

* 64.67Then caused he the foresayd confession of his fayth to be copyed agayne and the aunswere also (which he had made to the foure articles proponed agaynst him) to be written in maner of an Indenture in two sheetes of paper: That when he should come to hys aunswere, he might geue the one copy vnto the archbishop, and reserue the other to him selfe. As the day of examination was come,* 64.68 which was the 23. day of September the Saterday before the feast of saint Mathewe: Thomas Arundell the Archbishop, sitting in Cayphas rowme in the Chapter house of Paules, wyth Richard Clifford Byshop of London, and Henry Bolnig broke Byshop of Winchester: sir Robert Morley knight and Liefetenant of the Tower, brought personally before hym the sayd Lord Cobham, and there left him for the time vnto whom the archbishop sayd these wordes.

* The first examination of the Lorde Cobham.

* 64.69SIr Iohn▪ in the last generall conuocation of the clergie of this our Prouince, ye were detected of certayne here∣sies, and by sufficient witnesses found culpable. Whereup∣on ye were by forme of spirituall law cited, and woulde in no case appeare. In conclusion, vpon your rebellious cō∣tumacie, ye were both priuately and openly excommunica∣ted. Notwithstanding we neyther yet shewed our selues vnready to haue geuen your absolution (nor yet doe not to this houre) would ye haue meekely asked it. Vnto this the Lord Cobham shewed, as though he had geuen no eare; hauing hys minde otherwise occupyed,* 64.70 and so desired no absolution. But sayd, he would gladly before him and hys brethren make rehearsal of that fayth which he held and en tended alwayes to stand to, if it woulde please them to li∣cence him thereunto. And then he tooke out of his vosome a certayn writing endented, concerning the articles wher∣of he was accused, and so opēly read it before them, geuing it vnto the Archbishop, as he had made thereof an ende. Whereof this is the copy.

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* 64.71I IOhn Didcastle Knight Lord of Cobham, will that all Christen men weet and vnderstād: that I clepe almigh∣ty God into witnesse, that it hath bene, nowe is, and euer with the helpe of God, shall be mine entent and my will, to beleue faythfully and fully all the sacramentes that e∣uer God ordayned to be do in holy Church: and moreouer to declare me in these foure poynts, I beleue that the most worshipfull Sacrament of the aulter is Christes body in forme of bread, the same body that was borne of the blessed virgin our Lady sayne Mary, done on the crosse, dead and buryed, the thyrd day rose from death to life, the which bo∣dy is now glorified in heauen.

* 64.72Also as for the sacrament of penaunce I beleue, that it is needefull to euery man that shalbe saued to forsake sinne and do due penaunce for sinne before done, with true con∣fession, very contrition, and due satisfaction as Gods lawe limitteth and teacheth, and els may he not be saued: which penaunce I desire all men to doe.

And as of Images I vnderstand, that they be not of be¦leue, but that they were ordayned sith the beleue was zewe of Christ,* 64.73 by sufferaunce of the Church to be Calenders to lewd men, to represent and bryng to minde the passion of our Lord Iohn Christ, and martyrdome and good liuing of other sayntes: And that who so it be, that doth the wor∣ship to dead Images that is due to God, or putteth suche hope or trust, in helpe of them, as he should doe to God, or hath affection in one more then in an other, he doth in that the greatest sinne of maumerry.

* 64.74Also I suppose this fully, that euery man in this earth is a pilgrime toward blisse, or toward payne: and that he that knoweth not, ne will not know ne keepe the holy co∣maundementes of God in his liuing here (albeit that he be go on Pilgrimages to all the world, and he dye so) he shal∣be damned: and he that knoweth the holy commaunde∣mentes of God, and keepeth them to hys ende, he shalbe saued though he neuer in hys lyfe goe on pilgrimage, as men now vse to Caunterbury or to Rome or to any other place.

* 64.75This aunswere to hys articles thus ended and read, he deliuered it to the Bishops as is sayd afore. Than counce∣led the Archbishop with the other two Bishops, and with diuers of the Doctours, what was to be done in this mat∣ter: commaunding hym for the tyme to stand aside. In cō∣clusion by their assent & information, he said thus vnto him Come hether Syr Iohn. In this your wryting are many good thinges contayned,* 64.76 and right Catholicke also, we deny it not: but ye must consider yt thys day was appoyn∣ted you to aunswere to other pointes concerning those ar∣ticles, wherof as yet no mention is made in this your Bil. And therefore ye must yet declare vs your minde more playnly.

And thus: whether that ye holde, affirme, and beleeue, that in the sacrament of the aulter, after the consecration rightly done by a priest, remayneth materiall bread, or not? Moreouer,* 64.77 whether ye do hold, affirme and beleue, that as concerning the sacrament of penaunce (where as a compe∣tent nomber of priestes are) euery Christen man is neces∣sarely bound to be confessed of hys sinnes to a priest ordai∣ned by the Church, or not.

After certayn other communication, this was the an∣swere of the good Lord Cobham. That none otherwise would he declare his minde, nor yet aunswere vnto hys articles, then was expressely in his writing there contay∣ned. Then sayd the Archbishop agayne vnto hym:* 64.78 Syr Iohn, beware what ye do. For if ye aunswere not clearely to those thinges that are here obiected agaynst you (especi∣ally at the time appointed you onely for that purpose) the law of holy Church is, that compelled once by a iudge, we may openly proclayme ye an hereticke. Unto whome he gaue this aunswere: Do as ye shall thinke best, for I am at a poynt.* 64.79 Whatsoeuer he or the other Byshops did aske him after that, he had them resorte to hys Bill: for thereby would he stand to the very death. Other aunswere woulde he not geue that day, wherwith the Bishops and Prelates were in a maner amased and wonderfully disquieted.

* 64.80At the last, the archbishop councelled agayne with hys other Bishops and Doctours, and in the end therof decla∣red vnto him, what the holy Church of Rome (following the saying of S. Augustine, S. Hicrome, S. Ambrose, and of other holy Doctours) had determined in these matters, no maner of mention once made of Christ.* 64.81 Whiche deter∣mination (sayth he) ought all Christen men both to beleue and to follow.

Then sayd the Lord Cobham vnto him, that he would gladly both beleue and obserue whatsoeuer holy church of Christes institution ad determined, or yet whatsoeuer God had willed him either to beleue or to do. But that the pope of Rome with his Cardinals,* 64.82 Archbishops, bishops and other prelates of that Churche had lawfull power to determine such matter as stoode not with his worde throughly: that would he not (he sayd) at the time affirme. With this yt archbish. had him to take good aduisement til the monday next following (which was the 25. day of Sep¦tember) and then iustly to aunswere, specially vnto thys poynt: whether there remayned materiall breade in the sacrament of the aulter, after the wordes of consecration, or not? He promised him also, to send vnto hym in writing those matters clearely determined,* 64.83 that he might then be the more perfect in his answere making. And all this was nought els, but to blinde the multitude with somewhat. The next day following, according to his promise, ye Arch∣bishop sent vnto hym into the Tower, this foolishe and blasphemous writing made by him and by hys vnlearned Clergy.

* The determination of the Arch∣byshop and Clergy.

* 64.84THe faith and determination of ye holy Church touching the blisfull sacrament of the aultar, is this: that after the Sacramentall wordes be once spoken by a Priest in hys Masse, the material bread, that was before bread, is tur∣ned into Christes very body. And the materiall wine, that was before wine, is turned into Christes very bloud. And so there remayneth in the sacrament of the aulter, from thenceforth, no materiall bread, nor materiall wine, which were there before the Sacramentall wordes were spoken: Now beleue ye this article?* 64.85 Holy church hath determined that euery Christen man liuing here bodely vpon the erth ought to be shriuen to a priest ordeined by the Church, if he may come to him. Now feele ye this article?

Christ ordayned S. Peter the Apoistle to be his vicare here in earth,* 64.86 whose sea is the holy churche of Rome: And he graunted, that the same power which he gaue vnto Pe¦ter, should succeed to all Peters successours, which we call now Popes of Rome:* 64.87 By whose power in Churches par∣ticuler, be ordayned Prelates, as Archbishops, Byshops, Parsons, Curates, and other degrees more. Unto whom Christen men ought to obey after the laws of the church of Rome. This is the determination of holy Church. Howe feele ye this article?

Holy churche hath determined,* 64.88 that it is meritorious to a christen man, to go on pilgrimage to holy places: And there specially to worship holy reliques and Images of Saintes, Apostles, and Martyrs, Confessours, & all other Saintes besides, approued by the church of Rome. Howe feele ye this article?

And as the Lorde Cobham had reade ouer this most wretched writing,* 64.89 he maruailed greatly of their mad igno∣rance. But that he considered agayne, that God had geuen them ouer for their vnbeliefes sake, into most deepe errors & blindnes of soule. Agayne, he perceiued hereby, that their vttermost mallice was purposed agaynst him, howsoeuer he should answere.* 64.90 And therefore he put hys life into the handes of God, desiring hys onely spirite to assiste hym in his next answere. When the sayd xxv. day of September was come (whiche was also the Monday before Michael∣mas) in the sayd yeare of our Lord, 1413.* 64.91 Thomas Arun∣dell the Archbishop of Caunterbury commaunded his in∣diciall seate to be remoued from yt chapter house of Paules to the Dominicke Friers within Ludgate at Londō. And as he was there set with Richard Byshop of London: Hē¦nry the Byshop of Winchester:* 64.92 and Bennet the Byshop of Bangor: He called in vnto him his counsell & his officers, with diuers other Doctours and Fryers, of whome these are the names here following, maister Henry ware, ye Of∣ficiall of Caunterbury: Phillip Morgan, Doctour of both lawes: Howell Kiffin, Doctor of the Canon lawe.* 64.93 Iohn Kempe, Doctor of the Canon lawe. Williā Carleton, Do∣ctour of the Canon law. Iohn Witnā, of the new College in Oxford. Iohn Wighthead, Doctor in Oxford also, Rob. Wōbewel, Vicare of S. Laurence in the Iewry, Thomas Palmer, the Warden of Minors, Robert Chamberlayne, Prior of the Dominickes, Richard Dodington,* 64.94 Prior of the Augustines. Thomas Walden: Priour of the Carme∣lites, all Doctours of Diuinitie. Iohn Stephens also, and Iames Cole, both Notaryes, appoynted there purposely to write all that shoulde be eyther sayd or done. All these with a great sorte more of Priestes, Monkes, Chanons, Friers, Parishe Clerkes, belryngers, Pardoners, disday∣ned him, with innumerable mockes & scornes, reconing him to be an horrible hereticke, and a man accussed afore God.

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* 64.95Anone the Archbishop called for a masse booke, & cau∣sed all those Prelates and Doctors to sweare there vpon, that euery man should faythfully doe his office and duety that day. And that neyther for fauour nor feare, loue nor hate of the one party nor the other: any thing should there be witnessed,* 64.96 spoken or done, but according to the truth, as they wold answer before God & all the world at the day of dome. Then were the two foresayd Notaryes sworne al∣so, to wryte and to witnesse the processe that there shoulde be vttered on both parties, and to say their mindes (if they otherwise knew) before they should register it.* 64.97 And al this dissimulation was but to colour their mischiefes, before the ignoraunt multitude.

Consider herein (gentle reader) what this wicked ge∣neration is, and how far wide from the iust feare of God for as they were then, so are they yet to this day.

After that, came forth before them Syr Robert Mor∣ley Knight and lieftenant of the Tower,* 64.98 and he brought with him y good Lorde Cobhā, there leauing him among them as a Lambe among wolues, to his examination and aunswere.

* An other examination of the Lorde Cobham.

* 64.99THen saide the archbishop vnto him: Lord Cobham ye be aduised (I am sure) of the wordes & processe which we had vnto you vpon Saterday last past in the chapter∣house of Paules: which processe were nowe to long to be rehearsed agayne?* 64.100 I said vnto you then, that ye were ac∣cursed for your contumacie & disobedience to holy Church thinking that ye should with meekenes haue desired your absolution.

Then spake the Lord Cobham with a chearful counte∣naunce, and sayde. God sayde by his holy Prophet, Ma∣ledicam benedictionibus vestris,* 64.101 whiche is as much to say as I shall cursse where you blesse.

The archbishop made then as though he had continu∣ed forth his tale and not hearde him,* 64.102 saying: Sir, at that tyme I gently profered to haue assoyled you if ye woulde haue asked it. And yet I doe the same if ye will humbly de∣sire it in due forme and maner, as holy church hath orday∣ned.

Then said the Lord Cobham. May forsooth will I not for I neuer yet trespassed agaynst you,* 64.103 and therefore I will not do it. And with that he kneeled downe on the paue∣ment, holding vp his handes to wardes heauen, and sayd, I shriue me here vnto thee my eternall liuing God, that in my frayle youth I offended thee (Lord) most greuously in pride, wrath, and gluttony: in couetousnes, and in leche¦ry. Many men haue I hurt in mine anger,* 64.104 and done ma∣ny other horrible sinnes, good Lorde I aske thee mercye. And therewith weepingly he stoode vp agayne and sayde with a mighty voyce. Loe, good people, loe. For the brea∣king of Gods law and his great commaundementes, they neuer yet cursed me. But for their owne lawes and tradi∣tions, most cruelly doe they handle both me and other mē. And therfore, both they and theyr lawes, by the promise of God, shall vtterly be destroyed.

At this the archbishop and his companye were not a litle blemished. Nothwithstanding, he tooke stomack vn∣to him agayne after certayne words, had in excuse of their tyranny, and examined the Lord Cobham of his Christen beleue.

Whereunto the Lord Cobham made this godly aun∣swere. I beleue (sayth he) fully and faithfully the vniuer∣sall lawes of God. I beleue that all is true whiche is con∣teyned in the holy sacred scriptures of the Bible. Finally I beleue,* 64.105 all that my Lord God would I shoulde beleue. Then demaunded the Archbishop an answere of that Bill whiche he and the Clergie had sent him into the Tower the day afore, in maner of a determination of the Churche concerning the foure Articles whereof he was accused, specially for the Sacrament of the aulter, howe he beleeued therein.

Whereunto the Lord Cobham sayd, that with that bill he had nothing to doe. But this was his beliefe (he sayd) concerning the sacrament. That his Lord and Sauiour Iesus Christ, sitting at his last supper with his most deare disciples, the night before he should suffer, tooke bread in his hand. And geuing thanks to his eternall father, blessed it, brake it, and so gaue it vnto them, saying: Take it vnto you,* 64.106 and eat therof all, this is my body whiche shall be be∣trayed for you: Doe this hereafter in my remembraunce. This doe I throughly beleue (sayth he) for this sayth am I taught of the Gospell in Mathewe, in Marke, and in Luke, and also in the first Epistle of S. Paule to the Co∣rinthians. chap. 11.

Then asked the Archbishop,* 64.107 if he beleeued that it were bread after the consecration or sacramentall words spoken ouer it.

The Lord Cobham said. I beleue that in the sacramēt of the aulter is Christes very body in forme of bread, the same that was borne of yt virgin Mary, done on the crosse, dead, and buryed: and that the third day arose from death to life, which now is glorified in heauen.

Then sayd one of the Doctors of the law.* 64.108 After the sa∣cramentall wordes be vttered: there remayneth no bread, but onely the body of Christ.

The Lorde Cobham sayd then to one Maister Iohn whitehead:* 64.109 You sayd once vnto me in the castell of Cou∣ling, that the sacred host was not Christes body. But I held then against you, and proued that therin was his bo∣dy, though the seculars and Friers could not therein agree but held ech one against other in that opinion. These wer my wordes then, if ye remember it.

Then shouted a sorte of them together and cryed wyth great noyse.* 64.110 We say all that it is Gods body.

And diuers of them asked him in great anger, whe∣ther it were materiall bread after the consecration or not?

Then looked the L. Cobham, earnestly vpon the arch∣bishop, and said: I beleue surely that it is Christes body in forme of bread. Syr beleue not you thus?

And the archbishop sayd,* 64.111 yes mary do I?

Then asked him the Doctors, whether it were onely Christes bodye after the consecration of a Priest, and no body or not?

And he sayd vnto them, it is both Christes body and bread I shall proue it as thus. For like as Christ dwelling here vpon yt earth, had in him both Godhead & manhood, and had the inuisible Godhead couered vnder that man∣hode, which was onely visible and seene in him:* 64.112 So in the sacrament of the aultar, is Christes very bodye and bread also, as I beleue the bread is the thinge, that we see wyth our eies, the body of Christ (which is his flesh & his bloud) is there vnder hyd and not seene, but in fayth.

And moreouer,* 64.113 to proue that it is both Christes bo∣die and also bread after the consecration, it is by playne wordes expressed by one of your owne Doctours writing agayne Eutiches, whiche faith: Like as the selfe same Sa∣craments, do passe by the operation of the holy Ghost, into a Diuine nature: and yet notwithstanding keepe the pro∣pertie still of their former nature: so, that principall miste∣ry declareth to remayne, one true, and perfect Christ. &c.

Then smiled they eache one vpon other,* 64.114 that the peo∣ple shoulde iudge him taken in a great heresie. And with a great brag diuers of them sayd. It is a foule heresie.

Then asked the Archbishop what bread it was? And the Doctors also inquired of him whether it were materi∣all or not?

The Lorde Cobham said vnto thē.* 64.115 The scriptures ma∣keth no mention of this worde materiall, and therfore my faith hath nothing to doe therwith. But this I say and be∣leue, that it is Christes body and bread.* 64.116 For Christ sayd in the vi. of Iohns Gospell. Ego sum panis viuus, qui de coelo descendi. I which came downe from heauen, am the liuing and not the dead bread. Therfore I say now agayne as I sayd afore, as our Lord Iesus Christ is very God and ve∣ry man: so in the most blessed sacrament of the aulter, is Christes very body and bread.

Then sayd they all with one voyce.* 64.117 It is an heresie.

One of the Byshops stoode▪ vp by and by, and sayd. What? it is an heresie manifest, to say that it is bread after the Sacramentall wordes be once spoken, but Christes body onely.

The Lord Cobham sayd: S. Paule the Apostle was (I am sure) as wise as you be now,* 64.118 and more gladly lear∣ned. And he called it bread, writing to the Corinthians. The bread that we breake, sayth he, is it not the partakyng of the body of Christ?* 64.119 Lo, he called it bread and not Chri∣stes body, but a meane whereby we receaue Christs body.

Then sayd they agayne. Paule must be otherwise vn∣derstand. For it is sure on heresie to say that it is bread af∣ter the consecration, but onely Christes body.

The Lord Cobham asked,* 64.120 how they could make good that sentence of theirs?

They aunswered him thus. For it is agaynst the de∣termination of holy Church.

Then sayd the archbishop vnto him. Syr Iohn, we sēt you a writing concerning the fayth of this blessed Sacra∣ment, clearely determined by the church of Rome our mo∣ther, and by the holy Doctors.

Then he sayd agayne vnto him. I know none holyer then is Christ and his Apostles. And as for that determination I wore, it is none of theyrs: for it standeth not with the

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scriptures, but manifestly against them. If it be the Chur∣ches, as ye say it is, it hath bene hers onely since she recea∣ued the great poyson of worldly possessions, and not afore.

Then asked they him, to stop his mouth therwith. If he beleued not in the determination of the Church?

* 64.121And he sayd vnto them. No forsooth, for it is no God. In all our Creede, this word (in) is but thrise mentioned concerning beleue. In God the father, in God the sonne, in in God the holy Ghost three persons and one God. The byrth, the death, the buriall, the resurrection and ascension of Christ, hath none (in) for beleue, but in him. Neyther yet hath the Church, the sacramentes, the forgeuenes of sinne, the latter resurrection, nor yet the life euerlasting nor anye other (in) then in the holy ghost.

Then sayd one of the Lawyers. Such, that was but a word of office. But what is your beliefe concerning holy Church?

* 64.122The Lord Cobham aunswered. My beliefe is: (as I sayd afore) that all the scriptures of the sacred Bible are true. All y is grounded vppon them I beleue throughly. For I know, it is Gods pleasure that I shuld so do. But in your Lordly lawes and idle determinations, haue I no beliefe. For ye be no part of Christes holy churche, as your open deedes doth shew: But ye are very Antichristes, ob∣stinately set agaynst his holy law and wil. The lawes that ye haue made, are nothing to his glory, but onely for your vayne glory and abhominable couetousnes.

* 64.123This they sayd, was an exceeding heresie (and that in a great fume) not to beleeue the determination of holye Church.

Then the Archbishop asked hym, what he thought of holy Church.

* 64.124He sayd vnto him my beliefe is, that the holye Churche is the number of them, which shalbe saued, of whō Christ is the head. Of this churche, one part is in heauen wyth Christ, an other in purgatorye (you say) and the thyrd is here in earth.* 64.125 This latter part standeth in three degrees in knighthoode, priesthoode, and the communaltie, as I sayd afore playnely in the confession of my beliefe.

Then sayd the Archbishop vnto hym. Can you tell me who is of this church?

The Lord Cobham answered: Yea truely can I.

Then sayd Doctor walden the Prior of the Carmelits It is no doubt vnto you who is thereof.* 64.126 For Christ sayeth in Mathewe Nolite iudicare, presume to iudge no man. If ye be here forbidden the iudgement of your neighboure or brother, much more the iudgement of your superiour.

The Lorde Cobham made him this aunswere: Christ sayth also in the selfe same chapter of Mathew, that like as the euill tree is knowne by hys fruit, so is a false Prophet by his works, appeare they neuer so glorious: But that ye left behind ye. And in Iohn he hath this text: Operibus cre∣dite, belecue you the outwarde doinges.* 64.127 And in an other place of Iohn: Iustum iudicium iudicate, when wee knowe the thing to be true, we may so iudge it, and not offend. For Dauid sayd also: Rectè iudicate filij hominum. Iudge right∣ly alwayes ye children of men. And as for your superiority were ye of Christ, ye shoulde be meeke ministers, and no proud superiours.

Then said Doctor walden vnto him, ye make here no difference of iudgementes.* 64.128 Ye put no diuersitie betwene y euill iudgementes, whiche Christ had forbidden, and the good iudgementes, which he hath cōmaunded vs to haue. Rash iudgment, and right iudgement, al is one with you. So swift iudges alwayes are the learned schollers of Wicklisse.

Vnto whom the Lord Cobham thus aunswered: It is wel sophistred of you, forsooth. Preposterous are your iudgementes euermore.* 64.129 For as the Prophet Esay sayth, ye iudge euill, good, and good, euill. And therefore the same prophet concludeth, that your wayes are not Gods waies nor Gods wayes your wayes. And as for that vertuous man wicklisse, whose iudgementes ye so highly disdayne: I shall say here of my part,* 64.130 both before God and man, that before I knew that despised doctrine of his, I neuer ab∣stayned from sinne. But since I learned therin to feare my Lorde GOD, it hath otherwise I trust, bene with me: so muche grace coulde I neuer finde in all your glorious in∣structions.

* 64.131Then said Doctor Walden agayne, yet vnto him: It were not well with me (so many vertuous men liuing, & so many learned men teaching the scripture, being also so open, and the examples of fathers so plenteous) If I thē had no grace to amend my life, till I heard the deuil preach S. Hierome sayth,* 64.132 that he whiche seeketh suche suspected Maysters, shall not finde the midday light, but the mid∣day deuill.

The Lord Cobham sayd:* 64.133 Your fathers the old Phari∣seis, ascribed Christes miracles to Belzebub, and his do∣ctrine to the deuil. And you as their natural children, haue still the selfe same iudgement, concerning his faythfull fol∣lowers. They that rebuke your vicious liuing must needs be heretickes, and that must your doctors proue, whē you haue no scripture to do it. Then sayde he to them all: To iudge you as you be, we neede no further go, then to your owne proper actes. Where do ye find in all Gods law, that ye shold thus sit in iudgement of any Christen men, or yet geue sentence vppon any other man vnto death as ye doe here dayly? No grounde haue ye in all the Scriptures so Lordly to take it vppon you, but in Annas and Cayphas, which sat thus vpon Christ, and vppon his Apostles af∣ter hys ascension. Of them onely haue ye taken it to iudge Christes members as ye doe, and neither of Peter nor Iohn.

Then sayd some of the Lawyers: yes forsooth syr, for Christ iudged Iudas.

The Lord Cobham sayd: No, Christ iudged him not, but he iudged himselfe, and thereupon went forth, & so did hange himselfe: But in deede Christ sayde, woe vnto him, for that couerous act of hys, as he doth yet still vnto many of you. For since the venune of him was shed into ye church ye neuer followed Christ: neither yet haue ye stande in the perfection of Gods law.

Then the Archbishop asked him, what he ment by that venune?

The Lord Cobham sayd: your possessions and Lorde∣ships. For then cried an aungell in the ayre (as your owne Chronicles mentioneth) wo,* 64.134 wo, woe, this day is veuime shed into the church of God. Before that time, all the By∣shops of Rome were martyrs in a manner. And since that time, we read of very few. But in deede since yt same time, one hath put down an other, one hath poysoned an other, one hath cursed an other, and one hath slayne an other, and done much more mischiefe besides, as all the Chronicles telleth. And let all men consider well this, that Christ was meeke, and mercifull. The pope is proude, and a tyraunt. Christ was poore and forgaue. The pope is riche and a malicious manslear, as hys dayly actes doe proue hym. Rome is the very neast of Antichrist, and out of that neast commeth all the disciples of him. Of whome Prelates, Priestes, and Monkes, are the body, and these pud Friers are the tayle which couereth his most filthy part.

Then said the Prior of the Fryers Augustines: Alacke sir, why do you say so? That is vncharitably spoken.

And the Lord Cobham said.* 64.135 Not onely is it my saying but also the Prophet Esayes, long afore my time. The pro¦phet saith he, which preacheth lyes, is the tayle behind. For as you Fryers and monkes be (like Phariseis) deuided in your outward apparell and vsages, to make ye deuision a¦mong the people. And thus, you with such other, are ye ve∣ry naturall members of Antichrist.

Then said he vnto them all:* 64.136 Christ saith in his Gos∣spell. Woe vnto you Scribes and Phariseis, Hipocrites. For ye close vp the kingdome of heauen before men. Ney∣ther enter ye in your selues, nor yet suffer any other yt wold enter into it. But ye stop vp the wayes therūto with your owne traditions,* 64.137 and therfore are ye the housholde of An∣techrist: ye will not permit Gods veritie to haue passage, nor yet to be taught of his true ministers, fearing to haue your wickednes reproued. But by suche flatterers as vp∣hold you in your mischiefes,* 64.138 ye suffer the common people most miserably to be seduced.

Then sayd the archbishop. By our Lady syr, there shal none such preach within my dioces (and God will) nor yet in my iurisdiction (if I may know it) as either maketh di∣uision or yet dissention among the poore commons.

The Lord Cobham sayd. Both Christ and hys Apo∣stles were accused of sedition making, yet were they moste peaceable men. Both Daniell and Christ prophecied that such a troublous tyme shoulde come, as hath not bene yet since the worldes beginning. And this prophecy is partlye fulfilled in your dayes and doinges. For manye haue yee slayne already,* 64.139 and more wil ye ssay hereafter, if God fulfil not his promise. Christ sayth also, if those dayes of yours were not shortened, scarsly shold any flesh be saued.* 64.140 Ther∣fore looke for it iustly, for God will shorten youre dayes. Moreouer, though Priestes and deacons for preaching of Gods word, and for ministring the sacraments, with pro∣uision for the poore: be grounded on Gods lawe: yet haue these other sectes no maner of ground hereof, so farre as I haue read.

Then a Doctor of lawe,* 64.141 called maister Iohn Kempe, plucked out of his bosome a copy of the bil which they had afore sent him into the tower, by the Archbishops counsel,

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thinking thereby to make shorter worke with hym.* 64.142 For they were so amased with his aunsweres (not all vnlike to them whiche disputed with Stephen) that they knewe not well how to occupy the time,* 64.143 their wits and sophistry (as God would) so fayled them that day.

My Lord Cobham (sayth this Doctor) we must brief∣ly know your minde concerning these foure poyntes here following. The rest of them is this. And then he read vpō the bill:* 64.144 The fayth and determination of holy churche tou∣ching the blessed sacrament of the aulter is this. That af∣ter the sacramentall wordes be once spoken of a Priest in his masse: the materiall bread that was before bread, is turned to Christes very body. And the materiall wine is turned into Christes bloud. And so there remayneth in the sacrament of the aulter from thenceforth no material bread nor materiall wine which were there before the sacramen∣tall wordes were spoken. Sir beleue ye not this?

* 64.145The Lord Cobham said: This is normy beliefe. But my fayth is (as I sayd to you afore) that in the worshipfull sacrament of the aulter, is Christes very body in forme of bread.

Then sayd the archbishop: sir Iohn ye must say other∣wise.

The Lord Cobham said: Nay, that I shall not, if God be vpon my side (as I trust he is) but that there is Christs body in forme of bread, as the common beliefe is.

Then read the doctour againe.

The second poynt is this.* 64.146 Holy Church hath determi∣ned that euery Christen mā liuyng here bodely vpō earth ought to be shriuen of a priest ordeined by the church, if he may come to him: syr what say you to this?

* 64.147The Lord Cobham aunswered and said: A diseased or sore wounded man, hath need to haue a sure wise Chirur∣gian and a true, knowing both the ground and the daun∣ger of the same. Most necessary were it therefore to be first shriuen vnto God which onely knoweth our diseases and can helpe vs. I deny not in this the going to a priest, if he be a man of good life and learning.* 64.148 For the lawes of God are to be required of the priest, which is godly learned. But if he be an idiote or a man of vicious liuing that is my cu∣rate, I ought rather to flee from him then to seeke vnto him: For sooner might I catch euill of him that is nought then any goodnes towardes my soules health.

Then read the doctour agayne.

The third poynt is this,* 64.149 Christ ordayned S. Peter the Apostle to be his vicare here in earth whose sea is ye church of Rome. And he graunted that the same power whiche he gaue vnto Peter, should succeede to all Peters successours which we call now popes of Rome. By whose special po∣wer in churches particular, be ordayned Prelates & arch∣bishops, parsons, Curates, and other degrees more. Vn∣to whom Christen men ought to obey after the lawes of the Church of Rome. This is the determination of holye Church. Sir beleue ye not this?

To this he answered and sayd: He that followeth Pe∣ter most nighest in pure liuing,* 64.150 is next vnto him in succes∣sion. But your Lordly order esteemeth not greatly ye low∣ly behauiour of poore Peter, whatsoeuer ye prate of him. Neither care ye greatly for the humble manners of them that succeeded him,* 64.151 till the time of Siluester, whiche for the more part were martirs, as I told you afore. Ye can let all their good conditions go by you, and not hurt your selues with them at all. All the world knoweth this well inough by you and yet ye can make boast of Peter.

With that one of the other doctors asked him: thē what do ye say of the Pope?

The Lord Cobham answered. As I said before. He & you together maketh whole the great Antichrist.* 64.152 Of whō he is ye great head you bishops, priests, prelates, & monks are the body: and the begging friers are the tayle, for they couer ye filthines of you both, with their subtile sophistry, Neither will I in conscience obey any of you all, till I see you with Peter follow Christ in conuersation.

Then reade the doctor againe.

The 4. point is this. Holy Churche hath determined that it is meritorious to a Christen man,* 64.153 and to go on pil∣grimage to holy places. And there specially to worship the holy reliques and images of saintes, Apostles, Martirs, Confessours and all other saintes besides, approued by yt Church of Rome. Sir what say ye to this?

Wherunto he 〈◊〉〈◊〉. I owe them no seruice by a∣ny commaundement of god:* 64.154 and therefore I minde not to seeke them for your couetousnes. It were best ye swepte them faire from copwebs and dust, and so layde them vp for catching of scathe.* 64.155 Or els to bury them fayre in yt groūd as ye do other aged people which are Gods Images.

It is a wonderfull thing, that sayntes now being dead shoulde become so couetous and needy, and thereupon so bitterly beg: which all the life time hated al couetousnesse, and begging. But this I say vnto you, and I would all yt world should mark it. That with your shrines and Idols your fained absolutions and pardons, ye draw vnto you the substaunce,* 64.156 wealth and chiefe pleasures of all christen realmes.

Why sir (said one of the clerkes) will ye not worshippe good images?

What worship should I geue vnto them?* 64.157 said the Lord Cobham.

Then said Frier Palmer vnto him. Sir will ye wor∣ship the crosse of Christ, that he died vpon?

Where is it, sayd the Lord Cobham?

The Frier said, I put you the case sir, that it were here euen now before you?

The Lord Cobham aunswered.* 64.158 This is a great wise man, to put me an earnest question of a thinge, and yet he himselfe knoweth not where the thing it selfe is. Yet once againe I aske you what worship I should do vnto it?

A clerke said vnto him.* 64.159 Such worship as Paule spea∣keth of: and that is this. God forbid that I should ioy, but onely in the crosse of Iesu Christ.

Then said the Lord Cobham, and spread his armes a∣broad. This is a very crosse, yea, and so muche better then your Crosse of wood, in that it was created of God. Yet will not I seeke to haue it worshipped.

Then sayd the bishop of London. Sir, ye wote well that he died on a materiall crosse?

The Lord Cobham said.* 64.160 and I wote also that our saluation came not in by that materiall crosse, but alone by him which died therupon. And well I wote that holy S. Paule reioyced in none other crosse, but in christes passion and death onely, and in his owne sufferinges of like perse∣cution with him, for the same selfe veritie that he had suffe∣red for afore:

An other clerk yet asked him. Will ye then do none ho∣nour to the holy crosse?

He answered him. Yes, if he were mine own I would lay him vp honestly, and see vnto him that he shoulde take no more scath abroad, nor be robbed of his goodes as he is now a dayes.

Then sayd the Archbish. vnto him.* 64.161 Sir Iohn, ye haue spoken here many wonderfull wordes to the slaunderous rebuke of the whole spiritualtie, geuing a great euil exam∣ple vnto the common fort here,* 64.162 to haue vs in the more dis∣daine. Much time haue we spent here about you, and al in vaine so far as I can see. Well, we must nowe be at this short point with you, for the day passeth away: Ye must o∣therwise submit your selfe to the ordinaunce of holy church or els throw your selfe (no remedy) into most deepe daun∣ger. See to it in time, for anone it will be els to late.

The Lord Cobham sayd: I know not to what purpose I should otherwise submit me. Muche more haue you of∣fended me, then euer I offended you, in thus troubling me before this multitude.

Then said the archbishop again vnto him, we once a∣gayne require to remember your selfe well,* 64.163 & to haue none other maner opinion in these matters, then the vniuersall faith, and beliefe of the holy church of Rome is. And so like obedient childe returne agayne to the vnitie of your mo∣ther. See to it I say in time, for yet ye may haue remedy, where as anone it will be to late.

The Lord Cobham sayd expresly before them all. I wil none otherwise beleue in these poyntes, then that I haue told ye here afore. Do with me what ye will.

Finally then the archbishop sayd,* 64.164 wel, then I see none other but we must needes doe the lawe: we must proceede forth to the sentence dissinitiue, and both iudge you, & con∣demne you for an hereticke.

And with that, the Archb. stood vp, and read there a bill of his condemnation, all the clergy and laity vayling theyr boners. And this was the tenour therof.

* The diffinitiue sentence of hys condemnation.

IN the name of God. So be it.* 65.1 We Thomas by the sufferaunce of God, Archbishop of Caunterbury, Metropolitane, and primate of al England, and Legate from the apostolicke see of Rome, wil∣leth this to be knowne vnto all men. In a certayne cause of heresy and vpon diuers articles,* 65.2 wherupon sir Iohn Oldcastle knight and Lord Cobham, after a diligent inquisition made for the same, was detected, accused, and presented before vs in our last conuocati∣on of all our prouince of Caunterbury, holden in the Cathedrall Church of Paules at London: At the lawfull denouncement and request of our vniuersal Clergy in the sayd conuocation, we pro∣ceded

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agaynst him according to the law (God to witnes) with al the sauour possible.* 65.3 And following Christes example in all that we might, which willeth not the death of a sinner, but rather that he be conuerted and liue: we tooke vpon vs to correcte him, and sought all other wayes possible to bring him againe to the chur∣ches vnitie,* 65.4 declaring vnto him what the holy & vniuersal church of Rome hath sayd, holden, determined, and taught in that behalf. And though we founde him in the Catholicke fayth farre wyde and so stifnecked, that he would not confesse hys error, nor purge himself, nor yet repent him therof: We yet pittieng him of father∣ly compassion,* 65.5 and intirely desiring the health of his soule, ap∣poynted hym a competent tyme of deliberation, to see if he wold repent and seek to be reformed: but since that time we haue foūd him worse and worse. Considering therefore, that he is not corri∣gible we are driuen to the very extremitie of the lawe, and wyth great heauines of hart, we nowe proceede to the publication of the sentence diffinitiue, agaynst him.

Then brought he foorth an other bill, conteyning the sayd sentence, and that he read also in his beggerly Latine. Christi nomine inuocato, ipsum{que} solum prae oculis habentes. Quia per acta inactitata, and so forth. Whiche I haue also translated into Englishe, that men may vnderstand it.

Christ we take vnto witnesse, that nothing els we seeke in this our whole enterprise,* 65.6 but his onely glory. For as much as we haue found by diuers actes done, brought forth and exhibited by sundry euidences, signes and tokens, and also by many most ma∣nifest proues, the sayd sir Iohn Oldcastle knight and L. Cobham, not onely to be an euident hereticke in his owne person, but also a mighty maintainer of other heretickes agaynst the fayth and re∣ligion of the holy and vniuersall church of Rome:* 65.7 namely about the two sacramentes (of the aultar, and of penaunce) besides the popes power, and pilgrimages. And that he as the childe of iniqui∣tie and darcknes,* 65.8 hath so hardened his hart, that he will in no case attend vnto the voyce of his pastor. Neyther will he be allured by straight admonishmentes, not yet be brought in by fauourable wordes. The worthines of the cause first wayed on the one side, and his vnworthines agayn cōsidered on the other side, his faults also aggrauated or made double through his damnable obstinacie (we being loth that he which is nought shoulde be worse,* 65.9 and so with his contagiousnes infecte the multitude) by the sage counsel and assent of the very discrete fathers, our honourable brethren and Lordes, Byshops here present, Richard of London, Henry of Winchester, and Bennet of Bangor, and of other great learned and wise men here, both doctours of diuinitie, and of the lawes canon and ciuill, seculers and religious, with diuers other expert men assisting vs: we sententially and diffinitiuely by this present writing, iudge, declare & condemne the sayd syr Iohn Oldcastle, Knight,* 65.10 and Lord Cobham, for a most pernitious and detestable hereticke, conuicted vpon the same, and refusing vtterly to obey the Church agayne, committing him here from hencefoorth as a condemned hereticke to the secular iurisdiction, power & iudge∣ment, to doe him thereupon to death. Furthermore, we excom∣municate and denounce accursed,* 65.11 not onely this hereticke here present: but so many els besides, as shall hereafter in fauoure of his errour, either receaue him or defend him, counsell him or help hym, or any other way mayntayne hym: as very fautours recea∣uers, defenders, counsaylers, ayders, and mayntayners of condem∣ned heretickes.

And that these premisses, may be the better knowne al faith∣full Christen men:* 65.12 we commit it here vnto your charges, & geue you straight commandement therupon by this writing also: That ye cause this condemnation and diffinitiue sentence of excom∣munication, cōcerning both this heretick and his fautours: to be published throughout all diocesses, in Cities, towns & villages by your curates and parish priests, at such time as they shal haue most recourse of people. And see that it be done after this sorte. As the people are thus gathered deuoutly together, let the curate euery where goe into the pulpit and there open, declare, and expound, this excesse in the mother tongue, in an audible and intelligible voyce, that it may be perceiued of all men: and that vpon the feare of this declaration also, the people may fall from theyr euill opi∣nions conceiued nowe of late by seditious preachers. Moreouer we will,* 65.13 that after we haue deliuered vnto each one of you bishops which are here present, a copy hereof: that ye cause the same to be written out agayne into diuers copies, and so be sent vnto the o∣ther byshops and Prelates of our whole Prouince, that they may also see the contentes thereof solemnly published within theyr diocesses and cures. Finally we will that both you and they signi∣fie agayne vnto vs seriously and distinctly by your writinges as the matter is, without fayned colour in euery poynt performed: the day wheron ye receaued this processe,* 65.14 the time when it was of vs executed, and after what sort it was done in euery conditi∣on, according to the tenour hereof, that we may knowe it to be iustly the same.

A copy of this writing sent Thomas Arundel the arch¦bishop of Caunterbury, afterward from Mydstone the x.* 65.15 day of Octobr, within the same yeare of our Lord 1413. vn∣to Richard Clifford the bishop of London, which thus be∣ginneth: Thomas permissione diuina. &c.

The said Richard Clifford sent an other copy thereof, enclosed within his owne letters: vnto Robert Maschall a Carmelite frier, which was then bishop of Herforde in Wales, written from Haddam the 23. day of October in the same yeare, and the beginning thereof is this: Reuerende in Christo pater, &c.

This Robert Mascall directed an other copye thereof from London the 27.* 65.16 day of Nouember in the same yeare enclosed in his owne commission also, vnto his archdea∣con and and Deanes in Hareforde and Shrewsbury. And this is therof the beginning: Venerabilibus & discretis vitis. &c. In like maner did the other bishops within their dio∣cesses.

After that the archbishop had thus read the bill of hys condemnation, with most extremitie before the whol mul∣titude:* 65.17 The Lorde Cobham sayd with a moste cheerefull countenaunce. Though ye iudge my body whiche is but a wretched thing, yet am I certayne and sure, that ye can do no harme to my soule, no more then could Sathan vppon the soule of Iob. He that created that,* 65.18 will of his infinite mercy and promise saue it, I haue therein no manner of doubt. And as concerning these articles before rehearsed, I will stand to them euen to the very death, by the grace of my eternall God.

And therwith he turned him vnto the people, castyng hys handes abroad, and saying with a very loude voyce: Good Christen people, for Gods loue be well ware of these men.* 65.19 For they will els beguile you, and leade you blindling into hell with thēselues. For Christ sayth plain∣ly vnto you: If one blinde man leadeth an other, they are like both to fall into the ditche.

After this, he fell downe there vpon his knees, & thus before thē all prayed for his enemies,* 65.20 holding vp both hys handes and his eyes towardes heauen and saying: Lorde God eternall, I beseeche thee of thy great mercies sake, to forgeue my pursuers, if it be they blessed will. And then hee was deliuered to syr Robert Morly, and so led forth again to the tower of London. And thus was there an ende of that dayes worke.

Whyle the Lord Cobham was thus in the Tower,* 65.21 he sent out priuely vnto his friendes. And they at his request wrote this little bill here following, causing it to be set vp in diuers quarters of London, that the people should not beleeue the slaunders and lyes that his enemies the By∣shops seruauntes and priestes, had made on him abroade. And thus was the letter.

FOr as much as Syr Iohn Oldcastle knight,* 65.22 and Lorde Cobham, is vntruely conuicted and emprisoned, falsly reported and slandered among the common people by his aduersaries, that he should otherwise both thinke & speak of the sacramentes of the churche, and specially of the bles∣sed sacrament of the aultar, then was written in the con∣fession of his beliefe which was indended and taken to the clergy,* 65.23 and so set vp in diuers open places in the cittye of London. Knowne be it here to all the worlde, that he (ne∣uer since) varied in any poynt therefro, but this is playnly his beliefe: that all the sacramentes of the churche be pro∣fitable and expedient also to al them that shall be saued, ta∣king them after the intent that Christ and hys true church hath ordayned. Furthermore he beleeueth, that the blessed sacrament of the aulter is verily and truely Christes body in forme of bread.

After this the bishops and priests were in much great discredite both with the nobilitie and commons,* 65.24 partly for yt they had so cruelly handled the good Lorde Cobham: & partly agayn, because hys opinion (as they thought at that tyme) was parfect concerning the sacrament.* 65.25 The Pre∣lates feared this to grow to further incōueniēce towards thē both wayes, wherfore they drew theyr heads together & at the last consented to vse an other practise somewhat cō¦trary to that they had done afore. They caused it by and by to be blowne abroad by theyr feed seruauntes, frends, and babling sir Iohns: that the sayd Lord Cobham was beco∣men a good man, and had lowly submitted himselfe in all thinges vnto holy Church vtterly 〈◊〉〈◊〉 his opinion concerning the sacrament.* 65.26 And thereupon, they counter∣fayted an abiuration in hys name, that the people shoulde take no hold of that opinion by any thing they had hearde of him before, and to stand so the more in awe of them. Cō∣sidering hym so great a man, and by them subdued.

This is the abiuration (say they) of sir Iohn Oldcastle knight, sometime the Lord Cobham.

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* An Abiuration counterfaited of the Byshoppes.

IN Deinomiue. Amon. I Iohn Oldcastle denounced, detec∣ted and conuinced,* 66.1 of and vpon diuers articles sauoring both heresye and error, before the reuerend father in Christ & my good Lord, Thomas by the permission of God, Lord Archbishop of Caunterbury, and my lawfull and rightfull iudge in that behalfe, expresly graunt and confesse: that as cōcerning the estate and power of the most holy father the Pope of Rome,* 66.2 of his Archbishops, his Bishops and hys other prelates, the degrees of the church, and the holy Sa∣cramentes of the same, specially of the Sacramentes of the aultar of penaunce and other obseruaunces besides of our mother holy Church, as Pilgrimages and pardons: I af∣firme (I say) before the sayd reuerend father Archbishop & els where, that I being euill seduced by diuers sedicious preachers, haue grieuously erred, and heretically persisted, blasphemously aunswered, and obstinately rebelled. And therfore I am by the sayd reuerend father,* 66.3 before the reue∣rend fathers in Christ also, the bishops of London, Win∣chester, and Bangor, lawfully condemned for an hereticke.

* 66.4Neuertheles yet, I now remembring my selfe, and co∣ueting by this meane to auoyd that temporall payn which I am worthy to suffer as an hereticke, at the assigned 〈◊〉〈◊〉 of my most excellent Christen prince and siege Lord, King Henry the 5. now by the grace of God most worthy Kyng both of England and of Fraunce: Minding also to prefere the wholesome determination, sentence and doctrine of the holy vniuersall Church of Rome, before the vnwholesom opinions of my selfe, my teachers, and my followers: I freely, willingly, deliberately, and throughly cōfesse, graūt, and affirme, that the most holy fathers in Christ, S. Peter the Apostle and his successors byshops of Rome, specially now at this time, my most blessed Lord Pope Iohn, by the permission of God, the xxiii. Pope of that name, which now haldeth Peters seat (and each of them in theyr succes∣sion) hath full strength and power to be Christes Vicar in earth, and the head of the church militant. And that by the strēgth of his office (what though he be a great sinner, and afore knowne of God to be damned) he hath full authority and power to rule and gouerne, bynde and loose, saue and destroy, accurse and assoyle, all other Christen men.

And agreeably still vnto this, I confesse, graunt, and affirme all other Archbishops, Byshops, and Prelates in their prouinces, Dioces, and Parishes (appoynted by the sayd Pope of Rome, to assiste him in his doinges or busi∣nes) by his Decrees, Canons, or vertue of his office: to haue had in times past to haue now at this time, and that they ought to haue in time to come: authoritye and power to rule and to gouerne, binde and loose, accurse and assoyle, the subiects or people of theyr aforesaid prouinces, dioces, & parishes, and that their said subiectes or people ought of right in all things to obey them.* 66.5 Furthermore, I confesse, graunt, and affirme, that the sayd spirituall fathers, as our most holy father the Pope, Archbishops, Bishops, & Pre∣lates: haue had, haue now, and ought to haue hereafter, authority and power for the estate, order and gouernaunce of their subiectes or people, to make lawes, decrees, sta∣tutes and constitutions, yea and to publishe, commaund, and compell their sayde subiectes and peoyle, to the obser∣uation of them.

Moreouer I confesse, graunt and affirme, that all these foresayd lawes,* 66.6 decrees, statutes and constitutions made, published and commaunded, according to the forme of spi∣rituall law, all christen people, and euery man in himself is straightly bound to obserue, & meekely to obey according to the diuersity of the foresayd powers. As the lawes, sta∣tuts, canons and constitutions of our most holy father the Pope, incorporated in his Decrees, Decretals, Clemen∣tines, Codes, Chartes, Rescriptes, Sextiles, and Extra∣uagants ouer all the world: and as the prouinciall statuts of Archbishopps in their prouinces, the Sinodall actes of Bishops in their dioces, and the commendable rules & cu∣stomes of prelates in their colledges, and Curates in their parishes,* 66.7 all Christen people are both bound to obserue, & also most meekly to obey. Ouer & besides all thys, I Iohn Oldcastle vtterly forsaking and renouncing all the afore∣sayd errors and heresies, and all other errors and heresies like vnto them, lay my hand here vpon this booke or holye Euangely of God, & sweare: that I shall neuer more from henceforth holde these aforesayd heresies, nor yet any other like vnto them wittinglye.* 66.8 Neither shall I geue counsell, ayde, helpe, nor fauor at any time, to them that shall holde, teach, affirme, or maintayne the same, as God shall helpe me, and these holy Euangelies.

And that I shall from henceforth faythfully obey and inuiolably obserue all the holy lawes, statutes, Canons, and constitutions of all the Popes of Rome,* 66.9 Archbishops Bishops, and Prelates, as are conteyned and determined in their holy Decrees, Decretalles, Clementines, Codes, Chartes, Rescriptes, Sextiles, Sumnies, papall, Extra∣uagantes, statutes prouinciall, actes synodall, and other ordinary regules and customes cōstituted by them, or that shall chaunce hereafter directly to be determined ormade. To these and all such other, will I my selfe with all pow∣er possibly apply.* 66.10 Besides all this, the penaunce whiche it shall please my sayd reuerend father the Lord Archbishop of Caunterbury hereafter to enioyne me for my sinnes, I will meekely obey and faythfully fulfill. Finally, all my se∣ducers and false teachers, and all other besides, whome I shall hereafter know suspected of heresye or errors:* 66.11 I shall effectually present, or cause to be presented vnto my sayde reuerend father, Lord Archbishop or to them which haue his authority, so soone as I can conneniently do it, and see that they be corrected to my vttermost power.

This abiuration neuer came to the hands of the Lord Cobham, neither was it compiled of them for that pur∣pose, but onely therewith to bleare the eyes of the vnlear∣ned multitude for a time. After the whiche like fetch and subtle practise, was also deuised the recantatiō of the Arch∣bishop Thomas Cranmer, to stop for a time the peoples mouthes. Which subtlely in like manner was also practi∣sed with the false recantatiō of Bishop oper, and diuers other, as in their places hereafter (Christ graunting) shal∣be shewed.

And thus much hitherto concerning the first trouble of sir Iohn Oldcastle Lorde Cobham,* 66.12 with all the circum∣stances of the true time, place, occasion, causes, and order belonging to the same. Wherin I trust I haue sufficiently satisfied all the parties, requisite to a faythfull history, with out corruption. For the confirmation wherof, to the intent the mind also of the wrangling cauiller may be satisfied, & to stop the mouth of the aduersary (which I see in all pla∣ces to be ready to barke) I haue therfore of purpose anex∣ed with all my ground & foundation taken out of the Ar∣chines and Registers of the Archb. of Cant, Ex epist. Thom. Arund. ad Rich. Lond.* 66.13 Wherby may appeare, the manifest er∣ror both of Polydorus and of Edward Hall, who being decei∣ued in the right distinction of the times, assigne this citati∣on and examination of the Lord Cobham, to be after the councell of Cōstance: when as Thomas Arundell Arch∣bishop of Caunterbury at the councell of Constance was not aliue. The copy and testimony of his owne letter, shall declare the same, written and sent to the bishop of London in forme as foloweth.

* The copy of the Epistle of the Archbishop of Caunterbury, written to the Bishop of London, where∣upon dependeth the grounde and certaynety of this foresayd history of the Lord Cobham, aboue premised.

TO the reuerend father in Christ and Lord, the Lord Robert by the grace of God Bishop of Hereford, Richard by the permis∣sion of God bishop of London, health and continuall increase of sincere loue.

We haue of late receiued the letters of the reuerend father in Christ and Lord, the Lorde Thomas by the grace of God Archb. of Cant. primate of all England, and Legate of the Aposto∣licke see, vnto our reuerend brother the Lord Richard Bishop of London, health and brotherly loue in the Lord. It was lately con∣cluded before vs in the conuocation of Prelates and Clergye of our prouince of Caunterb. last celebrate in our church of S. Paul, intreating amongest other thinges with the sayd prelates & cler∣gy vpon the vnion and reformation of the Church of England by vs, and the sayd prelates and Clergy: that it was almost impossi∣ble to amende the hole of our Lordes coate whiche was without seame, but that first of all certayne nobles of the realme, which are authors, fauourers, protectors, defenders, and receiuers of these heretickes called Lollardes, were sharpely rebuked, and if neede were by the censures of the Churche, and the helpe of the secular power, they be reuoked from their errours.* 67.1 And afterward hauing made diligent inquisition in the conuocation amongest the pro∣ctors of the Clergy and others which were there in great number out of euery dioces of our prouince: It was found out amongest others, that sir Iohn Oldcastle knight, was and is the principall receiuer, fauourer, protector and defender of them: and that spe∣cially in the Diocesse of London, Rochester, and Hereforde, he hath sent the sayd Lollardes to preach, not being licenced by the ordinaryes and Bishoppes of the Dioces or places, contrary to the prouinciall constitutions in that behalfe made, and hath

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bene present at theyr wicked Sermōs, greuously punishing with threatnings, terrors, and the power of the secular sword: suche as did withstand him: alledging and affirming amongest others, that we and our felow brethren Suffragans of out prouinces had not, neither haue any: power to make any such constitutions. Also he hath holden, and doth holde opinion and teach as touching the sacramentest of the aultar, of penaunce, of pilgrimage, of the wor∣shiping of Sayntes, and of the keyes contrary to that which the v∣niuersall church of Rome doth teach ond affirme.

Wherefore, on the behalfe of the sayd prelates and clergy, we were then required that we would vouchsafe to proceed agaynst the sayd sir Iohn Oldcastle vpon the premisses. Notwithstanding, for the rouerance of our Lord the king, in whose fauour the sayde sir Iohn: at that presēt was, & no lesse also for honor of his knight∣hood:* 67.2 we with our fellow brethren and Suffraganes then present, with a great part of the Clergy of our prouince, comming perso∣nally before the presence of our Lord the king, being then at hys Manor of Kenington, put vp against the said sir Iohn, a complaint, and partly reciting the defaultes of the sayd sir Iohn. But at the re¦quest of our Lord the king, we desiring to reduce the sayd sir Iohn to the vnity of the church, without any reproche, we deferred all the execution of the premisses for a great time. But at the last, for so much as our sayd Lord the king after his great trauelles taken about the conuersion of him, did nothing at all profite, as our said Lord the king, vouchsafed to certify vs both by word & writing: We immediatly decreed to call forth the sayd sir Iohn personally to aunswere before vs at a certayne time already passed, in and vpon the premisses, and sent our messengers with these our let∣ters of citation to the sayde sir Iohn, then being at his castle of Cowling, vnto the which messenger we gaue commaundement that he should in no case go into the Castle except he were licen∣sed. But by the meane of one Iohn Butler, porter of the kings chā∣ber, he should require the sayd sir Iohn, that he would either licēse the sayd messenger to come into the Castle, or that he would cite him, or on the least that he would suffer himselfe to be cited with∣out his Castle. The whiche sir Iohn openly aunswered vnto the sayd Iohn Butler, declaring the premisses vnto him on the behalfe of our Lord the king: that he woulde by no meanes be cited, nei∣ther in any case suffer his citation. Then we being certified of the premisses lawfully proceeded further.

First, hauing faythfull report made unto vs, that he could not be apprehended by personall citation, we decreed to cite him by an edict, to be openly set vppe in the porches of the Cathedrall Church of Rochester next vnto him, litle more then three English miles distant from the sayd castle of Cowling. As we had thus caused him to be cited, and our edict aforesayde to be publickely & openly set vpon the porches of the said Church, that he should personally appeare before vs the 11. day of September last past to aunswere vnto the premisses, and certayne other thinges concer∣ning heresye: The which day being come, we sitting in the tribu∣nall seat in our greater chappell within the Castle of Leedes of our dioces, the which we then inhabited, and where as we then kept residence with our court, and hauing taken an othe whiche is requisite in the premisses, and the information by vs heard and receiued,* 67.3 as the common report goeth: In the partes whereas the sayd sir Iohn dwelleth (fortifying himselfe in his sayd castle, defen∣ding his opinions manifoldly, contemning the kees of the chur∣che and the Arbishops power.) We therefore caused the sayde Syr Iohn cited, as is aforesayd, to be openly with a loude voyce called by the cryer: and so being called, long looked for, and by no mea∣nes appearing, we iudged him (as he was no lesse worthy) obsti∣nate, and for punishment of his sayd obstinacye, we did then and there excommunicate him. And for so much as by the order of the premisses,* 67.4 and other euident tokens of hys doinges, we vn∣derstand that the sayde sir Iohn for the defence of his errour doth fortify himselfe, as is aforesayd against the keyes of the Church, by pretence whereof, a vehement suspition of heresy and schisme ri∣seth agaynst him: We haue decreed if he may be apprehended, a∣gayne personallye to cite him, or els as before, by an edict that he should appeare before vs the Saterday next after the feast of Saint Mathew the Apostle and Euangelist next comming, to shew some reasonable cause if he can, why we shoulde not proceede agaynst him, to more greuous punishment, as an open hereticke, schisma∣ticke and open enemy of the vniuersall church. And personally to declare why he should not be pronounced such a one, or that the ayde of the secular power shoulde not be solemnely required a∣gaynst him. And further to aunswere, do and receiue as touching the premisses, whatsoeuer iustice shal require. The which time be∣ing come, that is to say, the Saterday next after the feast of S. Ma∣thew being the 24. day of September, sir Rob. Morley knight Lief∣tenant of the tower of London appeared personally before vs, sit∣ting in the chapter house of the Churche of S. Paule at London, with our reuerent fellowe brethren and Lordes, Richard by the grace of God Bishop of London, and Henry Byshop of Winche∣ster, and brought with him sir Iohn Oldecastle Knight, and set him before vs (for a little before he was taken by the kinges ser∣uauntes and cast into the tower) vnto which sir Iohn Oldcastle so personally present, we rehearsed all the order of the proces, as it is contayned in the actes of the of the daye before passed with good and modest wordes and gentle meanes.* 67.5 That is to say, howe he the said sir Iohn was detected and accused in the conuocation of the prelates and clergy of our sayd prouince as is aforesayd vp∣on the articles before rehearsed, and how he was cited & for hys contumacy excommunicate. And when we were come to that poynt, we offered our selues ready to absolue him. Notwithstan∣ding, the sayd sir Iohn, not regarding our offer, sayd, that he would willingly rehearse before vs, and my sayde fellowe brethren, the fayth which he held & affirmed. So he hauing his desire & obtei∣ning licence, tooke out of his bosome a certayne Scedule inden∣ted, and there openly reade the contentes of the same, and deliue∣red the same Scedule vnto vs, and the Schedule of the articles, wherupon he was examined, which was as in forme folowing.

* The catholicke fayth and confession of the Lord Cobham.

I Iohn Oldcastle knight, Lord of Cobham, desire to made manifest vnto all Christians, & God to be taken to wit∣nesse, that I neuer thought otherwise or would thinke o∣therwise (by Gods helpe) then with a stedfast & vndoub∣ted fayth to imbrace all those his Sacramentes whiche be hath instituted for the vse of his Church.

Furthermore that I may the more, playnly declare my mynde in these iiii.* 68.1 pointes of my fayth: First of all I be∣leue the Sacramēt of the aulter to be the body of Christ vn der ye forme of bread the very same body which was borne of his mother Mary, crucified for vs dead and buried, rose againe the third day, sitteth on the right hād of his immor∣tall father, now being a triumphant partaker with him of his eternall glory.* 68.2 Then as touchyng the Sacrament of penaunce this is my belief, that I doe thinke the correcti∣on of a sinnefull lyfe to be most necessary for all such as de∣sire to be saued and that they ought to take vpō them such repentaunce of their former lyfe by true confession, vnfay∣ned contrition, and lawfull satisfaction, as the worde of God doth prescribe vnto vs. Otherwise there will be no hope of saluation.

Thirdly, as touchyng images, this is my opiniō, that I do iudge them no poynt of fayth,* 68.3 but brought into the worlde after the fayth of Christ by the sufferaunce of the Church, & so growen in vse that they might serue for a ka∣lender for the lay people and ignoraūt. By the beholdyng wherof they might the better call to remēbraunce the god∣ly examples & martyrdome of Christ and other holy men: but if any man do otherwise abuse this representatiō, and geue the reuerence vnto those Images, which is due vn∣to the holy men whom they represent, or rather vnto him whom the holy en themselues owe all theyr honour, set∣ting all theyr trust and hope in them which ought to be re∣ferred vnto God: or if they be so affected toward the domb Images, that they do in any behalfe addict vnto them, ey∣ther be more addicted vnto one Saint then another, in my minde they doe little differ from Idolatrye, grieuouslye offending agaynst God the author of all honor.

Last of all I am thus perswaded that there be no inha∣bitants here in earth,* 68.4 but that we shall passe straight either to life or punishment: for whosoeuer doth so order his lyfe that he stumble at the commaundementes of God, whiche either he knoweth not, or he will not be taught them, it is but in vayne for him to look for saluation, although he ran ouer all the corners of the world. Contrarywise, he which obserueth his commaundements cannot perish, although in all his life time he walked no pilgrimage, neither to Rome, Caunterbury, nor Compostella, or to any other place, whither as the common people are accustomed to walke.

This Scedule with the articles therin conteined being read (as is aforesaid) by the sayd sir Iohn: we with our fe∣low brethren aforesaid, & many other doctors & learned mē had conference vpon the same. And at the last by the coun∣sell and consent of them, we spake these wordes folowing vnto the sayd sir Iohn there present. Behold sir Ioh. there are many good and catholicke things conteined in this sce∣dule. But you haue this time to answere vnto other mat∣ters which sauor of errors & heresies. Wherunto, by the cō∣tentes of this scedule, it is not fully answered, and therfore you must answere therunto & more plainely expresse & de∣clare your fayth & opinions as touching those poynts in ye same bill. That is to say, whither you hold, beleue and af∣firme, that in the sacrament of the aultar, after the cōsecra∣tion rightly done,* 68.5 there remayneth materiall bread or not.

Item, whether you hold, beleue, and affirme, that it is necessary in the sacrament of penaunce for a man to cōfesse his sinnes vnto a priest appoynted by the church.

The which articles in this maner deliuered vnto him,

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amongst many other thinges he answered plainly, that he would make no other declaration or answere therunto thē was conteyned in the sayd Scedule. Wherupon we fauo∣ring the sayd sir Iohn, with benigne & gentle meanes we spake vnto him in this manner. Sir Iohn take heed, for if you do not playnly answere to these things, which are ob∣iected agaynst you within a lawful time now graūted you by the Iudges, we may declare you to be an hereticke, but the said sir Iohn perseuered as before, and would make no other answere. Consequently notwithstanding, we toge∣ther with our sayd felow brethren and others of our coun∣sell took aduise, and by their counsell declared vnto the said sir Iohn Oldcastle, that the sayd holy Church of Rome in this matter following the saying of blessed S. Augustine Ierome,* 68.6 Ambrose and other holy men, hath determined, ye which determinations euery catholicke ought to obserue. Wherupon the said sir Iohn answered, yt he would beleue and obserue whatsoeuer the holy Church determined, and whatsoeuer god would he should obserue and beleue. But that he would in no case affirme that our Lord the Pope, ye cardinals, Archbishops, and Bishops or other prelates of the church haue any power to determine any such matters. Wherunto,* 68.7 we yet fauoring him, vnderhope of better ad∣uisement promised the sayd sir Iohn: that we would geue him in writing certaine determinatiōs vpon the matter a∣foresaid. Wherunto he should more plainly answere, writ∣tē in latin, and for his better vnderstanding translated into English: wherupon, we commaunded and hartily desired him that agaynst monday next folowing, he should geue a playne & full answere, the which determinations we cau∣sed to be trāslated the same day & to be deliuered vnto him the sonday next folowing. The tenor of which determina∣tions here folow in this maner.

* 68.8The fayth and determination of yt holy Churche vpon the holy Sacrament of the aultar is this. That after the consecration done in the masse by yt priest, yt material bread shall be chaunged into the materiall bodye of Christ, & the materiall wine into ye materiall bloud of Christ. Therfore after the consecratiō there remayneth no more any substāce of bread and wine, which was there before. What doe you answere to this article?

* 68.9Also the holy church hath determined that euery christi∣an dwelling vpon earth ought to confesse his sinnes vnto a priest ordeined by the Church, if he may come vnto hym. How thinke you by this article?

Christ ordeined S. Peter his Vicare in earth, whose seat is in the Church of Rome, geuing and graunting the same authority whiche he gaue vnto Peter also to his suc∣cessours which are now called Hopes of Rome, in whose power it is to ordeine and institute prelates in particulare churches.* 68.10 As Archbishops, bishops, curates, and other ec∣clesiastical orders, vnto whom the Christian people ought obedience according to the traditiō of the church of Rome. This is the determination of the holy church. What thinke you by this article?

* 68.11Besides this the holy Church hath determined, that it is necessary for euery christian to go on pilgrimage to holy places, & there specially to worship the holy reliques of the Apostles, Martirs confessors, & all sayntes, whosoeuer the church of Rome hath allowed. What thinke you of this ar∣ticle?

Upon which monday being the 25. day of the sayd mo∣neth of September before vs and our felow brethrē afore∣sayd, hauing also takē vnto vs our reuerēd brother, Bene∣dict by the grace of God,* 68.12 Bishop of Bangor, & by our cō∣maundement our counsellers and ministers. Master Hen¦ry ware officiall of our court of Cant. Philip Morgan D. of both lawes, Dowell Kissin Doctor of ye decretals, Iohn Kempe and William Carlton Doctors of law, Ioh Witnā Thomas Palmer, Rob. Wombewell, Iohn Withe and Robert Chamberlayne, Richard Dotington & Thomas Walden professors of diuinity. Also Iames Cole, & I. Ste¦uens our notaries appointed on this behalf. They all and euery one being sworne vpon yt holy gospell of god laying their handes vpon the booke that they shoulde geue theyr faythfull counsell in, and vpō the maner aforesayde, and in euery such cause and to the whole world. By and by appe∣red sir Robert Morley Knight, Lieuetenant of the Tow∣er of London, and brought with him the foresayde Syr I Oldcastle setting him before vs. Unto whom we gentlye and familiarly rehearsed the actes of the day before passed. And as before we tolde him that he both is and was excō∣municate, requiring and intreating him that he would de∣sire and receiue in due forme the absolution of the Church. Unto whom the said Syr Iohn then and there plainly an¦swered, that in this behalfe he would require no absolutiō at our handes but onely of God. Then afterward by gen∣tle and soft meanes we desires and required him to make playne answere vnto the articles which were laid against him. And first of al, as touching the Sacrament of the aul∣tar. To the which article,* 68.13 besides other thinges he answe∣red and sayd thus: That as Christ being here in earth had in him both Godhead & manhoode. Notwithstanding the Godhead was couered and inuisible vnder the humanity, the which was manifest and visible in him: so likewise in the sacrament of the aultar there is the very body and ve∣ry bread, bread which we do see, the body of Christ hidden vnder the same which we do not see. And playnly denyed, that the fayth as touching the said Sacrament determined by the Romish church and holy doctors and sent vnto him by vs in the sayd Schedule, to be the determination of the holy Church. But if it be the determination of the Church he sayd that it was done contrary vnto the scriptures, af∣ter the church was endowed, and that poyson was poured into the Churche and not afore. Also as touching the Sa∣crament of penance and confession, he playnly sayd and af∣firmed thē and there: that if any man were in any greuous sinne, out of the which he knew not how to rise, it were ex¦pedient and good for him to go vnto some holy and discreet priest to take counsell of him.* 68.14 But that he shoulde confesse his sinne to any proper Priest, or to any other although he might haue the vse of him, it is not necessary to saluation, for so much as by only contrition such sinne can be wiped a way, & the sinner himselfe purged. As concerning the wor∣shipping of the crosse, he sayd and affirmed that yt only bo∣dy of Christ which did hange vpon the crosse is to be wor∣shipped. For so much as that body alone was & is y crosse, which is to be worshipped.

* 68.15And being demaunded what honor he would do vnto the Image of the crosse. He aunswered by expresse wordes that he would only do it that honor that he would make it clean and lay it vp safe. As touching the power and autho∣rity of the keyes, the Archbishops, Bishop, and other pre∣lates, he sayde that the Pope is very Antichrist, that is the head: the Archbishops, Bishops and other prelates to be his members, and the Friers to be his tayle.* 68.16 The whiche Pope, Archbishops and bishops a man ought not to obey, but so far forth as they be followers of Christ & of Peter, in their life, maners & conuersation, and that he is the suc∣cessor of Peter, whiche is best and purest in life & maners. Furthermore, ye said sir Iohn spreading his handes wyth a loude voyce,* 68.17 sayd thus to those whiche stoode about hym. These men which iudge and would condemne me, wil se∣duce you all & themselues, and wil lead you vnto hell, ther¦fore take heed of them. When he had spoken those wordes, we agayne as oftentimes before with lamentable counte∣naunce, spake vnto the said sir Iohn, exhorting him wyth as gentle wordes as we might that he would returne to yt vnity of the church, to beleue & hold that which the church of Rome doth beleue & hold. Who expresly aunswered that he would not beleue or holde otherwise then he had before declared. Wherefore, we perceiuing as it appeared by hym that we coulde not preuayle: at the last wyth bitternesse of hart, we proceeded to the pronouncing of a definitiue sen∣tence in this maner.

¶In the name of God Amen:* 68.18 We Thom. by the permission of God Archb. and humble minister of the holy Church of Cant. pri∣mate of all England, and Legate of the Apostolicke see, in a cer∣tayne cause or matter of heresy vpon certeine articles, wherupon sir Iohn Oldcastle knight, Lord Cobham, before vs in the last cō∣uocation of our Clergy of our prouince of Caunterbury holden in the Church of S. Paul in London after diligēt inquisition ther∣vpon made, was detected & accused, & by our said prouince no∣toriously and openly defamed.* 68.19 At the request of the whole Cler∣gy aforesayd therupon made vnto vs in the said conuocatiō: with all fauour possible that we might (God we take to witnes) law∣fully proceding agaynst him, following the footsteps and example of Christ which woulde not the death of a sinner, but rather that he should be conuerted and liue, we haue endeuoured by all way∣es and meanes we might,* 68.20 or could to reforme him, and rather re∣duce him to the vnity of the church: declaring vnto him what the holy vniuersall Church of Rome doth teach, hold and determine in this behalfe. And albeit that we founde him wandring astraye from the Catholicke fayth, and so stubberne and stiffenecked that he would not confesse his error or cleare himselfe thereof, to de∣test the same: Notwithstanding we fauouring him with a fatherly affection, and hartily wishing and desiring his preferuation, pre∣fixed him a certayne competent time to deliberate with himself, and if he would to repent and reforme himselfe. And last of all, for so much as we perceiued him to be vnreasonable: obseruing chiefly those thinges whiche by the lawe are required in this be∣halfe, with great sorow and bitternes of hart, we proceeded to the pronouncing of the definitiue sentence in this maner.

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The name of Christ being called vpon setting him onely be∣fore our eyes. For so much as by actes enacted, signes exhibited, euidences and diuers tokens, besides sundry kinde of proofes, we find the said Sir Iohn to be, & haue ben an heretick, and a folow∣er of heretickes in the fayth and obseruation of the sacred vniuer∣sall Church of Rome, and specially as touching the sacraments of the Eucharist and of penaunce. And that as the sonne of iniquitye and darckenesse he hath so hardened his hart, that he will not vn∣derstand the voyce of his shepheard,* 68.21 neither will be allured with his monitions, or conuerted with any fayre speech. Hauing first of al searched and sought out, and diligently considering the me∣rites of the cause aforesayd, and of the sayd Sir Iohn, his desertes and faultes aggrauated through his damnable obstinacy: Not wil¦ling that he that is wicked, should become more wicked, & infect other with his contagion, by the counsell and consent of the re∣uerent men of profound wisedome and discretion, our brethren the Lordes Richard bishop of London, Henry Byshop of Winche∣ster, and Benedict Bishop of Bangor,* 68.22 and also of many other doc∣tours of Deuinity, the decretals and ciuill law, and of many other religious and learned persons our assistantes, we haue iudged & declared sententiallye, and definitiuely condemned the sayde Syr Iohn Oldecastle knight, Lord Cobham, being conuict in and vp∣on that most detestable guilt, not willing penitently to returne vnto the vnity of the Church, and in those things which the sacred vniuersall Church of Rome doth holde, teach, determine, & shew forth. And specially as one erring in the articles aboue written, leauing him from henceforth as an heretick vnto the secular iud∣gement.

* 68.23Moreouer we haue excommunicated, and by these writinges do pronounce and excommunicate him as an hereticke, and all o∣ther which from henceforth in fauour of his errour, shall receiue, defend, or geue him counsell or fauour, or helpe him in this be∣halfe, as fauourers, defenders, and receiuers of heretickes. And to the intent that these premises may be knowne vnto all faythfull Christians, we charge and commaund you, that by your sentence definitiue, you do cause the Curates which are vnder you, with a loud and audible voyce in their Churches, when as moste people is present, in theyr mother tongue, through all your Cittyes and dioces to publish and declare the sayd Sir Iohn Oldcastle as is be∣fore sayd, to be by vs condemned as an hereticke, schimaticke, & one erring in the articles aboue sayde: and all other which from henceforth in fauour of his errours shall receiue or defend hym, geuing him any counsell, comfort, or fauour in this behalfe, to be excommunicate as receiuers, fauorers, and defenders of heretiks. As is more effectually cōteined in the proces. That by such mea∣nes the erroneous opinions of the people (which peraduenture hath otherwise conceiued the matter) by those declarations of the trueth, how the matter is, may be cut of. The which thing also we will and commaund to be written and signified by you, word for word, vnto all our fellow brethren: that they all may manifest, publish, and declare throughout all theyr cittyes and dioces, the maner and forme of this our proces, and also the sentence by vs geuen, and all other singular, the contentes in the same. And like∣wise cause it to be published by their Curates whiche are vnder them as touching the day of the receipt of these presents, & what you haue done in the premisses, how you and they haue executed this our commaundement. We will that you and they duety and distinctly certify vs the busines being done, by you and theyr let∣ters patentes, according to this tenour.

Dated in our Manor of Maidstone, the 10. of October. an. 1413. and in the 18. yeare of our translation.

Thus haue you here the iudiciall proces of the bishops agaynst this most noble christen knight, described by their owne letters and stile.* 68.24 After all this, the sentence of death being geuen, the Lord Cobham was sent away, Syr Ro∣bert Morley carying him agayne vnto the Tower, where as after he had remayned a certaine space, in the night sea∣son, (it is not known by what meanes) he escaped out and fled into Wales, where as he continued by the space of 4. yeares.

¶ A defence of the Lord Cobham, agaynst Nich. Harpsfield, set out vnder the name of Alanus Copus.

As I was entring into this story of the Lord Cobham, after the tractation of all the former historyes, hetherto passed,* 69.1 hauing next to set vpon this present matter, luckely, and as God woulde, in such oportunity of season, as may seeme, God to worke himselfe for defence of his Sayntes: commeth to my handes a certayne booke of new found dia∣logues, compiled in latine by Nich. Harps field, set out by A∣lanus Copus, an english man, a persō to me vnknown, & ob∣scure hetherto vnto yt world, but now to purchase himselfe a name with Erostratus, or with the sonnes of Enachun, commeth out not with his fiue egges, but with his sixe rayling dialogues. In the which dialogues yt sayd Alanus Copus Anglus (whether he vnder the armour of other,* 69.2 or other vnder the title or his name, I knowe not, nor pae not) vncurteously behauing himselfe, intemperately abu∣sing his time, study, and pen, forgetting himself, neglecting all respect of honesty, and milde modestly, neither dreading the stroke of God, nor passing for shame, neither fauoring the liuing, nor sparing the dead, who being aliue as they neuer offended him, so now cannot aunswere for thēselues being gone:* 69.3 thus prouoking both God and man agaynst him, alter an vnseemely sort, and with a foule mouth, and a stincking breath, rageth and fareth agaynst deade mens ashes, taking now yt spoyle of theyr good name, after theyr bodyes lye slayne in the field. His gall and choler being so bitter agaynst them, that he cannot abide any memory af∣ter them to remayne vpon the earth. In so much that for the hatred of them, he spurneth also agaynst me, and fleeth in my face, for that in my Actes and Monumentes, descri∣bing the history of the Churche, I would say any thing in the fauour of them; whome the Romish Catholickes haue so vnmercifully put to death.* 69.4 The answere to whose book although it woulde require a seuerall tractation by it selfe (as if Christ graunt space and leysure, hereafter it shall not be forgotten) yet because such oportunity of the booke is of∣fered to me at this present comming now to the matter of the Lord Cobham; Sir Roger Acton & other, with whom he first beginneth to quarell, it shall be requisite a little by the way to cope with this Cope, whatsoeuer he be, so much as trueth shall geue me for theyr defence to say something. And here to cut of all the offalles of his raylinge talke and vnhonest rebukes, whiche I leaue to scoldes and men of his profession agaynst they liste to braule, let vs briefly and quietly consider the matter, for discussing of ye truth.* 69.5 Wher∣in first I shall desire the Reader with equality and indiffe∣rency to heare both the partes to speake, as well what the Martyrs hence gone and slayne could say for themselues, if they were present, as also what this man here doth ob∣iect against them now being gone. And so according to the same to iudge both vpon them as they deserue, and of me as they shall please.

Now to the scope of maister Copes matter,* 69.6 which is this, whether this foresayd sir Iohn Oldcastle, L. Cob∣ham (first to beginne with him) is rather to be commēded for a Martyr, or to be reproued for a traytor. And whether that I in writing of him and of sir Roger Acton, wyth o∣ther moe in my former edition, haue belt fraudulently, and corruptly in cōmending thē in these Acts & Monumentes or no. Touching the discussion whereof, first I trust ye gētle M. Cope my frend,* 69.7 neither will, nor wel cā deny any part of all yt hetherto, touching yt story of yt L. Cobham hath ben premised, who yet al this while was neither traitor to his country, nor rebell to his prince, as by the course of his hy∣story hetherto to the reader may well vnderstād. First in ye time of king Henry the fourth, he was sent ouer to Fraūce to the Duke of Orlyance, he did obey. Afterward K. Henry the fift, cōming to the crowne, he was of him like wise well liked and fauored, vntill the time that Tho. Arundel with his clergy, cōplayning to the king, made bate betwene thē. Then the Lord Cobham being cited by the Archbyshoppe, at his citation, woulde not appeare. But sent for by the king, he obeied and came. Being come, what lowly subiec∣tion be shewed there to the king the pag. 558. declareth. Af∣ter he yelded an obedient cōfessiō of his fayth, it would not be receiued. Then did he appeale to the bishoppe of Rome, for the which the king tooke great displeasure with him, & so was he repealed by the king to the Archb. and commit∣ted to the tower,* 69.8 which also he did obey. Frō thēce he was brought to his examination once or twise: there like a con∣stant martyr and witnesse of the trueth, he stood to his con∣fession and that vnto the very sentence of death defined a∣gaynst him. If this be not the effect of a true Martyr, let Alanus Copus say what he wil, or what he can. This I say, at least I doubt, whether the sayd Alanus Copus Anglus, put to the like triall himselfe, would venter so narrow a poynt of martirdome for his religion, as this christian knight did for his. Certes it hath not yet appeared.

To proceed after this deadly sentēce, was thus awar∣ded agaynst him, the sayd Lord Cobhā was thē returneth agayne vnto the tower, which he with patience and meek∣nes did also obey: from the which tower if he afterward by the Lordes prouidēce did escape, whether hath Alanus Co∣pus, herein more to prayse God for offring to him the bene∣fite, or to blame the man for taking that which was offred. What Catholicke in all Louen hauing his house ouer hys head on fire, will not be glad to haue if he might, ye dore set open to flee the peril'? or els why did Alanus Copus flye hys

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country hauing so litle need, if this mā, bleding almost vn∣der the butchers are, might not enioy so great an offer of so lucky deliueraunce?

Thus hitherto I trust, the cause of the Lord Cobham, standeth firme and strong agaynst all daūger of iust repre∣hension. Who being (as ye haue heard) so faythfull and o∣bedient to God: so submisse to his king: so soūd in hys do∣ctrine: so constant in his cause: so afflicted for the trueth: so ready & prepared to death:* 69.9 as we haue sufficiently declared not out of vncertayne & doubtful chronicles, but out of the true originals & instrumēts remaining in aūcient records: What lacketh now, or what should let to the contrary, but that he declaring himself such a martyr, that is a witnes to the verity (for the which also at last he suffred y fire) may therfore worthily be exorned with ye title of a martir which is in Greek as much as a witnes bearer.

But here nowe steppeth in Dame 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with her cosē scold Alecto. &c. who neither learning to hold her coūg nor yet to speak wel,* 69.10 must needs find here a knot in a rush and beginning now to quarrell inferreth thus: But after (sayth he) that the Lord Cobham was escaped out of the tower, his felowes and confederates conuēted themselues together, seditously agaynst y king & against their coūtry: A great crime no doubt M. Cope, if it be true, so if it be not true, the greter blame returneth vnto your self, so to enter this action of such slaunder, vnles the ground wherupō ye stand,* 69.11 be sure. First what felowes of ye L. Cobhā were these you meane of? Sir Roger Acton ye say, maister Brown & Iohn Beuerley, with 36. other hanged and burned in the sayd field of S. Biles. A maruellous matter, y such a great multitude of 20000. specified in story, shoulde rise against y king, & yet but 3. persons only known and named. Thē to proceed further, I would aske of maister Cope what was the end of this conspiracy, to rebell against the king, to de∣stroy their country, and to subuert the Christian fayth, for so purporteth the story. As like true the one as the other. For euen as it is like, that they being Turkes went about to destroy the fayth of Christ wherin they died, and to sub∣uert their country wherin they were bred: euen so like it is that they went about to destroy the king, whom God and their conscience taught to obey.

Yet further proceedeth this fumish promoter in his ac∣cusation, & sayth moreouer: that these foresayd felowes and adherentes of the Lord Cobham, were in the field assēbled and there incamped in a great number agaynst the king & how is this proued?* 69.12 by Robert Fabian which appeareth to be as true, as that which in the sayde Robert Fabian follow∣eth, in the same place where he affirmeth that Io. Cledon, and Richard Turmin, were burnt in the same yere, being 1413. When in deede by the true Registers, they were not burnt before the yere of our lord,* 69.13 1415. But what wil mai∣ster Cope say, if the originall copy of the inditemēt of these pretensed conspirators doe testify, that they were not there assembled or present in the field as your accusation preten∣deth? But they purposed (will you say) and intended to come. The purpose and intent of a mans mind is hard for you and me to iudge, where as no fact appereth. But geue their intēt was so to come:* 69.14 yet might they not come to those thickets neare to the fielde of Saint Biles, hauing Beuer∣ley theyr Preacher with them (as ye say, your self) as well to pray & to preach in that woody place, as wel as to fight? Is this such a straunge thing in ye church of Christ, in time of persecution, for christians to resort into desolate woods, and secrete thickets, from the sight of enemies, when they would assemble in praying and hearing the word of God? In Queene Maryes tyme was not the same coulour of treason obiected agaynst George Egle and other moe, for frequenting and vsing into backsides and fields,* 69.15 and suffe∣red for that, whereof he was innocent & guiltlesse? Did not Adam Damlipe dye in like case of treason, for hauing a French crowne geuen him, at his departure out of Rome, by Cardinal Poole? What can not cankred calumnia inuēt, when she is disposed to cauill? It was not the Cardinals crowne that made him a traytour, but it was the hatred of his preaching, that styrred vp the accuser.

In Fraunce what assemblyes haue there beene in late yeares of good and innocent christiās, congregating toge∣ther in backfieldes & couertes in great routes to heare the preaching of Gods holy word, & to pray: yea and not with out their weapon also, for their owne safegard, & yet neuer intēded nor minded any rebelliō against their king. Wher∣fore, in cases of Religion it may & doth happē many times that such congregations may meete without intent of any treason ment. But howsoeuer the intent and purpose was of these fore said cōfederats of the Lord Cobham, whether to come, or what to do (seing this is playne by recordes, as is aforesaid, that they were not yet come vnto ye place (how will M. Cope now iustify his wordes,* 69.16 so confidently affir¦ming, that they were there assembled seditiously together in the field of S. Biles agaynst the king? And marke here I besech thee (gentle Reader) how vnlikely and vntidely the poynts of this tale are tide and hang together (I will not say without all substaunce or truth, but without all fa∣shion of a cleanly lye) wherin these accusers in this matter seeme to me, to lacke some part of Siuons Arte, in conuei∣ing their narration so vnartificiallye. First (say they) the king was come first with his garrison, vnto the field of S. Biles. And then after the king was there incamped, cōse∣quently the fellowes of the Lord Cobham (the Captayne being away) came & were assembled in the said field where the king was,* 69.17 against the king: & yet not knowing of the king, to the number of xx. thousand: and yet neuer a stroak in that field geuen. And furthermore of all this xx. thousād aforesayd, neuer a mans name knowne, but onely three, to witte, sir Roger Acton, sir Iohn Browne, and Iohn Be∣uerley, a preacher. How this gear is clamperd together let the reader iudge, and beleue as he seeth cause.

But geue all this to be true, although by no demōstra∣tion it can be proued, yet by the Popes dispensation (which in this earth is almost omnipotent) be it graunted: that af∣ter the king had take S. Biles field before, the cōpanions of the Lord Cobham afterward comming and assembling in the thickets neare to the sayd field, to fight seditiously a∣gaynst the king, agaynst their country, & agaynst the fayth of Christ, to the nūber of xx. thousand, where no stroke be∣ing geuen, so many were takē, that al ye prisons of London were full, and yet neuer a mans name knowen of all thys multitude,* 69.18 but onely three: All this I say, being imagined to be true, the foloweth to be demaūded of M. Cope, whe∣ther the Lord Cobham was here present with this compa¦ny in the field,* 69.19 or not? Not, in person (saith Cope) but with his mind and with his counsell he was present, and addeth this reason, saying: And therfore he being brought agayn, after his escape, was conuice both of treason and heresye, & therfore susteining a double punishmēt was both hanged and burnt for the same. &c. And how is al this proued? By Robert Fabian, he sayth, whereunto briefly I aunswere, that Rob. Fabian in that place maketh no such mention of the Lord Cobham assisting or consenting to them either in mind or in counsell. His wordes be these: That certaine adherentes of Sir Iohn Oldcastle assembled in the fielde neare to S. Biles, in great number: of whom was sir Ro∣ger Acton, sir Iohn Browne, and Iohn Beuerley. The which with 36. mo in number were after conuict of heresy and treason and for the same were hanged and burnt, we∣in the sayd field of S. Byles. &c. Thus much in Fabian touching the commotion & condemnation of these mē: but that the Lorde Cobham, was there present with thē in∣any parte,* 69.20 either of consent or counsell, as Alanus Copus Anglus pretendeth, that is not found in Fabian, but is ad∣ded of his liberall cornu copiae, wherof he is so copious and plentifull, that he may keep an open shop of such vnwrittē vntruethes, whiche he maye aforde verye good cheape I thinke, being such a plentifull artificer.

But here will bee obiected agaynst mee the wordes of the statute made the seconde yeare of king Henry the fifte wherupon this aduersary triumphing with no litle glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thinketh himselfe to haue double vauntage against me:* 69.21 first in prouinge these fore∣sayd complices & adherents of the Lord Cobham, to haue made insurrection agaynst the king, and so to be traytors. Secondly, in conuicting that to be vntrue, where as in my former booke of Actes and Monumentes I doe reporte: how that after the death of sir Roger Acton of Browne, & Beuerley,* 69.22 a Parliament was holden at Leicester, where a statute was made to this effect: that all and singular, suche as wer of Wickliffes learning, if they would not geue ouer (as in case of felony and other trespasses, loosing all theyr goodes to the king) shoulde suffer death in two manner of kinds, that is, they should first be hanged for treasō against the king, and then be burned for heresy agaynst God. &c.

Wherupon, remaineth now in examining this obiectiō and aunswering to the same, that I purge both them of treason, and my selfe of vntruth, so farre as truth and fide∣lity in Gods cause shal assist me herin. Albeit in beginning first my history of Ecclesiastical matters, wherin I hauing nothing to do with abatement of causes iudiciall, but one∣ly folowing the simple narration of things done and exe∣cuted: neuer suspected that euer any would be so captious with me, or so nise nosed, as to presse me with such narrow points of the law, in trying and discussing euery cause and matter so exactly, & straining (as ye woulde say) the bow∣els of the statute lawe so rigorously agaynst me. Yet for so much as I am therunto constrained now by this aduersa∣ry,

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I wil first lay open all the whole statute made ye second yeare of this foresayd Henry the fift, after the death of the foresayd sir Roger Acton and his fellowes, at the Parlia∣ment holden at Leycester. an. 1415. That done, I will note vpon the words therof, so as by the circumstaunces of the same may appeare what is to be cōcluded, either for the de∣fence of theyr innocencye, or for the accusation of this ad∣uersary. The tenour and purport of the statute here vnder ensueth.

¶ The wordes and contentes of the statute made an. 2. Henrici. 5. cap. 7.

* 70.1FOrasmuch as great (A) 70.2 rumors, congregations, and in∣surrections here in England by diuers of yt king his ma¦iesties seege people haue bene made here of late, as well by those which were of the sect of heresy called Lolardy, as by others of their cōfederatiō, excitatiōs, & abetmēt: to ye intēt (B) 70.3 to adnulle & subuert ye christian fayth & the law of God within the same Realme, as also to (C) 70.4 destroy our soue∣raigne Lord the king himselfe and (D) 70.5 all maner of estates of the same his Realme, as well spirituall as temporall (E) 70.6 and also all maner pollicy, & the lawes of the land. Finally the same our Lord the king, to the honor of God, in conser¦uation and fortification of the Christian fayth, & also in sal∣uation of his royall estate, & of the estate of all his realme, willing to prouide a more open & more due punishmēt a∣gaynst the malice of such heretickes & Lolardes, then hath bene had or vsed in that case heretofore, so that for the feare of the same lawes, and punishment, such heresyes and Lo∣lardies may the rather cause in time to come:

* 70.7 By the aduise and assēt aforesayd, & at the prayer of the sayd commons hath ordeined & established: that especially the Chaūcellor, the Treasurer, the Iustices of the one bēch and of the other, Iustices of Assise, Iustices of peace, Shi∣riffes, Maiors, and Bailiffes of Cityes and Townes, and all other officers hauing the gouernement of people either now present or which for the time shalbe, do make an othe in taking of their charge and offices, to extend their whole payne and diligence to put out,* 70.8 to do to put out, cease & de∣stroy, all maner of heresyes and errors commonly called Lolardies within the places in which they exercise their charges and offices, from time to time, with all their pow∣er: and that they assist, fauor, and maintaine the ordinaries and their commissaries so often as they or any of them shal be therunto required by the said ordinaries or their cōmis∣saryes: So that the sayd officers and ministers, when they trauell or ride to arest any Lolard or to make any assistēce at the (F) 70.9 instance and request of the ordinaries or their cō∣missaryes, by vertue of this statute: that ye same ordinaries & commissaryes do (G) 70.10 pay for their costs reasonably. And that the seruices of the king (vnto whō the officers be first sworne) be preferred before al other statutes for the liberty of holy Church & the ministers of the same: And especially for the correction and punishment of hereticks & Lolards, made before these dayes & not repealed, but being in theyr force. And also that all persons conuict of heresy of what∣soeuer estate, condition or degree they be, by the sayd ordi∣naries or their cōmissaries left vnto the secular power ac∣cording to the lawes of holy Church, shall leese & forfayte all theyr lands and tenements, which they haue in fee sim∣ple in maner and forme as followeth: That is to say, that the king shall haue all the landes & tenementes, which the sayd conuictes haue in fee simple & which be immediatlye holden of him, as forfayted: And that the other Lordes of whom the lands & tenements of such conuictes be holden immediatly, after that the king is therof seised & answered of the (H) 70.11 yeare, day, & wast: shall haue lyuery therof out of the hands of the king of the landes & tenements aforesayde so of them holden, as hath bene vsed in case of attaynder of felonies, except the lands and tenements, which be holden of the ordinaries or their commissaries, before whom anye such empeached of heresye be conuict,(I) 70.12 which landes and tenements shall wholy remaine to the king as forfeit: And moreouer, that all the goodes and cattels of such conuicted, be forfayt to our right soueraigne Lord the king, so that no person conuict of heresye & left vnto the secular power (ac∣cording to the lawes of holy Church) do forfeit his landes before that he be dead. And if any such person so conuicted becuse offed, whether it be by fine, or by deede, or without deed, in landes and tenements, rentes, or seruices, in fee or otherwise in whatsoeuer maner, or haue any other posses∣sions or cattels by gift or graunt of any person or persons, to the vse of any other then only to the vse of such conuits: That the same landes, tenementes, rentes, nor seruices, nor other such possessions nor cattelles shall not be forfeite vnto our soueraigne Lord the king in no maner wise.

And moreouer, that the Iustices or the kinges bench, the Iustices of peace, & Iustices of Assise, haue full power to inquire of all such, which hold any errors or heresies, as Lolards and who be their mayntayners, receiuers, fau∣tors, and susteiners, common writers of such bookes, as well of their sermons as scholes, conuenticles, congrega∣tions and confederacies, & that this clause be put in the cō∣missions of the Iustices of peace. And if any persons be in∣dited of any of the points aboue said, that the sayd Iustices haue power to award agaynst them a Capias, and that the Shriffe be bound to arest ye person or persons so indited as soone as he can finde them, either by himselfe or by his offi∣cers. And for so much as the cognisance of heresies, errors, or Lolardies, appertain to the Iudges of holy church, and not vnto the secular Iudges, that such persons indited (K) 70.13 be deliuered vnto the Ordinaries of the places, or to theyr Commissaryes by Indentures betwene them to be made, within x. dayes after their arest, or sooner if it may be done, to be therof acquited or conuict by the lawes of holy church in case such persōs be not indited of any other thing, the co∣gnisaunce whereof appertayneth to the Iudges & secular officers, in which case after they shalbe acquited or deliue∣red before ye secular iudges of such thinges as apperteineth to ye secular Iudges, they shalbe sent in safe custody vnto ye said Ordinaries or their commissaries, & to thē to be deli∣uered by Indentures as is aforesayd, to be acquited or cō∣uicted of the same heresyes, errors and Lolardies, as is a∣foresaid, according to the lawes of holy church, & that with in the terme abouesayde. Prouided, that the saide indight∣ments be not taken in euidence (L) 70.14 but onely for informa∣tion before the Iudges spirituall, agaynst such persons in∣dighted: but that ye Ordinaries begin their proces against such persōs indited, in the same maner, as though no such iudgement were, hauing no regard to such inditementes. And if any be indited of heresy, error, or Lolardy, and takē by ye Shiriffe or any other officer of the king, he may be let to mayneprise within the sayde x. dayes, by good surety for whō the said Shriffes or other officers wil answer, so that the person so indighted be readye to be deliuered vnto the sayd Ordinaries, or to their Commissaryes, before the end of the tenth day aboue recited, if he may be any meanes for sicknes. And that euery Ordinary haue sufficiēt Commis∣saries or Commissary, abiding in euery Countye in place notable, so that if any such person indited be taken, that the sayd Commissaryes or Commissary may be warned in the notable place of his abiding, by the Shiriffe or any of hys officers to come vnto the Kinges Bayle within the sayd Countye, there to receiue the same person so indighted by Indenture as is aforesayd: And that in the Inquestes in this case takē, the Shiriffes and other officers vnto whom it apperteineth, do impanell good and sufficient persōs not suspected nor procured, that is to say, suche as haue at the least euery one of thē that shal be so impanelled in such in∣questes, within the Realme, a hundred shyllinges by the yere of lands, tenements, or of rent, vpon payne to leese to the kings vse xx. poūd. And that those which shalbe impa∣nelled vpon such enquestes at sessions and gayles, haue e∣uery one of them to the value of xi. shillings by the yeare. And if any such person arested, whether it be by the Ordi∣naries or the officers of the king,(M) 70.15 either escape or break prison before he be therof acquit before the Ordinary: that then all his goods and cattelles, which he had at the day of such arest, shall be forfeite to the king: And his landes and tenementes which he had the same day, be seised also into the kings handes, and that the king haue the profites ther∣of from the same day vntill he render himselfe to the sayde prison from whence he escaped. And that the aforesaid Iu∣stices haue full power to enquire of all suche escapes and breaking of prisons, and also of the lands tenements goods and cattels of such persons indighted. Prouided, that if a∣ny such person endighted, doe not returne vnto the sayde prison, and dyeth (not being conuict) that then it shall bee lawfull for his heyres, to enter into the landes and tene∣ments of his or their aūcester without any other sute made vnto the king for this cause. And that all those which haue liberties or franchises royall in England, as the coūty of Chester, the county and liberty of Durham and other like: And also al the Lordes which haue iurisdictions and fran∣chises royall in Wales where the kings writs do not run, haue like power to execute and put in execution in al poin∣tes, these articles by them or by their officers in like maner as doe the Iustices and other the kinges officers aboue declared.

¶ Notes touching the statute prefixed.

Thus hauing recited the wordes of the statute, nowe

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let vs consider the reasons & obiections of this aduersary, who grounding peraduēture vpon ye preface or preamble of this foresaid statute:* 70.16 will proue thereby the L. Cobham, and Sir Roger Acton, with the rest of their abettours, to haue bin traitors to their king and their countrey. Wher∣unto I answere, first in generall, that although the face or preface prefixed before the statute, may shew and declare ye cause & occasion originall why the statute was made: yet the making of the statute importeth no necessary probatiō of the preface alwaies to be true that goeth before, which being but a colour to induce the making therof: geueth no force materiall therunto, nor is any necessary part of ye bo∣dy of the said statute.* 70.17 But onely adhereth as a declaration of the circumstance therof, and sometime is cleane omitted and differeth much from the substance of the same. For as statutes in ciuile policie most commonly do tend to a pub∣like end & are generall: so prefaces before statutes, which most commonly declare the cause or beginning therof, are priuate: and do stand only but vpō particular facts, which either of ill will & displeasure may be suggested, or by co∣lour may be exaggerated, or forfeare may be beleeued, at least suspected, as many suspitious do oftimes rise in prin∣ces heads, through false surmises, & malicious cōplaints of certaine euill disposed about them, wherby many cruell lawes rising vpon a false ground, are promulgate to ye ru∣ine of much innocēt bloud. Example wherof we haue not onely in this present statute,* 70.18 an. 2. Reg. Hen. 5 but also in the like statute, commonly called the statute Ex officio vel de comburendo, made by this kings father and predecessour, an. 2. Henr. 4. cap. 5. In the preface of which bloudy statute, is conteined an other like cōplaint of the Prelates & cler∣gie, not so hainous, as also most shamefully false & vntrue against the poore Lollards, as by the wordes of the com∣plaint may appeare,* 70.19 beginning: Excellentissimo & Gratio∣sis. principi, &c. Wherin, most falsely they slaunder and mis∣report the true seruaunts of Christ to be Lollardes, here∣tiques, subuerters of the common wealth, destroiers of the Christian faith, enemies to all good lawes, and to the Church of Christ. The words of which statute proceeding much after ye like course as doth this present statute, may easely bewray the vntruth and false surmise therof, if thou please (gentle reader) to marke and conferre the wordes according as they are there to be read and seene, as follo∣weth:* 70.20 Conuenticulas & confederationes faciunt, scholas te∣nent & exercent, libros conficiunt atque scribunt, populum ne∣quiter instruunt & informant, & ad seditionem seu insurrectio∣nem excitant, quantum possunt, & magnas dissentiones in popu∣lo faciunt, & alia diuersa enormia auditui horrenda in dies per∣petrant, in fidei cathol. & ecclesiae subuersionem, diuinique cul∣tus diminutionem, ac etiam destructionem status, iurium, & li∣bertatum dictae ecclesiae Anglic. And after a few words: Ad omnem iuris, & rationis ordinem atque regimen, penitus destru∣endum, &c. He that is or shall be acquainted with old hy∣tories,* 70.21 and with the vsuall practises of Sathan the olde∣nemie of Chrst, from the first beginning of the primitiue Church vnto this present time, shall see this to be no newes, but a common and (as ye would say) a quotidian feuer among Christes children, to be vexed with false ac∣cusations, and cruell slaunders.

Nemesion the Egyptian and true Martyr of Christ, was he not first accused to be a felon? And when that could not be proued,* 70.22 he was condēned at the same iudgemēt for a Christiā: and therfore being cast into bands, was scour∣ged, by the commandement of the President double to the other felons: & at length was burned with ye theeues, al∣though he neuer was found theef nor felon vide page. 62.

Against Cyprian in like sort it was slaunderously ob∣iected by Galenus Maximus proconsull: Quòd diu sacrilega mente vixerit, & nephariae sibi conspirationis homines adiunxe∣rit.* 70.23 That he had long continued with a minde full of sa∣crilege, and that he had gathered vnto him men of wicked conspiracie, page. 69.

So Iustinus martyr, what false and criminous accu∣sations suffered he by Crescens?* 70.24 Cornelius Byshop of Rome and Martyr, was accused of Decius, quòd ad Cypria∣num literas daret contra remp i. That he wrote letters vnto Cyprian against the common wealth vide page. 65.

To consider the lawes and statutes, made by tyrauntes and Emperours in the first persecutions of the primatiue Church, against the innocent seruaunts of Christ, and to compare the same with the lawes and statutes in this lat∣ter persecution vnder Antichrist:* 70.25 A man shall find, that as they agreed all in like crueltie, so was there no great diffe∣rence in false forging of pretensed causes and crimes deui∣sed. For as then, the Christians were wrongfully accused of the Gentiles for insurrections & rebellions against the Emperours and Empire, for beeing enemies to all man∣kind, for murdering of infāts, for worshipping the sinne (because they praied toward the East) for worshipping al∣so the head of an Asse,* 70.26 & divide pag. 54. 36. vpon the rumors wherof, diuers and sundry lawes and statutes were enac∣ted, some engrauen in brasse, some otherwise wrote, a∣gainst them: So in this foresaid statute. an. 2. Henr. cap. 5 al∣so, an. 2. Henr. 4. cap. 15. and in such other statutes or indite∣ments made and conceiued against the Lolards: the case is not so strange but it may ceedibly be supposed, that the making therof did rise rather vpō malice & hatred against their religion conceaued, then vpon any iust cause mini∣stred of their partes, whome they did wrongfully charge & accuse. Like as in time of Domitianus, for feare of Da∣uids stocke,* 70.27 all the nephewes of Iude the Lords brother in flesh, were accused to the Emperour, page 48. And also the like feare & hatred stirred vp other Emperours, and the Senate of Rome, to proceed with persecuting lawes against the Christian flocke of Christ. Euseb. Lib. 5. cap. 21. Whereupon, rose vp those malitious slaunders, false sur∣mises, infamous lies, and wrongfull accusations against the Christians: so that what crimes soeuer either malice could inuent, or rash suspition could minister, that was imputed against them,* 70.28 vide page 48.

Not vnlike also it may seeme, that the Pope with hys Prelates fearing and misdoubting least the proceding of the Gospell preached by these persons should ouerthrowe the state of their maiestie: Did therfore by sinister accusati∣ous, inflame the harts of Princes against them, and vn∣der some colour couert, to shadow their cloked hatred, de∣uised these and other like crimes which were not true, but which might cleanely serue their purpose.* 70.29

This hetherto haue I said as in a generall summe an∣swering to the preamble of the foresayd statute, for the de∣fence of Sir Iohn Oldcastle, and Sir Roger Acton, and other, not as deining precisely what was or was not (for here I may say with Haule, that as I was not present at the deed doing, so with him I may also leaue the same at large.) But as one by trasing the footesteps of the truth, as by all coniectures hunting out in this matter, what is most like, would but onely say my mynde sine strepitu (as Lawyers say) & sine figura iudicij.

Now consequently it followeth, that we descend to the speciall points and particulars of the foresaid preamble: to consider what thereof may be collected, or necessarily is to be iudged, either for prose or disprose, of this foresaide Sir Iohn Oldcastle and his felowes.

(A) 70.30 And first, where the proheme of this statute begin∣neth with rumours,* 70.31 congregatiōs, and insurrections, &c. As it is not like, that if these men had intended any forcible entrees or rebelliō against ye king, they would haue made any rumours therof before the deed done: so is it more cre∣dibly to be supposed, all these florishes of words to be but words of course, or of office, and to sauer rather of the rāk∣nes of the inditers penne, who disposed either per amplifi∣cationem rhetoricam to shew his copy, or els per malitiam Papisticam, to aggrauate ye crime. And to make mountains of mollhilles, first of rumours maketh congregations, & from congregations riseth vp to insurrections: where as in all these rumours, congregations, & insurrections, yet neuer a blow was geuen, neuer a stroke was stroken, no bloud spilt, no furniture nor instruments of war, no signe of battaile, yea no expresse signification either of any re∣bellious word, or malitious fact described, neither in re∣cords, nor yet in any Chronicle. Againe, if these rumours were words spoken against the king, as calling him a ti∣rant, an vsurper of the crowne, the Prince of Priestes, &c. why then be none of these words expressed in their indite∣ments, or left in records? Doth M. Cope thinke for a man to be called a traitour, to be enough, to make him a tray∣tour, vnlesse some euident prose be brought for him to bee so in deed, as he is called? Rumours (sayth he) congrega∣tions, and insurrections were made. Rumours are vn∣certaine: Congregations haue bene and may bee among Christen men in dangerous times for good purposes, and no treason against their princes ment. The terme of in∣surrections may be added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by practise, or sur∣mise of the Prelates and pen men, who to bring them the more in hatred of the king, might adde this rather of their owne gentlenes, then of the others deseruing. Certayne it is and vndoubted, that the Prelates in those dayes be∣ing so mightely inflamed against these Lollards, were not altogether behind for their parts, nor vtterly idle in this matter, but practised against them what they could, first to bring them into hatred, and then to death.

Examples of which kinde of practise among the Po∣pish Cleargy, haue not lacked neither before, nor since. Moreouer, if these men had made such a rebellious insur∣rection

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against the king, as is pretended in the preample before this statute, which were a matter of high treason: How chaunceth then, that the whole body of the statute folowing after the said preface or preamble, runneth in all the parts and braunches thereof both in maner of arrest, of inditement, information, request, alowance of officers, cognisance of ordinaries, of the forefact, &c. vpon cases of heresie and not of treason, as by particular tractation shall be (Christ willing) declared.

* 70.32And for so much as these men be so greuously accused of Alanus Copus, for congregating & rising against their K. & the whole Realme, if I had so much laysure to defend, as he hath pleasure to diffame: Here might be demaunded of him, to keepe him some further pley (touching this mighty insurrection, where as they came in nūber of xx. thousand against the king) in what order of battaile ray they mar∣ched, what Captaines, vnder Captaines, and pety Cap∣taines they had to guide the wyngs, and to lead the army▪ whether they were horsemen, or footemen. If they were horsemen (as is pretensed) what ment they then to resort to the Thicketes neare to S. Gyles field, which was no meet place for horses to stirre? If they were footemen: how standeth that with the author, which reporteth them to be horsemē? Moreouer, is to be demanded, what insignes or flagges, what shot, what pouder, what armour, weapōs, and other furniture of war: also what treasure of money to wage so many, to ye nūber of xx. thousand, what trum∣pets, drommes, & other noise necessary for ye purpose they had. All these preparations for such an enterprise is requi∣site & necessary to be had. And peraduenture, if truth were well sought, it would be found at lēgth, that in stead of ar∣mies and weapon, they were comming onely with theyr bookes, and with Beuerlay their preacher, into those thic∣kets. But as I was not there present at the fact (as is be∣fore said) so haue I neither certeinely to define vpon theyr case, nor yet M. Cope to exclame against them, vnles per∣aduenture he taking an occasion of the time, will thus ar∣gue against them: That because it was the hoate moneth of Ianuary, the 2. day after the Epiphany, therefore it is like, that Sir Iohn Oldcastle with xx. thousand Lollards. camped together in the fields in al the heate of the wether, to destroy the king and all the nobles, and to make hym∣selfe Regent of England. And why not as well the King, as regent of England, seeing all the nobles should haue bene destroyed, & he onely left alone to reigne by himselfe?

¶ It followeth more in the preamble of ye foresaid sta∣tute (B) 70.33 to adnull, destroy, and subuert the Christen fayth, and the law of God, & holy Church, &c. He yt was the for∣ger & inuēter of this report (as it appeareth to proceed frō the Prelates) seemeth no cunning Daedalus,* 70.34 nor halfe hys craftes maister in lying for the whetstone. Better he might haue learned of Sinō in Uirgill, more artificially to haue framed and conueied his narration. Which although in no case could sound like any truth, yet some colour of proba∣bilitie should haue bene set vpon it, to giue it some counte∣nance of a like tale. As if he had first declared the L. Cob∣ham to haue bin before in secret cōfederacie with the great Turk, or if he had made him some termagāt or Mahound out of Babylonia, or some Herode of Iudea, or some An∣tichrist out of Rome, or some grandpanch Epicure of this world: and had shewed, that he had receiued letters from the great Souldan, to fight against the faith of Christ and law of God, then had it appeared somwhat more credible, that the said Sir Iohn Oldcastle with his sect of heresie, went about to adnull, destroie, and subuert the Christian faith, and law of God within the Realme of England, &c.

But now, where will either he or M. Cope finde men so mad to beleeue, or so ingenious yt can imagine this to be true: that the Lord Cobham (being a Christian) and so faithfull a Christiā, would or did euer cogitate in his mind to destroy and adnull the faith of Christ in the Realme of England? What soeuer the report of this pursuant or pre∣face saith, I report me vnto the indifferent Reader, how standeth this with any face of truth? That he which before through the reading of Wickliffes works, had bene so ear∣nestly cōuerted to the law of God, who had also approued himselfe such a faithfull seruant of Christ, that for the faith of Christ he being examined and tried before the Prelates, page. 553. not only ventred his life: but stood constant vnto the sentence of death,* 70.35 defined against him: being a cōdem∣ned and a dead man by law, Et qui, quantum ad eius deuoti∣onem pertinet & timorem, passus sit, quicquid pati potuit, who had as much as to deuotion and feare apperteined, suffe∣red already what he might or could suffer, as Cyprian said by Cornelius. That he (I say) which a little before in the moneth of September, stoode so constant in defence of Christes faith, would now in the moneth of Ianuary rise to destroy, adnull, & subuert Christes faith, and the law of God, and holy Church within the Realme of England?

How can it be not like only but possible to be true that he which neuer denied the faith: which euer confessed the faith so constantly, which was for the same faith condem∣ned: yea and at last also burned for the faith, would euer fight against the faith, and law of God, to adnull and to subuert it? Let vs proceed yet further, and see when that he should haue to destroied and adnulled the Christian faith and law of God in England, what faith or law then could he or did he entend to bring into the realme of Eng∣land? The Turks faith? or the Iewes faith? or the Popes faith? or what faith else, I pray you? For he that will be an enemie to the faith of Christ, and will shew himselfe frend to no other faith beside, I accompt him not out of his right faith, but out of his right wits.

(C) 70.36And therfore euen as it is true,* 70.37 that sir Iohn Old∣castle with his cōfederates & abertours were vp in armes to subuert, and extinguish the faith of Christ and law of God in ye realme of England: so by the like truth it may be estemed, that ye same persons rose also to destroy their so∣ueraigne Lord the king and his brethren. First thanks be to God, that neither the king, nor any of his brethren had any hurt by him. But his intent, saith the preface, was to destroy his soueraigne Lord the king. Whereunto I aun∣swere, with this interrogatorie, whether his intent was priuily to haue destroied him, or by opē force of armes? If priuily, what needeth then such a great army of xx. thou∣sand men to atcheue ye secret feate? Rather I would think, that he needed more the help of such as were neare about the king: as some of the kinges priuie chamber, or some of his secret counsaile: whereof, neither Chronicle nor record doth insinuate any mention.* 70.38 If his intent was openly to inuade the kyng: You must vnderstand (M. Cope) that to withstand a king in his owne Realme, many thinges are required, long time, great preparation, many frendes, great assistance, and ayd of kindred, money, horse, men, ar∣mour, and all other things apperteining for the same.

Earle Godwin of Westfaxe,* 70.39 who had maried Canutus daughter being a man both ambitious, and as false a trai∣tour, for al his sixe sonnes, and great alliance, yet durst not set vpon king Edward to inuade him within his Realme, although he sought manye occasions so to do, yet neuer durst enterprise openly, that which his ambition so gree∣dely presumed vnto, page 163.

In the time of King Henry the third,* 70.40 Symon Mont∣ford Earle of Glocester, Gilbert Clare Earle of Leicester, Humfrey Rone Earle of Ferrence, with a great number of Lords and Barons, thought themselues to haue great right on their sides, yet durst not for all their power open∣ly assaile the King in his Realme, before great debatemēt and talke first had betweene, page 330.

Likewise what murmuring and grudging was in the realme against king Edward the second,* 70.41 among the peres and nobles and also prelates (only Walter Bishop of Co∣uentry except) first for Gaueston, then for the Spensers, at what time Thomas Earle of Lancaster, Guido Earle of Warwike, with the most part of al other Earles and Ba∣rons concordly consenting together to the displacing first of Gaueston, then of the Spensers, yet neither rashly, nor without great feare durst stirre vp warre in the land, or disquiet or vexe the king, but first by all meanes of mode∣rate counsaile, and humble petition, thought rather to perswade, then to inuade the king, page 308.

In like maner,* 70.42 and with like grudging mindes, in the reigne of King Richard. 2. Thomas Wodstocke Duke of Glocester the kings vncle, with the Earles of Arundell, of Warwike, and Darby, with the power almost of the whole commons, stood vp in armes against the king: And yet notwithstanding all their power ioined together, be∣ing so great, and their cause seming to them so reasonable, yet were they not so hardy, straightwayes to flee vpon the king, but by way of Parliament thought to accomplishe that which their purpose had conceiued, and so did, with∣out any warre striking against the king, page. 513.

After King Richard. 2. was deposed,* 70.43 and was in pri∣son yet liuing, diuers noble men were greatly inflamed a∣gainst K. Henry the fourth, as Sir Iohn Holland Earle of Huntington, Thomas Spenser Earle of Glocester, ye Earles likewise of Kent, and of Salisbury, with sir Iohn Cheney & other mo, wherof diuers had beene Dukes be∣fore, & now deposed by King Henry. 4. although they had conceiued in their harts great grudge and malice against the said King Henry: yet had they neither hart nor power openly with mans force to assaile the king, but secretly were cōpelled to atchieue their conceiued intēt, which not∣withstanding they could not accomplish, Ex hist. D. Alban.

Page 573

Thus, you see Maister Cope, or els maister Harpsfield, or whatsoeuer ye be,* 70.44 to gainstand a king, and with open force to encounter with him in his owne land, and in his owne chamber of London, where he is so sure and strong, what a matter of how great cheuance it is, wherin so ma∣ny and so great difficulties do lye, the attempt so dange∣rous, the chances so vncertaine, the furniture of so manie things required, that fearce in any kings daies heretofore, any peeres or nobles of the Realme, were they neuer so strongly assisted with power, wit, or counsaile, yet either were able, or els well durst euer enterprise vpon the case so dangerous, notwithstanding were they neuer of them∣selues so far from all feare of God, and true obedience. And shal we then thinke, or cā we imagine (maister Cope) that Syr Iohn Oldcastle, a man so well instructed in the knowledge of Gods word, beyng but a poore Knight by his degree, hauing none of all the peeres and nobles in all the world to ioyne with him, being prisoner in the Tower of London a litle before in the moneth of December, could now in the moneth of Ianuary, so sodenly, in such an hoat season of the yeare, start vp an army of xx. thousand figh∣tyng men to inuade the kyng, to kill two Dukes his bre∣thren, to adnulle Christen fayth, to destroy Gods law, and to subuert holy Church 〈◊〉〈◊〉 why doth not he adde more∣ouer, to set also all London on fire, and to turne all Eng∣land into a fishe poole? Beliue these men which geue out these igmentes of Syr Iohn Oldcastle, dyd thinke him to be one of Deucations stocke, who castyng of stones o∣uer his shoulder, could by and by make men at his plea∣sure, or els that he had Cadmus teeth to sowe, to make so many harnest men to start vp at once.

But let vs consider yet further of these xx. M. souldi∣ours so sodenly without wages,* 70.45 without vitall, or other prouision cōgregated together, what they were, frō whēce out of what quarter, countrey, or coūtreys they came. In an other kyngs dayes, whensoeuer any rebelliō is against the king, moued by the commons, as when Iacke Straw and wat Tyler of Kent, & Essex rose in the tyme of kyng Richard 2. When William Mandeuill of Abingdon, Iack Cade of Kent, in the tyme of kyng Henry the 6. In the tyme of kyng Henry the 8. when the cōmotion was of re∣bels in Lyncolnshyre, then in Yorkeshyre. When in kyng Edward the 6. tyme Humfrey Arundell in Deuonshyre, Captaine Kyte in Northfolke made styre against ye king,* 70.46 the coūtrey & partes from whence these rebels did spring, were both noted and also diffaimed. In this so trayterous cōmotion therfore let vs now learne, what mē these were, and from what coūtrey or countreys in all England they came. If they came out of any, let the Chroniclers declare what countreys they were. If they came out of none (as none is named) then let them come out of Outopia, where belike this igment was first forged, and inuented. Wher∣fore seyng neither the countreys from whence they came, nor yet the names of any of all these xx. M. doe appeare what they were either in Chronicle or in recorde, but re∣maine altogether vnknowen, I leaue it (gentle reader) to thy iudgement, to thinke thereupō, as thy wisedome shall lead thee.

(D) 70.47It foloweth more in the foresaid preface: And to de∣stroy all other maner of estates,* 70.48 of the same Realme of England, as well spirituall as temporall, &c. By ye course of this preamble it appeareth, that the sayd sir Iohn Old∣castle, was a wonderfull cruell tirant and murderer, who being not yet satisfied with the bloud of the king, nor of the two Dukes his brethren, would also make hauoke and swepestake, of all maner of estates in the Realme of Eng∣land. What, & leaue no maner of estate aliue? No, neither Lord spiritual nor temporall, but altogether should be de∣stroied. And what had all these estates done, thus so mise∣rably to be destroied? Although percase the moode of this mā might haue bene incensed & kindled against the king, and the Lords spiritual, by whom he had bene cōdemned, as is aforesaid: yet why should all other maner of other e∣states both spiritual and temporal be killed? If none of all the estates in Englād, neither Duke, Earle, Baron, Lord, Knight or other gentleman had bene his frend, but all his enemies, how then is it like, that he hauing all the estates, peeres, nobles, and gentlemen of the Realme against him, and none to stand with him, either could or durst attempt any commotiō against the whole power of the land, he be∣ing but one gentleman onely with sir Roger Acton, and maister Browne left alone? At least, good reasō yet would, that those hundreth Knightes should haue bin spared out of this bloudy slaughter, whom he offred to produce vnto the king before, for his purgation, page. 159. And finally, if this was his purpose that all these estates both spiritual & temporall should haue bin cut down, what needed then that he should haue made himselfe a Regent, when hee might as well haue made himselfe a king, or what else he would, being left then Prince alone?

(E) 70.49The preamble as it began with vntruth, and conti∣nued in the same figure, heaping one vntruth vpon ano∣ther: so now endeth with another misreport as vntrue as the rest, shewing & declaring, the intent of sir Iohn Old∣castle was also to destroy all maner of policie, & finally the lawes of ye land, &c. We read of William Cōquerer,* 70.50 other∣wise named William Bastard: who being a puisant Duke in his countrey, whē that the crown of Englād was alot∣ted to him, and he cōming ouer with all his peres, nobles, & barons of his whole land, into this Realme, & had with great difficulty obteined victorie against king Harold: yet to alter and destroy the policy and the lawes of the land: it passed his power. Insomuch that it had not bin permitted vnto him to haue proceded so far as he did, vnlesse he had first sworne to the nobles of this lande, to retaine still the lawes of King Edward, as he found them. And albeit he afterward forsware himselfe, breaking his othe in altering and changing many of the foresaid lawes, yet wild he, nild he, could not so destroy them all (for the which much war and great commotiōs endured long after in the Realme) but that he was constrained and also contented to allow and admit a great part of the said lawes of king Edward, page. 167. And if he being king and Conquerour with all his strength of Normands and Englishmen about him, was too weake and insufficient to destroy all maner of po∣licie, and lawes of this land, which he had conquered: how much lesse then is it to be supposed, that Sir Iohn Old∣castle being put a priuate subiect, and a poore Knight, and a condemned prisoner, destitute and forsaken of al Lords, Earles, and Barons, who to saue his owne life, had more to do, then he could well compasse, would either take in hand, or conceiue in his head anye such exployt, after the subuersion of Christian faith, and law of God, after the slaughter of the king, and of all maner of estates, as well spirituall as temporall, in the Realme of England, after the desolation of holy Church, to destroy also all maner of policie, and finally the lawes of the land? Which monstru∣ous and incredible figment, how true it may seeme to M. Cope, or to some other late Chroniclers of the like credu∣litie, I can not tell: Certaine to me, and as I thinke to all indifferent readers it appeareth as true, as is the Uerse of the Satyre, wherewith it may well be compared.

Nil intra est oleam,* 70.51 nil extra est in nuce duri.

But heere will be sayd again perhaps, that the matter of such preambles and prefaces being but pursuantes of statutes, and containing but words of course, to aggre∣uate, and to geue a shew of a thing, which they would to seeme more odible to the people, is not so precisely to bee scande or exquisitely to be stand vpon, as for the ground of a necessary case of trouth.

This is it (M. Cope) that I saide before,* 70.52 and now doo well grant & admit the same, that such preambles or fore∣faces lyned with a non sequitur, containyng in them matter but of surmise, and wordes of course (and rather monsters out of course) and many tymes rising vpon false informa∣tiō, are not alwayes in themselues materiall, or necessary probatiōs in all pointes to be followed: as appeareth both by this statute, & also by the statute of this kynges father. an. 2. Heur. 4. chap. 15. beginnyng Excellentissimo. &c.* 70.53 And yet notwithstandyng out of these same preambles, & fore∣frontes of statutes, & other inditementes, which cōmonly rising vpō matter of informatiō,* 70.54 runne onely vpō wordes of course of office, and not vpō simple truth, a great part of our Chroniclers do oftē take their matter, which they in∣sert into their stories, hauyng no respect or examination of circumstaunces to be compared, but onely following bare rumours, or els such wordes as they see in such fablyng prefaces, or inditementes expressed. Whereby it commeth so to passe,* 70.55 that the younger Chronicler followyng the el∣der, as the blind leadyng the blind, both together fall into the pit of errour. And you also (maister Cope) followyng the steppes of the same, do seeme likewise to erre together with them, for good felowshyp. And thus concernyng the face of this statute hetherto sufficiently.

Now let vs cōsider and discusse in like maner, first the coherence, then the particular contentes of the said statute. As touchyng the which coherence, if it be well examined, a mā shall finde almost a Chimera of it. In which neither the head accordeth with the body, nor yet the braunches of the statute well agree with themselues. Wherein he that was the drawer,* 70.56 or first informer thereof, seemeth to haue forgot his Uerse and art Poeticall.

Atque ita mentitur, sic veris falsa remiscet, Primum ne medio, medium ne discrepet imo.

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For where as the preface of the statute standeth onely vpon matter of treason, conceiued by false suggestion and wrong information. The body of the sayd statute whiche should follow vpō the same, runneth onely vpō matter of heresie, pertaining to the Ordinaries, as by euery braūche therof may appeare.

(F) 70.57For first where he sayth, at the instaunce & request of the ordinaries or their cōmissaries.* 70.58 &c. Hereby it appea∣reth, this to be no cause of treasō, nor felony. For that eue∣ry man of duety is boūd, and by the lawes of the Realme may arrest & apprehend a traitour, or a felō, if he cā: where otherwise by this statute an officer is not bound to arrest him which offēdeth in case of this statute, without request made by the ordinaries or their commissaries, and there∣fore this offence seemeth neither to be treason, nor felonie.

(G) 70.59 Secondly, where it foloweth that the same ordina∣ries and commissaries doe pay for their costes, &c. This allowance of the officers charges in this sort, proueth this offence neither treason nor felonie.

(H) 70.60 Thirdly, where the statute willeth the king to bee answered of the yeare, day, & wast, &c. By this also is pro∣ued the offence not to be treason. Or els in cases of trea∣son, the whole inheritance (I trow, maister Cope, spea∣king as no great skilfull lawyer) is forfait to the prince.

(I) 70.61 The fourth argument I take out of these words of the statute, where as such lands and tenements which be holden of the ordinaries, are willed wholy to remaine to the king as forfait, &c. wherby it is manifest, that the Pre∣lates (for their matter of Lollardie onely) were the occa∣sioners and procurers of this statute: and therefore were barred of the benefite of anye forfetrising thereby, as good reason was, they should. And thus it is notorius, that the preface running specially and principally vpon treason, and the statute running altogether vpon points of here∣sie, do not well cohere nor ioine together.

(K) 70.62 Fiftly, In that such persons indited, shal be deliue∣red vnto the Ordinaries of the places, &c. It can not bee denied, but that this offence concerneth no maner of trea∣son. For so much as Ordinaries can not be iudges in ca∣ses of treason, or felonie, by the lawes of our Realme, Bracton, in fine. 1. Libri.

(L) 70.63 Sixtly, by the inditements prouided not to be taken in euidence, but onely for information, before the Iudges spirituall, &c. it is likewise to be noted: to what end these inditements were taken, to wit, only to informe the ordi∣naries, which can not be in cases of treason.

(M) 70.64 Lastly, where it foloweth toward the end of yt sta∣tute, touching escape or breaking of prison, &c. by this it may lightly be smelt, whereto all ye purpose of this statute driueth, that is, to the speciall escape of the L. Cobham out of yt Tower,* 70.65 to this end to haue his lands & possessiōs for∣fait vnto the King. And yet the same escape of the Lord Cobham in this statute considered, is taken by Maister Iustice Stanford in Lib. primo of the plees of the crowne cap 33. to be an escape of one arrested for heresie, where he speaketh of the case of the Lord Cobham.

Moreouer as touching the partes of this foresaid sta∣tute, how will you ioine these two braunches together, where as in the former part is said, that the lands of such persons connict, shall be forfait to the king, not before they be dead: And afterward it foloweth, that their goodes and possessions shall be forfait at the day of their arrest, to that king. But heerein standeth no such great doubt nor mat∣ter to be weied. This is without all doubt, and notori∣ously, euidently, and most manifestly may appeare, by all the arguments and whole purport of the statute: that as well the preamble and preface thereof,* 70.66 as the whole body of the said statute was made, framed, & procured onely by and through the instigation, information, and excitation of the Prelates, & the Popish Cleargie, not so much for a∣ny treason committed against the king: but only for feare and hatred of Lollardy, tending against their law, which they more dreded & abhorred, then euer any treasō against the Prince. And then to set the king & all the states against them, whereby the more readily to worke their dispatch, they thought it best and none so compendious a policie,* 70.67 as pretely to ioine treason together with their Lollardry. Wherein the poore men beeing once intangled, coulde no wayes escape destruction. Papae concilium callidum.

This M. Cope, haue I said, and say againe, not as one absolutely determining vpon the matter. At the dooyng wherof as I was not present my selfe, so with your owne Halle, I may and do leaue it at large, but as one leadyng the reader by all coniectures and arguments of probabili∣tie and of due circumstances, to consider with themselues, what is further to be thought in these old accustomed pra∣ctises and procedings of these prelates. Protesting more∣ouer (M. Cope) in this matter to you, that those Chroni∣clers which you so much ground vpon, I take them in this matter, neither as witnesses sufficient, nor as Iudges competent. Who as they were not themselues present at the deed done, no more then I, but onely folowing vncer∣taine rumours, and words of course and office, bringing with them no certaine triall of that which they do affirme, may therein both be deceiued themselues, and also deceiue you, and other which depend vpon them.

And hetherto concerning this statute enough. Out of which statute you see (M. Cope) that neither your Chro∣niclers, nor you can take any great aduantage, to proue a∣ny treason in the Lord Cobham or in his felowes, as hath bene hetherto aboundantly declared in the premisses.* 70.68

It remaineth further, that for asmuch as you in your fixt Dialogue with your author Edward Halle, do alledge the records Et publica iudicij Acta, to dissame these men for traytours (although what records they be, you bring forth neuer a word) I therefore in their defence do answere for them, whiche can not now aunswere for themselues. And because you, to accuse them do mention a certaine recorde, and yet do not shew vs what record it is, and peraduēture can not, if ye would: I haue taken the paines therfore, for the loue of them whom you so hate, to search out such Re∣cordes, whereby any occasion can be raised against them. And first will declare the commission granted, then the inditement commensed against them.

The which commission, and inditement, albeit in coun∣tenance of words will seeme to minister much suspition a∣gainst them, to the simple Reader, before he be better ac∣quainted with these subtile dealings and practises of Pre∣lates: yet trusting vpon the goodnesse of the cause, which I see here so falsely and sleightly to be handled, I nothing feare nor doubt, to produce the same out of the Records in Latine as they stand: to the intent that when the craftie handling of the aduersaries shall be disclosed, the true sim∣plicitie of the innocent, to the true harted Reader, shall the more better appeare. The words first of the Commission, here folow vnder written: which when thou shalt heare, let thē not trouble thy minde, gentle reader, I besech thee, before thou vnderstand further, what packing and subtile conueyance lieth couered and hid vnder the same.

¶ In Rotulo patent. de anno primo Henrici quinti.

R. Dilectis & fidelibus suis Willielmo Roos de Hamlak,* 71.1 Hen∣rico le Scrop. Willielmo Croiomere maiori Ciuitatis suae London. Hugoni Huls, Iohanni Preston, & Ioanni Mertin salu∣tem. Sciatis quòd cum nos plenius (A) informemur, ac notorie & manifeste dinoscatur, quôd quam plures subditi nostri Lollardi vulgarie nuncupati, ac alij mortem nostram contra ligeanciae suae debitum proditorie imaginauerunt, ac quam plura alia, tam in fidei catholicae, quàm status dominorum & magnatum regni nostri Angl. tam spiritualium quam temporalium destructionem proposuerunt, ac diuersas congregationes, & alia conuenticula illicita pro nephando proposito suo in hac parte per implend. se∣cerunt in nostri exheredationem ac Regni nostri destructionem manifestam: Nos huiusmodi Lollardos ac alios praedictos, iuxta eorum demerita in hac parte castigari & puniri volentes, ac de fidelitate & circumspectione vestris plenius confidentes: assi∣gnauimus vos quinque, quatuor, & tres vestrum, quorum vos praefati maior & Hugo, duos esse volumus Iustic. nostros, ad in∣quirend. per sacrum proborum & legal. hominum de ciuitate praedicta & suburbijs eiusdem, ac de Com. Midd. tam infr. liberta∣tes, quam extr. per quos rei veritas melius sciri poterit de omni∣bus & singulis proditionibus & insurrectionibus per huius mo∣di Lollardos in ciuitate, suburbijs, & com predictis factis & per∣petratis, nec non de omnimodo proditionibus insurrectionibns, rebellionibus, & felonijs in ciuitate, suburbijs, & com. praedictis, per quoscunque, & qualitercunque factis siue perpetratis, & ad easdem proditiones insurrectiones, rebelliones, & felonias audi∣end. & terminand. secundum legem & consuetudinem Regni no∣stri. Angl. Et ideo vobis mandamus, quod ad certos, &c. quos, &c. quorum, &c. ad hoc prouideritis diligentes super premissis fac. inquisitiones & premissa omnia & singula audiatis & terminetis in forma praedicta facturi, &c. Saluis, &c. Mandauimus enim vi∣cecomitibus nostris Lond. & Midd. quod ad certos, &c. quos, &c. quorum, &c. eius seire fac. venire facietis coram vobis, &c. quo∣rum, &c. tot &c. de Balliua sua, tam infr. libertates, quam extra per quos &c. & inquiri. In cuius &c. T.R. apud Westm. (B) x. die Ianuarij.* 71.2 Peripsum Regem.

By these high and tragicall wordes in this commission sent downe against the Lord Cobham, Sir Roger Acton, and their felowes: It may peraduenture seeme to the ig∣norant and simple reader, some hainous crime of treason

Page 575

to rest in them, for conspiring against God, the Churche, the kyng & their countrey. But what cannot the fetchyng practise o the Romish Prelates bring about, where they haue once conceiued a malice? Wherfore maruel not (good trader) at this, nor iudge thou accordinge to the woordes which thou hearest. But suspēd thy iudgemēt a while, till the matter be more opened vnto thee. Exāples of like h̄d∣ling be not so rare, but yu maist soone iudge by other tymes the like also of these. George Egle, of whom mētion was made before, did but preach in time of Queene Mary, an yet cōmissiō was directed against him, as in case of raising vp a cōmotion against ye Queene. Adā Damlip in Cahce did but preach,* 71.3 & ye receiuing of one poore crowne 2. yeares before at Rome was inough to make him a traitor▪ In the time of K▪ Henry ye 8▪ on Singleton chaplein to Queene Anne, the Queenes maiesties mother that now is, did but preach 〈◊〉〈◊〉 Gospel, moued by zeale (as I haue credible wit∣nes of his owne, scholer that heard him speake it being wt him)▪ & ye, by vertue of cōmission it was obiected to hym: for raysing vp commotion agaynst the kyng, yea and also for killing of Pakington, & suffered for the same as a tray∣tor. So here, what matter or maruell is it, if the kyng ••••∣censed, or rather circumuented by the wrong information of the Prelates (whom he beleued) gaue out his cōmission, agaynst thynges neuer wrought nor thought.

Wherfore I exhort thee (Christian Reader) as I sayd before, iudge not by and by the truth, by the wordes of the Commissiō: but iudge the wordes rather of the Commis∣sion by the truth. Neither measure thou the lyne by the stone: But the stone rather by the line. At least yet differ thy sentence, till both the Commission and the Inditemēt beyng layd together, thou mayest afterward see and per∣ceiue more, what is to be iudged in the case.

In the meane season marke well these wordes of the kyng in this Commission,* 71.4 (A) Cum nos plenius informeur &c. By the which wordes it is easie to be vnderstand, that the kyng himselfe had no certaine knowledge thereof, but onely by information of others, (of Byshops no doubt & Prelates) & thereupon gaue forth his Commission afore∣sayd. And then how will this stand with our Chroniclers & other Epitomes and Summaries whō Maister Cope doth alledge. For if it be certaine that Robert Fabiā sayth, that the kyng himselfe beyng in the field tooke certayne of them, as Syr Roger Acton, Maister Browne, and Iohn Beuerlay,* 71.5 & your owne Edw. Hall, also & your Epitome agreeth to the same, and sayth moreouer that they were brought before y kynges presence. Tho. Couper also whō you alledge, addeth further and sayth, that the kyng there by strength dyd take them.

I pray you (Maister Cope) what needed the kyng to write this by information, when as he both himselfe was present at the fact, was the taker of them, and a witnesse of the deede? The which and if it be true, that the kyng heard this but by way of information, how will you then defend your Chronicos and your Epitomas. But herein I will nei∣ther greatly sticke with you, nor contend with them: De∣siring thee Reader this onely to beare in mynde the date of this present Commission when it was geuen,(B) 71.6 which soundeth to be the x. day of Ianuary, & afterward to com∣pare the same with the date of Inditemēt here vnder fol∣lowyng, whiche I will (the Lord willyng) also hereunto annexe, leauyng nothyng out: Yea rather ministryng to the aduersary all manner of helpes, whatsoeuer they can seeke or require for their most aduauntage in this matter, to be desired. So sure and confident I am in the innocent cause of these good men nor fearing whatsoeuer blind ma∣lice can cauill agaynst them.

¶The Inditement of the Lord Cobham, Syr Roger Acton and others, with notes follow∣yng vpon the same.

PArliamēta coronae corā domino rege apud Westm. de termi∣no sancti Hillarij, anno regni regis Henrici quinti, post cōque. primo Rot. vij. inter parliamēta regis. Alias corā Gulielmo Roos de Hamlak, Henrico le Scrop, Gulielmo Crowmere maiore ciui∣tatis London, Hugone Huls & socijs Iustic. domini regis, ad in∣quirend. per sacram. proborū & legal. hominū de ciuitate domini regis Lōdon, & suburbijs eiusdē, ac de Com. Midd. tā infra liber∣tates, quā extra de ōnibus et singulis proditionibus & insurrecti∣onibus, per quāplures subditos domini regis Lollardos vulgarit. nuncupatos, et alios in ciuitate, suburbijs, et com. predictis factis et perpetratis, nec non de ōnibus proditionibus, insurrectioni∣bus, rebellionibus, et felonijs in ciuitate, suburbijs, et com. pred. per quoscunque et qualitercun{que} factis, siue perpetratis, et ad e∣asdē proditiones, insurrectiones, rebelliones, et felonias audiend. et terminand. secundū legē et consuetudinē regni domini regis Angliae, per literas ipsius domini Regis patētes, assign. apud west. die Mercurij (A) 72.1 proximo post festū Epiphaniae domini ano reg∣ni ni regis Henrici quinti post conquestum primo,(B) 72.2 per sacram. xij. Iur. extitit presentaū: quod Ibhamnes Oldcastle de Coulyng in Com. Ranichet alij Lollardi yulgar nuncupat. qui cōtra fi∣dē catholicam diuersas opiniones hereticas, et alios errores ma∣nifestos legi catholicae repugnantes a di temerarie tenuerunt, opiniones et errores praedictos manuteere, at in facto minime perimplere valentes, quandiu regia potestas er tam sttus regal. doui•••• nosti regis, quā status et officiū prelaciae dignitatis infra regnū Anglm prosperitare perseuerarēt falso et proditorie ma∣chi••••ndo, tā statum regni▪ quā statum et officium praelatorū, nec∣on ordines religiosorū infra dictū regnū Angl. penius adnulla∣re. Ac dominum nostrū regē, frares suos, prelatos, et alios mag∣nats iusde regni interficere, necnō viros religiosos, relict. cult. 〈◊〉〈◊〉 et religiosis obseruancijs ad occupationes mūdanas pro∣••••care, et ta ecclesias cathedrales, quam alias ecclesias et domos religioas de relquis et alijs bonis ecclesiasticis totaliter spolia∣reacfūditus ad terrā prosternere, et dictum Iohānē Oldcastel,(C) 72.3 Regente esusdem regni constituere, et quā plura regimina secun∣〈◊〉〈◊〉 eor••••i voluntate infra regnum praedictum (D) 72.4 quasi gens sine capito in finale destructionē, tamsidei catholicae et cleri quā sta∣tus et maiestatis dignitatis regal, infra idē regnum ordinare, falso et proditorie ordinauerunt et proposuerunt, quod ipse insimul cū quāpluribus rebellibus domini regis (E) 72.5 ignotis ad numerum vigniti millium hominū de diuersis partibus regni Angl. modo guerrino ariuat.(F) 72.6 priuatim insurgent. et die Mercurij proximo (G) 72.7 post festū Epiphaniae domini anno regni regis predicti pre∣dicto apud villā et parochiam sancti Egigij (H) 72.8 extra Barram ve∣teris Templi London. in quodā magno campo ibidem. vnaimi. conuenirent et insimul obuiarent pro nephando poposito suo in premissis perimplend quo quide die Mercurij apud villā et paro∣chiā predictas predicti I Oldcastel et alij in hm̄odi proposito pro ditorio perseuerantes, predictum dominū nostrumregem, fratres suos, videlicet, (H) Thomam ducem Clarenciae, Iohannem de Lancastre, & Humfredum de Lancastre, necnon prelatos & ma∣gnates predictos interficere, necnon ipsum dominum nostrum Regem & heredes suos de regno suo predicto exheredare, & pre∣missa omnia & singula, necnon quamplura alia mala & in∣tolerabilia facere & perimplere falso & proditorie proposu erunt & imaginauerunt (I) & ibidē versus campum predictū mo∣do guerrino arriati. proditorie modo insurrectionis contra lige∣ancias suas equitauerunt ad debellandū dictū Dominum nostrū Regē, nisi per ipsum manu forti gratiose impediti suissent. Quod quidē inditament Dominus Rex nunc, certis de causis coram eo ventre fecit terminandū. Per quod preceptum suit vic. quod non omitteret, &c. quin caperet prefatum Iohannem Oldcastle, si &c. Et saluo &c. Ita quod haberet corpus eius coram Domino Rege, apud Westmonasteriū ad hunc diē, scilicet die Mercurij proximo post octauas sancti Hillarij isto eodem termino ad respondendū Domino Regi de premissis &c. Ad quos diem & locum, coram domino Rege vic. quod exigifaceret eum de com. in com. quous∣que vtlagetur si non &c. Et si &c. tunc eum caperet, & saluo &c. Ita quod haberent corpus eius coram Domino Rege in octauas Sancti Iohannis Baptiste ex tunc proximū sequē. vbicunque &c. ad respondendū domino Regi de proditionibus, & felonijs supe∣rius sibi impositis. Ad quas octauas sancti Iohannis Baptiste, an. regni R. Henrici quinti post cōquestum secūdo, Iohanne Sutton, & Io. Michell vic. Mid. corā domino Rege returnauerūt quod ad com. Midd. centū apud Braynford die Iouis proximo ante festum S. Barnabae Apostoli, an. reg. R. Hen. quint. post cōquestū secundo. Et ad quatuor com. ex tunc ex proximo precedentes predictus Iohannes Oldcastle exactus fuit, & non cōparuit. Et quia ad nul∣lū eorundē com. cōparuit. Ideo presentibus coronatoribus com. predicti vtlagat fuit, per quod inquiratur de terra & catallis suis.

¶ Notes or considerations vpon the Inditement and Commission aboue prefixed.

(A) 72.9 Die Mercurij proximo post festū Epiphaniae. &c. * 72.10 ¶ First here is to be noted & considered (good reader) the day and date of geuing out the Commission, & then of the Verdict presented by the Iurers, which was both in one day, that is, on the Wednesday next after the Epiphanie, in the first yeare of the reigne of kyng Henry 5. which was the x. day of the moneth of Ianuary (as the date of the Commission sayth) an. 1413. after the vse of Englād, or after the Romish vse. an. 1414. So that after the vse euer we count whether it be an. 1413. or els an. 1414. the Dominicall letter begyn∣ning at the first day of Ianuary to chaūge, must needes be G. for the yeare: & so necessarily make Wednesday next af∣ter the Epyphanie, to be the x. day of the sayd moneth of Ianuary. Thus then this present Wednesday, which was the tenth day of the moneth, being well noted and borne in minde, on the which day both the Commission was direc∣ted, & also the Verdict presented, let vs now proceede fur∣ther

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in the foresayd Iuditement. It foloweth.

(B) 72.11Per Sacramētum xij. iuratorum extitit praesentatum. &c. ¶ If there had bin true dealing in this,* 72.12 the Iurers should haue bene named. But it is not like, that there was euer any such Inditement found by any Iurers, and therefore they did best, not to name the Iurours, least they would haue denied this Iuditement to be their Acte: it foloweth more in proces of the Inditement.

(C) 72.13Et dictum Ioan. Oldcastel Regentem Eiusdem regni constituere▪* 72.14 &c. ¶ If there were no other argument, this were sufficient to disproue the manifest vntruth of this surmised Inditement. When as the king was not yet gone to Fraunce, nor determined to go, how could they conspire then to make a Regent? For the king went in Iuly folowing, vidz. the second yeare of his raigne, lea∣uing behinde him the Queene his mother in law, for Re∣gent, whereby it may be gathered, that this matter was vntruly entred and stolen into the Records with an ante∣date, or els at the least, there appeareth manifest vntruth, that they should conspire to make a Regent, when a Re∣gent was not thought vpon, vnlesse it were all ready run into the heads of the Cleargie, who shortly after fearing their temporalities (as Caxton saith) perswaded the King to make warres in Fraunce. This word Regent there∣fore proceedeth of the secret spirit of the Cleargy, and ma∣keth the whole matter very suspicious, to be grounded al∣together vpon the malice of the Cleargie, and their vn∣true surmises. It foloweth moreouer.

(D) 72.15Quasi gens sine capite in finalem destructionem. &c. ¶ Now doth this stand with that goeth before,* 72.16 that they conspired to make a Regent, except you will say that to make a Regent is to be a people without an head? It fo∣loweth.

(E) 72.17Cum quam pluribus rebellibus dicti regis ignotis ad numerum viginti millium hominum.* 72.18 &c. ¶ A straunge mat∣ter that they should knowe of the conspiracie of twentie thousand, and yet knowe of no moe names of the rebels, but the Lord Cobham onely, or one or two mo. And all the rest were ignoti.

(F) 72.19Priuatim insurgentes. &c. ¶ This smelleth of the Cleargies owne penning,* 72.20 without any great aduise of learned counsaile: for otherwise such as had bene herein skilfull, would neuer haue put in priuatim insurgentes.

(G) 72.21Die Mercurij proximo post festum Epiphaniae D. anno R.R. praedicto,* 72.22 &c. ¶ This Wednesday next after the Epi∣phanie, was the x. day of the moneth of Ianuary, and the same day when both the conspiracie was put in execution, and the same day when the commission was giuen out to enquire, also when the fact was by enquirie presented. Whereby it may seeme a strange thing that so great a con∣spiracy knowne beforehand, was not suppressed nor en∣quired of by any commission, but ouely by a commission bearing date of the same day, vpon which day by the pur∣port of the Inditement, the conspiracie should haue bene put in execution, by open rebellion, as it is aforesayd.

(H) 72.23Praedictum D. nostrum Regemfratres suos videl. Tho∣mam Ducem Clarentiae,* 72.24 Ioannem de Lancastre, & Humfredum de Lancastre, &c. ¶ If the kings learned counsaile had dealt in this Inditement, as in case of treason they should haue done, if it had bene a matter of truth, they would neuer haue handled it so slenderly, and wrongly, as to name the Dukes of Bedford, and of Gloucester: Iohn of Lanca∣ster, and Dumfrey of Lancaster, who were made Dukes in the 13. yeare of the raigne of King Henry the fourth their father, as appeareth by Caxtones Chronicle.

(I) 72.25Et ibidem versus campum praedictum, modo guerrino arriati proditorie modo insurrectionis,* 72.26 contra ligeantias suas e∣quitauerunt ad rebellandum dictum D. nostrum regem, &c. ¶ This is falsified by plaine euidence of histories. And Cope hymselfe confesseth no lesse. For he so sayth and con∣fesseth page line That Sir Iohn Oldcastle was not there in person, but onely, that his consent and good will was there.

* 72.27Againe, seeing this equitation or riding toward Saint Giles field was vpon the Wednesday next after the feast of Epiphany (as in this Inditement and processe of out∣lawry is aboue testified) which was the tenth daye of Ia∣nuary, and commission also the same day was charged, and the Iewry moreouer impanelled the same daye, & yet no Iewrer named: Item, the verdict the same day presen∣ted, how all these can concurre together, and all in one day, let the reader after he haue well considered the mat∣ter, vse his iudgement therin, not only whether it be like, but also whether it be possible.

Ouer and beside all this it is to be noted, that if thys matter had bene truely and duly handled,* 72.28 as touching the reason, then had it not bene needefull to haue brought sir Iohn Oldcastle into the Parliament house;* 72.29 before the Lords to haue had his iudgement. For by the outlawrie (if it had bene true) he was 〈◊〉〈◊〉, and without ame more adde should hau had iudgement in the Kings Bench as a Traytor. But the chiefe Iustice knowing the handling of the matter, durst not belike enterprise so far. Wherefore i was deuised, that he should certifie the record 〈◊〉〈◊〉 the 〈◊〉〈◊〉, which he did together, with the Bi∣shops 〈◊〉〈◊〉 filed to the ecord, which was verie strange.

And thereupon the Lords gaue such a iudgement, as was not due for a Traytor. For that they gaue no iudge∣ment, that he should be drawne, hanged, and set downe a∣liue, and then 〈◊〉〈◊〉 weled and quarered, which is the iudge∣ment of a Traytor. And albeit the Parliament might haue attainte him without any more ado: And by the same Act of atteinder haue ordeined a speciall iudgement, as they should thinke good: yet when hee was before at∣teinted by the outlawrie, they could not lawfully varie from the common iudgemēt of reason. At least how could or should the iudgement of Sir Roger Acton, Maister Browne, and Iohn Beuerley, who were iudged in the Buildhall before and without the Parliament, vary from the said common iudgement of Traytors, if they had tru∣ly committed, and bene conuicted of such high treason?

Adde this moreouer to the foresaid Notes: that if Sir Iohn Oldcastle after his escape out of prison,* 72.30 had bene culpable and so atteinted of that high treason, wherby his lands had bene immediately forfait vnto the King by the processe of his outlawry: What needed the king then in the second yeare of his raigne, in the Parliament after holden at Leycester, haue made that prouiso to haue his lands for∣faite to him by vertue of Parliament, vpon his escape on the day of his arest: when as the lands and cattaile of his had bene forfeite before, by the processe of the outlawry, as is before specified?

Thus you see (Maister Cope) how little aduantage you can wrast out of this Commission and inditement a∣gainst the Lord Cobham and his fellowes to proue them traytors. And admit the said Lord Cobham was attain∣ted of treason by the Acte, and that the King, the Lordes, and the Commons assented to the Act: yet it hindeth not in such sort (as if in deed he were no Traytour) that anye man may not by search of the truth vtter and set forth sin∣cerely and iustly the very true cause whereby his death hapt and followed.

Thus then hauing sufficiently cleared the Lord Cob∣ham and his parteners,* 72.31 from all that you can obiect vnto them out of records and statutes: let vs now come to your English Chroniclers, wherwith you seeme to presse me, & to oppresse them whome ye name to be Robert Fabian, Ed∣ward Halle, Polydor Virgilius, Thomas Cooper, Richard Graf∣ton, with other briefe Epitomes and Summaries, &c. Concerning which authors, as I haue not to say, but to their commendation in this place: so if that you had auon∣ched the same, to the commendation rather then to the re∣proofe of other, I would better haue commēded your na∣ture, and beleued your cause. But now like a spidercatcher sucking out of euery one, what is the worst, to make vp your leystall, you heape vp a donghill of dirtie Dialogues conteining nothing in them but malicious railing, viru∣lent slanders, manifest vntruths, opprobrious contume∣lies, & stinking blasphemies, able almost to corrupt & in∣fect ye aire. Such is the maladie & cacoethes of your pen, ye it beginneth to barke, before it hath learned well to write. Which pen of yours notwithstanding I do not heere re∣proch nor contemne, as neither do I greatly feare ye same. God of his mercy keepe ye sword out of the Papists hand, it is not the pen of the papists I greatly passe vpō, though xx. Copes, and so many surplesses, were set against the booke of Monuments, were I so disused (Maister Cope) to dally, or as the Breckes do say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to repay againe as I am prouoked. But in despightful railing, and in this Satyricall sort of barking I geue you ouer, and suffer you therin to passe not only your selfe, but also Cer∣berus himself if ye will,* 72.32 the great bandog of Pluto. Mild∣nes and humanitie rather beseemeth and is the grace of the Latine phrase. If ye could hit vpon the vaine therof, it would win you much more honestie, with all honest men. But the Lord hereafter may cal you, which I beseech him to do, and to forgiue you that you haue done.

In the meaue time seeing this your pratling pen must nedes be walking, yet this you might haue lerned of these your own authors whom you aledge, more ciuilly to haue rēpered your fume, in exclaiming against thē, whose cause is to you not perfectly known. And now briefly to answer

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to these your foresaide wryters, as witnesses produced a∣gainst these men:* 72.33 there be 2. things (as I take it) in these chronicle wryters to be cōsidered: First the groūds which they follow: secondly in what place they serue.

As touching the order and ground of wryting among these Chronicles, ye must consider, and cānot be ignorant that as none of all these by you forenamed,* 72.34 was present at the deede, nor witnesse of the fact, so haue they nothyng of thēselues herein certainely to affirme, but either must fol∣low publike rumor and hearesay for their autor, or els one of them must borrow of another. Whereof neither seemeth to me sufficient. For as publike rumor is neuer certain: so one author may soone deceiue an other.

By reason whereof it commeth oft to passe, that as these story wryters hit many times the truth, so againe al is not the gospell that they doe wryte.* 72.35 Wherefore great respect is heere to be had, either not to credite rashly euery one that wryteth stories, or els to see what groundes they haue whome we doe followe.

Now to demaund (M. Cope) of you, what authoritye or foundation hath your Robert Fabian, hathe Polydore Uirgil, Edward Hal, and other of your authors to prooue these men to be traytors? What authority do they auouch? what actes, what registers, what recordes, or out of what court do they shewe? or what demōstration do they make? And do you thinke it sufficient, because these men doe only affirme it, wythout any further probation, wyth youre 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therfore we are boūd to beleue it? Take me not so (M. Cope) that I do here diminish any thing or derogate from the credit of those wryters you alledge, whose labors haue deserued well, and serue to great vtilitie: but cōming now to triall of a matter lying in cōtrouersie betwene vs, we are now forced to seeke out the fountaine and bottome of the truthe, where it is not enough to say, so it is, but the cause is to be shewed, why it is so affirmed. And what though Robert Fabian, Polydore Uirgile, and Edwarde Hall,* 72.36 should all together (as they do not) agree in the trea∣son of sir Iohn Oldcastle and of the rest, yet neither is this any sufficient surety to prooue them traitors. Considering that wryters of stories for most part folowing either blind reporte: or els one taking of an other, vse commonly all to sound together after one tune, tanquam Dodonaei lebetes, so that as one sayth, all say, and if one erre, all do erre. Wher∣fore you see M. Cope, howe it is not sufficient nor sure to sticke onely to the names and authorities of Chronogra∣phers, vnlesse the ground be found substantial wherupon they stand themselues. Which yet in none of these whome you haue produced, doth appeare.

Secondly, in alleaging and wryting of Chronicles is to be considered to what place and effect they serue.* 72.37 If yee would shew out of them the order & course of times, what yeres were of dearth and of plēty, where kings kept their Christenmasse, what condites were made, what Maiors and shirifes were in London, what battails were fought, what triumphs and great feasts were holdē, when kings began their raigne, and when they ended. &c. In such vul∣gare and popular affairs, the narration of the Chronicler serueth to good purpose, & may haue his credite, wherein the matter forceth not much, whether it be true or false, or whether any listeth to beleue them. But where as a thyng is denied, and in cases of iudgement, and in controuersies doubtfull, which are to be decided and boulted out by eui∣dence of iust demonstration: I take them neither for Iud∣ges of ye bench, not for arbiters of the cause, nor as witnes∣ses of themselues sufficient necessarily to be sticked vnto. Albeit I deny not but hystories are takē many times, and so termed for witnesses of times, and glasses of antiquitie. &c. yet not such witnesses, as whose testimony beareth al∣waies a necessary truth and bindeth beliefe.

The two witnesses whych came against Susanna, be∣ing seniours both of auncient yeares, bare a great counte∣nance of a most euidēt testimony, wherby they almost both deceiued the people, & oppressed the innocent: had not yōg Daniel by the holy spirite of God, haue take thē aside, and seuerally examining them one from the other,* 72.38 found them to be falsliers both, leauing to vs therby a lesson of whol∣some circumspection, not rashly to beleeue euery one that commeth: and also teaching vs, how to try thē out. Wher∣fore (M. Cope) following here the like example of Daniel in trying these your records whom ye inferre against these men we wil in like maner examine them, seuerally one frō an other,* 72.39 and see how their testimonie agreeth: first begin∣ning wyth your Robert Fabian. Which Robert Fabian being neither in the same age, nor at the deede doing, can of himselfe geue no credite herein, without due proofe, and euidence conuenient.

Now thē doth Rob. Fabian proue this matter of trea∣son true? what probation doeth he bring? what authoritie doth he alleage? And doth Rob. Fabian thinke, if he were not disposed to conceiue of the L. Cobham, and those men a better opinion but to be traitors, that men are bounde to beleue him only at his word, without any ground or cause declared, why they shuld so do, but only because he so saith and pleased him so to write? And if yee thinke (M. Cope) the word only of this witnes sufficient to make authority speaking against the Lord Cobham, and prouing nothing which followed so many yeres after him:* 72.40 why may not I as well and much rather take the worde and testimonie of Richard Belward a Northfolke man, and of the towne of Crisam, who liuing both in his time, & possible knowing the party, & punished also for the like trueth, is not repor∣ted, but recorded also in the registers of the church of Nor∣wich,* 72.41 to geue this testimonie among other his articles, for the foresaid L. Cobham, that is, yt sir Iohn Oldcastle was a true Catholike man and falsely condemned, and put to death wythout a reasonable cause. &c. Ex Regist. Noruic.

Agaynst this man if you take exception & say, that one hereticke will hold with an other: why may not I with ye like exception reply to you agayne, & say as well, one Pa∣pist hold with an other, and both cōiure together, to make and say the worst agaynst a true Protestant.

Further, yet to examine this foresayd Fabian, witnes agaynst Sir Iohn Oldcastle, as Daniell examined yt wit∣nesses agaynst Susanna. I will not here aske vnder what tree these adherentes of sir I. Oldcastle conspired agaynst the king, & subuersion of yt land, but in what time, in what yeare and moneth this conspiracie was wrought? Fabian witnesseth that it was in the moneth of Ianuary.* 72.42 Cōtra∣ry Edward Hall & other our Abridgementers followyng him, doe affirme that they were condemned in the Guild hall the xij. of December, and that their executiō vpon the same was in Ianuary followyng, so that by their sentence the fact was done either in the moneth of Decēber, or els before, & so Fabianus mentitus est in caput suum, vt cū Daniele dicam, or if it were in the moneth of Ianuary as Fabian sayth, then is Hall and his followers deceiued, testifying the fact to be done in the moneth of December.

And yet to obiect moreouer against the sayd Fabiā,* 72.43 for so much as he is such a rash witnes agaynst these burned persons whom he calleth traytors: it would be demaūded further of him, or in his absence of Maister Cope, in what yeare this treason was conspired? If it were in the same yeare (as he cōfesseth himselfe) in which yeare Iohn Clei∣don the Skinner, & Richard Turmine Baker were bur∣ned, then was it neither in the moneth of Ianuary, nor in the first yeare of kyng Henry the fift. For in the register of Cāterbury it appeareth playne, that Iohn Claydon was condemned neither in the tyme of Thom. Arundell Arch∣byshop nor yet in the first nor second yeare of kyng Henry the v.* 72.44 but was cōdemned in the second yeare of the trans∣lation of Henry Chichesly, Archbyshop of Canterbury, the. 17. day of August, which was the yeare of our Lord. 1415. So that if this conspiracie was in the same yeare (af∣ter the witnesse of Fabiā) in which yeare I. Cleydon was burned, then doth the testimony of Fabian neither accord with other witnesses, nor wt him selfe, nor yet with truth. And thus much concerning the witnes of Rob. Fabian.

Let vs next proceede to Polidore Uirgill, whose par∣tiall and vntrue handling of our history in other places of of his bookes,* 72.45 doth offer vnto vs sufficient exception not to admit his credite in this. And yet because we will ra∣ther examine him, then exclude him, let vs heare a little what he sayth, & how he fayleth, & in how many pointes, numbring the same vpon my fiue fingers.

First ending with the life of king Henry 4. hee sayeth,* 72.46 that hee raigned 14. 14. yeares and 6. moneths and 2. dayes. Angl. hist. lib. 21. whyche is an vntruth, worthy to be puny∣shed wyth a whole yeares banishment (to speake after the maner of Apulenis) when as truth is, he raigned by the te∣stimony of the story of S. Albones, of Fabian, of Hall, of our old English Chronicle, and of Scala mundi, but 13. & 6. moneths,* 72.47 lacking as some say 5. dayes, Hal saieth he raig∣ned but 12. yeares.

The second vntruth of Polydore is this,* 72.48 where as hee speaking of this sedition of sir Iohn Oldcastle and his ad∣herents, affirmeth the same to be done after the burning of Iohn Hus, and of Hierome of Prage, whych was sayeth he An. 1415. in which yere (sayth he) Thomas Arundell di∣ed. Hys wordes be these: In eodem concilio damnata est Ioh. Wicliffi haeresis, ac Ioan. Hus, & Hieronymus Pragensis in ea vr∣be combusti sunt. Quod vbi reliquis consocijs, qui etiam tunc in Anglia erant, patefit, tanquam furijs agitati primùm coniuratio∣nes in omnes sacerdotes, deinde in regē. &c. In which words he not onely erreth, falsly assigning the cause and occasion

Page 578

of this sedition to the death of Iohn Hus, and of Ierome, but also misseth as muche in the order and computation of the yeres. For neither was sir Roger Acton with his fore∣said fellowes aliue at the time of the councell, neither doth hee agree therein with any of our English wryters, except onely with Hall, who also erreth therein as wide as he.

* 72.49For the third and fourth vntruth I note this, where he addeth and sayth, that after this rebelliō raised against the king, the sayd sir Iohn Oldcastel being there present him∣selfe, was taken and prisoned in the tower, and afterward escaped out of the saide tower by night, wherein is contei∣ned a double vntruth. For neither was Sir Iohn Oldca∣stle there present himselfe, if we beleue Fabian and Cope, Dial. 6. pag. 833 lin 11. nether yet did he euer escape out of the Tower after that conspiracie,* 72.50 if euer any such conspiracie was.

* 72.51His v. but not the last vntruth in Polydore is this, that he sayth, Tho. Arundel to haue died in the same yeare, no∣ting the yere to be An. 1415. where as by the true registers he died. An. 1413.

* 72.52To this vntruthe an other also may be ioyned, where he erring in the computation of the yeres of the said Tho∣mas Arundel Archbishop of Canterbury, reporteth hym to sit 33. yeares. Who was there Archbishop but onely 18. yeres, as is to be sene in the recordes of Canterbury. The wordes of Polydore be these: Thomas Arundellius Cantuari∣ensis antistes annum iam tunc sedēs tertium & trigesimum e vi∣ta excessit lib. 22. Ang. hist. All be it in thys I doe not greatly contend wyth Polydore, and peraduenture the aduersary will finde some easie shift for thys matter.

But let vs passe now from Polydore, not (as they say) out of the hal into the kitchine,* 72.53 but out of the kitchine vnto the hall, examining and perpending what sayth Edward Hall an other witnes in this matter: vpon whom maister Cope bindeth so fast, that hee supposeth hys knot is neuer able to be losed. And moreouer so treadeth me downe vn∣der his feete in the dirt (as a man would thinke hym some dirtdaubers sonne) so that the spots thereof he sayeth, will neuer be gotten out while the world standeth, & a day lon∣ger. Notwythstanding I trust M. Cope that your dirtie penne with your cockish brags hath not so bedaubed and bespotted me, nor yet conuicted me to be such a deprauer of histories, but I hope to spunge it out. At least way, with a little asperges of the Popes holy water, I trust to come to a dealbabor, well enough.

But certes, M. Cope, your maistership must first vn∣derstand, that if yee thinke so to depresse me, and disprooue me of vntruth in my history, you must go more groūdly to worke, and bring against me other authors then Edward Hal: You must consider (M. Cope) if you will be a cōtrol∣ler in storie matters, it is not enoughe for you to bryng a railing spirit, or a minde disposed to carpe and cauil where any matter may be picked, diligence is required, and great searching out of bookes and authors not only of our time, but of all ages. And especially where matters of religion are touched pertaining to the church: it is not sufficient to see what Fabian, or what Hall sayth, but the records must be sought, the Registers must be turned ouer, letters also and ancient instruments ought to be perused, and authors wyth the same compared, finally the writers among them selues one to be conferred wyth another. And so wyth iudgement to be waied, wyth diligence to be labored, and wyth simplicitie pure from all addiction and partialitie to be vttered.

Thus did Auentinus, thus did Sleidanus wryte. These helpes also the eldest and best Historicians semed to haue, both Titus Liuius, Salustius, Quintus Curtius, and suche lyke, as by their letters and records inserted may wel appeare. The same helps likewise both in your Fabian and in your Edwarde Hall were to be required,* 72.54 but especially in you (M. Cope) your selfe, whych take vppon you so cockishly (rather then wisely) to be a controller and maister mode∣ratour of other mens matters. In which matters (to say the truth) you haue no great skil, and lesse experience, ney∣ther haue you either suche plenty of authors meete for that purpose, nor yet euer trauailed to search out the origens & groundes of that whereof ye write. But onely contented with such as commeth next to hande, or peraduenture re∣ceiuing such almose as some of your poore frends bestowe vpon you, think it sufficient if you can alledge Fabian and Hall for your purpose.

Now what purpose & affection herein doth lead you, rather doeth driue you to the carping and barking against the history of these good men, yt be hence gone and had their punishment, all men may see it to be no simple sinceritie of a mind indifferent, but y zeale only of your sect of Popery, or rather of fury, which setteth your railing spirite on fire. But now out of the fiery kitchin, to come to the hal againe let vs see what matter lyeth in the testimony of Edward Hall, to proue these men to be traytors. And here for so much (Maister Cope) as you seeme neither sufficiently ac∣quainted with this your owne maister and authour Ma∣ster Hall,* 72.55 nor yet well experienced in the searchyng out of histories, I wil take a litle paynes for you, in this behalfe, to certifie you concernyng the story of this author, wher∣of percase you your selfe are yet ignoraunt.

The truth whereof is this, that as the sayd Edwar Hall, your great master & testis, was about the compiling of his story, certayne there were which resorted to hym of whom some were drawers of his petigree & vineat, some were grauers, the names of whom were Iohn Bets, and Tyrral, which be now both dead. And other there were of the same sodalitie, who ve yet aliue, & were then in ye house of Richard Grafton, both the Printer of the sayd booke, & also (as is thought) a great helper of the pēning of ye same. It so befell that as Hall was entring into the story of Syr Iohn Oldcastle, of Syr Roger Acton, & their felowes, the booke of Iohn Bale touching the story of the L. Cobham, was ye same time newly come ouer. Which booke was pri∣uely cōueied by one of his seruaūts into the study of Hall, so that in turnyng ouer his bookes, it must needes come to his handes. At the sight whereof, when he saw the groūd & reasons in that booke contained, he turned to the authors in the foresayd booke alledged, whereupon within two nightes after, moued by what cause I know not, but so it was, that hee taking his pen, rased and cancelled all that he had written before,* 72.56 agaynst Syr Iohn Oldcastle & his fellowes, & was now ready to go to the Print, con∣tainyng neare to the quantitie of three pages. And least (M. Cope) you, or any other should thinke me to speake beside my booke, be it therefore knowen both to you and to all other, by these presentes, that the very selfe same first copy of Hall rased and crossed with his owne penne, re∣maineth in my handes to be shewed & seene, as need shall require. The matter which he cancelled out came to this effect. Wherein he following the narratiō of Polidore, be∣gan with like wordes, to declare how the Sacramētaries here in England, after the death of Iohn Husse, and Hie∣rome of Prage, beyng pricked as he sayth, with a demoni∣acall sting, first conspired agaynst the Priestes, and after a∣gainst the king, hauing to their Captaines sir Iohn Old∣castle the Lord Cobham, and Syr Roger Acton Knight, with many moe wordes to the like purpose and effect, as Polydore & other such like Chronicles doe write agaynst him. All which matter notwithstandyng, the sayd Hall with his penne at the sight of Iohn Bales booke, did vt∣terly extinct and abolish. Addyng in the place thereof the wordes of M. Bales booke, touchyng the accusation and condemnation of the sayd Lord Cobham, before Thomas Arundell Archbyshop of Canterbury,* 72.57 taken out of the let∣ter of the sayd Archbyshop, as is in his owne story to be sene. In vita Henr. 5. pag. 2. lin. 30.

And thus Edward Hall your author, reuoking & cal∣ling backe all that he had deuised before agaynst the Lord Cobham (whereof I haue his owne hand to shew, & wit∣nes substaūciall vpō the same) in his printed booke recor∣deth of him no more, but onely sheweth ye proces betwene the Archbyshop of Cāterbury and him for matters of reli∣gion. And so ending with Sir Iohn Oldcastle, proceedeth further to the assemble of sir Roger Actō (whom he false∣ly calleth Robert Actō) Iohn Browne,* 72.58 and Beuerley, the narration wherof he handleth in such sort, that he neither agreeth with ye record of other writers, nor yet with truth it selfe. For where he excludeth the Lord Cobham out of that assemble, he discordeth therein from Polidore and o∣ther, And where he affirmeth the fact of that conspiracie to be wrought before, or at the xij. day of December: that is manifestly false, if the recordes before alledged be true. And where he reporteth this assemble to be after the burnyng of Iohn Hus, and of Hierome of Prage, therein he accor∣deth with Polydore, but not with truth. Moreouer, so doubtfull he is and ambiguous in declaration of this sto∣ry, that no great certaintie can be gathered of him.

First, as touchyng the confession of them, he confesseth himselfe, that he saw it not, & therfore leaueth it at large▪ And as cōcernyng the causes of their death, he leaueth the matter in doubt,* 72.59 not daring (as doth M. Cope) to define or pronoūce any thing therof, but onely reciteth the furmi¦ses and myndes of diuers men diuersly, some thinkyng it was for cōueying the Lord Cobhā out of the tower, some that it was for treason and heresie, and here cōmeth in the mētiō onely of a record, but what record it is neither doth he vtter it, nor doth he examine it: other some againe a••••ir∣ming (as he sayth) yt it was for fayned causes surmised by

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the spiritualtie, more of displeasure then trueth. And thus your autor Hall,* 72.60 hauing recited y varietie of mens opini∣ons, determineth himselfe no certaine thing thereof, but as one indifferent, neither boūd to the coniectures of al men, nor to the wrytings of all men, referreth the whole iudge∣ment of the matter free vnto the reader. And so concluding his narratiō forsomuch as he was neither a witnes of the fact, nor present at the dede, he ouerpasseth the story therof.

And what witnes then wil you, or can you (M. Cope) take of Edwarde Halle, which denieth himselfe to be a wit∣nesse? Will you compell him to say that he sawe not? and to witnesse that he can not? Wherfore like as Susanna, in the storye of Daniel was quite by right iudgement in the case of adultry, because her accusers and testes being examined a sonder were found to vary and halt in their tale, and not to agree in the two trees:* 72.61 So why may not in like case of treason, sir Roger Acton, sir Iohn Didcastle, Browne wt the rest, claime the same priuiledge? seeing among the te∣stes and witnesse produced agaynst them, such discorde is found, and such halting among them, that neyther do they agree in place, person, yeare, day, nor moneth.

1 72.62For first where Fabian and his fellowes say: that they were assembled together in a great company, in the fielde neare to S. Gyles, the forged inditement aboue alledged, sayth, they were but riding toward the fielde.

2 72.632. Secondly, where the foresaid inditement and Polydore, geue the Lorde Cobham to be present personally in that assemble, Halle, and Alanus Copus Anglus, doe exclude hys personal presence from thence: and so doth Fabian also seme to agree, speaking onely of the adherentes of Syr Iohn Oldcastle.

3 72.64Thirdly, where Halle and Polydorus report thys assem∣ble to be after the burning of Iohn Hus, and of Hierome at the councel of Constance, which was An. 1415. that can∣not be, but if there were any suche conspiracie in the first yeare of Henry 5. it must needes be An. 1413. And heere-by the way, why do certaine of your Epitome wryters spea∣king of the Lord Cobham committed first to the tower for heresie, referre the sayd his imprisonment to the yere 1412. where as, by their owne counte, reckoning the yeare from the Annunciation, it must nedes be an. 1413. being done in haruest time.

4 72.65Fourthly, where Halle with his followers affirme that syr Roger Acton, Brown and Beuerley were condemned the 12. day of December, the recorde is euident against it, which holdeth the fact to be in working the 10. day of Ian.

5 72.66Fiftly, where as the foresayde record of the Inditement geueth the Wednesday next after the Epiphany, whyche was the 10. day of Ian. that present yeare, both the facte to be commytted, the same day, the Commission also to be graunted and deliuered to the Cōmissioners the same day, The saide Commissioners to sit in Commission the same day: The Shriffes of Midlesex to returne a iurie out of the body of Midlesex the same day: and the Iurers to find the inditement the same day, and yet no iurer in the inditemēt named the same day.

Item, the L. Cobham, the same day, to be founde con∣spiring to make him selfe Regent, when as the king, that day and yeare, was not yet passed into Fraunce: howe all these can concurre and hang together and all in one day: I suppose it wil cost you two dayes, before you, with al your learned counsel wil study it out. And whē you in your vn∣lawfull assembles haue conspired and conferred together, all ye can, yet wil ye make it (as I thinke) iij. dayes, before you honestly dispatch your handes of the matter.

And where ye thinke, yt you haue impressed in me such a foul note of lying, neuer to be clawed of while the world standeth, yet shal the posterity to come iudge betwene you & me, whether shall appeare more honest and true, my de∣fence for that worthy lord, then your vncourteous and vi∣peruns wrangling against him, mooued wt no other cause, but onely with the peuish spirite of Poperie, whych can a∣bide nothing, but that sauereth of your owne secte. For els how many loud lying legends,* 72.67 yea what legion of lies are daily vsed and receiued in the popish church? What doltish dreames? what fained myracles? what blasphemous tales and frierly fables, and idle inuētions, fighting against the sincere religion, doctrine and crosse of Christ? And coulde you holde your penne from al these, and finde nothing els to set your idlenesse on worke, but onely to wryte agaynst the Lorde Cobham, Syr Roger Acton, Browne, Onley, Cowbrige, with a fewe other whome wyth much a doe, at length you haue sought out, not so much for any true zeale to rebuke iniquitye, as craftely seeking matter by these to deface and blemish the booke of Actes and Monumentes. Which seemeth belike to make you scratche there, where it itcheth not. And if I shoulde after the like dealing take in hand your Popish portues, and with like diligence excusse euery Popish martyr and Saint there canonised: thinke you maister Cope, I coulde not make you out halfe dosen as ranke traitours and rebels to their kings and princes, as euer were any of these of your picking out? What pope almost hath there bene these last 500. yeares, whych hathe not bene a traitour to his Emperor and Prince, and to his countrey?* 72.68 either openly rebelling against them, or priuely conspiring their destruction, or proudly setting theyr feete vpon their necks, or spurning their crownes of from their heads, or making the sonne to fight against ye father? How many haue they deposed, and set vp other in theyr seates? how many Emperours and kings haue they wrongfully cursed? What Consulles of Rome haue they resisted, depo∣sed, and put to death? What warres haue they raised vp a∣gainst theyr owne countrey of Rome? Yea the continuall holding of the City of Rome, from hys lawfull Emperor, what is it but a continuall poynt of treason?

What will you answere mee (M. Cope) to the Pope, which conspired to let fall downe a stone vpon the Empe∣rours head, kneeling at his prayers, pag. 177.

And though this treachery being as big as a milstone, seemed but a smal mote in your eye, that it could not be es∣pied: yet what will you say by the Monke of Swinstede, that poysoned king Iohn,* 72.69 who was both absolued by his abbot before his treason committed, and after hys treason had a perpetuall Masse songe for him, to helpe hym out of Purgatorie?

And what thinke ye in your conscience is to be sayde of Thomas Becket, who did inough, and more then became him, to set the French king, and the king of Englande to∣gether by the eares? Of Anselme likewise, and of Stephen Langhton, who departed both out of the Realme to com∣plaine of their princes & soueraines? The like may be said also of Iohn Peckham. Iohn Stradford Archbyshop of the same sea notoriously resisted the Kinges commaunde∣ment, being sent for by king Edward 3. to come to the par∣liament at Yorke, through the default of whose comming, the present oportunitie of getting Scotland was the same time lost,

Richard Scrope Archb. of Yorke,* 72.70 was opēly in armes to rebell & fight against K. Henry 4. for the which he was condemned & put to death. And yet notwtstanding Com∣mission was sent downe from the pope shortly after, to ex∣cōmunicate them which put him to death, his treason not∣wtstanding. Read yt story sincerely of pope Benedict 12. and of pope Clement 6. And see howe the traiterous rebellion of these two popes against Ludouicus their rightful Em∣peror can be defended:* 72.71 Which Emperor at last was also empoysoned, & that not without the practise of Pope Cle∣ment, as doth Hieronimus Marius credibly witnesse.

In the raigne of K. Edward the 2. mention was made before of Thomas Earle of Lancaster. Who with a great number of other nobles and Barons of the realme,* 72.72 rose in armour against their prince, and therefore at lengthe were put to death as traitours. And yet notwythstanding thys treason committed (M. Cope) if you be so ignorant in our stories, that you know it not, set your setters on to search, and you shall finde it true, that certaine Noble men went vp to Rome, for the canonising of the sayde Thomas of Lancaster to be made a Saint, and obtained the same. In so much that in a certayne olde Calendare, the name of the sayd S. Thomas of Lancaster is yet extant to be seene.

In the former booke of these Actes and Monumentes aboue,* 72.73 about the pag. 353. or 354. mention was made of Edmund of Abbenden Archb. of Cant. whom although I do not disproue, but rather commend in my history, for his bold and sage counsail geuen vnto K. Henry the 3. and al∣so for offering the censure of excommunication against the king in so necessary a cause: yet notwithstanding the same Edmund, afterward about his latter end, went vp wyth a rebelling minde to complaine of his king vnto the Pope, and in his iourney died, before his return: who afterward for the same, was canonised by the Pope, and now shineth among the Saints in the popes Calender.

Let vs come more neare to these dayes and times, and consider the doings of Tho. Arundell Archb. of Canterb.* 72.74 Who being first deposed and exiled for hys contemptuous deserts against the king, and afterward comming in, wyth Henry Bolynbroke Duke of Herford, in open armes and with main force rose against his natural and lawful king: thinke you (M. Cope) thys is not as greate a poynte of treason, as that which was done in Thikets fields? And though he be not placed among the portuous Sainct, yet I thinke nothing contrary, but in your heart you will not greatly sticke to say, Sancte Thoma ora pro nobis.

All these thinges well considered, tell me (M. Cope) I

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pray you, is treason suche a straunge and vnketh thyng in your pope catholike churche, that your burning zeale of o∣bedience to kings and princes, can not read the story of the L. Cobham & sir Roger Acton, but your pen must needes be inflamed to wryte against them, and yet so many tray∣tors in your owne Calenders neither seene, nor once spo∣ken of? And if the traiterous conspiracy and rebellion of so many your Calender Saintes committed against Empe∣rours, Kings, and Princes, can not stirre your zeale, nor moue your pen: Nor if the treason of pope Gregory 9. rai∣sing warre against his owne city of Rome, and causing 30. thousande citizens in one battaile to be slaine, pag. 281. de∣serueth not to be espied, and accused as much as this trea∣son of the Lorde Cobham: yet what will you or can you answer to me (M. Cope) as touching the horrible treason of pope Gregory the 7. committed not against Emperour nor king, nor any mortall man, but against the Lord hym∣selfe, euen against your God of your owne making, being therein as you say no substance of bread, but the very per∣sonall body, flesh, bloud, and bone of Christ himself, which body notwythstanding the foresayd Pope Gregory the 7.* 72.75 tooke and cast with his owne hands into the burning fire, because he would not aunswere him to a certaine doubt or demaund Benn. Card. pag. 172. Southly, if sir Iohn Oldca∣stle had taken the body of king Henrye the 5. and throwne him into the fire, the facte being so notoriously certaine as thys is, I would neuer haue bestowed any worde in hys defence. And could thys, and so many other hainous trea∣sons passe throughe your fingers (M. Cope) and no other to sticke in your pen but the Lord Cobham.

Finally and simply to conclude wyth you (M. Cope) and not to flatter you, what is ye whole working, the pro∣cedings, actions, & practises of your religion, or hath bene almost these 500. yeares, but a certaine perpetuall kinde of treason, to thrust downe your princes and magistrates, to derogate from their right and iurisdiction, and to aduance your owne maiesties and dominations: as hath bene suf∣ficiently aboue proued and laid before your faces in a par∣liament holden in Fraunce by the Lord Peter de Cugnerijs. vide pag. 383.* 72.76 Wherefore if the assemble of these forenamed persons, either within or wythout S. Giles field be such a great mote of treason in your eies, first loke vpō the great blocks and milstones of your owne traytors at home, and whē you haue well discussed the same, then after poure out your wallet of your trifeling Dialogues or Trialogues if ye lift against vs and spare vs not. Not that I so thincke thys to be a sufficient excuse to purge the treason of these men, if your popish Calenders and legeands be found ful of traytours. Multitudo enim peccatorum non parit errori pa∣trocinium: But thys I thincke,* 72.77 that the same cause whyche made them to suffer as traitors, hath made you also to rail against them for traitors, that is, mere hatred only against their Relygion, rather then any true affection you haue to your princes and gouernors. Who if they had bene as fer∣uent in your Popery, and had suffred so much for the holy father of Rome, or for ye liberties of the holy mother church of Rome, I doubt not, but they as holy children of Rome had bene rong into your Romish Calendare with a festum duplex, or at least with a festum simplex of 9. lessons, also wt a vigil peraduenture before them.

Nowe because they were on the contrary profession, & enemies to your Magna Diana Ephesiorum, you playe wyth them as the Ephesian caruers dyd wyth Saint Paule and worse. Ye thrust them out as seditious rebels, not only out of life and body, but also can not abide them to haue any poore harbour in theyr owne friendes houses, among our Actes and Monuments to be remembred. In the whyche Actes and Monuments, and if gentle maister Ireneus, with hys fellow Critobulus in your clerkely Dialogues, will not suffer them to be numbred for martyrs: yet speake a good word for them (M. Cope) they may stande for testes or witnesse bearers of the trueth. And thus muche for de∣fence of them.

Now to the other part of his accusation, wherein this Alanus Copus Anglus in hys 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 72.78 or sixfolde Dialogues contēdeth and chaseth against my former edition, to proue me in my history to be a lier, forger, impudent, a misrepor∣ter of trueth, a deprauer of stories, a seducer of the worlde, and what els not? Whose virulent words and contumeli∣ous termes, howe wel they become his popish persone, I knowe not. Certes for my part I neuer deserued thys at his handes wittingly, that I do know. Maister Cope is a man whome yet I neuer sawe, and lesse offended, nor euer heard of him before. And if hee had not in the fronte of hys booke intituled himself to be an English man, by his wry∣ting I would haue iudged hym rather some wilde Irish∣man, lately crept out of S. Patrikes Purgatory, so wilde∣ly he wryteth, so fumishly he fareth.

But I cease here, and temper my selfe considering not what M. Cope deserueth to be sayd vnto, nor howe far the pen here could run if it had his scope, but cōsidering what the tractatiō rather of suche a serious cause requireth. And therfore seriously to say vnto you (M. Cope) in thys mat∣ter, wher you charge my history of Acts and Monuments so cruelly, to be full of vntruthes, false lies, impudent for∣geries, deprauations, fraudulent corruptions, and fayned tables, briefly and in one woord to answere you, not as the Lacones answered to the letters of their aduersary, wyth si, but with osi. would God (M. Cope) that in al the whole booke of Actes and Monumentes,* 72.79 from the beginning to the latter end of the same, were neuer a true storie, but that all were false, all were lies, & all were fables. Would God the cruelty of your Catholikes had suffred all them to liue, of whose death ye say now that I doe lie. Although I de∣ny not but in that booke of actes and monumentes contai∣ning such diuersity of matter, some thing might ouerscape me: yet haue I bestowed my poore diligence. My intent was to profit all men, to hurt none.

If you (maister Cope) or any other can better my rude doings, and finde things out more finely or truely, with al my hart, I shall reioyce with you and the commō wealth, taking profit by you. In perfectiō of wryting, of wit, cun∣ning, dexterity, finenes or other induments required in a perfect writer, I contend neither with you, nor any other. I graunt that in a laboured story, such as you seeme to re∣quire, conteyning suche infinite varietie of matter, as thys doth, much more time would be required: but such time as I had, yt I did bestow, if not so laboriously as other could, yet as diligently as I might.

But here partly I heare what you will say: I shoulde haue taken more leysure and done it better. I graunt and confesse my fault, such is my vice, I can not sitte all the day (M. Cope) fining and minsing my letters, and coming my head, and smoothing my selfe all the day at the glasse of Ci∣cero. Yet notwythstanding doing what I can, and doing my good will, me thinkes I should not be reprehended, at least not so much be railed on at maister Copes hand. Who if he be so pregnant in finding faulte with other mens la∣bours (which is an easy thing to do) it were to be wished, that hee had enterprised himselfe vppon the matter, and so should haue proued what faults might haue bene found in him. Not that I herein doe vtterly excuse my selfe, yea ra∣ther am ready to accuse my selfe, but yet notwythstanding thynke my selfe vngently dealt with all at Maister Copes hande: Who being mine owne countreyman, an English man as he sayeth, also of the same vniuersitye, yea colledge and schoole that I was of: knowing that the first edition of these Acts and monuments was begon in the farre parts of Germany, where few frendes, no conference, small in∣formation coulde be had. And the same edition afterwarde translated out of Latin into English by others, while I in the meane time was occupied about other Registers. And now the sayde Cope hearing moreouer and knowing that I was about a new edition of the same Actes and Monu∣ments, at this present time, to be set foorth, for the amēding of diuers things therein to be reformed: if he had knowen any fault nedefull to be corrected, he might gentlely by let∣ters admonished me therof. Gentlenes so would haue re∣quired it. Time would well haue suffred it. Neither was he so far off, but might sooner haue wrytten a letter to me, then a boke against me. Neither was I so ingratefull and inhumane, but wold haue thanked him for hys monition: neither yet so obstinate, but being admonished, wold haue corrected willingly where any fault had bene committed.

But herein your nature (M. Cope) doth right wel ap∣peare.* 72.80 First in the sayde booke of Actes and Monuments, where many other good things be conteyned, not vnfrute∣full nor vnprofitable peraduēture for ye instruction of your cōscience, and wherin my labors perhaps might haue de∣serued your thanks, all that you dissemble and passe ouer, only excerping those matters whych make for cauillation.* 72.81 Thus the blacke spider out of pleasant flowres sucketh his poison. And what booke is so pleasant or frutefull, though it were the popes owne Portous, yea hys own decretals, yea hys owne very Masse booke, to the reading whereof if I brought the like minde so disposed to cauil, as you bring to the reading of my hystorie, but I coulde finde out twise as many mendacia, maculas, impudentias, dolos malos fabulas, fucos, as you haue done in these Actes and Monumentes. And yet you haue done pretely well.

Besides al this, yet better to marke the goodnes of your gentle nature: Be it so I had bene in some piece of my sto∣ry deceiued, as I do not iustify my selfe in all poynts ther∣in: yet you vnderstanding that I was about the correction

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of my booke againe, might eyther haue taken the best, and left the worst: or els gently take the paines to haue aduer∣tised me of suche notes as you had, wythout further excla∣mation, or at least might haue deferred your dialogues for a time, till the comming out of my booke, to see first what would in the latter edition be altered. But be like your gal was full, your hast could not tary, your venim must edes brust out.

Et si non alqua nocuisses mortuus esses.

Seeing therfore the order of your doings to be such, and disposition of your nature so farre from al humanity, dea∣ling with me so extremely, if I thus prouoked wyth your extremity againe,* 72.82 should now after thys your currish na∣ture shape you a name accordingly, and in steade of Cope godfather you to be a perpetual sycophāt, could you much blame me? and doth not your sycophanticall booke wel de∣serue it? or thinke you I could not repay you againe wyth like extremitie as you bryng, and dresse your drousie or ra∣ther ousie Dialogues in their right colours, if I were so disposed? But my purpose is wyth pacience to spare you, and rather to pray for you, God make you a good manne. Peraduenture he may hereafter call you. And rather had I to win you, then to sting you. Leauing therefore the consi∣deratian of your ingrateful doings, I will nowe consider onely the poyntes wherein you charge me in your booke, answering briefly vnto the same. Briefly I say, because the greatnesse of thys volume, and aboundance of other more frutefull matter, geueth me little laisure at thys present to stand about brawling wordes.

* 72.83First he seemeth highly to be greued with mee, for my Calendare prefixed before the boke of monuments. Wher∣in hee hath no cause eyther to be offended wt me, or to chafe with himself. As touching which Calendare I haue suffi∣ciently and expressely declared before so muche, as myghte quickly satisfy this scruple of M. Cope if he eyther woulde haue taken the paines, or els had had ye laisure to reade the wordes contained in the Latine preface before the Booke prefixed,* 72.84 whych are thus: Quanquam a me quidem non aliter Calendarium hoc institutum est, nisi vt pro Indice duntaxat suum cuiusque Martyris mensem & annum designante, ad priuatum le∣ctoris seruiret vsum &c. In whych woordes preuenting be∣fore the cauilling obiection of the aduersary, I forewarned the Reader afore hand, touching the Calendare, wherfore it was ordained and prefixed, for no other purpose, but to serue the vse only of the reader, in stead of a table, shewing the yere and moneth of euery Martyr, what time he suffe∣red &c. What hurt I pray you is in this Calendar prefixed before the booke of Monumentes, more then in the Table of M. Copes booke, set after his Dialogues? But mayster Cope had no laisure to peruse thys place: it made not for hys humour.

* 72.85But this greeueth him in the Calendare, and that very sore. For that I place in this Calendar, sir Iohn Oldcastle sir Roger Acton, Browne, Beuerley and other for Mar∣tyrs, and displace for them, other holy auncient Martyrs and Saints, as Antholius, Sother, Dorothe, Clarus, Lucianus, Seuerinus.* 72.86 &c. Answer: If M. Cope can not abide the Lord Cobham, sir Roger Acton, Browne, and Beuerley, which were hanged (as he sayeth for treason) to haue the name of martyrs, then let them beare the name of witnes bearers, or testes of the truth, because they were also burned for the testimony of their faith. Seing there is no difference in the sayd names, all is one to me by which they are called.

And where hee chargeth me for thrusting & shouldring out the olde and auncient holy Saintes aforenamed out of this Calendare,* 72.87 and placing other new come Sayntes in their rowmes: this is not the first vntruth that M. Cope hath made in his dialogues, nor yet the least, vnto whome I might therefore fitly answere againe with his owne fa∣miliar phrase, or rather the phrase of Cicero, which he doth so muche affectate: Quod nimirum hic ipse Alanus Copus An∣glus, vnde me mendacij coarguit,* 72.88 inde sibi ipsi sempiternam ac ineluibilem turpissimi mendacij, ac singularis impudentiae notam inurat. For why haue not Ias iust cause to say this to him, as he to me? For somuch as in the first beginning and pre∣face of the sayde booke of Actes and Monuments, I so dili∣gently and expressely do warne all men before, first that I make here no Calendare purposely of any Saintes, but a Table of good and godly men that suffered for the truth, to shew the day and moneth of their suffering.* 72.89 My words be extant and euident, whych are these: Neque vero ideo inter diuos a me referuntur isti, quòd inseruntur in Calendarium. &c. And declaring afterward how the sayde Calendare dothe stand but in stede of a table, my words do folow thus: Haud aliter Calendarium hoc institutum est, nisi vt pro Indice duntax∣at zuum cuiusque Martyris mensem & annum designante, Lectori ad vsum atque ad manum seruiat. &c.

Againe, neither did I receiue these men into that Ka∣lendare, that holy Anathollus, Sother, Dorothaea, wyth other ancient holy Saintes shoulde be remoued out, as you doe falsly & vntruly affirme, but because the course of that story reaching but 500. yeares, did not comprehende those former times of suche auncient Martyres, but onely of suche as suffered in these latter dayes: therfore requisite it was that in the table such should be placed chiefly, of whom y whole booke did then principally and onely entreat, to demōstrate thereby the time and day of their Martyrdome. Neither yet were the other excluded out of thys newe Kalendare, whyche were neuer inserted in the same before, but onely because both together coulde not there haue standing, ne∣cessity so required these in no case to be omitted, and yet no iniury meant to the other to be excluded out of theyr owne Kalēdars, wherto properly they did perteine. As for thys Kalendare or this table, because they were not pertinent vnto it, they could not therin, nether was it necessary, they should be included. And yet neither did I (M. Cope) wtout due & solemne protestation omit the same in my foresayde Catalogue, to preuent and stop all cauilling mouthes: As by speciall words in the sayd proeme of my booke vnto the Reader doth appeare, folowing in this wise: Interim nulli∣us ego boni sanctique viri (modo qui verè sanctus sit) causam lae∣do, nec memoriam extinguo, nec gloriam minuo. Et si cui hoc di∣spliceat Calendarium, meminerit, non in templis à me collocari, sed domesticae tantum lectioni praeparari. &c. And wher is now (M. Cope) thys your reiecting, expelling, remoouing, ex∣pulsing, exempting,* 72.90 deturbating and thrusting out of Ana∣tholius, Sanct. Dorothae and other holye Saintes out of Ca∣talogues, fastes, and Calenders? Or what man is that, or where dwelleth he, Qui veros Christi Martyres è Coelo ad Tar tara deturbat? That is. Which tumbleth downe true Mar∣tyrs from heauen,* 72.91 into hell? Which if ye meane by me: In one worde I aunswere, ye falsely belie me maister Copus, I had almost called you maister Capus, so lyke a Capon ye speake. Neyther haue you nor any other euer heard me so say. Neither haue I euer heard of any so madde to play so the giants with their mountains to clime the heauens, to tumble downe Gods true & holy martyrs out of heauen, downe into hell, vnlesse it were your selfe (as yet ye are, ye may be better) and such other of your gilde and popish fra∣ternity, which make of Gods true saintes,* 72.92 stinking dung∣hils, (for so yee terme them in your bookes) and not onely thrust into heauen your Pseudosanctos, saintes of your own making, whom God by his word doth not allow: but also depulse downe from heauen, and make dunghils of Gods welbeloued seruants, his faithful people, and blessed mar∣tyrs, which haue died for the word of god. And what mar∣uel then, if in your blasphemous bokes, ye cast down from heauen to hell, the poore Saintes of Christ, when in effecte you deiecte also the bloude and crosse of the sonne of God Christ Iesus himselfe, setting vp in his office and place, ttu per Thomae sanguinem,* 72.93 quem pro te impendit, fac nos Christe scandere, quò Thomas ascendit. Say, master Cope, your con∣science indifferently, set al Popish parcialitie a part, where as the Scripture teacheth vs simplely. Quòd citra sangui∣nem nulla fit remissio .i. Wythout blud there is no remission: whether ye thinke, by this bloud of the new Testament is meant the bloud of Christ alone, or the bloud of other moe besides? If the bloud of one must stand alone, why doe yee then with the giants build vp your mountains, and make a ladder of Beckets popish bloud, for men to scale the hea∣uens? Or in so doing,* 72.94 howe can you, but eyther wyth the Protestauntes wipe out of your Kalendare, Thomae san∣guinem, or els demolish from heauen Sāguinem Christi with the papists?

And heere by the way, I cannot but muse, why you are so deuout in setting vp the crosse of Christ in your church, which are such enemies to the true crosse of Christ to stand in heanen. Looke vpon thys (master Cope) and tel me, vtra pars verius veros Christi Martyres è coelo in tartara detrudat? And therfore as you falsely belie me in thys, for detruding and tombling out of heauen Anatholius,* 72.95 Iulianus, Clarus, Lu∣cianus, Agatha, Dorothea and other, against whome I neuer yet spake any reproching woord, but rather in this my vo∣lume haue set forth their commendatiō: so is it vntrue like wise, where you affirm that in thys my Kalendar I make an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Canonisation of false Martyrs. I tolde you before, when yee were in Englande, I tell you again, being nowe in your transmigration, in woordes as plaine as I coulde, Hane ego Apotheosin mihi nunquam sumpsi, quam sibi tam confidenter sumpsit Gregorius nonus. Were not these woordes of my Protestation manifest ynough? were they not sufficient to satisfie a reasonable Momus? And to make the matter more playne, dyd I not adde moreouer as followeth: Porrò neque eò spectat hoc Calendarium, vt

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nouam aliquam festorum dierum legem praescribam ecclesiae. &c. And not contented wyth thys foreseeyng before suche wrangling spirites to come, as now I see in you: I shew∣ed also the cause why I needed not so to doe, my woordes were these:* 72.96 Festorum dierum iam plus satis erat in mundo. &c. And yet further, because no cauiller should take holde here of any iniurie done to the holy Saintes, eyther old or new in the Church, therefore in expresse woordes I remoued a∣way all suspition of any iniurie, preuenting the obiection of the aduersary in these wordes. Habeat & Ecclesia suos san∣ctos, tum recentes, tum veteranos, modo probatos, modo inte∣rim ijdem ne adorentur, modo quàm sint vetusti, tam etiam verè sancti sint. &c.

These places of my booke, if ye did see: why do you dis∣semble them? If yee had not so much leisure to read them: howe had you so much laisure to wryte against any mans booke, not knowing what is in the booke contained? And howe stands it then wyth trueth, that so like a Mome yee cry out so in your booke, against these new made martyrs, qui non possunt nisi per aliorum iniuriam crescere. &c. And a∣gain, where you exclaime against me, and say that I thrust out the auncient Martyrs out from their seat and possessi∣on, and place new in their rowmes. &c.

* 72.97Also where you continuing yet still in your common place of lying (out of which you cannot digresse) do charge me farther, that I do appoint out holy dayes and working daies by colours of red and blacke, in my foresayd Calen∣dare to be obserued:* 72.98 these leude notes of yours, if they had bene picked out of my Calendare by you, wythout myne owne special declaration before made to the contrary, they might seeme to haue some blush of credite. Now what wil the reader say, or what may he iudge, cōsidering and con∣ferring thys your cauilling, with the matter of my premo∣nition made before, but that you are al together set to play the perpetuall Syc. I had almost called you by your right name master Cope. But God make you (as I said) a good man. Reading further in your boke I could not but smile and laugh at this your ridiculous and most loud lying Hy∣perbolismum: where as you cōparing my making of saints, with the Popes making, can finde (as ye say) in the Pope no such impudent arrogancie in presuming, as ye finde in me. &c. If the Pope had not abused hys arrogant iurisdic∣tion in canonising and deifying his Saintes,* 72.99 more then I haue done: the yeare should not be combred wyth so many idle holy dayes, nor the Calendares wyth so many raskall Saintes, some of them as good, as euer were they that put Christ to death.

But where will you finde (M. Cope) any man to be∣leue thys your hyperbolical comparison to be true, whych seeth and knoweth the infinit and vnmeasurable excesse of the Popes arrogancie, not only in shrining such a rable of blind saintes of his owne creating: but also in prescribing the same to be receaued vniuersally in the whole worlde, and not to be receaued onely, but also to be inuocated for gifts and graces,* 72.100 also to be worshipped for aduocates and mediatours. Wherin riseth a double abhomination of the pope, the one for his idolatrous making and worshipping of saintes: the other for his blasphemous iniurie and dero∣gation to Christe, in repulsing him out of his office of me∣diation, & placing other mediatours of his owne making. And nowe to consider what Saintes these were, or what were the causes of their sancting: what S. almost among all the Popes Saintes shall you finde (M. Cope) made within these 500. yeres,* 72.101 but commonly he was eithe some Pope, or some rich Bishop and Prelate, or some fat abbat, or some blind Frier, some Monke, or Nunne, some super∣stitious regulare, or some builder of monasteries, or some geuer and benefactour to the popish clergy, or mainteiner agonising for the dignities and liberties of the Popyshe church? What poore lay man or lay womā, were their liues neuer so Christian, their faith and confession neuer so pure, their death neuer so agonising for the witnes of Christ, and truth of his word, shall finde any place or fauour in all the Popes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is in the Popes Calendar, either in red colour, or els in blacke.

But heere (M. Cope) if yee had the wit, somuch to de∣fend,* 72.102 as yee haue to ouerwhart, you myght take mee wyth the maner, and replie againe for the defence of your great Saintmaker, or rather Godmaker of Rome: that he ma∣keth mo martyrs & Saints of these foresayd poore laymen, & laywomen, then euer he did of any other. For he burneth them, he hangeth them, hee drowneth them, imprisoneth & famisheth them, & so maketh truer martyrs of Christ, then any other of his new shrined saints, whom he hath so dig∣nified in his Calendar. For the one he doth rubricate, only wt his red letters, the other he doth rubricate wt their owne bloud. And therefore to aunswere you (M. Cope) to your comparison made betwene the pope and me, for making of holy Martyrs and Saintes: Briefly I say, and report me to al the world, y herein is no comparison. For if ye speake of true Martyrs, who doth make them, but the pope? if ye speake of fals martyrs, who doth make them, but the pope▪ And farthermore, to compare together the causes of these Martyred Saintes in my Calendare, wyth them whyche shine shrined in the Popes Calendare (taking the same proportion of time as I do, wythin these last 500. yeares) why may not I haue as good cause to celebrate these in my Calendar, which lost their liues and were slain, principal∣ly for the cause of Christ and of hys word: as the pope hath to celebrate his double and simple feasted saintes in hys Calendar, who in their doinges, doctrine, and life, as they seemed rather to serue the Pope, then Christ the Lord: so in their death appeared no such cause, why they shuld be sanc∣tified in the church beyond all other. Let not the Church of Christ (M. Cope) be deluded with hypocritical names, nor fained apparitions, and fabulous miracles, neither be you deceiued your selfe, but let vs resort sincerely to the worde of God.* 72.103 What was in S. Fraunces, looke vpon his super∣stitious life, & presumptuous testament, wrought no dout by Sathan, to diminish and obscure the Testament of Ie∣sus Christ, why he should be made a Saint, and not an e∣nemy rather of Christ?

What was likewise in Frier Dominicke, who before Fraunces x. yeares together persecuted the poore Walden∣ses to death and destruction, why should he stand a S. and a pillar of the church?* 72.104 I pray you what see you in Thomas Becket, but that he died for the ambitious libertyes of the popishe church?* 72.105 What in Aldelmus, and in Anselmus, but only that they chased away maried priests from the chur∣ches, and planted in idle Monkes in their steade? The like also did Dunstanus, who was rubricated wyth a duplex festum.* 72.106 Elizabeth who was the wife of the Marquesse of Thuring, when shee had with much perswasions got out her husbande to fight against the Turkes, and was there slaine, she afterward encloystered her selfe, and was made a Nunne. And doe you thinke these causes to be sufficient, why they shuld be made saintes, worshipped in churches, and set in Calendares?* 72.107 Long it were to make rehearsal of all this rifraffe, and almost infinite. One example may suf∣fice for many. S. Gilbert of Sempringhā, was the sonne of Iocelin a knight, who for his deformitie of his body was set to learning, & afterward made Chanon, and was au∣thor of the Gilbertines, in the time of king Iohn.

This Gilbert after he had erected 13. monasteries of hys order of Sempringham, was afterwarde labored for vnto the Pope to be made a Saint: Who hearing of hys myra∣cles, wrote hys letters to Hubert Archbishop of Canter∣bury, in the behalfe of the foresayd Gilbert, willing & com∣maundyng per Apostolica scripta,* 72.108 that the feast of the sayde Gilbert shoulde be solemnised through all the prouince of Canterb. Vt meritis nimirum eius & precibus apud misericor∣dissimum iudicem misericordiam consequamur. &c.

Whereuppon Hubert the Archb. directeth downe hys wrytings to all the bishops within hys prouince,* 72.109 the con∣tents of whych his wrytings do folow: Hubertus Dei gratia Cant. Archiepiscop. totius Angliae primas, dilectis in Christo frat. Episco. per prouinciam Cant. Sal grat. & benedictionem. D. Papa, sicut ex literis ipsius manifestè perpéditur, de conuersatione, me∣ritis, & moribus b. Gilberti magistri ordinis de Sempringham, & miraculis a Deo per eum factis per testes & testimonia sufficienter instructus, de consilio fratrum Cardin. ipsum mag. Catalogo san∣ctorum decreuit ascribi, solemnitatem eius constituit & manda∣uit per Cant. prouinciam solemniter celebrari. Insuper & corpus eius cum requisiti fuerimus praecepit ad honorem Dei & gloriam eleuari. Vestra igitur vniuersitas huic mandato cum deuotione congaudeat, & secundum formam in ipso mandato praescriptam, praedicti confessoris Domini depositionem annuam faciatis cum reuerentia & solemniter obseruari: vt apud Dominum & ab illo vestra debeat & possit deuotio commēdari, necnon & ipsius san∣cti supplex intercessio vobis proficiat ad salutem. Valete.

The summe of the whiche wryting of the Archb. ten∣deth to thys effecte. That forsomuch as the Pope hearyng of the life and myracles of Gilbert, Maister of the order of Sempringham, by sufficiēt witnes and testimonies, hath in his letters commanded him by the aduise of hys Cardi∣nals, that the sayde Gilbert should be canonised & ascribed in the Cataloge of saintes, and that his solemnity shoulde be celebrate solemnely throughout al the prouince of Can∣terb. And also hys body to be taken vp and shrined to the honour and glory of God: He therefore at the Popes com∣maundement wryting vnto them, wylleth all the Suffra∣ganes within his prouince of Canterb. yearely to solem∣nise, and cause to be solemnized reuerētly the deposition of the sayd Saint Gilbert Confessor: to the entent that theyr

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deuotion may be commended of the Lord,* 72.110 and of him. And also, that the humble intercession of the sayd Saint may profite them to their saluation.

Furthermore, for the more full canonising (canuising I had almost sayd) of this new made saint, the saide Pope Innocent writing to Hubert aforesayd,* 72.111 adioyneth withall a collect of his owne making, which is this: Plenam in no∣bis aeterne saluator tuae vertutis operare medelam, vt qui praecla∣ra beati Gilberti confessoris tui merita veneramur, ipsius adiuti suffragijs a cunctis animarum nostrarum languoribus liberemur. Quiviuis & regnas. &c. That is: worke in vs O eternal sa∣uior full remedy of thy vertue, that we which worship the worthy merites of blessed Gilbert thy confessour, being succoured by his suffrages, may be deliuered from all lan∣guors & diseases of our soules, who liuest and raignest. &c.

The cōsecration of this one Saint (who perhaps was not the worst) I thought here to cōmemorate,* 72.112 to the intent that the reader measuring by this one the Canonisation of al the rest, may iudge the better vpō this cōparison of ma∣ster Cope, whether of vs doth vendicate more impudent authoritie, the Pope in his Callender, or I in mine: or to make the comparison more fit, whether is more impudent the pope in his Callendar, or els maister Cope in his Di∣alogues more doltishe.

But briefly to make an end of this matter with you to canonise or to authorise any saintes, for man it is presump¦tuous: to prescribe any thing here to be worshipped, beside God alone, it is idolatrous: to set vp any mediatours but Christ onely, it is blasphemous. And whatsoeuer the pope doth or hath done in his Calendar, my purpose in my Ca∣lendare, was neither to deface any old saint, or to solemnise any new. In my booke of Actes and Monuments entrea∣ting of matters passed in the churche, these latter fiue hun∣dreth yeares, I did regulate out a Callendare, not for any Canon to constitute Saintes, but onely for a table of them which within the same time did suffer for the testimony of the word, whom I did and doe take to be good and godly men. If any haue other iudgement of them, I binde no man to my opinion, as the pope doth to his. The day will come which shall iudge both them and you. In the meane season it shall be best for you (M. Cope) in my iudgement to keepe a good thing in your head, and to quiet your ray∣ling mode.* 72.113 A hard thinge it is to iudge before the Lord. Mans iudgement may faile and is vncertayne, the iudge∣ment of God is alwayes sure. Best is therfore either to be sure by the word and iudgement of God before, what you do say, or els to say the best. Of such slaunderous, and in∣temperate rayling,* 72.114 can come no good, neither to whome ye rayle vpon: nor to your selfe, whiche rayleth: nor to the church of God that heareth you rayle. For them you can not hurt, they are gone. To your selfe, and thoughe your matters be true, yet little honesty it will bring, to be coun∣ted a rayler, and if it be vncertayne, your state is daunge∣rous, and if be false, most miserable: And as to the Church what great edification can proceede of suche contentions brawling and barkinge one against an other, I doe not greatly see. And if the zeale of the bishop of Romes church haue so much swallowed you vp, that ye cannot but stamp and stare at traytours when ye see them put in Calenders: (first M. Cope) be ye sure first that they be traytours, wis∣dome would, whome you call traytours. And if ye can so proue thē (as ye haue not yet) then let your Irenaeus or Cri∣tobulus tell me, why doth not this flagrant zeale of yours as hote as purgatory, burne out, and flame as wel against your owne traytors, hauing so many in your own Calen∣dare and Church at home?

* 72.115 And if there be such a Catholicke zeale in you, that hath set your gentle brest on such a pelting chase, why then is not this your Catholicke zeale equally indifferent? Why take ye on so fell on the one side agaynst sir Iohn Oldca∣stle, sir Roger Acton, M. Browne &c? A man wold think you played Hercules furens in Orchestra. On the other syde agayne ye are Oleo tranquillior. What indiffirencie (maister Cope) call you this? Or what zeale make you this to be? Albeit your zeale, I iudge not, as I know it not. Swifte iudgement shall not become me, which go about to correct the same in you. But this I exhorte you, to beware (mai∣ster Cope) that by your owne fruites and doinges euident ye do not bewray this zeale in you to be Non secundum sci∣entiam, nor such a zeale as fighteth Pro Domo Dei, sed pro de∣mo Pontificis. As I sayde I iudge you not. You haue your iudge to whome ye stand or fall. My counsayle is, that ye do not so zeale the Byshop of Rome, that for his sake ye lose your owne soule. Ye remember the olde vulgar voice it is not good Ludere cum sanctis, worse it is Illudere: worse of all it is Debacchari in immerentes: Because that Deus ipse vltionum Dominus Many times taketh theyr cause in hand according as it is written: Opprobria opprobantium tibi ce∣cidersit in me. i. The rebukes of thy rebukers fell vpon me. And seldome haue I seene any suche blasphemous raylers agaynst the ende or punishment of Gods saintes and ser∣uauntes, without great repentaunce, to come to anye good nd themselues.

And admit this (as graunted vnto you M. Cope) that these mē had bene traitors, which ye are not able to proue. Well, they had their punishment therefore, the worlde can go no further: & what would you haue more? Who and if they repented, why may they not haue as good part in Christes kingdome as your selfe? Now forsomuch as the sayd persons also suffering a double punishement were so constant in the way of trueth, and most principally for the same were persecuted, and chiefly therfore brought to them death: that part of example, because I sawe, it pertayne to the profite of the church, why might I not insert it with o∣ther church storyes in my booke? Let the churche take that which belongeth to the churche. Let the worlde take that, which to the world pertaineth and go no further. And if ye thinke it much, that I would exemplifie these whome you call traytors in the booke of marty is: first ye hust vnder∣stand,* 72.116 that I wrote no suche booke bearing the title of the booke of Martyrs, I wrote a booke called the Actes and Monumentes, of thinges passed in the church. &c. Wherin many other matters be contayned beside the martyrs of Christ. But this peraduenture moueth your 〈◊〉〈◊〉, that in the Callendar I name them for martyrs.* 72.117 And why may I not in my Calēdar cal them by the name of martyrs, which were faythfull witnesses of Christes truth and Testament for the which they were also chiefly brought vnto that cud?* 72.118 Or why may I not call them holy shyntes, whome Christ hath sanctified with hys blessed bloud? And what if I shold also call the theefe and murderer hanging on the right side of the Lord, by the name of an holy sainct, and confessour, for hys witnessing of the Lord, what can mayster Cope say agaynst it?

And as for colouring the names of certaine Martirs in the sayd Calendare in read or scarlet letters (althoughe that pertayneth nothing to me,* 72.119 whiche was as pleased the Painter or Printer) yet if that be it that so muche breaketh pacience,* 72.120 why rather doth he not expostulate in thys be∣halfe with the great saynt maker of rome, who hath readed them much more then euer did I. For he did red and dyed them with theyr owne bloude, where as I did but onely colour them with redde letters. And thus for matter of my Calendar enough.

Proceeding now out of the Calendar vnto the booke, where hee chargeth me with so many lyes, impudencies, vanities, deprauations, and vntruthes, it remayneth like∣wise I cleare my self, answering first to those lyes and vn∣truthes, which to the story of sir Roger Acton, & sir Iohn Oldcastle do appertain.* 72.121 And after to other particulars, as in order of my booke doe follow. And first where he layeth against me whole heapes, and cartlodes, I cannot tel how many of lyes and falsities: I here briefly answere maister Cope agayne (or what English Harpesseld els soeuer lieth couered vnder this English Cope) that if a lye be (after the definition of S. Augustine) whatsoeuer thing is pronoū∣ced with the intent to deceaue an other: then I protest to you mayster Cope, and to all the world there is neuer a lie in all my booke. What the intent and custome is of the pa∣pistes to doe. I cannot tell: for mine owne, I will say, al∣though many other vices I haue, yet frō thys one I haue alwayes of nature abhorred, wittingly to deceaue any mā or childe, so neare as I could, much lesse the church of God whom I with all my hart do reuerence, and with feare o∣bey. And therefore among diuers causes, that haue wyth∣drawne my minde from the Papistes faction, almost there is none greater then thys, because I see them so little geuē to truth, so farre from all serious feeling and care of sincere religion, so full of false pretenced hipocrisie and dissimula∣tion, so litle regarding the church of Christ in their inward hartes, which they so much haue in theyr mouthes: so, as vnder the title thereof they may hold vp theyr own estate▪ Otherwise so little reuerence they yeld to the true & hono∣rable church of Iesus the sonne of God, that with vnwor∣thy and rascall ministers they take into it they passe not, what fictions, what lyes and fables, what false miracles and absurde forgeries they inuent to delude it, they care not. I speake not of all.

Some there be of that sect vnfayned in cōsciences, and more religious, and better disposed natures, onely of sim∣ple ignoraunce deceaued. But such commonly haue bene & be the chiefe guides and leaders of the Papistes Churche, that little true care and small zeale hath appeared in them,

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toward the churche of Christ, not muche regarding what corruption encreased therein, so that there commodities might not decrease. Thus out of this fountayne haue gu∣shed out so many prodigious lyes in Churche Legendes, in Saintes liues,* 72.122 in monkishe ictions, in fabulous mira∣cles, in false and forged Reliques, as in peeces of the holye crosse, in the bloud of hales, in our Ladies milke in ye nails of Christ, which they make to a great number. Likewise in their false and blind errours, corrupt doctrines, absurd in∣uentions repugnant to ye truth of the worde. Item in their bastard bookes, forged Epistles, their Apocripha, and Pseu∣dopigrapha. Here commeth in their forged Canons, theyr foysting and cogging in ancient councels & decrees, as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Canons of the Apostles (if those Ca∣nons were the Apostles) Excepta Romana ede, foysted into the decrees by Gratianus, also the cogging in a false Ca∣non to the councell of Nice for the mayntenaunce of the sea of Rome, as appeareth in the 6. Synode of Carthage.

* 72.123 Here commeth in also the Epistles of Clement, and o∣ther sondry epistles Decretall, which as they are no doubt falsly inserted b other, so are they the welhead of many su∣perstitious traditions, oppressing this day the churche of Christ.* 72.124 To speake moreouer of the liturges of S. Iames, of Chrisostome and other, of the first masse sayde by sainct Peter at Rome, and that S. Peter ate 25. yeares Byshop of Rome. To speake also of the works of Augustine, Am∣brose,* 72.125 ierome, and Gregorye, what doctour or famous writer hath there bene in the churche, vnder whose name some counterfayted bookes haue not falsely bene fathered, and yet stand still authorised vnder their patronage, to the great detriment of the churche?* 72.126 What shoulde I speake of Abdias, Amphilochius, Dionysius Areopagita. The Dialoges of Gregory, which falsely to this day haue ben ascribed to Gregory the first, where in deede they were first written in Greeke, by Gregory the 3. and afterward translated out of Greeke into Latine,* 72.127 by pope Zachary. vide supra. pag. 130. Likewise that worthy and Imperiall sermon i••••tued Eu¦sebij pamphili Sermo ad Conuentum Sanctorum, hath to thys day wrongfully borne the name of Eusebius. Where as in very truth it was made by the good Emperour Constan∣tinus himselfe in his owne heroicall stile in latine, and af∣terward translated out of Latine into Greeke by Eusebi∣us, as he himselfe confesseth in hys worke De vita Constant. lib. 4. But as touching this sermon although the name be chaunged, so godly and fruitful it is, that it attereth not much, vnder whose name it be read, yet worthy to be read vnder ye name of none so much, as of the Emperor Cōstan¦tine himselfe, who was the true author and owner therof.

* 72.128 Briefly except it be the bookes onely of the new Testa∣ment, and of the olde, what is almost in the popes church, but either it is mingled or depraued, or altered, or corrup∣ted,* 72.129 either by some additions interlased, or by some dimi∣nutiō mangled and gelded, or by some glose adulterate, or with manifest lies contaminate. So that in theyr doctrine standeth little truth, in theyr Legendes, Portues, & masse∣bookes lesse trueth, in their miracles and Reliques least truth of all.* 72.130 Neyther yet doe theyr sacramentes remayne cleare and voyd of manifest lyes and corruption. And spe∣cially here commeth in the mayster bee, whiche bringeth in much sweet hony into Popes hiues, ye maister lye, I mean of all lyes, where the P. leauing not one cromme of bread nor drop of wine in the reuerent communion, vntruly and idolatrously taketh away all substaunce of bread from it, turning the whole substaunce of bread into the substaunce of Christes owne body:* 72.131 which substaunce of bread, if the Pope take from the sacrament, then muste he also take the breaking from it: for breaking and the body of Christ, can in no wise stand litterally together by the scripture. Thus then as this is proued by the word of God to be a manifest lye: so thinke not much (good Reader hereat, as though I passed the bondes of modestie in calling it the Archlye or maister lie of all lies. Because vppon this one, an infinite number of other lyes and erroures in the popes churche, as handmaydes doe wayte and depend.

But forsomuch as I stand here not to charge other mē so muche, as to defende my selfe, ceasing therefore, or ra∣ther differing for a time to stir this stinking pudle of these wilfull and intended lyes and vntruthes whiche in the Popes Religion and in papistes bookes be innumerable I will now returne to those vntruthes and impudent lies which M. Cope hath hunted out in my history of Actes & Monuments, first beginning with those vntruthes which he carpeth in the storye of the foresayde syr Iohn Oldcastle, and syr Roger Acton, Browne and the rest.

And first, where he layeth to my charge, that I cal them Martyrs, whiche were traytors and seditious rebels a∣gaynst the king, and theyr Country: to this I haue aun∣swered before sufficiently.

Now here then must the reader needes stay a little at M. Copes request, to see my vanitie and impudencye yet more fully and amply repressed in refuting a certain place in my Latine story, concerning the kinges statute made at Leiceister, whiche place and wordes by him alledged, be these, pag. 17. Quocirca Rex indicto Lecestriae concilio (quòd fortssis Londini ob Cabhami fautores non erat tutum) proposi∣to edicto immanem denunciat poenam his, quicun{que} deinceps hoc doctrinae genus sectarentur, vs{que} deo in eos seuerus, vt non modo haereticos, sed perduelliones etiam haberi, a po inde ge∣mino eos supplicio, suspendio simul & incēdio afficiendos statu∣eri. &c. E mox▪ Adeo ille vires, rationesque intendebat omnes aduersus Wicklenianos. Wicleuiani ad temporis decebantur, quicun{que} Scripturas Dei sua lingua lectirarent &.

Vpon these wordes out of my foresayd Latine booke alledged, maister Cope perswadeth himselfe, to haue great aduauntage agaynst me, to proue me a notorious lyer, in three sondry pointes.* 72.132 First, in that, whereas I say, that the king did hold his parliament at Leicester, adding thys by the way of Parenthesis (quod fortassis Londini ob Cobhami fautores non erat tutum &c.) here he concludeth thereby sim∣pliciter and precisely, that the Lord Cobham and syr Ro∣ger Acton with his fellowes, were traytors &c. Whereby a man may soone shape a cauiller,* 72.133 by the shadowe of may∣ster Cope. For where as my Dialysis out of ye texte speaketh doubtfully and vncertaynely by this word (fortassis) mea∣ning in deede, the king to be in feare of the Gospellers, that he durst not hold his Parliament at London, but went to Leiceister:* 72.134 he argueth precisely therfore, that the Lord Cob¦ham, sir Roger Acton, and his fellowes went about to kil the king. Secondly, where I affirme that the king in that Parliament made a grieuous law agaynst al such did hold the doctrine of Wickliffe, that they should be taken hereaf∣ter: not for heretiques, but also for fellons, or rebels, or traytors, and therefore should sustayne a double punishe∣ment, both to be hanged, and also to be burned &c. Here cō∣meth in maister Momus, with his Cope on his backe, and prouing me to be a lyer, denyeth playnly yt the king made any suche statute.* 72.135 vid. pag. 835. line 6. where hys wordes be these: Atqui quod haeretici pro perduellionibus & deinceps geminatas poenas suspēdij & incendij luerent, vt nugatur Foxus, nullo modo illic traditur. &c.

First here woulde bee asked of maister Cope,* 72.136 what hee calleth patriae hostes, et proditores? if he call these traytours, then let vs see whether they that followed the sect of wyc∣liffe, were made traytours & heretiques by the kings law, or not. And first let vs heare what sayth Polydore Virgil, his owne witnes in this behalfe, whose words in his xxii. booke, pag. 441. be these: Quare publice edixit, vt si vspiam deinceps reperirentur, qui eam sequerentur sectam, patriae ho∣stes haberentur, quò sine omni lenitate seuerius ac ocyus de illis supplicium sumeretur &c. That is, wherefore it was by pub∣lique statute decreed, that whosoeuer were founde hereaf∣ter to follow the sect of Wyckliffe, should be accounted for traytors, whereby without all lenitie, they shoulde be pu∣nished more seuerely and quickly. &c.

Thus haue you (maister Cope) the playne testimonie of Polydore with mee. And because ye shall further see your selfe more impudent in carping, then I am in deprauing of histories, you shall vnderstand moreouer and heare, what Thomas Walden, one of your owne catholique brother∣hode, & who was also himselfe aliue, & a doer in the same Parliament, being the prouincial of the Carmelites, saith in this matter writing to Pope Martin, whose very wor∣des in Latine here follow,* 72.137 written in his Prologue to the sayd Martine, in this wise: Nec mora longa processit, quin statutum publicum per omne regni concilium in publico ema∣nauit edicto, quod omnes Wicleuistae sicut dei proditores essent, sic proditores regis, proscriptis bonis censerentur et regni, dupli∣ci poenae dandi, incendio propter deum, suspendio propter re∣gem &c. That is. And it was not long after, but a publicke law and statute came out, by the common assent of the ge∣neral parliamēt of the whole Realme, that al Wiclenistes, as they were traytours to God, so also should be counted traytors to the king and to the realme, hauing their goods lost and confiscate vnto the king. And therefore should suf∣fer double punishment, as to be burnt for God, and to bee hanged for ye king &c. And thus haue you (Maister Cope) not onely my sentence, but also the very wordes of my sto∣ry confirmed by this author: because ye shall not think me to speake so lightly or impudently without my booke. And moreouer to confirme the said sentence of Tho. Walden, it followeth also in an other place of the foresayde author. Tomo. 1. lib. 2.* 72.138 De doctrinali fidei Ecclesie Cathol. Cap. 46. where he writeth in these wordes. Et tamen iam cum regnare coe∣pisset Illustris rex Henricus 5. qui adhuc agit in sceptris, et de eorū

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perfidia per catholicos bin doctos, legem statui fecit vt vbi{que} per regnum Wickliuista probatus, vt reus puniretur de crimine lesae maiestatis &c. That is. And yet, when the noble king Hen∣ry the v. who as yet doth liue and raigne, began first to raigne, began to set forth a law, by his learned catholickes which were about him, against the falsenes of these men, so that whosoeuer was proued to be a Wickleuist, through the whole Realme, should be punished for a traytour. &c. What wordes can you haue M. Cope, more playne then these? or what authoritie can you require of more credite, which liued in the same tyme, and both did see and heare of the same thinges done? who also writing to Pope Mar∣tine, was by the sayd pope Martine allowed, approued, & solemnly commended, as appeareth by the popes Epistle to him, wherin y pope declareth: how he caused his books, Per solennes viros videri,* 72.139 & examinari. That is, by solemne persons to be seene and examined &c. So that you must needes graunt, either this to be true, that Walden writeth or els that the Pope (tanquam Papa) in allowing his wri∣tings may erre and be deceaued. Chuse ye (mayster Cope) of these two options whether you will take.

And if ye thinke this my assertion yet not sufficiently rescued with these authorities aboue sayd, I will also here vnto adioyne the testimony of an other writer named Ro∣ger Walle,* 72.140 who writing De Gestis Henric 5. and speaking of the sayd statute of this parliament some thing more plain∣ly then the rest, hath these wordes, In hoc etiam Parliamen∣to nobilitas regia hostes Christi sibi reputans proditores, volens dare intelligere vniuersis, quòd ipse abs{que} cuiuscun{que} fluctuatio∣nis dubio, {quam} diu auras hauriret vitales, verus & perfectus Christi∣anae fidei aemulator existeret: statuit & decreuit, vt quotquot Ipsi∣us sectae, quae dicitur Lollordorum, inuenirentur aemuli & fauto∣res eo facto rei proditorij criminis in maiestatem regiam haberé∣tur &c. In English. Also in this parliament, the noble K. reputing Christes enemies, to be traytors to himselfe, to ye intent that all men should know withall doubt, that so lōg as he liued, he woulde be a true and perfect follower of Christen faith: did enact & decree, that whosoeuer shoulde be found followers and mayntayners of this sect, whiche is called the Lollards sect, Ipso facto, should be counted and reputed giltie of treason against the kings maistie. &c.

By these hetherto alledged if M. Cope, will not be sa∣tisfied, yet let the reader indifferent iudge: Vrum in hac re magis nugatur Foxus, an Copus calumniatur. And yet moreo∣uer to make the matter more certayne, marke the clamati∣on of the sayd Roger Walle, added to ye end of those words aboue recited, whereby we haue to vnderstand more clear∣ly, both what were the proceedings of the king in the said Parliament & also what was the blinde affection of mōks and Priestes at that time towarde their kinge and Prince (which was then called princeps sacerdotum) in condem∣ning and destroying the poore Lollardes.* 72.141 The wordes of the monke be these, O verus amicus, qui amico illa tam iniuri∣am sibi inferri cōsimiliter arbitratur,* 72.142 praeiudicium illi intentū reputat esse suum, & ad eius onera conferenda, auxiliationis humeros supponere non veretur. &c. That is: O true frend, who taketh and reckoneth that iniury no lesse done to him selfe which is done to his frend: and that preiudice whiche is intended against him, reputeth to bee as his owne. And to beare together the burdens of his friend, sticketh not to lay to his owne shoulders, for the easing and hel∣ping of him &c.

How can it now be denied (M. Cope) in reading these authors, and seeing theyr testimonies, but that Lollardery in this Parliament was made both treason. and heresie, & had therfore a double iudgement of punishment annexed, to be hanged for for the one, and to be burned for the other according as in my former Latin story I recorded, and yet I trust, I trifled not?

* 72.143 But you will say agayne (as ye doe) that there is no mention made for heresie to be made treason, nor of anye double punishment to be inflicted for the same: In the bo∣dy of the statute (I graunt) there is no expresse mention in wordes of heresie to be made treason,* 72.144 expresly signified in rigour of wordes: but inclusiuely it is so inferred, that it can not be denied. For first where landes, goodes and cat∣tell of the sayd Lollardes were lost and forfeit to the kyng,* 72.145 what doth this importe els, but treason or felonie?

And where the Lorde Cobham (for whose cause speci∣ally this statute seemed to be made) did sustaine afterward both hanging and burning by the vigor of the same statute what is here contained: but a double penalty? Again wher¦in the beginning of the statute mention is made of rumors and congregations, and after vpon the same followeth the seruices of the king, whereunto the officers be first worne should first be preferred for libertie of holy Churche, & pu∣nishment of hereticks, made before these dayes and not re∣pealed, vt supra,* 72.146 pag. 000. what meaneth this, but to make these congregations of the Lollardes, to be forcible entres riotes, great ridings, vnlawful assembles, affrayres of the people, armour, routes, & insurrections, & so sendeth them to the former statutes not repealed, that is, to the statute. an. 13. Henr. 4. chap. 7? Where the punishment is left to the discretion of the king? or els to the statute. an. 15. Richard chap. 2. Where the penalty is made fine and raunsome: Or els to the statute. an. 5. Richar. 2. chap. 6. where suche as∣semblies be made playne treason, in fine statuti.

And as here is matter of treason sufficiently contained so for heresie likewise the same statute referreth them to y ordinaries,* 72.147 and to the lawes, properly to heresie apper∣tayning, and to the statute. an. 2. Henr. 4. chap. 15. where the penaltie is burning. Also to the statute. an. 5. Richard 2. chap.

5. So that in this present statute here mention is con∣teined, as ye see although not in expresse words, yet inclu∣siuely (by referring to other statutes not repealed) bothe Lollardery which is punished with burning, and forcible entrees which is punished at the kinges pleasure. And thus much concerning the secōd vntruth, which M. Cope vntruely noted in me.

3. The third vntruth which he noteth in me concerning this matter,* 72.148 is this, wherein he reporteth mee, that I say, there was no other cause of deuising this sharp law & pu∣nishment against these mē,* 72.149 but onely for hauing the scrip∣ture bookes. And therfore here is noted in the margent Fo∣xi dolus malus, but let M. Cope take heede, hee deceiue not himself and other. For my part I remember no such place in this my Latine story where I so say. Onely my wordes be these, added in the latter ende of the place aboue recited: Wicleuiani verò dicebantur quicun{que} id temporis Scripturas Dei sua lingua lectitarent. &c. That is. They were called Wicleuistes, whosoeuer at that time read the Scripture in english or vulgare tongue. &c. I say not, that for the scrip∣tures being read in ye english tongue, therfore the law was enacted, but so is M. Cope disposed to construe it. What law & statuts were made against writing or reading of a∣ny booke in English or in any other tonge cōtrary to ye Ca∣tholick (that is y Romish) sayth,* 72.150 or to the determinatiō of the holy Church (that is of Rome) read I beseech thee the bloudy statute made. an. 2. Hen. 4. chap. 15. aboue specifyed pag. 523, Also read the constitution prouinciall of Thomas Arundell aboue mentioned, pag. 524. lin. 9. Where it was decreed, that the text of holy scripture should not be had or read in the vulgare tongue frō the time of M. Iohn Wick∣liffe, for euer after, vnlesse the sayd translation be approued first by the ordinary or by prouinciall councell, vnder pain and punishment of heresy. Now let the reader iudge whe∣ther y reading of scripture bookes in the english tongue, by the making or translating of Wickliffe, or from the tyme of Wicliffe downward, be coūted heresy or not. As for the ap∣prouing of the ordinary or of the prouincial councell added in the end of the sayd constitution, maketh more for a shew or pretence, then for any iust exception, or any true intenti∣on. For what man hauing those Scriptures translated in English, would either present them to their ordinaries be∣ing so set against the reading of such bookes? or what ordi∣narie would or did euer yet since Arundels tyme approoue any such translation, presented vnto them? Or els why did the good Martyrs of Amersam suffer death, in the begyn∣ning of kyng Henry the viii. for hauing and reading cer∣taine bookes of Scripture, which were (as is saide) onely foure Epistles of S. Paule, with certaine other prayers.* 72.151 And the other which heard them but onely reade, did beare fagottes, and the same tyme, the children compelled to set fagots vnto their fathers, at which time Longlande being then Byshop of Lincolne, & preaching to them at y stake, sayde: that whatsoeuer they were, that did but moue hys lippes in reading those chapters, were damned foreuer: as when we come to that tyme,* 72.152 by the grace of Christ, shall hereafter more amply and notoriously appear. And where thē is this Dolus malus Foxi, margined against me, for craf∣tie dealing in my story?

Moreouer where M. Cope proceeding farther in this matter, asketh me: how was the Lorde Cobham obedient to the king,* 72.153 whē as for the feare of him, the king durst not then keepe his parliament at London? To whom I aun∣swere agayne, asking likewise of M. Cope, howe was the king then afrayd to hold his parliament at London for the Lord Cobham, when the Lord Cobham at that time was in Wales: And here M. Cope, thinking to haue me at a narow straight, and to holde me fast, biddeth me tell him, howe it coulde be otherwise, but the Lorde Cobham must needes haue fautours. And who should these fautours be (sayth he) but syr Roger Acton, Browne & their fellowes.

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The which mighty question of M. Cope, I answer agayn howe can sir Roger Acton, Browne and their fellowes be then fautors of the Lord Cobham, for whome the King durst not hold his parliament at Londō, when as the sayd Roger Acton, Browne, and the rest were put to death, a whole yeare almost before the Parliament at Leycester began?

And now as I haue hitherto briefly, and truely aun∣swered your askinges (M. Cope) let me be so bolde wt you agayne, to propounde to you likewise an other question, For so much as you haue put me to the searching of ye sta∣tutes in this matter, wherewith before I was not muche acquainted: now out of the same statutes riseth a doubtfull scruple or questiō, worthy to be solued. The cause is this, yt for asmuch as so many good martyrs and Saints of God hetherto in this realme of England, haue bene burned frō the time of king Henry 4. Hen. 5. Hen. 6. Hen. 8. to ye time and in the time of Queene Mary, my question is that you wt all your learned councell about you wil tel me, by what law or statute of the realme were these men brent? I know the auncient custome hath bene, that heretickes conuicted by a prouinciall councell were wont to be left to the secular power. But how wil ye proue me, these hereticks were ei∣ther conuict by such prouinciall councell, or that these secu∣lare men ought to be your butchers in burning them, whō ye haue committed to them? If ye alledge the vi. Articles made in the reigne of king Henry the 8.* 72.154 those articles nei∣ther did serue before the time of king Hēry the viii. neither yet were they reuiued after his time. If ye alledge to y sta∣tute made. an. 5. Richar. 2. cap. 5. In that statute (I aun∣swere) is conteined no matter of burning, but onely of ar∣rest to be done at the certificatiōs of the prelates, wtout any further punishmēt there mentioned. To conclude, if ye al∣ledge the statute made. an. 2. Henr. 4. chap. 15. and reuiued in the reigne of Queene Mary, mentioned before pag. 523 To that statute I answere, that although yt pretensed sta∣tute appeareth in forme of wordes in the Printed book to geue vnto the temporall officers authoritie to bring them to the stake, and to burne them, whom the Bishop deliue∣reth: Yet is it not to be proued, either by you, or any other, that statute to be law or warrant sufficient to burne anye person or persons committed to the seculare power by the Clergy. And that I proue thus, for although the same sta∣tute of king Henry the fourth in the bookes printed, ap∣peare to bae law and authority sufficient, by the ful assent both of the king, of the Lordes, and of the cōmons: yet be∣ing occasioned by M. Cope to search further in ye statutes, I haue found that in the Rolles and first originals of that Parliament, there is no such mention either of any petitiō or els of any assent of the commons annexed or contained in that statute, according as in the printed bookes vsual in the Lawyers handes to craftely and falsely foysted in, as by the playne wordes thereof may well appeare.

For where the said statute. an. 2. Henry. 4. chap. 15. be∣yng thus intituled in the Rolles: Petitio cleri contra haereti∣cos, and assented vnto in this forme: hath these wordes.

Statut. an. 2. Henri. 4. cap. 15. Intituled in the Rolle thus: Petitio Cleri contra heteti∣cos, and assented vnto in this forme.

* 72.155

QVas quidem petitiones praelatorum & cleri superius expres∣satas do. noster Rex, de consensu magnatum & aliorum procerum regni sui, in praesenti Parliamento existentium conces∣sit, & in omnibus & singulis iuxta formam & effectum eorundé ordinauit & statuit de caerero firmiter obseruari
, and so forth ac∣cording to the petition: and moe wordes, are there not in ye statute Rolle. Wherfore wher as the statute booke printed hath thus:
Super quibus quidem nouitatibus & excessibus supe∣reus recitatis (videlicet in the petition of the Prelates & cler∣gy) praelati & clerus supradicti ac etiam communitates dicti Reg¦ni in eodem Parliamento existen. dicto Domino Regi supplica∣runt. &c. Qui quidem Dominus Rex. &c. ex assensu magnatum & aliorum procerum eiusdem Regni &c. concessit ordinauit. &c.
These wordes
Ac etiam communitates dicti Regni. &c.
are put in further then the Rolle doth warrant, and seemeth to be the practise of the clergie, to make that as an Acte of Parliament, and to seeme to haue the force of a law, which was neuer assented vnto by the commons.

* 72.156 And thus you see howe this foresayd statute, Printed both in English and in Latine among ye Prouincial coun∣cels of Oxford (by the vertue whereof so many good men haue bene burned so long in England) doth vtterly ouer∣throw it selfe, for that it swerueth from the recorde bothe in forme and in matter, and lacketh the assent of the commons Which doubt I thought at this present to propound vnto you (mayster Cope) for that you haue so vrged me to the searching out of the statutes, by your declayming agaynst the Lord Cobham.

Moreouer vnto this statute aforesayd, ioyne also with all an other Memorandum of like practise done. an. 5. Rich. 2. In the which yeare,* 72.157 where as a statute was concluded y parliament. an. 5. Rich. 2. chap. 5. agaynst certayne prea∣chers specified in ye same statute, which going about in cer∣taine habites from place to place, did drawe the people to sermons. And commissions were made and directed in the sayd parliament to the shrines, to arrest all such preachers and to imprison the same, at the certifications of the Pre∣lates. Here is then to be noted, that the same statute an. 5. Rich. 2. cap. 5. was reuoked by the king in the parliament. an. 6. Rich. 2 vpon the wordes of the commons being these videl. Forasmuch as the same statute was neuer assented, ne graunted by the commons, but that which therein was done, was done without their assent, and now ought to be vndone, for that it was neuer their meaning to be iustified and to bind themselues and their successors to the prelates no more,* 72.158 then their auncetours had done before them. Ex Rotul. And yet thys foresayd reuocation notwithstanding in Queene Maryes tyme, they inquired vppon that sta∣tute.

In searching of these statutes,* 72.159 as you haue accasioned me to find out these scruples: so being foūd out, I thought here not to dissemble them, for so muche as I see and heare many now a dayes so boldly to beare themselues vpō this statute, and thinking so to excuse themselues do say, yt they haue done nothing but the law the law: to the intent that these men seeing now how inexcusable they be both before God and man hauing no law to beare them out, may ye so∣ner repent their bloudy and vnlawfull tyranny, exercised so long agaynst Gods true seruauntes, yet in time before that the iust law of God shall finde out their vniust dea∣linges, which partly he beginneth already to do, and more no doubt will doe hereafter.

In the meane tyme this my petition I put vp to the Commous,* 72.160 and to all other which shall hereafter put vp a¦ny petition to the Parliamēt: that they being admonished by this abuse, wil shew thēselues heare after more wise & circumspect: both what they agree vnto in Parliamentes, & also what commeth out in their name. And as these good Commons in this time of king Henry 4. would not con∣sent nor agree to this bloudy statute, nor to anye other like For so we read that the Commons in that bloudy time of king Henry 4. when an other like cruell byll was put vp by the Prelates in an. 8. Hen. 4. against the Lollards, they neither consented to this, and also ouerthrow the other: so in like maner it is to be wished, that the commons in this our time, or such other that shall haue to do in parliaments hereafter following the steppes of these former times, will take vigilant heede to such cruell billes of the Popes pre∣lacy, being put vp, that neither their consent do passe rash∣ly: nor that their names in any condition be so abused, Cō∣sidering with themselues that a thing once being passed in the parliament, cannot afterward be called back: And a li∣tle inconuenience once admitted, may grow afterward to mischiefes that cannot be stopped. And sometime it may so happen that through rashe consent of voices, the ende of thinges being not well aduised, such a thing being graun∣ted in one day, that afterward many dayes may cause the whole realme to rue. But I trust men are bitten enough with suche blacke parliamentes to beware of afterclaps. The Lord Iesus onely protector of his church, stop al craf∣ty deuises of subtile enemies, and with his wisedom direct our Parliamentes, as may be most to the aduauntage of his word, and comfort of hys people. Amen. Amen.

And thus much hauing sayd for the defence of the Lord Cobbā, of syr Roger Acton knight, maister Iohn Browne Esquier, Iohn Beuerly preacher, and of other their fel∣lowes agaynst Alanus Copus Anglus, here I make an ende with this presēt Interim, till furthur leysure serue me here after (Christ willing) to pay him the whole Interest which I owe vnto him. Adding this in the meane time, and by the way: that if mayster Cope had bene a Momus anye thing reasonable, he had no great cause so to wrangle with me in this matter, who as I did commend the Lord Cob∣ham & that worthyly, for hys valiaūt standing by ye truth, of his doctrine before Thomas Arundell the Archbishop so touching the matter of this conspiracie, I did not affirm or define any thing therof in my former historie so precisely that he could well take any vauntage of agaynst me,* 72.161 who in writing of this conspiracy layd agaynst syr Roger Ac∣ton, And syr Iohn Oldcastle, do but disiūctiuely or doubt∣fully speake thereof, not concluding certainly this conspi∣racie eyther to be true or not true, but only prouing ye same

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not to be true at that time, as Polydore Virgill. and Edward▪ Hall in their histories doe affirme: which say that this con∣spiracie began after the burning of Iohn Husse and Hie∣rome of Prage. Which could not be. And thereto tendeth my assertion.* 72.162 My wordes are playne, and are these. pag. 174. col. 2. line. 13. Wherefore it is euident that there was eyther no conspiracie at all agaynst the king: or els that it was at some other tyme, or done by other Captaynes. &c.

These be my wordes with other moe, pag. col. and line aboue noted. In the which proposition disiunctiue, if ey∣ther part be true, it is enough for me. His part it was to refell both, which he hath not done. But onely standing fast vpon the one part, dissimuleth the other. And this is Alanus Copus Anglus, who by that he shall come frō Rome (whether he is nowe gone as I heare say) I trust he will returne a better Logician home agayne in suam Angliam.

But to the truth of our matter, as I sayde before, so I say agayne, whatsoeuer this worthy, noble and vertuous knight syr Roger Acton was otherwise,* 72.163 this is certaine yt he was alwaies of contrary minde, and opinion to the bi∣shop of Rome, & to that kind of people, for the which cause he had great enuy and hatred at their hands: and could as litle beare it: neither do I greatly dissent from them, which do suspect or iudge that the Lord Cobham, by his friendly helpe escaped out of the Tower, and that peraduenture was the cause why he was apprehended and brought to trouble, and in the end came to his death. Other causes al∣so theyr might be, that these good men percase did frequent among themselues, some cōuenticles (which conuenticles was made treason by the statute aforesayd) either in those Thickets or in some place els: for the hearing of Gods word, and for publique prayer, and therefore had they thys Beuerly theyr preacher with them.

But to conclude whatsoeuer this sir Roger Acton was this is ye truth, which I may boldly record, as one writing the Actes and thinges done in the Church, that he was at length apprehended, condemned and put to death or mar∣tirdome. 3. yeares and more before the Lord Cobham died Likewise M. Iohn Browne, and Iohn Beuerly the prea∣cher, suffered with him the same kinde of death (as some say) in the field of S. Giles with other moe, to the num∣ber of 36. if the storyes be true. Whiche was in the month of Ianuary. an 1413. after the computation of our English stories,* 72.164 counting the yeare from the annunciation, but af∣ter the Latine writers counting from Christes natiuitie. an. 1414. according as this picture is specified.

These men as is said, suffered before the Lord Cobham aboot 3. yeares, of whose death diuers do write diuersly. Some say they were hanged and burnt in S. Gyles field, of whom is Fabian,* 72.165 with such as follow him. Other there be which say that some of them were hanged & burnt. Poly∣dorus speaking onely of their burning maketh no mētiō of hanging.* 72.166 An other certain english Chronicle I haue in my handes borowed of one M. Bowyer, who somewhat dif∣fering frō the rest, recordeth thus of sir Roger Acton, that hys iudgement before the iustice was thus, to be drawne through London to Tyborne, and there to be hanged, and so he was naked saue certayne partes of him couered with a clothe. &c. And when certayn dayes were past (sayth the author) a Trumpeter of the kinges called Thomas Cliffe gat graunt of the king to take hym downe, and to burye hym, and so he did &c. And thus haue you the storye of syr Roger Acton, and hys fellow brethren. As touching theyr cause whether it were true or els by error mistaken of the king, or by the fetch of the bishops surmised, I referre it to the iudgement of him which shal iudge both the quick and dead,* 72.167 & seculum per ignem. To whō also I commit you M. Cope, God speed your iorny well to Rome, whether I heare say you are going, and make you a good man.

After the decease or martyrdome of these aboue menti∣oned,* 72.168 who are executed in the month of Ianuary an. 1414. in the next month following, and in the same yere, ye 20. day of February, God tooke away ye great enemy of his word, and rebell to his king Thom. Arundell Archb. of Cant. Whose death following after the execution of these good men aboue recited, by the merueilous stroke of God so so∣denly, may seeme somewhat to declare their innocēcy, and that he was also some great procurer of theyr death, in that God woulde not suffer him longer to liue, striking hym with death incontinently vppon the same. But as I dyd the other before, so this also I do refer, to the secret iudge∣ment of the Lord, who once shal iudge all secrets openly.

In the mean time this may seeme strange, that the same Tho. Arundell, who a litle before sitting vpon iudgement

[illustration]
¶ The picture of the burning and hanging of diuers persons counted for Lollardes, in the first yeare of the raigne of king Henry the fift.

Page 588

agaynst ye Lord Cobham, and pronounced sentēce of death vpon him,* 72.169 and did himselfe fele the stroke of death, & the sē∣tece of God executed vpō him before the other. Who wold haue thought that the Lord Cobham being so cast and cō∣demned diffinitiuely by the archbishops sentence, but yt he should haue died long before the archbishop? But such be the works of gods almighty hand, who so turned y whele yt this condēned Lord suruiued his condēner 3. or 4. yeres.

In the death of this Archb. first Polydor Virgil is decei∣ued, who in his 22. booke, pag. 441. affirmed hys death to be an. 1415. and in the second yeare of king Henr. 5. also af∣ter the beginning of the Councell of Constāce who in dede neuer reached the beginning therof, nor euer saw the secōd yeare of that king (vnles ye count the first day for a yeare) but dyed before, an. 1414. Feb. 20. Ex hist. S. Albani & multis. Furthermore concerning the death of this Arundell, and the maner therof, who had not bene so heauy a troubler of Christes saints in his time, because the thing semeth wor∣thy of noting, to behold the punishment of God vpon hys enemies, this is to report, as I haue found it alledged out of Thomas Gascoin in Dictionario Theologico: Whose playne wordes be these:* 72.170 Anno. 1414. Tho. Arundel Cant. Archiepiscop. sic lingua percussus erat: vt nec deglutire, nec loqui per aliquot dies ante mortem suam potuerit, diuitis epulonis exemplo: & sic tantum obijt. Atque multi tunc fieri putabant, quia verbum alli∣gasset, ne suo tempore praedicaretur. &c.

That is, Thomas Arundel archbishop of Cant. was so strikē in his tongue that neither he could swallow, nor speake for a cer∣tayne space before hys death, much lyke after the example of the rich glotton,* 72.171 and so dyed vpon the same. And thys was thought of many to come vpon him, for that he so bound the word of the Lord, that it should not be preached in hys dayes &c. whiche if it be true, as it doth well here appeare, these and such other horrible exāples of gods wrath, may be terrible spectacles for such as occupy theyr tongues and braynes so busily to stop ye course of gods wrath, striuing but against ye streame against the force whereof,* 72.172 neither they are able to resiste, & many times in resisting are ouerturned thēselues & drow∣ned therin. And thus much for the death of Tho. Arundel, who cōtinued archb. in y see of Cant. the space of 18. yeres.

* 72.173 After this Arundel, succeeded next in the said see of Cā∣terb. Henry Chichelsly made archb. an. 1414. and sate xxv. yeares. This Henry following likewise the steps of hys predecessour, shewed himselfe no small aduersary against ye fauourers of the truth. In whose time was much trouble and great afflictiō in the church. For as the preaching and teaching of the word did multiply and spread abroad daily more and more, so on the contrary side, more vigilant care and straight inquisition followed and increased against the people of God, by reason wherof diuers did suffer, & were burned, some for feare fled ye country. Many were brought to examinatiō, and by infirmitie constrained to abiure. Of whome hereafter (Christ willing) particularly in order of theyr times we will entreat.

As true pietie, and sincere preaching of Christes worde began at this time to decay: So idle mōkery and vaine su∣perstitiō in place therof begā to encrease.* 72.174 For about ye same yere the king began the foundation of 2. monasteries, one of the one side of Thames of Friers obseruaunt, ye other on the other side Thames called Shene and Syon, dedicated to Charter house monkes, with certaine Brigit nonnes or recluses, to the nūber of 60. dwelling within the same pre∣cinct, so that the whole number of these with priestes, mō∣kes, deacons and nonnes shoulde equall the number of 13. Apostles and 72. disciples. The order of these was accor∣ding to the discription of S. Paule the Apostle, Col. 1. Eat not, tast not, touch not, &c. to eat no fleshe, to weare no lin∣nen, to touch no mony. &c.

About Michaelmas, the same yeare the king began his Parliament at Leicester, aboue mentioned. In the whiche Parliament the commons put vp theyr bill agayn, which they had put vp before, an. 11. Henr. 4. the tēpporalties dis∣orderly wasted by men of the church, might be conuerted & employed to the vse of the king, of his Earls and knights and to the reliefe of ye poore people, as is before recited, pag. 557.* 72.175 In feare of which bill least the king woulde geue therunto any comfortable audience (as testifieth Rob. Fa∣bian and other writers) certayne of the Prelates & other headmen of the church put the king in mind to clayme his right in Fraunce.* 72.176 Whereupon en. Chichesly Archbish. of Caunterbury made a long and solemne oration before the king to perswade him to the same, offering to the king in the ehalfe of the Clergie great and notable summes.* 72.177 By reason wherof (sayth Fabian) the bill was agayne put of, and the king set his minde for the recouery of the same: so that soone after he sent his letters and messengers to the French king concerning that matter, and receiued from him againe answere of derision, wt a pype of tennis balles (as some recorde) sent from the Dolphin, for him to playe with at home. Whereby the kinges minde was incensed y more toward that viage, who then furnishing hymselfe wt strength and armour, with powder & shot, and gunstones to play with in Fraunce, and with other artillarye for that purpose conuenient, so set ouer into France, where he got Dareflew with diuers other townes and castles in Nor∣mandy and Picardy, and at Agyncourt had a great victory ouer the french army, they benig counted but 7. thousand. by pricking sharp stakes before them. &c. After that he wa Cane, Towke, Kowan with other ownes moe, as Mel∣dune, or Melione, and maryed with Katherine the french kinges daughter. And yet notwithstanding the third time he made hys viage agayne into Fraunce, where at length at Bloys he fell sicke and dyed, Concerning all which vi∣ages, because they are sufficientlye discoursed in Fabian, alle, and other Chronographers, referring therfore the reader vnto them, I will return my story to other matters of the Church more effectuall.

The entry of the story of the Bohemians.

I Declared a little before howe by the occasion of Queene Anne,* 72.178 which was a Bohemian and maried to king Ri∣chard 2. the Bohemians cōming therby to the knowledge of Wickliffes bookes here in England, began first to taste and sauor Christes gospell,* 72.179 til at length by the preaching of Iohn Husse, they increased more and more in knowledge. In so much that pope Alexander the v. hearing thereof, be∣gan at last to styrre coales, and directeth his Bu to y arch∣bishop of Suinco, requiring hym to looke to the matter, & to prouide that no person in Churches, Schooles or other places should mayntayne that doctrine, citing also I. Hus to appeare before him.* 72.180 To whom the sayd Iohn aunswe∣ring againe, declared that mandate or Bull of the pope vt∣terly to repugne agaynst the manifest examples & doinges both of Christ and of hys Apostles, and to be preiudiciall to the liberty of the Gospell, in binding ye word of God not to haue free recourse. And therefore from this mandate of the P. he appealed to the same Pope better aduised. But while he was prosecuting hys appeale, Pope Alexander died, as is aforesayd, pag, 53. Ex Cochleo, in hist. Hussit.

After whome succeeded Pope Iohn the xxiii. who also playing hys part here in this matter like a Pope, sought by all meanes possible how to represse and keep vnder the Bohemians, first beginning to worke his malice vpō the foresayd Iohn Husse theyr preacher. Who at the same tyme preaching at Prage in the temple of Bethleem, because he seemed rather willing to teach the Gospell of Christ, then the traditions of Bishops, was therefore accused of cer∣tayn to the forenamed P. Iohn the 23. for an heretick. The Bishop committed the whole matter vnto Cardinall de Collumna,* 72.181 who when he had heard the accusation, he ap∣poynted a day to Iohn Husse, that he shold appeare in the court of Rome: whiche thing once done, Wenceslaus king of the Romaynes & of Boheme, at the request specially of his wife Sophia, and of the whole nobility of Boheme, as also at the earnest sute and desire of the towne and vniuer∣sitie of Prage: He sent his Embassadours to Rome, to de∣sire the byshop to quit & clearely deliuer Iohn Husse from that sentence and iudgement, and that if the byshop did sus∣pect the kingdome of Boheme to be infected with anye he∣retical or false doctrine, that he shold send his ambassadors the which might correct and amēd the same, if there be any errour or fault in them. And that all this should be done at the onely costes and charges of the king of Boheme, and to promise in his name that he would ayde and assiste the Bi∣shops Legates with all hys power and authoritie, to pu∣nishe all such as shoulde be taken or found in any errone∣ous doctrine. In the meane season also Iohn Husse before his day appointed, sent his lawfull and meete procurators vnto the court of Rome, and with most firme and stronge reasons, dyd proue hys innocency, whereupon he trusted so, that he thought he shoulde haue easely obtayned that he should not haue bene compelled, by reason of the great dā∣ger, to appeare the day appoynted. But when as the Car∣dinall de Collumna, (vnto whose will and iudgement the whole matter was committed) would not admit no defēce or excuse:* 72.182 Iohn Husse his procurators, appealed vnto the high Bishop: yet notwithstanding, this last refuge did not so much preuaile with Cardinall de Collumna, but that he would opēly excommunicate Iohn Husse as an obstinate hereticke, because he came not at hys day appoynted vnto Rome.

Nothwithstanding for so much as his procurators had

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appealed vnto the high bishop, they had other iudges ap∣pointed vnto them, as cardinal Aquileianus and cardinal enetus with certayne others. The which iudges after they had prolonged and differred the matter by the space of one yere and a halfe, at the last they returned to the sentēce and iudgement of cardinall de Columna, and confirming ye same, commaunded Iohn Hus his Procurators that they should leaue of to defend him any more, for they would suf∣fer it no longer. Wherupon when his Procurators would not cease theyr instant sute, certayne of them were cast into prisō, and greuously punished, the other leauing theyr bu∣sines vndone, returned into Boheme.

* 72.183 The Bohemians notwithstandinge little cared for all this, but continuing stil as they grew more in knowledge, so the lesse they regarded the Pope, complayning dayly a∣gaynst him and the Archb. for stopping the word of God, and the gospel of Christ to be preached, saying that by their indulgences and other practises of the court of Rome, and of the bishops Consistory, they sought their owne profit, & not of Iesus Christ: that they pluckt from the sheepe of Christ the wool and milke, and did not feed them, neyther with the word of God nor with good examples. Teaching moreouer and affirming, that the commaūdements of the Pope and Prelates are not to be obeyed, but so far as they follow the doctrine and life of Christ and of his Apostles, and that lay men ought to iudge the workes of the prelates as Paule iudged the workes of Peter in correcting him. Gal. 2. Furthermore, they had amongst thē certayne notes and obseruations, whereby they might discerne how far & wherin they might obey theyr prelates: they derided also & scorned the Popes iurisdiction, because of the schisme that was then in the church, whē there were 3. popes together one striuing agaynst another for the papacy.

* 72.184 Ouer and besides this, at the same time Iohn Hus did propoūd publickly, and by the Notaries caused to be writ∣ten. 3. doubtfull questions, the tenor wherof foloweth here word for word & is this: Forasmuch sayth he as it is good for men being in doubt to aske counsell, whereby all dubi∣tatiō remoued, they may be able the more firmly to adhere the truth. 3. doubtes here arise to be solued. The first doubt is whither we ought to beleeue in the Pope. The second, whither it be possible for any man to be saued, which con∣fesseth not with his mouth vnto a mortal priest. The third doubte is, whither any of the doctors doe holde or say that some of Pharaos host being drowned in the red sea, and of the Sodomites being subuerted, besaued.

As concerning the first, he did hold negatiuely, allead∣ging the saying of ede vpon this place of the Apostle: To him that beleeueth vpon him which iustifieth the wicked, his fayth is imputed to righteousnes.* 72.185 Rom. 4. Vpon thys place sayth ede: Aliud est credere in deum, aliud credere deo, aliud credere deum. &c. The second doubt sayth he, the mai∣ster of the sentence doth answere. lib. 4. dist. 17. cap. 11. in these wordes: What is then to be holden or sayd herein? Certes, that without the confession of the mouth, and assoyling of the outward payne, sinnes be forgeuen through contrition and humility of the hart. &c. For the third doubt he brought in the wordes of S. Ierome vpon the Prophet Nahum, speaking of the Egiptians destroyed in the sea, and of the Sodomites destroyd with fire, & of the Israelites destroy∣ed in the desert. Know you (sayth Ierome) that God ther∣fore punished them for their sinnes here temporally, be∣cause they should not be punished hereafter perpetually, & therfore because they were here punished, they shall not be punished hereafter for els the scripture should lie, which is not to be graunted. These 3. questiōs belike Iohn Hus did bring in to declare howe the doctors doe not agree in all things neither with the church of Rome, neither are to be followed in all poyntes of all men.

* 72.186 It foloweth moreouer after the death of the Archbish. Swinco aboue mentioned, that one named Cōradus was placed by ye pope there to be chief general, which Cōradus conferring with the diuines and doctors of the vniuersity of Prage, required their aduises and counselles, what way they might best take to asswage the dissentions & discordes betwene the clergy and the people. Whereupon a certayne councell was deuised to be holden after this sort and ma∣ner as foloweth.

1. First, that all doctors and maisters of the vniuersity of Prage should be assēbled in the court of the Archb. and in his presence that euery doctor and maister shoulde sweare, not to holde or mayntayne any of the 45. articles of Iohn Wickliffe before condemned.

2. Item, concerning the 7. sacraments of the Church, the keyes & censures of the church, the maners, rites, ceremo∣nies, customes, and liberties of the church, concerning also the worshipping of reliques and indulgēses, the orders & religions of the church, that euery one shall sweare that he doth hold, beleue & mayntayn, and will maintayn as doth the church of Rome and no otherwise, of the which church of Rome the Pope is the head, & the colledge of Cardinals is the body: who are the true and manifest successours of blessed S. Peter prince of the Apostles, and of the colledge of the other Apostles of Christ.

3. Item, that euery one shall sweare, that in euery catho∣licke matter belonging to the Church that he will stand to the determination of the Apostolicall sea, and that he wyll obey the prelates in all maner of thinges wheresoeuer,* 72.187 the thing which is pure good is not forbidden: or that which is mere ill, is not commaunded: but is meane or indifferēt be¦twene both. Which mean or indifferent thing, yet notwith∣standing by circumstances of time, place or person, may be either good or euill.

4, Item, that euery one shall sweare & confesse by his oth, that the opinions of Wickliffe and others, touching the 7. sacraments of the church and other things aboue notified, being contrary to the sayd church of Rome be false.

5. Item, that an othe be required of them all, that none of them shall hold, defend or maintaine any of the 45. articles of Iohn Wickliffe aforesayd; or in any other matter catho∣lick, and especially of the 7. Sacraments and other articles aboue specified, but only as doth the Church of Rome, and no otherwise.

6. Item, that euery ordinary in his dioces shall cause the sayd premisses contained in the 1.2.3.4. articles aforesayde to be published in his Sinodes, and by his preachers to be declared to the people in the kingdome of Boheme.

7. Item, that if any Clerke, student, or lay man shal with stād any of the premisses, that the ordinary haue authority if he be conuicted therof to correct him, according to the old lawes and Canons, and that no man shal d••••end such one by any meanes, for none but the ordinary hath power to correct such a man, because the Archbishop is chauncellour both of the kingdome and vniuersity of Prage.

8. Item, that the songes lately forbidden, being odious, aūderous and offensiue to others fame, be not long ney∣ther in streetes, tauernes, nor any other place.

9. Item, that maister Iohn Hus shall not preach so long as he shall haue no absolution of the court, neither shal hin¦der the preaching in Prage by his presence, that by this, his obedience to the Apostolicall sea may be knowne.

10. Item, that this Councell doth appeare to be good and reasonable for the putting away of ill report and dissentiō that is in the kingdome of Boheme.

11. Item, if maister Iohn Hus, with his complices will performe this, which is conteined in the 4. former Arti∣cles, then we will be ready to say as they woulde wishe vs and haue vs, whensoeuer need shall require, that we do a∣gree with them in matter of fayth, otherwise if they wyll not so doe, we in geuing this testimony should lye greatly vnto our Lord the King & to the whole world. And more∣ouer, we will be content to write for them to the Court of Rome, and do the best we can for them, our honors saued. This counsell and deuise being considered amongest the head of the vniuersity of Prage, the foresayd administrator named Conradus, presented to the king and to the barons of the realme, and also to the Senate of Prage. Whereof as soone as word came to Iohn Hus and his adherents, they likewise drew out other Articles in maner and forme of a councell as foloweth.

For the honor of God & the true preaching of hys gos∣pell, for the health of the people, and to auoyd the sinister & false infamy of the kingdome of Boheme, and of the Mar∣quiship of Morauia, & of the city and vniuersity of Prage, and for the reforming of peace & vnity betweene the clergy and the scholers of the vniuersity.

1. First, let the right and iust decrement of the princes and of the kinges councell, be holden and stand in force, which betwene the L. Archbi. Suinco on the one party, and be∣twene the rector & maister Iohn Hus on the other party, was made, proclaimed, saled, and solemnly on both parts receiued and allowed in the court of our soueraigne Lord the king.

2. Item, that the kingdome of Boheme remain in his for∣mer rites, liberties & common customes, so as other king∣domes & landes do enioy, that is, in all approbations, con∣demnations, and other actes concerning the holy mother vniuersall church.

3. Item, that maister I. Hus, agaynst whom the foresayd Lord Suinco, could obiect no crime before the coūcell, that the sayd Iohn Hus may be present in the congregation of the Clergy and there whosoeuer will obiect to him either heresy or error, let him obiect, binding himself to suffer the like payne, if he do not proue it.

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4. Item, if no man will set himselfe on ye contrary part a∣gainst him, then let the cōmaundement be made by our so∣ueraigne Lord the king through all his Cittyes; and like∣wise let it be ordeined and proclaimed through all villages and townes, that maister Iohn Hus, is ready to render ac¦count of his fayth, and therfore if any will obiect vnto him any heresy or errour, let him write his name in the chaun∣cery of the Lord Archbishop, and to bring forth his proba∣tions openly before both the parties.

5. Item, if no such shalbe founde to obiect, or which will write his name, then let them be called for, which caused to be noised & rumored in the Popes Court, that in the king∣dome of Boheme, in the Citty of Prage, and in the Mar∣quesdome of Morauia, many there be whose harts be infe¦cted with heresy and error, that they may proue who they be: and if they be not able to proue it, let them be punished.

6. Item, that commaundement be directed to Doctors of Diuinity and of the Canon law, and to the Chapter of Ca¦thedrall churches, and that it be required of them all and of euery one particularly, that they wil bring forth his name, if they know any such to be an heretick or erroneous. And if they deny to know any such, then let them make recogni¦tion therof, before the publike Notary, confirming ye same with their seales.

7. Item, these things thus done & premised, then that our soueraigne Lord the king, & also that the Archb. will geue commaundement vnder payne that no man shall call one another hereticke or erroneous, vnles he will stand to the probation of that heresy or error, as it becommeth him.

8. Item, after these thinges obteined that our soueraigne lord the king, with the consent of his Barons, will thē le∣uy a subsidy, or collect of the clergy, & direct an honest am∣bassy to the Popes court, with the which embassadors, let thē also go vpō theyr owne proper charges or expenses for theyr purgation, which haue caused this kingdome falsly & greuously to be infamed in the Apostolicall court.

9. Item, in the meane season for the presence of master I. Hus no Interdict ought to be made, as it was made of late contrary to the order and determination of our holye mother church. &c.

As this matter was thus in altercatiō betwene ye two parts, ye one obiecting, ye other answering in articles, as is aforsayd: In the meane time it happened by the occasiō of Ladislaus king of Naples, who had besieged the Popes townes and territories, that Pope Iohn raising vp warr agaynst the sayd Ladislaus, gaue ful remission of sinnes to all them which would warre of his side to defēd ye church. When this Bul of ye popes indulgēce was come to Prage,* 72.188 and there published, the king Wenselaus, who thē fauored that pope, gaue cōmaundement that no man should attēpt any thing against the sayd Popes indulgēces. But Hus wt his folowers, not able to abide ye impiety of those pardōs. began manifestly to speake agaynst them, of the which cō∣pany were 3. certayn artificers, who hearing ye priest prea∣ching of these iudulgences, did opēly speak against them, & called the pope Antichrist, which would set vp the crosse to fight agaynst his euenchristened. Wherefore they were brought before the Senate, and committed to warde. But the people ioyning thēselues together in armes: came to ye magistrates, requiring thē to be let loose. The magistrates with gētle wordes and fayre promises satisfied the people, so that euery man returning home to his own house, ye tu∣mult was asswaged. But the captiues being in prison, not withstanding were there beheaded, whose names were Iohn,* 72.189 Martin, and Stascon. The death and martirdome of these three being knowne vuto the people, they took the bodies of them that were slaine, and with great solemnitye brought them vnto the church of Bethlem. At whose fune∣rall diuers priestes fauoring that side, did sing in this wise These be the Sayntes whiche for the testament of God gaue their bodies. &c. And so their bodyes were sumptuously interred in the church of Bethlem, I. Hus preaching at the same fu∣nerall, much commending them for theyr constancye, and blessing God the father of our Lord Iesus Christ, whyche had hidde the way of his verity so from the prudent of this world, and had reuealed it to the simple lay people and in∣ferior priestes, which chose rather to please God then men.

Thus this City of Prage was deuided. The prelates with the greatest part of the clergy, & most of the Barons, which had any thing to lose, did hold wt the pope, especially Steuen Paletz,* 72.190 being the chiefest doer on that side. On the contrary part the commons, with part of the clergy & stu∣dentes of the vniuersity went with Iohn Hus. Wenslaus the king fearing least this would grow to a tumult,* 72.191 being moued by the doctors and prelates and councell of his ba∣rons thought best to remoue Iohn Husse out of the Citty, who had bene excommunicated before by the Pope: And further to cease this dissention risen in the church, commit∣ted the matter to the disposition of the doctors and the cler∣gy. They cōsulting together among thēselues, did set forth a decree, ratified and confirmed by the sentēce of the king, contayning the summe of 18. articles for the maynteynance of the Pope and the see of Rome, agaynst the doctrine of Wickeliffe and Iohn Husse. The names of the Doctors of Diuinity were these: Steuen Paletz: Stanislaus de Znoyma: Pe∣trus de Ikoyma: Ioannes Heliae: Andreas Broda: Iohannes Hilde∣sen: Mattheus Monachus: Hermannus Heremita: Georgius Bota: Simon Wenda. &c. Iohn Hus thus departing out of Prage, went to his coūtry, where he being protected by the Lord of the Soile, continued there preaching, to whom resorted a great concourse of people, neither yet was he so expelled out of Prage, but that sometimes he resorted to his church of Bethleem, and there also preached vnto the people.

Moreouer agaynst the sayde decree of the doctours, I. Hus with his companye replied agayne, and aunswered to their articles, with cōtrary articles agayn as foloweth.

The obiections of Iohn Hus and of his part, agaynst the decree of the Doctors.

FIrst, the foūdation of the Doctors wherupon they foūd all their writings and counsels, is false, which foūdatiō is this, where as they say that part of the clergy in ye king∣dome of Boheme is pestilent and erroneous, and holdeth falsely of the Sacramentes,

2. The Doctors hereby do defame the kingdome of Bo∣heme, and do rayse vp new discordes.

3. Let them shew therefore those persons of the Clergye, whom they call pestilent, & so let them verify theyr report, binding themselues to suffer the like paine, if they be not a∣ble to proue it.

4. False it is yt they say, the Pope & the cardinals to be the true & manifest successors of Peter & of the Apostles, ney∣ther that any other successors of Peter or the Apostles, can be foūd vpon earth besides thē. Whē as no man knoweth whether he be worthy of hatred or of fauour. And all By∣shops and priests be successors of Peter & of the Apostles.

5. Not the pope, but Christ onely is the head: and not the Cardinals, but all Christes faythfull people be the body of the Catholick church, as all holy Scripture and decrees of the holy fathers do testify and affirme.

6. And as touching ye pope, if he be a reprobate, it is plain that he is no head, no nor member also of ye holy Church of God, but of the deuill, and of his sinagogue.

7. The clergy of the gospellers agreeing with the saying of S. Austen which they alledge, and according to the sancti∣ons of the fathers, and determinations of the holy mother church, do say and affirme laudably: that the condēnation and prohibition of the 45. articles is vnlawful, and vniust, and rashly done: for that not onely because the doctors, but also all Bishops and Archbishops, in suche great causes, namely, touching faith (as these articles doe) haue no au∣thority at all, as appeareth. De baptismo et eius effectu cap. Maiores. Et in Can. 17. dist. cap. Hinc sedi. &c.

8. The second cause of the discord which they alledge, also is most false: seing the fayth of whole Christendome cōcer∣ning the church of Rome, is deuided in 3. parts by the rea¦son of 3. popes, which now together do raigne: And the 4. part is newtrall. Neither is it true, that we ought to stand in all things to the determination of the pope, & of the car∣dinals, but so farr forth as they do agree with ye holy scrip∣ture of the old and new Testament, from whence the sanc∣tions of the fathers, did first spring as is euident. De accusa∣tionibus cap. qualiter. &c.

9. In the 4. Article they brast out into a certayne dotage, & are contrary to themselues. By reason that they doitish∣ly haue reprehēded the gospellers, who in all their doings receiue the holy scripture (whith is the law of God, ye way of trueth and life) for their iudge and measure: and after∣ward they themselues doe alleadge the scripture. Deut. 17. where all iudges both popes and Cardinals are taught to iudge & discern betwene leaper & leaper, & in euery ecclesi∣asticall cause, only after ye rule of gods law. And so are they cōtrary vnto their secōd article, wherin they say: yt in euery catholicke matter we must runne to the pope: which is cō∣trary to the foolish condemnation of the Articles aforesaid. 10 Consequently, like idiots they doe most fasly alledge for their purpose the Canon, vnder the name and authority of Ierome written 24. q. 1. Haec est fides papa. &c. where they do apply the wordes of Ierome most impertinentlye to the pope of Rome,* 72.192 which he writeth to S. Austen, calling him a most blessed Pope.

11. By the whiche place of Ierome,* 72.193 it is manifest that the first article of those doctors is false. Forasmuch as by these

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wordes appeareth that other besides the bishop of Rome and his Cardinals, are called blessed Popes, holding the fayth and seat of Peter, and are successours of the Apostles as was Austen and other holy byshops moe.

12. Wherof it followeth moreouer, that ye church of Rome is not that place, where the Lord did appoint ye principall sea of his whole Church. For Christ, which was the head priest of all, did first sit in Ierusalem, and Peter did sit first in Antioch, and afterward in Rome. Also other popes dyd sit some in Bonony, some at Perusium, some at Auinion.

13. Item, the foresayde Prelates are falsifiers of the holy Scriptures and Canons, & therfore are worthy to be pu∣nished: Which affirme and say, that we must obey the pope in all thinges. For why it is knowne that many Popes haue erred, and one Pope was also a woman. To whome not onely it was not lawful to geue obediēce,* 72.194 but also vn∣lawfull to communicate with them. As all Rubrices, and infinite Canons do declare.

14. Item, their 6.7.8.9.10.11. Articles doe stand and are grounded vpon vntrue and false persuasions. And therfore are to be reiected and detested like the other before: Seyng they doe induce not to peace and veritye, but to dissention and falsity.

15. It is manifest also to the laitye, that this dissention a∣mong the clergy riseth for no other cause, but onely for the preaching of the Gospell, which reprehendeth such Simo∣niacks. and such hereticks in the church of God, as name∣ly haunt the court of Rome, spreading out theyr braunches abroad into all the world. Who deserue to be remoued & ex¦tirpate not onely of the clergy gospellers, but also of the se∣cular power. And so these three vices, to witte, Simonye, Luxurity,* 72.195 & Auarice (which is Idoll worship) be the cau∣ses of all this dissention amonge the Clergye in the king∣dome of Boheme, and not the other, which they falsely as∣cribe to the Gospellers of Prage. These three vices beyng remoued, peace and vnity woulde soone be reformed in the Clergy.

16. Moreouer, their last article is to much grosse, and not onely is without all law, but also wtout all coulour of law: whereas they fondly and childishly doe argue thus: that the processes made agaynst M. Iohn Hus ought to be o∣beyed, because forsooth the common sort of the Clergye of Prage, hath receiued them: By the same reason they may argue also, that we must obey the deuil, for our first parēts Adam and Eue obeyed him. Also our fore auncetours be∣fore vs were Paganes, wherfore we must obey them, and also the Paganes.

17. But let this friuolous opiniō go, this is certain truth, that the said processes made against maister Iohn Hus, by law are none. Forsomuch as they were obteyned, drawne, wrought, and executed contrary to the commission of the Pope, against the determinatiō of the holy mother church, as appeareth Cap. Sacro de Sententia excom. and a thousand other lawes besides.

18. Finally, whosoeuer wittingly & obstinately do defend and execute (the sayd processes made) or consenteth vnto thē, are all to be counted as blasphemers, excommunicate, and heretickes, as hath bene afore written and exhibited to y Lord generall bishop Olomucense. And more shalbe de∣clared and proued, if audience may be geuen openly before all the Doctors. Ex Aenea Sylui. & Chocleo.

¶ Vnto these obiections of I. Hus & his part, the Ca∣tholique Doctors agayn did answer in a long tedious pro¦ces: The scope wherof principally tended to defend ye prin∣cipallity of the Pope, & to mayntayne his obedience aboue all other potentates in ye world: affirming & cōtēding, that although Christ is the head alone of the whole multitude of them that are sleeping in Purgatory, and whiche are la∣bouring in the Church militant, and which are resting in heauen: yet this letteth not, but the Pope is heade of the church here militant, that is, of all the faithfull, which here in this world liue vnder his office. Like as Christ is kyng of all kings, and yet Charles may be the king of Fraunce: So say they,* 72.196 Christ may be the vniuersall head, and yet the Pope may be head vnder him of the whole Churche. And thus concluded they that the pope is the head, and that the Colledge of Cardinals is the body of the Romish church, which church of Rome is placed in the ecclesiasticall office here ouer the earth, to know and define vpō euery ecclesia∣sticall and catholicke matter, to correct errors, and to purge them, and to haue care vpon all such vniuersall matters, & cure vpon all vniuersall churches, and vpon the vniuersal flocke of faythfull christians. Forasmuch as in the regimēt of the church through ye vniuersal world, there must nedes remayne in such office alwayes some suche manifest & true successors of Peter, prince of the Apostles & of the colledge of the other Apostles of Christ: neither can there be found or geuen vpon earth any other successors,* 72.197 but only ye Pope which is the head, and the colledge of Cardinals, which is the body of the foresayd church of Rome. And although the whole vniuersall multitude of the faythfull do make ye bo∣dy of Christ, yet the same body of Christ is not placed here in office to exercise such authority vpon earth. Because that vniuersal multitude was neuer yet, nor euer can be cōgre∣gate together.

And therfore necessary it is,* 72.198 that some such true and ma¦nifest successors & iudges be appoynted, to whom recourse must be had, in all such catholick and ecclesiastical matters determinable. For like as in earthly regiments, euery case of discord is brought before his iudge, & hath his place as∣signed where to be decided: So like reason would requyre, that in principall matters and controuersies of fayth, some such presidents & places be limited for the purpose to haue such doubtes resolued. And this being graunted, then the doctors proceed, & here must needes cōclude (say they) that there cannot be geuen in all the world any other place, but onely the church of Rome: the head wherof is the Pope, & the body is the colledge of Cardinals. For like as Christ departing out of this world in his corporal presēce, let his body here with vs, vnder the Sacramēt in another forme, whereby he remayneth with vs (according to his promise Mat. vlt.) vnto the consummation of the worlde: Euen so while Christ walked here on earth in his bodily presēce, he was Pope himselfe & chiefe bishop, & so head of the church here militant in earth, corporally cōioyned with the same, as ye head is to his body. But after that he departed out of y world because his body which is the church militant,* 72.199 vp on the earth, should not be headlesse, therfore he left Peter, & his successors to his church, for an head in his place, vnto the consummation of the world, saying to him: Thou art Peter, & vpon this rocke I will build my church. &c. Mat. 16. And agayne he sayth, feede my sheepe. Ioan. vlt. That is to say, be thou Peter the head ouer thy brethren.

Tedious it were to recite all the bibblebabble of these doctors in this their long responsall.* 72.200 Who so liseth to see ye bottome of their profounde writing & knowledge, may re∣sort either to the history of Siluius, or els to M. Cochleus, in his first booke De hist Hussit.

Thus then M. Iohn Hus being driuen out of Prage (as is afore touched) by the motion of these Doctours, and moreouer being so excōmunicate, that no Masse nor other must be sayd there where he was present. The people begā mightily to grudge and to cry out agaynst the Prelates & other popish priests, which were the workers therof, accu¦sing thē to be Simoniacks, couetous, whoremaisters, ad∣ulterers, proud, sparing not to lay opē their vices to their great ignominy and shame. And much crauing a reforma∣tion to be had of the clergy.

The king seing the inclination of the people, being al∣so not ignorant of the wickednes of the clergy, vnder pre∣tence to reforme the church, began to require greater exac∣tions vpon such Priestes and men of the Clergy, as were knowne and accused to be wicked liuers. Whereupon they on the other part, that fauored Iohn Hus, taking that oc∣casion present, complayned of all, accused many, and spared none, Whomsoeuer they knew to be of the Catholicke fac∣tion, or enemies to Iohn Hus. By reason wherof ye priests of the popish Clergy were brought,* 72.201 such as were faultye, into great distresse, and such as were not faulty, into great feare. In so much that they were glad to fall in, at least not to fall out with the Protestantes, being afrayd to displease them. By this meanes maister Hus beganne to take some more liberty vnto him, & to preach in his church at Beth∣leem, & none to controll him: by the same meanes the peo∣ple also receiued some comfort, and the king much gayne & mony by the reason.

And thus the popish Clergy, while they went about to persecute Iohn Hus, were in wrapped thēselues in great tribulation, and afflicted on euery side, as wel of lay mē, as of learned men of the clergy. In so much that womē also & children were agaynst thē. And by yt same reasō, wherwith they thought to entangle him, they were ouerthrown thē∣selues. For the Doctors which before condemned this doc∣trine in Iohn Hus, for an intollerable heresye, & cried out so much agaynst him, for teaching ye tēporall Lords might take away tēporall liuings frō ye clergy sinning habitualiter that is, lying and continuing still in the custome of iniqui∣ty: now when the king and the Lords temporall began to mearse them and berieue them of their tēporalties for their transgressions,* 72.202 the sayd Doctors did keepe silence & durst speake neuer a word. Agayne where the foresayd doctors, before could not abide in Iohn Hus, that tithes wer to be coūted for pure almes, now comming to ye Guildhal, were faine to entreat for theyr temporall goodes, not to be taken

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from them, pleading the same temporalties to be mere al∣mose and deuotion of good men, geuen vnto the church. Ex Cochleo.

And thus now did they themselues graunt the thing, which before they did condemne. The more that the popes clergy was pinched, the more grudge & hatred redounded to Iohn Hus, although he was in no cause therof, but one¦ly their owne wicked deseruinges, for the which cause Ste∣phen Paletz,* 72.203 and Andraeas de Broda, being the chiefe champi∣ons of that faction, though they could not remedy the case, yet to ease theyr mindes, wrote sharpe and cruell letters to Maister Hus. And to helpe the matter forward, the Pope also here must helpe at a pinche, who likewise writeth hys letters to Wenceslaus king of Bohemia, which was bro∣ther to Sigismund Emperor, for the suppressing of Iohn Hus & of his doctrine. Which was in the fifth and last yere of his Popedome. an. 1414. The tenour of whose letters to king Wenceslaus in this wise proceedeth.

¶ The letter of Pope Iohn to K. Wenceslaus.

IOhn Bishoppe seruaunt of Gods seruanntes, to his welbeloued sonne in Christ Wenceslaus,* 73.1 King of Romaines and of Boheme, greeting and apostolicall benediction.

Among other desires and delightes of our hart: who although vnworthy to represent the roome of Christ here in earth: this doth chiefly redounde to our singular comfort fo often as we do heare of the brotherly entrea∣ty of peace and of concord (by which concord kingdoms do en∣crease, as contrary by discorde they are deminished) which is be∣tweene your honour, and our welbeloued in the Lord Sigismund your brother germane & cosin, for the noble king of the Romans &c. And furthermore it foloweth in these words. And as we haue cause to ioy at the premisses: so likewise agayne the heauy rumors which are here, do trouble and dampe our mindes. For we heare that in diuers places vnder your dominiō, there be certain which do folow and leane to the errors of that archhereticke Wickliffe, whose bookes haue bene long since condemned in the generall Romain councell to bee erroneous, hereticall, and swaruing from the catholicke fayth. And furthermore whiche is worst of all, the sayd persons cleauing to the opinions of the heretickes (least they should be corrected of their superior powers for their exces, to couer theyr naughtines and stubbernesse in despising the com∣maundements of the Apostolicall seat) do openly teach disobedi∣ence and contempt of the keies and ecclesiasticall censure, to the subuersion of the Apostolicall dignity, setting at nought the de∣crees of the holy fathers & canons. Wherefore we do exhort your

[illustration]
The description of the Popes councell holden at Rome, in which appea∣red a monstrous Owle, to the vtter defacing of the Pope and all his Clergy.
worship for the mercy of our God, as hartely as we may or cā, that it would please you as we desire & hope you will (so effectuously) to shew forth your regall power, both for the glory of God, & de∣fence of the catholicke fayth (which you go about to defend) and for the conseruation of your kingly name, state and honor, for the prosperous safe gouernement of your kingdome and dominions, as it becommeth a catholicke prince, whereby this blot of heresye (which doth so lamentably and miserablye spring and creepe in those partes and doth so infect the mindes of mortall men, to the destruction of their soules, and doth sequester them from the con∣gregation of the pure and catholick fayth and truth) may be roo∣ted out. &c.

Geuen at Bononia in the Ides of Iune, in the v. yeare of our popedome. &c.

In this epistle of Pope Iohn aboue prefixed, forsomuch as mention is made of a certaine councell before holden at Rome (which was 4. yeares before) agaynst the articles & books of Iohn Wickliffe: it shall not be impertinēt nor out of purpose to repeat a certayn mery history & worthy other¦wise to be noted at, written by Nicholas Clemangis o a certayne spirite, which ruled the Popish Councelles, hys worde are these.

The same pope called a Coūcell at Rome about foure yeares before,* 73.2 at the earnest sute of diuers men. And a mas of the holy Ghost being sayd at the entraunce into the sayd Councell (according to the accustomed maner) the Coun∣cell being set, and the sayde Iohn sitting highest in a chayre prepared for him for that purpose: Behold a ougly & dread full Owle, or as the common prouerbe is, the euill signe of some mischaunce of death to followe, comming out of the backe halfe of him, flew to and fro, with her euill fauoured voyce, and standing vpon the middle beame of the church, cast her staring eyes vpon the Pope sitting, the whole cō∣pany began to maruell, to see the night Crowe, whiche is wont to abide no light, how she should in ye midday come in the face of such a multitude, & iudged (not without cause) that it was an illfauored token. For beholde sayde they, (whispering one in on others eare) the spirite appereth in the shape of an Owle. And as the stoode beholding one an other, and aduising the pope, scarcely could keep their coū∣tenaunce from laughter, Iohn himselfe, vppon whom the Owle stedfastly looked, blushing at the matter, beganne to sweate and to fret and fume with himselfe, and not finding by what other meanes he might salue the matter, being so confused dissoluing the Councell, rose vp and departed. Af∣ter that there followed an other session. In the whiche the Owle again, after the maner aforesayd, although, as I be∣leue,

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not called, was present looking sedfastly vpon the bi¦shop, whom he beholding to become agayne, was more a∣shamed then he was before (and iustly) saying he could no longer abide the sight of her, & commaūded that she should be driuen away with battes and shottinges: but she being arayde neither with their noyse, neither of any thing els, would not away, vntill that with the strokes of the sticks, which were throwne at her, she fell downe dead before thē all. This I learned of a faythfull frend, who at the same time came to Rome, the which thing I scarsely crediting for the rarenes of the matter, he affirmed by his othe, that it was most certayn & true: adding moreouer that all there present were much offēded, & did greatly deride that Coū∣cell called for such a purpose, and by little and litle the Coū∣cel was dissolued, nothing done ther as he saith. Although it hath not bene alwayes seene that such spirituall Doues haue bene present with Popes and their Councels, & go∣uerned thē: yet their euill doctrine declareth no lesse. Read gentle reader the booke of Clemangis, and thou shalt not thinke thy labor euill bestowed. For he hath both learned∣ly, truely, freely, and godly, bewayled the filthines of Anti∣christ, and his ministers, their wickednes, impiety and cru¦elty, and the miserable state and face of the Church. &c. And thus much for Pope Iohn.

¶ The Councell of Constance.

HEre by the way is to be noted and vnderstand, that du¦ring all this time of Pope Iohn, there were 3. Popes raigning together,* 73.3 neither was yet the the schisme ceased, which so long time had continued, the space (as I sayde) of 29. yeares. By the reason wherof a generall Councel was ordeined & holden at Constance in the same yeare. an. 1414. being called by Sigismund the Emperor, and Pope Iohn the 23. for the pacifiyng of the foresayd schisme, which was then betweene three Popes, striuing for the Popedome. The first whereof was Iohn, whom the Italians set vp. The second was Gregory,* 73.4 whom the Frenchmen set vp. The third was Benedict, whom the Spaniardes placed. In this schismaticall ambitious conflict, euery one defen∣ded his Pope, to the great disturbans of christian nations. This councell endured foure yeares long, wherin all their matters were decided most by foure natiōs, to say the En∣glish, Germaine, French, & Italian nation. Out of which oure nations were apoynted & chosen foure Presidentes to iudge and determine the matters of the Councell. The names of which Presidentes were these, Iohn the Patri∣arke of Antioche for Fraunce, Anthony Archbishop of Ri∣gen for Italy, Nicholas Archbishoppe of Genesuensis for Germany,* 73.5 and Nicholas Bishop of Bathe for England by whom many great and profitable things to the glory of God, and publike profit, might haue bene concluded, if the rotten flesh of the churchmen could haue bidden the salt of the Gospell, and if they had loued the truth: but as Grego∣gorius Nazienzenus writeth, there lightly come few generall Councels, but they end more with disturbance, then tran∣quility. So it happened in this councell, for wheras Iohn the 13. in the first Session exhorteth them by these wordes taken out of the 8. of Zachary. Viritatem diligite, that is to say: Lone the truth, further, monishing them, and specially the Deuines euery man to do his endeuour for the vnitye of the Church, and to speake their minde freely: but howe soone this his exhortation was forgottē, it appeared short∣ly after by the despising of the Prophetes, and persecuting of Christ in his mēbers, as by the grace of Christ shall ap∣peare hereafter in the processe of this story. First this Iohn did resigne his Papacy, the Emperor geuing him thankes kissed his feet.

Afterward the sayd Iohn repenting him that he had so done, sought meanes to flee, whereunto Fredericke Duke of Austrich did assist him, for he chaunging his garments, fled by night with a small cōpany.* 73.6 And when he was now come vnto Schaffe house to goe into Italy, the Emperour pursuing, tooke him, and proclaymed Fredericke traytour, & for that cause tooke away certayne Cittyes from him. At the last the matter was appeased vnder this cōdition, that Fredericke should require grace of the Emperour, and re∣signe all his possessions vnto him. Wherupō the Emperor receiued him againe into fauor, & restored him to his duke∣dome. This pope being thus deposed,* 73.7 was committed vn∣to the County Pallatine, and by him caried to the Castle of Manheime, where he was kept prisoner by the space of 3. yeares. Afterward he was agayne by Pope Martine, ad∣mitted to the number of Cardinals.* 73.8

This Pope Iohn was deposed by the decree of y coū∣cell, more then 40. most greuous and haynous crimes be∣ing obiected and proued agaynst him: as that he had hyred Marcilus Permensis a Phsition, to poyson Alexander his predecessour. Further, that he was an heretick, a simo∣niake, a lyer, an hipocrite, a murderer, an inchaūter, a dice∣player, an adulterer, and a sodomite, & finally what crime is it, that he was not infected withall?

And now to returne vnto the councell, first we wil de∣clare the order of their Sessions, with things therin con∣cluded, in generall: then we will (Christ willing) adioyne the speciall tractation of such matters, as perteyne to the story of the Bohemians, and Iohn Hus, and Hierome of Prage, who in the same vngodlye councell were condem∣ned and burned.

This councell therfore of Constance, which was sum∣moned by the Emperour Sigismund, and Pope Iohn 23. about the natiuity of our Lord Iesus, an. 1414. began the same yeare to be assembled about the latter end of the yere. Which first beginning as the maner is,* 73.9 with a Mase of the holy Ghost, as they were singing according to their custōe the Himne, Veni sancte spiritus, there was at the same time a certayne Bill set vp in the Church by some well disposed man, as it seemed, wherein was conteyned these wordes folowing: Alijs rebus occupati nunc adesse vobis nō possumus. That is to say. We are otherwise occupyed at this tyme, we can not intend to come to you. Here is also to be remē∣bred the worthye saying of the Emperour Sigismund, when talke was ministred as touching the reformation of the spiritualtye, and some sayde quod oporteat in cipere a minoritis, that is, that reformation ought first to beginne at the Minorites.* 73.10 The Emperour aunswering againe: Non a minoritis, sed a maioritis, that is, not with the Minorites sayth he, but with the Maiorites. Meaning the reforma∣tion ought first to begin with the Pope, Cardinals, & By∣shops and other superior states of the church, and so to dis∣cend after to the inferiors. This much by the way, & now to the purpose and order of the Sessions as we promised. The which counsell continued as is aforesayd by the space of iiij. yeares, and had in it 45. Sessions, wherein many things were concluded, the which altogether were to long to be recited in this place: as the deposition of three seueral Popes, whiche were before spoken of, the hearing of cer∣taine Legates. Yet I minde to make some briefe recapitu∣lation of the most principall matters there done in the ses∣sions orderly ensuing. [unspec 1] 1.

In the first Session chiefly was cōcluded,* 73.11 first that this Councell was lawfully congregate.

2. Item, that the going away of the pope should be no let or stay, but the Councell might proceed.

¶ Wherein note (gentle Reader) that the authority of the generall Councell is aboue the Pope, contrary to their owne doctrine. [unspec 2]

3. Item, this Councell should not be dissolued before the Church were reformed, as well in the superiours, as infe∣riours. [unspec 3]

In the 4. Session amongest other thinges, this was first concluded: That a Synode congregate in the holy [unspec 4] Ghost, making a generall councel, representing the whole Catholicke Church here militant, hath power of Christ immediately, to the which power euery person, of what state or dignity so euer he be:* 73.12 yea being the pope himselfe, ought to be obedient in all such things as concerne the ge∣nerall reformation of the Church, aswell in the heades, as in the subiectes.

Item, the sayd Pope should not translate the Court of Rome, and the officers of the same from the Citty of Con∣stance. And that all his censures, doinges and workinges after the time of his departure, whatsoeuer he shoulde en∣terprise to do to the preiudice of this Councell, should be of no effect. [unspec 5]

In the 5. Session the same Articles were repeated and concluded agayne. [unspec 6]

In the 6. Session procuration and citation was sent out agaynst the Pope.* 73.13

Item, commissioners were appointed out of the foure nations for the hearing of Iohn Hus, which shalbe here∣after mentioned in his story folowing.

Item, the memory of Iohn Wickliffe was condemned and the sentence geuen in the Councel holden at Rome v∣pon the condemnation and burning of Wickliffes bookes, was there confirmed.* 73.14

Item, in the same Session, Citation was sent out a∣gaynst Ierome of Prage. The tenor whereof foloweth af∣ter in the story of the sayd Ierome.

Item, in this Session, was decreed agaynst libelles of infamy. [unspec 7]

In the 7. Session nothing was handled, but that the tenour of the citation agaynst Pope Iohn was recited. [unspec 8]

In the 8. Session, the sentence and condemnation of

Page 594

Iohn Wickliffe, and his 45. Articles was recited, and sen∣tence geuē against his memory & bones to be burned.* 73.15 The tenor wherof is rehearsed in the history of Iohn Wicklifes before passed. fol. 449.

[unspec 9] In the 9. Session, The matter & cause of Pope Iohn was agayn intreated, and commissioners appoynted to en¦quire vpon his cause, and iudges for the same.

[unspec 10] In the 10. Session, Suspension was geuen out & reade agaynst the sayd Pope.

In the 11. and 12. Sessions,* 73.16 Notaries were assigned & definitiue sentence geuen agaynst the said Pope, where al∣so was decreed that none of them that contended before for the Papacy, should be chosen Pope.

[unspec 13] In the 13. Session was decreed, Quod nullus praes biter sub pena excommunicationis comunicet populo sub vtraque spe¦cie panis & vini.* 73.17 This is, that no Priest vnder payne of ex∣communication shall communicate vnto the people vnder both kindes of bread and wine.

[unspec 14] In the 14. Session, came in yt resignation of pope Gre∣gory the 12. which was one of the 3. before mentioned, stri∣uing for the Papacy, with certayne other Articles concer∣ning the election of the Bishop of Rome, and the ratifica∣tion of their resigning, which gaue ouer the Papacy.

[unspec 15] Then ensueth the 15. Session, in the which silence was commanded on all partes vnder pain of excommunicatiō, and the great curse that no persō or persons high or low of what estate or degree so euer he were,* 73.18 Emperour, Kyng, Cardinall, or other should disturbe the sayd Session wyth any maner of noise, either by hand, foot, or voyce. This be∣ing done, the sentence & condemnation against Iohn Hus was read and pulished, whiche after in the story of Iohn Hus, foloweth to be sene more at large.

[unspec 16] In the 16. Session, Ambassadors were assigned by the Councell to go into Arragon to Benedictus the 13. to en∣treat with him for the resignation of his Papacy, as the o∣ther two had done before.

Item, power was geuen to iudges, to cite vnder pain of depriuation, all such as priuily departed away from the Councell, in the whiche Session also the sentence agaynst Iohn Hus was confirmed and ratified.

[unspec 17] In the 17. Session, the Emperour tooke vpon him a iourney to the king of Arragon,* 73.19 to entreat with pope Be∣nedictus. An excommunication denounced agaynst al such as should go about to empeche the Emperours iourney a∣bout that matter. &c.

Item, prayrs and processions were determined to be made by the Councell, euery Sonday for the same cause, with an hundred dayes of pardon geuen to thē that would be present thereat, and that all Prelats should be present at euery of these sayd Masses and processions in theyr Ponti∣ficalibus. Graunting besides to euery Priest that sayd one Masse,* 73.20 for the same a 100. dayes of pardon. And to all other that once a day should say one Pater noster, and one Aue, for the safety of the Emperour xl. dayes of pardon.

[unspec 18] In the 18. Session, certayne iudges were assigned for the hearing of matters, which the Councell had no leasure to heare.

It was there also decreed that suche letters and Buls as were written in the name of that councell, should be re∣ceiued with no lesse credite and authority, then the Bulles proceeding from the Sea Apostolicall, and that the falsify∣ers of the same should incurre no lesse penalty then the fal∣sifyers of the other. Legates also and Ambassadours were sent into Italy.

[unspec 19] In the 19. Session which was yt same yeare in the mo∣neth of September, Ierome of Prage who was cited as is before sayd, was accused of heresy & cast in prison by the sayd councell, & constrayned to abiure. The which his ab∣iuration hereafter foloweth to be seene in his history.

Item, it was decreed: Quod non obstantibus saluis cōdu∣ctibus Imperatoris Regum. &c. possit per iudicem competentem de haeretica prauitate inquiri. &c. That is, notwithstanding ye safe conduct geuen by the Emperour and kinges.* 73.21 &c. In∣quiry may be made agaynst a man for heresy by a sufficient iudge and processe, to be made according to the law.

The causes of heresies were committed to certain iud∣ges and deputyes.

* 73.22Item, the Chart called Carolina, and diuers other Chartes and constitutions concerning the libertyes of the Church of Rome, being brought forth were approued and confirmed,

In the 20. Session, letters & instrumentes were made [unspec 20] and set vpon Church dores to require and admonish duke Fredericke to restore agayne vnto George Bishop of Au∣striche,* 73.23 such landes, rentes, and reuenues as he deteyned & withheld, vnder payne of interditement, suspending and excommunication.

During the time of this Session, the Ambassadors re∣turned out of Arragon from the Pope Benedict and were heard with great audience, whereas certayne Articles and conditions betwene the Pope & the councell were brought forth and agreed vpon to the number of 12.

In the yeare of our Lord 1416. was the 21. Session be∣ginning [unspec 21] after theyr maner with a Masse of the holy ghost with processions and such other rites, in the time of which Masse,* 73.24 Iames Bishop of Londy made a Sermon, taking for his Theame these wordes. Ex probrauit Deus increduli∣tatem eorum & duritiam: That is, the Lord rebuked theyr misbeliefe and hardnes. &c. This sermon being ended, Ie∣rome of Prage which had abiured,* 73.25 as is sayd the yeare be∣fore, being present thereat, stoode vp vpon a certayne bench or fourme. Replying agaynst the foresayd Iames and hys Sermon, alleadging and preaching diuers and sundrye thinges, whereupon the Patriarch of Constantinople, one of the commissioners proceeded agaynst him, pronouncing the sentence definitiue, which he had in writing agaynst the sayd Ierome, which sentence being red and approued by the councell (the tenor whereof insueth in his historye) the sayd Ierome was deliuered vnto the secular power, & burned.

The 22. and 23. Sessions contayne no worthy matter, but* 73.26 onely the placing of the Ambassadours of Alphansus K. of Arragon, & graunting them voyces in the Councell.

In the 24. Session, citatiō was geuen out agaynst Be∣nedict, [unspec 24] keeping with Alphonsus, king of Arragon.

The 25. [unspec 25] Session conteineth nothing but a certayne Co∣mendam geuen to the Church of Olemucensis.* 73.27

The 26. Sessiō,* 73.28 there was nothing els handled, but the vniting and incorporating of the Ambassadors of the king of Nauarre into the Councell, and also concerning the de∣rogation of the priority of voyces.

After this folowed the 27. and 28. sessions,* 73.29 which were in the yeare 1417. Wherein was intreated the relation and declaratiō,* 73.30 concerning the cause betwixt Duke Frederick, and the bishop of Trident, and processe geuen out agaynst the sayd Duke, accusing him of sacriledge, and also excom∣municating him, for not obeying the admonitiō of the coū∣cell concerning the vsurpation and deteyning of the city of Tridēt and other possessions from Bishop George, as is afore specified.

In the 29. and 30. Sessions,* 73.31 Proctors and Notaryes were geuen out in the cause agaynst Pope Benedict, and order decreed vpon his obstinacye, wherein also the with∣drawing of the king of Arragon from the same Pope, was recited and approued by the Councell.

In the 31. Session, certayne instrumentes, and speciall [unspec 31] letters monitory were directed from the Councell to a cer∣taine Earle of Italy named Comes virtutum, for laying vi∣olent handes vpon Albert, Bishop of Asce, and for bring∣ing him to prison, requiring the sayd Earle vnder paine of interdiction, and excommunication to set the sayd Byshop at liberty. Also an other decree was set forth for the resto∣ring agayne the liberties of the Church of Baron.

In the 32. and 33. Sessions,* 73.32 the accusation of pope Be∣nedict was renued,* 73.33 and his obstinacy accused, and witnes brought in, at which thing doing, the Emperour Sigis∣mund was present.

In the 34. Session, the cause of the foresayd Pope was [unspec 34] heard, and processe geuen out agaynst him.

In the 35. Session,* 73.34 the Ambassadours of the king of Castle were brought in, and vnited to the Councel, and in¦strumentes thereof made and read. Also that notwithstan∣ding the othes made to the foresayd Pope, mē might law∣fully forsake his obedience.

In the 36. Session, a certayne citation was made and [unspec 36] read against the Pope,* 73.35 conteining his depriuation and the sentence agaynst him, & instruments made vpon the same. And whereas this Pope had thundred out his curses, de∣priuations and excommunicatiōs agaynst them: The sayd Sinode did adnihilate all his doinges.

The 37. Session did renue agayne the accusation of the [unspec 37] foresaid pope, and the sentence definitiue agaynst him was published.

In the 38. Sessiō certaine decrees were made touching [unspec 38] the adnihilating of the penalties of the Ambassadours of king Henry sonne of Alphonsus king of Arragon.* 73.36 Also an other decree was made touching the reuocatiō of ye voyces graunted to the Ambassadors of the king of Arragon.

Thus Pope Benedict being deposed and excommuni∣cated [unspec 39] as is aforesayd,39 73.37 in the next Sessions following, they addressed themselues to the election of a new Pope, begin∣ning first in the Session to geue out decrees concerning generall Councels, & prouision, for the auoyding of suche like schismes hereafter.* 73.38 Decreeing euery x. yeare to haue a

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generall Councell, after the two Councels that should fo∣low immediatly after this, of the which the one should be kept within fiue yeares, then next folowing, and the se∣cond within seauen yeares after that.

Item, in the same Session was drawen out a forme touching such thing as the Pope should professe and bind himselfe, to obserue at time of his election, of the which forme the order and tenour is this.

I N. elected for Pope, professe with hart and mouth vnto almighty God,* 73.39 whose Church I take vpon me to gouerne, by his helpe, and to blessed S. Peter the Prince of the Apostles, so long as I shall endure in this fraile and brittle life, firmely to beleeue and hold the holy Catholick faith after the traditions of the Apostles, of generall Councels, and of other holy fathers, and namely of the eight generall Councels. Nicene the first, the second of Constantinople, Ephesine the third, Calcedone ye fourth, the fift and sixe of them in Constantinople, the seauenth of Nice, the eight of Constantinople. And also of the gene∣rall Councels of Laterane, Lyons, and Uienne, willing to obserue the same faith vnuiolate euen to the vttermost, and to preach and defend the same, euen to the spending of my life and bloud, and also by all meanes possible to prose∣cute and obserue the rite of the Sacraments canonically deliuered to the Catholike Church. And this my professi∣on and confession by my commandement, being written out by the Notary of the Arches of the holy Church of Rome, I haue subscribed with mine owne hand, and sin∣cerely with a pure mind and deuout conscience, I offer it vnto thee almighty God vpon such an aulter, &c. In the presence of such witnes. &c. Yeuen. &c.

It was also decided in this Session, that no Prelates should be translated against their wils.

The third of the same moneth, and the same yeare follo∣wed the [unspec 40] 40. Session,* 73.40 wherein certaine decrees were con∣stitute and read, as touching reformatiōs to be made tho∣rough the whole church by the Pope, that next should be, with the Councell, before this Synode should breake vp.

Item, that they should so proceed to the election of the Byshop of Rome, notwithstanding the absence of those Cardinals which were wyth Pope Benedict in Spaine. This done, the order and maner was decreed for the elec∣tion of the Pope.

After these things thus decreed, in the next Session, which was fourty one, the constitution of Clement the [unspec 41] sixt was read, concerning the order and diet of the Cardi∣nals being in the Conclaue about ye chusing of the Pope, and vpon the same othes were ministred vnto the Car∣dinals and other Electours, binding them to obserue and keepe all such things as they should be bound to, during the time of the election.

First, that they should enter into the Conclaue within ten daies after the fourty Session,* 73.41 which was this present day after sunne set.

Secondly, that euery Cardinall should haue but two seruitours attending vpon him at the most, either of the Laity or Cleargie, as they would themselues.

Thirdly, that they should remaine together in the sayd Cōclaue, without any wal betwixt thē, or any other couer, saue only bare Curtains, if any were disposed to sleepe.

Fourthly, that the Conclaue should so be shut vp, and the entry to the priuie chamber to be kept so straightly, that none of them should come in or out, nor any to haue recourse vnto them to talke with them priuely or apertly, nor they to admit any man to come to them, except by the consent of them all, certaine should be called about mat∣ters concerning the election.

Fiftly, that no man should send to them either messen∣ger or writings.

Sixtly, that a competent windowe should be assigned vnto them to receiue in their victuals, but that no person might come in thereat.

Seuenthly, that no day after their first ingresse into the Conclaue, beside bread, wine and water, they should haue any more dishes but one of one onely kinde, either of flesh or fish, egges, pottage, made of fish or flesh, not after the deintiest sort, besides salades, cheese, frute, and conserues, whereof there shall be no principall messe made but for sauce and taste.

Eightly, that not one should be compelled to go into the Conclaue: But if they did all refuse to go in, then they should be compelled thereunto.

Ninthly, that such as would go out, might, but if they would all go out before ye Pope were elect, they should be compelled to go in againe, except such whome infirmitie did excuse, but without the excuse of infirmitie, if anye went out, he should no more be admitted, except they went all out together.

Tenthly, that such as went out by reason of infirmitie, for to be absent, and returne before the election be determi∣ned: may be admitted againe into the Conclaue in the same state wherein they shall finde the election to stand.

Further and besides the keepers of the Cōclaue, should also be sworne to see all these premises obserued and kept without fraude or guile, and that they should not streigh∣ten the Cardinals and other Electours aboue the order here taken.

And if the King be there himselfe sitting in his throne of estate, he should receiue the same othe of the Cardinale.

Upon this such as should be electours beside the Car∣dinals, were chosen.

Furthermore,* 73.42 for as much as the goods and substance of such as were elect, were accustomed to be geuen & gran∣ted vnto such as could catch them: whereupon vnder the pretence of the same, many did inuade the goods of the Cardinals, and others which were in the Conclaue, false∣ly faining them to be elected which were not to be elected. To stop the greedy rauening of such, a decree also was published in the same Session.

These things thus prepared and set in order, the Pa∣triarch of Constantinople, with the Cardinals and other Archbishops, Bishops, Abbots, Priours, Deanes, Arch∣deacons, Doctours, with other electours entring into the Conclaue vpō Monday, on Thursday after they had hat∣ched out a Pope, being S. Martins euen, wherupon they named him Martin: This Martin thus being elected, was straight foorth brought in by the Emperour and the Councel, into the Church of Constance, and there inthro∣nised for Pope,* 73.43 not without great solemnitie & triumph. The xxi. day of the said moneth, this foresaid Martin ac∣cording to their accustomed pompe was honourably brought in to bee crowned with sumptuous procession from the high Church of Constance vnto the Monasterie of S. Austen. The Emperour on foote, leading his horse by the bridle on the right hand: And the Marques of Bra∣denburge Prince Electour, likewise leading his horse on the left hand, the Pope himselfe riding in the middest vp∣pon his palfrey.

And thus being brought into the Monastery aforesaid, and so reduced round about againe from thence to the high Church of Constance, was there crowned with all magnificence.

Notwithstanding all this, yet all the trifling and fond vanitie of this Councell more great then wise, did not end thus, for in the next Session which was the xlii. came out [unspec 42] a decree in the name of the Pope and the Councell, dis∣charging the bound of the Emperour and the County Palatine, touching the safe custody of Pope Iohn, who was by bond committed vnto them to be kept in safetie.

In the xliii. Session, certaine other decrees and statutes [unspec 43] were made by Pope Martin in the said Synod.* 73.44 Annulla∣ting and reproouing all the actes and procedings of the o∣ther Popes before during the time of the schisme from the time of Gregory the xi. As in matters concerning exemp∣tions, vnions, fruites and profites of the Church, bene∣fices, simonie, dispensations, tithes and other burdens of the Church. Also concerning the apparell of the Cleargy and such other things.

In the xliiij. Session, the sage fathers of this Councell [unspec 44] were occupied about the determining in what place the next Councell should be kept in, the xlv. Session brake vp and dissolued this Synode.

Now to finish our tedious rehearsall of this Synode. [unspec 45] The Cardinall Umbald by the cōmandement of the Pope and the Councell, with a high and loud voice pronounced these words Domini ite in pace, which is, Lords depart in peace, whereunto the standers by answered, Amen.

Thus the councell being dissolued, Frier Iohn Bishop of Catthan by the consent and commandement of the Pope and the Councell, went vp into the Pulpit to make a Sermon, taking for his theame: Vos autem tristitiam ha∣betis: iterum autem videbo vos, & gaudebit cor vestrū. You are now in sadnes: I will see you againe, and then your harts shall reioice. The which collation being ended, an other Cardinall named Anthony, was sent vp by the Pope and the Councell,* 73.45 with this proclamation, first to dismisse the Synode, and to geue euery man leaue to depart home. Al∣so to declare the Popes indulgence vnto them, who by the authoritie of God almighty, had granted to them all and euery one preent at that Councell, full absolution once in their life, so that euery one within two moneths after the hearing of this indulgence, should procure the same in forme of writing. Also another indulgence was graunted in like maner of plenary remission at the hour of death,

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and that was vnderstand as well of the houshold, as of the maisters themselues. But vnder this condition, that from the time of notification of the same, they should fast by the space of one whole yeare euery Friday, for the ab∣solution in their life time. And for the absolution at the houre of death, to fast the same Friday another yeare, ex∣cept they had some lawfull impediment to the contrary, so that after the second yeare,* 73.46 they should fast vnto their liues end, or else to do some other good worke. The which bee∣ing in this maner proclaimed, the Synode brake vp, and euery man departed home.

* 73.47The number of the foriners resorting to this Coun∣sell both spirituall and temporall, was 60500. whereof, the number of Archbishops and Bishops was 346.

Abbots and Doctours 564.

Secular men

  • Princes.
  • Dukes.
  • Earles.
  • Knightes.
  • Esquiers.
16000.

Besides common women, belonging to the same Coun∣cell 450.* 73.48

Barbers 600. Minstrels, Cookes, and Iesters 320.

So that the whole multitude which were vewed to be in the Towne of Constance betweene Easter and Whit∣sontide, were numbred to be 60500. strangers and forre∣ners at that Councell.

Here is to be noted that in this Councell of Constance, nothing was decreed or enacted worthy of memorie,* 73.49 but this only, that the Popes authoritie is vnder the Coun∣cell, and that the Councell ought to iudge the Pope.

* 73.50And as touching the Communion in both kindes, al∣though the Councell did not denie, but that it was vsed by Christ and his Apostles, yet notwithstanding by the same Councell it was decreed to the contrary.

Hetherto wee haue comprehended the order and dis∣course of this Councell, with the actes and Sessions con∣cerning the same: which Councell although it was prin∣cipally thought to be assembled, for quieting of the schisme betweene the three Popes: yet notwithstanding, a great part thereof was for the cause of the Bohemians, and es∣pecially for Iohn Hus: As appeared by their preparation before the Councell. For before the Councell began, the Emperour Sigismund aforesaid, sent certain Gentlemen Bohemians, which were of his owne houshold, giuing them in charge to bring Iohn Hus Bacheler of Diuini∣tie, vnto the saide Councell, and that vnder his safe con∣duict, the meaning and intent thereof was, that Iohn Hus should purge and cleare himselfe of the blame which they had laid against him: and for the more better assu∣rance, the Emperour did not only promise him safe con∣duict that he might come freely vnto Constance: but also to returne againe into Boheme without fraud or inter∣ruption, he promised also to receiue him vnder his protec∣tion and vnder sauegard of the whole Empire. For the same onely cause the Emperour sent him afterwards the said safeconduicts double written, both in Latine and Al∣maine, the forme whereof doth heereafter ensue.

Sigismund by the grace of God King of the Romaines, of Hun∣gary and Denmarke, Croatia, &c. To all Princes as well Eccle∣siasticall as Seculer, Dukes, Marquesses, and Earles, Barrons, Captaynes,* 73.51 Borovvmaisters, Iudges, and Gouernours, officers of townes, burgages and villages, and vnto all rulers of the com∣minalty, and generally to all the subiects of our Empire, to whome these letters shall come, grace and all goodnes.

Wee charge and commaund you all, that you haue respect vnto Iohn Hus, the which is departed out of Boheme, to come vnto the generall Councell, the which shall be celebrate and hol∣den very shortly at the towne of Constance. The which Iohn Hus we haue receiued vnder our protection and safegard of the whole Empire, desiring you that you will chearefully receyue hym when he shall come towards you, and that you intreat and handle hym gently, shewing hym fauour and good will, and shew hym pleasure in all thyngs, as touchyng the forwardnes, ease, and assurance of hys iourney, as well by land as by water.

Moreouer, we will that he and all his company with hys carriage and necessaries, shall passe throughout all places, passa∣ges, portes, bridges, lands, gouernances, Lordships, liberties, ci∣ties, townes, bourgages, castels and villages, and all other your dominions, wythout payeng of anye manner of imposition or dane money, peage, tribute, or anye other manner of tolle what∣soeuer it be: we will also that you suffer hym to passe, rest, tarie, and to soiourne at libertie, without dooing vnto hym anye ma∣ner of impeachment, or vexation, or trouble, and that if neede shall so require, you do prouide a faythfull company to conduct hym withall, for the honour and reuerence which you owe vnto our imperiall maiesty. Yeuen at Spire the xviij. of October, in the yeare of our Lord GOD 1414.

¶ By this it may appeare that this safe conduct was graunted not in the time of the Councell by the Bishops, but before the Councell by the Emperour: who was or ought to be the principall ordeiner and directer of the Councell vnder God. Now whether the Bishops in breaking and adnulling this promise of the Emperour, a∣gainst the Emperours mind,* 73.52 because the discussion therof belongeth Ad materiam iuris, non facti, being a matter ra∣ther or lawe then of story, I will differ to reason this case with maister Cope, to such time, as may be more conue∣nient to the full tractation thereof.

Notwithstanding,* 73.53 briefly to touch and passe, let vs con∣sider part of the reasons of the saide Cope, how friuolous and false they be, and easie to be refelled. What (saith he) if he preached by the way comming vp? First that is false, vide infra page. What (saith he) if he stood obstinate in his heresie▪ What if he sought to escape away after hys comming vp? To this the Lords of Boheme doo aun∣swere, that his safeconduct was broken, and he impriso∣ned, not onely before he attempted to escape, or before hee was condemned for an hereticke, but also before he was heard of the Councell what he was. Vide infr. page. Further, where Cope sayth that the generall Councell was aboue the Emperour, and hath power in case of he∣resie to breake publique leagues and graunts: to that I say, that this safeconduct stood not only vpon the Empe∣rour, but also vpon the consent of the Pope himselfe, vide infr. page. And admit that to be true, that the councell had power to make this decree, to breake promise wyth hereticks: yet this can not be denied, but that Iohn Hus was condemned and iudged before that decree in the xix. Session was made. Finally, when Cope hath prooued by what scripture the councels haue power to defeat the au∣thoritie of their Emperours in such secular causes tou∣ching safeconductes, and outward safetie: then will I an∣swere him more fully heerein. But to the purpose againe of the story.

Iohn Hus seeing so many faire promises,* 73.54 and the assu∣rance which the Emperour had geuen vnto him, sent an∣swere vnto the Emperour that he would come vnto the Councell: But before hee departed out of the Realme of Boheme, and specially out of the towne of Prage, he did write certaine billes long inough afore, as well in Latine as in the Bohemian language, and Almaine, and caused them to be set and fastened vpon the gates of the Cathe∣drall Churches and parish Churches, Cloysters and Ab∣bayes, signifieng vnto them all, that he would go to the generall Councell at Constance, wherof if any man haue any suspition of his doctrine, that he should declare it be∣fore the Lord Conrade, or Bishop of Prage, or if he had rather, at the generall Councell, for there he would render and giue vp vnto euery one, and before them all, an ac∣compt and reason of his fayth. The example of his letters and intimations set vp were these, the copie where of here followeth.

¶ The Letters of Iohn Hus, set vp in common places of the Citie of Prage.

MAister Iohn Hus,* 74.1 Bacheler of Diuinitie, will appeare before the most reuerend father the Lord Conrade, Archbyshop of Prage, and Legate of the Apostolicke seate in the next conuoca∣tion of all the Prelates and Cleargy of the kyngdome of Boheme, being ready alwayes to satisfie all men which shall require him to giue a reason of hys fayth and hope that he holdeth. And to heare and see all such as will lay vnto his charge either any stubburnes of errour or heresie, that they should write in their names there, as is required both by Gods law and mans. And if so be that they could not lawfully prooue any stubbornes of errour or heresie against him, that then they should suffer the like punishmentes that he should haue had, vnto whome altogether he will aunswer at the next generall Councell at Constance, before the Archby∣shop and the Prelates, and according to the decrees and Canons of the holy Fathers, shew foorth his innocencie in the name of Christ.

Dated the Sonday next after the feast of Sainct Bar∣tholomew.

¶ The Intimations folowing, were drawne out of the Bohemian tongue.

I Maister Iohn Husnerz,* 75.1 do signifie vnto all men, that I am ready to come and stand before the face of my Lorde the Archbishop, and to aunswere to all things whereof I am falsely accused in the next conuocation of Bachelers,

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and chefly to this point, that in many places they doo re∣port me an hereticke, not hauing respect vnto iustice or to law, neither yet to my merits or deserts. Therefore since that you which do neuer cease to selaunder and backebite me with your words, doo vnderstand and knowe these things, come foorth openly before the face and presence of the Lord Archbyshop, and with an open mouth, declare and shew foorth what false doctrine or other things you haue heard me teach contrary to Catholicke fayth, and if that I shall be found faultie in neuer so small a matter, contrary or against the faith of Christ, or in any false doc∣trine, and that I do choose that or other things contrary to the faith of Christ,* 75.2 then I will hold my peace, and suffer punishment as an hereticke. And if there be no man that will resist against me, or accuse me in this point, once a∣gaine I say vnto you, that I am ready to appeare at Con∣stance in the famous congregation, to the end that I may stand in the company of the Diuines, euen before the face of the Pope. Therefore whosoeuer knoweth any false do∣ctrine contrary to the faith of Christ in me, let him come thether and shew it forth boldly, if he haue any thing to lay against me, and for my part I will not be slacke, if I may vnderstand or knowe it, to answere as well to small as great, as touching the truth which I haue receiued of God, and desire to be defended. All you good men there∣fore which loue the truth, say now whether by these my words I do thinke or go about any thing, either contrary to the law of God or man. If I be not admitted then to be heard, be it knowne and manfest vnto all men, that it hapneth not thorough my fault the same day.

This Epistle which followeth, was set vpon the gates of the Kings Palace, translated into Latin, out of the Bohemian tongue.

* 76.1 VNto the Kings maiestie, the Queene, and to all such as are of his Councell, and to all other Rulers and Magistrates, which now are in the Kings Court, I Iohn Hus, doo signifie and publish; that I haue vnderstand, not by any vayne rumor or tale, that there be letters brought from the Pope to the Kings Maiestie, the contents whereof, is this: That the Kyngs Maiestie shoulde bring to passe, that the heretickes which were now lately sprong vp in hys kyngdome and dominions, should not take any firme or strong roote. For so much as without any desert, as I trust by Gods grace, the fame or noise is sproong and blowne abroade: it shall bee our part to foresee and take heed, that neyther the Kyngs Maiestie, neyther the noble Kyngdome of Boheme, should bee driuen to beare or suffer anye reproche on slaunder for mee. Wherefore now of late I haue sent my letters too and fro, whych I haue with great labour and diligence, caused to be openly set vp, to thys intent, that I myght thereby cause the Archbyshop to be carefull and diligent about the matter, signifyeng openly, that if there were any man in all Boheme, which did knowe mee to be a follower of anye false or corrupt doctrine, that he should professe hys name in the Archbyshop hys Court, and there to shew foorth and declare what he thought. And for asmuch as there would none be found or come foorth, which would ac∣cuse me, the Archbyshop commaunded me and my procurers to depart in peace. Wherefore I require and desire the Kings Maie∣stie, which is the defender of the truth, also the Queene and theyr Counsellers, and all other Rulers and Magistrates, that they woud geue me a faithfull testimoniall of this matter. For somuch as I haue oftentimes willed and attempted this, and no man hath eyther accused mee or troubled mee. I doo it moreouer to bee knowne vnto all Boheme, and to all nations, that I wil bee pre∣sent euen at the first time before the Councell of Constance, in the most famous place, in the presence of the Pope, the Pope beeyng president. And finally, in the presence of all others which will come to that most famous place, and that whosoeuer hath any suspition of me, that I haue eyther taught or defended anye thyng contrarye vnto the fayth of Christ, let hym come thether also, let hym declare there before or in the presence of the Pope, and all the Doctors of Diuinitie, what erroneous or false doc∣trine I haue at any tyme followed or holden. More, if hee shall conuince me of any errour, or prooue that I haue taught anye thing contrarie vnto the Christian fayth, I will not refuse to suf∣fer whatsoeuer punishment shall be due for an hereticke. But I hope and trust euen from the bottome of my hart, that God wyll not geue the victory to vnfaithfull and vnbeleeuing men, the which do willingly kicke and spurne against the truth.

The same time Iohn Hus sente his procurers to the Lorde Byshop of Nazareth, ordeyned by the Apostolicke Sea Inquisitour of heresie of the Citie and Dioces of Prage, requiring hym, that if he had found any errour in him, he would declare it openly. But the sayd Bishop be∣fore the sayd procurour, and the publike Notary, wyth many other credible witnesses aunswered, that he had of∣ten talked with Iohn Hus, and that he neuer knew anye thing in him, but as becommeth a godly and faithful man, and this his testimonie of Iohn Hus, he approoued by his letters, the copie whereof is heere vnder written.

The Byshop of Nazareth hys testimoniall.

WE Nicholas by the grace of God Byshop of Nazareth,* 77.1 and Inquisitor, specially deputed by the Apostolicke seate for heresies both of the Citie and Dioces of Prage, by these presents we do it to be knowne vnto all men, that wee in times past haue often communed and talked with that honorable man, mayster Iohn Hus, Bacheler of Diuinitie, of the famous vniuersitie of Prage, and haue had diuers and sondry conferences with hym, both of the Scriptures and diuers other matters, and in all hys sayings, doyngs, and behauiour, we haue prooued and found him to be a faithfull and a Catholicke man, finding no maner of euill, sinister, or by any meanes, erroneous doings in him vnto thys present.* 77.2 We doo witnesse and protest moreouer, how the sayd Iohn Hus, of late, in the Cathedrall Church of Prage, and in o∣ther both Collegiate and Parish Churches, and in the Colledges of the Vniuersitie of Prage, and in the gates and porches of the most noble Prince and Lord, the Lord Wenceslaus King of Ro∣maines and of Boheme. Also in the gates of the reuerend father the Lord Conrade Archbyshop of Prage, Legate of the Aposto∣licke Sea, and Chauncelour of the Vniuersitie of Prage, and of o∣ther Princes and Barons, then being in the Citie of Prage, hath set vp his letters written both in Latine, and in the Bohemian tongue, containing sententially in effect, how the foresayd May∣ster Iohn Hus, would appeare before the reuerend father the Lord Conrade, the foresayd Archbyshop of Prage, and all the Prelates and Cleargy of the kingdome of Boheme, that shall bee congregated and called together by the sayd Archbyshop, at the day appoynted in the sayd Citie of Prage, readie alwayes to sa∣tisfie euery man that shall desire and require him to shew a rea∣son of his fayth and hope that he holdeth, and to see and heare all and euery one which could prooue any obstinacie of errour or heresie, lawfully against him, vnder the payne to receyue the like punishment: vnto whome altogether he would by Gods helpe, aunswere in the Councell of Constance, which was now at hand, before the sayd Lord Archbyshop and vs, with all other Pre∣lates, and there in Christes name, according to the decrees and Canons of the holy Fathers, to declare and shew foorth his inno∣cencie. After the which letters as is aforesayd by the sayd maister Iohn Hus openly set vp, there did no man appeare before vs, the which would accuse the sayd Maister Iohn Hus, of any errour, eyther of any heresie. For the euident witnesse of all whyche things, we haue commaunded these present letters to be made, and confirmed the same with the setting too of our seale.

Dated in Prage xxx of August, an. M. iiij. C. xiiij.

Vpon which matter also, a publicke instrument was drawne, testified with the hand and seale of the publicke Notary, named Michel Pruthatietz. The copie of whych instrument heere vnder followeth.

¶ An Instrument of Recognition, or prote∣station of the Lord inquisitor of Heresies.

IN the name of God, Amen. In the yeare of hys natiui∣tie 1414. the thirtith of August, in the fift yeare of the By∣shoprike of the most holy Father in Christ Iohn by the grace of GOD Pope, the three and twentith of that name, in the vpper∣most parlor of the house of the famous man the Lord Peter of Zwogsta, called Znirglits, maister of the mynte, of the most fa∣mous Prince and Lord, the Lord Wenceslaus, Kyng of Romaines and of Boheme, in the greater Citie of Prage, about the Abbey of Sainct Iames the Apostle, in the presence of me the publique Notary heere vnder written, and certayne witnesses heere with∣in written, specially called for that purpose. There was personal∣ly present Mayster Iohn Iessenitz, mayster of Art, procuror in the name of the honourable man, Mayster Iohn Hus, Bacheler, for∣med in Diuinitie of the Vniuersitie of Prage. He most humblie and earnestly requyred the reuerende father in Christ and Lord, Nicholas Byshop of Nazareth, Inquisitour of Heresies for the Citie and diocese of Prage, specially appoynted by the Aposto∣like Sea, beeing there also present, sayeng: Reuerend father, doe you knowe any error or heresie in Mayster Iohn Husnetz, other∣wise called Hus. The which sayd Lord Nicholas, not compelled or constrained but of his owne will and accord, freely and open∣ly did there recognise, sayeng these or the like words in the Bo∣hemian tongue.

I haue often and many times bene conuersant with Mayster Iohn Hus, and haue eaten and dronke with him: also I haue bene

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often present at his Sermons, and diuers of his collations which he hath made vpon diuers places of the scripture, and I neuer found or perceiued in him any errour or heresie, but in all his words and deedes I haue found him alwaies a true and a Ca∣tholike man, neither haue I found any thing that doth sauour of any errour or heresie.

Againe, the said maister Iohn his procurer, in the behalfe as aboue, required and asked the said Lord Nicholas Byshop and inquisitour, whether any man haue accused the said maister Iohn Hus of any heresie before him, being inquisitour for heresie, and hath conuicted him of heresie. He aunswered, that since the time he knew Iohn Hus, and that he was made inquisitour for heresie in the Citie and diocese of Prage (as is afore saide) neuer anie man accused, either conuinced the said maister Iohn Hus of any heresie before him vnto this present time. Adding moreouer, that he the said maister Iohn Hus did openly set vp his letters patents this present yeare afore said, in the said moneth of Au∣gust, vpon the porches of the Cathedrall Church of Prage, and other Collegiate and parish Churches of the Citie of Prage, and vpon the gates of our saide Lord, our Lord the King, and the Archbyshop of Prage, conteining in them this effect, how that he would appeare before Conrade Archbishop of Prage, and all the Prelates and Cleargy of the kingdome of Boheme, which should be congregated and called together at a certaine day of the moneth aforesaid, ready alwaies to satisfie all men as tou∣ching the faith and hope which he helde, and to see and heare all and singuler that woulde laye anye obstinacie of error or heresie vnto him, that they should determine themselues there, to suffer the like punishment, according to the extremitie both of Gods lawe and mans lawe, vnto whome altogether he would answere in his owne right before the saide Archbishop of Prage, and the sayd Lord Nicholas, Bishop and inquisitour aforesaide, and the Prelates, euen in the next generall Councell of Constance, and there according vnto the Canons and decrees of the holy Fa∣thers, declare and shewe foorth his vprightnes and innocencie, vpon all and singuler, which proceedings, maister Iohn de Iese∣nitz procurer, and in the procurours name or behalfe as afore, required and desired, that he might haue one or many publique instruments made vnto him by me the publique Notary heere vnder written. These things were done the yeare, indiction, day, monthe, houre, place, and byshopricke, as is afore saide, in the presence of these noble and famous men, the Lords William de Zwirgelitz, Baron of the Kingdome of Boheme, Peter his sonne, the Lord Hlawaczion de Renow, likewise Barron, Wenceslaus de Lunarx, Vnssone de Miekoniz, Burgraue of the Castell of Liechetenburg, Cztiborius de Bodanetz Esquier, and William de Dupore Knight of the saide diocese of Prage, with manye other woorthy and credible witnesses, which were specially desired and required vnto the premisses. And I Michaell, sometimes the sonne of Nicholas de Prachatitz, of the diocese of Prage, and by the Imperiall authoritie, publique Notary, was present, with the witnesses afore named, at the affaires afore said, at the request, de∣maund, aunswere, and petition, and all and singuler the dooings within written, and did see and heare all these things to be done in foresayd maner and fourme. But being busied with other mat∣ters, I haue caused this to be faithfully drawne and written, and subscribing the same with mine owne hand, haue published and reduced it into this forme, and haue signed it with my seale and name, accustomed being called and required to beare witnes of all and singuler the premisses.

After this, as all the Barons of Boheme were assem∣bled in the Abbay of Sainct Iames, about the affayres of the Realme, where as the Archbyshop of Prage was also present: There the sayde Iohn Hus presented sup∣plications: by the whiche he most humbly desired the Barons, that they woulde shewe hym thys fauour to∣wards the sayde Archbyshop, that if the sayd Archbyshop did suspect him of any errour or heresie, that he woulde declare it openly, and that he was ready to endure and suffer correction for the same at hys hands. And if that he had founde or perceiued no such thing in hym, that hee would then gyue hym a testimoniall thereof, through the which he being as it were armed, he might the more free∣ly go vnto Constance. The sayde Archbishop confessed openly before all the assembly of Barons,* 78.1 that he knew not that the sayd Iohn Hus was culpable or faulty in a∣nye crime or offence, and thys was hys onely counsell, that the sayd Iohn Hus should purge himselfe of the ex∣communication he had incurred: this report, which the Archbishop had giuen of Iohn Hus, doth appeare by the letters which the Barons of Boheme sent vnto the Em∣perour Sigismund by the said Hus in the towne of Con∣stance.

Finally, all the Prelates and Cleargie assembled to∣gether in the Towne of Prage, in the Archbishop hys Court, where as appeared personally the worshipfull maister Iohn Iesenitz, Doctour of decretals and procu∣rer, in the name and behalfe of the honourable man mai∣ster Iohn Hus, requiring that either the sayde mayster Iohn Hus,* 78.2 or that hee in the name and behalfe of hym, might bee suffered to come into the sayde Archbishops Court, to the presence of the Archbishop, and the Pre∣lates which were there congregated together, for so much as maister Iohn Hus is readye to satisfie all men which shall require hym to shew any reason of his faith or hope, which he holdeth, and to see and heare all and singular, whych were there gathered together, that is to saye, the Lord Archbyshop and Prelates, or any of them, whych would lay any maner of obstinacie, or errour, or heresie vnto hym, that they should there write in their names, and according both vnto Gods lawe and mans, and the Canon law, prepare themselues to suffer lyke punish∣ment, if they could not lawfully prooue any obstinacie of errour or heresie against him: vnto whome altogether he would, by Gods helpe, aunswere before the sayd Arch∣byshop and the Prelates in the next generall Councell holden at Constance, and stand vnto the law, and accor∣ding to the Canons and Decretals of the holy Fathers, shewe foorth and declare hys innocencie in the name of Christ: Vnto the which maister Iohn of Iessenetz Doc∣tour, one called Ulricus Swabe of Swabenitz, Mar∣shall of the sayde Archbyshop, comming foorth of the sayd Court, did vtterly deny vnto the sayd maister Doctour and his partie all manner of ingresse and entrance into the Court, and to the presence of the Archbishop afore∣sayd, and of the Prelates there gathered together. Pre∣tending that the Archbyshop, with the Prelates afore∣sayd, were occupied about the Kings affaires, requiring the sayde maister Doctour, that hee woulde tary in some place without the sayd Court, that when the Archbyshop and the Prelates had finished the Kings affaires, hee might then returne, and haue libertie to come into the Court there. The said maister Iohn Hus, and the Doc∣tour of lawe tarried a while, intreating to bee admitted into the Archbyshops Courte. But seeing hee coulde preuayle nothyng, he made there a solemne protestati∣on of hys request, that both hee and also maister Iohn Hus and his part, could not be suffered to come into the Archbyshops Court, to the presence of the Archbyshop and the Prelates. Requiring of the foresayde Notarie, publicke instruments to be made of the same, which also was done.

And these were the things which were done, before Iohn Hus tooke hys iourney to the generall Councell of Constance, the which I minded briefly to rebarse, where∣unto I will also annexe somewhat, as touching his iour∣ney thetherwards.

About the Ides of October 14.14. Iohn Hus being ac∣companied with two noble Gentlemen, that is to wit, Wencelat of Duba, and Iohn of Clum, he parted from Prage,* 78.3 and tooke hys iourney towardes Constance. And in euery place as hee passed, he notifyed hys pre∣sence by hys letters which he sent abroade, and especially in euery good towne or citie of name, the tenour whereof ensueth.

¶ The copy of the letters which Iohn Hus set vp in the common places of the Cities which he passed thorough going to the Councell.

MAister Iohn Hus goeth now vnto Constance,* 79.1 there to de∣clare his fayth which he hath hitherto holden, and euen at this present doth hold, and by Gods helpe will defend and keepe euen vnto death. Therefore euen as he hath manifested through∣out all the kingdome of Boheme by his letters and intimations, willing before his departure to haue satisfied and giuen an ac∣compt of his fayth vnto euery man which should obiect or lay a∣nie thing against him in the generall conuocation holden in the Archbishop of Prages Court: So likewise he doth manifest and signifie, that if there be any man in this noble and Imperiall Ci∣tie, the which will impute or lay any errour or heresie vnto him, that he should prepare himselfe to come vnto the Councell, for so much as the sayd maister Iohn Hus is ready to satisfie euery man at the sayd Councell, which shall lay any thing vnto hys charge as touching his faith.

In all Cities as he passed by,* 79.2 and principally when he was parted out of Boheme, and entred into Almaine, a great number of people did come vnto him, and he was very gently receiued and entertained of hys hostes tho∣rough all the townes of Germany, and specially of the Citizens and burgeses, and oftentimes of the Curates.

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Insomuch, as the sayd Hus did confesse in a certayne E∣pisle, that hee founde in no place so great enimies as in Boheme. And if it happened that there were any brute or noise before of his comming, the streetes were alwayes full of people, which were desirous to see Iohn Husse and gratifie him:* 79.3 and amongst all other specially at Nurrem∣berge, where as certaine Merchaunts which went be∣fore, certified the Citizens of his comming. In the same Citie there were many Curates which came vnto hym, desiring that they might talke with him secretly aparte, vnto whome he aunswered, that he loued much rather to pronounce and shew foorth his mind and opinion openly before all men, than in huggermugger, for he would kepe nothing close nor hidden. So after dinner vntill it was night,* 79.4 he spake before the Priests and Senatours, and di∣uers other Citizens, insomuch that they all had hym in great estimation and reuerence one onely doctor except, which was a Charterhouse Monke, and the Curate of Sainct Sebaulde, which did improue all that he had said.

* 79.5The twentith day after that, he parted out of the towne of Prage, which was the third day of Nouember, he came vnto Constance, and lodged at an honest matrons house being a widow named Faith, in saint Galles streete.

The morrow after, the Gentleman maister Iohn de Clum, and maister Henry Latzemboge, went to speake with the Pope, and certified him, that Iohn Husse was come,* 79.6 whome they had brought to Constance to the gene∣rall Counsell, vnder the Emperour his safe conduict, de∣siring him also that he on his part would graunt the sayd Iohn Husse libertie to remaine in Constance, without a∣ue trouble, vexation, or interruption: vnto whome, the Pope aunswered, that albeit that Iohn Husse had killed his brother, yet would he go about as much as in him lay, that no outrage or hurt should be done vnto him, during his abode in the towne of Constance.

In this meane time, the greatest aduersary that Iohn Husse had, named maister Steuen Palletz, the which was also a Bohemian,* 79.7 was come vnto Constance. But hys companion maister Stanislaus Znoma, was not yet pas∣sed the borders of Boheme, when he was striken with an impostume, whereof he died. As soone as the said Palletz was come to Constance, he did associate vnto him one Michael de Causis, the which had before falsly accused and blamed the saide Iohn Husse. And this may not be for∣gotten, that the said Palletz had bene familiarly conuer∣sant and acquainted with the said Iohn Husse from hys youth vpward,* 79.8 but after that there was a bull brought vnto Prage from Pope Iohn the 23. against the king of Apulia, named Ladislaus, the sayd Iohn Hus withstood it openly, for so much as he saw that it was wicked and nought.

And as touching the said Palletz, albeit that he had cō∣fessed at a certaine banquet in the presence of the said Iohn Hus that the said Gull was contrary to al equity & right:* 79.9 yet notwithstanding forsomuch as he was obliged & boūd vnto the Pope by meanes of certain benefices receiued at his hand, he mainteined and defended the said bull against Iohn Hus.* 79.10 And this was the cause of the discord and fal∣ling out betwene thē. As for Michaell de Caulis the com∣panion of maister Palletz, he was somtime the Curate of new Prage, but he not being content therwith, but seking after a further pray, dreamed and imagined out a new de∣nise how to attayne vnto it, for he made a semblaunce that he had found out a new inuention or meane, whereby the mines of gold in Gilory, which were perished and lost, might be renued and set on worke againe. By this means he did so much with the king wenceslaus, that he did put a great summe of mony into his hands, to do that withall which he had promised.

This honest man after he had laboured and trauelled certaine daies about it,* 79.11 and perceiuing that he brought nothing to passe, and that by that meanes he was vtterly in despaire of his purpose, hee conueied himselfe priuily out of the Realme of Boheme with the rest of the money, and withdrewe himselfe as a worthy bird for such a nest, into the court of Rome. Such a man of such conditions was easily corrupt with mony, and that by the aduersa∣ries of the said Hus, & promised thē to do what he coulde for them, the which hee did shortly after. The two olly roisters Steuen Palletz, & Michaell de Causis drew out certaine articles against ye said Husse, sayeng that they had gathered them out of his own writings, and specially out of his treatise, which he had written of the Church. They troited vp & downe, hither & thither, taking great paines to shewe the saide articles vnto the Cardinals,* 79.12 Bishops, Monks, and such others of that sort, doing them also to vnderstand, that there were other matters of greater im∣portance which the said I. Hus had committed and done against the holy constitutions and other ordinances of the Pope and the Church: which if neede were, they said they would propound before ye Councell. Through ye kindling of this their fire, they did so incense the Cardinals & all the Priests, that all they with one mind and consent thought to cause the good man to be taken and laid hands on.

The 26. day after the said Hus was come to Constāce, during all which tune, he was occupied in reading, wri∣ting, and familiar talke with his friends, the Cardinals which through the instigation and motion of Palletz and Michael de Causis, sent two Bishops, to wit, the Bishop of Augusta, and of Trident, and with them the Borow∣maister of the towne of Constance, and a certaine knight, to the place where Iohn Hus lodged about dinner time, which should make report vnto him, that they were sent by the Pope and his Cardinals, to aduertise him that hee should come to render some knowledge or witnes of hys doctrine before them, as he had oftentimes desired, and that they were readie for to heare him.

Unto whome Iohn Husse aunswered, I am not come for no such intent,* 79.13 as to defend my cause particularly be∣fore the Pope & his Cardinals: protesting yt I neuer desi∣red no such thing, but that I would willingly appeare be∣fore the whole assemble of the Councell, and there answer for my defence openly, without any feare or doubt, vnto all such things as should be demanded or required of me. Notwithstanding said he, forasmuch as you require me so to do, I will not refuse to go with you before the Cardi∣nals. And if it happen that they euill entreate or handle me: yet neuertheles I trust in my Lord Iesus, that he wil so comfort and strengthen me, that I shall desire much ra∣ther to die for his glory sake, then to denie the veritie and truth which I haue learned by his holy scriptures. Wher∣fore it came to passe that the Bishops being instant vpon him, and not shewing any outward semblance, that they bare any malice or hatred against him in their harts, albe∣it they had priuily laid garrisons both in the house, where they were assembled, and also in other houses: Iohn Hus tooke his horse which he had at his lodging, and went vn∣to the Court of the Pope and the Cardinals.

When he was come thither and had saluted the Cardi∣nals, they began to speake to him in this sorte:* 79.14 we haue heard many reports of you, the which if they be true, are in no case to be suffered. For mē say that you haue taught great and manifest errours, and contrary and against the doctrine of the true Church, and that you haue sowed your errours abrode through all the Realme of Boheme,* 79.15 by a long space or time, wherefore we haue caused you to bee called hether before vs, that we might vnderstande and know how the matter standeth.

Unto whom Iohn Hus answered in few words: Re∣uerend fathers,* 79.16 you shall vnderstand yt I am thus minded and affectioned, that I would rather choose to die, then I should be found culpable of one only errour, much lesse of many & great errours: for this cause I am the more wil∣lingly come vnto the generall Councell which is here ap∣pointed, to shewe my selfe ready euen with all my hart to receiue correctiō, if any man can proue any errours in me. The Cardinals aunswered him againe, that his sayengs pleased them very well, and vpon that they went theyr way, leauing the said Iohn Hus with maister Iohn de Clum, vnder the gard and keeping of the armed men.

In the meane season, they did suborne and furnish out a certaine diuine,* 79.17 a Frier Franciscane, a subtile and craftie man, and a malicious hypocrite, for to question with the said Iohn Hus, which was compassed round about with armed men.* 79.18 This man drawing neare, in his monkishe gesture, sayd: Reuerend maister, I a simple and rude i∣deot am come vnto you for to learne, for I haue hard ma∣ny strange and contrary things against ye catholike fayth, to be ascribed vnto you, the which doo diuersly mooue my mind, being wholy inclined to the truth. Wherefore I do desire you, euen for the loue which you heare vnto ye truth, and to all good and godly men, that you woulde teache me most simple and miserable mā, some certaintie and truth. And first men say that you hold opinion after the cōsecra∣tion and pronuntiation of the words in the Sacrament of the altar,* 79.19 there remaineth only materiall bread. I. Husse aunswered, that it was falsly attributed and imputed to him. Then said he: I pray you is not this your opinion? No verely said Iohn Hus, I do not so thinke of it. When the Monke asked this question the thirde time, Maister Iohn de Clum being somewhat mooued with him, sayde: why art thou so importunate vpon him? Uerely if anye man had affirmed or denied any thing vnto me but once, I woulde haue beleeued him. And thou, albeit hee hath

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shewed thee his mind so often, yet ceasest not to trouble him. Then saide the Monke: gentle maister I pray you pardon me a poore idiot and simple Frier, surely I did it of a good mind & intēt, being willing & desirous to learne. This Frier put forth another question vnto him, prote∣sting his simplicitie and ignorance, what maner of vnitie of the Godhead & manhood was in the person of Christ? When I. Husse had heard this questiō, he turned himselfe vnto Maister Iohn de Clum in the Bohemian language said:* 79.20 truly this Frier is not simple as he doth pretend, for he hath propoūded vnto me a very hard question. And af∣terward turning himselfe to yc frier, he said vnto him: bro∣ther, you say that you are simple, but as I haue heard of you, I perceiue very well, that you are double and craftie, & not simple. It is not so verely said the frier. Well, sayde Iohn Hus, I will cause you well to vnderstand that it is so: For as touching the simplicitie of a man, it is required in things that concerne ciulitie & maners, that the spirite, the vnderstāding, the hart, the words, & the mouth should agree together, and I do not perceiue that this is in you. There is in your mouth a certaine semblance of simplici∣tie, the which would very well declare you to be an ideot and simple, but your deedes shew plainely and euidently a great subtiltie and craft in you, with a great quicknes and liuelines of wit, in that you haue proponed vnto me so hard and difficult a question.

Notwithstanding I will not feare to shew you my mind in this question. And when he had made an end, the Monke gaue him great thanks for his gentlenes and so departed. After that, the Popes garrison which were a∣bout the said Iohn Hus, told him, that this frier was cal∣led Maister Didace,* 79.21 who was esteemed and counted the greatest and most subtile diuine in all Lumbardy. Oh said Hus that I had knowne that afore, I would haue hand∣led him after another sort and fashion,* 79.22 but I would to God they were all such, then through the help and aide of the holy Scriptures, I would feare none of them. In this maner the said Hus and maister Iohn de Clum, were left vnder the keeping of these men of Armes, vntill foure of the clocke at after noone. After which time the Cardinals assembled againe in the Popes Court, to deuise and take counsaile what they should do with Iohn Hus. Then Steuen Palletz & Michaell de Causis, with diuers other of their adherents, made earnest sute that he should not be let go at libertie againe, and hauing the fauor of the iudges on their part, they bragged vp and downe in a maner as they had bin mad men,* 79.23 and mocked the said Iohn Husse: sayeng, now we will hold thee well enough, thou art vn∣der our power and iurisdiction, and shalt not depart, vn∣till such time as thou hast paid the vttermost farthing.

A little afore night, they sent f Prouost of the Romain court vnto M. Iohn de Clum, to shew him that he might returne to his lodging, for as for I. Hus, they had other∣wise prouided for him, whē M. Iohn de Clum hard these newes, he was wonderfully displeased, forsomuch as through their crafts, subtleties & glosing words, they had so trained this good man into their snares, whereupon he went vnto t Pope, declaring vnto him all that was done, most humbly beseching him, that he would call to remem∣brance the promise which he had made vnto him and mai∣ster Henry Latzembog,* 79.24 and that he woulde not so lightly falsifie and breake his faith and promise. The Pope aun∣swered that all these things were done without his cōsent or commandement, and saide further to maister Clum a∣part, what reason is it that you should impute this deede vnto mee, seeing that you knowe well inough that I my selfe am in the hands of these Cardinals and Bishops?

In mine opiniō, for so much as Pope Iohn feared that, which in deed did after follow, that he should be depriued of his dignitie, he thought to win the fauour of these He∣rodian Cardinals and Bishops,* 79.25 by betraieng this good man vnto thē. So the said M. Clum returned very pensi∣full & sory: he complained very fore both priuely & openly, of the iniury and outrage that the Pope had done, but all profited nothing. After this, the saide I. Hus was led by the officers to the chapter house of the great Church of Constance, where hee was kept prisoner by the space of right daies, frō thence he was caried vnto the Iacobines, hard by the riuer of Rhine, and was shut vp in the prison of the Abbey, the which was hard by the Bogardes.

After he had bene inclosed there a certaine time, he fell sore sicke of an agew,* 79.26 by meanes of the stench of the place, and became so weake, that they despaired of his life. And for feare least this good mā should die in prison, as others are wont to do, the Pope sente vnto him certaine of hys Phisitions for to cure and helpe him. In the middest of his sicknes his accusers made importunate sute to the princi∣pals of the Councell, that the sayde Iohn Hus might bee condemned, and presented vnto the Pope, these Articles heere vnderwritten.

¶ Articles presented against Iohn Husse.

FIrst he doth erre about the Sacraments of the church,* 80.1 and specially about the Sacramet of the body of Christ, for so much as he hath openly preached, that it ought to be ministred openly vnto the people vnder both kinds, that is to say, the body and bloud. This article is euident, for somuch as his disciples at this instant in Prage, do mini∣ster the same in both kinds.* 80.2 Moreouer, it is affirmed by diuers, that he hath taught both in the schooles and in the Church, or at the least that he doth hold this opinion, that after the words of consecration pronounced vpon the aul∣ter, there remaineth still materiall bread in the Sacra∣ment, this article shall be knowne by his examination.

Secondly, he doth erre, as touching the ministers of the church, forsomuch as he saith that they cannot cōsecrate or minister the Sacraments when they are in mortall sinne. This article shall likewise be known by his examination. Notwithstanding all that, which is here conteined, may be gathered by his writings De ecclesia, the which if he de∣nie, let there then be some deuines and others appointed, to peruse and looke ouer his said writings of the Church. Moreouer he saith, that other men beside priests may mi∣nister the Sacraments, this article is euident, for so much as his disciples do the same at Prage, the which of them∣selues do violently take the Sacrament out of ye treasurie, and communicate among themselues,* 80.3 whē the holy com∣munion is denied vnto them: by this and other things, al∣so it is sufficiently euident, that he hath taught that euerie man being without mortall sinne, hath ye power of orders or priesthood, for so much as such only as hath taken or∣ders, ought to minister the sacraments vnto themselues. And because he proceedeth from small matters vnto great and waightier, it doth consequently appeare and followe, that those which be in state of grace, can binde and loose.

Thirdly he doth erre as touching the Church, and spe∣cially for that he doth not allow & admit that the Church signifieth the Pope,* 80.4 Cardinals, Archbishops, and ye Cler∣gie vnderneath them, but saith that this signification was drawne out from the schoolemen. And in no case to be hol∣den or allowed, this article is manifest by his said treatise vpon the Church.

Moreouer he doth erre concerning the Church, in that he saith,* 80.5 that the Church ought not to haue any temporall possessions. And that the temporall Lords may take them away from the Church & the clergy without any offence: this errour is euident, forsomuch as through his doctrine and intisements many churches in ye kingdom of Boheme & in the citie of Prage, are already spoiled and robbed of a great part of their temporalties and goods. He saith also that Constantinus & other secular princes erred by enri∣ching and enduing churches & monasteries. This article is manifest by that which goeth next before.

Fourthly,* 80.6 he erreth as touching the Church, in that hee sayth, that all priests are of like power, and therfore affir∣meth that the reseruations of the Popes casualties, the ordering of Bishops, and the consecration of the Priestes were inuented only for couetousnes. This Article doth somewhat appeare by those afore going, but by his exa∣mination shall be more euident.

Fiftly,* 80.7 he erreth concerning the church, in that he sayth, that the church being in sinne, hath no power of the keies, when as the Pope, Cardinals, and all other of the priests and cleargie are in deadly sinne, the which he sayth is pos∣sible enough, this also doth appeare in his treatise vppon the Church, in his first errour as touching the ministers of the Church.

Sixtly he erreth touching the Church,* 80.8 for as much as through contempt he doth not feare excommunication. This doth notoriously appeare by his owne doings, in that he did contemne and despise the Apostolike and ordi∣nary censure, and in all the Apostolike excommunicati∣ons & iniunctions he hath borne himselfe vpon the diuine commandements, and in contempt of the keyes to the set∣ting out of his hypocrisie, he hath said masse all the wayes betweene this and the citie of Prage, and therby hath pro∣phanate the processe and authoritie of the Church.

Seuenthly he erreth againe,* 80.9 as touching the Church, because he kepeth not the institutions & inuestitures ther∣of, but holdeth opinion that euery man hath authority to inuest & appoint any man to the cure of soules. This is e∣uident by his owne doings. For so much as many in the kingdome of Boheme, by their defenders and fauourers.

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or rather by himselfe were appoynted and put into parish churches, the which they haue long ruled and kept, not be∣ing appoynted by the Apostolike sea, neither yet by the or∣diuarie of the citie of Prage.

* 80.10Eightly, he erreth as touching the Churche, in that he holdeth opinion, that a man being once ordained a Priest or a deacon cannot be forbidden or kept backe from the of∣fice of preaching, this is likewise manifest by his own do∣ings, for somuch as he himselfe could neuer be letted from preaching, neither by the Apostolick sea, neither yet by the Archbishop of Prage.

* 80.11And to the intent that the sayd Iohn Hus, who is do∣thed in sheepes clothing, & inwardly a rauing wolfe, may be the better knowen by his fruits, for the better informa∣tion of you most reuerend fathers, I say, that from the first time yt he tooke in hand or went about to sow hys errours and heresies,* 80.12 y which afterward he did in deede, he vnder∣standing and perceiuing himself to be standed and gain∣sayde by the Germaines, which were in the vniuersitie of Prage, for somuch as he coulde conclude nothing, because they had 3. voyces, and he on hys parre, had but one onely voyce: he went about and brought to passe, and that by the secular power, that the Germaines shoulde haue but one voyce, and he and his partes 3. voyces, the which thing, when ye Germanes once perceiued, rather then they wold loose or forsake any parte of their right, whych they had in voyces, or be in danger in theyr persons, the which would then haue ensued vppon it, to saue themselues, they wholy with one consent agreed together to depart out of Prage, and by this meanes this solemne & famous vniuersitie of Prage was made desolate that had brought forth so many notable mē in diuers sciences.* 80.13 Beholde this his first fruits which deuided that so famous vniuersitie, for so muche as grapes are not gathered of thornes, neyther figs of bram∣bles.

* 80.14Moreouer, when there were questiōs moned amongst the deuines of the vniuersitie of Prage vppon the 45. arti∣cles of Iohn Wickliffe, and that they had called a conuoca∣tion, and all the deuines of Boheme, for the Germaines were all ready departed, they concluded that euery one of those Articles were either heretical, seditious, or els erro∣neous. He alone held the cōtrary opinion, ye none of those articles were either hereticall, seditious, or erroneous, as afterward he did dispute, holde, and teache in the common schooles of Prage, where by it is euidētly inough foresene, that he doeth affirme those articles of Wickliffe, the whych are not onely condemned in England, but also by ye whole church, because they were first inuented and set forth by the members of Antichrist.

Moreouer, he being complained of to the Archbyshop of Prage, ye he preached & set foorth certaine articles which were heretical, false and seditious, he was forbidden by the sayd Archbishop to preach any more, and proceded against him, according to the canonicall sanctions, the whych pro∣cesse is confirmed by the Apostolike sea, and published as well in the courte of Rome, as wythout: the whych Iohn Hus and his adherents haue diuers and manifold wayes violate & prophanate.* 80.15 And whosoeuer did speake against him, they were depriued of their benefices, and others pla∣ced in, which haue ruled, and yet do rule the said churches, & the flockes pertaining to the same, not hauing any cure or charge of the soules cōmitted vnto them, neyther by the Apostolike sea, neither yet by the ordinary of the place.

Also as many, as well priests as lay men in the citie of Prage & kingdom of Boheme, which haue spoken against the doctrine of Hus, and the prophanation of the processe aforesaid, or at the least not alowing the same, haue suffred most mortall hatred and persecutions, and yet to thys day do suffer. But that at this present it is dissimuled vntil the ende of the processe against Iohn Hus. Wherefore if he be nowe let goe againe, without doubt they shall suffer great persecution both in body and goodes, and throughout all the realm of Boheme, house shalbe against house, and this mischiefe will creepe, yea sodeinly spring vp throughout al Germany, and innumerable soules shalbe infected, so that there shall be such persecution of the cleargie and faithfull, as hath not bene since the time of the Emperor Constan∣tine to this present day,* 80.16 for he ceaseth not to mooue and stir vp the laity, against the clergy and faithfull christians. And when any of the clergie would draw him away, or cal him from his heresie, & for that cause doth forbid him to preach, that he doe not teach no heresies: Then sayeth he, and tea∣cheth that the clergie doth that of enuie and malice, because he rebuketh their vices and faultes: that is to say, their si∣monie and pride, and conetousnesse.

Moreouer, hee stirreth vp the seculare princes against the prelates of churches, monasteries, & vniuersities, and generally against the whole clergy. Going about by thys meanes, he preacheth and teacheth that prelates and other men of the church ought not to haue any temporal goodes or possessions, but only to liue vppon almes. And by thys meanes he hath done already very much hurt, and anoied diuers and many Prelates, clearkes and Churches in the kingdome of Boheme and citie of Prage. For so muche as thereby they are already spoiled and robbed of their pos∣sessions. Yea, hee teacheth also that it is lawfull for the lay people wythout sinne, to wythholde and keepe backe the tithes and oblations, or to geue the Church goodes to any other minister: all the seculare princes are greatly inclined hereunto, but specially the laitie, who foloweth euery mā his owne will.

He hath generally to lay for himself all those heretikes which do but very finally regard the ecclesiastical censures and hate the authority of the Romaine church, yea doe vt∣terly detest & abhorre the same, the which thing will more and more encrease, except it be effectually and manfully wt∣stand, and if he do by any meanes escape from the councel, he and his fauourers wil say that hys doctrine is iust and true,* 80.17 and that it is allowed by the authority of the vniuer∣sall sacred Councell, and that all hys aduersaries are wic∣ked and noughty men, so that he would do more mischief, then euer any hereticke did since the tyme of Constantinus Magnus.

Wherefore most holy fathers prouide and take heede to your selues,* 80.18 and to the whole flocke, amongst whome the holy Ghost hath placed you to rule the Churche of Christ, the whych he hathe purchased wyth his owne bloude, and whilest the disease is new and fresh, helpe and remedye it, as well touching him which doth so infect and trouble the Church of God, as also concerning the occasions, through the which he hath presumed, & might doe the same: because the Prelates do abuse the ecclesiasticall censures, & as well the Prelates as those that are vnder them dee not keepe and obserue the order of the churche whych is appoynted them by God, whereby it commeth to passe, that whylest they themselues do walke the broken & vnknowne paths, their flocke falleth headlong into the ditch.

Wherefore let our soueraigne Lord the Pope, and this most sacred Councel ordaine and depute Commissioners, the which may examine the sayd Iohn Hus vpon all afore wrytten, and other thyngs in the presence of them whych knowe the matter. Let there be also certaine Doctors and Maisters appoynted to reade ouer and peruse hys bookes which he hath written, whereof some are here present, that the churche may be spedily purged and cleansed from these errours.

Upon this hys accusation, they ordeined and appoyn∣ted 3. commissioners or iudges, that is to say, the patriark of Constantinople, and the byshop of Castle, & the byshop of Lybusse. The which prelates being thus deputed, hard the accusation & the witnes which was brought in by cer∣taine babling priestes of Prage,* 80.19 confirmed by theyr othes, & afterward recited the sayd accusation vnto the sayd Hus in the prisone, at suche time as hys ague was feruent and extremely vpō him.* 80.20

Uppon thys Iohn Hus required to haue an aduocate to answer for hym, the whych was plainly and vtterly de∣nied him. And the reason that the masters Commissioners brought against it was this, that the plain canon doth for∣bid that any man should be a defender of any cause of hys, which is suspect of any kind of heresy: The vanity and fo∣ly of the witnesses was suche, that if in case they had not bene both the accusers and iudges themselues, there shuld haue needed no distinct confutation. I would haue reher∣sed the testimonies in thys place but that I knew them to to be such, as the prudent and wise reader coulde not haue red without great tediousnes. Nowheit some of them shal be declared, when we come to the processe of hys iudge∣ment.

Afterwarde, when Iohn Husse had recouered lyttle strength or health by the commandement of the three com∣missioners there was presented vnto hym certaine Arti∣cles, many in number, which they sayd they had gathered out of his booke which he made of the Churche: of whych articles some were forged and inuented by maister Pal∣letz, & other some were gathered onely by halues, as shall be more plainly declared hereafter whē we come to speake of the iudgement pronounced and geuen against the sayde Hus.

Thus Iohn Hus remained in the prison of the couent of the Franciscanes,* 80.21 vntill the Wednesday before Palme Sonday, and certaine appoynted to keepe hym, and in the meane season to employ and spende his time wythall, he wrote certaine bookes: That is to say, of the ten comman∣dements,

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of the loue and knowledge of God, of Matri∣mony, of Penaunce, of the three enemies of mankinde, of the prayer of our Lord, and of the Supper of our Lord.

* 80.22The same day Pope Iohn the 23, chaūged his apparell & conucyed himselfe secretly out of Constance, fearing the iudgemēt by the which afterward he was depriued of his Papall dignitie, by meanes of most execrable & abhomina¦ble forfaites and doynges. This was the cause that Iohn Hus was trāsported and caried vnto an other prison: for the Popes seruauntes which had the charge and keeping of Iohn Hus, vnderstanding that their Maister was fled & gone, deliuered vp the keyes of the prison vnto the Em∣perour Sigismund, and to the Cardinals, and followed their Maister the Pope. Then by the whole cōsent of the Councell, the sayd Iohn Hus was put into the handes of the Byshop of Constance, who sent him to a Castle on the other side of the Riuer of Rhine, not very farre from Cō∣stance, whereas he was shut vp in a Tower, with fetters on his legges, that he could scarse walke in the day tyme, and at night hee was fastened vp to a racke agaynst the wall hard by his bed.

* 80.23In the meane season certaine noble men and Gentle∣men of Pole & Boheme, did al their indeuour to purchase his deliueraunce, hauing respect to the good renowne of all the Realme, the which was wonderfully defamed and slaundered by certaine naughty persons. The matter was growne vnto this pointe, that all they which were in the towne of Constance, that seemed to beare any fauour vn∣to I. Hus, were made as mockyng stocks, and derided of all men, yea euen of the slaues and base people. Wherfore they tooke counsell and cōcluded together to present their request in writing vnto the whole Coūcell, or at the least vnto the foure nations of Almaine, Italie, Fraunce, and England: this request was presented the 14. day of May. an. 1415. The tenour here ensueth.

¶The first schedule or Bill, whiche the nobles of Boheme deliuered vp to the Councell for the deliueraunce of Iohn Hus, the 14. day of May. Anno. 1415.

MOst reuerēd Fathers and Lordes. The Nobles and Lordes of Boheme and Pole here present, by this their present writynges doe shew and declare vnto your Fatherly reuerences how that the most noble Kyng and Lord, the Lord Sigismund kyng of Romaines, alwayes Augustus kyng of Hungary, Croatia, Dasmatia, &c. hea∣ryng of the great dissention that was in the kyngdome of Boheme as heyre, Kyng and Lord successour, willyng & mynding to foresee and prouide for his owne honour, he sent these Noble men Maister Wenceslate de Duba and Iohn de Clum here present,* 81.1 that they would bryng and assure Maister Iohn Hus vnder the kyng his name and safe conduct. So that he would come to the sacred gene∣rall Councell of Constance, vnder the safe conduct of the sayd kyng, and the protection of the sacred Empire, open∣ly geuen and graunted vnto the sayd Maister Iohn Hus, that hee might purge himselfe and the kyngdome of Bo∣heme from the slaunder that was raysed vpon them, and there to make an open declaration of his Fayth to euery man that would lay any thyng to his charge. The which the sayd Nobles with the forenamed Maister Iohn Hus haue performed and done, accordyng to the kynges com∣maundement.

When as the sayd Maister Iohn Hus was freely of his owne accorde come vnto Constance, vnder the sayd safe conduct, & greuously imprisoned before he was heard, and at this present is tormented both with fetters and also with hunger and thirst. Albeit that in tymes past at the Councell holden at Paysan. 1410. yeare of our Lord, the heretickes whiche were condemned, were suffered to re∣mayne there at libertie, and to depart home freely: Not∣withstandyng this Maister Iohn Husse, neither beyng conuicted nor condemned, no not so much as once heard, is taken and imprisoned, when as neither any kyng or a∣ny Prince Elector, either any Embassadour of any Uni∣uersitie was yet come or present. And albeit the Lord the Kyng, together with the Nobles and Lordes here present most instantly required and desired, that as touchyng his safe conduct they would foresee and haue respect vnto his honour. And that the sayd Maister Iohn Hus might be openly heard, for so much as he would render and shew a reason of his fayth, and if he were found or conuicted ob∣stinately to affirme or maintayne any thyng agaynst the truth or holy Scripture, that then he ought to correct and amend the same, according to the instruction and determi∣nation of the Councell: yet could hee neuer obtayne this. But the sayd Maister Iohn Husse,* 81.2 notwithstandyng all this, is most greuously oppressed with fetters and yrons, and so weakened with thinne and slender diete, that it is to be feared least that his power and strength beyng here∣by consumed and wasted, hee should be put in daunger of his witte or reason.

And although the Lordes of Boheme here present are greatly slaundered, because they seyng the sayd Maister Iohn Hus, so to be tormēted and troubled contrary to the kyngs safe conduct, haue not by their letters put the kyng in mynde of his sayd safe conduct, that the sayd Lord and kyng should not any more suffer any such matters, for so much as they tend to the contempt and disregard of the kingdome of Boheme, which frō the first originall and be∣gynnyng, since it receaued the Catholicke fayth, it neuer departed or went away frō the obedience of yt holy Church of Rome: yet notwithstandyng they haue suffered & borne all these thynges patiently hetherto, least by any meanes occasion of trouble or vexation of this sacred Councell might arise or spryng therof.

Wherfore most reuereud fathers & Lordes: The No∣bles and Lordes before named do wholy & most earnestly desire & require your reuerences here present, that both for the honour of the safe conduct of our sayd Lord the kyng, & also for the preseruation and encrease of the worthy fame and renowne both of the foresayd kyngdome of Boheme, & your own also, that you will make a short end about the affayres of M. Iohn Hus: for so much as by the meanes of his straite handling he is in great daunger by any lōger delay, cuē as they do most specially trust vpō the most vp∣right consciences & iudgementes of your fatherly reuerē∣ces. But forasmuch as most reuerēd fathers and Lordes, it is now come to the knowledge and vnderstāding of the Nobles & Lordes of Boheme here present, how that cer∣taine backbiters and slaūderers of the most famous king∣dom of Boheme aforesayd, haue declared & told vnto your reuerences how that the Sacrament of the most precious bloud of our Lord is caried vp & downe through Boheme in vessels not cōsecrated or halowed, and that Coblers do now heare confessions & minister the most blessed body of our Lord vnto others: The Nobles therfore of Boheme here present require and desire you that you will geue no credit vnto false promoters & tale tellers,* 81.3 for that as most wicked and naughty slaunderers & backbiters of ye king∣dome aforesaid, they do report & tel vntruthes: requiring also your reuerences, that such slanderous persons of the kingdome aforesaid, may be named & knowne. And ye lord the king together with your reuerēces, shal well perceiue and see that the Lordes of Boheme will go about in such maner to refell and put away the false & f••••uolous slaun∣ders of those naughty persons, that they shall be ashamed to appeare hereafter before the lord the kyng and your re∣uerences.

As soone as this their supplication was red, yt byshop of Luthonis rising vp said.* 81.4 Most reuerend fathers I well perceiue and vnderstand that the last part of this writing doth touch me, my familiars & frends, as though ye king∣dom of Boheme were slaundered by vs. Wherfore I desire to haue time & space of deliberation that I may purge my selfe from this crime that is laid against me. The principal of the counsel appointed him ye 17. day of May, at ye which day the lords of Boheme should be present again, to heare both the aunswer of the councell, and also the excuse of the bishop of Luthonis, y which thing in dede was afterward performed: for the 17. day of May, which was the 4. day before the whitsontide they met there againe, where first of all a certaine bishop in ye name of the whole councel an∣swered by worde to the nobles of Boheme, the contentes of whose aunswer may easely be known by the secōd sup∣plication, which the Bohemiams put vp to ye councel. But first I haue here in these few wordes following, shewed how the bishop Luthonis defended himselfe agaynst that which is before written.

¶The aunswer of the Bishop of Luthonis, to the last part of the supplication, which the nobles of Boheme presented vnto the Councell.

MOst reuerend fathers and noble Lordes,* 82.1 as Peter de Mladoneywitz bacheler of Arte: in ye name of certain of the nobles of ye kingdome of Boheme in his writings, amongest other thyngs did propounde how that certaine slaunderers and backebiters of the sayd kyngdome haue brought to the eares of your reuerēces, that the most pre∣cious bloud of Christ is caried vp and downe in Boheme in bottels, & that Coblers do heare confessions, and mini∣ster

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the body of Christ vnto others, wherupon most reue∣rend fathers and Lordes: Albeit that I together wyth the other prelates, doctors, maisters and other innumerable catholikes of the sayde kingdome, the whych doe desire as much as in them lieth to defend the faith of Christ, haue la∣boured for the extirpation & rooting out of that most wic∣ked and detestable sect of Wickliffes, which nowe (alas for sorow) beginneth to spring and rise in the sayd kingdome, as it is well knowne. Notwythstanding, here in thys my oration, not for any shame or reproofe, but for the honour of the kingdome aforesayd, I haue propounded, and declared a certaine new sect, whych is nowe lately sprong vp in the sayd kingdome, the folowers whereof do minister & com∣municate the sacraments in many cities, townes, & places of the said kingdom, vnder both kindes both of breade and wine, and doe constantly teache the common people bothe men and women that it is so to be cōmunicated, obstinat∣ly affirming the same, and that the clergy which do repugn or say nay vnto it, are to be counted church robbers, as by the wrytings of their assertions being directed and presen∣ted hether, shall openly appeare.

Moreouer by the report and fame whych goeth here a∣broade, & by the wrytings which were sent ouer vnto me, I haue propoūded that it came to my knowledge, that the bloud of Christ is caryed about in vessls. Is not consecrated, approuing the foresaide erroneous assertion of the Wicle∣uists, that affirme it necessary for saluation, that the people shuld communicate vnder both kindes of bread and wine, and that it is necessary, as the body of Christ is caryed in the pixe or boxe, so the bloude of Christ should be caryed in bottles, or other necessary vessels from place to place, and specially about the ministration of the sick. Also I declared not of my selfe, but I hearde it to be declared by others, both great and credible persons, that there was a certaine woman a folower of that secte, the which taking by vio∣lence the body of Christe out of a priests handes, did com∣municate vnto her selfe, and affirmed that all men oughte to doe so, if the Priests would denye them the Communi∣on. And the same woman amongst many other errours, of the whych shee was conuicted, did affirme that a good lay woman myght better consecrate and geue absolution, then an euill priest: affirming that an euill priest can ney∣ther consecrate nor absolue. But I know that neyther I, neither any of my assistance in this matter haue broughte thys at any time into your cares, that coblers in the sayde kingdome doe heare confession, or minister the sacrament of the body of Christ, as is alleaged by the sayde Peter, in the behalfe of the sayde supplicantes. Notwythstanding, that we did feare if meanes were not founde to recounter or stoppe the offences before named, that thys would im∣mediatly folow vpon it. Wherfore most reuerend fathers, least that the kingdome mighte hee defamed any more by such pestiferous sectes, and that the Christian faith myght happen to be indaungered: with all reuerence and charity I do desire you, euen by the bowels of mercy, of our Lord Iesus Christe, that thys most sacred Councel, would pro∣uide some speedy remedy for this kingdome, as touchyng the premisses.

Moreouer, whether be they backbiters and slanderers or wicked and false enuiers of the kingdome of Boheme, the which do let the errors aforesaid, & many others more, which are sowen by the Wicleuists in the sayd kingdome, and also els where, whych also both do labor and haue la∣boured for the extirpation and roting out of those errours out of the kingdome aforesayd, and as catholicke men, for the zeale of their faith haue manfully put forth themselues against the maintainers of the sayd errours or such as doe maintaine and defend the teachers of those errours. This answere I haue here presented before your reuerences al∣waies, wholy submitting my self and assistance vnto your iudgement, and to the definition of this most sacred coun∣cell of Constance.

¶ The answere of the nobles of Boheme.

* 83.1THe day before whitsontide, the nobles of Boheme dyd confute this theyr aunswer made 2. dayes before in the Councel to their former wryting, as here foloweth: Most reuerend fathers and Lordes, for so much as vpon thurs∣day it was answered in the behalfe of your reuerences to the requests of the nobles and Lords of Boheme, that the sayde Lordes were misinformed of diuers poynts contai∣ned in the declaration of their said vil: therfore the foresayd Lords haue now determined and decreed to declare their former propounded requests more at large vnto your re∣uerences, not mineding hereby to argue or reprooue your fatherly wisedomes and circumspections, but that youre reuerences (theyr desires being partly on thys behalf ful∣filled) might the more effectuously & distinctly discerne and iudge as touching thys matter.

And first of all, where as the Lordes alleaged and sayd how that maister Iohn Hus was come hether vnto Con∣stance, freely of his owne good will, vnder the safe conduct of the Lorde the king,* 83.2 and the protection of the sacred Em∣pire: It is aunswered on the behalfe of your reuerences, how that the said Lords are misinformed, as touching the safe conduict, and that you haue vnderstand by such as are worthy credit, that the frends and fauorers of the sayd M. Iohn Hus, did first procure and get his safe conduicte 15. dayes after hys imprisonment.

The Lords of Boheme, and specially the Lorde Iohn de Clum heere present,* 83.3 whome thys matter doeth chiefely touche, doeth aunswere, that not onely the 15. day after, but euen the very same day that Iohn Hus was apprehended and taken, when as our reuerende father the Pope, in the presence of all his Cardinals, demaunded of M. Iohn de Clum, whether M. Iohn Hus had any safeconduict from the king hys sonne: he answered, most holy father & Car∣dinals, knowe ye that he hath a safe conduict, and when he was asked the question againe the second time, he answe∣red in like maner.

Yet notwithstāding none of them required to haue the safeconduict shewed vnto them: and againe the thirde day following, the Lord Iohn de Clum complained vnto our Lord the Pope, how notwythstanding the safe conduict of oure soueraigne Lorde the king, he detained and kept M. Iohn Hus as prisoner, shewing the said safeconduict vn∣to many. And for a further truth herein, he referreth hym∣self vnto the testimonies and witnesses of diuers Earles, Byshops, knightes, gentlemen, and famous Citizens of the city of Constance, the whych altogether at this present did see the said safe conduict, and heard it read, whereupon the sayde Iohn de Clum is ready to binde hymselfe vnder what penalty shalbe required, euidently to proue and cō∣firme that which hee hath promised, who soeuer say to the contrary.

Moreouer, the Lordes of Boheme referre themselues vnto the knowledge of certaine Princes electors & other Princes, Byshops, & many other noblemen, which were present before the kings maiestie, where and when as the said safe conduct was graunted and geuen out by the spe∣ciall commaundement of our sayd Lord the king.

Hereby your fatherly reuerences may vnderstand and perceiue that the sayd Lordes of Boheme are not euill in∣formed as touching the saide safe conducit: But rather they which by such reportes haue falsly and vntruely informed your reuerēces. And first of al they haue offended agaynst the Lord our king,* 83.4 and hys chauncellours. Secondarely, against the Lords and nobles of Boheme, as thoughe we had priuely & by stealth, purchased the sayde safe conduict. Wherefore the Lords aforesaid most humbly require & de∣sire your reuerēces that you wil not so lightly beleue such as be not worthy of credit, but rather hearing the contra∣ry part, to labour and discusse that the trueth may the more euidently appeare.

Secondly,* 83.5 where as the Lordes aforesayde, alleaging how M. Iohn Hus, cōming vnto Constance, of his owne free will, being neither condemned nor heard, was impri∣soned, your reuerences haue made aunswer therunto, that he the sayd M. Iohn Hus in the time of Alexander 5. was infamed and slandered vppon certaine heresies, and there∣upon cited personally to apeare in the court of Rome, and there was heard by hys procurers.

And for somuch as he refused obstinatly to appeare, he was excommunicated, in the which excommunication he continued (as you affirme) by the space of fiue yeares, for the whych he was iudged, and counted not onely a simple and plaine hereticke, but an heresiarke, that is to say, an inuenter and sower of newe and straunge heresies, and that he comming towarde Constance, did preache by the way openly.* 83.6 To this the Lordes aforesayd do aunswere, that as touching hys slaunder and citation, they can af∣firme nothing, but by report. But as touching that he dyd not personally appeare, they say they haue heard both him¦selfe, and diuers other credible persones say: yea euen the most famous Prince Wenceslaus king of Boheme, and al∣most all the whole nobilitie is witnes, that he would wil∣lingly haue appeared at Rome, or els where, if he myghte safely haue commen thether,* 83.7 and that deadly enmitie had not letted: and moreouer his procurers, which he sent vn∣to the court of Rome, alleaging reasonable causes for hys non apparance, some of them were cast into pryson, and o∣thers very euill intreated.

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As for the excommunication which he hath so long su∣stained, they haue heard him often say, that he hath not re∣sisted against the same by contumacye, or stubbernesse, but vnder euident appellation, and therupon reterreth himself vnto the Actes of his causes, whyche were pleaded in the court of Rome, wherm all this is more largely contained, the which your reuerences may euidently perceiue and see in this our present publike transumpt, which wee haue of∣fred vnto you vpon certaine poynts aforesayd.

As cōcerning his preaching, wherwithal his enemies do report and charge,* 83.8 that M. Iohn Hus did preach open∣ly in the Citie of Constaunce: The Lordes aforesaide, and specially the Lord Iohn de Clum here present do answere that hee hath continually lodged wyth the sayde M. Iohn Hus here in Constaunce, and that whosoeuer they be, that haue bene so bolde, or dare be so bolde to say & affirme that M. Iohn Hus had preached (as is premised) or yt whyche lesse is,* 83.9 since the time of his comming vnto thys citie, euen vnto the very day & time of hys captiuitie and impryson∣ment, that he went but one step out of the house of his lod∣ging, that the said Lord Iohn de Clum, will and is contēt to binde himselfe with any suche, as shall affirme the same, vnder what penalty so euer it be, of money or otherwyse, that which hee hath falsly reported vnto your reuerences, he shal neuer be able iustly & truely to affirme and prooue.

Thirdly, whereas your reuerences do say, that you do not vnderstād or know, what the Lords do meane, by the heretickes condemned, at the councel holden at Pisa, whe∣ther the mocking or deriding ye Pope, whose ambassadors came thither for vnitie or concorde, the which were suffered and gently entreated, as theyr Lordes were most enclined vnto vnitie and peace, or els that they did vnderstande or meane ye perticuler heretickes, which were there condem∣ned adioyning therunto: that the heretickes also comming vnto the councell, vnder the pretence of that vnitie, should be gently handled and entreated. &c. Reuerēd fathers and Lordes, whether they be counted the firste, or that they be thought the second or last, ye Lordes aforesaid require none other thing, but that the said M. Iohn Hus may vse suche liberty as they vsed: forsomuch as he came willingly vnto this most sacred coūcel, not for any other purpose, but one∣ly publikely to recognise his faith. And in what poynt soe∣uer he shall seeme to vary from the worde of God, and the vnion of the holy mother the church, that in that poynte he will willingly be vnited and reconciled againe thereunto, and not only himself, but also his fauorers and adherents, he would moue and prouoke therunto:* 83.10 of whom the grea∣ter number are in the kingdō of Boheme. Also he is come hether that he might purge and cleare the noble kingdome of Boheme, from the sinister and euil slaunder which was raised vpon it.

Last of all most reuerend fathers & Lordes, for so much as your reuerences haue most fauourably answered vnto the principal request made by the Lords aforesayd, that the processe of M. Iohn Hus through Gods helpe shoulde be determined and ended wtal expedition and gentlenes: The Lordes aforesayd do render most harty thanks vnto your reuerences, and when soeuer theyr desire by Gods helpe shall come to the ende or effecte long wished or looked for, they wil not onely here, but also before the whole kingdom of Boheme, and in all other places wheresoeuer they come render most immortall thankes vnto your reuerences for euer.

¶ Thys declaration of the nobles of Boheme aboue prefixed, may serue not only to the cōfutation of the bishop Luthonius thys Bohemian, but also against the cauillaci∣ous of Alanus Copus Anglus. Dial. 6. pag. 929. touching the safe conduct of Iohn Hus, wherof sufficiently before hath ben sayd, vide supra, pag. 596.

When as the noble men of Boheme by lōg time could receiue no answer of those supplications, whych they had alredy put vp, they determined ye last day of May follow∣ing by an other supplication being put vp vnto the prin∣cipals of the councell, to entreat that Iohn Hus myght be deliuered out of prison, and defend his owne cause openly: they also put the testimonial of the bishop of Nazareth, as touching Iohn Hus.* 83.11 The copy wherof is expressed in the beginning of this hystorie, word by word.

¶ Another supplication of the nobles of Boheme.

* 84.1MOst reuerend fathers and Lordes in Christ, of late there was a supplication put vp vnto your reuerences on the behalfe of the Lordes & nobles of Boheme, and the nation of Pole, wher∣in they most humbly desired your reuerences to consider how the informations which were put vp vnto your reuerences, by the e∣nemies of M. Iohn Hus,* 84.2 were insufficient. And with reuerence be it spoken, in many poynts vntrue, as in the safeconduict graunted by the kings maiestie, and also in other articles, as more plainely appeareth in the Scedule, which was then offred vnto you: vppon the whych sayde Scedule and other things at that presence being put vppe, they coulde not as yet receiue no aunswere. Wherefore the Lordes aforesayde, moste humbly require your fatherly reue∣rences, that it would please you to consider the said supplication, and to geue some answere to the Lordes aforesayd, therupon and specially hauing respect vnto the great iniuries and griefs which are done vnto the sayd M. Iohn Hus, the which may be vnderstād and knowen by the Scedule aforesayde, that you will mercifully consider and foresee, that all those griefes and euils so farre diffe∣rent from all brotherly loue and charitie are done vnto hym by his enemies euen for very malice and hatred.

To the intent therefore that the rancour and malice may be confounded and ouerthrowne, and the plaine and euident truth appeare, it may please your fatherly reuerēces to vnderstand that it is notified and knowen vnto the Barones, Nobles, Citizens, Clergie and Laitie of the kingdome of Boheme, that M. Iohn Hus in all his actes and doings as well Scholasticall as Ecclesiasticall, and specially in all his publike and open sermons, he hathe made and hathe accustomed to make these maner of protestations, the which without any thing to the contrary, hee hath alwaies ende∣uoured to haue them strong and firme, as by this his protestation here folowing, which he made about the determination of a cer∣taine question, it may most euidently and plainely appeare vnto euery man which would beholde and looke vpon the same: the forme and tenour wherof here followeth, and is such.

¶ The protestation of Iohn Hus.

FOr so much as aboue all things I doe desire the honor of God,* 85.1 the profite of the holy Churche, and that I my selfe may be a faithfull member of our Lorde Iesu Christ, which is the heade and husband of the holy Church whych hee hath redemed: Therefore as heretofore oftentimes I haue done, euen so now againe I make this protestation, that I neuer obstinately sayd, or heereafter will say any thing that shall be contrary vnto the truth and verity: and moreouer that I haue alwayes holden, do hold, and firmely desire for to holde the very true and infallible trueth and veritie, so that before that I would defende and maintaine any erroure contrary therunto, I would rather chuse by the hope and help of the Lorde to suffer extreeme punishment, euen vnto death: yea, and thorowe the helpe of God I am ready, euen to offer this my miserable lyfe vnto death for the law of Christ,* 85.2 the which I do beleue euery part and parcell thereof to be geuen and promulgate for the saluation of mankinde, by the counsaile and determination of the most ho∣ly Trinitie, and the saintes of God. &c.

By the whiche his protestation, and also other protestations by the sayde M. Iohn Hus, being well obserued and noted, it may be easily gathered and known that his whole intent and purpose was and is, that hee neither would nor will haue spoken or writ∣ten any thing in hys bookes, treatises, doctrines, or publike ser∣mones, or els to haue affirmed any articles, the whyche willingly and wittingly he did vnderstand or know to be either erroneous, offensiue, seditious, hereticall, or offending the godly eare. All beit that these and suche like things are falsely imputed vnto hym by hys enemies. But it hath alwayes bene his chiefe intent and pur∣pose, and so is, that euery poynt, conclusion or article contained in his bookes or articles, to haue put and affirmed them to thys ende, according to the truth of the Gospell, the holy Doctors and wryters vppon the holy Scriptures, and to that end and purpose, as is before expressed in his protestations: and if in any poynt, he shoulde be founde to varie or goe astray, or that he were not well vnderstanded of others by like information to be informed, vn∣derstanded, corrected and amended, and that he wil by no meanes sustaine or defend any maner of article against the holy Churche of Rome, or the Catholicke faith.

Wherefore most reuerende fathers, the premisses notwyth∣standing, his ennemies,* 85.3 through the extreeme hatred whych they beare vnto him, hath picked and taken out by piece meale certain articles out of the booke of M. Iohn Hus, reiecting and not loo∣king vppon the allegations and reasons, neither hauing any rela∣tion vnto the distinction of their equiuocations, haue compoun∣ded and made thereof certaine false and fained articles againste him, to thys ende, that all charitie and loue being sette aparte, they might the better ouerthrow hym, and bryng hym vnto death contrary vnto the safe conducte vppon good and iust occasion openly assigned, and geuen vnto the sayde maister Iohn Hus, by the most noble Prince the Lorde Sigismund king of the Romanes and of Hungarie, for his iust defence, against all the friuolous ac∣cusations and assaultes of the ennemies, not onely of the sayd M. Iohn Hus, but also of the famous kingdome of Boheme, and for

Page 605

the quiete appeasing of all such tumultes and rumours, rising and springing in the sayde kingdome of Boheme, or else where: the a∣uoiding of which most perillous vprours, the saide king of Ro∣maines doth greatly desire and wish, as the right heire and succes∣sour of the sayd kingdome.

Whereuppon the Barons and Nobles aforesayde, most hum∣bly desire and require, the premisses being considered, and respect had vnto the great infamie and slaunder which may happen by the premisses vnto the sayde kingdome and inhabitants thereof, that you will put to your handes, and take some order & meane, that maister Iohn Hus may be distinctly hearde by some famous men, deuines already deputed, or otherwise to be appoynted vp∣on all and singulare such articles as shall be laide vnto him to de∣clare his owne minde and intent, and also the minde of the do∣ctours alleadged for his purpose, with the manifolde distinctions and equiuocations: in the which the drawers out of the most part of his articles haue also made equiuocations, that so according vnto the disposition of witnesses, of the which a great number of them are and haue a long time bene his mortall ennemies, that at the friuolous instigation of his enemies, when hee was miserably deteined prisoner, that he should not be condemned vnheard. For so muche as by the sayde declarations your fatherly reuerences might be the more better informed of the trueth, hee hymselfe is ready alwaies to submit himselfe vnder the determination of thys most sacred councell.* 85.4 For your reuerences, by the craftie and fai∣ned perswasions of his ennemies, are thus informed, that M Iohn Hus hath bene vncurably obstinate by a long time in most peril∣lous articles, the which your reuerences may nowe plainely per∣ceiue to be vntrue, and for the more euidence heerein to be she∣wed, there is presented vnto your reuerences an instrumente of publike recognition of the moste reuerend father in Christe, the Lorde Nicholas Bishop of Nazareth and Inquisitour of heresies, specially appoynted by the Apostolike sea in the dioces of Prage, the which by your reuerences is more diligently to be hearke∣ned vnto.

* 85.5Wherefore it may please your fatherly reuerences to com∣maund the sayd M Iohn Hus neither conuicted nor condemned, to be taken and brought out of his bondes and chaines, in the which he is nowe most greeuously deteined and kept, and to put him into the hands of some reuerend Lordes, Byshops, or commis∣sioners appoynted or to be appoynted by this present councell. That the sayd M. Iohn Husse may somewhat be releued and reco∣uer againe his health, and be the more diligently and commodi∣ouslye examined by the Commissioners: and for the more assu∣rance, the Barons and Nobles aforesayd of the kingdome of Bo∣heme, will prouide most sure and good sureties,* 85.6 the which wil not breake their fidelity and faith for any thing in the worlde. Which also shall promise in his behalfe, that hee shall not flee or departe out of their handes, vntill suche time as the matter be fully deter∣mined by the sayd Commissioners. In the execution of the which promises wee haue determined to prouide and foresee vnto the fame and honour of the said kingdome of Boheme, and also to the safeconducte of the moste worthy Prince, the king of Romaines, least that the enemies and detractours of the honoure and fame of the kingdome aforesayd, might not a little slander and reproue the said Lordes, pretending and shewing forth hereafter, that they had made vnreasonable or vnlawfull requests: for the withstāding of which mischiefe, we require your fatherly reuerences, that you will decree, & most graciously consent that this our petition and supplication may be drawen out againe by your Notarie, and re∣duced into a publicke forme and order.

After this supplication was read before the deputies of the 4. nations, the Patriarche of Antioch answered in the name of them all vnto euery article of the sayd supplicati∣on, but it was done in few wordes.

* 85.7First, as touching the protestation of Iohn Hus, whe∣ther it be true or false, it shalbe made euident in the processe of his cause. Moreouer, wheras they say that the aduersa∣ries of Iohn Hus hath peruersly drawen certaine thinges out of his bookes, that also the matter it selfe shall declare in the end. Where as if it shalbe found & decreed that Iohn Hus is vniustly & vntruly accused, that thē it shal come to passe, yt his aduersaries shall incurre perpetuall ignominy and slaunder.* 85.8 But as touching sureties, albeit there might be a thousand put in or boūd, yet can it not by any meanes be, that the deputies of the Councell with a safe conscience may receiue or take them in this mans cause, vnto whome there is no faith or credite to be geuē. Howbeit thus much they wil do, vpon the 5. day of Iune next, Iohn Hus shall be brought againe vnto Constance,* 85.9 and there haue free li∣bertie to speake his minde before the Councell, & that they wold louingly and gently heare him: but the matter in the ende fell out farre contrary to thys promise.

* 85.10The same day the saide Barons and Lordes presented a supplication of thys tenour vnto the Emperor:

Vnto the most highe and mighty Prince, the Lorde Sigismund king of the Romaines, alwaies Augustus king of Hungarie, Croatia, and Dal∣matia, our most gracious Lord faithful & true seruice in al things, and at all times. Most noble Prince and gracious Lord, we signifie vnto your worthinesse, that we all together with one minde, con∣sent and accord haue deliuered vp vnto the reuerend fathers and Lordes, the deputies of the 4 nations, and to the whole sacred Councel of Constance, this our supplication here vnder wrytten. as reasonable, iust, and worthy of consideration, the tenour wher∣of here followeth word by word, and is this.

¶ The copie of the supplication, which was presented vnto the deputies of the councel, is before written, where∣unto this which followeth was annexed.

WHerefore we most humbly require and desire your prince∣ly maiestie,* 86.1 that both for the loue of iustice, and also of the fame and renowme of that moste famous kingdome of Boheme, whereof wee acknowledge you vndoubtedly the true Lorde and heire successour, and also foreseeing vnto the liberty of your safe∣conduct, that you wil with your fauourable countenance, behol∣ding these most reasonable and iust supplications, which we haue put vp to the Lordes aforesayd, put to your helping hand toward the sayd most reuerend fathers and Lordes, that they will effectu∣ally heare vs, in this our most iust petition, which we haue offered vp to them, as is aforesaide: least that the enemie of the renowme and honour of the famous kingdome of Boheme, and such as oure slaunderers also hereafter may detracte and sclaunder vs, that wee should make vnreasonable and vnlawfull requests vnto the sayde reuerend fathers and Lordes, and therefore we required and desi∣red of them that it would please them to decre by setting to their publicke hand & seale to authorise our said supplication. Likewise we do most hartily require your highnes, that you would vouch∣safe in like maner to geue vs your testimonie of the premises.

But what answere the Emperor made heereunto, we could neuer vnderstand or know, but by the processe of the matter a man may easily iudge,* 86.2 that thys good Emperour was brought and lead euen vnto thys poynt, through the obstinate mischiefe of the cardinals and bishops, to breake and falsify his promise and faith, whych hee had made and promised, and this was their reason, whereby he was dri∣uenthereunto: that no defence coulde or might be geuen either by safe conducte, or by any other meane vnto hym, whych was suspected or iudged to be an hereticke. But by the Epistles and letters of Iohn Hus, a man may easily iudge: what the kings minde was. Now we will procede in the historie.* 86.3

The 5. day of Iune, the Cardinals, Byshops, and the rest of the priests, al that were almost in Constance, assem∣bled to a great number, at the Couent of the Franciscanes in Constance, and there it was commaunded, that before Iohn Hus shoulde be brought foorth, in hys absence they should rehearse the witnesses and articles, which they had slaunderously gathered out of his bookes: the whych arti∣cles with Iohn Husses answer we will hereafter repeate. By chance there was then present a certaine. Notary, na∣med Peter Mladoniewitz, the whych bare great loue and amity vnto the said Hus, who assoone as he perceiued that the Bishops and cardinals were already determined and appoynted to condemne the sayde articles in the absence of Iohn Hus, hee went withall speede vnto maister Wence∣late de Duba, and Iohn of Clum, & tolde them al the mat∣ter: who incontinent made report therof to the Emperour. Who vnderstanding their intent, sent Lewes the Countie Palantine of Heydelberge, and the Lord Frederick, Bur∣graue of Nuremberge, to signify vnto them, whych ruled the councel, that nothing should be resolued or done in the case of Iohn Hus, before that it wer first heard with equi∣ty: and that they should send him all such articles as were said against the sayd Hus, which were either false or here∣ticall, & he would do so much,* 86.4 that the said articles shoulde be examined by good and learned men. Then according to the Emperors will, the iudgement of the principals of the Councell was suspended, vntill suche time as Iohn Hus were present.

In the meane season these gentlemen, master of Dube and of Clum, did geue vnto the two Princes whych the Emperor had sent, certaine smal treatises which the sayde Hus had made, out of ye which they had drawn certain ar∣ticles to present vnto them which ruled the councel, vnder this condition, that they would render them againe, when they should demand them. The intent & meaning of these Barons was, yt by thys meanes the aduersaries of Iohn Hus might ye more easily be reproued, ye which of a naugh∣ty and corrupt conscience, had picked out corrupt sentēces out of the said bookes of Iohn Hus. The bookes were de∣liuered vnto the Cardinals and Byshops, and that done,

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Iohn Hus was brought forth, and the Princes whiche were sent by the Emperour, departed backe agayne. Af∣ter they shewed the bookes vnto Iohn Hus, and he cōfes∣sed openly before the whole assembly that hee had made them, & that he was ready, if there were any fault in thē, to amend the same.

* 86.5Now harken a litle to the holy proceedynges of these reuerēd fathers, for here happened a straunge & shamefull matter. With much a do they had scarsly read one article, & brought forth a few witnesses vpō the same agaynst him, but as hee was about to apen his mouth to aunswere, all this mad heard or flocke begā so to cry out vpon him, that he had not leasure to speake one onely worde. The noyse & trouble was so great and so vehemēt, that a man might well haue called it a brute or noyse of wild beasts, and not of men, much lesse was it to be iudged a cōgregatiō of men gathered together,* 86.6 to iudge and determine so graue and waightie matters. And if it happened that the noyse and cry did neuer so litle cease, that hee might aunswere any¦thyng at all, out of the holy Scriptures or Ecclesiasticall Doctours, by and by he shoulde here these goodly replyes vpon him: That maketh nothyng to the purpose.

* 86.7Beside all this, some did outrage in wordes agaynst him, & other some spitefully mocked him: so yt he seing him selfe ouerwhelmed with this rude and barbarous noyses & cryes, & that it profited nothing to speake, he determined finally with himselfe to hold his peace & keepe silence. Frō that tyme forward all the whole route of his aduersaries, thought that they had wonne ye battaile of him, and cryed out altogether, now he is dūme, now he is dumme. This is a certaine signe and token, that he doth consent & agree vnto these his errours. Finally, the matter came to this poynt, that certaine of the most moderate & honest among thē, seing this disorder, determined to proceede no further, but that all should be deferred & put of vntil an other time. Through their aduise the Prelates & others departed frō the Councell for that present, & appointed to meet there a∣gayne the morrow after to proceede in iudgement.

* 86.8The next day, which was the vii. of Iune, on whiche day the sunne was almost wholy eclipsed, somwhat after about vii. of the clocke, this same flocke assembled agayne in the cloister of the Friers Minors,* 86.9 and by their appoint∣ment Iohn Hus was brought before them, accompanyed wt a great number of armed men. Thether went also the Emperor, whom the gentlemen, master of Dube, & Clum, and the Notarie named Peter, which were great friendes of the sayd Hus, did folow to see what the end woulde be. When they were come thether, they heard that in the accu∣sation of Michael de Causis, they reade these wordes folow∣ing: Iohn Hus hath taught the people diuers and many errours both in the chapell of Bethleem,* 86.10 and also in many other places of the Citie of Prage, of the which errours some of them he hath drawen out of Wickleffs bookes, and the rest he hath forged and inuented of his owne head, and doth maintaine the same very obstinately and stifly.

* 86.11First, that after the consecration and pronunciatiō of the words, in the supper of the Lord, there remaineth ma∣teriall bread, and this is prooued by the witnesse of Iohn Protiwate parishe Priest of s. Clements in Prage,* 86.12 Iohn Pecklow preacher at s. Giles in Prage, Benise preacher in the castle of Prage, Andrew Brod, Chanon of Prage, and diuers other Priestes.* 86.13 Unto thys Iohn Hus takyng a so∣lemne othe, answered that he neuer spake any such worde, but thus much he did graunt, that at what time the Arch∣bishop of Prage forbad hym to vse any more that terme or word bread,* 86.14 he could not allow the bishops commaunde∣ment: for so much as Christ in the 6. chapter of Iohn doth oftentimes name himselfe the bread of angels, which came downe from heauē, to geue life vnto the whole world. But as touching materiall bread, hee neuer spake any thing at all. Then the Cardinall of Cambray taking a certaine bill in hys hand, which he sayd he receiued the day before, sayd vnto Iohn Hus, will you put any vniversalities a parte rei.i.* 86.15 as touching the thing? When Iohn Hus aunswered, that he wold, because S. Anselme, and diuers other had so done, the Cardinall did proceed to gather his argument in this maner.

It followeth then, sayde he, that after the consecration is made, there remaineth the substance of materiall bread, & that I do thus proue: That the consecration being done, whiles the bread is chaunged & transubstanciated into the body of Christ, as you say, either there doeth remaine the common substaunce of materiall bread, or contrariwise. If the substance do remaine, then is our purpose at an end. If contrariwise, then doth it folow, that by the decision of the singularitie, the vniversall ceaseth any more to be, Iohn Hus answered, truely it ceaseth to be in this singular ma∣teriall bread, by meanes of this trāsubstantiatiō, whē as it is changed & transubstanciated into the body of Christ: but notwithstanding in other singularities, it is made subiect.

Then a certaine English man by yt argument woulde proue out of the first positiō,* 86.16 that there remained materiall bread. Then sayd Iohn Hus, that is a childish argument, which euery boy in the schooles knoweth, and thereuppon gaue a solution. Then an other English man wold proue, that there remained materiall bread in the sacrament, be∣cause the breade after the consecration was not anihilate. Unto whom Iohn Hus answered: Although, said he, that the breade be not anihilate or consumed, yet singularly it ceaseth there to be by meanes of the alteration of hys sub∣stance into the body of Christ.* 86.17 Here an other English mā, stepping forth, sayd: Iohn Hus semeth vnto me, to vse the same kinde of crafty speach, which Wickleffe vsed, for hee graunted all these things, which this man hath done, & yet in very deede was fully perswaded that material bread re∣mained in the sacrament after the cōsecration. The whych when Iohn Hus had denied, saying that he spake nothing but only sincerely & vprightly, according to his conscience, the English man proceeded to demaunde of hym againe, whether the body of Christe be totally and really in the sa∣crament of the altar.* 86.18 Wherunto Iohn Hus answered: ve∣rely, I do thincke that the body of Christ is really and to∣tally in the sacrament of the alter, the which was borne of the virgine Mary, suffered, died, & rose againe, and sitteth on the right hande of God the father almighty. When they had disputed a good while to and froe, as touching vniuer∣salities, the English man whych before would proue that material bread remained in the sacrament, because that the bread was not anihilate, interrupting and breaking theyr talke, sayd: to what purpose is this disputation vpon vni∣uersalities, the which maketh nothing to the purpose, as touching faith: for as farre as I can perceiue or here, this man holdeth a good opinion, as touching the Sacrament of the aultare.

Then an other English man, named Stokes, sayd: I haue seene at Prage (sayd he) a certaine treatise, the whych was ascribed vnto thys man Iohn Hus,* 86.19 wherein it was plainely set foorth, that after the consecration, there remai∣ned materiall bread in in the Sacramēt. Uerely said Iohn Hus, sauing your reuerence, that is not true.

Then they returned againe vnto the witnesses of them which were spoken of a litle before,* 86.20 who euery mā for him∣selfe affirmed with an othe, that which he had said. Amon∣gest whom Iohn Protyway parishe priest of S. Clemēts in Prage,* 86.21 whē he should come to confirme his testimony, added more, that Iohn Hus should say, that S. Gregory was but a rimer, whē he did alleadge his athoritie against him. Unto whō Iohn Hus answered, that in this point they did him great iniury, for somuch as he alwaies estee∣med and reputed S. Gregory for a most holy doctor of the Church.

These contentions and disputations being somewhat appeased,* 86.22 the Cardinall of Florence turned himselfe to∣ward Iohn Hus, & said: Maister, you know well inough that it is written that in the mouth of two or three witnes∣ses all witnes is firme and stable:* 86.23 and heere you see nowe almost 20. witnesses against you, men of authority & wor∣thy of credite, amongst the whych some haue hearde you teach these things themselues, the other by report & com∣mon brute or voice, do testify of your doctrine, and altoge∣ther generally bring firme reasons & proofes of theyr wit∣nesse, vnto the which wee are forced & constrained to geue credite, and for my part I see not howe you can maintaine & defend your cause against so many notable & wel learned men. Unto whom Iohn Hus answered in this maner: I take God and my conscience to witnes, yt I neuer taught any thing, neither was it euer in my minde or fantasie to teach in such sort or maner, as these men here haue not fea∣red to witnesse against me, that which they neuer hearde. And albeit they were as many more in nūber as they are, for all that, I do much more esteme, yea and wtout compa∣rison regard the witnes of my Lord God,* 86.24 before the wyt∣nes and iudgement of al mine aduersaries, vpon whom I do in no poynt stay my selfe. Then sayde the Cardinall a∣gaine vnto him, it is not lawfull for vs to iudge according to your conscience, for we can not chuse, but that wee must nedes stay our selues vpon the firme & euident witnes of these men heere. For it is not for any displeasure or hatred that these men do witnes thys against you (as you doe al∣leadge) for they alleadge and bring foorth suche reasons of their witnesse, that there is no man that can perceyue any hatred in them, or that we can in any case be in dout there∣of. And as touching M. Steuen Paletz, whereas you say, you do suspect him that he hath craftly & deceitfully draw∣en

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out certaine poyntes or articles out of your books for to betray them afterward: It semeth that in this point you do hym great wrong, for in myne aduise he hath vsed and shewed a great fidelitie and amitie towarde you, in yt he hathe alleuiated and moderated many of your articles much more then they are in your owne bookes. I vnder∣stand also that you haue like opinion of diuers other no∣table men, and specially you haue sayd, that you do suspect M. Chauncellour of Paris,* 86.25 then whome there is no more excellent and Christian man in all the whole world.

* 86.26Then was there read a certayne article of accusation in ye which it was alledged that Iohn Hus had taught & obstinately defended certayne erroneous Articles of Wic∣liffes in Boheme. Whereunto Hus answered, that he ne∣uer taught any erroures of Iohn Wickliffes, or of anye o∣ther mans. Wherefore if it be so that Wickliffe: haue sow∣ed any errours in England, let the English men look to ye themselues. But to confirme theyr article, there was al∣leaged that Iohn Husse did withstande the condemna∣tion of Wickliffes articles, the which was first condemned at Rome, & afterward also, whē the Archb. Swinco with other learned men, held a conuocation at Prage for ye same matter, when as they should haue bene there condemned for this cause, that none of them were agreeing to the Ca∣tholicke faith or doctrine, but were either hereticall, erro∣neous or offensiue: he aunswered that he durst not agree thereunto, for offending hys conscience, and specially for these Articles:* 86.27 that Siluester the pope and Cōstantine dyd erre in bestowing those gret gifts & rewards vpō ye church Also that the pope or Priest being in mortall sinne, can not consecrate nor baptise. This article said he, I haue thus de¦termined, as if I should say that he doth vnworthely con∣secrate or Baptise, when as he is in deadly sinne, and that he is an vnworthy minister of the Sacramentes of God. Here his accusers, with their witnesses, were earnest and instant, that the article of Wickliffe was written by the ve∣ry same wordes in the treatise which Iohn Husse made a∣gaynst Stephen Paletz.* 86.28 Uerely said Iohn Husse I feare not to submit my selfe, euen vnder the daunger of death, if you shall not find it so, as I haue sayd. When the book was brought forth, they founde it written as Iohn Husse had sayd. He added also moreouer that he durst not agree vnto them which had condemned Wickliffes articles, for this Article: the tenthes were pure almes.

* 86.29Here the Cardinal of Florence obiected vnto him this argument, as touching ye almes: it is required that it shold be geuē freely without bond or duety. But tenthes are not geuen freely without bond or duety: therefore are they no almes. Iohn Hus denying the Maior of this Sillogismus brought this reason agaynst him. For somuch as rich men are bounden vnder the payne of eternall damnation, vnto the fulfilling of ye 6. works of mercy, which Christ repeteth in the 25. chap. of Mathew:* 86.30 and these workes are pure al∣mes: Ergo, almes is also geuen by bond & duety. Then an Archbishop of Englād stepping vp, sayd, if we all be boūd vnto those 6. workes of mercy, it doth followe that poore men, which haue nothing at al to geue, should be damned. I answere, sayd Husse, vnto your antecedent, that I spake distinctly of rich men, and of those which had where with∣all to doe those workes: they I say were bound to geue al∣mes vnder payne of damnation.

He answered moreouer vnto the Minor of the first ar∣gument, that tenthes were at first geuen freely, and after∣ward made a bond and duetie. And when as he woulde haue declared it more at large, he could not be suffered. He declared also diuers other causes, why he coulde not with safe conscience, consent vnto the condemnatiō of Wickliffes articles. But how soeuer the matter went he did affirme & say, that he did neuer obstinately confirme any Articles of Wickleffes, but only that he did not alow and consent that Wickliffes Articles should be condemned before that suffi∣cient reasons were alleadged out of the holy Scripture for theyr condemnation,* 86.31 & of the same minde, saith Iohn Hus are a great many other Doctors and maysters of the Uni∣uersitie of Prage. For when as Swinco the archbishop commanded all Wickliffes bookes to be gathered together in the whole City of Prage, and to be brought vnto him, I my self brought also certayn books of Wickliffes, which I gaue vnto yt Archbishop desiring him yt if he found any error or heresie in them that he would note and mark thē, and I myselfe would publish them openly.* 86.32 But the arch∣bishop, albeit that he shewed me no errour nor heresie in them, burned my bookes together with those that were brought vnto him, notwtstanding that he had no such com∣maundement from Pope Alexander the fifth of that name. But notwithstanding by a certaine pollicie he obtayned a Bull from the sayd Pope by meanes of Iaroslaus Bishop of Sarepte of the order of Franciscanes, that all Wickleffs books for the manifold errours, contayned in them (wher∣of there was none named) should be taken out of all mens handes.

The archb. vsing the authoritie of this Bull,* 86.33 thought he should bring to passe that the king of Boheme and the Nobles shold consent to the condemnation of Wickliffes bookes, but therein he was deceiued. Yet neuerthelesse he calling together certayn deuines, gaue them in cōmissiō to sit vpon Wickliffes bookes and to proceede agaynst them by a diffinitiue sentence in the Canon law. These men by a generall sentence iudged all those books worthy to be bur∣ned. The which when the Doctors, Maysters and Shol∣lers of the vniuersitie heard report of, they altogether with one consent & accord (none excepted but onely they, which before were chosen by the Archbishop to sit in iudgement) determined to make supplication vnto the king to stay the matter.* 86.34 The king graunting their request, sent by and by certain vnto the Archbishop to examine the matter. There he denyed that he woulde decree anye thing as touchinge Wickleffes bookes contrary vnto the kinges will & plea∣sure. Wherupon, albeit that he had determined to burn thē the next day after, yet for feare of the king, the matter was passed ouer.

In the meane tyme Pope Alexander the fifth beyng dead,* 86.35 the Archbishop fearing least the Bull whiche he had receiued of the pope, would be no longer of any force or ef∣fect, priuily calling vnto him hys adherentes, and shutting the gates of hys Court round about him, being garded wt a number of armed souldiors, he consumed and burned all Wickliffes bookes. Beside this great iniurie the Archby∣shop by meanes of his Bull aforesayd, committed an other lesse tollerable. For he gaue out commaundement that no man after that time vnder payne of excōmunication shold teach any more in Chappels.* 86.36 Wherunto I did appeale vn∣to the Pope, who being dead, and the cause of my matter remayning vndetermined, I appealed likewise vnto his successor Iohn 23. Before whom when as by the space of 2. yeres, I could not be admitted by my aduocates to defend my cause, I appealed vnto the high Iudge Christ. When I. Hus had spoken these wordes, it was demaunded of hym whether he had receiued absolution of the pope or no he aunswered,* 86.37 no. Then agayne whether it were lawfull for him to appeale vnto Christ or no. Whereunto Iohn Hus answered: Uerely I doe affirme here afore you all that there is no more iust or effectuall appeale, then that appeale which is made vnto Christ, for asmuch as the law doth determine that to appeale is no other thinge then in a cause of griefe or wrong done by an inferior iudge, to im∣plore and require ayde and remedy at a higher Iudges hand. Who is then an higher Iudge then Christ? Who I say cā know or iudge the matter more iustly or with more equitie? when as in him there is found no deceit, neyther can he be deceiued:* 86.38 or who can better helpe the miserable & oppressed thē he? While Iohn Hus with a deuout and so∣ber countenaunce was speaking and pronouncing those words, he was derided and mocked of all the whole coun∣cell.

Then was there rehearsed an other Article of his ac∣cusation in this maner: that Iohn Hus for to confirme the heresie which he had taught the common and simple peo∣ple out of Wickleffes bookes, sayd openly these wordes, that at what time a great number of Monkes and Friers and other learned men, were gathered together in Englād in a certayne Church, to dispute agaynst Iohn Wickliffe, & could by no meanes vanquishe him or geue him the foyle, sodenly the church doore was broken open with lightning so that with much a doe Wickleffes enemies hardly scaped without hurt. He added moreouer that he wished his soule to be in the same place where Iohn Wickleffes soule was. Whereunto Iohn Hus answered:* 86.39 that a douscine yeares before that any bookes of Diuinitie of Iohn Wickleffes were in Boheme, he did see certayne workes of Philoso∣phie of hys, the which, he sayd, did merueilous delite and please hym. And when he vnderstoode the good and god∣ly life of the sayd Wickleffe, he spake these wordes: I trust sayde he that Wickleffe is saued, and albeit that I doubt whether he be damned or no, yet with a good hope I wish that my soule were in the same place where Iohn Wick∣leffes is. Then agayne did all the company iest and laugh at hym.

It is also in hys accusation that Iohn Hus did coun∣saile the people according to the example of Moyses,* 86.40 to re∣sist with the sword agaynst all such as did gaynsay his do∣ctrine. And the next day after he had preached the same, there were found openly in diuers places certaine intima∣tions that euery man being armed with hys sword about

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him, should stoutly proceede: and that brother shoulde not spare brother, neyther one neighbor an other. Iohn Husse aunswered that all these thinges were falsly layd vnto hys charge by his aduersaries, for he at all times when he prea¦ched did dilligently admonishe, and warne the people, that they should all arme themselues to defend the truth of the Gospell, according to the saying of the Apostle, with the helmet and sworde of saluation, and that he neuer spake of any material sword, but of that which is the word of God. And as touching intimations or Moyses sword, he neuer had nothing to doe withall.

* 86.41It is moreouer affirmed in hys accusation and witnes that many offences are sprong vp by the doctrine of Hus. For first of all he sowed discord betweene the Ecclesiastical and the politick state: whereupon folowed the persecution, spoiling: and robbery of the Clergie & Bishops. And more ouer that he through his dissention, dissolued the vniuersi∣tie of Prage. Hereunto Iohn Hus briefly aunswered that these thinges had not happened by hys meanes or default. For the first dissention that was betweene the Ecclesiasti∣call and politicke state, sprang and grew vpon this cause, that pope Gregory the 12. of that name, promised at his e∣lection that at all times at the wil and pleasure of the Car∣dinals: he would depart from,* 86.42 and geue ouer hys seate a∣gayne: for vnder that condition he was electe and chosen. This man contrary and against Winceslaus king of Bo∣heme, who was then also king of the Romaynes, made Lewes Duke of Bauaria Emperour.

A few yeares after it happened that when as P. Gre∣gory would not refuse and geue ouer his seate and office at the request of the Cardinalles, that the whole Colledge of Cardinalles sent letters to the king of Boheme requiring him, that together with them he would renounce & forsake his obedience vnto pope Gregory, and so it shoulde come to passe that by ye authoritie of a new Byshop he should re∣couer againe his imperial dignity. For this cause the king cōsēted to the wil of yt Cardinals as touching a neutrality that is to say, that he would neyther take part with Pope Gregory,* 86.43 neyther yet with Benedict the xii. Byshop of A∣uinion, whiche was then named Pope as it doth appeare by Chronicles. In this cause then, for somuch as the arch∣bishop Swinco with the Clergy, were agaynst the kyng, and abstayning from the deuine seruice many of them de∣parted out of the Citty, and the archbishop hymselfe brea∣king down the tombe of the Lord Wincelate contrary and agaynst the kinges will, did also take Wickliffes bookes & burned them: therupon the king without any gaynsaying suffered that certayne goodes of theyrs, which of their own wils were fled away, should be spoyled, because they shold not consent or accord with the bishop. Wherupon it is ea∣sie to be vnderstanded and knowne, that Iohn Husse was falsely accused for that matter.* 86.44 Howbeit a certayn man one Naso rising vp, sayd, the Clergy (sayd he) did not abstayne from the deuine seruice because they woulde not sweare to consent vnto the king, but because that they were spoyled and robbed of theyr goodes and substaunce. And the Car∣dinall of Cambray, who was one of the Iudges sayd: here I must say somewhat, which is come into my minde.

When as I came from Rome, the same yeare that these thinges were done, by chaunce I met on the way certayne Prelates of Boheme. Whome when I demaunded what newes they had brought out of Boheme, they aunswered that there was happened a wonderfull cruel and haynous fact, for all the Clergy were spoyled of all theyr substaunce and very ill intreated and handled.* 86.45 Then Iohn Hus alled¦ging the same cause which he did before, went forward vn∣to the secōd part of the Article which was obiected against him, denying also that it happened thorough his fault, that the Germaynes departed from the Uniuersitie of Prage. But when as the king of Boheme, according to the foun∣dation of Charles the fourth, his father granted three voi∣ces vnto the Bohemes, & the fourth vnto the Germaynes whereat the Germaynes grudging, that they shoulde be exemted from theyr voices,* 86.46 of theyr owne accorde departed & went theyr wayes: binding themselues with a great oth and vnder a great penalty, both of their fame and also mo∣ney, that none of them should returne agayne vnto Prage Notwithstanding: I am not ashamed to confesse that I did approue and allow the doinges of the king, vnto whom of only I ow obedience for the commoditie and profite of my country. And because you shal not thinke that I haue spo∣ken any vntrueth, here is present Albert Warren Tra∣nius, whiche was deacon of the faculties, who hadde sworne to depart with the rest of the Germaynes: he, if that he wil say the truth, shal easly clere me of this suspitiō.

But when as Albert would haue spoken, he could not be heard. But the foresayd Naso, of whome before is made mention, after he had asked leaue to speak, sayd, this mat∣ter do I vnderstand wel inough,* 86.47 for I was in the Kinges court, when these thyngs were done in Boheme, when as I sawe the maysters of the 3. nations of the Germaynes, Bauarians, Saxons, and Silesians, amongst whome the Pollonians were also numbred, most humbly come vnto the king, requiring yt he would not suffer the right of their voyces to be takē from them. Then the kyng promised thē that he would forsee and prouide for theyr requestes. But Iohn Hus and Ierome of Prage with diuers others, per¦swaded the king that he should not so do. Wherat the king at the first being not a little moued, gaue him a sore checke that he and Hierom of Prage did somuch intermedie them¦selues, and moued such open controuersies, in somuch that he threatned them, that except they woulde forsee and take heede, hee woulde bring it to passe that the matter shoulde be determined and decreed by fire. Wherfore most reuerēd fathers, you shall vnderstand that the king of Boheme did neuer fauour with his hart, these men whose vnshamefast¦nes is such,* 86.48 that they feared not euen of late, to entreat me euill, being so much in the kinges fauour and credite. After hym stepped forth Paletz, saying: verely most reuerend fa∣thers, not onely the learned men of other nations, but also of Boheme it selfe: are through the Councell of Iohn Hus and his adherentes, banished out of Boheme, of the which number some remayne yet in exile in Morauia. Hereunto Iohn Hus answered, how can thys be true, sayd he, sithēs I was not at Prage at that tyme, when as these men you speake of, departed and went awaye from thence? These thynges were thus debated the day aforesayd as touching Iohn Hus.

This done, the sayd Iohn Hus was committed to the custody of the bishop of Rigen,* 86.49 vnder whome Ierome of Prage was also prisoner. But before that he was led away ye Cardinall of Cambray, calling him backe agayne in the presence of the Emperour, sayd Iohn Hus, I haue heard you say, that if you had not ben willing of your own mind to come vnto Constance, neyther the Emperour himselfe, neither the king of Boheme coulde haue compelled you to do it. Unto whom Iohn Hus answered, vnder your licēce most reuerend father, I neuer vsed any such kinde of talke or wordes. But this I did say, that there was in Boheme a great number of gentle mē and noble men, which did fa∣uour and loue me, the whiche also might easely haue kepte me in some sure and secret place, that I shoulde not haue bene constrayned to come vnto thys towne of Constance neyther at the will of the Emperour,* 86.50 neyther of the king of Boheme. With that the Cardinall of Cambray, euen for very anger began to chaunge hys colour, and despiteously said do you not see the vnshamefastnes of ye man here? And as they were murmuring and whispering on all partes,* 86.51 the L. Ioh. de Clum, ratifying and confirming that which Iohn Hus had spoken, sayd: that Iohn Hus had spoken very well, for on my part (sayd he) which in comparison of a great many others am but of small force in the realme of Boheme, yet alwayes if I would haue taken it in hand, I could haue defended hym easely by the space of one yeare, euen agaynst all the force & power of both these great and mighty kinges. How much better might they haue done it which are of more force or puissance then I am? and haue stronger castles and places then I haue? After that the L. de Clum had spoken, the Cardinal of Cambray sayd, let vs leaue thys talke. And I tell you Iohn Hus, and counsaile you, that you submit your selfe vnto the sentence and mind of the Councel, as you did promise in the prison, and if that you wyll do so, it shall be greatly both for your profite and honour.

And the Emperour hymselfe began to tell hym ye same tale,* 86.52 saying: Albeit that there be some which say that the 15 day after you were committed to prison, you obtayned of vs our letters of safe conducte, notwithstāding I can well proue by the witnes of many Princes and noble men, that the sayd sase conducte was obtayned and gotten of vs by my Lord de Dube and de Clum, before you were parted out of Prage, vnder whose garde we haue sent for you, to to the end that none shold do you any outrage or hurt, but yt you shold haue full liberty to speake freely before all the Councell, and to answere as touching your fayth and do∣ctrine, and as you see my Lords the Cardinalles and By∣shops, haue so dealt with you, that we doe very well per∣ceaue theyr good will towardes you, for ye whych we haue great cause to thanke thē. And for somuche as diuers haue told vs, yt we may not or ought not of right, to defend anye man which is an hereticke or suspecte of heresie: therefore now we geue you euen the same Councell, which the Car∣dinal of Cambray hath geuen you already, that you be not obstinate to mayntayne any opinion, but yt you do submit

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your selfe vnder such obedience as you owe vnto the au∣thoritie of the holy Councell in all thinges, that shall be laid against you and confirmed by credible witnesses. The which thing if you do according to our Counsaile, we will geue order that for the loue of vs and of our brother ye whol realme of Boheme, the Councell shall suffer you to depart in peace, with an easie and tollerable penance & satisfactiō. The which thing if you do contrariwise refuse to do, ye pre∣sidentes of ye Councell, shall haue sufficient wherwithal to proceede agaynst you. And for our part be ye well assured, that we will sooner prepare and make the fire wt our own handes to burne you withall, then we wil endure or suffer any longer that you shal maintayn or vse this stifnes of o∣pinions, which you haue hitherto mayntayned and vsed. Wherfore our aduise and councell is, that you submit your self wholy vnto ye iudgement of the coūcell. Vnto whome I.* 86.53 Hus answered in this sort: O most noble Emperour, I render vnto your highnes most immortall thankes for your letters of safeconduct. Uppon this L. Iohn de Clum did break him of his purpose, and admonished him, that he did in no poynt excuse himselfe of the blame of obstinacie.

Then said I. Hus, O most gentle lord, I do take God to my witnes, that I was neuer minded to mayntain any opinion euer obstinately, and that for this same intent and purpose, I did come hether of myne owne good will, that if any man could lay before me any better or more holy do∣ctrine then mine, that then I would chaunge myne opini∣on without anye further doubt. After he had spoken and sayde these thinges, he was sent awaye with the Ser∣geantes.

The morow after, which was the viii. day of Iune, the uery same company which was assembled the day before, assembled now againe at the Couent of the Franciscaues. And in this assembly were also I. Husse, hys friends Lord de Dube, and Lord de Clum, and Peter the Notary. The∣ther was Iohn Hus also brought: & in his presence there were reade about 39. Articles, the which they sayde, were drawne out of his bookes. Hus acknowledged all those that were faythfully and truly collected and gathered to be his, of the which sort there were but very few. The residue were counterfayted and forged by his aduersaryes:* 86.54 & spe∣cially by Stephen Palletz, the principall authour of this mischiefe for they could finde no such thinge in the bookes out of the which they sayde they had drawne and gathered them, or at the least, if they were: they were corrupted by flaunders, as a man may easely perceiue by the number of Articles.

These be the same Articles in a matter whiche were shewed before in the prison to Iohn Hus, and are rehear∣sed here in an other order. Howbeit, there were more Arti∣cles added vnto thē and other some corrected & enlarged. But now we will shew them one with an other, and de∣clare what the sayde Hus did aunswere both openly be∣fore them all, as also in the prison, for he left his aunsweres in the prison briefly written with hys owne hand in these wordes.

I Iohn Hus, unworthy minister of Iesus Christ, ma∣ster of Arte and Bachelour of Diuinitie do confesse that I haue written a certayne small treatise intituled of ye church,* 86.55 the copy whereof was shewed me by the Notaryes of the three Presidentes of the Councell, that is to saye, the Pa∣triarche of Constantinople, the Byshop of Castle, and the Byshop of Libusse: the whiche deputies or presidentes in reprose of the sayd treatise, deliuered vnto me certayne ar∣ticles, saying, that they were drawne out of the sayd trea∣tise, and were written in the same.

The first Article. There is but one holy uniuersall or Catholicke Church, which is the vniversall company of al the predestinate. I doe confesse that thys proposition is mine and is confirmed by the saying of S. Augustin vpon S. Iohn.

The second article. S. Paule was neuer any member of the deuill:* 86.56 albeit that he committed, and did certayne actes like vnto the actes of the malignant Churche. And likewise S. Peter which fell into an horrible sinne of per∣iurie and deniall of his mayster, it was by the permission of God that he might the more firmely and stedfastly rise a gayne and be confirmed. I aunswere, according to Sainct Augustine, that it is expedient that the elect and predesti∣nate should sinne and offend.

Hereby it appeareth, that there is two maner of sepe∣rations from the holy church.* 86.57 The first is, not to perdition as all the elect are deuided from the Church. The second is to perdition, by the which certayne heretickes are through theyr deadly sinne, deuided from the Church. Yet notwith∣standing, by the grace of God they may returne agayne vnto the flocke and be of the sold of our Lord Iesus Christ of whome he speaketh himselfe saying, I haue other sheep which are not of thys fold. Iohn. xx.

The third article. No part or member of the Churche doth depart or fall away at any time from the bodye, for so much as the charitie of predestination,* 86.58 whiche is the bond and chayne of the same, doth neuer fall. Thys proposition is thus placed in my booke: As the reprobate of the church proceed out of the same, & yet are not as partes or mēbers of the same, for so much as no part or member of the same doth finally fall away, because that the charitie of predesti∣nation, which is the bond and chayne of the same, doth ne∣uer fall away. This is proued by the 13. chapter of the first to the Corinthians and to the Romaynes the 8. chapter: All thinges turne to good to them whiche loue God. Also I am certayne that neyther death nor life can seperate vs from the charitie and loue of God, as it is more at large in the booke.

The fourth Article.* 86.59 The predestinate although he be not in the state of grace according to present iustice, yet is he alwayes a member of the vniuersall Churche. Thys is an errour, if it be vnderstand of all such as be predestinate, for thus it is in the booke about the beginning of the fift chapter where it is declared that there be diuers maners and fortes of being in the Church, for there are some in the Church according to a misshappen fayth, and other some according to predestination, as Christians predestinate now in sinne, but shall returne agayne vnto grace.

The fift article: There is no degree of honor or digni∣tie neyther any humain election,* 86.60 or any sensible signe, that can make any man a member of the vniuersall Church. I aunswere this article is after this maner in my book. And such subtilties are vnderstanded & knowne by considering what it is to be in the Churche, and what it is to be a part or member of the Church,* 86.61 & that predestination doth make a man a member of the vniuersall Church, the whiche is a preparation of grace, for the present, and of glory to come: & not degree of dignitie, neyther election of man, neyther a∣ny sensible signe. For the acuser Iudas Iscarioth notwt∣standing Christes election, & the temporall graces which were geuen him for his office of Apostleship, and yt he was reputed and counted of men a true Apostle of Iesus Christ yet was he no true Disciple but a wolf couered in a sheps skinne,* 86.62 as sainet Augustine sayth.

The vi. Article: A reprobate man is neuer no member of the holy Church. I answere, it is in my booke with suf∣ficient long probation out of the 26. Psalme, and out of the v. chapter to the Ephesians, & also by S. Barnarde saying the Church of Iesus Christ is more playnly and euidently his body, then the body which he deliuered for vnto death I haue also written in the v. chap. of my booke, that the ho∣ly church is the barne of the Lord, in the whiche are bothe good and euill, predestinate and reprobate, the good being as the good corne or grayne, and the ciuill as the chaffe, & thereunto is added the exposition of S. Augustine.

The seuenth article: Iudas was neuer no true Disci∣ple of Iesus Christ. I answere and I do confesse the same. This appeareth by the fift article, which is passed afore, & by S. Augustine in his booke of penaunce, where he doth expound the meaning of S. Iohn in hys first Epistle and second chapter, where he sayd: They come out frō amōgst vs, but they were none of vs. He knewe from the begin∣ning all them whiche should beleeue, and him also whiche should betray him and sayd: And therefore I say vnto you that none commeth vnto me, except it be geuen hym of my father. From that tune many of the Disciples parted from him, and were not those also called Disciples accordyng the wordes of the Gospell? And yet notwithstanding they were no true Disciples, because they did not remayne and continue in the word of the sonne of God, according as it is said: If you remayne in my word, you be my Disciples. For so much then as they did not continue with Christ as hys true Disciples, so likewise are they not the true sonns of God: although they seeme so, vnto him they are not so, vnto whom it is known what they shall be: That is to say of good, euill. Thus much writeth S. Augustine. It is al∣so euident that Iudas could not be the true Disciple of Christ, by meanes of hys couetousnesse for Christ himselfe sayd in the presence of Iudas, as I suppose, except a man forsake all that he hath, he can not be my Disciple. For so∣much then as Iudas did not forsake all thinges, according to the Lordes will, and follow him he was a theefe as it is sayd, Iohn the 12. and a deuill, Iohn the 6. whereby it is e∣uident by the worde of the Lord, that Iudas was not hys true, but sayned Disciple. Whereupon S. Augustine wri∣ting vpon Iohn, declaring how the sheepe heare the voice of Christ, sayth, what maner of hearers, thinke we, hys sheepe were? Truely Iudas heard him and was a wolfe,

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yet followed he the shepherd, but being clothed in a sheeps skinne he lay in wayt for the shepheard.

The eight article: The congregatiō of the predestinate whether they be in the state of grace or no, according vnto present iustice, is the holy vniuersall Church, and therefore it is an article of fayth, and it is the same Churche, whiche hath neither wrinckle neyther spot in it, but is holy & vn∣defiled,* 86.63 the which the sonne of God doth cal his own. The answere. The wordes of the booke out of the which thys Article was drawne are these: Thirdly, the Church is vn∣derstand and taken for the congregation and assembly of ye faythfull, whether they be in the state of grace, according to present iustice or not. And in this sort it is an Article of our fayth, of the whiche S. Paule maketh mention in the fifth chapter to the Ephesians: Christ so loued his Church that he deliuered and offered himself for the same &c. I pray you then, is there any faythful man, the which doth doubt that the Church doth not signifie all the elect and predestinate the which we ought to beleue to be the vniuersall Church the glorious spouse of Iesus christ holy and without spot? wherfore this Article is an article of fayth, the whiche we ought firmely to beleue according to our Creede. I beleue the holy Catholicke Church, and of this Churche doth S. Augustine, S. Gregory, S. Ierome, and diuers other make mention.

* 86.64The ix. article: Peter neuer was, neither is the head of the holy vniuersall Church. The aunswere. This Article was drawne out of these wordes of my booke: All men do agree in this poynt, that Peter had receiued of the rocke of the church (which is Christ) humilitie, pouertie, stedfast¦nes of fayth, and consequently blessednes. Not as though the meaning of our Lord Iesus Christ was, when he said vpon this rocke I will build my Churche,* 86.65 that he woulde build euery Militant Church vppon the person of Peter, for Christ should buyld hys Church vpon the rocke which is Christ himselfe, from whence Peter receiued hys stead∣fastnes of fayth, for somuche as Iesus Christ is the onely head and foundation of euery Church, and not Peter.

[unspec 10] The tenth Article: If he that is called the vicar of Ie∣sus Christ, do followe Christ in his life, then he is his true vicare.* 86.66 But if so be it, he do walke in contrary pathes and wayes, then is he the messenger of Antichrist, & the enemy and aduersary of S. Peter, & of our Lorde Iesus Christe, and also the vicare of Iudas Iscarioth. I aunswere the wordes of my book are these: If he which is called the vi∣care of S. Peter walke in the wayes of Christian vertues aforesayd, we do beleue verely that he is the true vicar and true Byshop of the Church whiche ruleth: but if he walke in contrary pathes and wayes, then is he the messenger of Antechrist cōtrary both to S. Peter,* 86.67 and our Lord Iesus Christ. And therfore S. Bernard in hys 4. book did write in this sort vnto pope Eugenie: Thou delitest & walkest in great pride and arrogancie, being gorgeously and sump¦tuously arayd, what fruit or profite do thy flocke or sheepe receiue by thee? If I durst say it, these be rather the pastu∣res and feedinges of deuils, then of sheepe. S. Peter & S. Paul did not so, wherfore thou seemest by these thy doings to succeede Constantine, & not S. Peter. These be the ve∣ry wordes of S. Bernard. It followeth after in my booke that if the maner and fashion of his life and liuing, be con∣trary to that which S. Peter vsed, or that he be geuen to a∣uarice and couetousnes, then is he the vicar of Iudas Is∣carioth, which loued and chose the reward of iniquitie, & dyd set out to sale the Lord Iesus Christ. As soone as they had read the same, those which ruled and gouerned the coū¦cell, beheld one an other, making mockes and moes, they nodded theyr heades at hym.

[unspec 11] The xi. article: Al such as doe vse Symmony, & priests liuing dissolutely and wantonly, do hold an vntrue opini∣on of ye 7. Sacramentes, as vnbeleuing bastardes, and not as Children, not knowing what is the office & duety of the keyes or censures, rites, and ceremonies, neither of the di∣uine seruice of the Churche, or of veneration or worship∣ping of reliques, neither of y orders constituted and ordei∣ned in the Church, neither yet of indulgences or pardons. I answere, yt it is placed in this maner in my book. Thys abuse of authoritie or power is committed by such as doe sell & make marchandise of holy orders,* 86.68 and get and gather together riches by Symonie, making fayres and markets of the holy Sacramentes, and liuing in all kynd of volup∣tuousnes and dissolute maners, or in any other filthy or vi¦lanous kind of liuing. They do polute and defile the holye ecclesiasticall state. And albeit that they professe in wordes that they do know God, yet doe they deny it again by their deeds, and consequently beleue not in God: But as vnbe∣leeuing bastardes they holde a contrarye and vntrue o∣pinion of the 7. Sacramentes of the Church. And this ap∣peareth most euidently, for somuch as all suche doe vtterly contemne and despise the name of God, according to the saying of Malachy, the first chapter: Unto you O Priestes be it spoken, which doe despise and contemne my name.

The xii. Article: The papall dignitie hath hys original [unspec 12] from the Emperours of Rome.* 86.69 I answere, and mark wel what my wordes are. The preeminence and institution of the Pope is sprong and come of the Emperours power & authoritie. And this is proued by the 96. distinction, for Constantine graunted thys priuiledge vnto the Bishop of Rome, and other after hym confirmed the same: That like as Augustus for the outward and temporal goodes besto∣wed vpon the Churche, is counted alwayes the most high king aboue al others: so the bysh. of Rome shold be called ye principal father aboue all other bishops. This notwith∣standing the papall dignitie hath hys original immediate∣ly from Christ, as touching hys spirituall administration and office, to rule the Church. Then the Cardinall of Ca∣bray sayd: in the tyme of Constantine there was a generall Councell holden at Nice, in the whiche, albeit the highest rowme and place in the Church was geuen to the Bishop of Rome, for honours cause, it is ascribed vnto the Empe∣rour: wherefore then do you not aswell affirme and saye yt the Papall dignitie tooke hys originall rather from that councel, then by the Emperours authoritie and power?

The 13. article: No man would reasonably affirme (we∣out [unspec 13] reuelation) neyther of hymselfe nor of any other,* 86.70 that hee is the heade of any particular Churche. I aunswere I confesse it to be written in my booke, and it followeth straight after: Albeit that through hys good liuing he oght to hope and trust that he is a member of the holy vniuersal Church, the spouse of Iesus Christ, according to the saying of the Preacher: No man knoweth whether he be worthy and haue deserued grace and fauour, or hatred. And Luke the 17. when ye haue done all that ye can, say that you are vnprofitable seruauntes.

The 14. Article: It ought not to be beleeued that the [unspec 14] pope, whatsoeuer he be, may be the head of any particular Churche, vnles he be predestinate or ordayned of God. I aunswere, that I doe acknowledge thys preposition to be myne, and thys is easie to proue, forsomuche as it is neces∣sary that the Christian faith shuld be depraued, for somuch as the Churche was deceiued by N. as it appeareth by S. Augustine.

The 15. article. The popes power as Uicare, is but [unspec 15] vayne and nothing worth,* 86.71 if he do not confirme & addresse hys lyfe accordyng to Iesus Christ, and not followe the maners of S. Peter. I answere that it is thus in my book that it is meet and expedient that he which is ordayned vi∣car should addresse and frame himselfe in maners and con∣ditions, to ye authoritie of hym,* 86.72 which did put him in place. And Iohn Hus sayd. Moreouer before the whole councell I vnderstand that the power and authoritie in such a pope as doth not represent the maners of Christ, is frustrate and voyd as touching the merite and rewarde, which he shold obtayne and get therby, and doth not get the same: but not as concerning hys office. Then certayne others standing by asked of hym saying, where is that glose in your book? I. Hus answered, you shall finde it in my treatise agaynst M. Palletz, wherat all the assistaunce (looking one vppon an other) began for to smile and laugh.

The 16. Article. The pope is most holy, not because hee [unspec 16] doth supply and hold the rowme and place of S. Peter,* 86.73 but because he hath great reuenues. I answere that my words are mutilate, for thus it is written: He is not most holy be∣cause he is called the vicar of S. Peter, or because he hathe great and large possessions: But if he be the follower of Ie¦sus Christ in humilitie, gentlenes, paciēce, labour and tra∣uayle, [unspec 17] and in perfect loue and charitie.

The 17. Article.* 86.74 The Cardinals are not the manifest and true successours of the other Apostles of Iesus Christ if they liue not according to the fashion of the Apostles ke∣ping the commaundementes and ordinaunces of the Lord Iesus, I answere, that it is thus written in my booke, and it proueth it selfe sufficiently. For if they enter in by an o∣ther way then by the dore whiche is the Lord Iesus, they be murtheres and theeues.

Then sayde the Cardinall of Cambray, beholde both this and all other articles before rehearsed, he hath written much more detestable thinges in his booke, then is presen∣ted in hys articles. Truely Iohn Hus yu hast kept no or∣der in thy sermons and writings. Had it not ben your part to haue applyed your sermons according to your audiēce? For to what purpose was it, or what did it profite you be∣fore the people to preach agaynst the Cardinals, when as none of them were present? It had bene meeter for you to haue told them theyr faults before them all, then before the

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laity. Then aunswered Iohn Hus, reuerend father, for so much as I did see many prieste & other learned men pre∣sent at my sermons, for their sakes I spake those wordes. Then sayd the Cardinal thou hast done very ill, for by such kinde of talke thou hast disturbed and troubled the whole state of the Church.

The 18. Article.* 86.75 An hereticke ought not to be commit∣ted to the secular powers to be put to death, for it is suffici∣ent onely that he abide and suffer the ecclesiasticall censure. These are my wordes.* 86.76 That they might be ashamed of their cruel sentence and iudgement, specially for somuch as Iesus Christ byshop both of the old and newe Testament would not iudge such as were disobedient by ciuill iudge∣ment, neither condemne them to bodily death. As touching the first poynt. It may be euidently seene in the 12. Chapi∣ter of S. Luke. And for the second it appeareth also by the woman which was taken in adultery, of who it is spoken in the 8. chapter of Sainct Iohn. And it is sayde in the 18. Chapter of Sainct Mathew: If thy brother haue offended thee. &c. Marke therfore what I do say: That an hereticke whatsoeuer he be, ought first to be instructed and taught with Christian loue, and gentlenes by the holy scriptures and by the reasons drane and taken out of the same, as S. Augustine and others haue done, disputing agaynst the heretickes. But if there were any which after al these gen∣tle and louing admonitions and instructions, woulde not cease from, or leaue of their stiffnes of opinions, but obsti∣nately resist agaynst the truth, suche I say ought to suffer corporall or bodily punishment.

As soone as Iohn Hus had spoken those thinges, the iudges red in hys booke a certayne clause, wherein he see∣ined greeuously to enuey agaynst them which deliuered an hereticke vnto the secular power, not being confuted or contricted of heresie, and compared thē vnto the high prie∣stes, Scribes, and Phariseis, which sayd vnto Pilate, it is not lawfull for vs to put any man to death, and deliuered Christ vnto him:* 86.77 And yet notwithstanding according vn∣to Christes owne witnesse, they were greater murtherers then Pilate: for he, said Christ: which hath deliuered me vn¦to thee, hath committed the greatest offence. Then ye Car∣dinals and Bishops,* 86.78 made a great noyse and demaunded of I. Hus, saying, who are they yt thou dost compare or as∣simule vnto the Phariseis? Then he sayd, all those whiche deliuered vp anye innocent vnto the ciuill sworde, as the Scribes and Phariseis deliuered Iesus Christ vnto Pi∣late. No, no, sayd they agayne, for all that, you spake here of doctors. And the Cardinall of Cambray, according to his accustomed maner sayd: Truly, they which haue made and gathered these articles, haue vsed great lenitie and ge∣tlenes, for his writings are much more detestable & horible

The 19. article.* 86.79 The Nobles of the world ought to cō∣strayne and compel the ministers of the Church to obserue and keepe the law of Iesus Christ. I answere, that it stan∣deth thus word for word in my booke.* 86.80 Those which be on our part do preach and affirme that the church militant, ac∣cording to the partes, which the Lord hath ordayned, is de¦uided and consisteth in these partes. That is to say: Mini∣sters of the Church, which should keepe purely and since∣ly the ordinaunces and commaundementes of the sonne of God, and the Nobles of the world that should compel and driue them to keepe the commaundementes of Iesus Christ, and of the common people, seruing to both these partes and endes according to the institution and ordi∣naunce of Iesus Christ.

The 20. Article.* 86.81 The ecclesiasticall obedience, is a kynd of obedience, which the priestes and monks haue inuented wtout any expresse authority of ye holy scriptures. I answer and confes, that those words are thus written in my book. I say,* 86.82 that there be three kindes of obedience, spirituall, se∣cular and ecclesiasticall. The spirituall obedience is that which is onely due according to the lawe and ordinance of God, vnder the whiche the Apostles of Iesus Christ dyd lyue, and all Christians ought for to liue. The secular obe∣dience, is that which is due according to the Ciuill lawes and ordinances. The ecclesiastical obedience is such as the Priestes haue inuented without any expresse authoritie of Scripture. The first kinde of obedience doth vtterly ex∣clude from it all euill, as well on his part which geueth the commandement, as on his also which doth obey the same. And of this obedience it is spoken in the 24.* 86.83 chap. of Deut. Thou shalt do all that which the priestes of the kindred of Leuy shall teach and instruct thee, according as I haue cō∣maunded them.

The 21. Article.* 86.84 He that is excōmunicated by the pope, if he refuse and forsake the iudgement of the Pope, and the generall Councell, and appealeth vnto Iesus Christ, after he hath made hys appellation all the excommunications and curses of the Pope cannot annoy or hurt hym. I aun∣swere, that I do not acknowledge this proposition, but in deede I did make my complaynt in my booke, that they had both done me and such as fauoured me great wrong, & that they refuse to heare me in the popes court. For alter the death of one pope I dyd appeale to hys successor, and all that did profite me nothing. And to appeale from the P. to the Councell,* 86.85 it were to long, & that were euen as much as if a man in trouble should seeke an vncertayne remedy. And therfore last of all I haue appealed to the head of the Church my Lord Iesus Christ, for he is much more excel∣lent and better, then any pope to discusse and determine matters and causes, for somuch as he cannot erre, neyther yet deny iustice to him that doth aske or require it in a iust cause, neither can he condemne the innocent. Then spake ye Cardinall of Cambray vnto hym and sayd:* 86.86 wilt thou pre∣sume aboue S. Paule, who appealed vnto the Emperour and not vnto Iesus Christ? Iohn Hus answered: for so∣much then as I am the first ye do it, am I therfore to be re∣puted & counted an hereticke? And yet notwithstanding S. Paule did not appeale vnto the Emperoure of hys owne motion or will, but by the will of Christ, which spake vn∣to hym by reuelation and sayd: be firme and constant for yu must go vnto Rome. And as he was about to rehearse his appeale agayne, they mocked hym.

¶ For so much as mention here is made of the appeale of the sayd Hus, it seemeth good here to shewe the manner and forme therof.

The copy and tenour of the appeale of Iohn Hus.

FOrasmuch as the most mighty Lorde one in essence. 3. in per∣son, is both the chiefe and first,* 87.1 &c also the last and vttermost re∣fuge of al those which are oppressed, and that he is the God which defendeth verety and truth throughout all generations, doynge iustice to such as be wronged, being ready and at hand to al those whiche call vppon him in veritie and truth, and bindyng those that are bond: and fulfilleth the desires of all those which honour and feare hym: defending and keeping al those that loue him, and vtterly destroyeth and bringeth to ruine the stiffnecked and vnpe∣nitent sinner,* 87.2 and that the Lorde Iesus Christ very God and man, being in great anguish compassed in with the priestes, Scribes and Phariseis, wicked iudges and witnesses, willing by the most bitter and ignominious death, to redeme the chosen children of God, before the foundation of the world, from euerlasting damnation, hath left behinde him this godly example for a memory vnto them which should come after hym, to the intent they should commit al their causes into the handes of God, who can doe all thinges, and knoweth and seeth all thinges, saying in this maner: O Lorde, be∣holde my affliction, for my enemy hath prepared hymselfe against me, and thou art my protector and defendor. O Lorde thou hast geuē me vnderstanding and I haue acknowledged thee: thou hast opened vnto me all their enterprises, and for mine owne parte I haue bene as a meeke lambe, which is led vnto sacrifice, and haue not resisted agaynst them. They haue wrought their enterprises vpon me, saying: Let vs put wood in hys bread, and let vs banysh him out of the land of the liuing that hys name be no more spokē of, nor had in memory. But thou O Lord of hostes whiche iudgest lustly and seest the deuises and imaginations of theyr hartes, ha∣sten thee to take vengeance vpon them, for I haue manifested my cause vnto thee, for so much as the number of those which trou∣ble me is great, and haue counsayled together, saying: the Lorde hath forsaken hym, pursue hym and catch hym. O Lord my God, behold their doinges, for thou art my pacience, deliuer me from myne enemies, for thou art my God: doe not seperate thy selfe fan from me: for so much as tribulation is at hand, and there is no mā which will succour me. My God my God looke downe vpon me wherefore hast thou forsaken me? So many doggs haue compassed me in,* 87.3 and the company of the wicked haue besieged me round a∣bout, for they haue spoken agaynst me with the deceitfull tonges, and haue compassed me in with wordes, full of despite, and haue inforced me without cause. In stead of loue towardes me, they haue slaundered me and haue recompensed me wyth euill for good, and in place of charitie, they haue conceaued hatred a∣gaynst me.

Wherfore behold I staying my selfe vppon this most holy and fruitfull example of my sauiour and redeemer,* 87.4 do appeale before God for this my grief and hard oppressiō from thys most wicked sentence, and iudgement, and the excommunication determined by the Byshop,* 87.5 Scribes, Phariseis, and Iudges, which sit in Moyses seate, and resigne my cause wholly vnto hym, so as the holy Patri∣arke of Constantinople Iohn Chrisostome appealed twise from the Councell of the Byshops and Clergy. And Andrew Byshop of Prage, and Robert Byshop of Lincolne, appealed vnto the soue∣raign and most iust iudge, the which is not defiled with crueltye, neyther canne he be corrupted with gifres and rewardes, ney∣ther yet be deceiued, by false witnesse. Also I desire greatly

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that all the faythfull seruauntes of Iesus Christ,* 87.6 and especially the Princes, Barons, Knightes, Esquires and all other whiche inhabite our Country of Boheme, should vnderstand & know these things and haue compassion vpon me which am so greeuously oppressed by the excommunication whiche is out agaynst me, the whiche was obtayned and gotten by the instigation and procurement of Michaell de Causis my great enemy,* 87.7 and by the consent and fur∣theraunce of the Canons of the Cathedrall Churche of Prage, and geuen and graunted out by Peter of Sainct Angelles Deane of the Church of Rome, and Cardinall and also ordayned iudge by Pope Iohn the xxiij. who hath continued almost these two yeares and would geue no audience vnto my Aduocates and Procura∣tors (which they ought not to deny: no not to a Iew or Pagan, or to any hereticke, whatsoeuer he were) neyther yet woulde he re∣ceiue any reasonable excuse for that I did not appeare personally neyther would he accept the testimonials of the whole Vniuersi∣ty of Prage with the seale hāging at it, or the witnes of the sworn Notaries, and such as were called vnto witnesse. By thys all men may euidētly perceiue that I haue not incurred any fault or crym of contumacie or disobedience, for somuche as that I did not ap∣peare in the Court of Rome, was not for any contempte, but for reasonable causes.

And moreouer, for somuch as they had layd embushmentes for me on euery side by wayes where I shoulde passe, and also be∣cause the perils & dangers of others, haue made me the more cir∣cumspect and aduised, and for somuche as my procurours were willing and contented to bind themselues euen to abide the pu∣nishment of the fire,* 87.8 to answere to all such as would appose or lay any thing agaynst me in the Court of Rome, as also because they dyd imprison my lawfull procuratour in the sayd Court, without any cause, demerite or faulte as I suppose. For somuch then as the order and disposition of all auncient lawes, as well deuine of the old and new testament, as also of the Canon lawes is this, that the Iudges should resorte vnto the place where the crime or faulte is committed or done, and there to enquire of al such crimes as shal be obiected and layd agaynst hym which is accused, or slandered and that of such men as by conuersation haue some knowledge or vnderstanding of the party so accused (the whiche may not be the euill willers or enemies of hym which is so accused or slaundered but must be men of an honest conuersation,* 87.9 no common quarrell pickers or accusers, but feruent louers of the law of God) and fi∣nally that there shold be a fit and meete place appoynted whether as the accused party might without daunger or perill, resorte or come, and that the Iudge and witnesses should not be enemies vn to hym that is accused. And also forsomuche as it is manifest that all these conditions were wanting and lacking, as touching my appearaunce for the safegard of my life, I am excused before God from the friuolous pretended obstinacie and excommunication. Whereupon I I. Hus do present, & offer this my appeale vnto my Lord Iesu Christ, my iust iudge, who knoweth defendeth, and iust∣ly iudgeth euery mans iust and true cause.

The 22. Article.* 87.10 A vicious and naughty man liueth vi∣ciously and naughtely:* 87.11 but a vertuous and godly man ly∣ueth vertuously and godly. I answer: my words are these That the deuision of all humaine works is in two parties that is, that they be eyther vertuous or vicious: For so∣much as it doth appeare that if any man be vertuous and godly, and that he do any thing, he doth it then vertuously and godly. And contrariwise if a man be vicious & naught that whiche hee doth is vicious and naught. For as vice which is called crime or offence, and thereby vnderstande deadly sinne, doth vniuersally infect or depraue all the acts and doinges of the subiect, that is of the man whiche doth them: so likewise vertue and godlines doth quicken all the actes and doyngs of the vertuous & godly man: in somuch that he being in the state of grace, is layd to praye and doe good works euen sleping, as it were by a certayn meanes working.* 87.12 As S. Augustine, S. Gregory and diuers other affirme. And it appeareth in the sixt chapter of Luke: If thine eye that is to say, the minde or intention be simple, not depraued with the peruersenes of any sinne or offence all the whole body, that is to say, all the actes and doinges shall be cleare and shyning, that is, acceptable and grateful vnto God. But if thine eye be euil, the whole body is dark¦ned And in the second to the Corin.* 87.13 x. Chapter. All thinges that you do, do them to the glory of God. And lykewise in the first Epistle to the Corinthians, and last chapter it is sayd:* 87.14 Let all your doinges be done with charitie. Wherfore all kinde of lyfe and liuing according vnto charitie, is ver∣tuous and godly: and if it be without charitie, it is vici∣ous and euill. This saying may well be prooued out of the 23. chapter of Deuteronomy, where God speaketh vnto ye people that hee that keepeth hys commaundementes, is blessed in the house and in the field, out goyng and in com∣ming, sleeping and waking:* 87.15 but he that doth not keepe his commaundementes is accursed in the house and in ye fields in goyng out and comming in, sleeping, and waking &c. The same also is euident by S. Augustine vpon the Psal. where he writeth, that a good man in all hys doinges doth prayse the Lord. And Gregory saith that the sleep of saints and holy men doth not lack their merite. How much more then hys doinges which proceede of good zeale, be not we∣out reward and consequently be vertuous and good? And contrariwise it is vnderstanded of hym, which is in dead∣ly sinne, of whome it is spoken in the law, that whatsoeuer the vncleane man doth touch, is made vncleane.

To this end doth that also appertayne which is before repeated out of the first of Malachie. And Gregorie in the first booke and first question, sayth: we doe defile the bread, which is the body of Christ, when as we come vnworthe∣ly to the table, and when we being defiled, doe drinke hys bloud. And S. Augustine vpon the 146. Psalme, sayth: if thou doest exceed the due measure of nature, & doest not ab¦stayne from glottony, but gorge thy selfe vp w dronkennes whatsoeuer laude or prayse thy tongue doth speake, of the grace and fauour of God,* 87.16 thy life doth blaspheme the same when he had made an end of this article, the Cardinall of Cambray sayd: The scripture sayth that we be all sinners. And agayne, if we say we haue nosinne, we deceiue our sel∣ues, and so we should alwayes liue in deadly sinne.* 87.17 Iohn Hus aunswered, the Scripture, speaketh in that place of veniall sinnes, the whiche doe not rtterly expell or put a∣way the habite of vertue from a man, but do associate thē∣selues together. And a certayne English man whose name was w. sayd: but those sinnes do nor associate themselues with anye acte morally good. Iohn Hus alledged agayne S. Augustines place vpon 146. Psalme the whiche when he rehearsed, they all with one mouth sayd, what makes this to the purpose?

The 13. article. The minister of Christ liuing according [unspec 23] to his law, and hauing the knowledge and vnderstanding of the scriptures,* 87.18 and an earnest desire to edifie the people, ought to preach, notwithstanding the pretended excommu∣nication of the pope. And moreouer if the pope or anye o∣ther ruler, doe forbid any priestes or minister so disposed, not to preach, that he ought not to obey him. I aunswere, that these were my wordes. That albeit the excommuni∣cation were eyther threatned or come out agaynst hym, in such sort that a Christian ought not to doe the comman∣dementes of Christ, it appeareth by the wordes of S. Pe∣ter, and the other Apostles, that we ought rather to obey God, then man. whereupon it followeth that the minister of Christ lyuing according vnto this lawe. &c. ought to preach notwithstanding any pretended excommunication For it is euident that it is commanded vnto the ministers of the Church to preach the word of God.* 87.19 Actes 5. GOD hath commaunded vs to preach and testifie vnto the peo∣ple, as by diuers other places of the scripture, and the ho∣ly fathers, rehearsed in my treatise it doth appeare more at large. The second part of this article foloweth in my trea∣tise in this maner.

By this it appeareth that for a minister to preache,* 87.20 and a rich man to geue almes, are not indifferent workes, but duties and commaundementes. Wherby it is further eui∣dent, yt if the pope or any other ruler of the Church do com∣maund any minister disposed for to preach, not to preach, or a rich man disposed for to geue almes, not to geue, that they ought not to obey hym. And he added moreouer, to the in∣tent that you may vnderstand me the better. I call that a pretended excommunication, the whiche is viustly disor∣dered and geuen forth contrary to the order of the law and Gods commaundements. For the which the meere Mini∣ster appointed therunto ought not to cease from preaching neyther yet to feare damnation.

Then they obiected vnto him, that he had sayd yt suche kinde of excommunications were rather blessinges. Uere∣ly said Hus, euē so do I now say again, that euery excom∣munication, by the whiche a man is vniustly excommuni∣cate: is vnto him a blessing afore God, according to yt say∣ing of the Prophet: I will curse where as you blesse: and contrariwise, they shal curse, but thou O Lord shalt blesse. Then the Cardinal of florence,* 87.21 which had alwayes a No∣tary ready at his hand to write such thinges as he cōman∣ded him, said: The law is, that euery excommunication, be it neuer so vniust, ought to be feared. It is true sayd Iohn Hus, for I do remember eight causes, for the whiche excō∣munication ought to be feared. Then sayd the Cardinall, is there no more but eight? It may be, said Iohn Hus, that there be more.

The xxiiii. Article.* 87.22 Euery man which is admitted vn∣to [unspec 24] ye ministery of the Church, receiueth also by speciall cō∣maundement, the office of a preacher, and ought to execute and fulfil that commaundement, notwithstanding any ex∣communication

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pretendeth to the contrary. The aun∣swere. My wordes are these: For so muche as it doth appeare by that which is aforesayd, that whosoeuer com∣meth, or is admitted vnto the ministery, receiueth also by especiall commaundement, the office of preaching he ought to fulfill that commaundement, any excommunica∣tion to the contrary pretended notwithstanding. Also no Christian ought to doubte but that a man sufficientlye in∣structed in learning,* 87.23 is more bound to counsel and instruct the ignoraunt, to teach those which are in doubt, to chastise those which are vnruly, and to remitte and forgeue those that do him iniury, then for to to any other works of mer∣cy. For so much then as he that is rich and hath sufficient, is bounden vnder the payne of damnation to minister and geue comporall and bodely almes, as appeareth in the 25. chapter of Mathew: how much more is he bound to doe spirituall almes?

[unspec 25] The 25. Article. The Ecclesiasticall censures are An∣tichristian, such as the clergy hath inuented for theyr owne preferment, and for the bondage and seuitude of the com∣mon people. whereby if the Laity be not obedient vnto the Clergy at theyr will and pleasure, it doth multiplye theyr couetousnesse, defendeth theyr malice, and prepareth a way for Antichrist.* 87.24 whereby it is an euident signe and token, that such censures proceede from Antichrist, the which censures in theyr processes they do call Fulminati∣ons or lightninges, whereby the Clergy doth chiefly pro∣ceede agaynst such as doe manifest and open the wicked∣nesse of Antichrist, which thrust themselues into the office of the Clergye. These thinges are conteined in the last chapter of his treatise of the Church. I aunswere, and I deny that it is in that forme. But the matter thereof is large¦ly handled in the 23. chapter. And in the examination of the audience, they haue gathered certayne clauses most contra∣ry thereunto. The which when they had reade, the Cardi∣nall of Cambray renewed his old song, saying: truly these are much more greeuous and offensiue, then the Articles which are gathered.

[unspec 26] The 26. Article. There ought no interditement to be appoynted vnto the people, for so much as Christ the high Byshoppe, neither for Iohn Baptist, neither for any in∣iury that was done vnto him did make any interditement. My wordes are these: when as I complayned, that for one Ministers sake, an Interditement was geuen out, and thereby all good men ceased from the laude and prayse of God. And Christ the high Byshoppe, notwithstanding that the Prophette was taken and kept in prison,* 87.25 then whome there was no greater amongest the children of men, did not geue out any curse or interditement, no not when as Decode beheaded him, neither when he himselfe was spoyled, beaten, and blasphemed of the Souldiours, Scribes and Pharisies, he did not then curse them, but prayed for them, and taught his Disciples to doe the same, as it appeareth in the fift chapter of Saynt Mathew. And Christes first Uicare folowing the same doctrine and lear∣ning, sayth in his first Epistie of Saynt Peter and the se∣cond chapter:* 87.26 Hereunto are ye called: For Christ hath suf∣fered for vs, leauing vs an example that we should follow his footsteppes, who when he was cursed and euill spoken of did not curse agayne.* 87.27 And Saynt Paule following the same order and way in the xij. chapter of the Romaynes, sayth: blesse them that persecute you. There were besides these many other places of scripture recited in that booke, but they being omitted, these were onely rehearsed, whiche did helpe or preuayle to styrre vppe or, mooue the iudges mindes.

And these are the Articles which were alledged out of I. Hus his booke intituled Of the Church.

Other Articles moreouer out of other his bookes were collected, & forced agaynst him, first out of his treatise writ∣ten agaynst Steuen Paletz, to the number of 7. Articles. Also 6. other Articles strayned out of his treatise agaynste Stanislaus Znoyma. whereunto his aunsweres likewise be adioyned, not vnfruitfull to be read.

¶ Here followeth seuen Articles, which are sayde to be drawen out of hys Treatise which he wrote agaynst Ste∣phen Pallets.

The first Article.* 88.1 If the Pope, Byshop, or Prelate, be in deadly sinne,. he is then no Pope, Byshoppe, nor Pre∣late. The aunswere, I graunt thereunto, and I send you vnto Saynt Augustine, Ierome, Chrisostome, Gregory, Cyprian, and Bernarde, the which doe say, moreouer that whosoeuer is in deadly sinne, is no true Christian, howe much lesse then is he Pope, or Byshop, of whom it is spo∣ken by the Prophet Amos in his 8. chapter. They haue raigned and ruled and not through me, they became Prin∣ces, and I knew them not. &c. But afterward I doe graūt that a wicked Pope, Byshop, or Priest, is an vnworthye minister of the Sacrament, by whom God doth baptise, consecrate, or otherwise worke to the profit of his Church, and this is largely handled in the text of the booke by the authorityes of the holy Doctours, for euen he which is in deadly sinne is not worthely a kyng before God, as it ap∣peareth in the first booke of kynges 15. chapter. where as God sayth vnto Saule by the Prophet Samuel, sayinge: for so muche as thou hast refused and cast of my worde, I will also refuse and cast thee off, that thou shalt be no more King.* 88.2 whiles these thinges were thus intrating, the Emperour looking out at a certayne window of the cloy∣ster, accompanyed with the Countye Palentine, and the Burgraue of Norenberg, conferring and talking much of Iohn Hus. At lēgth he sayd, that there was neuer a worse or more pernitious hereticke then he. In the meane while when Iohn Hus had spoken these wordes,* 88.3 as touchinge the vnworthy king, by and by the Emperour was called, and he was commaunded to repeat those wordes agayne, which after that he had done, his duety therein being con∣sidered, the Emperour aunswered, no man sayth he, doth liue without faulte, then the Cardinall of Cambray, be∣ing in a great fury sayd, is it not enough for thee that thou doest contemne and despise the Ecclesiastical state, and go∣est about by the writinges and doctrine to perturbe and trouble the same, but that now also thou wilt attempte to throw kinges out of theyr state and dignity? Thē Paletz began to alleadge the lawes whereby he would proue that Saule was king, euen when those words were spoken by Samuel, and therefore that Dauid did forbidde that Saul should not be slayne, not for the holynesse of his life, the which there was none in him, but for the holynesse of hys annoynting. And when as Iohn Hus repeated out of S. Cyprian, that he did take vpon him the name of Christia∣nity in vayne which did not followe Christ in his liuing, Paletz aunswered, beholde and see what a folly is in thys man which alleadgeth those thinges which make nothing for the purpose, for albeit anyman be not a true Christian, is he not therefore true Pope, Byshop, or Kyng? when as these are names of office and to be a Christian is a name of merite and desert, and so may any man be a true Pope, Byshoppe, or King, although he be no true Christian. Then sayd Iohn Hus, if Pope Iohn the xxiij. were a true Pope, wherefore haue ye depriued him of hys office? The Emperour aunswered, the Lordes of the Councell haue now lately agreed thereupon that he was true Pope, but for his notorious and manifest euill doinges wherewith∣all, he did offend and trouble the Church of God, and dyd spoyle and bring to ruine the power thereof, he is reiected and cast out of his office.

[unspec 2] The second Article. The grace of predestination is the bond whereby the body of the Church and euery parte and member thereof is firmely knitte and ioyned vnto the head. The aunswere. I acknowledge this Article to be mine, and it is proued in the text out of the eight chapiter to the Romaynes, who shall seperate vs from the charity and loue of Christ. &c. And in the tenth chapter of Iohn, My sheepe heare my voyce, and I know them, and they followe me, and I geue them eternall life, neyther shall they perish eternally, neither is there any man which shal take them out of my handes. This is the knotte of the body of the Church, and of our spirituall head Christ, vn∣derstanding the Church to be the congregation of the pre∣destinate.

[unspec 3] The third Article. If the Pope be a wicked man, and specially a reprobate, then euen as Iudas the Apostle, he is a Deuill, a Theefe, and the Sonne of perdition, and not the head of the holy mylytant Churche, for so muche as he is no parte or member thereof. The aunswere. My wordes are thus, if the Pope be an euill or wicked man, and specially if he be a Reprobate, then euen as Iu∣das, so is he a Deuill, a Theefe, and the Sonne of perditi∣tion. How then is he the head of the holy militant Church? where as he is not truely no member or part thereof, for if he were a member of the holy Churche, then shoulde he be also a member of Christ, and if he were a member of Christ, then shoulde he cleaue and sticke vnto Chryste by the grace of Predestination and present iustice, and shoulde be one spirite with God, as the Apostle sayth in the first Epistle to the Corinthians, the sixt Chap∣ter: knowe ye not that your bodyes are the members of Christ?

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[unspec 4] The 4. Article. An euill Pope or Prelate, or reprobate is no true pastour, but a theefe and a robber. The answere. The text of my booke is thus. If he be euill or wicked, thē is he an hireling, of whom Christ speaketh, he is no sheepe heard, neither are the sheepe his owne. Therefore when he seeth the wolfe comming he runneth away, and forsa∣keth the sheepe, and so finally doth euery wicked and re∣probate man. Therefore euery such reprobate or wicked Pope or Prelate is no true Pastour. But a very theefe and a robber, as is more at large proued in my booke. Thē sayd Iohn Hus, I doe so limitte all thinges, that such as touching theyr desert, are not truely and worthely Popes and shepheardes before God, but as touching their office and reputation of men, they are Popes, Pastors, and Priestes.

Then a certayne man rising vp behinde Iohn Husse clothed all in silke, sayd: my Lordes take heede least that Iohn Hus deceiue both you, and himselfe with these hys gloses, and looke whether these thinges be in his booke or not, for of late I had disputation with him, vpon these Articles, in the which I sayd, that a wicked Pope, &c. was no Pope, as touching merite and desert, but as touchyng his office, he was truely Pope. Whereupon he vsed these gloses which he had heard of me, and did not take them out of his booke. Then Iohn Hus turning himselfe vnto him, sayd: did you not heare that it was so readde out of my booke, and this did easily appeare in Iohn xxiij. Whe∣ther he were true Pope or a very theefe and robber. Then the Bishoppes and Cardinals looking one vpon another, sayd: that he was true Pope, and laughed Iohn Hus to scorne.

[unspec 5] The 5. The Pope is not, neither ought to be called ac∣cording vnto his office most holy. For then the king ought also to be called most holy, according to his office. Also the tormentors, lictors and deuilles, ought also to bee called holy. The aunswere: My wordes are otherwise placed in this maner, so ought a fayner say, that if any man be a most holy Father, then he doth most holyly obserue and keepe hys Fatherlynesse. And if he be a naughty and wicked Fa∣ther, then doth he most wickedly keepe the same. Likewise if the Byshoppe be most holyest, then is he also most good, and when as he sayth that he is Pope, it is the name of his office.

Wherupon it foloweth that the man which is Pope be¦ing an euill and reprobate man, is a most holy man. And consequently by that hys office, he is most good. And for so much as no man can be good by hys office, except he do ex∣ercise & vse the same, his office very well, it followeth that if the Pope be an euill & reprobate man, he cannot exercise or vse his office wel. Forsomuch as he cannot vse the office wel, except he be morally good. Mat. 12. How cā you speak good things, when you your selues are euil, & immediatly afer it foloweth. If ye Pope by reasō of his office be called most holy, wherefore should not the King of Romaynes be called most holy by reason of his office and dignity? When as the Kyng, according vnto Saynt Augustines minde, representeth the Deitye and Godhead of Christ, and the Priest representeth onely hys humanity. Where∣fore also should not iudges: yea, euen tormentours be cal∣led holy, forsomnth as they haue theyr office by ministring vnto the Church of Christ. These thinges are more at large discoursed in my booke, but I cannot finde or knowe sayth Iohn Husse any foundation whereby I shoulde call the Pope most holy, when as thys is onely spoken of Christ. Thou onely art most holy. Thou onely art the Lord. &c. Shoulde I then truely call the Pope moste holy?

[unspec 6] The 6. Article. If the Pope liue contrary vnto Christ. Albeit he be lawfully and Canonically elect and chosen, according to humayne election, yet doth he ascende and come in another way then by Christ. The aunswere. The text is thus, if the Pope liue contrary vnto Christ in pride and auarice, how then doth he not ascend and come another way into the sheepe folde, then by the lowlye and meeke doore our Lord Iesus Christ? But admitte as you say, that he dyd ascend by lawfull election, the which I call an election principally made of God, and not according vnto the common and vulgare constitu∣tion and ordinaunce of men, yet for all that, it is af∣firmed and proued that he shoulde ascende and come in another way, for Iudas Iscariot was truely and law∣fully chosen of the Lorde Iesus Christ vnto his Bishop∣ricke, as Christe sayth in the sixt of Iohn, and yet he came in an other way into the sheepe folde, and was a thefe and a Deuill, and the sonne of perdition. Did he not come in another waye? when as our Sauiour spake thus of him, he that eateth breade with me, shall lift vp his heele agaynst me.

The same also is proued by Saynte Bernarde vnto Pope Eugenius. Then sayde Paletz: beholde the ••••∣ror and maddenesse of this man, for what more furious or madde thing canne there be then to say, Iudas is cho∣sen by Christ, and notwithstanding he did ascende an o∣ther way, and not by Christ. Iohn Husse aunswered, verely both partes are true, that he was electe and chosen by Christ, and also that he did ascende, and come in an∣other way, for he was a Theefe, a Deuill, and the sonne of perdition. Then sayde Palettez, cannot a manne be truely and lawefully chosen Pope or Byshoppe, and afterwarde liue contrarye vnto Christe? and that not∣withstanding he doth not ascende any other wayes. But I, sayde Iohn Husse doe saye that whosoeuer doth enter into anye Byshoppricke or like office by Simonye, not to the intent to labour and trauell in the Church of God, but rather to liue delicately, voluptuouslye and vnrighte∣ously, and to the intent to aduaunce hymselfe with all kinde of pride, euery suche man ascendeth and commeth vppe by an other way, and according vnto the Gospell, he is a theefe and a robber.

[unspec 7] The 7. Article. The condemnation of the forty fyue Articles of Wickliffe made by the Doctours is vnreason∣able and wicked, and the cause by them alleadged is fay∣ned and vntrue: That is to say, that none of those Articles are Catholicke, but that euery of them be either hereticall, erronious or offenciue. The aunswere: I haue wryt∣ten it thus in my treatise. the forty fyue Articles are con∣demned for this cause, that none of those forty fyue, is a Catholicke Article, but eache of them is either hereticall, erronious or offenciue.* 88.4

O Mayster Doctour, where is your proofe, you fayne a cause which you doe not poue, &c. As it appeareth more at large in my Treatise. Then sayd the Cardinall of Cam∣braye, Iohn Husse, thou diddest saye that thou woul∣dest not defend any errour of Iohn Wickliffes. And now it appeareth in your bookes, that you haue openly defen∣ded his Articles. Iohn Hus aunswered. Reuerend Father, euen as I sayde before, so doe I now say agayne, that I will not defende any errours of Iohn Wickliffes, neyther of anye other mannes, but for so muche as it see∣med vnto me to be agaynst conscience, simply to consent vnto the condemnation of them, no Scripture beyng al∣ledged or brought contrary and agaynst them, thereupon I woulde not consent or agree vnto the condemnation of them, And for so much as the reason whiche is copula∣tiue can not be verifyed in euery poynt, according to euery part thereof.* 88.5

Nowe there remayneth sixe Articles of 39. These are sayd to be drawen out of an other treatise which he wrote agaynst Stanislaus de Znoyma.

The first Article. No man is lawfully elect or chosen, [unspec 1] in that the Electours or the greater part of them haue con∣sented with a liuely voyce according to the custome of men to elect and choose any person, or that he is thereby the ma∣nifest and true Successour of Christ, or Uicare of Peter in the Ecclesiasticall office, but in that that any man doth most aboundantlye worke meritoriouslye to the profitte of the Churche, he hath thereby more aboundant power geuen him of God thereunto. The answere. These things which follow are also written in my booke. It standeth in the power and handes of wicked Electours to choose a woman into the Ecclesiasticall office, as it appeareth by the election of Agnes, whiche was called Iohn, who held and occupyed the Popes place & dignitye by the space of two yeares and more.

It may also be that they doe choose a Theefe, a Mur∣derer, or a Deuil, and consequently they may also elect and choose Antichrist.

It may also be, that for loue, couetousnesse, or hatred, they doe choose some person whom God doth not allowe. And it appeareth that that person is not lawfully elect and and chosen: In so much as the Electours or the greater part of them haue consented and agreed together, accor∣ding to the custome of men vpon any person, or that he is thereby the manifest Successour or Uicare of Peter, the A∣postle or any other in the Ecclesiasticall office.

Therefore they which most accordingly vnto the scrip∣ture doe elect and choose, reuelation being sette a parte, doe onelye pronounce and determine by some probable reason vppon hym they doe electe and choose, where∣vppon whether the Electours doe so choose good or euill, we ought to geue creditte vnto the workes of hym that is chosen, for in that poynt that any manne doth moste

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aboundauntly worke meritoriously to the profitte of the Church, he hath thereby more aboundaunt power geuen [unspec 2] him of God thereunto. And hereupon sayth Christ in the 10. of Iohn, geue credit vnto workes.

The 2. Article. The Pope being a reprobate, is not the head of the holy Church of God. The aunswere. I wrote it thus in my Treatise, that I woulde willinglye receiue a probable and effectuall reason of the Doctour, howe thys question is contrary vnto the fayth, to say, that if the Pope be a reprobate, how is he the head of the holy chur∣che. Beholde the trueth cannot decay or fayle in dispu∣tation, for did Christ dispute agaynst the fayth, when he demaunded of the Scribes and Pharisyes. Math. 12. Ye stocke and ofspring of Uypers, how can ye speake good thinges, when you your selues are wicked and euill? and beholde I demaunde of the Scribes if the Pope be a reprobate, and the stocke of Uipers, how is he the head of the holy Church of GOD, that the Scribes and Pha∣risyes which were in the Councell house of Prage make aunswere hereunto? For it is more possible that a repro∣bate man shoulde speake good thinges, for so much as he may be in state of grace according vnto present iustice, then to be the head of the holy Church of God.

Also in the 5. of Iohn, our Sauiour complayneth vp∣pon the Iewes, saying. How can you beleue which doe seeke for glory amongest your selues, and doe not seeke for the glory that commeth onely of God. And I likewise doe complayne how that if the Pope be a reprobate, can he be the head of the Church of God, which receiueth hys glory of the world, and seketh not for the glory of GOD? For it is more possible that the Pope being a Reprobate should beleue, then that he should be the head of the Chur∣che [unspec 3] of God. For so much as he taketh his glory of the world.

The 3. Article. There is no sparke of apparance, that there ought to be one head in the spiritualtye, to rule the Church, the which shoulde be alwayes conuersant with the militant Church. The aunswere. I do graunt it. For what consequent is this. The king of Boheme is head of the kingdome of Boheme. Ergo, the Pope is head of the whole militant Church. Christ is the head of the spiritual∣tye, ruling and gouerning the militant Church by much more and greater necessity then Cesar ought to rule the tē∣poralty. For so much as Christ which sitteth on the ryght hand of God the Father doth necessaryly rule the militant Church as head. And there is no sparke of apparance that there should be one head in ye spiritualty ruling the church, that should alwaies be conuersant with the militant chur∣che, except some infidell would heretically affirme, that the militant Church should haue here a permanent and con∣tinuall Citty or dwelling place, and not to enquire and seeke after that which is to come. It is also further euident in my booke, how vnconsequent the proportion of the si∣militude is for a reprobate Pope to be the head of the mili∣tent church, and a reprobate king to be the head of ye king∣dome of Boheme.

The 4. Article.* 88.6 Christ would better rule his Churche by his true Apostles dispersed through out the whole world without such monstrous heades: I aunswere, that it is in my booke, as here foloweth, that albeit that ye doctor doth say, that the body of the militant Church, is often∣times without a head: yet notwithstanding we do verelye beleue that Christ Iesus is the head ouer euery Churche, ruling the same without lacke or default, pouring vpō the same a continuall motion and sence, euen vnto the latter day, neither can the doctor geue a reason why the Churche in the time of Agnes, by the space of 2. yeares and 5. mone∣thes, liuing according to many members of christ in grace and fauour, but that by the same reason the Church might be without a head, by ye space of many yeares. For so much as Christ should better rule his Church by his true disci∣ples dispersed throughout the whole world, without suche monstrous heads. Then sayd they all together: Beholde now he prophecieth, and Iohn Hus prosecuting his for∣mer talke sayd, but I say that the Church in the time of the Apostles was farre better ruled and gouerned then now is. And what doth let or hinder that christ should not now also rule the same better by his true Disciples without such monstrous heades, as haue bene now a late? For beholde euen at this present we haue no such head. And yet Christ [unspec 5] ceaseth not to rule his Church, when be had spoken these wordes, he was derided and mocked.

The 5. Article. Peter was no vniuersall Pastour or shepheard of the sheepe of Christ, much lesse is the Byshop of Rome. The answere. These words are not in my book, but those which do follow. Secondly it appeareth by the wordes of Christ, yt he did not limit vnto Peter for his iu∣risdiction, the whole world, no not one onely prouince. So likewise neither vnto any other of the Apostles. Notwith¦standing certayne of them walked through many regions and other some fewer, preaching and teaching the king∣dome of God, as Paule which laboured & trauelled more then all the rest did corporally visite and conuert most pro∣uinces, whereby it is lawfull for any Apostle or his vicar to conuert and confirme as much people, or as many pro∣uinces in the fayth of Christ, as they are able, neither is there any restraynt of their liberty or iurisdiction. But on∣ly by disability or insufficiency.

The 6. Article. The Apostles and other faythfull prie∣stes [unspec 6] of the Lord haue stoutly ruled the Church in al things necessary vnto saluation before the office of the Pope was brought in to the Church, and so would they very possi∣bly doe still, if there were no Pope euen vnto ye latter day. Then they all cryed out agayne and sayd: Behold the pro∣phet, but Iohn Hus sayde verely it is true that the Apo∣stles did rule the Churche stoutly, before the office of the Pope was brought into the Churche. And certaynely a great deale better then it is now ruled. And likewise may other faythfull men which doe follow their steppes doe the same, for as now we haue no Pope, and so peraduenture it may continue and endure a yeare or more. Besides this were brought agaynst him other 19. articles obiected vnto him being in prison which with his answeres to the same here likewise follow. Of the whiche Articles, the first is thys.

The first Article.* 88.7 Paule according vnto present iustice was a blasphemer and none of the Church, and therwith∣all was in grace, according vnto predestination of life euer lasting. The aunswere. This proposition is not in the booke, but this which foloweth: whereby it doth seme pro∣bable, that as Paule was both a blasphemer accordyng to present iustice, and therewithall also was a faythfull childe of our holy mother the Church, and in grace accordyng to predestination of life euerlasting. So Iscariot was both in grace according vnto present iustice, and was neuer of our holy mother the Church, according to the predestination of life euerlasting, for so much as he lacked that predestina∣tion. And so Iscariot albeit he was an Apostle, and a By∣shop of Christ, which is the name of his office, yet was he neuer no part of the vniuersall Church.

The 2. Article.* 88.8 Christ doth more loue a predestinate man being sinnefull, then any reprobate in what grace possible soeuer he be. The aunswere. My wordes are in the 4. chapter of my booke intituled of the Church, and it is euident that God doth more loue any predestinate beynge sinnefull, then any reprobate, in what grace so euer he be for the time: for so much as he will, that the predestinate shall haue perpetuall blessednesse, and the reprobate to haue eternall fire. Wherefore God partly infinitely louing them both as his creatures, yet he doth more loue the pre∣destinate because he geueth him greater grace, or a greater gift: that is to say, life euerlasting, which is greater & more excellent then onely grace, according vnto present iustice. And the third Article of those Articles before, soundeth much neare vnto this, that the predestinate cannot fall frō grace, for they haue a certayne radicall grace rooted in thē, although they be depriued of the aboundant grace for a time. These thinges are true in the compound sence.

The 3. Article.* 88.9 All the sinnefull according vnto pre∣sent iniustice, are not faythfull, but doe swerue from the true Catholicke fayth, for so much as it is impossible that any man can committee any deadly sinne but in that point,* 88.10 that he doe swerue from the fayth. The aunswere. I ac∣knowledge that sentence to be mine, and it appeareth, that if they did thinke vpon the punishment which is to be laid vpon sinners, and did fully beleue, and had the fayth of the diuine knowledge and vnderstanding. &c. then vn∣doubtedly they would not so offend and sinne. This pro∣position is verified by the sayinge of the Prophette Esay. Thy rulers are vnfayth••••ll, misbeleuers, fellowes and companions of theeues, they all loue bribes, and followe after rewardes. Beholde the Prophet calieth the rulers of the Church infidels for their offences, for all such as do not keep theyr fayth inuiolate vnto theyr principall Lorde, are vnfaythfull seruauntes, and they also are vnfathfull chil∣dren wich keepe not theyr obedience, feare, and loue vnto God their father.

Item, this proposition is verified, by the saying of the Apostle,* 88.11 the 1. chap. to Titus: They doe confesse that they know God, but by their works they do deny him. And for so much as they which are sinnefull, do swerue away from y meritorious work of blessednes, therfore they do swerue from the true fayth grounded vpon charity, for so much as

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fayth without workes is dead. To this end doth also per∣taine, that which the Lord speaketh Math. 23. of the fayth∣full and vnfaythfull seruaunt.

The 4. Article.* 88.12 These wordes of Iohn in his 22. chap. Receiue the holy Ghost: And whatsoeuer you sholl binde vpon earth. &c. And Mathew 16. and 18. chapter for lack of vnderstanding shall terrifye many Christians, and they shalbe wonderfully afrayd, and others shalbe deceiued by them, presuming vpon the fulnes of theyr power and au∣thority. The answere. This sentence I do approue and al∣low, and therefore I say in the same place,* 88.13 that it is first of all to be supposed that the saying of our Sauiour is neces∣sary, as touching the vertue of the word, forasmuch as it is not possible for a Priest to binde and loose, except that bin∣ding and loosing be in heauen. But for the lacke of the true vnderstanding of those wordes, many simple Christians shalbe made arrayd, thinking with themselues that whe∣ther they be iust or vniust, the Priestes may at their plea∣sures, whensoeuer they will, binde them. And the ignorant Priestes do also presume and do take vpon thē to haue po∣wer to binde and loose whensoeuer they wil. For many foo¦lish and ignorant priestes do say that they haue power and authority to absolue euery man confessing himself, of what sinne or offence soeuer it be, not knowing that in many sin¦nes it is forbidden them, and that it may happen that an hy¦pocrite do confesse himselfe, or such one as is not cōtrite for his sinne, wherof proofe hath oftentimes bene founde and it is euident for so much as the letter doth kill, but the spi∣rite doth quicken.

The v. Article,* 88.14 The binding and loosing of God, is sim¦ply & playnly the chiefe and principal.* 88.15 The answere. This is euident, forsomuch as it were blasphemous presump∣tion to affirme, that a man may remit and forgeue an euill fact or offence done agaynst such a Lord, the Lord himselfe not approuing or allowing the same. For by the vniuersall power of the Lord, it is necessary that he doe first absolue and forgeue, before that his vicare doe the same, neyther is there one Article of our fayth, which ought to be more cō∣mon or knowne vnto vs, then that it should be impossible for any man of the militant Church to absolue or binde, ex∣cept in suche case as it be conformable vnto the head of the Churche Iesu Christ. Wherefore euery faythfull Christian ought to take heed of that saying: if the Pope or any other pretend by any maner of signe to binde or loose, that he is thereby bound or loosed, for he that doth graunt or confesse that, must also consequently graunt and confesse that the Pope is without sinne, and so that he is a God, for other∣wise he must needes erre, and doe contrary vnto the keyes of Christ. This saying proueth the fact of the Pope, who alwayes in his absolution presupposeth contrition and cō∣fession. Yea moreouer, if any letter of absolution be geuen vnto any offender, which doth not declare the circumstan∣ces of the offence which ought to be declared, it is sayd that thereby the letter of absolution is of no force and effect. It is also hereby euident, that many Priestes do not absolue those which are cōfessed, because that either through sham∣fastnes they do cloke or hide greater offences, or els yt they haue not due contrition or repentance,* 88.16 for vnto true absolu¦tion there is first required contritiō. Secondly a purpose & intent to sinne no more. Thirdly, true cōfessiō. And fourth∣ly stedfast hope of forgeuenes, The j. appeareth by Ezech. if the wicked do repent him. &c. The ij. in the v. & 8. of Iohn do thou not sinne any more. The third party by this place of Luke: shew your selues vnto the Priestes. And the fourth is confirmed by the saying of Christ: My sonne beleue, and thy sinnes are forgeuen thee. I also added many other pro∣bations in my treatise out of the holy fathers, Augustine, Ierome, and the maister of the sentences.

The 6. Article.* 88.17 The Priestes do gather and heape vppe out of the Scriptures those things which serue for the bel∣ly but such as pertayne to the true imitation and folowing of Christ, that they reiect and refuse as impertinent vnto saluation. The aunswere. This Saynt Gregory doth suf∣ficiently proue in his 17.* 88.18 Homely, alledging the sayinge of Christ:* 88.19 The haruest is great, the workemen are few, spea∣king also that which we cannot say without griefe or sor∣row, that albeit there be a great number which willingly heare good things, yet there lacketh such as should declare the same vnto them, for behold the world is full of priests, but notwithstanding there is a scarcitye of workemen in the haruest of the Lord. We take vpon vs willingly priest∣hood, but we do not fulfil & do the workes & office of priest∣hood. And immediately after he sayth, we are fallen vnto outward affayres & busines, for we take vpō vs one office for honour sake, and we do exhibite & geue an other to ease our selues of labour. We leaue preaching and as farre as I can perceiue we are called Bishops to our paine, which do retayne the name of honour, but not the verity.

And immediatly after he sayth, we take no care for our flocke, we dayly call vpon for our stipend & wages, we co∣uet and desire earthly thinges with a gredy mind, we gape after worldly glory, we leaue the cause of God vndone, and make haste about our worldly affayres & busines, we take vpō vs the place of sanctity and holines, and we are who∣ly wrapped in worldly cares & troubles. &c. This writeth saynt Gregory with many other thinges more in the same place. Also in his Pastorall, in his Morals, in his register. Also Saynt Bernard with many other places. Likewise in his xxxiij. Sermon vpon the Canonicalles, he sayth, all frendes, and all enemies: all kinsfolkes and aduersaryes, all of one householde, and no peace makers: they are the Ministers of Christ, and serue Antichrist: they goe honou∣rably honoured with the goodes of the Lord, and yet they do honour. &c.

The 7. Article.* 88.20 The power of the pope, which doth not folow Christ, is not to be feared. The answere. It is not so in my treatise, but contrariwise, that the subiects are boūd willingly & gladly to obey the vertuous and good rulers, and also those which are wicked and euill.* 88.21 But notwithstā¦ding, if the pope do abuse his power, it is not thē to be fea∣red as by bondage. And so the Lordes the Cardinals as I suppose, did not feare the power of Gregory the xij. before his deposition, whē as they resisted him, saying that he did abuse his power contrary vnto his owne othe.

The 8. Article.* 88.22 An euill and a wicked Pope is not the successor of Peter, but of Iudas. The aunswere. I wrote thus in my treatise: If the pope be humble and meek, neg∣lecting and despising the honors and lucre of the world: if he be a shepheard taking his name by the feeding of ye flock of God (of the which feeding the Lord speaketh,* 88.23 sayinge: feede my sheepe) if he feede the sheepe with the worde, and with vertuous example, and that he become euen lyke hys flocke with his whole hart and minde: if he doe diligently and carefully labour and trauell for the Church, then is he without doubt the true Uicare of Christ. But if he walke contrary vnto these vertues, for so much as there is no so∣ciety betwene Christ and Belial, and Christ himselfe saith: he that is not with me, is agaynst me: how is he then the true vicar of Christ or Peter, and not rather the Uicare of Antichrist? Christ called Peter himselfe Sathanas, when he did cōtrary him but onely in one word, and that wyth a good affection, euen him whom he had chosen his Uicare, and specially appoynted ouer his church. Why should not any other then, being more contrary vnto Christ be truely called Sathanas, and consequently Antichrist, or at lest the chiefe and principall minister or vicar of Antichrist? There be infinite testimonyes of this matter in S. Augustine, S. Ierome, Ciprian, Chrisostom, Bernard, Gregory, Remi∣gius, and Ambrose. &c.

The 9. Article.* 88.24 The Pope is the same beast of whome it is spoken in the Apot.* 88.25 power is geuen vnto him to make warre vpon the sayntes. The answere. I deny this Article to be in my booke.

The 10. Article.* 88.26 It is lawful to preach, notwithstāding the Popes inhibition. The answere. The Article is euidēt forsomuch as the Apostles did preach contrary to the com∣maundement of the bishops at Ierusalem.* 88.27 And S. Hillary did the like, contrary to the cōmaūdement of ye pope which was an Arrian. It is also manifest by the example of Car∣dinals, which contrary vnto the cōmaundement of Pope Gregory the xij. sēt throughout all realmes such as should preach agaynst him. It is also lawfull to preach vnder ap∣peale, contrary vnto the Popes commaundement. And fi∣nally he may preach which hath the commaundement of God, wherunto he ought chiefly to obey.

The 11. Article.* 88.28 If the Popes commaundement be not concordant and agreeable with the doctrine of the Gospell or the Apostles, it is not to be obeyed. The answer. I haue thus written in my booke:* 88.29 The faythfull disciple of Christ ought to wey and consider whether the popes commaun∣dement be expressely & plainely the cōmaūdement of Christ or any of his Apostles, or whether it haue any foundatiō or groūd in their doctrine or no: and that being once knowne or vnderstand, he ought reuerētly and humbly to obey the same. But if he do certaynly know that the popes cōmaū∣dement is contrary and agaynst the holy Scripture, and hurtful vnto the Church: then he ought boldely to resist a∣gaynst it, that he be not partaker of the crime and offēce by cōsenting thereunto. This I haue handled at large in my treatise, and haue confirmed it by the authorityes of Saint Austine, Hierome, Gregory, Chrisostome, Bernard and Bede, and with the holy Scripture and Canons, the which for breuities cause I do here passe ouer.* 88.30 I will onely reherse the saying of Saint Isydore, who writeth thus: He

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which doth rule, and doth say or commaund any thing cō∣trary and besides the will of God, or that which is euidēt∣ly commaunded in the Scriptures, he is honoured as a false witnesse of God, and a Church robber. Whereupon we are bounden to obey no Prelate, but in such case as he do commaund or take counsell of the Councels and com∣maundements of Christ.

Likewise S. Augustine vpon this saying: vpon the chayre of Moyses. &c. sayth: Secondly, they teach in the chayre of Moyses the law of God: Ergo, God teacheth by them: but if they will teach you any of theyr owne inuen∣tions, do not geue eare vnto them, neither doe as they cō∣maund you. Also in the saying of Christ, he that heareth you heareth me, all lawfull and honest thinges be com∣prehended, in the which we ought to be obedient, accor∣ding to Christes saying: it is not you which doe speake, but the spirite of my father whiche speaketh in you. Let therfore my aduersaryes and slaunderers learne that there be not onely 12.* 88.31 Counsels in the Gospell, in the which sub∣iectes ought to obey Christ and his appoynted ministers, but that there are so many Counsels and determinations of God, as there be lawfull and honest thinges ioyned with preceptes and commaundementes of God, bindinge vs thereunto, vnder the payne of deadly sinne: for euery such thing doth the Lord commaund vs to fulfill in tyme and place, with other circumstaunces at the will and plea∣sure of their minister.

The 12. Article.* 88.32 It is lawfull for the clergy and laytye by their power and iurisdiction to iudge and determine of all things pertayning vnto saluation,* 88.33 and also of the wor∣kes of the Prelates. The aunswere. I haue thus written it in my booke, that it is lawfull for the clergy and laity to iudge and determine of the works of their heades and ru∣lers. It appeareth by this, that the iudgement of the secret counselles of God, in the court of conscience is one thyng, & the iudgement of the authority and power in the church is an other. Wherefore subiectes first ought principally to iudge and examine themselues 1. Corinthians. 11. chapter. Secondly they ought to examine all thinges whiche per∣tayneth vnto their saluation, for a spirituall man iudgeth and examineth all thinges. And this is alleadged, as tou∣ching the first iudgement, and not the second, as the enemy doth impute it vnto me.* 88.34 Whereupon in the same place I doe say that the lay man ought to iudge and examine the workes of his Prelate, like as Paule doth iudge the do∣inges of Peter in blaming him. Secondly to auoyd them according to this saying: Beware of false Prophets. &c. Thirdly to rule ouer the ministery: For the subiect ought by reason to iudge and examine the works of the Prelats. And if they be good, to prayse God therefore and reioyce: But if they be euill, they ought with patience to suffer them, and to be sorry for them, but not to do the like, least they be damned with them: according to this saying: If the blinde lead the blinde, both fall into the ditch.

The 13. Article.* 88.35 God doth suspend of himselfe, euery wicked Prelate from his ministery, while he is actually in sinne. for by that meanes that he is in deadly sinne, he doth offend and sinne whatsoeuer he do:* 88.36 and consequētly is for∣bdden so to do: therefore also is he suspended from his mi∣nistery. The aunswere. This is proued as touching sus∣pension from dignitie, by Osee the iiij. chapter, and Esay, and Malachy the first. And Paule in the 1. Corinthians. 11. chapter, suspendeth all such as be sinnefull or in any gree∣uous crime or offence, from the eating of the bodye of the Lord, and the drinking of his bloud, and consequently sus∣pendeth all sinneful Prelates from the ministration of the reuerent Sacrament. And God doth suspend the wicked and sinnefull from the declaration of his righteousnesse. Psalme. 49. For so much then as to suspend in effect, is to prohibite the ministery or any other good thing for the of∣fence sake, or as the new lawes do terme or cal it, to inter∣dict or forbidde: It is manifest by the Scriptures afore re∣hearsed, that God doth prohibite the sinnefull, being in sinne to exercise or vse theyr ministerye or office, whiche by Gods commaundement ought to be exercised without of∣fence. Whereupon he sayth by Esay the Prophet: ye that cary the vessels of the Lord, be ye clensed and made cleane. And to the Corinthians it is sayd: Let all thinges be done with loue and charity. &c. The same thing also is cōmaun∣ded by diuers and sundry Canons, the which I haue alle∣ged in my treatise.

The 14. Article.* 88.37 The aunswere which he made to the 25. Article in prison suffiseth for this,* 88.38 that is to say, that the Clergye for theyr owne preferment and exaltation, doth supplant and vndermine the lay people, doth increase and multiply theyr couetousnes, cloaketh and defendeth theyr malice and wickednes, and prepareth away for Antichrist.

The first part he proueth by experience, by the example of Peter de Luna, which named himselfe Benedict: by the example of Angelus Coriarius, which named himselfe Gregory the 12. and also by the example of Iohn 23. Like¦wise by the xiij. and xxiiij. of Ezechiel, and out of Gregory, which sayth, what shalbe come of the flock, when the shep∣heardes themselues, are become wolues. &c. Also out of Osee, Miche, and other of the Prophets, and many places of S. Barnard.

The second part is proued by the 8. chapter of Iere∣my, Gregory in his 17. Homely, and S. Barnard vpon the Canonicals.

The third part of this Article is also proued by expe∣rience: for who defendeth the wickednes of any schisme but onely the Clergy alledging Scriptures, and bringing rea∣sons therfore? Who excuseth Simony, but onely the Cler∣gy? likewise couetousnes in heaping together many bene∣fices, luxuriousnes and fornication? For how many of the Clergy is there now a dayes which do say it is no deadly sinne alledging (albeit disorderly) the saying of Genesis, in¦crease and multiply.

Hereby also is the 4. part of the Article easily verified. For the way of Antichrist is wickednesse and sinne: of the which the Apostle speaketh to the Thessalonians: Grego∣ry in his register Pastorall and moralls: Also S. Barnard vpon the Canonicalles playnely sayth: wicked and euyll Priestes prepare the way for Antichrist.

The 15. Article.* 88.39 Iohn Hus doth openly teach and af∣firme that these conclusions aforesayd are true.* 88.40 The aun∣swere is manifest by that which I haue afore written. For some of these propositions I did write and publishe, other some my enemy did fayne, now adding, then diminishing and taking away, now falsely ascribing and imputing the whole proposition vnto me: the which thing the commis∣sioners themselues did confesse before me. Whome I desi∣red for the false iuuention and fayning of those Articles, that they would punish those, whom they thēselues knew and confessed to be mine enemies.

The 16. Article.* 88.41 Hereby also it appeareth, that it is not true which they haue affirmed in the article followyng: that is to say, that all the aforesayd conclusions be false, erronious, seditious, and such as do weaken and make feeble the power and strength of the Churche, inuented contrary to the holy Scriptures and the Churche. But if there be any such, I am ready most humbly to reuoke and recant the same.

The 17. Article.* 88.42 There was also an obiection made a∣gaynst me as touching the Treatises whiche I wrote a∣gaynst Paletz and Stanislaus de Znoyma. The which I desired for Gods sake, they might be openly read in the au∣dience of the whole Councell, and sayd that I, notwith∣standing my former protestation, would willingly submit my selfe to the iudgement of the whole Councell.

The 18. article.* 88.43 There was also an other article obiec∣ted agaynst me in this forme. Item, Iohn Husse sayd and preached that he shoulde goe to Constance, and if so be that for any maner of cause he shoulde be forced to recant that he had before taught, yet notwithstanding he neuer purposed to doe it with his minde: for so much as what so euer he had before taught, was pure and true, and the sounde doctrine of Christ. The aunswere. This article is full of lyes: to the inuenter whereof I suppose the Lord sayth thus: All the day long thou hast imagined mischiefe and wickednesse, and with thy toung as with a sharpe rasour, thou hast wrought deccypte. Thou hast delighted and loued rather to talke of wicked∣nesse and mischiefe then of equity and iustice. Uerely I do graunt that I left behinde me a certayne epistle to be read vnto the people, the which did conteine that all such as did wey and consider my carefull labors and trauelles, should pray for me, and stedfastly perseuere and continue in the doctrine of our Lord Iesu Christ, knowing for a cer¦tainty that I neuer taught them any such errours as mine enemies do impute or ascribe vnto me, and if it should hap¦pen that I were ouercome by false witnesse, they shoulde not be vexed or troubled in their mindes, but stedfastlye continue in the truth.

The 19. Article.* 88.44 Last it was obiected agaynst me, that after I was come into Constance, I did write vnto the Kingdome of Boheme, that the Pope and the Emperour receiued me honourablye and sent vnto me two Byshoppes to make agreement betweene me and them, and that thys seemeth to be wrytten by me to thys ende and purpose, that they shoulde confirme and establishe me and my hearers in the errours, whiche I had preached and taught in Boheme. Thys Article is falsely alledged euen from the beginning. For how ma∣nifestly

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false should I haue written yt the pope & the Em∣perour did honour me, when as otherwise I had written before, that as yet we knew not where ye Emperour was? and before the Emperour himselfe came vnto Constance, I was by the space of 3. weekes in pryson. And to wryte that I was honoured by my imprisonment, the people of the kingdome of Boheme would repute the honour as no great renowne and glory vnto me. Howbeit my enemies may in derision say vnto me, that according to their willes & pleasures, I am exalted and honored. Wherfore this ar∣ticle is wholy throughout false and vntrue.

* 88.45Unto these articles aboue prefixed, were other articles also to be annexed, which the Parisians had drawne out agaynst M. Iohn Hus, to the number of 19. The chiefe au∣thor wherof, was Iohn Gerson Chauncellour of the vni∣uersity of Paris, a great setter on of the Pope against good men.* 88.46 Of these articles Iohn Hus doth often complayne in his Epistles that he had no time nor space to make an∣swere vnto them. Which articles being falsly collected and wrongfully depraued although Iohn Hus had no time t aunswere vnto, yet I thought not vnfit here to set downe for the reader to see and iudge.

¶ Articles formally contayned or picked out of the Treatise of Iohn Hus of Prage, which he intituled of the Church folowing in this part or behalfe the errours they terme them of Iohn Wickelyffe

THe first article.* 89.1 No reprobate is true Pope, Lorde or Prelate. The errour is in the fayth and behauiour and manners, being both of late and many times before con∣demned, as well agaynst the poore men of Lions, as also a∣gaynst the Waldenses and Pikardes. The affirmation of which error is temerarious, seditious, offensiue and per∣nitious, and tending to the subuersion of all humaine po∣licy and gouernance, forasmuch as no man knoweth whe∣ther he be worthy of loue or hatred, for that all men doe of∣fend in many poyntes, and therby shoulde all rule and do∣minion be made vncertayne and vnstable, if it shoulde be founded vpon predestination and charity: neither shoulde the commaundement of Peter haue bene good, which wil∣leth all seruauntes to be obedient vnto their maisters and Lordes although they be wicked.

The 2. article.* 89.2 That no man being in deadly sinne, whereby he is no member of Christ, but of the Deuill, is true Pope, Prelate or Lord. The error of this is like vnto the first.

The 3. article.* 89.3 No reprobate or otherwise being in dead¦ly sinne, sitteth in the Apostolicke seate of Peter, neither hath any Apostolical power ouer ye christian people This error is also like vnto the first.

The 4. Article.* 89.4 No reprobrate are of the Church nei∣ther likewise any which doe not followe the life of Christ. This error is agaynst the common vnderstanding of the doctors, concerning the church.

The 5. Article.* 89.5 They onely are of the church, and sit in Peters seat, and haue Apostolicke power whiche followe Christ and his Apostles in their life and liuing. The error hereof is in fayth and maners, as in the first article, but contayning more arrogancy and rashnes.

The 6. article.* 89.6 That euery man which liueth vprightly according to the rule of Christ may and ought openlye to preach and teach, although he be not sent, yea although he be forbidden or excommunicate by any Prelate or Bishop euen as he might and ought to geue almes: for his good life in liuing together with his learning doth sufficientlye send him.

This is a rash and temerarious errour offensiue and tending to the confusion of the whole ecclesiastical hierar∣chy.

The 7. article.* 89.7 That the Pope of Rome being contra∣ry vnto Christ, is not the vniuersall Bishop, neither hath the church of Rome any supremacy ouer other Churches, except peraduenture it be geuen him of Cesar, and not of Christ. An error lately and playnely reproued.

The 8. article.* 89.8 That the Pope ought not to be called most holy, neither that his feet are holy and blessed, or that they ought to be kissed. This error is temerarius vnreue∣rently and offensiuely published.

The 9. article.* 89.9 That according vnto the doctrine of Christ, heretickes, be they neuer so obstinate or stubburne, ought not to be put to death, neither to be accursed or excō∣municated. This is the error of the Donatistes, temerari∣ously, and not without great offence affirmed agaynst the lawes of the ecclesiasticall discipline as S, Augustine doth proue.

The 10. Article.* 89.10 That subiectes and the common peo∣ple may and ought publickly and openly to detect and re∣proue the vices of their superiours and rulers, as hauing power geuen them of Christ, and example of Saynt Paul so to doe: this error is pernitious, full of offence, inducing all rebellion, disobedience and sedition, and the curse and malediction of Cham.

The 11. article.* 89.11 That Christ onely is head of the church and not the Pope. It is an errour accordyng vnto the cō∣mon vnderstanding of the Doctors, if all the reason of the supremacy, and of being head be secluded and taken away from the Pope.

The 12. article.* 89.12 That the onely church which compre∣hendeth the predestinate and good liuers, is the vniuersall Church, whereunto subiectes do owe obedience. And this is consequent vnto the former article. The error is contei∣ned as in the former articles.

The 13. article.* 89.13 That tithes and oblations geuen vnto the Church are publicke and common almes. This error is offenciue, and contrary to the determination of the Apo∣stle. 1. Cor. 9. chapter.

The 14. article.* 89.14 That the clergy liuing wickedly, ought to be reproued and corrected by the lay people by the ta∣king away of theyr tithes and other temporall profites. A most pernicious errour and offenciue, inducing the secu∣lar people to perpetrate sacriledge subuerting the ecclesia∣sticall liberty.

The 15. article.* 89.15 That the blessinges of such as are re∣probate or euill liuers of the clergye are maledictions and cursinges before God according to the saying. I will curse your blessinges. This error was lately reproued of Saynt Augustine, agaynst Saynct Cyprian and his followers, neither is the maister of the sentences allowed of the may∣sters in that poynt that he semeth to fauor this article.

The 16. article.* 89.16 That in these dayes and in long tyme before, there hath bene no true Pope, no true Church, or fayth, which is called the Romishe Churche, whereunto a man ought to obey, but that it both was and is the sina∣gogue of Antichrist and Sathan. The errour in this arti∣cle is in this poynt that it is deriued, and taketh his foun∣dation vpon the former articles.

The 17. article.* 89.17 That all gift of money geuen vnto the ministers of the Church, for the ministration of any spiri∣tuall matter, it doth make such ministers in that case vsers of Simony. This errour is seditious and temerarius, for so much as some thing may be geuen vnto the clergy, vn∣der the title of sustentation or mayntaynyng the minister, without the selling or buying of any spirituall thing.

The 18. article.* 89.18 That whosoeuer is excommunicate of the pope if he appeale vnto Christ, he is preserued that he need not feare the excommunication, but vtterlye to con∣temne and despise the same. This errour is temerarious and full of arrogancy.

The 19. article.* 89.19 That euery deed done with out chari∣ty is sinne. This errour was reproued and reuoked before this time at Paris, specially if it be vnderstand of deadlye sinne, for it is not necessarye that he whiche lacketh grace should continually sinne and offend a new Albeit he be cō∣tinually in sinne.

¶ This following, the Maisters of Paris by theyr whole voyce and consent did adde and adioyne vnto these ninetene articles, for theyr reason and determination.

WE affirme that these articles aforesayd are notoriou∣sly hereticall, and that they are iudicially to be con∣demned for such, and diligently to be rooted out with theyr most seditious doctrines, least they do infect other. For al∣beit they seeme to haue a zeale against the vices of the Pre∣lates and the clergy, the which (the more is the pittye and griefe) do but to much abound, yet is it not according vn∣to learning, for a sober and discreete zeale, suffereth and la∣menteth those sinnes and offences, whiche he seeth in the house of God, that he cannot amend or take away, for vy∣ces cannot be rooted out, and taken away by other vices and errours, for so much as Deuilles are not cast out thorowe Belsabub, but by the power of God whiche is the holy Ghost, who willeth that in correction the mea∣sure and meane of prudence be alwayes kept, according to the saying. Marke, who, what, where and why, by what meanes and when, Prelates and Byshoppes are bound vnder greeuous and expresse penaltyes of the lawe diligently and vigilantly to beare themselues agaynst the foresayd errours and such other like, and the mayn∣tayners of them, for let it alwayes be well vnderstand

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and noted that the errour which is not resisted is allowed, neither is here any doubt of prime affinitie or societie of him, which slack•••• to withstand a manifest mischiefe.

These things are entermedled by the way vnder corre∣ction, as by way of doctrine.

Iohn Gerson Chauncellour of Paris, vnwoorthie.

These things thus declared, a man may easily vnder∣stand, that Iohn Husse was not accused for holding any opinion contrary to the Articles of our faith, but be∣cause hee did stoutly preach and teach against the king∣dome of Antichrist for the glorye of Christ, and the resto∣ring of the Churche.

Now to returne vnto the story: when as the first 39. articles,* 90.1 which I haue before rehearsed, were all read ouer together with their testimonies, the Cardinal of Cambray cailing vnto Iohn Hus, said: thou hast heard what gree∣uous and horrible crimes are laid against thee, and what a number of them there are: and now it is thy part to de∣uise with thy selfe what thou wilt do. Two waies are proponed and set before thee of the Councell, whereof the one of them, thou must of force and necessitie enter into.

First, that thou do humbly and meekely subnit thy selfe vnto the iudgement & sentence of the Councel,* 90.2 that what∣soeuer shall be there determined by their cōmon voice and iudgement, thou wilt paciently beare and suffer the same. The which thing if thou wilt doe, we of our part both for the honour of the most gentle Emperour here present, and also for the honour of his brother the King of Boheme, & for thy owne sauegard and preseruation, will intreate and handle thee with as great humanitie, loue, and gentlenes, as we may. But if as yet thou art determined to defende any of those Articles which wee haue propounded vnto thee, and doest desire or require to be further heard there∣vpon, we will not denie thee power and licence thereun∣to: but this thou shalt well vnderstand that heere are such mance of men, so cleare in vnderstāding and knowledge, and hauing so firme and strong reasons and argumentes against thy articles: that I feare it will be to thy greate hurt, detriment, and perill, if thou shouldest any longer will or desire to defend the same.

This do I speake and say vnto thee to counsaile and admonish thee, and not as in maner of a iudge.

This Oration of the Cardinals many other prosecu∣ting, euery man for himselfe,* 90.3 did exhort and persuade Iohn Hus to the like: vnto whom with a lowly countenance he aunswered: Most reuerend fathers, I haue often said that I came hither of mine owne free wil, not to the intent ob∣stinately to defende any thing, but if that in any thing I should seeme to haue conceiued a peruerse or euill opiniō, that I would meekely and paciently be content to be re∣formed and taught. Whereupon I desire that I may haue yet further libertie to declare my minde. Wherof except I shall alledge most firme & strong reasons, I wil willing∣ly submit my selfe (as you require) vnto your informatiō.

Then there start vp one, which with a loud voice sayd: Behold how craftely this man speaketh. Determeth it in∣formation and not correction or determination. Verely sayd Iohn Hus, euen as you will tearme it, information, correction, or determination: for I take God to my wit∣nes, that I speake nothing but with my hart and mind.

Then sayde the Cardinall of Cambray, forsomuch then as thou doest submit thy selfe vnto the information and grace of this Councell,* 90.4 this is decreed almost by threescore Doctours, wherof some of them are now departed hence, in whole roome and place the Parisians are succeeded: and also it is approued by the whole Councell, not one man speaking the contrary thereunto.

First of all, that thou shalt humbly and meekely confesse thy selfe to haue erred in these Articles, which are alledged and brought against thee.

Moreouer, that thou shalt promise by an othe, that frō hencefoorth thou shalt not reach, holde, or maintayne anie of these Articles. And last of all that thou shalt openly re∣cant all these Articles.

Upon the which sentence, when as many others had spoken their minds,* 90.5 at the length Iohn Hus said: I once againe do say, that I am redy to submit my selfe to the in∣formatiō of the Councell: but this I most humbly require and desire you all, euen for his sake, which is y God of vs all, that I be not cōpelled or forced to do the thing, which my conscience doth repugne or striue against, or the which I cannot do without danger of eternall damnation: that is, that I should make reuocation by othe to all ye Articles which are alledged against me. For I remēber yt I haue red in the booke of vniuersalities, that to abiure is to re∣nounce an error which a man hath before holden. And for so much as many of these Articles are sayde to bee myne, which were neuer in my mind or thought to hold or teach, how shoulde I then renounce them by an othe? But as touching those articles which are mine in deed, if there be any man which can teach me contrarywise vnto them, I will willingly performe that which you desire.

Then said the Emperour,* 90.6 why mayest not thou with∣out danger also renounce all those articles which thou sai∣est are falsly alleged against thee by the witnesses? For I verily would nothing at al doubt to abiure all errors, nei∣ther doth it follow that therfore by and by I haue professed any errour. To whom Iohn Hus answered: Most noble Emperour, this word to abiure, doth signifie much other∣wise then your maiesty doth heere vse it. Then sayde the Cardinall of Florence: Iohn Hus, you shall haue a forme of abiuration, which shal be gentle and tollerable inough, written and deliuered vnto you, and then you will easily & sone determine wt your selfe, whither you will do it or no.

Then the Emperour repeating againe the wordes of the Cardinall of Cambray,* 90.7 said: thou hast heard that there are two waies layd before thee. First, that thou shouldest opēly renounce those thy errors, which are now cōdēned, and subscribe vnto the iudgement of the Councel, wherby thou shouldest try and find their grace and fauour. But if thou proceed to defend thy opiniōs, the Councell shal haue sufficient, wherby according to their lawes & ordinances, they may decree and determine vpō thee. To whom Iohn Hus answered: I refuse nothing (most noble Emperour) whatsoeuer ye Councell shall decree or determine vpō me. This only one thing I except, that I do not offend God and my cōscience, or say that I haue professed those errors which was neuer in my mind or thought, for to professe. But I desire you al, if it may be possible, yt you will grant me further libertie to declare my mind and opiniō, that I may answere as much as shall suffice, as touching those things which are obiected against me, and speciallie cōcer∣ning ecclesiasticall offices, and the state of the ministerie.

But when as other men began to speake,* 90.8 the Emperor himselfe began to sing the same song which he had song be∣fore. Thou art of lawfull age said ye Emperor, thou migh∣test haue easily vnderstand what I saide vnto thee yester∣day and this daye:* 90.9 for wee are forced to giue credit vnto these witnesses which are worthy of credit: for so much as the Scripture saith, that in the mouth of two or three wit∣nesses, all truth is tried: How much more then by so ma∣nie witnesses of such worthy men.

Wherfore if thou be wise, receiue penance at the handes of the Councell, with a contrite hart, and renounce the manifest errors, and promise by an othe that from hence∣forth thou wilt neuermore teach or preach againste them. The which if thou refusest to do, there are lawes and or∣dinances, whereby thou shalt be iudged of the Councell.

Heere a certain very old Bishop of Pole put to his verdict.* 90.10 He saide the lawes are euident as touching here∣ticks, with what punishment they ought to be punished. But Iohn Hus constantly answered as before: in somuch that they saide he was obstinate and stubborne. Then a certaine well fed priest and gaily apparelled,* 90.11 cried out vn∣to the presidents of the Councell, sayeng: he ought by no meanes to be admitted to recantation: for he hath written vnto his frends, that although hee do sweare with hys tong, yet he will keepe his mind vnsworne without othe: wherefore he is not to be trusted. Unto this slander Iohn Hus answered as is said in the last Article, affirming that he was not guilty of any errour.

Then said Palletz,* 90.12 to what end is this protestation, for so much as thou saiest that thou wilt defend no error, ney∣ther yet Wickliffe, and yet doest defend him? When he had spoken these words, he brought forth for witnes 9. Arti∣cles of Iohn Wickliffes, and red thē openly: & afterward he saide: When as I and M. Stanislaus in the presence of Ernestus of Austrich duke of Prage, preached against thē, he obstinately defended the same, not only by his sermōs, but also by his bookes which he set forth. The which ex∣cept you do here exhibite, we will cause them to be exhibi∣ted. So said the Emperor also.* 90.13 Unto whome Iohn Hus answered, I am very well contented that not onely those, but also all other my bookes be brought forth and shewed.

In the meane time there was exhibited vnto the Coū∣cell a certaine Article, wherein Iohn was accused, that he had slaunderously interpreted a certaine sentence of the Popes: the which he denied that he did, saieng, that he ne∣uer sawe it, but in prison, when as the Article was shewed him by the Commissioners. And when he was demaun∣ded who was the authour thereof, he aunswered that hee knew not, but that he hard say that maister Iessenitz was

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the author thereof.

What (sayd they) then do you thinke or iudge of the in∣terpretation thereof? Then aunswered Iohn Hus, what should I say therunto, when as I said I neuer saw it, but as I haue heard it of you. Thus they were all so greuous and troublesome vnto him,* 90.14 that he waxed faint & wearie, for he had passed all y night before without sleepe, through the paine of his teeth.

* 90.15Then was there another Article read, in the which was conteined that three men were beheaded at Prage, because that through Wickleffes doctrine and teaching, they were contuinelious and slanderous against the Popes letters: and that they were by the same Hus, with the whole pompe of the Scholers, and with a publike conuocation or congregation caryed out to be buryed, & by a publicke Sermon placed amongst the number of Saints. And the same Doctour Naso, of whome you haue heard certaine testimonies already recited, affirmed the same to be true, and that he himselfe was present, when as the king of Bo∣heme commanded those blasphemers so to be punished.

* 90.16Then said Iohn Hus: both those partes are false, that the King did command any such punishment to be done, and that the coarses were by me conueyed with any such pompe vnto their sepulture or buriall: wherefore you do both iniury vnto me and the King. Then Palletz confir∣med the affirmation of Doctour Naso, his fellow, with this argumēt (for they both laboured to one end and pur∣pose:) That it was prouided by the Kings commaunde∣ment, that no man should once speake against the Popes Bulles:* 90.17 And these three spake against ye Popes Bulles: Ergo, by vertue of the kings commaundement they were beheaded. And what Iohn Husse his opinion and mind was as touching these men, it is euident inough by hys booke intituled Of the Church, wherein he writeth thus: I beleeue they haue read Daniell the Prophet, where as is said: And they shall perish with sword and fire, and with captiuitie, and many shall fraudulently & craftely associate themselues vnto thē. And afterward he saith: how is this fulfilled in these two lay men, who not cōsenting, but spea∣king against the fained lies of Antichrist, haue offred their liues therfore, and many other were ready to do the same, and many were fraudulently associate vnto them, which being feared by the threatnings of Antichrist, are fled, and haue turned their backes, &c.

When these things were read, one looking vpon ano∣ther, as though they had bene all in a maruellous strange study, they held their peace for a certaine space. For this Palletz, & the foresaide Doctour Naso had also added that Iohn Hus in an open Sermon had inflamed & stirred vp the people against ye Magistrates, in so much that a great number of the citizens did openly set themselues against ye magistrates: and by yt meanes was it, that he said those in. were ready to suffer death for the truth. And this sedition was hardly appeased by any benefite, or help that the king could do.* 90.18 Then the Englishmē exhibited the copy of a cer∣taine Epistle, which they saide was falsely conueyed vnto Prage, vnder yt title of the Uniuersitie of Oxford, & that Iohn Hus did reade the same out of ye Pulpit vnto ye peo∣ple, that he might cōmend and praise Iohn Wickleffe vnto the Citizens of Prage. When they had read the same before the Councell,* 90.19 the Englishmen demaunded of Iohn Hus, whether he had read the same openly or no. Which whē he had confessed, because it was brought thether by two scho∣lers vnder the seale of the Uniuersitie: they also inquired of him what scholers they were. He aunswered: this my frend (meaning Stephen Palletz) knoweth the one of them as well as I, the other I know not what he was.

Then they first enquired of him, as touching the last man, where he was. Iohn Hus aunswered: I heard say (said he) that in his returne into England, he died by the way. As touching the first, Palletz said, that he was a Bo∣hemian, and no Englishman, and that he brought out of England a certaine small peece of the stone of Wickleffes sepulchre,* 90.20 which they that are ye followers of his doctrine at this present, do reuerence and worship as a thing most holy. Hereby it appeareth for what intent all these things were done, and that Iohn Hus was the author of thē all.

Then the Englishmen exhibited another Epistle, con∣trary to the first, vnder the seale of the Uniuersitie, the ef∣fect and argument whereof was this: The Senate of the vniuersitie, not without great sorrow and griefe hath ex∣perimented & found that the errours of Wickleffe are scat∣tered & spread out of y Uniuersitie throughout all Eng∣land. And to the intent that through their helpe & labour, meanes may be found to remedy this mischiefe, they haue appointed for that purpose twelue Doctours, men of sin∣guler learning, and other maisters, which should sit in iudgement vpon the bookes of Wicklesse.

These men haue noted out aboue th um••••er of CC. articles, the which the whole universitie haue iudged worthy to be burnt: but for the reuerence of the said sacred Councell, the said Uniuersitie hath sent them vnto Con∣stance, referring and remitting the whole authoritie of the iudgement vnto this Councell.

Heere was great silence kept for a while.* 90.21 Then Palletz rising vp, as though he had finished now his accusation, said: I take God to my witnes before the Emperours maiestie here present, & the most reuerend fathers, Cardi∣nals and Bishops, that in this accusation of Iohn Hus, I haue not vsed any hatred or euill will: but that I might satisfie the othe which I tooke, when I was made Doc∣tour, that I would be a most cruell and sharpe enemie of all maner of errours, for the profite and commoditie of the holy Catholike Church.* 90.22 Michaell de Causis did also the like. And I, said Iohn Hus, do commit all these things vnto the heauenly Iudge, which shall iustly iudge ye cause or quarell of both parties.* 90.23 Then saide the Cardinall of Cambray, I cannot a little commend and praise the hu∣manitie and gentlenes of Maister Palletz, which he hath vsed in drawing out the articles against maister Iohn Hus. For as we haue heard, there are many things con∣teined in his booke, much worse and detestable.

When he had spoken these words, the Byshop of Ry∣gen vnto whom Iohn Hus was committed, commanded that the said Iohn Hus, should be carried againe safely vnto prison. Then Iohn de Clum folowing him, did not a little incourage and comfort him.* 90.24 No toung can expresse what a courage and stomacke he receiued by the shorte talke which he had with him: when as in so great a broile and greuous hatred, he saw himselfe in a maner forsaken of all men. After that Iohn Hus was caried away, the Emperour began to exhort the presidents of the Councell in this maner, saieng:

YOu haue heard the manifold and greuous crimes which are layd against Iohn Hus,* 90.25 which are not onely prooued by ma∣nifest and strong witnesses, but also confessed by him: of the which euery one of them by my iudgement and aduise haue deserued, and are worthy of death. Therefore, except he do recant them all, I iudge and thinke meete that he be punished with fire: and albeit he doo that which hee is willed and commanded to do: notwithstanding I do counsell you, that he be forbid the of∣fice of preaching and teaching, and also that he returne no more into the kingdome of Boheme. For if he bee admitted againe to teach and preach, and specially in the kingdome of Boheme, hee will not obserue and keepe that which he is commaunded, but hoping vpon the fauour and good will of such as be his adhe∣rents and fautours there, he will returne againe vnto his former purpose and intent, and then besides these errours, he will also sow new errours amongst the people, so the last errour shall be worse than the first.

Moreouer, I iudge and thinke it good that his articles which are condemned, should be sent vnto my brother the king of Bo∣heme, and afterward into Pole and other prouinces, whereas mens minds are replenished with his doctrine, with this com∣mandement, that whosoeuer do proceed to hold or keepe the same,* 90.26 they should by the common ayde both of the Ecclesiasti∣call and Ciuill power, be punished. So at the length shall remedy bee founde for this mischiefe, if the boughes together with the roote, be vtterly rooted and pulled vp: and if the Byshops and other Prelates, which heere in this place haue laboured and tra∣uelled for the extirpating of this heresie, be commended by the whole voices of the Councell vnto the Kings and Princes, vn∣der whose dominion they are.* 90.27 Last of all, if there be any founde heere at Constance, which are familiars vnto Iohn Hus, they al∣so ought to be punished with such seueritie and punishment as is due vnto them, and specially his scholer Hierome of Prage. Then saide the rest, when the maister is once punished, we hope wee shall finde the Scholer much more tractable and gentle.

After they had spoken these wordes, they departed out of the Cloystev, where they were assembled and gathered together. The day before his condemnation, which was the sixt of Iuly,* 90.28 the Emperour Sigismond sent vnto him foure Bishops, accompanied with maister Wencelate de Duba, and Iohn de Clum, that they should learne and vnderstand of him what he did intend to do. When as hee was brought out of prison vnto them, Iohn de Clum be∣gan first to speake vnto him, saieng.

MAister Iohn Hus,* 90.29 I am a man vnlearned, neither am I able to counsell or aduertise you, being a man of learning and vn∣derstanding: notwithstanding I do require you, if you know your selfe giltie of any of those errours, which are obiected and laid a∣gainst

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you before the Councell, that you will not be ashamed to alter & change your mind to the will and pleasure of the Coun∣cell: if cōtrary wise, 〈◊〉〈◊〉 will be no author vnto you, that you should do any thing contrary or against your conscience, but rather to suffer and endure any kinde of punishment, than to denie that which you haue knowne to be the truth. Vnto whome, Iohn Hus turning himselfe,* 90.30 with lamentable teares, sayd: verely as before I haue often times done, I do take the most high God for my wit∣nes, that I am ready with my whole hart and minde, if the Coun∣cell can instruct or teach me any better by the holy Scripture: I will be ready with all my hart to alter and change my purpose. Then one of the Byshops which sate by,* 90.31 sayde vnto him, that hee would neuer be so arrogant or proude, that he would prefer his owne mind or opinion before the iudgemēt of the whole Coun∣cell. To whome Iohn Hus aunswered, neither doo I otherwise minde or intend. For if he which is the meanest or least in all this Councell, can conuict me of errour, I will with an humble hart and mind performe and do whatsoeuer the Councell shall require of me. Marke said the Bishops, how obstinately he doth perseuer in his errours. And when they had thus talked, they commaunded the keepers to cary him againe vnto prison, and so they returned againe vnto the Emperour with their commission.

The next day after, which was Saterday, and the sixte day of Iuly, there was a generall Session holden of the Princes and Lords, both of the Ecclesiastiall and Tem∣porall estates in ye head Church of the Citie of Constance, the Emperour Sigismund being President in his Impe∣riall robes and habite: in the middest whereof, there was made a certaine high place being square about like a table, and hard by it there was a deske of wood, vpon the which the garments and vestiments pertaining vnto Priest∣hode were laide, for this cause, that before Iohn Husse should be deliuered ouer vnto the Ciuill power, he should be openly depriued and spoiled of his Priestly ornaments. When Iohn Husse was brought thether, he fell downe vpon his knees before that same high place, and praied a long time. In the meane while ye Bishop of Londy went vp into the Pulpit, and made this Sermon following.

The Sermon of the Byshop of Londy, before the sentence was giuen vpon Iohn Husse.

* 91.1IN the name of the Father, the Sunne, and of the holy Ghost. Trusting by humble inuocation vpon the diuine helpe and ayde, most noble Prince, and most Christian Emperour, and you most excellent Fathers, and reuerend Lords, Byshops, and Pre∣lates, also most excellent Doctours and Maisters, most famous and noble Dukes and high Countes, honourable Nobles, and Barons, and all other men woorthie of remembraunce: that the intent and purpose of my minde may the more plainelie and euidently appeare vnto this most sacred congregation,* 91.2 I am first of all determined to intreate or speake of that which is read in the Epistle on the next Sonday,* 91.3 in the sixt Chapter to the Ro∣maines. That is to say: Let the bodie of sinne be destroied, &c.

It appeareth by the authoritie of Aristotle, in his booke in∣tituled De coelo & mundo, how wicked, dangerous, and foolish a matter it seemeth to be, not to withstand peruerse and wicked beginnings. For he saith, that a small errour in the beginning, is very great in the end. It is very damnable and dangerous to haue erred, but more hard to be corrected or amended. Whereupon that worthy Doctour S. Hierome, in his booke vpon the exposi∣tion of the Catholicke faith, teacheth vs how necessarie a thing it is, that heretickes and heresies should be suppressed, euen at the first beginning of them, saieng thus: the rotten and dead flesh is to be cut off from the body, least that the whole body doo perish and putrifie. For a scabbed sheepe is to be put out of the fold, least the whole flocke be infected. And a little fire is to be quenched, least the whole house be consumed and burned. Arrius was first a sparke in Alexandria, who because hee was not at the first quen∣ched, he presumed and went about with his wicked and peruerse imaginations, and phantasticall inuentions, to spot and defile the Catholicke faith, which is founded and established by Christ, de∣fended with the victorious triumphes of so manie Martirs, and illuminate and set foorth with the excellent doctrines and wri∣tings of so manie men. Such therefore must be resisted: such he∣retickes of necessitie must be suppressed and condemned.

Wherefore I haue truely propounded, as touching the pu∣nishment of euery such obstinate hereticke, that the body of sin, is to be destroied. Whereupon it is to be considered according vnto the holy traditions of the fathers, that some sins are aduerse and contrarie vnto another. Othersome are annexed or conioy∣ned together: othersome are, as it were, branches and members of others. And some are as it were the rootes and head of others. Amongst all which, those are to be counted the most detestable, out of the which the most and worst, haue their originall and be∣ginning. Wherefore, albeit that all sinnes and offences are to be abhorred of vs: yet those are specially to be eschewed, which are the head and roote of the rest. For by how much the peruerse∣nes of them is of more force and power to hurt, with so much the more speede and circumspection, ought they to be rooted out and extinguished, with apt preseruatiues and remedies. For so much then as amongst all sinnes none doth more appeare to be inueterate, then the mischiefe of this most execrable Schisme, therefore haue I right well propounded, that the bodie of sinne should be destroied. For by the long continuance of this Schsme, great and most cruell destruction is sproong vp amongst the faithfull, and hath long continued, abhominable diuisions of heresies are growne: threatnings are increased and multiplied: the confusion of the whole Cleargie is growne thereupon, and the opprobries and sclaunders of the Christian people are a∣boundantlie sproong vp and increased. And truely it is no mar∣uell, for so much as that most detestable and execrable Schisme, is as it were, a bodie and heape of dissolution of the true faith of God: for what can be good or holie in that place, where as such a pestiferous Schisme hath raigned so long a time? For as Sainct Bernard sayth, like as in the vnitie and concord of the faithfull, there is the habitation and dwelling of the Lord, so likewise in the Schisme and dissipation of the Christians, there is made the habitation and dwelling of the Diuell. Is not Schisme and deui∣sion the originall of all subuersion, the denne of heresies, and the nourisher of all offences? for the knot of vnitie and peace being once troubled and broken, there is free passage made for all strife and debate. Couetousnes is vttered in othes for lukers sake,* 91.4 lust and will is set at libertie, and all meanes opened vnto slaughter. All right and equitie is banished, the Ecclesiasticall power is iniuried, and the calamitie of this Schisme bringeth in all kinde of bondage, swords and violence doth rule, the laitie haue the dominion, concord and vnitie are banished, and all pre∣script rules of Religion vtterly contemned and set at naught.

Consider most gentle Lords,* 91.5 how that during this most pe∣stiferous Schisme, how manie heresies haue appeared and shew∣ed themselues, how manie heretickes haue scaped vnpunished, how manie Churches haue beene spoiled and pulled downe, how manie Cities haue beene oppressed, and regions brought to ruine,* 91.6 what confusion hath there happened in the Cleargie? What and how great destruction hath bene amongst the Chri∣stian people? I pray you marke how the Church of God, the spouse of Christ, and the mother of all faithfull, is contemned and despised. For who doth reuerence the keies of the Church, who feareth the censures or lawes, or who is it that doth de∣fend the liberties thereof? But rather who is it, that doth not of∣fend the same, or who doth not inuade it, or else what is he that dare not violentlie lay hands vpon the patrimonie or heritage of Iesus Christ? The goods of the Cleargie, and of the poore, and the reliefe of Pilgrimes and straungers, gotten together by the bloud of our Sauiour, and of manie Martyres, are spoyled and taken awaie, behold the abhomination of the desolation brought vpon the Church of God, the destruction of the faith, and the confusion of the Christian people, to the ruine of the Lordes flocke or folde, and all the whole companie of our most holy Sa∣uiour and redeemer. This losse is more great or greeuous then a∣nie which could happen vnto the Martires of Christ, and thys persecution much more cruell then the persecution of anie ty∣rants, for they did but only punish the bodies, but in this schsme, and diuision the soules are tormented. There the bloud of men was only shed, but in this case the true faith is subuerted and o∣uerthrowne. That persecution was saluation vnto many: but this Schisme is destruction vnto all men. When the tirants raged, then the faith did increase: but by this diuision it is vtterly decai∣ed. During their crueltie and madnes, the primatiue Church in∣creased, but through this schisme it is confounded and ouer∣throwne. Tiraunts did ignorantly offende: but in this schisme many do wittingly and willingly euen of obstinacie offend. There came in heretikes, vsers of Symonie, and hypocrites, to the great detriment and deceit of the Church: vnder those tirants the me∣rites of the iust were increased.

But during this Schisme, mischiefe and wickednes are aug∣mented, for in this most cursed and execrable diuision, truth was made an enimie vnto all Christians, faith is not regarded, loue and charitie hated, hope is lost, iustice ouerthrowne, no kinde of courage or valiantnes, but onely vnto mischiefe: modestie and temperance cloked, wisedome turned into deceit, humilitie fai∣ned, equitie and truth falsified, pacience vtterly fled, conscience small, all wickednes intended, deuotion counted folly, gentlenes abiect and cast away,* 91.7 religion despised, obedience not regarded, and all maner of life reprochfull and abhominable. With how great and greeuous sorowes is the Church of God replenished & filled, whiles that tirants do oppresse it, heretikes inuade it, vsers of Symonie do spoile and rob it, and schismatikes go about vt∣terly to subuert it? O most miserable and wretched christian people, whome now by the space of forty yeares, with such indu∣rate and continuall schisme, they haue tormented and almost brought to ruine. O the little barke and ship of Christ, whiche

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hath so long time wandred and straied now in the middest of the whorlepooles, and by and by sticketh fast in the rocks, tossed too and fro with most greeuous and tempestuous stormes. O mise∣rable and wretched boate of Peter, if the most holy father would suffer thee to sinke or drowne, into what dangers and perils haue the wicked pirates brought thee? amongst what rockes haue they placed thee? O most godly and louing Christians, what faithfull deuout man is there, which beholding and seeing the great ruine and decay of the Church, would not be prouoked vn∣to teares? what good conscience is there that can refraine wee∣ping? because that contention and strife is powred vpon the ec∣clesiasticall rulers, which haue made vs to erre in the way: be∣cause they haue not founde,* 91.8 or rather, would not finde the way of vnitie and concord: Whereupon so many heresies: and so great confusion is sproong vp, and growne in the flocke of Peter, and the fold of our Lord.

Many Princes, Kings and Prelates, haue greatly laboured and trauelled for the rooting out heereof, but yet could they neuer bring to passe, or finish that most holesome and necessary worke. Wherefore most Christian King, this most glorious and trium∣phant victory hath tarried only for thee, the crowne and glorie therof shal be thine for euer, and this most happy victory shall be continually celebrate to thy great honour and praise, that thou hast restored againe the Church which was so spoiled, thou hast remoued and put away all inueterate and ouergrowne Schismes and diuisions, thou hast troden downe vsers of Symony, & rooted out all hereticks. Doest thou not behold & see how great perpe∣tuall and famous renowne & glory it wil be vnto thee? For what can be more iust, what more holy, what more better, what more to be desired, or finally, what can be more acceptable, than to roote out this wicked and abhominable Schisme, to restore the Church againe vnto hir auncient libertie, to extinguish and put away all Simony, and to condemne and destroy all errours and heresies from amongst the flocke of the faithfull? Nothing truly can be better, nothing more holy, nothing more profitable for the whole worlde, and finally, nothing more acceptable vnto God. For the performance of which most holy and godly worke, thou wast elect and chosen of God, thou wast first deputed and chosen in heauen, before thou wast elect and chosen vpon earth. Thou wast first appointed by the celestiall and heauenly Prince, before the electours of the Empire did elect or choose thee, and special∣ly, that by the Imperiall force and power, thou shouldest con∣demne and destroy those errours and heresies, which wee haue presently in hand to be condemned and subuerted. To the per∣formance of this most holy worke, God hath giuen vnto thee the knowledge & vnderstanding of his diuine truth and veritie, po∣wer of princely maiestie, and the iust iudgement of equitie and righteousnes, as the most highest himselfe doth say: I haue geuen thee vnderstāding and wisedome, to speake and vtter my words, and haue set thee to rule ouer nations and kingdomes, that thou shouldest helpe the people, plucke down and destroy iniquitie, & by exercising of iustice, thou shouldest, I say, destroy all errours and heresies, and specially this obstinate heretike heere present, through whose wickednes & mischiefe, many places of the world are infected with most pestilent and hereticall poison,* 91.9 and by his meanes and occasion, almost vtterly subuerted & destroyed. This most holy and godly labour, O most noble Prince, was reserued only for thee, vpon thee it doth only lye, vnto whome the whole rule and ministration of iustice is giuen.* 91.10 Wherfore thou hast esta∣blished thy praise & renowne, euen by the mouthes of infants & sucking babes, for thy praises shall be celebrate for euermore that thou hast destroied & ouerthrowne such and so great enimies of the faith. The which that thou maist prosperously & happely per∣fourme & bring to passe, our Lord Iesu Christ may vouchsafe to grant thee his grace & help, who is blessed for euer & euer, Amen.

* 91.11When this Sermon was thus ended, the Procurer of the Councell rising vp, named Henricus de Piro, required that the processe of the cause against Iohn Hus might be continued, and proceed vnto the difinitiue sentence. Then a certaine Byshop, whych was appointed one of the Iudges, declared the processe of the cause, which was pleaded long since in the Court of Rome and elsewhere, betweene Iohn Hus, and the Prelates of Prage.

At the last he repeated those articles which we haue be∣fore remembred, amongst the which he rehearsed also one article, that I. Hus shoulde teach the two natures of the Godhead and manhead to be one Christ. Iohn Hus went about briefly with a word or two to aunswer vnto euerie one of them, but as often as he was about to speake, the Cardinall of Cambray cōmanded him to hold his peace,* 91.12 saieng: heereafter you shall answere to all together, if you will. Then said Iohn Hus, how can I at once aunswere vnto all those things which are alledged against me, whē as I cannot remember them all? Then sayde the Cardi∣nall of Florence, we haue heard thee sufficiently. But whē as I. Hus for all that, would not hold his peace, they sent the officers which should force him therunto. Then began he to intreate,* 91.13 pray, and beseech ther hat they woulde heare him, that such as were present, ight not credite or beleeue those things to be true which were reported of him. But when all this would nothing preuaile, he knee∣ling downe vpon his knees, committed the whole matter vnto God, and the Lord Iesus Christ, for at their handes he beleeued easely to obtaine that which he desired.

When the articles abouesaid were ended, last of all there was added a notable blasphemy,* 91.14 which they all imputed vnto Iohn Hus. That is, that he saide there shoulde be a fourth person in diuinitie, and that a certaine Doctour did heare him speake of the same. When Iohn Hus desi∣red that the Doctour might be named, the Bishop which had alledged the article, said, that it was not needefull to name him.* 91.15 Then said Iohn Hus, O miserable and wret∣ched man that I am, which am forced and compelled to beare such blasphemy and slaunder.

Afterward the Article was repeated,* 91.16 how he appealed vnto Christ, and that by name, was called hereticall, whereunto Iohn Hus answered: O Lord Iesu Christ, whose word is openly condemned heere in this Councell, vnto thee againe I do appeale: which when thou wast e∣uill intreated of thine enimies, diddest appeale vnto God thy father, committing thy cause vnto a most iust Iudge, that by thy example we also being oppressed with manifest wrongs and iniuries,* 91.17 should flee vnto thee. Last of all, the Article was rehearsed, as touching the contempt of the ex∣communication by Iohn Hus. Whereunto he answered as before, that he was excused by his aduocates in ye court of Rome, wherefore he did not appeare when he was ci∣ted: and also that it may be proued by the actes, that the ex∣communication was not ratified: and finally, to the intent he might cleare himselfe of obstinacie, he was for that cause come vnto Constance, vnder the Emperours safecon∣duct. When he had spoken these words, one of them which was appointed Iudge, reade the definitiue sentence a∣gainst him, which followeth thus word for word.

The sentence or iudgement of the Councell of Constance geuen against Iohn Husse.

THe most holy and sacred generall Councell of Con∣stance, being congregate and gathered together, repre∣senting the Catholike Church for a perpetuall memory of the thing,* 92.1 as the veritie & truth doth witnes, an euill tree bringeth forth euill seuite: hereupon it commeth, that the man of most damnable memory Iohn Wickleffe, through his pestiferous doctrine, not through Iesu Christ by the Gospell, as ye holy Fathers in times past, haue gottē faith∣full children, but cōtrary vnto the holesome faith of Iesus Christ, as a most venemous roote, hath begotten many pe∣stilent & wicked children, whome he hath left behind him, successours and folowers of his peruerse and wicked doc∣trine, against whome this sacred Synode of Constance is forced to rise vp, as against bastards and vnlawfull chil∣dren, and with diligent care, with the sharpe knife of the Ecclesiasticall authoritie, to cut vp their errours out of the Lords field, as most hurtfull brambles and briers, least they should growe to the hurt and detriment of others.

For somuch then as in the holy generall Councell late∣ly celebrated and holden at Rome, it was decreed that the docrine of I. Wickleffe of most damnable memory should be condemned, & that his bookes which cōteined the same doctrine, should be burned as hereticall, & this decree was approued & confirmed by the sacred authoritie of yt whole Coūcell: neuertheles one Iohn Hus here personally pre∣sent in this sacred Councell, not yc Disciple of Christ, but of Iohn Wickliffe, an Archheretike, after, and contrary or against the cōdemnation and decree, hath taught, preached & affirmed the Articles of Wickleffe, which were condem∣ned by the Church of God, and in times past by certaine most reuerend fathers in Christ, Lords, Archbishops, and Byshops, of diuers kingdomes & Realmes, Maisters of diuinitie of diuers Uniuersities: especially resisting in his open Sermons, and also with his adherents and compli∣ces in the scholes, the condemnation of the said Articles of Wickleffes, oftentimes published in the said Uniuersitie of Prage, and hath declared him the said Wickleffe, for the fauour and commendation of his doctrine, before ye whole multitude of the Cleargy and people, to be a Catholicke man, and a true Euangelical Doctour. He hath also pub∣lished and affirmed, certaine & many of his Articles wor∣thely condemned to be Catholicke, the which are notori∣ously conteined in the bookes of the said Iohn Hus.

Wherfore, after diligent deliberation & full information first had vpon the premisses by the reuerend fathers and

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Lords in Christ of the holy Church of Rome,* 92.2 Cardinals, Patriarkes, Archbishops, Bishops, and other Prelates, & Doctours of ••••••nitie and of both lawes in great number assembled and gathered together, this most sacred & holie Councell of Constance declareth & determineth ye articles aboue said (the which after due conference had, are found in his bookes written with his owne hand, the which also ye said Iohn Hus in opē audience, before this holy Coun∣cell, hath confessed to be in his bookes) not to be Catho∣licke, neither worthy to be taught, but that many of them are erroneous, some of them to be wicked, othersome to be offensiue vnto godly eares, many of thē to be temerarious and seditious, and the greater part of them to be notori∣ously hereticall, and euē now of late by ye holy fathers and generall Councels, reproued & condēned. And for so much as ye said Articles are expresly conteined in the bookes of the said Iohn Hus, therefore this said * 92.3 sacred Councell, doth cōdemne & reproue all those bookes which he wrote, in what forme or phrase soeuer they be, or whether they be trāslated by others & doth determine and decree, that they all shall be solemnely & openly burned in the presence of ye clergy & people of ye city of Constance, & elsewhere: adding moreouer for the premisses, that all his doctrine is worthy to be despised & eschewed of all faithfull Christians. And to the intent this most pernicious & wicked doctrine, may be vtterly excluded & shut out of the Church, this sacred Synode doth straightly cōmand, that diligent inquisition be made by ye ordinaries of the places by the Ecclesiasticall censure, for such treatises and works, and that such as are found, be consumed & burned with fire. And if there be any found, which shall contemne or depise this sentence or de∣cree, this sacred Synode ordeineth and decreeth that the ordinaries of the places, and the inquisitours of heresies, shal proceed against euery such person as suspect of heresy.

Wherefore, after due inquisition made against the sayd Iohn Husse, and full information had by the Commissa∣ries and Doctours of both lawes, and also by the saiengs of the witnesses which were worthy of credite, and many other things opēly read before the said Iohn Hus, and be∣fore ye fathers and prelates of this sacred Councell (by the which allegatiōs of the witnesses it appeareth that ye sayd Iohn Hus hath taught many euill & offensiue,* 92.4 seditious, and perilous heresies, and hath preached the same by a long time) this most sacred & holy Synode lawfully con∣gregate and gathered together in the holy Ghost, the name of Christ being inuocate & called vpon, by this their sen∣tence which here is set forth in writing, determineth, pro∣nounceth, declareth, & decreeth, that Iohn Hus was and is a true and manifest hereticke, and that he hath preached openly errours & heresies lately condemned by the church of God, and many other seditious, temerarious, & offen∣siue things to no small offence of the Diuine maiestie, and of the vniuersall Church, and detriment of the Catholicke faith & Church, neglecting and despising the keyes of the Church, & Ecclesiasticall censures. In the which his er∣rours he continued with a minde altogether indurate and hardned by the space of many yeares, much offending the faithfull Christians by his obstinacie & stubburnes, when as he made his appeale vnto the Lord Iesu Christ,* 92.5 as the most high iudge, omitting and leauing all Ecclesiasticall meanes. In the which his appeale he alledged many false, iniurious, and offensiue matters, in contempt of the Apo∣stolicke sea, and the Ecclesiasticall censures and keyes.

Wherupon both for the premisses & many other things, the said Synode pronounceth I. Hus to be an hereticke,* 92.6 & iudgeth him by these presents to be condemned & iud∣ged as an heretike, & reproueth ye said appeal as iniurious, offensiue, & done in derisiō vnto ye ecclesiastical iurisdictiō, & iudgeth the said Hus, not only to haue seduced the chri∣stian people by his writings & preachings, and specially in the kingdome of Boheme, neither to haue bene a true preacher of the Gospell of Christ vnto ye said people, accor∣ding to the exposition of ye holy Doctours: but also to haue bene a seducer of them, & also an obstinate and stifnecked person, yea and such a one as doth not desire to returne a∣gaine to the lappe of our holy mother the Church, neither to abiure the errours and heresies which he hath openly preached and defended. Wherefore this most sacred Coun∣cell decreeth and declareth that the said Iohn Husse, shall be famously deposed and disgraded from his Priestly or∣ders and dignitie, &c.

Whilest these things were thus read, Iohn Husse, albe∣it he were forbidden to speake, notwithstāding he did of∣ten interrupt them,* 92.7 and specially whē he was reproued of obstinacie, he said with a loude voice: I was neuer obsti∣nate, but as alwaies heretofore, euē so now againe I de∣sire to be taught by the holy Scriptures, and I do professe my selfe to be so desirous of yt truth, that if I might by one only word subuert the errours of all heretickes, I would not refuse to enter into what peril or bāger soeuer it were.* 92.8 When his bookes were condēned, he said: wherefore haue you cōdemned those books, when as you haue not proued by any one Article, that they are cōtrary to the scriptures or Articles of faith? And moreouer, what iniury is this yt you do to me, that you haue cōdēned these bookes writ∣ten in the Bohemian toung, which you neuer saw, neither yet read? And oftētimes looking vp vnto heauē, he prayed.

Whē the sentence and iudgement was ended,* 92.9 kneeling downe vpon his knees, he said: Lord Iesu Christ, forgeue mine enimies, by whome thou knowest that I am falsely accused, and that they haue vsed false witnes and slanders against me: forgeue them I say, for thy great mercies sake. This his praier and oration the greater part, and specially the chiefe of the Priests did deride and mocke.

At the last,* 92.10 the seuen Bishops which were chosen out to disgrade him of his priesthood, commanded him to put on the garments pertaining vnto priesthood, which thyng when he had done, vntill he came to the putting on of the Albe, he called to his remembraunce the white vesture which Herode put vpon Iesus Christ to mock him with∣all. So likewise in al other things he did comfort himselfe by the example of Christ. When he had now put on all his priestly vestures, the Bishops exhorted him that he should yet alter and change his minde and purpose, and prouide for his honour and safegard. Then he (according as ye ma∣ner of the ceremony is) going vp to the top of the scaffold, being full of teares, hee spake vnto the people in this sort.

These Lords and Bishops do exhort and councell mee, that I should heere confesse before you all that I haue erred, the which thing to do, if it were such as might be done with the infamy and reproch of anye man, they might peraduenture easily perswade me therunto: but now truly I am in the sight of the lord my God, without whose great ignominy, and grudge of mine owne con∣science, I can by no meanes do that which they require of mee. For I doo well knowe,* 92.11 that I neuer taught any of those thinges which they haue falsly alledged against mee, but I haue alwayes preached, taught, written, and thought contrary thereunto. With what countenance then should I behold the heauens? with what face should I looke vpon them, whome I haue taught, where of there is a great number, if thorough me it should come to passe that those things which they haue hetherto knowne to bee most certaine and sure, should now be made vncertaine? Should I by this my example astonish or trouble so manye soules, so manye consciences, endewed with the most firme and certaine know∣ledge of the Scriptures, and Gospell of our Lord Iesu Christ and his most pure doctrine, armed against all the assaults of Satan? I will neuer do it, neither commit any such kinde of offence, that I shoulde seeme more to esteeme this vile carcas appoynted vnto death, then their health and saluation. At this most godly worde he was forced againe to heare by the consent of the Bishops, that hee did obstinately and maliciously perseuere in his pernicious and wicked errours.

Then he was commanded to come downe to the execu∣tion of his iudgement, and in his comming downe, one of the seauen Bishops afore rehearsed, firste tooke awaye the chalice from him which he helde in his hand,* 92.12 saieng: O cursed Iudas, why hast thou forsakē the counsell & waies of peace, and hast counsailed with the Iewes? we take a∣way frō thee this chalice of thy saluation. But Iohn Hus receiued this curse in this maner: but I trust vnto God the father omnipotent, and my Lorde Iesus Christ, for whose sake I do suffer these things, that hee will not take away the chalice of his redemption, but haue a stedfast and firme hope that this day I shall drinke thereof in his kingdome. Then followed the other Bishops in order, which euery one of them tooke away the vestiments from him, which they had put on, eche one of them geuing hym their curse. Whereunto Iohn Hus answered, that hee did willingly embrace and beare those blasphemies for the name of the Lord Iesus Christ. At the last they came to the rasing of his shauen crowne. But before the Bishops would go in hand with it, there was a great contention betweene them, with what instrument it should be done, with a rasour, or with a paire of sheares.

In the meane season,* 92.13 Iohn Hus turning himselfe to∣ward the Emperour, saide: I maruell that forsomuch as they be all of like cruell minde and stomacke, yet they can not agree vpon their kinde of crueltie. Notwithstanding, at the last they agreed to cut off the skinne of the crowne of his head with a paire of sheares. And when they had done that, they added these words: now hath the Church

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taken away all her ornaments and priuilegies from hym. Now there resteth nothing else, but that he be deliuered ouer vnto the secular power. But before they did that, there yet remained another knacke of reproch. For they caused to be made a certaine crowne of paper,* 92.14 almost a cu∣bite deepe, in the which were painted three deuils of won∣derfull ougly shape, and this title set ouer their heads, Heresiarcha. The which when he saw, he sayde: My Lord Iesus Christ for my sake did weare a crowne of thorne: why should not I then for his sake againe weare thys light crowne, be it neuer so ignominious? Truly I will do it, and that willingly. When it was set vpon his head, the Bishops saide: now we commit thy soule vnto the deuill.* 92.15 But I, sayde Iohn Husse (lifting his eies vp to∣wardes the heauens) doo commit my spirite into thy handes: O Lord Iesu Christ, vnto thee I commend my spirit which thou hast redeemed. These contumelious op∣probries thus ended, the Bishops turning themselues towards the Emperour, said: This most sacred Synode of Constance, leaueth now Iohn Husse, which hath no more any office, or to do in the Church of God, vnto the ciuill iudgement and power. Then the Emperour com∣maunded Lodouicus Duke of Bauaria, which stoode be∣fore him in his robes, holding the golden apple with the crosse in his hande, that he should receiue Iohn Husse of the Byshops, and deliuer him vnto them which should do the execution. By whome, as hee was led to the place of execution, before the Church doores hee sawe his bookes burning, whereat hee smiled and laughed. And all men that he passed by,* 92.16 he exhorted, not to thinke that he should dye for any errour or heresie, but only for the hatred and ill will of his aduersaries, which had charged him wyth most false and vniust crime. All the whole Citie in a ma∣ner being in armour, followed him.

The place appointed for the execution, was before the gate Gorlebian, betweene the gardens and the gates of the suburbs. When as Iohn Husse was come thether, kneeling downe vpon his knees, and lifting his ies vp vnto heauen, he praied, and saide certaine Psalmes, and specially the 50. and 31. Psalmes. And they which stoode by, heard him oftentimes in his praier, with a merrie and chearefull countenance repeate this versInto thy hands, O Lord,* 92.17 I commend my spirit, &c. Which th••••g when the lay people beheld which stood next vnto him, they said: what he hath done afore, wee knowe not, but now wee see and heare that hee doth speake and pray very deuoutely and godly. Othersome wished that he had a Confessor. There was a certaine Priest by, sitting on horsebacke in a greene gowne drawne about with red silke, which said, he ought not to be heard,* 92.18 because he is an hereticke. Yet notwith∣standing whilest he was in prison, he was both confessed, and also absolued by a certaine Doctour, a Monke, as Hus himselfe doth witnes in a certaine Epistle which he wrote vnto his frendes out of prison.* 92.19 Thus Christ raig∣neth vnknowne vnto the world, euen in ye middest of his enimies. In the meane time whilest he praied, as he bow∣ed his necke backward to looke vpward vnto heauen, the crowne of paper fell off from his head vpon the grounde. Then one of the souldiours taking it vp againe, said: let vs put it againe vpon his head, that he may bee burned with his maisters the diuels whome he hath serued.

When as by the commandement of the tormentours, he was risen vp frō the place of his praier, with a loud voice he saide: Lord Iesu Christ assist and help me, that with a constant and pacient mind, by thy most gracious helpe, I may beare & suffer this cruel & ignominious death, wher∣unto I am condemned for the preaching of thy most holie Gospel and word. Then as before, he declared the cause of his death vnto the people. In ye meane season the hangmā stripped him of his garments, and turning his hands be∣hinde his backe, tied him fast vnto the stake with ropes that were made wet.* 92.20 And where as by chance he was tur∣ned towards the East, certain cried out that he should not looke towards the East, for he was an heretick: so he was turned towards the West. Then was his necke tied with a chaine vnto the stake, the which chaine when he beheld, smiling he said, that he woulde willingly receiue the same chaine for Iesu Christes sake, whom he knew was bound with a farre worse chaine. Under his feete they set two fa∣gots, admixing straw withall, and so likewise frō the feete

[illustration]
¶ The description of the burning of Iohn Hus, contrary to the safeconduict graunted vnto hym.
vp to the chin, he was inclosed in rounde aboute with wood.* 92.21 But before the wood was set on fire, Lodouicus Duke of Bauaria, with another Gentleman with hym, whiche was the sonne of Clement, came and exhorted Iohn Hus, that he would yet be mindfull of his safegard, and renounce his errours. To whome he saide, what er∣rour should I renounce, when as I knowe my selfe gil∣tie of none? For, as for those things which are falsly al∣ledged agaynst mee, I knowe that I neuer did so much as once thinke them, much lesse preach them. For thys

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was the principall ende and purpose of my doctrine, that I might teach all men penaunce and remission of sinnes,* 92.22 according to the verity of the Gospel of Iesus Christ, and the exposition of the holy Doctours: wherefore wyth a chearefull minde and courage I am heere ready to suffer death. When he had spoken these words, they left him, and shaking hands together they departed.

* 92.23Then was the fire kindled, and Iohn Hus began to sing with a loud voice, Iesu Christ the sonne of the liuing God haue mercy vpon me. And when he began to say the same the third time, the winde droue the flame so vpon his face, that it choked him. Yet notwithstanding he mooued a while after,* 92.24 by the space that a man might almost say three times the Lordes prayer. When all the wood was burned and consumed, the vpper parte of the body was left han∣ging in the chaine, the which they throwe downe stake and all, and making a newe fire burned it, the heade being first cut in small gobbets, that it might the sooner be consumed vnto ashes. The heart, which was founde amongest the bowels,* 92.25 being well beaten with staues and clubbes, was at last pricked vppon a sharpe sticke, and roasted at a fire a parte vntill it was consumed. Then with great diligence gathering the ashes together, they cast them into the riuer of Rhene, that the least remnaunt of the ashes of that man shoulde not be left vppon the earth, whose memorie not∣wythstanding can not be abolished out of the minds of the godly, neither by fire, neither by water, neither by anye kinde of torment.

¶ I know very well that these things are very ••••len∣derly wrytten of me as touching the labours of thys most holy Martyr Iohn Hus,* 92.26 with whome the labors of Her∣cules are not to be compared. For that auncient Hercules slew a few monsters: but this our Hercules with a moste stout and valiant courage hath subdued euen the worlde it selfe, the mother of all monsters and cruell beastes. Thys story were worthy some other kind of more curious hand∣ling, but for so muche as I cannot otherwise perfourme it my selfe, I haue endeuored according to the vey truth, as the thing was in deede, to commend tho same vnto al god∣ly mindes: neither haue I heard it reported by others, but I my selfe was present at the doing of all these things, and as I was able I haue put them in wryting, that by thys my labour, and indeuor howsoeuer it were. I might pre∣serue the memory of this holy man and excellent Doctour of the Euangelicall truth.

* 92.27What was the name of this author which wrote thys story, it is not here expressed. Cochleus in his 2. boke contra Hussitas, supposeth his name to be Ioannes Pizibram, a Bo∣hemian. Who afterward succeeding in the place of I. Hus at Prage, at last is thought to relent to the Papists.

This godly seruaunt and Martyr of Christ was con∣demned by the cruel councel, and burned at Constance an. 1415. about the moneth of Iuly.

Howe grieuously this death of Iohn Hus was taken among the nobles of Boheme and of Morauia, heereafter (Christ willing) shall appeare by their letters which they sent vnto the councell, & by the letters of Sigismund the king of Romaines, wrytten vnto them. Wherin he labou∣reth, all that he can, to purge and excuse himselfe, of Husses death. All be it he was not altogether free from that cruell fact, and innocent frō that bloud: yet notwithstanding hee pretendeth in words so to wipe away that blot from hym, that the greatest part of that crime seemeth to rest vpon the bloudy prelates of that councel,* 92.28 as the wordes of the king do purport in forme as followeth.

INterea (inquit) nobis adhuc in partibus Rheni existentibus, peruenit ad Constantiam &c i.* 92.29 In the meane time as we were about the coastes of Rhene, Iohn Hus went to Constance, and there was arrested, as is not to you vnknowen. Who if he had first resorted vnto vs, & had gone with vs vp to the Coūcel, perhaps it had bene otherwise with him. And God knoweth, what griefe and sorrowe it was to our heart, to see it so to fall out, as with no wordes can be well expressed. Whereof all the Bohemians, which were there present, can beare vs witnesse, seeing and beholding howe carefull and sollicitous we were in labouring for him: In so much that wee many times with anger and furie departed out of the Councell: and not onely out of the Councell, but also went out of the City of Cōstance taking his part, vnto such time as the rulers of the Councell sending vnto vs, sayde: That if wee woulde not permit them to prosecute that, which right required in the Councell, what should they then do in the place. Whereup∣on thus we thought with our selues, that here was nothing els for vs more to doe, nor yet to speake in this case, for asmuche as the whole Councell otherwise had ben dissolued. Where is to be no∣ted moreouer, that in Constance the same time there was not one clearke, or two, but there were Ambassadours for all kinges and princes in Christendome, especially since the time that (Petrus de Luna geuing ouer) all those kinges and princes which tooke his part, came to vs: so that whatsoeuer good was to be done, it was nowe to be passed in this present Councell. &c. Ex Epist. Imper. Sigismundi. ad Nobiles. &c.

¶ By this it may appeare that the Emperour as part∣ly ashamed and sory of that which was done, wold gladly haue cleared himselfe therof, and haue washed hys handes with Pilate: yet he coulde not so cleare himselfe, but that a great portion of that murder remained in him to be noted, and well worthy of reprehension: as may both appeare by his last words spoken in the Councel to I. Hus, whereof Iohn Hus in his Epistles complaineth,* 92.30 wryting to cer∣taine of his friendes in Bohemia in his 33. Epistle, as by hys wordes may appeare here following.

I Desire you yet againe for the loue of God,* 92.31 that the Lordes of Boheme ioyning together, will desire the king for finall audi∣ence to be geuen me. For so muche as he alone saide to me in the Councell, that they shoulde geue me audience shortly, and that I shoulde aunswer for my selfe briefly in wryting: it will be to hys great confusion, if he shall not perfourme that which he hath spo∣ken. But I feare that worde of his will be as firme and sure, as the other was concerning my safeconducte graunted by him. Cer∣taine there were in Bohemia, which willed mee to beware of hys safeconducte. And other sayde: he will sure geue you to your en∣nemies. And the Lord Mikest Dweky told me before M. Iessenitz, saying: Maister, know it for certaine you shalbe condemned. And this I suppose he spake, knowing before the intētion of the king. I hoped well that hee had bene well affected towarde the lawe of God and trueth, and had therein good intelligence: nowe I con∣ceiue that he is not greatly skilfull nor so prudently circumspecte in himselfe.* 92.32 He condemned me before mine ennemies did. Who, if it had pleased him, might haue kept the moderation of Pilat the Gentile, which sayde: I finde no cause in this man: or at least if hee had sayde but thus: beholde I haue geuen him his safeconducte safely to returne And if hee will not abide the decision of the councell, I will send him home to the king of Boheme, with youre sentence & attestations, that he with his cleargie may iudge him. But nowe I heare by the relation of Henry Leffl, and of other, that he will ordaine for me sufficient audience: And if I will not sub∣mit my selfe to the iudgement of the councel, he wil send me safe, the contrary way. &c.

This Iohn Hus being in prison, wrote diuers treati∣ses, as of the commaundements, of the Lordes prayer, of mortal sinne, of matrimony, of the knowledge and loue of God, of 3. ennemies of mankinde, the world, the flesh, and the deuill, of penaunce, of the Sacrament of the body and bloud of the Lord: of the sufficiencie of the lawe of God to rule the church. &c. He wrote also diuers Epistles and let∣ters to the Lordes and to his frendes of Boheme: And in hys wrytings did foreshewe many things before to come, touching y reformation of the Churche: and seemeth in the prison to haue had diuers prophetical reuelations shewed to him of God. Certaine of which his letters, and predic∣tions, I thought here vnderneath to insert, in such sort, as neither in reciting all I will ouercharge the volume too much: nor yet in reciting of none, I wil be so brief, but that the reader may haue some taste, and take some profit of the Christian wrytings and doings of this blessed man: Firste beginning, with the letter of the Lorde Clum, concerning the safeconduct of Iohn Hus.

A letter of the Lorde Iohn de Clum con∣cerning the safeconduict of Iohn Hus.

TO all and singulare that shall see and heare these presentes, I Iohn de Clum doe it to vnderstande, howe maister Iohn Hus Bacheler of diuinitie, vnder the safeconduicte and protection of the renowned prince and Lorde Sigismund of Romaines semper Augustus, and king of Hungarie. &c. My gracious Lorde, and vn∣der the protection, defence, and safegarde of the holy Empire of Rome, hauing the letters patent of the said my Lorde king of Ro∣maines. &c. came vnto Constance to render a full counte of hys faith in publicke audience to al that would require the same. This the saide M. Iohn Hus, in this Imperiall Citie of Constance, vnder the safeconduict of the said my Lord king of Romaines, hath bene and yet is deteined. And although the Pope with the Cardinalles haue bene seriously required, by solemne Ambassadours of the sayd my Lord king of Romaines. &c. in the kings name & behalfe, that the said maister Iohn Hus should be set at libertye, and be re∣stored vnto me, yet notwythstanding, they haue and yet do refuse

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hitherto to set him at liberty, to the great cōtempt & derogation of the safeconduct of the king, & of the safegard and protection of the Empire or Emperial maiestie. Wherefore I Iohn aforesaide in the name of the king, do here publish and make it known, that the apprehending and deteining of the sayde M. Iohn Hus, was done wholy against the wil of the fornamed king of Romains my Lord, seeing it is done in the contempt of the safeconducte of hys sub∣iects, and of the protection of the Empire, because that the sayde my Lord was then absent farre from Constance, and if he had ben there present, woulde neuer haue permitted the same. And when hee shall come, it is to be doubted of no man, but that hee for this great iniury, and contempt of this safeconducte done to him & to the Empire, wil greuously be molested for the same.

Geuen at Cō∣stance in the day of the natiuitie of the Lord 1414.

In this instrument aboue prefixed note (gentle rea∣der) 3. things.

First, the goodnes of this gentle Lord Iohn de Clum, being so feruent and zelous in the cause of Iohn Husse, or rather in the cause of Christ.

Secondly, the safeconduct graunted vnto the sayde I. Hus, vnder the faith and protection of the Emperor, and of the Empire.

Thirdly, here is to be sene the contempt and rebellion of these proud prelates in disobeying the authority of their high Magistrate, who contrary to his safeconduct geuen, and the mind of the Emperor, did arest and imprison this good man, before the comming of the sayd Emperor, & be∣fore that Iohn Hus was heard. Let vs nowe, as we haue promised, adioyne some of the epistles of this godly man.

An Epistle of Iohn Hus, vnto the people of Prage in his owne vulgare speeche.

* 94.1GRace and peace from our Lorde Iesus Christ, that you being deliuered from sinne, may walke in his grace, and may growe in all modesty and vertue, and after this may enioy eternall life.

Derely beloued, I beseeche you which walke after the law of God, that you cast not away the care of the saluatiō of your sou∣les, whē as you hearing the word of God, are premonished wise∣ly to vnderstand that you be not deceiued by fals apostles: which do not reprehend the sinnes of men, but rather doe extenuate and diminish them: which flatter the priests, and doe not shewe to the people their offences which magnify themselues boast their own workes, and maruelously extol their owne worthines: but follow not Christ in his humility, in pouerty, in the crosse and other ma∣nifold afflictions. Of whome our merciful sauiour did premonish vs before, saying: false Christes and fals Prophets shal rise, and shall deceiue many. And when he had forewarned his welbeloued dis∣ciples he said vnto them: beware and take hede of false Prophets, which come to you in shepes clothing, but inwardly are rauening wolues: ye shal know them by their fruits. And truth it is, that the faithful of Christ haue much neede diligently to beware, and take hede vnto themselues. For as our sauiour himselfe doth say: the e∣lect also, if it were possible, shalbe brought into error. Wherefore my welbeloued, be circumspect and watchful, that ye be not cir∣cumuented with the crafty trains of the deuil. And the more cir∣cumspect ye ought to be, for that antichrist laboureth the more to trouble you. The last iudgement is nere at hande death shal swal∣low vp many, but to the electe children of God, the kingdome of God draweth nere, because for them he gaue his own body Feare not death, loue together one an other, perseuere in vnderstanding the good wil of God without ceasing. Let the terrible & horrible day of iudgement, be alwaies before your eies, that you sinne not: and also the ioy of eternal life, wherunto you must endeuor. Fur∣thermore, let the passion of our sauioure be neuer out of youre minds: that you may bear with him & for him gladly, whatsoeuer shalbe laid vpon you. For if you shal consider well in your mindes his crosse & afflictions, nothing shalbe greuous vnto you, & pa∣tiently you shal geue place to tribulations, cursings, rebukes, stri∣pes, and prisonment, and shal not dout to geue your liues moreo∣uer for his holy truth, if nede require. Knowe ye welbeloued that antichrist being stirred vp against you, deuiseth diuers persecuti∣ons. And many he hath not hurte, no not the least heire of their heads, as by mine owne example I can testify, although hee hathe ben vehemently incensed against me. Wherefore I desire you all, with your praiers to make intercessiō for me to the lord, to geue me intelligence, sufferance, patence and constancie, that I neuer swarue from his diuine verity. He hath brought me now to Con∣stance. In all my iourney openly and manifestly, I haue not feared to vtter my name as becommeth the seruant of God. In no place I kept my selfe secrete, nor vsed any dissimulation. But neuer did I finde in any place more pestilent and manifest ennemies then at Constance. Which enemies neither should I haue had there, had it not ben for certain of our owne Bohemians, hypocrites & decei∣uers, who for benefits receiued and stirred vp with couetousnes, with boasting and bragging haue perswaded the people that I wēt about to seduce them out of the right way. But I am in good hope that through the mercy of our God, and by your prayers I shall persiste strongly in the immutable veritie of God, vnto the last breath. Finally, I wold not haue you ignorāt, that wheras eue∣ry one here is put in his office, I only as an outcast am neglected. &c. I cōmend you to the merciful Lord Iesu Christ, our true God, and the sonne of the immaculate virgin Mary, which hath redee∣med vs by his moste bitter death, without all our merites, from e∣ternall paines, from the thraldome of the Deuill, and from sinne.

From Constance, the yere of our Lord. 1415.

¶ An other letter of Iohn Hus to his benefactours.

MY gracious benefactours and defendours of the truthe,* 95.1 I ex∣hort you by the bowels of Iesus Christ, that now ye setting aside the vanities of this present world, will giue your seruice to the eternall king, Christ the Lord. Trust not in Princes nor in the sonnes of men, in whome there is no health. For the sonnes of men are dissemblers and disceitfull. To day they erre, to morrowe they pearish, but God remaineth for euer. Who hath his seruants, not for any neede he hath of them, but for their owne profite: vn∣to whō he performeth that, which he promiseth, & fulfilleth that which he purposeth to geue. He casteth of no faithful seruant from him, for he sayth: where I am there also shal my seruāt be. And that Lorde maketh euery seruaunt of his to be the Lorde of all his pos∣session, geuing himselfe vnto him, and with himselfe, all thinges: that without all tediousnesse, feare, and without al defect, he may possesse all thinges, reioycing with all Saintes in ioy infinite. O happie is that seruaunt, whome, when the Lorde shall come, hee shall finde watching. Happy is the seruaunt which shall receiue that king of glory with ioy. Wherefore, well beloued Lordes, and benefactours, serue you that king in feare: which shall bring you, as I trust, nowe to Boheme at this present, by his grace in health, and hereafter, to eternal life of glory. Fare ye wel: For I think that this is the last letter that I shall write to you: who to morrowe, as I suppose, shall be purged in hope of Iesu Christ, throughe bitter death, from my sinnes. The things that happened to me this night, I am not able to wryte. Sigismund hath done all things wyth mee disceitfully, God forgeue him and onely for your sakes. You also heard the sentence which he awarded against me. I pray you haue no suspition of faithfull Vitus.

An other letter to the Lord Iohn de Clum.

MOste gracious benefactour in Christe Iesu,* 96.1 dearely beloued, yet I reioyce not a little, that by the grace of God I maye wryte vnto your honour. By your letter, which I receaued yester∣day, I vnderstand, first how the iniquitie of the great strompet, that is, of the malignaunt congregation (whereof mention is made in the Apocalips) is detected and shall be more detected. Wyth the which strumpet the kinges of the earth doe commit fornication, fornicating spiritually from Christe, and as is there sayde, sliding back from the truth, and consenting to the lies of antichrist, tho∣roughe his seduction and thoroughe feare, or thoroughe hope of confederacie, for getting of worldly honour. Secondly I percea∣ued by your letter, how the enemies of the truth, begin nowe to be troubled. Thirdly, I perceiued the feruent constancie of your charitie; wherewith you professe the truth boldly. Fourthly, with ioy I perceiued that you minde now to geue ouer the vanity and the painefull seruice of this present world, and to serue the Lorde Iesus Christ quietly at home. Whome to serue, is to raign, as Gre∣gory sayeth. Whome he that serueth faithfully, hath Christe Iesus himselfe in the kingdome of heauen to minister vnto him, as hee himselfe sayeth▪ Blessed is that seruaunt, whome when the Lorde shall come, he shall finde waking, and so doing. Verely I say vnto you that hee rising, shall girde himselfe, and shall minister to him. This do not he kings of this worlde to their seruauntes: whome onely they doe loue so long as they are profitable and necessary for their commodities &c.

Another Epistle of Iohn Hus, wherein he decla∣reth why God suffreth not his to perish, bringing diuers examples, wherwith he doth comfort and con∣firme both himselfe and other.

THe Lord God be with you. Many causes there were, welbelo∣ued in God my deare frends, which moued me to thinke that those letters were the last, which before I sent vnto you, lookinge that same time for instāt death. But now vnderstanding the same to be deferred, I take it for great cōfort vnto me, that I haue some le ser more to talke with you by letters: & therfore I write again to you, to declare & testify at least, my gratitude & mindfull duty to∣ward you. And as touching death, God doth know why he doeth defer it both to me and to my welbeloued brother M. Hier. who I trust will die holily and without blame: and do know also that he doth, and suffereth nowe more valiauntly, then I my selfe a wret∣ched sinner. God hath geuen vs a long time, that we myghte call to memorie our sinnes the better, and repent for the same more feruently. Hee hath graunted vs time, that our longe and greate temptation shuld put away our greuous sinnes, & bring the more

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consolation. He hath geuen vs time, wherin we should remember the horrible rebukes of our mercifull king and Lorde Iesus, and shoulde ponder his cruell death, and so more paciently myght learne to beare our afflictions.* 97.1 And moreouer that we might kepe in remembraunce, how that the ioyes of the life to come, are not geuen after the ioyes of this world immediatly, but through ma∣ny tribulaions the Saints haue entred into the kingdō of heauen. For some of them haue bene cutte and chopt all to peeces, some their eies bored through, some sodde: some rosted, some slaine a∣liue, some buried quicke, stoned, crucified, grineded betwixt mill stones, drawne & hailed hither and thither vnto execution, drow∣ned in waters, strangled and hanged, torne in pieces, vexed wyth rebukes before their death, pined in prisons, & afflicted in bands. And who is able to recite all the tormentes and suffringes of the holy Saintes, which they suffered vnder the olde and newe Testa∣ment for the verity of God: namely those which haue at any time rebuked the malice of the priestes, or haue preached against their wickednesse. And it will be a meruaile if any man nowe also shall escape vnpunished, who so euer dare boldly resist the wickednesse and peruersity, especially of those priests, which can abide no cor∣rection. And I am glad that they are compelled now to reade my bookes, in the which, their malice is somewhat described: and I know they haue reade the same more exactly and diligently, then the holy Gospell, seeking therein to finde out errours.

Geuen at Constance vppon Thursday, the 28. day of Iune. An. 1415.

¶ Another letter of Iohn Hus, wherein he rehearseth what iniuries he receiued of the Councel, and of the deputies.

* 98.1IF my letter be not sent yet to Boheme, keepe it and send it not, for hurt may come thereof, &c.

Item, if the king doe aske who ought to be my iudge, since that the Councel neither did call me, nor did cite me, neither was I euer accused before the Councell, and yet the Councell hath imprisoned me, and hath appoynted their proctor against me.

Item, I desire you right noble and gracious Lord Iohn, if au∣dience shall be geuen me, that the king will be there present him∣selfe, and that I may haue a place appoynted neare vnto him, that he may heare me well and vnderstand what I say: and that you al∣so with the Lord Henry, and with Lord Wenselaus and other mo, if you may, will be present, and heare what the Lorde Iesus Christ my procuratour and aduocate, and most gracious iudge, will put in my mouth to speake, that whether I liue or die, you may be true and vpright witnesses with me, least lying lips shall say heereafter that I swarued away from the truth which I haue preached.

Item, know you that before witnesses and notaries in the pri∣son, I desired the commissioners that they would depute vnto me a proctor and an aduocate, who promised so to do, and afterward would not performe it. Wherefore I haue committed my selfe to the Lorde Iesus Christ that he will be my procuratour and aduo∣cate and iudge of my cause.

Item, know you, that they haue as I suppose no other quarell against mee, but onely this, that I stoode against the Popes Bull, which Pope Iohn sent downe to Boheme,* 98.2 to sanctifie warre wyth the signe of the crosse & full remission of sinnes, to all them which would take the holy crosse to fight for the patrimonie of the Ro∣mish church against Ladislaus king of Naples, and they haue mine owne wryting which was read against me, and I do acknowledge it to be mine. Secondly, they haue also against me, that I haue cō∣tinued so long in excommunication, and yet did take vppon mee to minister in the church and say Masse Thirdly they haue against me, because I did appeale from the Pope to Christ. For they reade my appeale before me, in the which with a willing minde, smiling I confessed before them all to be mine. Fourthly, because I left a certaine letter behind me, which was read in the church of Beth∣leem, the which letter my aduersaries haue very euill fauouredly translated and sinisterly expounded, in the which I did wryte that I went out without a safeconducte. Whereunto you your selues can say and beare me recorde, that I in my going out, had no safe conducte of the Pope, neither yet did knowe whether you should goe out with me when I wrote that letter.

Item, if audience may be geuen to me, and that after the same audience the king would suffer me not to be returned againe in∣to prison, but that I may haue your counsels & others my frends: and if it may please God that I may say some thing to my soue∣raigne Lord the king, for the behalfe of Christianitie, and for hys owne profite. &c.

¶ Another letter of Iohn Hus, wherein he confirmeth the Bohemians, and describeth the wickednesse of that Counsell.* 99.1

IOhn Husse in hope the seruaunt of GOD, to all faythfull in Boheme, which loue the Lord, greetyng thorough the grace of GOD.

It commeth in my mynde, wherein I must needes admonish you, that be the faythfull and beloued of the Lord, how that the Councell of Constance beyng full of pride,* 99.2 auarice, and all abhomination, hath condemned my bookes written in the Boheme tounge, for hereticall, whiche bookes they neuer saw, nor neuer heard them read: And if they had heard them, yet they could not vnderstād the same, being some Italians, some French∣men, some Britaines, some Spanyardes, Germaines, with o∣ther people of other nations moe: vnlesse peraduenture Iohn Bi∣shop of Litomishe vnderstoode them, whiche was present in that Councell, and certaine other Bohemians, and Priestes whiche are agaynst me, and labour all they may how to depraue both the veritie of God,* 99.3 and the honesty of our countrey of Boheme: Which I iudge in the hope of GOD, to be a Godly land, right well geuen to the true knowledge of the Fayth, for that it doth so greatly desire the word of GOD, and honest maners. And if you were here at Constance, ye should see the greeuous abho∣mination of this Councell, which they call so holy, and such as can not erre. Of the which Councell I haue heard it by the Swe∣chers reported, that the Citie of Constaunce is not able in 30. yeares to be purged of those wicked abhominations in that Coū∣cell committed. And all be offended almost with that Councell, beyng sore greeued to behold such execrable thynges perpetrate in the same.

When I stoode first to aunswere before myne aduersaries, se∣yng all thynges there done with no order, and hearyng them al∣so outragiously crying out, I sayd playnely vnto them, that I looked for more honest behauiour, and better order and disci∣pline, in that Councell. Then the chief Cardinall aunswered, sayest thou so? but in the tower thou spakest more modestly▪ To whome, sayd I:* 99.4 in the Tower no man cryed out agaynst me, where as now all doe rage agaynst me. My faythfull and beloued in Christ, be not afrayde with their sentence in condemnyng my bookes. They shall bee scattered hether and thether abroad, like light Butter∣fleis, and their Statutes, shall endure as Spiderwebbes. They went about to shake my constancie from the veritie of Christ: but they could not ouercome the vertue of God in me. They would not reason with the scriptures against me, as diuers honourable Lordes can witnesse with me, which being ready to suffer contu∣mely for the trueth of God, tooke my part stoutly; namely Lorde Wenceslaus de Duba, and Lorde Iohn de Clum: for they were let in by king Sigismund into the Councell.* 99.5 And when I sayde, that I was desirous to be instructed, if I did in any thing erre, then they heard the chiefe Cardinall aunswere againe: because thou woul∣dest be informed, there is no remedy, but that thou must first re∣uoke thy doctrine, according to the determination of 50. Bache∣lers of Diuinitie appoynted. O high instruction.

After like maner S. Katherine also shoulde haue denied and reuoked the veritie of God and faith in Christ, because the 50. maisters likewise did withstand her: which notwithstanding, that good virgine would neuer doe,* 99.6 standing in her faith vnto death: But shee did winne those her maisters vnto Christ, when as I can not win these my maisters by any meanes. These things I thought good to wryte vnto you, that you might knowe howe they haue ouercome me, with no grounded Scripture nor with any reason: but onely did assay with terrours and disceits to perswade me to reuoke and to abiure. But our mercifull God, whose lawe I haue magnified, was and is with me, and I trust, so will continue, and will kepe me in his grace vnto death. Wrytten at Constance after the feast of Iohn Baptist, in prison and in bandes, daily looking for death, although for the secrete iudgements of God, I dare not say whether this be my last Epistle: for nowe also almighty God is a∣ble to deliuer me.

Another letter of Iohn Hus, wherin he com∣forteth his frendes and willeth them not to be trou∣bled for the condemnyng of his bookes: and also declareth the wickednesse of the Clergy.

MAister Iohn Husse, in hope the seruaunt of God, to all the faythfull which loue him and his statutes, wisheth the truth and grace of God.

Beloued, I thought it needefull to warne you that you should not feare or bee discouraged because the aduersaries haue de∣creed that my bookes shall be burnt. Remember how the Israe∣lites burned the preachynges of the Prophet Ieremy and yet they could not auoyde the thynges that were Prophecied of in them.* 100.1 For after they were burnt, the Lord commaunded to write the same Prophecie agayne, and that larger: which was also done. For Ieremie sittyng in prison spake, and Baruch which was rea∣dy at his hand, wrote. This is written either in the 35. or 45. cha∣piter of the Vision of Ieremie. It is also written in the bookes of the Machabees, that the wicked did burne the law of God, and killed them that had the same. Agayne, vnder the new Testament, they burned the Saintes,* 100.2 with the bookes of the law of God. The Cardinals condemned and committed to fire certaine of S. Gre∣gories bookes, & had burnt thē all if they had not ben preserued of God by the meanes of Peter, Gregories minister. Hauing these things before your eyes, take heede least through feare, you omit

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to read my bookes, and deliuer them to the aduersaries to bee brent. Remember the sayings of our mercifull sauiour, by whych he forewarneth vs. Math. 24. There shall be (sayeth he) before the day of iudgement, great tribulation, such as was not from the be∣ginning, vntill this day, neither shall be afterwardes: So that euen the elect of God shoulde be deceiued if it were possible. But for their sakes, those dayes shal be shortened. Whē you remēber these things (beloued) be not afraid, for I trust in God that that schoole of Antichrist shall be afraide of you, and suffer you to be in quiet, neither shall the Councell of Constance extende to Bohemia For I thinke,* 100.3 that many of them, which are of the Councell, shall die before they shall get from you my bookes And they shall departe from the Councel and be scattred abroad, throughout the partes of the world, like storkes, and then they shall knowe when winter commeth, what they did in sommer. Consider that they haue ad∣iudged their heade the Pope worthy of death, for many horrible factes that he hath done.* 100.4 Go to nowe: Aunswer to this you prea∣chers which preach that the Pope is the God of the earth, that he may as the Lawyers say, make sale of the holy things: that he is the head of the whole holy Church in verity wel gouerning the same: that he is the heart of the Church in quickening the same spiritu∣ally: that hee is the well spring from the which floweth all vertue and goodnesse: that he is the sonne of the holy church: that hee is the safe refuge to which euery Christian mā ought to flie for suc∣cour. Beholde nowe that head is cutte off with the sworde, nowe the God of the earth is bound, now his sinnes are declared open∣ly, nowe that well spring is dried vppe, that sunne darkened, that heart is plucked out and throwne away, least that any man should seeke succour thereat. The Councell hath condemned that head, and that for this offence, because hee tooke money for indulgen∣ces, Bishopprickes and other such like. But they condemned hym by order of iudgement, which were themselues the buiers and sel∣lers of the same marchandise. There was present Iohn Byshop of Lytomissia, who went twise about to buy the bishoprike of Prage, but others preuented him.* 100.5 O wicked men, why did they not first cast out the beame out of their owne eyes? These men haue ac∣cursed and cōdemned the seller, but they themselues which were the buiers and consenters to the bargaine, are without daunger. What shall I say that they doe vse in this maner of buying and sel∣ling at home in their owne countreis? For at Constance there is one Bishop that bought,* 100.6 & another which sold, and the Pope for allowing of both their factes, tooke bribes of both sides. It came so to passe in Bohemia also as you knowe. I woulde that in that Councell God had sayde, he that amongst you is without sinne, let him geue the sentence against Pope Iohn: Then surely they had gone all out of the Councel house, one after another. Why did they bowe the knee to him alwaies, before this his fall, kisse hys feete, and call him the most holy father, seeing they saw apparant∣ly before, that he was an hereticke, that hee was a mankiller, that he was a wicked sinner? all which things nowe they haue found in him.* 100.7 Why did the Cardinals chuse him to be Pope, knowing before that he had killed the holy Father? Why suffered they him to meddle with holy thinges, in bearing the office of the Pope∣dome? for to this ende they are his counsailours, that they shoulde admonish him of that which is right. Are not they themselues as guiltie of these faults as he? seeing that they accoūted these things vices in him, and were partakers of some of them themselues? why durst no man lay ought to his charge, before he had fledde from Constance, but assone as the secular power, by the sufferaunce of God, laide holde vpon him, then, and neuer afore, they conspired altogether that he shoulde not liue any longer. Surely, euen as at this day is the malice, the abhomination and filthinesse of Anti∣christ reuealed in the Pope and others of this Councell.

* 100.8Nowe the faithfull seruaunts of God may vnderstande what our sauiour Christ meant by this saying: when you shal see the ab∣homination of desolation, which is spoken of Daniel. &c. who so can vnderstand it, &c. Surely these be great abhominatiōs, pride, couetousnesse, symonie, sitting in a solitarie place, that is to say, in a dignitie voide of goodnesse, of humilitie, and other vertues: as we do now clearely see in those that are constituted in any of∣fice and dignitie. O howe acceptable a thing should it be (if time would suffer me) to disclose their wicked actes, which are nowe apparant,* 100.9 that the faithfull seruaunts of God might knowe them? I trust in God that he wil send after me, those that shall be more va∣liant: and there are aliue at this day, that shall make more manifest the malice of Antichrist. and shall geue their liues to the death, for the truth of our Lord Iesus Christ: who shall geue both to you and me the ioyes of life euerlasting. This Epistle was written vppon S. Iohn Baptistes day in prison and in colde yrons, I hauing thys meditation with my selfe, that Iohn was beheaded in his prisone and bondes, for the worde of God.

¶ Another letter of Iohn Hus.

IOhn Husse in hope the seruant of God to all the faithfull at Bo∣heme, which loue the Lord, wisheth to stand and die in the grace of God, and at last to attaine to eternall life. Amen.

Ye that beare rule ouer other and be rich, and ye also that be poore, well be loued and faithfull in God, I beseeche you, and ad∣monish you all, that ye will be obedient vnto God, make muche of his worde, and gladly hearing the same, will humbly perfourme that which yee heare. I beseeche you sticke fast to the veritie of Gods worde, which I haue written and preached vnto you out of his lawe, and the Sermons of his Saintes. Also I desire you if any man either in publicke Sermon or in priuate talke heard of me a∣ny thing, or haue read any thing written by me which is againste the verity of God, that he do not follow the same. Albeit I do not finde my conscience guiltie that I euer haue spoken or wrytten any such thing amongst you.

I desire you moreouer if any man at any time haue noted a∣ny leuitie either in my talke or in my conditions, that he doe not follow the same: but pray to God for me, to pardon me that sinne of lightnes. I pray you that ye wil loue your priests and ministers which be of honest behauiour, to prefer and honor them before o∣thers: namely such priests as trauaile in the worde of God. I pray you take hede to your selues and beware of malitious and deceit∣ful men, and especially of these wicked priests, of whom our Saui∣our doth speake that they are vnder shepes clothing, & inwardly are rauening wolues. I pray suche as be rulers & superiors, to be∣haue them selues gently towardes their poore inferiours, and to rule them iustly. I beseche the citizens that they will walke euery man in his degree, and vocation with an vpright conscience. The Artificers also I beseeche, that they will exercise their occupati∣ons diligently, and vse them with the feare of God. I beseeche the seruauntes, that they wil serue their maisters faithfully. And like∣wise the scholemaisters I beseeche, that they liuing honestly, will bryng vp their Scholers vertuously, and to teach them faythful∣ly: First to learne to feare GOD: then for the glory of GOD and the publicke vtilitie of the common wealth, and their owne health, and not for auarice or for worldly honor, to employ their myndes to honest Artes. I beseech the Studentes of the Vniuer∣sitie and all Scholes, in all honest thynges to obey their Maisters, and to follow them, and that with all diligence, they will study to be profitable both to the settyng foorth of the glory of God, and to the soules health as well of themselues, as of other men. Together I beseech and pray you all, that you will yeld most har∣ty thankes to the right honorable Lordes,* 101.1 the Lord Wencelaus de Duba, Lord Iohn de Clum, Lord Henry Lumlouio, Lord Vi∣lem Zagecio, Lord Nicholas and other Lordes of Boheme, of Mo∣rauia and Polony: that their diligence towardes me, may bee gratefull to all good men: because that they like valiaunt cham∣pions of Gods trueth, haue oftentymes set themselues agaynst the whole Councell for my deliueraunce, contendyng and stan∣dyng agaynst the same to the vttermost of their power: but espe∣cially Lord Wencelaus de Duba, and Lord Iohn de Clum. What so euer they shall report vnto you, geue credite vnto them: for they were in the Councell when I there aunswered many. They know who they were of Bohemia, and how many false and slaun∣derous thynges they brought in agaynst me, and that Councell cryed out agaynst me, and how I also aunswered to all thynges wherof I was demaunded. I beseech you also that ye will pray for the kyng of Romaines, and for your kyng, and for his wife your Queene, that God of his mercy would abide with thē and with you, both now and henceforth in euerlastyng life. Amen.

This Epistle I haue writtē to you out of prison and in bandes, lookyng the next day after the writyng hereof, for the sentence of the Councell vpon my death, hauyng a full trust that he will not leaue me, neither suffer me to deny his truth and to reuoke the errours, whiche false witnesses maliciously haue deuised a∣gaynst me. How mercyfully the Lord GOD hath dealt with me, and was with me in maruailous temptations, ye shall know, when as hereafter by the helpe of Christ, we shall all meete toge∣ther in the ioye of the world to come. As concernyng M. Hie∣rome my dearely beloued brother and fellow, I heare no other but that he is remayning in straight bandes, lookyng for death as I doe: and that for the fayth which he valiauntly mainteyned amongest the Bohemians, our cruell enemies of Boheme, haue geuen vs into the power and handes of other enemies, and into bandes. I beseech you pray to God for them.

Moreouer I beseech you, namely you of Prage, that we will loue the temple of Bethleem, and prouide so long as God shall permit, that the word of God may be preached in the same For, because of that place, the Deuill is angry, and agaynst the same place he hath stirred vp Priestes and Canons, perceiuyng that in that place his kyngdome should be disturbed and diminished. I trust in GOD that he will keepe that holy Church so long as it shall please him, and in the same shall geue greater encrease of his worde by other, then he hath done by me a weake vessell. I be∣seech you also that ye will loue together, and withholdyng no man from the hearyng of Gods word, ye will prouide and take care that good men be not oppressed by any force and violence.

Written at Constance, the yeare of our Lord. 1415.

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¶ An other right godly letter of Iohn Hus, to a certaine priest admonishing him of his office, and exhorting him to be faithfull: worthy to be red of all Ministers.

* 102.1THe peace of our Lorde Iesus Christ. &c. My deare brother be diligent in preaching the Gospel, and do the worke of a good Euangelist: neglect not your vocation: labour like a blessed soul∣diour of Christ. First liue godly and holily. Secondly, teach faith∣fully and truely. Thirdly, be an example to other in well doing, that you be not reprehended in your sayings: correct vice and set foorth vertue. To euill liuers threaten eternall punishmēt: but to those that be faithfull and godly, set forth the comforts of eternall ioy. Preach cōtinually, but be short and fruitfull, prudētly vnder∣standing, & discretly dispēsing the holy Scriptures. Neuer affirme or maintaine those things that be vncertaine and doubtfull, least that your aduersaries take holde vpon you, which reioyce in de∣prauing their brethren, whereby they may bring the ministers of God into contempt. Exhort men to the confession of their faith, and to the communion of both kindes, both of the body & bloud of Christ, wherby such as do repent earnestly of their sinnes, may the more often come to the holy communion. And I warne you that you enter into no tauernes with ghestes, & be not a cōmon cōpany keper. For the more a preacher keepeth him frō the com∣pany of men, the more he is regarded. All be it, deny not yet your helpe and diligence, where soeuer you may profite other. Against fleshlye lust preache continuallye all that euer you can: For that is the raging beast, which deuoureth men, for whom the flesh of Christ did suffer. Wherfore my heartily beloued, I beseech you to flie fornication: for where as a man woulde most profite and doe good, there this vice vseth most to lurke. In any case flie the com∣pany of yong women, and beleeue not their deuotion: For S. Au∣sten sayth, the more deuout she is, the more procliue to wanton∣nesse, and vnder the pretence of religion, the snare and venome of fornication lurketh.* 102.2 And this knowe my welbeloued, that the conuersation with them, subuerteth many, whome the conuersa∣tion of this worlde coulde neuer blemish nor beguile. Admit no womē into your house, for what cause, so euer it be, and haue not much talke with them otherwise, for auoiding of offence. Finally, howsoeuer you do, feare God and keepe his precepts: so shall you walke wisely, and shall not pearish: so shall you subdue the flesh, contemne the world, and ouercome the deuill: so shall you put on God, finde life, and confirme other, and shall crowne your selfe wyth the crowne of glory, the which the iust iudge shall geue you. Amen.

¶ This letter of Iohn Hus conteineth a confession of the infirmitie of mans flesh: Howe weake it is, and re∣pugnant against the spirite. Wherein he also exhor∣teth to perseuere constantly in the truth.

* 103.1HEalth be to you from Iesus Christ. &c. My deare frend, knowe that Palletz came to me to perswade me that I shuld not feare the shame of abiuration, but to consider the good which thereof will come. To whome I sayd, that the shame of condemnation and burning is greater then to abiure and why shuld I feare then that shame? But I pray you tel me plainly your minde. Presuppose that such articles were laid to you, which you knewe your selfe not to be true:* 103.2 what would you do in that case? Would you abiure? Who aunswered. The case is sore, & began to weepe. Many other things wee spake which I did reprehende Michael de Causis, was some times before the prison with the deputies. And when I was wyth the deputies, thus I heard him speake vnto the keepers: Wee by the grace of God wil burne this hereticke shortly: for whose cause I haue spent many Florenes. But yet vnderstand that I wryte not this to the intent to reuenge mee of him, for that I haue commit∣ted to God, and pray to God for him with all my heart.

Yet I exhort you again, to be circumspect about our letters: for Michael hath taken suche order that none shall be suffered to come into the prisone:* 103.3 no not yet the keepers wrues are permit∣ted to come to me. O holy God, howe largely doth Antichrist ex∣tend his power and crueltie? But I trust that hys power shall be shortned, and his iniquitie shalbe detected more & more amongst the faithfull people.

Almighty God shal confirme the hearts of his faithful, whom he hath chosen before the costitution of the world, that they may receiue the eminall crowne of glory. And let Antichrist rage as much as he wil, yet he shal not preuaile against Christ, which shal destroy him with the spirite of his mouth, as the Apostle sayeth: And 〈◊〉〈◊〉 shall the creature be deliuered out of seruitude or cor∣ruptions into the libertie of the glorye of the sonnes of God, as sayeth the Apostle in the wordes following: we also wythin oure selues doe grone, waiting for the adoption of the sonnes of God, the redemption of our body.

I am greatly comforted in those wordes of our Sauiour hap∣py be you when men shall hate you and shall seperate you, and shall rebuke you, and shall cast out your name as execrable, for the sonne of man. Reioyce and be glad, for beholde, great is your rewarde in heauen, Luke 6. O worthy, yea O most worthy con∣solation, which not to vnderstande, but to practise in time of tri∣bulation, is a hard lesson.

This rule sainct Iames with the other Apostles, did well vn∣derstand, which saieth: count it exceeding ioy my brethren, when yee shall fall into diuers tentations, knowing that the probation of your faith woorketh patience: let patience haue her perfecte worke. For certainely it is a great matter for a man to reioyce in trouble, and to take it for ioy to be in diuers temptations. A light matter it is to speake it and to expounde it: but a great matter to fulfill it: For why, our most patient and most valiaunt champion him selfe,* 103.4 knowing that hee shoulde rise againe the thirde day, o∣uercomming his ennemies by his death, and redeeming from damnation his electe after his last Supper was troubled in spirite and sayde: My soule is heauie vnto death. Of whom also the Go∣spell sayeth, that hee began to feare, to be sadde and heauie. Who being then in an agonie, was confirmed of the Aungell, and his sweat was like the droppes of bloud falling vpon the ground. And yet he notwithstanding, being so troubled, sayde to his disciples: let not your hearts be troubled, neither feare the crueltie of them that persecute you: for you shall haue me with you alwaies, that you may ouercome the tyranny of your persecutours. Whereup∣on those his souldiours, looking vppon the Prince and king of glory, sustained great conflictes. They passed throughe fire and water and were saued, and receiued the crowne of the Lord God, of the which S. Iames in his canonicall Epistle, sayeth. Blessed is the man that suffereth temptation, for when he shall be proued, he shall receaue the crowne of life, which God hathe promised to them that loue him. Of this crowne I trust stedfastly the Lord wil make mee partaker also with you, which be the feruent sealers of the trueth, and with all them which stedfastly and constantly doe loue the Lord Iesus Christ, which suffred for vs, leauing to vs ex∣ample that we should follow his steppes. It behooued him to suf∣fer, as hee sayeth: and vs also it behooued to suffer, that the mem∣bers may suffer together with the head. For he sayeth: If any man will come after mee, let him denie himselfe and take vp hys crosse and followe me.

O most mercyfull Christ,* 103.5 draw vs weake creatures after thee, for except thou shouldst draw vs, we are not able to follow thee. Geue vs a strong spirite, that it may be ready, and although the flesh be feeble, yet let thy grace goe before vs, goe with vs, and follow vs: for without thee we can do nothyng, and much lesse enter into the cruell death for thy sake. Geue vs that prompt and ready spirite, a bold hart, an vpright fayth, a firme hope and per∣fect charitie, that we may geue our lyues paciently and ioyfully for thy names sake. Amen. Written in prison and in bondes in the Vigill of holy S. Iohn the Baptist, who beyng in prison and in bondes for the rebuking of wickednesse, was beheaded.

Among diuers other letters of Iohn Hus, which he wrote to the great consolation of others: I thought also here to intermixt an other certaine godly letter writtē out of England, by a faythfull Scholler of Wickleffe, as ap∣peareth, vnto Iohn Hus and the Bohemians, which for the zealous affectiō therein cōteined, seemeth not vnwor∣thy to be read.

¶ A letter to Iohn Hus, and to the Bohe∣mians from London.

GReetyng, and whatsoeuer can be deuised more sweete, in the bowels of Christ Iesu.* 104.1

My dearely beloued in the Lord, whom I loue in the trueth, and not I onely, but also all they that haue the knowledge of the trueth, whiche abydeth in you, and shall be with you through the grace of GOD for euermore: I reioy∣sed aboue measure, when our beloued brethren came and gaue testimony vnto vs of your trueth, and how you walke in the trueth. I haue heard brethren, how sharpely Antichrist persecu∣teth you, in vexyng the faithfull seruauntes of Christ with diuers and straunge kyndes of afflictions. And surely no maruaile, if a∣mongest you (since it is so almost all the world ouer) the law of Christ be too too greuously impugned, and that redde Dragon hauyng so many heades (of whom it is spoken in the Apocalyps) haue now vomited out of his mouth that great floud, by whiche he goeth about to swallow vp the woman: but the most gracious God will deliuer for euer his onely and most faythfull spouse Let vs therfore cofort our selues in the Lord our God, and in his vn∣measurable goodnes, hopyng strongly in him which will not suf∣fer those that loue him, to be vnmercifully defrauded of any their purpose, if we according to our duety, shall loue him with all our hart: for aduersitie should by no meanes preuaile ouer vs, if there were no iniquitie raignyng in vs. Let therefore no tribulation or sorrow for Christs cause, discourage vs, knowing this for a surety, that whosoeuer the Lord vouchsafeth to receaue to be his chil∣drē, those he scourgeth: For so the mercifull father will haue them

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tried in this miserable life by persecutions, that afterwardes hee may spare them. For the golde that this high artificer hathe cho∣sen, he purgeth and trieth in this fire, that he may afterwardes lay it vp in his pure treasurie. For we see that the time which we shall abide here, is short and transitory: the life which we hope for after this, is blessed and euerlasting. Therefore whilest we haue time, let vs take paine, that we may enter into that rest. What other thyng do we see in this brickle life, then sorow, heauinesse and sadnesse, and that which is most greuous of all to the faithfull, too much a∣busing and contempt of the lawe of the Lord. Let vs therefore en∣deuoure our selues as much as we may, to lay holde of the things that are eternall and abiding, despising in our mindes all transito∣ry and fraile things. Let vs consider the holy fellowship of our fa∣thers that haue gone before vs. Let vs consider the Saincts of the olde and newe Testament.* 104.2 Did they not passe through this sea of tribulation and persecution? were not some of them cut in peces, other some stoned, & others of them killed with the sword? Some others of them went about in pelts and goates skinnes, as the A∣postle to the Hebrues witnesseth. Surely they all walked straight wayes, following the steppes of Christ, which sayde, he that mini∣streth vnto me, let him follow me, whether so euer I go. &c. Ther∣fore let vs also, which haue so noble examples geuen vs of the Saintes that went before vs, laying away as muche as in vs lyeth, the heauy burden, and the yoke of sinne which compasseth vs a∣bout, runne forwarde through patience, to the battaile that is set before vs, fixing our eyes vppon the author of faith, and Iesus the finisher of the same: who seeing the ioy that was set before hym, suffred the paines of the crosse, despising death. Let vs call vppon him, which suffred suche reproche against himselfe of sinners, that we be not wearied, fainting in our hearts, but that we may hear∣tely pray for helpe of the Lorde, and may fight against his aduer∣sary Antichrist: that we may loue his law, and not be deceitfull la∣bourers, but that we may deale faithfully in all things, according to that, that God hath vouchsafed to geue vs, and that wee may labour diligently in the Lordes cause vnder hope of an euerla∣sting reward. Behold therefore brother Hus, most dealy beloued in Christe, although in face vnknowen to me, yet not in faith and loue (for distance of places cannot separate those whom the loue of Christ doth effectually knit together) be comforted in the grace which is geuen vnto thee, labour like a good souldiour of Christ Iesus, preach, be instant in word and in example, and call as many as thou canst, to the way of truth: for the truth of the gospel is not to be kept in silence because of friuolous censures and thunder∣boltes of Antichrist. And therefore to the vttermost of thy power strengthen thou and confirme the members of Christ, whych are weakened by the deuil: and if the Lord wil vouchsafe it, Antichrist shall shortly come to an end. And there is one thing wherein I do greatly reioyce, that in your realm and in other places, God hath stirred vp the harts of some men that they can gladly suffer for the word of God, imprisonment, banishment and death.

Further, beloued I knowe not what to wryte vnto you, but I confesse that I could wish to powre out my whole heart, if thereby I might comfort you in the lawe of the Lorde. Also I salute from the bottome of my heart, all the faithfull louers of the law of the Lord, and specially Iacobellus your coadiutor in the gospell, re∣quiring that he will pray vnto the Lorde for me in the Vniuersall churche of Iesus Christ. And the God of peace which hath raised from the dead the shepheard of the sheepe, the mighty Lorde Iesus Christ, make you apt in all goodnesse to doe his will, working in you that which may be pleasant in his sight. All your friendes sa∣lute you which haue heard of your constancie. I would desire also to see your letters wrytten backe to vs, for knowe yee that they shall greatly comfort vs.

At London

by your seruaunt, desiring to be fellow with you in your labors Ricus Wiceewitze, priest vnworthy.

¶ An other letter of Iohn Hus to his friendes of Boheme.

THe Lord God be with you. I loue the counsaile of the Lorde, aboue gold and precious stone. Wherfore I trust in the mercy of Iesus Christ, that he wil geue me his spirit to stand in his truth. Pray to the Lord, for the spirit is ready and the flesh is weake The Lord almighty be the eternal reward vnto my Lords, which con∣stantly, firmely and faithfully do stand for righteousnes: to whom the Lorde God shall geue in the kingdome of Boheme, to knowe the truth. For the following of which truth, necessary it is that they returne againe into Boheme, setting apart all vaine glory, & following not a mortall and miserable king, but the king of glory which geueth eternall life.

O howe comfortable was the geuing of the hande of Lorde Iohn de Clum vnto me, which was not ashamed to reache foorth his hand to me a wretche, and such an abiecte hereticke, lying in fetters of yron, and cried out vpon all men. Nowe peraduenture I shall not speake much hereafter with you: Therfore salute in time as you shall see them, all the faithfull of Boheme.

Palletz came to me into prisone.* 105.1 His salutation in my vehe∣ment infirmitye, was this before the Commissaries, that there hath not risen a more perillous hereticke since Christ was borne, then was Wickliffe and I. Also he sayd that al such as came to heare my talke, were infected with this heresie, to thinke that the substance of bread remained in the sacrament of the altare. To whome I an∣swered and sayd: O maister, what a grieuous salutation haue you geuen me? and how greatly do you sinne? Behold I shal die, or per∣aduenture to morow shall be burnt. And what rewarde shall be re∣compenced to you in Boheme for your labour?

This thing peraduenture I shoulde not haue wrytten, least I might seeme to hate him. I haue alwayes had this in my heart, trust not in princes. &c. And againe, cursed be the man whiche trusteth in man, and maketh flesh to be his arme. For Gods sake be you circumspecte how you stand and how you returne Carie no letters with you. Directe your bookes not all by one, but di∣uersly by diuers frendes.

Knowe this for certaine,* 105.2 that I haue had great conflictes by dreames, in such sort as I had much a doe to refraine from crying out. For I dreamed of the Popes escape before he went. And after the Lord Iohn had told me therof, immediately in the night it was told me that the Pope shuld returne to you again. And afterward also I dreamed of the apprehēding of maister Hierome, although not in ful maner as it was done. Al the prisonments, whether and howe I am caryed, were opened to mee before, although not ful∣ly after the same fourme and circumstance. Many serpents often∣times appeared vnto me hauing heads also in their taile: but none of them could bite me, and many other things more.

These thinges I wryte, not esteeming my selfe as a prophet, or that I extoll my selfe, but onely to signifie vnto you what temptations I had in body and also in mind, and what great feare I had,* 105.3 least I shoulde transgresse the commaundement of the Lord Iesus Christ. Nowe I remember with my selfe the wordes of mai∣ster Hierome which sayde, that if I shoulde come to the Councell, hee thoughte I shoulde neuer returne home againe. In like maner there was a good and godly man, a tailor,* 105.4 which taking his leaue of me at Prage, spake to me in these words: God be wyth you (said he) for I thinke verely, my deare and good maister Iohn, that you shall not returne again to vs with your life. The king, not of Hun∣garie, but of heauen, rewarde you with all goodnes, for the faith∣full doctrine which I at your hands haue receiued. &c.

And shortly after the writing hereof, he sendeth also vn∣to them an other propheticall vision of his to be expoūded, touching the reformation of the church, written in his 44. Epistle: the contentes whereof be these.

¶ An other letter of Iohn Hus, sent to the Lord Iohn de Clum.

I Pray you expound to me the dreame of thys nyght. I sawe how that in my churche of Bethleem; they came to rase and put out all the images of Christ, and did put them out. The next day after I arose and sawe many painters, which painted and made more fairer Images & many more then I had done before: which Ima∣ges I was very glad and ioyfull to behold. And the painters wyth much people about them, sayde, let the bishops and priestes come now,* 106.1 & put vs out these pictures. Which being done, much peo∣ple seemed to me in Bethleem to reioyce, and I with them. And I awaking therewith, felt my selfe to laugh. &c.

¶ This vision Lorde Iohn de Clum, and Iohn Hus himselfe in his booke of Epistles in the 45. Epist. semeth to expounde, and applyeth these Images of Christ vnto the preaching of Christ and of his lyfe. The which preachyng and doctrine of Christ, though the Pope and his Cardi∣nals should extinguish in him, yet did he foresee & declare, that the time should come, wherin the same doctrine shuld be reuyned againe by others, so plenteously, that the pope with al his power, shuld not be able to preuaile against it. Thus much as cōcerning this visiō of Iohn Hus. Wher∣unto doth wel accord the Prophesie of Hierome of Prage, printed in the coyne called Moneta Hussi: of the which coyn I haue my selfe one of the plates hauing this superscrip∣tiō folowing printed about it: Centum reuolutis annis Deo respondebitis & mihi. That is. After a hundreth yeres come and gone, you shal geue a count to God and to me. Wher∣of (God willyng) more shalbe sayd hereafter.

Furthermore in 48. Epist. the sayd I. Hus seemyng to speake with the like spirit of Prophecy, hath these wordes folowing:* 106.2 Sed spero, quod quae dixi sub tecto, praedicabuntur super tecta: That is: but I trust that those thinges which I haue spoken within the house, hereafter shalbe preached vpon the top of the house.

And because we are here in hand with the Prophesies of Iohn Hus, it shall serue well in place, here moreouer to

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recorde his wordes in a certayne treatise by hym written, De Sacerdotum & Monachorum carnalium Abhominatione, wherein the sayd Iohn Hus speaking prophetically of the reformation of the Church, hath these wordes following. Ex istis vlterius aduerte incidentaliter, quod Dei ecclesia nequit ad pristinam suam dignitatem reduci. &c. That is in english.

* 106.3Moreouer, hereupon note and marke by the way, that the church of God, cannot be reduced to his former digni∣tie, or be reformed, before all thinges first be made new. The truth whereof is playne by the Temple of Salomon Like as the Clergie and Priests, so also the people and lai∣ty: Or els vnless all such as now be addict to auarice, from the least to the most, be first conuerted and reclaymed, as wel ye people as the clergy and Priests. Albeit as my mind now geueth me, I beleue rather the first, that is, that then shall rise a new people, formed after the new man, whiche is created after God. Of the which people new Clerkes & Priestes shall come, and be taken: whiche all shall hate co∣uetousnes, and glory of this life, hasting to an heauenly cō∣uersation. Notwithstanding all these thinges shall come to passe and be brought by little and little in order of times dispensed of God for the same purpose. And this God doth and will do for his owne goodnes and mercy, and for the riches of his great longanimity and pacience, geuing time and space of repētance to them yt haue lōg line in theyr sins to amend, and flye from the face of the Lordes fury, whyle that in like manner the carnall people, and carnal priestes successiuely and in time, shall fall awaye and be consumed as with the moth. &c.

¶ An other letter of Iohn Husse.

MAister Martin my deare brother in Christ,

I exhorte you in the Lord, that you feare God, keepe hys commaundementes and flee the company of women,* 107.1 and beware of hearing their con¦fessions, least by the hipocrisie of women, Sathan deceiue you, trust not their deuotion. You know how I haue detested the aua∣rice and the inordinate life of the Clergy, wherefore through the grace of God I suffer now persecution, which shortly shalbe con∣summate in me, neither doe I feare to haue my hart powred out for the name of Christ Iesus. I desire you hartely be not greedy in seeking after benefices. And yet if you shalbe called to anye cure in the country, let the honour of God, the saluation of soules, and the trauaile therof moue you therunto, and not the hauing of the lining or the commodities thereof. And if you shall be placed in a∣ny such benefice, beware you haue no yong womā for your cook or seruant, least you edifie and encrease more your house, then your soule. See that you be a builder of your spirituall house, be∣ing gentle to the poore, and humble of mind, and waste not your goodes in great fare. I feare also if you do not amend your life, cea∣sing from your costly and superfluous apparell, least you shalbe greuously chastised, as I also wretched mā shalbe punished, which haue vsed the like,* 107.2 being seduced by custome of euill men and wordly glory, wherby I haue bene wounded agaynst God wyth the spirite of pride. And because you haue notably knowne both my preaching and outward conuersation euen from my youth, I haue no neede to write many thinges vnto you, but to desire you for the mercy of Iesus Christ, that you do not followe me in anye such leuitie and lightnes,* 107.3 whiche you haue in seene in me. You knew how before my priesthoode, whiche greueth me nowe, I haue delighted to playe oftentimes at chesse, and haue neglected my time, and thereby haue vnhappily prouoked both my self and other to anger many times by that play. Wherfore, besides other my innumerable faultes, for thys also I desire you to inuocate the mercy of the Lord, that he will pardon me, and so directe my life, that hauing ouercome the wickednes of this present life, the flesh the world and the deuill, I may finde place in the heauenly coun∣try, at the least in the day of iudgement. Fare ye well in Christ Ie∣sus, with all them which keepe hys law. My gray coate if you will keepe to your selfe for my remembraunce, but I thinke you are a∣shamed to wear that gray colour: therfore you may geue it to whō you shall thinke good.* 107.4 My white coate you shall geue the minister. N. my scholer. To George or els to Zuzikon. 60. groates, or els my gray coate: for he hath faythfully serued me.

¶ The superscription

I pray you that you doe not open this letter, before you be sure and certayne of my death.

The consolation of Mayster Hie∣rome to Mayster Hus.

MY maister, in those thinges which you haue both written he∣therto and also preached after the law of God agaynst the pride, auarice, an other inordinate vices of the Priestes, goe for∣ward, be constant and strong And if I shall know that you are op∣pressed in the cause, and if neede shal so require, of myne own ac∣corde, I will folow after to helpe you, as much as I can.

BY the lyfe, actes and letters of Iohn Hus hetherto re∣hearsed, it is euident and playne, that he was condem∣ned, not for any errour of doctrine, which they coulde well proue in hym, who neyther denyed their popishe transub∣stantiation, neither spake against the authoritie of ye church of Rome,* 108.1 if it were well gouerned, nor yet the 7. Sacra∣ments, & also sayd masse himself, and almost in al their po∣pish opinions was a papist wt them: but onely of euil wil was accused of his malicious aduersaries, because he spake agaynst the pompe, pride, and auarice, & other wicked en∣ormities of the pope, Cardinals, & Prelates of yt Church, and because he could not abide the high dignities & liuings of the Churche, and thought the doinges of the pope to be Antichristlike. For this cause he procured so many enemies & false witnesses agaynst him. Who strayning and picking matter out of hys bookes and writinges, hauing no one iust article of doctrine to lay vnto him, yet they made hym an hereticke, whether he would or no, and brought him to hys condemnation. This can hatred and malice do, where the charitie of Christ hath no place. Whiche being so, as thy charitie (good reader) may easely vnderstand, in perusing the whol course of hys story: I beseech thee thē, what cause had Iohn Cochleus to write his 12. bookes agaynst Iohn Hus and Hussites?* 108.2 In which bookes how bitterly & intē∣perately he misuseth hys penne, by these few words in hys second booke thou mayst take a little tast: which wordes I thought here briefly to place in English to the ende that all English men may iudge thereby, with what spirite and truth these Catholickes he caryed. Hys wordes be these. Lib. 2. Hist. Dico igitur Ioan Huss neque sanctum neque beatum habendum esse,* 108.3 sed impium potius. &c. That is, I say therfore Iohn Husse is neither to be counted holy nor blessed: but rather wicked and eternally wretched: insomuche that in ye day of iudgement, it shalbe more easie, not onely with the infidell Pagans, Turks, Tartarians, and Iewes, but al∣so wt the most sinfull Sodomites, & the abhominable Per∣sians, which most filthily doe lye with their daughters, si∣sters or mothers,, yea & also with most impious Cain kil∣ler of hys owne brother, with Thyestes killer of hys own mother, and ye Lestrygones & other Andropophagi, which deuour mans flesh, yea more easie wt those infamous mur∣derers of infants, Pharao, & Herode, then wt him &c. These be the words of Cochleus. Whose rayling books although they deserue neyther to be read, nor aunswered, yet if it pleased God, it were to be wished that the Lord would stir vp some towardly yong man, that hath so much leasure, to defend the simplicitie of thys Iohn Hus, whiche cannot now aunswere for himselfe. In the meane tyme, something to satisfie or stay the readers mynde agaynst thys immo∣derate, hyperbole of Cochleus, in like fewe wordes I wyll bryng out Iohn Hus to speake and to cleare hymselfe a∣gaynst this slaunder: whose wordes in hys booke De sacer∣dotum & Monachorum abhominatione desolationis. pag. 84. &c. I beseech the reader to note. Nam & ista scribens fateor, {quod} ni∣hil aliud me in illis perurget, nisi dilectio Dom. Nostri Iesu crusi∣fixi. &c. That is. For in writing these things, I confesse no∣thinge els to haue moued me hereunto, but onely the loue of our Lorde Iesus crucified, whose printes and stripes, (according to the measure of my weakenes and vilenes) I couet to beare in my selfe, beseeching hym so to geue me grace, that I neuer seek to glory in my selfe or in any thing els, but onely in his crosse, and in the inestimable ignomi∣ny of his passion which he suffered for me. And therefore I write and speake these thinges, which I do not doubt will like all such as vnsaynedly do loue the Lord Christ crucifi∣ed: and contrary will mislike not a little all suche as be of Antichrist. Also agayne, I confesse before the most merciful Lord Iesus Christ crucified, that these thinges which I do now write, and those that I haue written before, neither I could haue writtē, nor knew how, nor durst so haue writ∣ten, vnlesse he by hys inward vnction had so commaun∣ded me. Neither yet do I write these thinges as of autho∣rity, to get me fame and name: For as S. Augustine & Hie∣rome do say, that is onely to be geuen to the scriptures and writinges of the Apostles, Euangelistes and Prophetes, and to the Canonicall Scriptures, which doe abounde in the fulnes of the spirite of Iesus. And whatsoeuer is there sayd, is full of veritie and wholesome vtilitie. &c. And here place also would require something to say to Aeneas Siluius to Antoninus, and to Laziardus, which falsly impute articles to him, whiche he neuer mayntayned. But because tyme suffereth not, I wil proceed to the story of maister Hierom of Prage.

Page 632

The Tragicall and lamentable history of the famous learned man and godly Martyr of Christ, mai∣ster Hierome of Prage, burned at Constance for like cause and quarrell as Mai∣ster Iohn Hus was. 1416.

* 108.4 THese thinges hetherto being discoursed touching the lyfe, Actes and Constant martyrdom of M. Iohn Hus with part also of his letters adioyned to the same, whose death was on the 6. of Iuly. an. 1416. now remayneth cō∣sequently to describe the like Tragedy and cruell hande∣ling of his Christian companion and fellow in bandes M. Hierome of Prage: Who grieuously sorrowing the slaun∣derous reproch and diffamation of his coūtry of Boheme, and also hearing tell of ye manifest iniuries done vnto that man of worthy memory M. Iohn Hus: freely and of hys own accord came vnto Constance,* 108.5 the 4. day of Iprill. an, 1415. Who there perceiuing that Iohn Hus was denyed to be heard, and that watche and wayte was layd for hym on euery side, he departed to Iberling a Citty of the Em∣pire, vntill the next day: the which Citty was a myle of frō Constance,* 108.6 and from thence he wrote hys letters by me vnto Sigismund kyng of Hungry and hys Barons, and also vnto the Councell, most earnestly requiring that the kyng and the Councell would geue him a safe conduct fre∣ly to come and go, and that he woulde then come in open audience to aunswere vnto euery man, if there were any of the Councell that would lay any cryme vnto hym, as by the tenour of his intimation, shall more at large appeare.

When as the sayd king of Hungary was required ther∣unto, as is aforesayd, being in the house of the Lord Car∣dinall of Cambray, he denyed to geue M. Hierome anye safe conducte excusing himselfe for the euil speede he had wt the safe conduct of Iohn Hus before, and alleadging also certayne other causes. The deputies also of the foure na∣tions of ye Councell, being moued thereunto by ye Lords of ye kingdome of Boheme, aunswered: wee (say they) will geue hym a safeconduct to come, but not to depart. Whose aunsweres, when they were reported vnto maister Hie∣rome, he the next day after wrote certaine intimations ac∣cording to the tenour here vnder written, which he sent vn¦to Constance to be set vpon the gates of the Citty, and vp∣on the gates of the Churches and Monasteries, and of the houses of the Cardinals, and other nobles and prelates. The tenour wherof here followeth word for word in thys maner.

* 108.7Unto the most noble Prince and Lord, the Lord Sigis∣mund, by the grace of God king of the Romanes, alwaies Augustus, and of Hungary &c. I Hierome of Prage mai∣ster of Arte of the generall vniuersities of Paris, Colleyn, Heldeberg & Prage, by these my present letters do notifie vnto the king together with the whole reuerend Councell and as much as in me lyeth, do all men to vnderstand and know, that because of the crafty slaunderers, backbiters & accusers, I am ready freely & of myne owne will, to come vnto Cōstance, there to declare openly before the Councell the puritie and sinceritie of my true fayth and myne inno∣cencie, and not secretly in corners before any priuate or par¦ticulate person. Wherfore if there be any of my slaūderers, of what natiō or estate soeuer they be, which will obiect a∣gaynst me anye crime of errour or heresie: let them come forth openly before me in the presence of the whole Coun∣cell, and in theyr owne names obiect agaynst me, and I will be ready, as I haue written, to aunswere openly and publikely before the whole Councell of myne innocencie, and to declare the puretie and sinceritie of my true fayth. And if so be that I shalbe foūd culpable in errour or here∣sie, then I will not refuse openly to suffer such punishment as shall be meete and worthy for an erroneous person, or an hereticke.

Wherefore I most humbly beseech my Lord the King and the whole sacred Coūcell, that I may haue to this end and purpose aforesayd, safe and sure accesse. And if it happē that I offering suche equitie and right as I do, before any fault be proued agaynst me, be arested imprisoned, or haue any violence done vnto me, that thē it may be manifest vn∣to the whole worlde that this generall Councell doth not proceede according to equitie and iustice, if they woulde by any meanes put me backe from this profoūd and straight iustice, being come hether freely and of myne owne minde and accorde. The whiche thing I suppose to be farre from so sacred and holy Councell of wise men.

* 108.8WHen as yet he through such intimations copied out in the Bohemian, Latine, and Germayne tongue, being set vp as is aforesayd, could not get any safeconduct thē the Nobles, Lords, and Knightes specially of the Bo∣hemian nation,* 108.9 present in Constance, gaue vnto maister Hirome their letters patentes, cōfirmed with their seales for a testimony and witnesse of the premisses. With the which letters the sayd M. Hierome returned agayne vnto Boheme, but by the treason and conspiracy of his enemies was taken in Hirsaw by the officers of Duke Iohn, and in Zultzbach was brought backe agayne to the presence of the Duke. In the meane time such as were the setters for∣ward of the Councell agaynst M. Iohn Hus, and M. Ie∣rome, that is to say Michael de Causis and M. Palletz and other their accomplices, required that the sayde mayster Hierome should be cited by reason of hys intimations: & certayne dayes after the citation hereunder written, was set vpon the gates and porches of the citty, and Churches, which followeth here in this maner.

This most sacred and holy Synode and general coun∣cell of Constance,* 108.10 faithfully congregated and gathered to∣gether in the holy Ghost, representing the vniuersall mili∣tant Church, vnto Hierome of Prage, which writeth him∣selfe to be a mayster of Arte of so many Uniuersities, and pretendeth those things which are onely pertayning vnto sobriety and modesty, and that he knoweth no more then he ought. &c. Know thou that there is a certayne writinge come vnto our vnderstanding and knowledge, the whiche was set vp as it were by thine owne person vpon yt gates of the Churches and Citty of Constance, vppon the Son∣day, when there was song in the Church of God: Quasi mo do geniti. Wherein thou doest affirme, that thou wilt open∣ly answere vnto thy accusers and slaunderers which shall obiect any crime, errour or heresie agaynst thee, whereof yu art meruailously infamed and accused before vs, and speci∣ally touching the doctrine of Wickleff, and other doctrines contrary vnto the catholicke fayth, so that thou mightest haue graunted vnto thee a safe conduct to come. But for so much as it is our part principally and chiefly to foresee and looke vnto these crafty Foxes which goe about to destroy the vyneyarde of the Lord of hostes, therefore we do cite & and call forth by the tenour of these presentes, thy person manifoldly defamed and suspected for the temerarious af∣firming and teaching of manifold erroures, so that within the term of 15. dayes to be accompted from the date of these presentes, wherof 5. dayes are appoynted for the first term fiue for the second, and other fiue for the third, we do ordein and appoynt by Canonicall admonition and warninge, that thou do appeare in the publique Session of the sacred Councell, if there be any holden the same day, or els y first day immediately following, when as any Session shalbe, according to the tenour of thy sayd writing, to answere to those thinges, which any person or persons shall obiect or lay agaynst thee in any cause of thy fayth, and to receiue & haue, as iustice shall require. Wherupon, so much as in vs lyeth, & as catholike faith shall require, we offer & assigne to thee by the tenour hereof, our safe cōduct frō all violence (iustice alwayes being saued) certifying thee yt whether yu doest appeare or not, the sayd terme or tyme appoynted notwithstanding, processe shall goe forward agaynst thee by the sayd sacred Councell, or by their Cōmissary or Cō∣missaries, for the time aforesayd not obserued and kept, thy contuinacie or stubburnes in any thing notwithstanding Geuen in the 6. Session of the generall Councell, the 17. day of Aprill, vnder the seale of the presidentes of the foure nations.

¶ Grumpert Faber Notary of the Germaynes.

AFter that Sigismund king of Hungary with the rest of the Councell,* 108.11 vnderstood by the foresaid Duke Ioh. that M. Hierome was taken, they were earnestly in hand, requiring that M. Hierome shold be brought before them vnto the Councell. The whiche Duke Iohn, after hee had receiued letters of the kyng and the Councell, brought M. Hierom bound vnto Constance, whom his brother Duke Ludouicus lead through the Cittie to the Cloyster of the Friers Minors in Constance, whereas the chiefe Priestes and Elders of the people, Scribes & Phariseis, were ga∣thered together attending and wayting for hys comming.* 108.12 He the sayd mayster Hierome caryed a great handbolte of iron with a long chayne in hys hand, and as he passed the chayne made a great ratlyng and noyse, and for the more confusion and despite towardes hym, they led him by the same chayne after Duke Ludouicus aforesaid, holding and stretching out the chayne a great way from him: with the whiche chayne, they also kept him bounde in the Cloyster. When he was brought into the Cloyster, they reade before hym the letter of Duke Iohn, which was sent with yt sayd mayster Hierome vnto the Councell, contayning in effect how that the sayd Duke Iohn had sent mayster Hierome

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vnto the councell, who by chance was fallen into his han∣des, because he heard an euill report of hym, yt he was sus∣pected of the heresies of Wickleffe: that the Councell might take order for him, whose part it was to correct & punish such as did erre and stray from the truth, besides many o∣ther flattering tales which were written in the sayd letter for the prayse of the Councell. After this they read the cita∣tion which was geuen out by the councell agaynst maister Hierome,* 108.13 wherof we haue spoken before. Then certayne of the Byshops sayd vnto hym: Hierom why diddest thou flye & runne awaye, and diddest not appeare when yu wast cited? He answered, because I could not haue any safecō∣duict, neither from you, neither from the king, as it appea¦reth by these letters patentes of the Barons, whiche you haue, neither by my open intimations could I obtain any safe conduict.

Wherfore I perceauing many of my greuous & heauy frendes to be here present in the Councell, would not my selfe be the occasion of my perils and daungers, but if I had known or had any vnderstanding of this citation, wt∣out al doubt, albeit I had bene in Boheme, I would haue returned agayne. Then all the whole rabble rising vp, al∣ledged diuers and sondry accusations and testimonies a∣gaynst him with a great noyse and tumulte. When the rest held their peace,* 108.14 then spake maister Gerson the Chauncel∣lour of Paris: Hierome when thou wast at Paris, thou thoughtest thy selfe by meanes of thy eloquence to be an Angell, & diddest trouble the whole Uniuersitie, alledging openly in the schooles many erroneous conclusions with their correlaria, and specially in the question de vniuersalibus & de Idaeis, with many other very offensiue questiōs. Unto whom Mayster Hierome sayd: I answere to you mayster Gerson:* 108.15 Those matters which I did put forth there in the Schooles at Paris, in the whiche also I aunswered to the argumentes of the Maysters, I did put them forth Philo∣sophically and as a Philosopher, and mayster of the Uni∣uersitie: and if I haue put foorth anye questions whiche I ought not to haue put forth, teache me that they be errone∣ous, and I will most humbly be informed, and amend the same.

* 108.16 Whiles he was yet speaking, an other (as I suppose, the mayster of the Uniuersity of Colleyne vpon the Riuer of Rheine) rising vp sayd: when thou wast also at Coleyn in thy position whiche thou diddest there determine, thou diddest propound many erroneous matters. Then sayd M. Hierome vnto hym, shew me first one errour whiche I propounded. Wherwithall he being in a maner astoni∣shed, sayd, I do not remember them now at the first, but hereafter they shalbe obiected agaynst you.

* 108.17 And by and by the thirde man rising vp, sayde: when yt you were also at Heidelberg, you propounded many er∣roneous matters as touching the Trinitie, and there pain¦ted out a certayne shield or scutchine, comparing the Tri∣nitie of persons in diuinitie vnto water, snow, and yse, and such like. Unto whō M. Hierome answered: Those thin∣ges that I wrote or paynted there, the same will I also speake, write and paynt here, and teach me that they be er∣roneous, and I will most humbly reuoke and recant the same.

* 108.18Then certayne cryed out, let hym be burned, let him be burned. Unto whom he answered: if my death doe delight or please you, in the name of God let it be so.

Then sayd the archbishop of Salisburg, not so mayster Hierome, forsomuch as it is written: I will not the death of a sinner, but rather that he conuert and liue. When these and many other tumultes and cryes were passed, whereby they did then most disorderly and outragiously witnes a∣gaynst them, they deliuered the sayd mayster Hierome be∣ing bound, vnto ye officers of the Citty of Constance, to be caryed to prison for that night: and so euery one of them re∣turned to their lodginges.

* 108.19In the meane tyme, one of the friendes of M. I. Hus, looking out at a window of the Cloyster, sayd vnto hym, M. Hierome. Then sayd hee, you are welcome my deare brother. Then syd Peter vnto hym: Be constant & feare not to suffer death for the truth sake, of the whiche whē you were in tymes past at libertie, you dyd preache so muche goodnes. Vnto whome Hierome aunswered, truely bro∣ther I do not feare death, and forsomuch as we know that we haue spoken much therof in times past: let vs now see what may be knowne or done in effect. By and by hys keepers comming to the window, threatning hym wyth strokes, dyd put away the sayd Peter from the window of the Cloyster.

* 108.20Then came there one Uitus vnto M. Hierome & sayd mayster how doe you? Unto whom he aunswered: truely brother, I do very well. Then hys keepers comming a∣bout him, layd hold of the sayd Uitus, saying, this is also one of the number,* 108.21 and kept hym. When it drew towards euening, the archb. of Rigen, sent certayne o hys seruants which lead away M. Hirome, being strōgly bound with chaynes, both by the handes and by the neck, and kept him so for certayne houres.* 108.22 When night drew on, they caryed hym vnto a certayn tower of the Cittie in Sainct Paules Churchyarde, where as they tying him fast vnto a great blocke, and his fete in the stockes: hys handes also being made fast vppon them, they left hym: where as the blocke was so high, that he could by no meanes sit therupon, but that his head must hang downward.* 108.23 They caryed also the sayd Uitus vnto the archbishop of Rygen, who demaun∣ded of him, why he durst be so bold to talk with such a man being a reprobate of all men, and an hereticke: and when as he could finde no cause of imprisonment in hym, and yt he sayd he was maister Iohn de Clums friend (taking an othe and promise of him that he should not go about to en∣damage the Councell,* 108.24 by reason of that imprisonment and captiuitie) so dismissed hym and sent him away.

Maister Hierom, vnknown vnto vs whether he was caryed,* 108.25lay in the sayd tower two dayes & two nightes re∣lieued onely with bread and water. Then one of hys kee∣pers comming vnto M. Peter, declared vnto him howe yt M. Hierome lay hard by in bondes and chaines, and how he was fed. Then M. Peter desired that hee might haue leaue geuen hym to geue him meat,* 108.26 because he would pro∣cure the same vnto hym. The keeper of the prison graun∣ting hys request, caryed meate vnto hym. Within leuen dayes after, so hanging by the heeles: he vsed so small re∣past, that he fell sore sicke euen vnto the death.* 108.27 When as he lying then in that captiuitie and prison, desired to haue a Confessor, they of the Councell, denyed that he shold haue any, vntill such time as by great importunitie he obtayned to haue one: hys friends being then there present in ye same prison and tower, wherein he then lay by the space of one yeare lacking but seuen dayes.

After they had put Iohn Hus to death, then about the feast of the natiuitie of Mary the Uirgine, they brought forth M. Hierome, whom they had kept so long in chains, vnto the Churche of S. Paule: and threatning hym with death, being instant vpon him, they forced him to abiure & recant, and cōsent vnto the death of M. Iohn Hus, that he was iustly and truely condemned and put to death by thē. He, what for feare of death and hopyng thereby to escape out of their handes, according to their will and pleasure: & according to the tenour whiche was exhibited vnto hym: did make abiuration, and that in the Cathedrall Churche and open Session, the draught whereof penned to hym by the Papistes, here ensueth.

¶ The abiuration of M Hierome of Prage.

I Hierome of Prage,* 109.1 Mayster of Arte, acknowledging the Catholicke Church and the Apostolicke fayth: do accurse and renounce all heresies, & specially that, whereof I haue hetherto bene infamed, and that which in tymes past Iohn Hus and Iohn Wickleffe haue bolden and taught in theyr workes, treatises and sermons, made vnto the people and Clergy: for the whiche cause the sayde Wickliffe and Hus, together with the sayde doctrines & errours, are condēned by this Sinode of Constance, as heretickes and all the said doctrine sentencially condemed, and especially in certayne articles expressed in the sentences and iudgementes geuen agaynst them by this sacred Councell.

Also I do accorde and agree vnto the holy Churche of Rome, the Apostolick seate in this sacred Councel, & with my mouth and hart do professe in al thinges, and touching all thinges, and specially as touching the keyes, Sacra∣mentes, orders and offices and ecclesiasticall censures, of pardons, reliques of Saintes. Ecclesiasticall libertie, also ceremonies and all other thinges pertayning vnto Chri∣stian Religion, as the Church of Rome, the Apostolick sea and this sacred Councel do professe: and specially that ma∣ny of the sayd Articles are notoriously hereticall and lately reproued by the holy fathers, some of them blasphemous, other some erroneous: some offensiue vnto godly cares, & many of them temerarious and sedicious. And suche also were counted the Articles lately condemned by the sacred councell, and it was inhibited and forbidden to all and sin∣gular Catholicke men hereafter to preach, teach or presume to hold or mayntayne any of the sayd Articles, vnder payn of being accursed.

And I the sayd Hierome, forsomuch as I haue labou∣red by Scholasticall Artes, to perswade the opinion, De Vniuersalibus realibus, and that one substance of the common kinde should signifie many thinges subiect vnder the same

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and euery one of them as S. Ambrose, Hierom, Augustin do affirme, and likewise others. For the teaching hereof by a playne example I described as it were a certayne trian∣gle, forme or figure, the which I cald the shield of fayth.

Therfore vtterly to exclude and take away the errone∣ous and wicked vnderstanding therof, the which peraduē tture some men may gather thereby: I do say, affirme: & de∣clare, that I neuer made the sayd figure, neither named it the shield of faith to yt intent or purpose, yt I woulde extoll or preferre the opinion of vniuersalities aboue or before ye contrary opinion, in such sort as though that were ye shield of faith, & yt without the affirmation therof, the Catholicke faith coulde not be defended or maintained, when as I my selfe would not obstinately sticke thereunto. But this I said, because I had put example in the description of the Triangle or form, that one diuine essence consisted in three subiectes or persons in themselues distinct: that is to saye, the father, the sonne, and the holy Ghost. The article of the which Trinitie, is the chiefe shield of fayth, and foundati∣on of the Catholicke truth.

Furthermore that it may be euident vnto all mē what the causes were for ye whiche I was reputed & thought to stick to, and fauour some time I. Hus. I signifie vnto all men by these presentes, that when as I heard him often∣times both in his sermons and also in the schooles: I bele∣leued that he was a very good man, neither that he dyd in any poynt gaynsay the traditions of our holy mother the Church or holy doctors: in somuch as when I was lately in this Citty, and the articles, which I affirmed were she∣wed vnto me, whiche were also condemned by the sacred Councell, at the first sight of them I did not beleeue that they were hys, at the least not in that forme. But when as I had further vnderstood by certayn famous Doctours & maysters of Diuinitie, that they were hys articles: requi∣red for my further information and satisfaction, to haue ye bookes of hys own hand writing shewed vnto me,* 109.2 wher∣in it was sayd, those articles were contayned. The which books, when they were shewed vnto me written with his owne hand, which I did know as well as mine owne, I found all, and euery one of those articles therein written in like forme as they are condemned. Wherfore I do wor∣thely iudge and thinke him and his doctrine with his ad∣herents to be condemned and reproued by this sacred coū∣cell, as hereticall and without reason. Al which ye premisses with a pure minde and conscience I do heare pronounce & speake, being now fully and sufficiently informed of ye fore∣said sentences and iudgementes geuen by the sacred coun∣cell agaynst the doctrines of the sayd Iohn Wickleffe and Iohn Hus, and agaynst their own persons: vnto ye which iudgement, as a deuout Catholike in all thinges, I doe most humbly consent and agree.

Also I the foresayd Hierom, which before the reuerend fathers the Lordes Cardinals, and reuerend Lordes Pre∣lates and Doctours, and other worshipful persons of this sacred Councell in this same place, did heretofore frely and willingly declare and expound myne intent, and purpose amongest other thinges speaking of the Churche, did de∣uide the same into three partes. And as I did perceaue af∣terward, it was vnderstanded by some ye I would affirme that in the triumphant Church, there was fayth. Whereas I do firmly beleue that there is the blessed sight and behol∣ding of God, excluding all darke vnderstanding & know∣ledge: And now also I do say, affirm & declare, that it was neuer my intent and purpose, to proue that there sholde be fayth, speaking of fayth as fayth is commonly defined, but knowledge farre exceeding fayth. And generally whatsoe∣uer I sayd, eyther there, or at any time before, I do referre and most humbly submit my selfe vnto the determination of this sacred Councell of Constance.

Moreouer, I do sweare both by the holy Trinitie, and also by the most holy Gospell, that I will for euermore re∣mayne and perseuere without all doubt, in the truth of the Catholicke Churche. And all such as by their doctrine and teaching, shall impugne this fayth, I iudge them worthy together with their doctrines, of eternall curse. And if I my selfe at any time (which God forbid I should) doe pre∣sume to preach or teach, contrary thereunto, I will submit my self vnto the seueritie of the Canons, and be bound vn∣to eternall payn and punishment. Wherupon I do deliuer vp this my cōfession and tenour of my profession willing∣ly before this sacred generall councell, and haue subscribed and written all these thinges with myne owne hand.

* 109.3AFter all this, they caused hym to be caryed agayn vnto the same prison, but not so straightly chayned & bound as he was before: notwithstanding kept euery day wyth souldiors and armed men. And when as afterward, his e∣nemies which were appoynted agaynst him, as Michaell de causis, & wicked Palletz, with other their companions in these affayres, vnderstood & knew by the words & talke of M. Hierome and by other certayn tokens, that he made the same abiuration & recantation, not of a sincere & pure minde, but onely to the intent thereby to scape their hands they together with certayne Friers of Prage,* 109.4 of the order of Carmelites, then comming in, put vp new accusations agaynst the sayd M. Hierome, and drew the same into Ar∣ticles, being very instant and earnest that he shoulde an∣swere thereunto. And forsomuch as his iudges & certaine Cardinals,* 109.5 as the Cardinall of Cambray, the Cardinal de Vrsinis, the Cardinall of Aquilegia, and of Florence, consi∣dering the malice of the enemies of M. Hierome, dyd see the great iniurie that was done vnto him, they laboured before the whole Councell for hys deliuery.

It happened vpon a certayn day, as they were labou∣ring in the Councell for the deliuery of the sayd M. Hie∣rome: that the Germaynes and Bohemians his enemies, with al force and power resisted against it, crying out, that he should in no case be dismissed. Then start vp one called Doctor Naso, which said vnto the Cardinalles, we mar∣uaile much of you most reuerend fathers, that your reue∣rences will make intercession for such a wicked hereticke, for whose sake we in Boheme with the whole clergy,* 109.6 haue suffered much trouble & mischiefe, and peraduenture your fatherhoodes shall suffer: and I greatly feare least that you haue receiued some rewardes, eyther of ye king of Boheme or of these heretickes. When as the Cardinalles were thus rebuked, they discharged themselues of mayster Hieromes cause and matter.

Then his enemies aforesaid,* 109.7 obtayned to haue other iudges appointed, as the Patriarcke of Constantinople, & a Germayne doctour, forsomuch as they did knowe that the Patriarch was a greeuous enemy vnto M. Hierome, because he being before appoynted iudge by the Councell, had condemned Iohn Hus vnto death.

But M. Hierome would not aunswere them in prison requiring to haue open audience, because he woulde there finally declare vnto them hys minde, neyther would he by any meanes consent vnto those priuate iudges. Wherupon the Presidents of ye Councell thinking yt the sayd M. Hie∣rome woulde renue hys recantation, before the sayd audi∣euce and confirme the same: did graunt him open audiēce.

In the yeare of our Lord.* 109.8 1416. the 25. day of May, which was the Saterday before the Ascenion of our Lord the sayd M. Hierom was brought vnto open audience be∣fore the whole Councell,* 109.9 to the great Cathedrall church of Constance, whereas by the Commissioners of the Coun∣cell, in the behalfe of hys foresayd enemies, there was laid agaynst him of new. C. and vii. Articles, to the intent that he should not scape the snare of death, which they prouided and layd for him: in so much as the iudges had before decla∣red that by the saying of the witnesses it was already con∣cluded in the same audience. The day aforesayd, from mor∣ning vntill noone, he aunswered vnto more then 40. Arti∣cles, most subtletie obiected agaynst him: denying that he held or mayntayned any such articles as were either hurt∣full or false,* 109.10 & affirming ye those witnesses had deposed thē agaynst him falsly and slaunderously as his most cruel and mortall enemies. In the same Session they had not yet proceeded vnto death, because that the noone time drew so fast on, that he could not answere vnto the Articles. Wher∣fore for lacke of time sufficient to aunswere vnto the re∣sidue of the Articles, there was an other time appoynted, which was the third day after the foresaid Saterday, before the Ascention of our Lord, at whiche time againe early in the morning, hee was brought vnto the sayde Cathedrall Church to answere vnto all the residue the Articles.

In all which articles, as well those which he had aun∣swered vnto the Saterday before: as in the residue, he clea¦red himselfe very learnedly,* 109.11 refelling his aduersaries (who had no cause) but onely of malice & displeasure were set a∣gaynst him, & did him great wrong) in suche sort that they were themselues astonyed at his oration, and refutation of their testimonies brought agaynst him, and with shame e∣nough were put to silence: As when one of them had de∣manded of him, what he thought by ye sacrament of the aul¦tar: He answered, before consecration (sayd he) it is bread & wine: after the consecration it is the true body and bloud of Christ, adding withall moe wordes according to theyr catholicke fayth. Then an other rising vp, Hierome, sayde he: there goeth a great rumor of thee, that thou shouldest hold, bread to remain vpon the aultar. To whom he plea∣santly answered, saying: that he beleued bread to be at the Bakers. At which wordes being spoken, one of the Do∣minicke Friers fumishly tooke on and sayd, what? doest yu

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deny, that no man doubteth of? Whose peuishe sausines, Hierome wt these words did well represse: holde thy peace (said he) thou monke, thou hipocrite And thus the monke being nipped in the head, sate downe dumme. After whom started vp an other, who with a loude voyce cryed out: I sweare (sayd he) by my conscience, that to be true, that thou doest deny. To whom sayd Hierome agayne, speaking in latine: Heus inquit, sic iurare per conscientiam tutissima fallen∣di via est. That is, thus to sweare by your conscience, is the next way to deceiue. An other there was, a spitefull and a bitter enemy of his, whom he called by no other name then dogge, or asse. After he had thus refuted them: one after an other, that they could finde no crime against him, neyther in this matter nor in anye other, they were all driuen to keepe silence.

* 109.12This done, then were the witnesses called for, who cō∣ming in presence, gaue testimony vnto the Articles before produced. By reason wherof, ye innocent cause of Hierome was oppressed, and began in the councell to be concluded. Then Hierome rising vp begā to speak, forsomuch (sayth he) as you haue heard mine aduersaries so diligētly hether to, conuenient it is, that you should also nowe heare me to speake for my selfe. Whereupon wt much difficultie, at last audience was geuē in ye Councell for hym to say his mind Which being granted,* 109.13 he from morning to noon continu∣yng, entreated of diuers and sondry matters, with great learning and eloquēce. Who first beginning with his prai∣er to God, be sought him to geue him spirite, habilitie and vtterance, which might most tend to the profite & saluation of his own soule. And so entring into hys Oration.

I Know sayth he, reuerend Lords, yt there haue bene ma∣ny excellēt men, which haue suffered much otherwise thē they haue deserued, being oppressed with false witnesses, & condemned with wrong iudgementes. And so beginning with Socrates he declared howe hee was vniustly condem∣ned of hys countrimen,* 109.14 neither woulde he escape when hee might: taking from vs the feare of two thinges, whiche seeme most bitter to men, to wit, of prisonment and death. Then he inferred the captiuitie of Plato,* 109.15 the banishment of Anaxagoras, and the tormentes of Zeno. Moreouer he brought in the wrongfull condemnation of many gentiles as the banishment of Rupilius: reciting also the vnwor∣thy death of Boetius and of others, whom Boetius him∣selfe doth write of.

From thence he came to the examples of the Hebrues, and first began with Moyses the deliuerer of the people, & the law geuer,* 109.16 how he was oftentimes slaundered of hys people as being a seducer and contemner of the people. Io¦seph also, sayth he, for enuy, was sold of hys brethren, and for false suspicion of whoredome,* 109.17 was cast into bandes. Be¦sides these, he reciteth Esayas, Daniell, and almost all the Prophetes, who as contemners of god, and seditious per∣sons, were oppressed with wrongfull condemnation. Frō thence he proceeded to the iudgement of Susanna, and of diuers other besides, who being good and holy men, yet were they vniustly cast away with wrongfull sentence. At the length he came to Iohn Baptist,* 109.18 and so in long processe he descended vnto our sauiour, declaring how it was eui∣dent to all men, by what false witnesses both he and Iohn Baptist, were condemned. Moreouer how Stephen was slayne by the Colledge of the priestes,* 109.19 and how all the A∣postles were condemned to death, not as good men but as seditious styrrers vp of the people, and contemners of the Gods, and euil doers. It is vniust sayth he, vniustly to be condemned one priest of an other, and yet he proued that ye same hath so happened most vniustly in that Councell of Priestes. These thinges did he discourse at large, wt mar∣ueilous eloquēce, and with singuler admiration of all that heard hym.

* 109.20And forasmuch as all the whol summe of the cause dyd rest only in the witnesses, by many reasons he proued that no credite was to be geuen vnto them, especially seing they spake all thinges of no truth, but onely of hatred malice, & enuy. And so prosecuting the matter, so liuely and expresse∣ly he opened vnto them the causes of their hatred, that hee had almost perswaded them. So liuely and likely their ha∣tred was detected, that almost no trust was geuen to their testimonies, saue onely for the cause and quarrell wherein they stood touching the popes doctrine. All mens mindes here were moued and bending to mercye towardes hym. For he told them how that he of hys owne accord came vp to the Councell, and to purge hymselfe he did open vnto them all hys life and doinges, being full of vertue & god∣lines. This was (sayth he) the old maner of auncient and learned mē and most holy Elders, that in matters of fayth they did differ many times in argumentes, not to destroy the fayth, but to finde out the veritie. So did Augustine and Hierome dissent, not onely being diuers, but also con∣trary one from the other & yet wtout al suspition of heresy.

All this while the popes holy Councell did wayt still, when he would beginne to excuse himselfe, and to retracte those thinges, whiche were obiected agaynst him, and to craue pardon of the Councell. But he persisting still in hys constant oration, did acknowledge no errour, nor gaue a∣ny signification of retractation.

At last entring into the prayse & commendation of M. Iohn Hus,* 109.21 he affirmed that he was a good, iust, and holy man, and much vnworthy that death, whiche he did suffer. Whom he did know from his youth vpward, to be neither fornicator, drunkard, neither anye euill or vicious person: but a chast & sober man, & a iust and true preacher of ye holy Gospell: and whatsoeuer things mayster Iohn Hus and Wicklyff had holden or written specially agaynst the abuse and pompe of the clergie, he would affirme euen vnto the death, that they were holy and blessed men, and that in all pointes of the Catholicke fayth, he doth beleue as the holy Catholicke Church doth hold or beleue. And finally he did conclude that al such articles, as Iohn Wickleffe & Iohn Hus had written & put forth agaynst ye enormities, pompe and disorder of the Prelates, he would firmely & steadfast∣ly, without recantation, hold & defend euē vnto the death, And last of all, he added yt al the sinnes that euer he had cō∣mitted, did not so much gnaw and trouble his conscience, as did yt onely sinne, whiche he had committed in that most pestiferous fact, when as in his recantation, he had vniust¦ly spoken against that good and holy man & his doctrine, & specially in cōsenting vnto his wicked cōdēnation conclu∣ding yt he did vtterly reuoke & deny that wicked recantatiō which he had made in that most cursed place,* 109.22 & that he dyd it through weakenes of hart and feare of death: And more∣uer that whatsoeuer thing he hath spokē against that bles∣sed man, he hath altogether lyed vpō him, and that he doth repent him with his whole hart, that euer he did it.

And at the hearing hereof, the hartes of ye hearers were not a little sory. For they wished and desired greatly that such a singular man shold be saued if otherwise their blind superstition would haue suffered it.* 109.23 But he continued still in his prefixed sentence, seeming to desire rather death then lyfe. And persisting in the prayse of Iohn Husse, he ad∣ded moreouer, that he neuer mayntayned anye doctrine a∣gaynst the state of the Church, but onely spake agaynst the abuses of the clergye, against the pride, pompe and excesse of the Prelates. For somuch as ye patrimonies of the chur∣ches were first geuen for the poore, then for hospitality and thirdly to the reparations of the Churches: it was a griefe to that good man (sayd he) to see the same misspent and cast away vpon harlots, great feastings, and keping of horses and dogges, vpō gorgeous apparell and such other things vnseming Christian Religion. And herein he sheweth him selfe marueilous eloquent: yea neuer more.* 109.24

And when his oration was interrupted many tymes by diuers of them, carping his sentences as he was in spea¦king: yet was there none of all those that interrupted hym which scaped vnblanckt, but he brought them all to confu∣sion, and put them to silence. When any noise began, he cea¦sed to speake, & after began againe, proceeding in his Ora∣tion and desiring them to geue him leaue a while to speak whō they hereafter should heare no more:* 109.25 neither yet was his mind euer dashed at all these noyses and tumults.

And thys was marueilous in him to behold, notwith∣standing he continued in strait prison, 340. dayes, hauing neither booke, nor almost light to read by: yet how admi∣rably his memory serued him: Declaring howe all those paynes of his strait handling, did not somuch greeue him, as he did wonder rather to see their vnkind humanitie to∣wardes him.

When he had spoken these and many other thinges as touching the prayse of Iohn Wickleffe, & Iohn Hus, they which sat in the Councell, whispered together, saying: by these his wordes it appeareth that he is at a poynt wt hym selfe. Then was he agayne caried into prison, & greeuously settered by the hands,* 109.26 armes and feete with great chaines and fetters of yron.

The Saterday next before the Ascension day, early in the morning he was brought with a great number of ar∣med men vnto the Cathedral Church before the open con∣gregation, to haue his iudgement geuen hym. There they exhorted him, that those thinges which he had before spokē in the open audience, as is aforesayde touching: he prayse and commendation of M. Iohn Wickleffe, and M. Iohn Hus, confirming and establishing their doctrine, he would yt recant the same: but he merueilous stoutly without all feare, spake agaynst them, & amōgst other things said vnto them: I take God to my witnes, and I protest here be∣fore

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you all, that I do beleeue and holde the articles of the fayth,* 109.27 as the holy Catholicke Church doth hold and beleue the same: but for this cause shall I now be condemned, for that I will not consent with you vnto the condemnation of those most holy and blessed men aforesayd, whome you haue most wickedly condemned for certaine articles, dete∣testing and abhorring your wicked and abhominable life. Then he confessed there before them all his beliefe, and vt¦tered many thinges very profoundly and eloquently, in so much that all men there present, could not sufficiently cō∣mend & prayse hys great eloquēce & excellent learning and by no means could they induce or perswade him to recant.

Then a certayne bishop named the Bishop of Landy made a certayne sermon exhortatiue agaynst M. Hierome perswading to his condemnation.

After the Byshop had ended the sayd sermon, M. Hie∣rome sayd agayn vnto them: You shall condemne me wic∣kedly and vniustly.* 109.28 But I after my death will leaue a re∣morse in your conscience, and a nayle in your hartes, ET CITO VOS OMNES, VT RESPONDEATIS MIHI CORAM ALTISSIMO ET IVSTISSIMO IVDICE POST CEN∣TVM ANNOS: that is. And here I cite you to aunswere vnto me before the most high and iust Iudge, within a C. yeares.

No penne can sufficiently write or note those thinges which he most eloquently, profoundly, & Philosophically had spoken in the sayd audience, neither can anye tongue sufficiently declare ye same, wheerfore I haue but onely tou∣ched here the superficiall matter of his talke, partly, & not wholly noting the same. Finaly, when as by no meanes he might be perswaded to recant the premisses, immediately euen in his presence, the sentence & iudgement of hys con∣condemnation was geuen against him, & read before him.

* 109.29IN the name of God Amen. Christ our God and our Sa∣uiour being the true vyne, whose father is the husband∣man, taught hys Disciples and all other faythful men, say∣ing: If anymā dwel not in me, let him be cast out as a bow or braunch, & let him wither and dry. &c. The doctrine and preceptes of which most excellent doctor and mayster, this most sacred Synode of Constance, executing & following in the cause of inquisition agaynst hereticks, being moued by this said sacred Sinode, through report, publicke same, and open infamation: proceedeth agaynst Hierome of Prage, Mayster of Arte, lay man. By the Actes & proces∣ses of whose cause it appeareth that the sayd mayster Hie∣rome hath holdē, mayntayned, and taught diuers Articles hereticall and erroneous, lately reproued and condemned by the holy fathers, some being very blasphemous, other some offēding godly cares, & many temerarious & sediti∣ous which haue bene affirmed, mayntayned, preached and taught by the men of most damnable memory I. Wickleffe & Iohn Hus, the which are also written in diuers of their workes & books. Which articles of doctrine and books of the sayd Iohn Hus and Wickleffe together with their me∣mory, and the person of the sayd Iohn Hus, were by the sayd sacred Synode condemned of heresie. The which sen∣tence of condemnation this Hierome afterward during yt time of inquisition, acknowledged in the sayd sacred Sy∣node, & approued the true Catholicke & Apostolicke faith, thereunto consenting, accursing all heresie, specially that whereof he was enfamed, & confessed himself to be infamed & that which in times past I. Hus & I. Wickleffe maintai∣ned & taught in their works, sermōs & books: for ye which the sayd Wickleffe & Hus together with theyr doctrine and errors, were by the sayd sacred Synode as hereticall, con∣demned. The condemnatiōs of all which the premisses, he did openly professe and allow, and did sweare that he wold perseuere and continue in the veritie of that fayth. And if that he shold presume at any time to hold opiniō or preach contrary thereunto, that he would submitte himselfe to the triall and truth of the Canons, and be bound to perpetual punishment. And this his profession writtē with his own hand, he deliuered vp into the holy Councell. Many daies after hys sayd profession and abiuration, as a dogge retur∣ning vnto hys vomitie, to ye intent he might openly vomit vp the most pestilent poyson whiche had long lurked and laien hid in his brest, he required and desired that he might be openly heard before the Councell. The whiche being graunted vnto him, he affirmed, sayd and professed before the whole Synode, being publickely gathered together, yt he had wickedly consented and agreed to the sentence & iudgement of the condemnation of the said Wickleffe and Hus, and that he had most shamefully lyed in approuing and allowing the sayd sentēce, neyther was he ashamed to confesse that he had lyed: yea he did also reuoke and recant his confession, approbation and protestation, which he had made vpon their condemnation, affirming that he neuer at any tyme had read any errours or heresie in the bookes & treatises of the said Wickleffe and Hus. Albeit he had be∣fore confessed it, and it is euidently proued that he did dilli∣gently study, read and preache their bookes, wherein it is manifest that theyr are contayned many erroures and he∣resies. Also the sayd Mayster Hierome did professe as tou∣ching

[illustration]
¶ The burning of maister Hierome of Prage.

Page 637

the Sacrament of the aulter, and the transubstanti∣ation of the bread into the body of Christ, that he doth hold & beleue as the church doth hold & beleeue, saying also that he doth geue more credit vnto S. Augustine, and the other Doctors of the Church, then vnto Wickliffe and Hus. It appereth moreouer by the premisses, that the sayd Ierom is an adherent & maintainer of the said Wickliffe & Hus, & theyr errors, and both is and hath bene a fauourer of them. Wherfore the said sacred Synode determineth the sayd M. Hierome as a rotten and withered braunch not growing vpon the vine, to be cut of and cast out. The sayd Synode also pronounceth, declareth & condemneth him as an here∣tick, and drowned in all kinde of heresies, excommunicate and accursed, leauing him vnto the arbitrement and iudge∣ment of the secular iudge,* 109.30 to receiue iust and due punish∣ment, according to the quality of so great an offence: The sayd sacred Synode notwithstanding intreating that the sayd iudge would moderate his sentence of iudgemēt with out perill of death.

* 109.31The which sentence so geuen before his face, & ended. A great & lōg miter of paper was brought vnto him, pain¦ted about with red deuils: the whiche when he beheld and saw, throwing away his hood vpon the ground amongest the Prelates, he tooke the miter, and put it vpon his head: saying, Our Lorde Iesu Christ, when as he shoulde suffer death for me most wretched sinner, did weare a crowne of thorne vpon his head: and I for his sake in stede of that crowne, will willingly weare this miter and cappe. After∣ward he was layd hold of by the secular power.

After that he was ledde out of the sayde Church to the place of execution, when he was going out of the Churche with a cherefull coūtenance & a loud voyce lifting his eyes vp into heauen,* 109.32 he began to sing Credo in vnum Deum, as it is accustomed to be song in ye church. Afterward as he pas∣sed a long, he did sing some Canticles of the Church. The which being ended, in the entring out of the gate of the ci∣ty, as men go vnto Gothlehem, he did sing this himne, fae∣lix namque.* 109.33 And that respond being ended, after he came to the place of execution where as Maister Iohn Hus before had suffred death innocently, kneeling downe before an i∣mage which was like vnto the picture of M. Iohn Hus, which was there prepared to burne M. Hierom, he made a certayne deuout prayer.

While he was thus praying, the tormentors tooke him vp and lifting him vp from the ground,* 109.34 spoyled him of all his garmentes, and left him naked, and afterward girded him about the loynes with a linnen cloth, and bound him fast with cordes and chaynes of Iron to the sayde Image, whiche was made fast vnto the earth: and so standinge vpon the ground, when as they beganne to lay the woode about him,* 109.35 he songe Salue festa dies. And when the himne was ended, he songe agayne with a loude voyce, Credo in vnum Deum, vnto the end. That being ended, he sayde vn∣to the people in the Germaine toung in effect as foloweth. Dearely beloued children,* 109.36 euen as I haue now song, so do I beleue and none otherwise. And this Creede is my whole fayth: notwithstanding nowe I dye for this cause, because I would not consent, and agree to the councel, and with them affirme and hold that maister Iohn Hus,* 109.37 was by thē holily and iustly condemned: For I did know well enough that he was a true preacher of the Gospell of Iesu Christ.

After that he was compassed in with the wood vp to the crowne of the head, they cast all his garments vpō ye wood also, and with a firebrand they set it on fire. The which be∣ing once fired, he began to sing with a loud voyce: In manus tuas domine commendo spiritum meum when that was en∣ded, and that he began vehemently to burne, he sayd in the vulgar Bohemian tongue:* 109.38 O Lord God father almighty, haue mercy vpon me and be mercifull vnto mine offēces, for thou knowest how ye sincerely I haue loued thy trueth. Then his voyce by the vehemency of the fire, was choked & stopped, that it was no longer heard, but he moued con∣tinually his mouth and lips, as though he had still prayed or spoken within himselfe.

* 109.39When as in a maner his whole body wt his beard was burned round about, and that there appeared through the great burning vpon his body certayne great bladders, as big as an egge, yet he continually very strongly & stoutlye moued, & shaked his head & mouth, by the space almost of one quarter of an houre. So burning in the fire, he liued wt great paine & Martyrdome, whiles one might easily haue gone from S. Clementes ouer the bridge, vnto our Lady Church: he was of suche a stout and strong nature. After that he was thus deade in the fire, by and by they brought his bedding, his strawbed, his bootes, his hood, & all other thinges that he had in the prison,* 109.40 and burned them all to ashes in the same fire. The which ashes, after that the fire was out, they did diligently gather together, and cary thē in a cart, and cast them into the riuer of Rheine, which ran hard by the City.

That man whiche was the true reporter hereof,* 109.41 and which testified vnto vs the actes and doinges about the condemnation Maister Hierome, and sent the same vnto vs to Prage in writinge, doth thus conclude: All these thinges (sayth he) I did beholde, see and heare to be done in this forme & maner. And if any man do tell you the con∣trary, do not credite him, for al those things which happe∣ned vnto him, when he came toward Constance, and also at his first comming vnto Constance of his own free well, and afterward when he was brought bounde vnto Con∣stance, as is aforesay, I my selfe did see and perfectly be∣holde: and for a perpetuall memory thereof to be had for e∣uer, I haue directed the same vnto you, not lying or falsi∣fying any poynte thereof,* 109.42 as he which is the searcher of all mennes hartes can beare me witnesse: willing rather to sustaine the note of ignoraunce & rudenesse of stile, to beare witnesse vnto the trueth, then I would by any meanes bee compelled by tickling or flattring the cares of the hearers, with fayned and cloked speach to swerue or goe aside from the truth,

Thus end the tragicall histories of M. Iohn Hus, and M. Hierom of Prage, faythfully gathered and collected by a certain Bohemian, being a present witnes and beholder of the same, written and compiled first in Latine, & so sene by the said Bohemian into his country of Boheme: and a∣gayne translated out of the Latine with like fidelitye, into our English toung.

In the meane time while Maister Hierome was in this trouble, and before the Councell, the nobles and Lor∣des of Boheme and of Morauia (but not a little agreeued thereat) directed theyr letters vnto this barbarous Councell of popishe murderers, in tenour and forme of wordes as followeth.

¶ The letter of the 54. Nobles of Morauia writ∣ten vnto the Councell of Constaunce in the de∣fence of Mayster Iohn Hus, and Hie∣rome of Prage.

To the right reuerend Fathers and Lordes in Christ, the Lordes, Cardinals, Patriarkes, Primates, Arch∣bishops, Bishops, Ambassadours, Doctors, & May∣sters, and to the whole Councell Constaunce. We the Nobles, Lordes, Knightes and Esquyres, of the famous Marquesdome of Morauia, wishe the desyre of al goodnes, and the obseruation of the commaunde∣mentes of our Lord Iesu Christ.

FOrsomuch as euery man both by the law of nature, and also by Gods law, is commaunded to doe that vnto an other man, which he woulde haue done vnto himselfe, and is forbidden to do that thing vnto an other, which he would not haue done vnto himselfe, as our Sauiour sayth: all things whatsoeuer you wyll that men should do vnto you,* 110.1 the same doe you vnto thē, for this is the law and the Prophetes, yea the lawe is fulfilled in this one poynt: thou shalt loue thy neighbour as thy self:* 110.2 We therfore (God being our author) hauing respect as much as in vs lieth vnto the said law of God: & the loue of our neighbor, before did send our letters vn∣to Constaunce for our dearelye beloued frende of good me∣morye Mayster Iohn Husse Bacheler of Diuinitye and Prea∣cher of the Gospell. Whome of late in the Councell of Con∣staunce (wee knowe not with what spirite beeing ledde) you haue condemned as an obstinate hereticke: neither hauing con∣fessed any thing, neither being lawfully conuict as were expediét: hauing no errours or heresies declared or layde agaynst him, but onely at the sinister, false and importune accusations, suggestiōs and instigations of his mortall enemies, and the traytours of our kingdome and Marquesdome of Morauia. And being thus vn∣mercifully condemned, you haue slayne him with most shamefull and cruell death: to the perpetuall shame and infamy of our most christian kingdome of Boheme, and the famous Marquesdome of Morauia (as we haue written vnto Constance, vnto the most no∣ble Prince and Lord, the Lord Sigismund king of Romaynes, and of Hungary, the Heyre and Successor of our kingdom) the which was also read and published in your congregations,* 110.3 whiche wee will here also haue enrolled: and haue burned him, as it is repor∣ted, in the reproch and contempt of vs.

Wherfore we haue thought good, euen now to direct our let∣ters patentes to your reuerences nowe present, in the behalfe of Maister Iohn Hus, openly professing and protesting both wyth

Page 638

hart and mouth, that he the sayd Mayster Iohn Hus, was a iust, good and Catholicke man, and a long season worthely commen∣ded and allowed in our kingdome, for his life and conuersation. He also preached and taught vs and our subiectes the law of the Gospell, and of the holy Prophets, and the bookes of the olde and new Testament, according to the exposition of the holy Doctors approued by the church, & left many Monumēts in writing, most constantly detesting and abhorring all errors and and heresy, con¦tinually admonishing both vs and all faithfull christians to do the like, diligently exhorting all men as muche as in him lay by hys words, writings and trauel, vnto quietnesse and concord: so that vsing all the diligence that we might, we neuer heard or coulde vnderstand, that Mayster Iohn Hus had preached, taught or by a∣ny meanes affirmed any error or heresy in his Sermons, or that by any maner of meanes he had offended vs or our subiectes, either by word of deed,* 110.4 but that he alwayes led a quiet and a godly life in Christ, exhorting all men diligently, both by his word and workes, as much as he might, to obserue and keepe the law of the Gospel, and the institutiōs of the holy fathers, after the preaching of our holy mother the church, & to the edifying of mens soules. Neither did these premisses, which you had so perpetrated to the reproch both of vs and our kingdom and Marquesdom, suffice & content you, but that also without all mercy and piety, you haue apprehended, imprisoned, and condemned, and euen now perad∣uenture, like as you did Mayster Iohn Hus, you haue most cruelly murdered the worshipfull man, Mayster Ierome of Prage, a man abounding in eloquence,* 110.5 Mayster of the seuen liberall artes, and a famous Philosopher, not being seene, heard, examined, neither conuict: but onely at the sinister and false accusation of hys and our accusers and betrayers.

Furthermore, it is come to our knowledge and vnderstan∣ding (which we do not without great griefe rehearse) as we may also euidently gather by your writings, how that certayne detra∣ctors, odible both to God and men, priuy enuyers and betrayers, haue wickedly and greuously, albeit falsly and trayterously, accu∣sed vs, our kingdome, and Marquesdome aforsayde, before you in your councell, that in the sayde kingdome of Boheme and Mar∣quescome of Morauia, diuers errors are sprong vp, which haue greuously and manifoldely infected both our hartes, and also the hartes of many faythfull men: in so much, that without a speedy stop or stay of correction, the sayd kingdome and Marquesdome together with the faythfull Christians therein, should incurre an irrecuperable losse and ruine of theyr soules.

These cruell and pernitious iniuries which are layd vnto vs, and to our sayd kingdome and Marquesdome,* 110.6 albeit most falsly & slaunderously, howe may we suffer? for so muche as through the grace of God (when in a maner all other kingdomes of the world haue oftentimes wauered, making Schismes and Antipapes) our most Christian kingdome of Boheme, and most noble Marques∣dome of Morauia, since the time they did receiue the Catholicke fayth of our Lord Iesus Christ, as a most perfecte * 110.7 quadrant haue alwayes without reproofe stucke vnto the Church of Rome, and haue sincerely done theyr true obedience. Also with how greate costes and charges and great trauell, with what worship and due reuerence they haue reuerenced the holy mother the church and her pastors, by theyr princes and faythfully subiects, it is more ma∣nifest then the day light vnto the whole world: and your selues, if you will confesse the truth, can witnes the same also.

Wherfore that we, according to the mind of the Apostle, may procure honest and good thinges, not onely before God but be∣fore men also, and least by neglecting the famous renowne of the kingdom and Marquesdom, we be foūd cruel towards our neigh∣bours: hauing a stedfast hope, a pure and sincere conscience and intent, and a certayne true fayth in Christ Iesu our Lord, by the tenour of these we signify and declare vnto your fatherhoods, & to all faythfull Christians, openly professing both with hart and mouth, that whatsoeuer man, of what estate, preheminence, dig∣nity, condition, degree, or religion so euer he be, which hath sayd or affirmed, eyther doth say or affirme, that in the sayd kingdome of Boheme and Marquesdome of Morauia, heresyes haue sprong vp which haue infected vs and other faythfull Christians, as is a∣foresayd (the onely person of our most noble prince and Lord, Sigismund king of Romaynes and of Hungary. &c. our Lord and heire successor, being set apart, whom we trust and beleue, not to be guilty in the premisses) all and euery such man (as is aforesaid) doth lye fasly vpon his head, as a wicked and naughty traytour & betrayer of the sayd kingdome and Marquesdome, and most trai∣terous vnto vs,* 110.8 & most pernitious hereticke, the sonne of all ma∣lice and wickednesse, yea and of the deuill himselfe, who is a lyar and the father of all lyes.

Notwithstanding, we for this present committing the fore∣sayd iniuryes vnto God, vnto whom vengeance perteyneth, who will also aboundantly reward workers of iniquity, will prosecute them more amply before him whom God shall appoynt in the A∣postolicke sea, to gouerne his holy Churche as the onely and vn∣doubted Pastour. Vnto whom God willing, we exhibiting our due reuerence & obedience as faythfull children, in those things which are lawfull,* 110.9 honest, and agreeable to reason and the law of God, wil make our request and petition, that speedy remedy may be prouided for vs, our sayde kingdome and Marquesdome, vpon the premises, according to the law of our Lord Iesus Christ, and the institutions of the holy fathers. The premises notwithstand∣ing we setting apart all feare and mens ordinances prouided to the contrary, will maynetayne and defend the law of our Lord Ie∣sus Christ, and the deuout, humble and constant preachers there∣of, euen to the shedding of our bloud.

Dated at Sternberg, in the yeare of our Lord. 1415. vpon S. Wē∣ceslaus day, Martyr of our Lord Iesu Christ.

Round about the sayd letters there were 54. Seales, hanging and their names subscribed, whose Seales they were. The names of which noble men, I thought it good here to annext with all, partly for the more credite of that hath bene sayd, partly also for examples sake, to the intent that our noble men and gentlemen in this our Realme of England, now liuing in this cleare light of the Gospell, may by their example vnderstand, that if they ioyne them∣selues with the Gospell of Iesus, zealouslye and as they should do, yet are they neither the first, nor the most that so haue done before them: if not, yet the trueth may here re∣mayne in the story to theyr shame, or els to theyr instructi∣on, seing so many noble and worthy gentlemen, within the small kingdome of Bohemia, to be so forward in those so darcke dayes and among so many enemyes 200. yeares agoe, to take part with Christ: And yet our Gentlemē here in such long cōtinuance of time, being so diligētly taught, are neyther in number nor in zeale to thē to be compared, but will still take part, contrary both to Christ, and to the example of these nobles whose names they may see & read here folowing.

1Alssokabat de Wis∣cowitz.
2Vlricus de Lhota.
2Ioan, de Ksimicz.
4Iossko de sczitowicz
5Paerdus Zwirano∣wicz.
6Ioan. de Ziwla.
7Ioā. de Reychēberg.
8Wildo Skitzyny.
9Drliko de Biela.
10Kos de Doloylatz.
11Ioan de Simusin.
12Dobessim' de Tissa.
13Drazko de Aradeck
14Steph. de Hmodor∣kat.
15Ioan Dern de Ga∣bonecx.
16Barso dictus Hloder de Zeinicz.
17Ioan Hmrsdorfar.
18Psateska de Wilklek
19Petrus Mg de Sczi∣towicy.
20N. Studenica.
21N. Brischell.
22N. de Cromassona∣
23Arannisick Donant de Poloniae.
24Ioan. Donant de Poloniae.
25Ioan. de Cziczow.
26Wenceslaus de N.
27N. de N.
28N.N.
29Iosseck de N.
30Henricus de N.
31Waczlals de kuck.
 This noble man did accompanye Hus, and with certain horsemen conducte him to Constance.
32Henr. de. Zrenowicz
33Baczko de Cōuald.
34Petr. dictus Nienick de zaltoroldeck.
35Czēko de Mossnow.
36N.
37Zibilutz de Clezā.
38Ioan. de Peterswald.
39Parsifal de Namy∣escz.
40Zodoni de Zwiet∣zick.
41Raczeck Zawskalp.
42Ion de Tossawicz.
43Diwa de Spissnia
44Steffko de Draczdw.
45Issko de Draczdw,
46Odich de Hlud.
47Wosfart de Paulo∣wicz.
48Pirebbor de Tire zenicz.
49Rynard de Tyrc∣zewicz.
50Bohunko de Wra∣tisdow.
51Vlricus de Racdraw
52Deslaw de Nali.
53Bonesb de Frabe∣nicz.
54Eybl de Roisso∣wan.

After these things thus declared and discoursed cōcer∣ning the history of Iohn Hus, and Hierome of Prage, the order of place and countrye next woulde require, conse∣quently to infer and comprehend the great troubles & per∣turbations, which happened after & vpō the death of these men in the coūtry of Boheme: but the order of time calleth me backe, first to other matters here of our owne country, which passed in ye meane time with vs in England. Which things being taken by the way and finished, we will (christ

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willing) afterward returne to the tractation hereof, to pro¦secute the troubles and conflictes of the Bohemians, with other things beside perteyning to the latter end of the coū∣cell of constance, and chosing of Pope Martin, as the order of yeares and time shall require.

* 110.10Ye heard before pag. 588. how after the death of Tho∣mas Arundell Archb. of Caunt. succeeded Henry Chiche∣sley. an. 1414. and sate 25. yeres. In whose time was much trouble and great affliction of good mē here in England: of whom many were compelled to abiure, some we burned, diuers were driuē to exile. Wherof partly now to entreat, as we finde them in registers & historyes recorded, we will first begin with Iohn Claydon Currier of Londō, & Ri∣chard Turming, whom Rob. Fabian, doth falsly affirm to be burned in the yeare where in Syr Roger Acton and M. Browne suffered: who in deed suffered not before the secōd yeare of Henry Chichesley being Archb. of Caunt. whiche was an. 1413. The history of which Iohn Claydon, in the Registers is thus declared.

The story of Iohn Claydon Currier, and of R. Turming Baker.

THe 17. of August 1415. did personally appeare I. Clay∣don Currier of London (arrested by the Mayor of the sayd City for the suspition of heresy) before Henry Archbi∣shop of Caunterbury, in Saynt Paules Church: whiche Iohn (being obiected to him by the Archbishop, that in ye City of London & other places of the prouince of Canter∣bury,* 111.1 he was suspected by diuers godly and learned mē for heresy, and to be contrary to the catholick fayth, and deter∣minatiō of the church) did openly confesse and denyed not, but that he had bene for the space of xx. yeres, suspected both about the City of London, & also in the prouince of Caunt. and specially of the common sort for Lollardy and heresy,* 111.2 & to be contrary to the catholick fayth and determination of the church of Rome, and defamed of the same all the tyme aforesayd.

In so much that in the time of M. Robert Braybrooke B. of London deceased, he was for the space of two yeares commaunded to the prison of Conwey, for the foresayd de∣famation and suspition, and for the same cause also he was in prison in the fleete for 3. yeares. Out of which prison he (in the raigne of King Henry the 4.) was brought before Lord Iohn Scarle then Chauncellor to the king,* 111.3 & there did abiure all heresy and errour. And the sayd Iohn Clay∣don being asked of the sayd Archbishop whither he did ab∣iure the heresye of which he was suspect before any other: did confesse that in a Conuocation at London in Paules Church before Thomas Arundell late Archbishop decea∣sed, he did abiure all such doctrine which they called heresy and error contrary to the Catholick fayth and determina∣tion of the Church, and that he had not onely left such arti∣cles and opiniōs, wherin he was defamed, but also did ab∣staine from all company that were suspected of such opini∣ons so that he should neither geue ayd, helpe, councell, nor fauor vnto them.

And moreouer, the sayd Iohn was asked by the sayde Archbishop,* 111.4 whether he euer had in his house since his ab∣iuration, in his keeping, any bookes written in Englishe. Wherunto he confessed that he would not deny, but that he had in his house, and in his keeping many english bookes: for he was arested by the Mayor of the city of London, for such bookes as he had, which bookes (as he thought) were in the Mayors keping.* 111.5 Upon the which, the Mayor did o∣penly confesse that he had such bookes in his keping, which in his iudgement were the worst and the moste peruerse that euer he did read or see, and one booke that was well bound in red leather of parchment, written in a good eng∣lish hand: and among the other bookes found with the said Iohn Claydon, the Mayor gaue vp the sayd booke afore the Archbishop. Whereupon the sayde Iohn Claydon be∣ing asked of the Archbishop if he knewe that booke,* 111.6 dyd o∣penly confesse that he knew it very well, because he caused it to be written of his owne costes and charges, for he spēt muche money thereupon since his abiuration. Then was he asked who wrote it. He did aunswere, one called Iohn Grime.

And further being required what the said Iohn Grime was, he aunswered, he coulde not tell. Agayne, being de∣maunded whether he did euer read the same booke, he dyd confesse that he could not read,* 111.7 but he had heard the fourth part therof red of one Iohn Fullar. And being asked whe∣ther he thought the contentes of that booke to be Catho∣licke, profitable, good and true, he aunswered that many thinges which he had hearde in the same booke, were both profitable, good and healthful to his soule: and as he sayde, he had great affection to the sayd book, for a Sermon prea∣ched at Horsaldowne, that was written in the sayd booke. And being futher asked, whether, since the tyme of hys sayd abiuration, he did commune with one Richard Ba∣ker of the City aforesayd, he did answere yea: for the sayde Richard Baker did come often vnto his house to haue cō∣munication with him.* 111.8 And being asked, whether he knew the said Richard to be suspected, and defamed of heresy: he did aunswere agayne that he knew well that the sayd Ri∣chard was suspected & defamed of many men and women in the City of Londō,* 111.9 as one whom they thought to be an hereticke.

Which confession being made, did cause the sayd bookes to be deliuered to maister Robert Gilbert,* 111.10 Doctour of di∣uinity: to William Lindewood Doctor of both lawes, and other Clerkes, to be examined, and in the meane time Da∣uid Beard, Alexander Philip, and Balthasar Mero, were taken for witnesses agaynst him, and were committed to be examined, to Maister Iohn Escourt generall examiner of Canterbury. This done, the Archbishop continued hys Session till Monday next in the same place. Which Mon∣day being come, which was the xx. of the sayd moneth, the sayd Maister Escourt openly and publickely exhibited the witnesses, being openly read before the Archbishop and o∣ther Bishops: which being read, then after that were read diuers tractations, founde in the house of the sayde Iohn Claydon: out of the which, being examined, diuers points were gathered and noted for heresies and errors,* 111.11 and spe∣cially out of the booke aforesaid: which booke the said Iohn Claydon confessed by his owne costes to be written and bound, which booke was intituled, the Lanterne of light. In the which and in the other examined, were these Arti∣cles vnder written conteyned.

1. First, vpon the text of the Gospell, how the enemy dyd sowe the tares, there is sayd thus: that wicked Antichrist ye Pope hath sowed among the lawes of Christ, his popish and corrupt decrees, which are of no authoritye, strength, nor valure.

2. That the Archbishops and Bishops, speaking indiffe∣rently, are the seates of the beast Antichrist, when he sitteth in thē and raigneth aboue other people in the darck caues of errors and heresyes.

3. That the Bishops licence for a man to preach the word of God, is the true caracter of the beast. i. Antichrist, & ther∣fore simple and faythfull Priestes may preache when they will agaynst the prohibition of that Antichrist, and with∣out licence.

4. That the court of Rome is the chiefe head of Antichrist and the Bishops be the body:* 111.12 & the new sectes, that is, the monks, canons, and friers, brought in not by Christ, but damnably by the pope, be the venimous & pestiferous tail of Antichrist.

5. That no reprobate is a member of the Church but on∣ly such as be elected and predestinate to saluation:* 111.13 seing the church is no other thing but the congregation of faythfull soules, which doe and will keepe their faith constantly, as well in deed as in word.

6. That Chryst did neuer plante priuate religions in the church, but whilest he liued in this world he did root them out. By which it appeareth that priuate religiōs be vnpro¦fitable branches in the church and to be rooted out.

7. That the materiall churches should not be decked with golde siluer & precious stone sumptuously, but the folow∣ers of the humility of Iesus Christ, ought to worship their Lord God humbly in mean & simple houses, & not in great buildings, as the churches be now a dayes.

8. That there be ij. chiefe causes of the persecution of the christians:* 111.14 one is the priestes vnlawfull keeping of tēporal and superfluous goods, the other is ye vnsatiable begging of the friers with their hye buildings.

9. That almes is not geuen vertuously nor lawfully ex∣cept it be geuen with these 4. conditions:* 111.15 first vnlesse it be geuen to the honor of God. 2. vnlesse it be geuen of goodes iustly gotten. 3. vnlesse it be geuē to such a person as the ge∣uer therof knoweth to be in charity. And 4. vnles it be geuē to such as haue need and do not dissemble.

10. That the often singing in the church is not founded in the scripture, and therefore it is not lawfull for priestes to occupy thēselues with singing in the Church, but with the study of the law of Christ, and preaching his word.

11. That Iudas did receiue the body of Christ in breade,* 111.16 & his bloud in wine In the which it doth playnly appeare that after consecration of breade and wine made, the same bread and wine that was before, doth truely remayne on the aultar.

12. That all ecclesiasticall suffrages do profit all vertuous and godly persons indifferently.

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13. That the Popes and the Bishops indulgences be vn∣profitable, neither can they profite them, to whom they be geuen by any meanes.

14. That the laity is not bound to obey the prelates what so euer they commaūd, vnles the prelats do watch to geue God a iust account of the soules of them.

15. That Images are not to be sought to by pilgrimages, neither is it lawfull for Christians, to bow theyr knees to them, neither to kisse them, nor to geue them any maner of reuerence. For the which Articles the Archbishoppe with other Bishops, and diuers learned commoning together, first condemned the bookes as hereticall and burned them in fire:* 111.17 and then because they thought the said Iohn Clay∣don to be forsworne and fallen into heresy, the Archbishop did proceed to his definitiue sentence against the said Iohn personally appearing before him in iudgement (his cōfessi∣ons being read and deposed against him) after this maner.

* 111.18IN the name of God. Amen. We Henry by the grace of GOD Archbishop of Caunterbury, primate of all England, and Legate of the Apostolicke sea, in a certayne cause of hereticall prauity & of relapse into the same, wherupon I. Claidon lay man of the pro∣uince of Caunterbury, was detected, accused and denounced, & in the sayd our prouince of Caunterbury publickely defamed (as by publick fame and common report notoriously to vs hath bene known) first, sitting in iudgement seat & obseruing all things law¦fully required in this behalfe, do proceed to the pronouncing of the sentence definitiue in forme as followeth. The name of Christ being inuocated & onely set before our eies, forasmuch as by the actes and thinges enacted, producted, exhibited and confessed be∣fore vs, also by diuers signes & euidences we haue found the said Iohn Claydon to haue bene and to be publickly and notoriously relapsed agayne into his former heresye, heretofore by him abiu∣red: according to the merites and desertes of the sayd cause, being of vs diligently searched, weyed and pondered before, to the intēt that the sayd I. Claidon shall not infect other with his scab, by the consent and assent of our reuerend brethrē Richard Bishop of Lō∣don, Iohn Bishop of Couentry and Liechfield,* 111.19& Steuen Bishop of S. Dauids, and of other Doctors as well of diuinity as of both la∣wes, and also of other discreet and learned men assisting vs in this behalfe, do iudge, pronounce, and declare the sayd I. Claydon, to be relapsed agayne into his heresy, which he before did abiure, fi∣nally and definitiuely appoynting him to be left vnto the secu∣lar iudgement, and so do leaue him by these presentes.

Thus Iohn Claidon receiuing his iudgement & con∣demnation of the Archbishop,* 111.20 was committed to the secu∣lar power, and by them vniustly & vnlawfully was cōmit∣ted to the fire, for that the tēporall magistrate had no such law sufficient for them to burne any suche man for religion condēned of the prelats, as is aboue sufficiently proued & declared pag. 523. But to be short,* 111.21 Quo iurè quaque iniuria, Iohn Cleydon notwithstanding by the temporall magy∣strats, not lōg ater, was had to smithfield, where meekely he was made a burnt offering vnto the Lord. an. 1415.

[illustration]
The burning of Iohn Claydon, and Richard Turming.

Robert Fabian, and other Chronologers which folow him,* 111.22 adde also that Richard Turming Baker, of whome mention is made before in the examination of Iohn Clay∣don, was likewise ye same time burned with him in smith∣field. Albeit in the Register I finde no sentence of condem∣nation geuen against the sayd Turming, neither yet in the story of S. Albons is there any such metiō of his burning made, but only of the burning of Iohn Claydon aforesaid: wherfore the iudgement hereof I leaue free to the reader. Notwithstanding, concerning the sayd Turming thys is certaine that he was accused vnto the bishops, & no doubt was in their handes, & bands. What afterward was done with him, I refer it vnto the authors.

The next yeare after the burning of these two aforesaid and also of Iohn Hus being burnt at Constaunce, whiche was an. 1416. the Prelates of England seing the dayly in∣crease of the Gospell,* 111.23 and fearing the ruine of theyr papall kingdome, were busily occupied with all theyr counsel and diligence, to mayntayne the same. Wherefore to make their state and kingdome sure, by statutes, lawes, constitutions, and terrour of punishment, as Thomas Arundell and o∣ther Prelates had done before, so the forenamed Henrye Chichesley Archbishop of Canterbury, in his conuocation holden at London, maketh another constitutiō (as though there had not enough bene made before) agaynst the poore Lollardes: the coppy and tenor wherof he sendeth abroad, to the bishop of London, and to other his Suffraganes by them to be put in straight execution, conteyning in words as foloweth.

HEnry by the grace of God Archbishop of Canterbury,* 111.24 Primate of all England, and Legate of the chiefest seat: to our reuerēd brother in the Lord Richard, by the grace of God bishop of London, health, & brotherly loue, with con¦tinuall increase. Lately in our last conuocation in Sayncte Paules Church in London, being kept by you and other our brethren and clergy of our prouince, we do remember to haue made this order vnderwritten by your consentes, When as among many other our cares this ought to be chiefe, yt by some meanes we take those heretickes, whiche like foxes lurke & hide thēselues in the Lordes vineyard:* 111.25 & that the dust of negligēce may be vtterly shakē from our feete and from the feete of our fellow brethren: In thys the sayd conuocation of the Prelats and clergy, we haue ordei∣ned, and that our fellowe brethren, our Suffraganes and Archdeacons of our prouince of Canterbury by thēselues, their Officials or Commissaryes in all their iurisdictiōs, & euery of their charges in theyr country, twise euery yere at the least, do diligētly enquire of such persons as are suspect of heresy: And that in euery suche their Archdeaconries in euery parish, wherin is reported any hereticks to inhabit, they cause three or more of the honestest mē and best repor∣ted of,* 111.26 to take their othe vpon the holy Euangelist, that if they shall knowe or vnderstand any frequenting either in priuy conuēticles, or els deferring in life or maners frō the common conuersation of other Catholick men, or els that holde any, either heresyes or errors, or els that haue any suspected bookes in the English tong, or that do receiue a∣ny such persons suspect of heresyes and errours into theyr houses, or that be fauorers of them that are inhabitants in any such place, or conuersant with them, or els haue any re¦course vnto them: they make certificats of those persons in writing: with all the circumstances wherewith they are suspect, vnto the said our Suffraganes or Archdeacons, or to theyr Commissaryes, so soone, & with as much speede as possibly they can: And that the sayd Archdeacon and euery of their Commissaryes aforesayd: do declare the names of all such persons denounced together with all the circūstā∣ces of thē, the dioces, & places, & secretly vnder theyr seales do send ouer vnto vs the same: And yt the same diocessans effectually direct forth lawfull proces agaynst them, as the quality of the cause requireth, & that with all diligence they discerne, define and execute the same.

And if perhaps they leaue not such persons cōuict vnto the secular court, yet notwithstanding let them commit thē vnto the perpetuall or temporall prisons, as the quality of the cause shall require, vntil the next conuocation of y pre∣lates and Clergy of our prouince of Canterbury, there per¦sonally to remaine: and that in the same prisons they cause thē to be kept according as the lawe requireth: And that of all and singular the things aforesayd, that is, what iniqui∣sition they haue made, and what they haue found, and how in the processe they haue behaued themselues, and what persons so conuict they haue caused to be put in safe kee∣ping, with what diligence or negligence of the Commissa∣ryes aforesayd, with all and all maner of other circumstan∣ces premised, and therunto in any wise apperteining, and

Page 641

specially of the abiurations, if in the meane time they shall chaunce to abiure any heresyes: that then in the next cōuo∣cation of the Prelates and Clergy vnder the forme afore∣sayd, they cause the same distinctly and apertly to be certi∣fied to vs and our successours: And that they deliuer effec∣tually to the Officiall of our Court, the same processe to re∣main with them, or els in the register of one court of Can∣terbury, so that euery one, to whom ••••th things appertai∣neth for the further execution of the same proces, may haue recourse vnto the same officiall, with all effect.

We therefore commaund, that as touching the consti∣tution brought vnto your City & Diocesan, you cause the same in conueniēt place and time to be published, and that in all pointes you both obserue the same your selues and cause it also of others to be diligently obserued: Commaū∣ding furthermore, all and singular our felow brethren and Suffraganes, that they in likewise cause the same to be published throughout all their Cities and Dioces, & both diligently obserue the same themselues, and also cause al o∣thers to do the same: and what thing soeuer you shall do in the premisses, that you certify vs betwixt this and the feast of S. Peter ad vincula, next comming, that you duely cer∣tify vs of these thinges, by your letters patentes, contay∣ning the same effect, sealed with your seales. Dated at our house in London, the first day of Iuly. an. 1416.

* 111.27During the time of this conuocatiō, in the yere aboue sayd, two priestes were presented & brought before the bi∣shops, noted and defamed for hereticks: one named Iohn Barton, vnto whom it was obiected by Philip Bishop of Lincolne, that he had bene excommunicated about 6. or 7. yeares before, vpon Articles concerning religion, and yet neither would appeare being cited, nor woulde seeke to be reconciled agayne vnto the Church. Which thinges being so prooued agaynst him, he was committed to the custody of the foresayd Philip Bishoppe of Lincolne, and so to be holden in prison, till he should heare further what should be done.

The other was Robert Chapel, otherwise named Hol∣bech, Chaplain sometime to the Lord Cobham: vnto whō likewise it was obiected, that he being vnder the sentence of excommunication about three or foure yeares, yet not∣withstanding to the contempt of the keyes, did continue saying Masse, and preaching, & sought not to be recōciled, Chapel denying that he did know any such excommunica∣tion geuen out agaynst him. Then was the copy of his ex∣communicatiō first made by the bishop of Roff. afterward denoūced by ye Bishop of Lōdon at Paules crosse brought and read before him: & so that done, that Session brake vp for that time, which was about the latter ende of May. an. 1416.

The xij. day of the moneth of Iuly next following, the sayd Chappell appeared agayn before the Archbishop and the Prelates. To whom when it was obiected as before, how he had preached without the Bishops licence, in dy∣uers places,* 111.28 as at Cobham, at Cowling, and at Shorne, ac length he confessing and submitting himself, desired pardō. Which although it was not at the first graunted vnto him, yet at the last the Bishop of Roff. putting in his hands the decree of the canon law. 1. q. 7. cap. Quoties. &c. and causing him to read the same, made him to aviure all his former ar∣ticles & opinions as hereticall and schismaticall, neuer to holde the same agayne, according to the contentes of the foresayd Canon. Wherupon the sayd Robert being absol∣ued by the authority of the Archb. (saue only that he should not intermeddle with saying Masse, before he had bene di∣spensed from the Pope himselfe for his irregularity) was enioyned by the Archb. himselfe for his penance, standing at Paules to publish these articles folowing vnto the peo∣ple, in stead of his confession geuen him to be read.

* 111.29In primis, I confesse that Bishops, Priestes, and other Ecclesiasticall persons, hauing no other profession to the contrary, may lawfully haue, receiue, and reteyne landes and possessions temporall, to dispense and dispose the same and the rentes thereof, to the behoofe of themselues or of theyr Church where they dwell, according as semeth good to them.

2. Item, I confesse that it were very vnlawfull, yea ra∣ther vniust, that temporal men vpon any occasion, whatso¦euer it be, should take away temporall landes and possessi∣ons from the church either vniuersal or particular, to whō they are geuen, the consideration of the abuse of mortall prelates, priest, or other ministers in the Church conuer∣sant (which are mixt together good with bad) abusing the same to the contrary notwithstanding.

3. Item, I confesse that peregrinations to the reliques of saintes and to holy places,* 111.30 are not prohibited, nor to be cō∣temned of any Catholicke, but are auayleable to remission of sinnes, and approued of holy fathers, and worthy to be commended.

4. Item, I confesse that to worship the images of Christ or of any other saynts being set vp in the church, or in any other place is not forbiddē: neither is any cause inductiue of Idolatry, being so vsed as the holy fathers do will them to be worshipped: But rather such images do profit much to the health of Christians, because they do put vs in remē∣braūce of the merits of those sayntes, whom they represent and the sight of them doth moone and stirre vp the people to prayers and deuotion.

5. Item,* 111.31 I confesse that auriculer confession vsed in the Churche is necessarye for a sinner to the saluation of hys soule, and necessary to be done of such a priest, as is ordey∣ned by the Church, to heare the confession of the sinner, & to enioyne him penance for the same: without which con∣fession (if it may be had) there is no remission of sinnes to him that is in sinne mortall.

6. Item, I confesse and firmely do hold, that although the Priest be in mortall sinne, yet may he make the bodye of Christ, and minister other Sacramentes and Sacramen∣tals: which neuerthelesse are profitable to all the faythfull, whosoeuer receiueth them in fayth and in deuotion of the Church.

7. Item, I confesse that bishops in their own dioces, may forbid, decree, & ordayn vpō reasonable causes, that priests should not preach without theyr speciall licēce, the word of God, and that those that do agaynst the same, should suffer the ecclesiasticall censurs.

8. Item,* 111.32 I confesse that priuate religiōs as wel of monks canons and other, as also of the begging Friers, being al∣lowed by the church of Rome, are profitable to the vniuer¦sall church, and in no meanes contrary to Gods law, but rather founded and authorised thereon.

9. Item, I promise and sweare vpon these holy Euange∣lies, which I hold here in my hands, that I will hēceforth neuer hold, affirme, nor by any meanes teach any thing cō∣trary vnto the premisses either openly or priuately.

After the setting out of the constitution aforesaid in the dayes of the aboue named Henry Chichesley Arbishop of Caunterbury great inquisition hereupon followed in En∣gland, and many good men whose harts began to be won to the Gospell, were brought to much vexation and caused outwardly to abiure.

Thus,* 111.33 while Christ had the inward hartes of men: yet the Catholicke Antichrist would needes possesse their out∣ward bodyes, and make them sing after his song. In the number of whom, being compelled to abiure, besides the o¦ther aforesayd was also I. Taylor of the parishe of Saynt Michaels at Duerne. William Iames maister of Art and Phisition, who had long remained in prison, and at length after abiuration, was licēced with his keper, to practise his Phisicke.

Also Ioh. Dwerf, so named for his low stature, which was sent by the Duke of Bedford to the foresayd Chiches∣ly and other bishops to be examined before them in the cō∣uocation: there he at length reuolting from his doctrine re¦canted and did penaunce.

In like maner Iohn Iourdelay of Lincolnshire,* 111.34 well commended in the registers for his learning, accused by ye priestes of Lincoln for a certayn book, which he contrary to the former decree of the bishops did conceale & dyd not ex∣hibite vnto thē,* 111.35 was therfore enforced to abiure. After whō was brought likewise before the Byshops, one Katharin Dertford a Spinster, who being accused and examined vp∣on these 3. articles concerning the Sacrament of the popes altar, adoration of Images, and of pilgrimage, answered that she was not able, being vnlearned, to answere to such high matters, neither had she any further skil, but only her Creed and x. commaundements: and so was she commit∣ted to the vicar general of the B. of Wint. (for that she was of the same dioces) to be kept and further to be examined of the same. Ex Regist. Hen. Chichesley.

At the same sitting was also brought before the sayde Archb.* 111.36 and his fellow bishops, by the liuetenant of ye To∣wer, the person of Heggely in Lincolneshyre, named M. Robert, who being long kept in the tower, at lēgth by the kinges writte was brought and examined the same tyme vpon the like articles, to witte: touching the sacrament of their aultar, peregrinatiō, adoration of images, & whether it was lawfull for spirituall men to enioy temporall Lord∣ships. &c. To the which articles he answered (saith the Re∣gister) doublely and mockingly, saue onely in the sacramēt he semed something more conformable, albeit not yet fully to their contētation. Wherfore being committed to the cu∣stody

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and examination of Richard Bishopp of Lincolne, where in the end he was also induced to submit himselfe.

* 111.37The same likewise did W. Henry of Tenterden being suspected and arested for company keping with thē, whom the Bishops called Lollardes, and for hauing suspected bookes.

* 111.38Besides these, diuers other there were also which in the same conuocation were conuented, and reuoked theyr opinions, as Iohn Galle a Priest of London, for hauing a booke in English intituled: A booke of the new law. Item, Richard Monke, vicar of Chesham in Lincolnshyre, who submitted himselfe likewise. In this race and number fol∣lowed moreouer, Bartholomew Cormnonger, Nic, Ho∣per seruaunt to the Lord Cobham. Tho. Granter, with o∣ther mo, mentioned in the foresayd register.

Among the rest which were at this time troubled for theyr fayth, was one Radulph Mungin priest, who for the same doctrine was arested and sent vp by the L. Chancel∣lor of England, to the foresayd Arch. and by him commit∣ted to Dauid Price, Uicar generall to the B. of London: Where after he had endured 4. moneths in prison, he was by the sayd Dauid presented to the conuocation, agaynst whom diuers articles were obiected.

But for the better explaining of the matter, first here is to be noted, that during the time of this conuocation pro∣uinciall, Pope Martine had sent downe to the Clergye of Englande,* 111.39 for a subsidye to be gathered of the Church, to mayntayne the Popes warre agaynst the Lolards (so the Papistes did terme them) of Bohemia. Also an other sub∣sidy was demaunded to persecute one Peter Clerke may∣ster of art of Oxford, who flying out of England, was at ye councell of Basill, disputing on the Bohemians side. And thirdly, an other subsidy was also required to persecute W. Russell, Warden of the Gray Friers in London, who the same time was fled from England to Rome, to mayn∣tayne his opinion before the Pope, and there escaped out of prison. &c. of whom more largely hereafter (Christ wil∣ling) we shall entreat.* 111.40 In the meane time marke here the preey shiftes of the Pope to hooke in the English mony by all maner of pretences possible.

Thus Rafe Mungyn, the foresayd examinate appea∣ring before the bishops in the conuocation, it was articu∣lated agaynst him,* 111.41 first that he should affirme and hold, not to be lawfull for any Christian to fight and make warre a∣gaynst the heretickes of Bohemia.

Item, it was to him obiected, that he did holde & say, not to be lawfull for any man to haue propriety of goodes, but the same to be cōmon, which he expressely denyed that euer he so sayd or affirmed. Whereby we haue to obserue, how the crafty malice of these aduersaries vseth falsely to collect and surmise of men, what they neuer spake, wherby to oppresse them wrongfully, whom by playne trueth they cannot expugne.

Moreouer, they obiected agaynst him, that he shoulde keepe company with Mayster Clarke aforesayde, and also that he dispersed in the City of London, certayn bookes of Iohn Wickliffe and of Peter Clarke, namely, the booke Trialogus and the Gospels of Iohn Wickleffe.* 111.42 &c. He was charged moreouer to haue spoken agaynst the Popes in∣dulgences, for that the Pope had no more power to geue indulgences, then he had.

Upon these and other such Articles obiected, the sayde Mungyn being asked if he would reuoke, aunswered that it seemed to him not iust or meet so to doe, whiche dyd not know himself guilty of any heresy. Thus he being respited for that time, was cōmitted to prison till the next sitting, who then being called diuers and sundry times afterward before the Bishops, after long inquisition and straight ex∣amination made,* 111.43 also depositions brought in agaynst him so much as they could search out, he notwithstanding styll denyed as before, to recant. Wherefore the foresayd Henry the Archbishop, proceeding to his sentence definitiue, con∣demned him to perpetuall prison.

After whose condemnation, the sonday next folowing, the recantation of Tho. Granter,* 111.44 and of Richard Monke Priestes aboue mentioned, were openly read at Paules crosse, the Byshop of Rochester the same time preached at the sayd crosse. The tenour of whose recantation, with his Articles in the same expressed, here vnder foloweth.

* 111.45IN the name of God. Before you my Lord of Canterbu∣ry, and all you my Lords here being present, & afore you all here gathered at this time, I Thomas Granter priest vnworthy, dwelling in this City of Londō, feeling & vn∣derstanding, that afore this time I affirmed open errours and heresies, saying, beleuing, and affirming within thys City, that he that Christian men callen Pope, is not verye Pope, ner Gods vicary in earth, but I sayd he was An∣tichrist. Also I sayd, beleued, and affirmed, that after the sa∣cramentall wordes sayd by a Priest in the Masse, there re∣mayneth materiall bread and wine, and is not turned into Christes body and his bloud. Also I said and affirmed that it was not for to doe in no wise, to goe on pilgrimage, but it was better I sayd to abide at home and beate the stooles with theyr heeles, for it was, I sayde, but tree & stone that they soughten. Also I sayde and affirmed that I held no Scripture catholicke ner holy, but onely that is conteyned in the Bible. For the Legendes and liues of Sayntes, I held hem nought, and the miracles written of hem I helde vntrue. Because of which errours and heresies I was to∣fore M. Dauy Price, Uicar generall of my Lord of Lon∣don, and since tofore you my Lord of Caunterbury & your brethren in your councell prouinciall, & by you fully infor∣med, which so sayd, mine affirming, beleuing & teaching, bene open errors and heresies, and contrarious to the de∣termination of the chirch of Rome. Wherfore I willing to follow and sewe the doctrine of holy chirch, and depart fro all maner errors and heresye, and turne with good will & hart to ye onehead of the chirch, cōsidering that holye chirch shitteth ner closeth not her bosome to him that will turne agayne,* 111.46 ne God will not the death of a sinner, but rather he ben turned & liue: With a pure hart I confesse, detest, & despise my sayd errours and heresies, and the sayd opini∣ons I confesse as heresies and errours, to the fayth of the Chirch of Rome, & to all vniuersally holy Chirch repug∣naunt. And therfore these sayd opinions in speciall, and all other errours and heresies, doctrines and opiniōs, yen ye fayth of the Church and the determination of the Churche of Rome, I abiure and forsweare, here tofore you all, and sweare by these holy Gospels by me bodily touched, that from henceforth I shall neuer hold teach, ne preach errour errours, heresie, ne heresies, nor false doctrine agaynst the faith of holy chirch,* 111.47 & determination of the chirch of Rome ner none such thing I shall obstinately defend, ne any man holding or teaching such maner thinges by me or an other person, openly or priuily I shal defend. I shall neuer after thys tyme be receitor, fautor, councellor, or defendor of he∣reticks, or of any person suspect of heresie, ner I shal trow to him: ner wittingly fellaship with him, ner yeue him counseil, fauour, yiftes, ne cōfort. And if I know any here∣tickes, or of heresie, or of such false opinions, anye person suspect, or anye man or woman making or holding priuy conuenticles, or assemblies, or any diuers or singular opi∣nions from the common doctrine of the Church of Rome, or if I may know any of their fautors, comforters, counce∣lours, or defensers, or any that haue suspect bookes or qui∣ers of such erroures and heresies: I shall let you my Lord of Canterbury, or your officers in your absence, or the Di∣ocesans and Ordinaries of such men, haue soone and rea∣dy knowing, so help me God and holydeme, and these holy Euangelies by me bodely touched.

¶ After this recantation at the Crosse thus published, and his submission made, 'the sayd Granter then was by the aduise of the Prelates, put to 7. yeares prisonment, vn∣der the custody and charge of the bishop of London.

After this, followed in like maner the recantation of Richard Monke. Also of Edmund Frith, which was be∣fore Butler so sir Iohn Oldcastle.

Beside these aboue remembred,* 111.48 many and diners there be in the sayd register recorded, who likewise for their faith and religion were greatly vexed and troubled, especially in the Dioces of Kent, in the townes of Romney, Tenter∣den, Wodcherche, Cranbroke, Staphelherst, Beninden, Halden, Roluenyden and others, where as whole hou∣sholdes, both man and wife, were driuen to forsake theyr houses and townes for daunger of persecution: as suffici∣ently appeareth in the processe of the Archb. Chichesley a∣gaynst the sayd persons, and in the certificat of Burbath his officiall,* 111.49 wherein are named these persons following.

  • 1. W. White Priest.
  • 2. Tho. Grenested. Priest.
  • 3. Bartho. Cronmonger.
  • 4. Iohn Wadnon.
  • 5. Ioan his wife.
  • 6. Tho. Euerden.
  • 7. William Euerden.
  • 8. Steuen Robin.
  • 9. W. Chiueling.
  • 10. Iohn Tame.
  • 11. Iohn Fowlin.
  • 12. Will. Somer.
  • 13. Marion his wife.
  • 14. Iohn Abraham.
  • 15. Rob. Munden
  • 16. Laurence Coke.

These being cited vp together by the bishop would not appere. Wherupon great inquisition being made for them by his officers, they were constrained to flie their houses & townes, & shift for themselues as couertly as they might. When Burbath and other officers had sent worde to the

Page 643

Archbishop that they coulde not be founde, then he direc∣ted downe order that Citations should be set vp for them on euery Church dore through all townes where they did inhabite: appointing them a day & terme whē to appeare. But not withstanding, when as they yet could not be ta∣ken, neither would appeare, the Archbishop sitting in hys tribunall seate, proceedeth to the sentence of excommuni∣cation against them. What afterward happened to them, in the register doth not appeare: but like it is, at length they were forced to submit themselues.

Concerning sir Iohn Oldcastle the Lord Cobham, and of his first apprehension,* 111.50 with his whole story & life, suf∣ficiently hath bene expressed before, pag. 575. how he being committed to the Tower, and condēned falsely of heresie, escaped afterward out of the Tower, and was in Wales about the space of four yeares. In the which meane time, a great summe of money was proclaimed by the King, to hym that could take the sayde sir Iohn Oldcastle, eyther quicke or dead. About the ende of which foure yeares bee∣ing expired,* 111.51 the Lord Powes, whether for loue and gree∣dines of the money, or whether for hatred of true and sin∣cere doctrine of Christ, seking all maner of wayes how to play the parte of Iudas, at length obteined his bloudie purpose, and brought the Lorde Cobham bound vp, to London: which was about the yeare of our Lord. 1417. and about the moneth of December. At which time, there was a Parliament assembled at London, for the reliefe of money the same time to be sente to the King, whome the Byshops had sente out (as yee heard before) to fight in Fraunce. The records of which Parliament do thus say: that on Twesday the xiiij. day of December, and the xxix. day of the sayd Parliament, Sir Iohn Oldcastle of Cow∣ling, in the Countie of Kent, Knight, being outlawed (as is afore minded) in the Kings bench, and excommunica∣ted before by the Archbishop of Canterbury for heresie, was brought before the Lords, and hauing heard his said conuictions, aunswered not thereto in his excuse. Upon which record and processe, it was adiudged, that he should be taken as a traytour to the King and the Realme: that he should be carried to the Tower of London, and from thence drawne thorough London vnto the new gallowes in S. Gyles without Temple barre, and there to bee hanged, and burned hanging.

[illustration]
¶ The description of the cruell Martyrdome of Sir Iohn Oldcastle, Lorde Cobham.

* 111.52As touching the pretenced treason of this Lord Cob∣ham falsely ascribed vnto him in his inditement, rising vpon wrong suggestion and false surmise, and aggrauated by rigour of words, rather then vpon any ground of due probation, sufficiently hath bene discoursed before in my defence of the saide Lorde Cobham,* 111.53 against Alanus Copus, page. 575. where againe is to be noted, as I saide before, how by this appeareth, that the Lorde Cobham was ne∣uer executed by force of the inditement or outlawry, be∣cause, if he had, he should then haue bene brought to the barre in the Kings bench, and there the Iudges shoulde haue demaunded of him, what he could haue said, why hee shoulde not haue died: and then not shewing sufficiente cause for the discharge or delay of execution, the Iudges should haue awarded and geuen the iudgemente of trea∣son: which being not so, it is cleare he was not executed vpon the Inditement. Besides, to proue that he was not executed vpon the Inditement, and the outlawry, the ma∣ner of the execution proueth it, because it was neither the execution of a Traitour, nor was the whole punishment thereof pronounced by the Iudge, as by due order of lawe was requisite.

Finally, as I said before, heere I repeate againe, that albeit the sayd Lord Cobham was attained of treason by the Act, and that the King, the Lords, and the commons assented to the Act: yet all that bindeth not in such sorte (as if in deede he were no traytour) that any man may not by search of the truth, vtter and set forth sincerely and iustly, the very true and certaine cause, whereupon his execution did follow. Which seemeth by all circumstances and firme arguments, to rise principally of his Religion, which first brought him in hatred of the Bishops: the Bishops brought him in hatred of the King: the hatred of the King brought him to his death and Martirdome. And thus much for the death and execution of this worthy seruaunt of Christ Lord Cobham.

Moreouer, in the records aboue mentioned it follo∣weth, how in the sayd Parliament, after the Martirdome of this valiant Knight,* 111.54 motion then was made, that the Lord Powes might be thanked and rewarded, according to the Proclamation made, for his great trauaile taken in the apprehension of Sir Iohn Oldcastle Knight, here∣ticke. Thus stand the wordes of the recorde. Where two things are to be noted: First, how Sir Iohn heere in the record is called not traitour, but hereticke only. Second∣ly, marke how this brother of Iudas heere craueth hys

Page 644

reward for betraieng the innocent bloud. Wherein it is not to be doubted, but that his light fee, and quid vultis mi∣hi dare in this world, will haue an heauie reward hereaf∣ter in the world to come, vnlesse he repented. &c.

* 111.55Furthermore, in the sayde Parliament, Act. 17. it was enacted, that the Church and all estates should enioy all their liberties, which were not repealed, or repealeable by the common lawe: meaning belike, the excluding of the iurisdiction of the Popes foreine power, which hath al∣waies by the common lawe bene excluded out of thys Realme.

* 111.56In the same Parliament also a greeuous complainte was made (by the Bishops no doubt) against insurrecti∣ons. In the ende, they suspected that they were the Lol∣lards, hereticks, and traitours, with a request that com∣missions might at all times be graunted to inquire of them. Whereunto aunswere was made, that the statutes therefore made,* 111.57 should be executed, &c. Thus the Cleargy Tanquam leones rugientes, ceased not to roare after Christi∣an bloud: And whosoeuer was else in fault, still the Cler∣gy cried: crucifie Christ, and deliuer vs Barrabas: For then all horrible facts and mischieues, if anye were done, were imputed to the poore Lollards.

And now from our English matters, to returne againe to the story of the Bohemians, from whence wee haue a little digressed, when as the newes of the barbarous cru∣elty exercised at Constance against Iohn Hus, & Hierome of Prage, were noised in Boheme, the nobles and gentle∣men of Morauia and Boheme, such as fauoured the cause of Iohn Hus, gathering themselues together in the zeale of Christ: first sent their letter vnto the Councell, expostu∣lating with them, for the iniurie done to those godly men, as is before expressed, page. 602. for the which letter they were all cited vp to the Councell. Unto this letter Sigis∣mund the Emperour maketh aunswere againe in ye name of the whole Councell: first, excusing himselfe of Husses death, which he saide was against his safeconduict, and a∣gainst his will: Insomuch that he rose in anger from the Councell, and departed out of Constance, as is before re∣membred. Secondly, he requireth them to be quiet, and to conforme themselues peaceably vnto the order of the Ca∣tholicke Church of Rome, &c.

Also the Councell hearing or fearing some stirre to rise among the Bohemians, did make lawes and Articles whereby to bridle them, to the number of xxiiij.

* 111.58FIrst, that the King of Bohemia shall be sworne to giue obedience, and to defend the liberties of the Churche of Rome.

That all Maisters, Doctours and Priestes, shall bee sworne to abiure the doctrine of Wickleffe, and Husse, in that Councell condemned.

That all they which being cited, would not appeare, should also be sworne to abiure: and they whiche woulde not appeare, contemning the censure of the keyes, should haue processe against them, and be punished.

That all such lay men as had defended the causes of Iohn Wickleffe and Iohn Husse, should sweare to defend them no more, and to approoue the doings of that Coun∣cell, and the condemnation of Iohn Husse.

That all such seculare men as had spoiled the Cleargie, should be sworne to restitution.

That Priestes being expelled from their benefices, should be restored againe.

That all prophaners of Churches should bee punished after the Canonicall sanctions.

That such as had bene promoters in the Councell a∣gainst Iohn Husse, should be permitted safely to returne into Boheme againe, and to enioy their benefices.

That the reliques and treasure taken out of the Church of Prage, should be restored fully againe.

That the vniuersitie of Prage should be restored againe and reformed, and that they which had bene the disturbers thereof, should be really punished.

That the principall heretickes and doctors of that secte, should be sente vp to the sea Apostolique, namely, Ionnes Iessenetz,* 111.59 Iacobellus de Misna, Symon de Tysna, Symon de Ro∣chinzano, Christiannus de Brachatitz, Ioannes Cardinalis, Zden∣ko de loben, The prouost of Alhalowes, Zaislaus de Suiertitz, and Michael de Czisko.

That all secular men which communicated vnder both kinds, should abiure that heresie, and sweare to stoppe the same heereafter.

* 111.60That they which were ordeined Priestes by the suffra∣gane of the Archbishop of Prage, taken by ye Lord Zenko, should not be dispensed with, but sent vp to the Sea Apo∣stolicke.

That the treatises of Iohn Wickliffe,* 111.61 translated into the Bohemian tongue by Iohn Husse, and Iacobellus, should be brought to the Ordinary.

That the treatises of Iohn Husse condemned in the Councell, should also be brought to the Ordinarie.

That all the tractations of Iacobellus De vtraque spe∣cie, de Antichristo (wherein he ralleth the Pope Antichrist) Et de remanentia panis post consecrationem, should likewise be brought and burned.

That all songs and balates made to the preiudice of the Councell, and of the Catholike persons of both states, should be forbid to be soong in Cities, townes and villa∣ges, vnder great and extreame punishment.

That none should preach the word without the licence of the Ordinarie, or of the parson of that place.

That Ordinaries and Prelates, hauing iurisdiction, should not be stopped in their iurisdiction, by the secular power, vnder paine of excommunication.

That all and singular parsons shall be commaunded to obedience, vnder paine of excōmunication: and that who∣soeuer knoweth any person to fauour any Wicleuistes or their doctrine, or that keepeth company with suspect per∣sons, he shall present the same to his Diocesans or his of∣ficials.

That the confederacie of the seculars made betweene themselues, or any of the spiritualtie, to the preiudice of the foresaid Councell, and of the Apostolicke sea & Church of Rome, in the fauour of Iohn Hus, Hierome of Prage, and other in the said Councell cōdemned, shalbe dissolued.

That the rites and ceremonies of Christian Religion, touching Gods seruice,* 111.62 Images, and worshipping of re∣liques, shall be obserued, and transgressours of the same be punished.

That all and singular, either spirituall or secular that shall preach, teach, holde, or maintaine the opinions and Articles of Iohn Wickliffe, Iohn Hus, and Hierome, in this Councell condemned, and conuict of the same, shall be holden for heretickes, and falling in relapse, shall bee burned.

That all secular persons being monished and charged by the Ordinaries, shall be bound to geue their aide and furtherance vnto them, touching the premisses.

The Bohemians, notwithstanding these cruell Arti∣cles, contemning the vaine deuises of these Prelates and fathers of the Councell, ceased not to proceede in their league and purpose begon, ioyning themselues more strongly together.

In this meane time it hapned, that during this Coun∣cell of Constance,* 111.63 after the deposing of Pope Iohn, and spoiling of his goodes, which came to 75. thousand poūds of golde and siluer, as is reported in the story of Sainct Albans,* 111.64 Pope Martin vpon the day of S. Martin, was elected. Concerning whose election, great preparation was made before of the Councell, so that beside the Cardi∣nals, fiue other Bishops of euery nation should enter in∣to the conclaue, who there together should be kept wyth thin diet, till they had founded a Pope. At last, when they were together,* 111.65 they agreed vpon this man, and not tari∣eng for opening of the dore, like mad men, for hast, brast open an hole in the wall, crieng out, habemus papam, Mar∣tinum, we haue a Martine Pope. The Emperour hea∣ring thereof, with the like hast, came apace, and falling downe, kissed the new Popes feete. Then went they all to the Church together, and sang, Te Deum.

The next day following,* 111.66 this Martine was made priest (which before was but a Cardinall Deacon) and the next day after was consecrate Bishop, and sang his first masse, whereat was present 140. mitted Bishops. After thys, the next morow, the new holy Pope ordeined a generall procession, where a certaine Clarke was appointed to stand with flaxe and fire, who setting the flaxe on fire, thus said: Ecce pater sancte, sic transit gloria mundi. i. behold holye father, thus vadeth the transitorie glory of this worlde. Which done,* 111.67 the same day the holy father was brought vp vnto an high scaffold (saith the story) I will not say to an high mountaine, where was offered to him all the glory of the world, &c. there to be crowned for a triple Kyng. This done, the same day, after dinner, the new crowned Pope was with great triumph brought through y mid∣dest of the Citie of Constance, where all the Bishops and Abbots followed with their miters.* 111.68 The Popes horsse was all trapt with red skarlet downe to the ground. The Cardinals horses were all in white silke, the Emperour on the right side, and prince Electour on the left, playeng both the Popes footemen, went on foote, leading the Popes horse by the bridle.

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* 111.69As this Pageant thus with the great gyant proceeded, and came to the market place, there the Iewes (according to the maner) offered to him their lawe and ceremonies. Which the Pope receiuing, cast behind him, saieng: Rece∣dant vetera, noua sunt omnia. i. Let olde thinges passe, all things be made new, &c. Ex hist. S. Alb. ex paralip. Vrsperg. This was an. 1417.

Thus the Pope being now cōfirmed in his kingdome, first beginneth to write his letters to the Bohemians, wherin partly he moueth them to Catholicke obedience, partly he dissembleth with them, faining, that if it were not for the Emperours request, he woulde enter processe against them. Thirdly and finally he threatneth to at∣tempt the vttermost against them, and with all force to in∣uade them, as well with the Apostolicall, as also with the secular arme, if they did still persist, as they begōn.

Albeit these new threates of the new Bishop, did no∣thing moue the constant harts of the Bohemians, whome the inward zeale of Christes word had before inflamed.

Although it had bene to be wished, such bloudshead and warres not to haue followed: yet to say the truth, how could these Rabines greatly blame them heerein, whome their bloudy tirannie had before prouoked so iniustly, if nowe with their glosing letters they could not so easely appease them againe.

Wherfore these foresaid Bohemians, partly for the loue of Iohn Hus and Hierome their countreymen,* 111.70 partly for the hatred of their malignant Papistry, assembling toge∣ther, first agreed to celebrate a solemne memoriall of the death of Iohn Husse and Hierome, decreeing the same to be holden & celebrate yearely. And afterward, by meanes of their frends, they obteined certaine Churches of the King, wherin they might freely preach and minister the Sacraments vnto the congregation. This done, they suppressed diuers monasteries, pharisaicall temples, and idolatrous phanes, beginning first with the great mona∣sterie of the blacke Friers, eight miles from Prage, and driuing away the wicked and vicious Priests & Monkes out of them, or compelling them vnto a better order. And thus their number more and more encreasing vnder the conduict of a certaine noble man named Nicholas, they went againe vnto the King, requiring to haue more and ampler Churches graunted vnto them. The King see∣med at the first willingly and gently to giue care vnto the said Nicholas intreating for the people, and commaunded them to come againe the next day.

When the people were departed, the kyng turning him∣selfe to yt noble man Nicholas,* 111.71 which taried still behynde, said: Thou hast begun a webbe to put me out of my king∣dome, but I will make a rope of it, wherewithall I will hang thee. Whereupon he immediatly departed out of the Kings presence, and the King himselfe went into the Ca∣stle of Uissegrad: within a while after, into a new Castle, which he himselfe had builded fiue stones cast frō thence, sending Ambassadours to his brother to require aide.

These Protestants beeing assembled in the Towne of Prae, holding their conuentions: the king sent forth his Chamberlaine with CCC. horsemē, to runne vpō them: but he hauing respect vnto his life, fled. Whē newes there∣of was brought vnto ye king,* 111.72 all that were about him be∣ing amased, vtterly detested the fact: but the Kings cup∣bearer stāding by, said: I knew before that these thynges would thus come to passe.* 111.73 Whom ye king in a rage taking hold of, threw him downe before his feete, and with hys dagger would haue slaine him: but being letted by such as were about him, with much ado, he pardoned him his life. Immediatly the king being taken with a palsey, fell sicke, and within 18. daies after, whē he had marked the names of such, whom he had appointed to put to death, incessant∣ly calling for aide of his brother, and other his frends, he departed this life before the Princes which he had sente vnto, were come with aide, whē he had raigned 55. yeares, and was about the age of 57. yeares.

The story of Zisca.

* 111.74IMmediatly after the death of Wenceslaus, there was a certaine noble man named Zisca, borne at Trosnouia, which from his youth vpwarde, was brought vp in the kyngs court, and had lost one of his eies in a battel, where as he had valiantly borne himselfe. This man beeing sore greeued for the death of I. Hus, and Hierome of Prage, minding to reuenge the iniuries which the Councell had done, greatly to the dishonour of ye kingdom of Boheme, vpon their complices and adherēts: he gathered together a number of mē of warre, and subuerted the Monasteries and idolatrous temples, pulling downe, and breaking in peeces the images and idols, driuing away the Priestes and Monkes, which he saide were kept vp in their Cloy∣sters, like swine in their styes to be fatted. After this, hys army beeing increased, hauing gathered together aboute fortie thousande men, hee attempted to take the Castle of Uissegrade, which was but slenderly warded. Frō thence the said Zisca vnder the conduict of Coranda, wente spee∣dely vnto Pelzina,* 111.75 whereas he knew he had many frends of his faction, and tooke the towne into his power, fortifi∣eng the same very strongly, and those which tarried be∣hinde, tooke the Castle of Uissegrade.

Then the Queene Sophia beeing very carefull,* 111.76 sente letters and messengers vnto the Emperour Sigismund, and other nobles adioining vnto her, requiring aide and helpe: but the Emperour made preparation against the Turke, which had then lately wonne certaine Castels of him. Whereupon the Queene seeing all ayde so farre off, together with Zenko Warrenberge, gathered an host with the kings treasure, and fortified the Castle of Prage, and the lesser Citie which ioineth vnto the Castle, making gates and Towers of wood vpon the bridge, ouer the Riuer Multane, to stoppe that the Protestants shoulde haue no passage that way. Then it hapned that at the Ile of S. Benedict, one Peter Steremberge fought an equall or indifferent battaile with them.

In the meane time the number of the Protestantes bee∣ing increased in Prage, they fought for y bridge. In which battaile many were slaine on both parts, but at the length the Hussites wanne the bridge, and the neather part of les∣ser Prage, the Queenes part fleeing into the vpper parte thereof: whereas they turning againe fiersly, renued the battaile, and fought continually day and night by y space of fiue daies. Many were slaine on both parts, goodly buildings were rased, and the councell house, which was in a low place, was vtterly defaced and burned.

During the time of this troublous estate,* 111.77 the Ambassa∣dours of the Emperour Sigismund were come: whyche taking vpon them the rule and gouernāce of the Realme, made a truce or league with the Citie of Prage vnder this condition, that the Castle of Uissegrad beeing rendred, it should be lawful for thē to send Ambassadours to ye Em∣perour Sigismund to intreat as touching their estate, and that Zisca should render Pelzina & Piesta, with the other forts which he had taken. These conditions thus agreed vpon and receiued, all the forreine Protestants departed out of the Citie, and the Senate of the Citie began to go∣uerne againe according to their accustomed manner, and all things were quieted. Howbeit, ye Papists which were gone out of ye Towne, durst not returne againe: but still looked for the Emperour, by whose presence they thought they should haue bene safe. But this their hope was fru∣strate by meanes of certaine letters which were sent from the Emperour, wherein it was written that he woulde shortly come and rule ye kingdome, euen after the same or∣der and maner as his father Charles had done before him. Whereby the Protestants vnderstoode that their sect and Religion should be vtterly banished, which was not be∣gon during the raigne of the sayd Charles.

About Christmasse, the Emperour Sigismund came to Brunna a Citie of Morauia, and there he pardoned the Citizens of Prage, vnder condition that they woulde let downe the chaines and barres of the City, and receiue his rulers and magistrates. Wherunto the whole city obeied, and the Magistrates thereof lifting vp their handes vnto heauen, reioiced at the comming of the new king. But the Emperour turned another way, and wēt vnto Uratisla∣uia, the head city of Slesia, where as a little before, the cō∣munalty of the City had slaine in an insurrection, the ma∣gistrates, which his brother Wēceslaus had set in authori∣ty: the principals wherof he beheaded.* 111.78 The newes wherof when they were reported at Prage, the Citizēs being sea∣red by the example of the Vratislauians, distrusting their pardō, rebelled out of hand, and hauing obteined Cencho on their part, which had the gouernaunce of the Castle of Prage, they sent letters into all the Realme, that no man should suffer ye Emperour to enter, which was an enemie vnto Boheme, and sought nothing else, but to destroy the kingdome:* 111.79 which also bound the aunciēt citie of the Pru∣tenitants, vnto order by pledges, and put the Marques of Brandenburge from the Bohemian crowne: and had not onely suffered Iohn Hus & Hierome of Prage to be bur∣ned at ye Councel of Constance, but also procured the same, & with all his endeuour did impugne the doctrine & faith which they taught and folowed. Whilest these things wee thus done. Zisca hauing giuen ouer Pelzina by cōpositiō, was twise assaulted by his enemies, but through policy he was alwaies victor. The places where they sought, were

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rough and vnknowne, his enimies were on horsebacke, and all his souldiours on foote, neither could there be any battaile fought, but on foote. Whereupon, when his ene∣mies were alighted from their horses. Zisca commaunded the women which customably followed the host,* 111.80 to cast their kerchieffes vpon the ground, wherein the horsemen being entangled by their spurres, were slaine before they could vnlose their feete.

After this, he went vnto Ausca, a towne situate vpon the Riuer Lusinitius, out of which towne Procopius and Ulricius, two brethren Papists, had castout many Prote∣stants. This Towne Zisca tooke by force of armes the first night of Lent, rased it, and set it on fire. He also tooke the Castle of Litius, which was a mile off, whether as Ulricius was fled, and put Ulricius and all his familie to the sword, sauing one only.

Then, forsomuch as he had no walled or fensed towne to inhabite, he chose out a certaine place vpon the same ri∣uer, which was fensed by nature, about eight miles from the Citie of Ausca.* 111.81 This place he cōpassed in with walles, and commaunded euery man to build them houses, where they had pitched their tents, and named this City Tha∣bor, and the inhabitants his companions Thaborites, bi∣cause their Citie, by all like, was builded vpon the top of some hill or mount. This Citie, albeit that it was sensed with high rockes and cleaues, yet was it compassed with a wall and vainnure, and the riuer Lusinitius fenseth a great part of the towne, the rest is compassed in wyth a great brooke, the which running straight into the riuer Lusinitius, is stopped by a great rocke, and driuen backe towards the right hand, all the length of the Citie, and at the further end it ioineth with the great riuer. The way vnto it by land is scarse thirtie foote broade, for it is almost an Iland. In this place there was a deepe ditch cast, and a triple wall made, of such thicknes, yt it could not be broken with any engine. The wall was full of towers & sorts set in their cōuenient & meete places. Zisca was the firste that builded the Castle, and those that came after him, fortified it, euery man according to his owne deuise. At that time the Thaborites had no horsemen amongst them, vntill such time as Nicholas, maister of ye mint (whom the Em∣perour had sent into Bohemia with a M. horsemen to set things in order, & to withstand the Thaborites lodging all night in a village named Uogize) was surprised by Zisca comming vpon him sodenly in ye night, taking away all his horse and armour, & setting fire vpon the village. Then Zisca taught his souldiours to mount on horseback, to leape, to runne, to turne, to cast in a ring, so that after this heuener led army without his wings of horsemen.

* 111.82 In this meane time Sigismundus the Emperour ga∣thering together, ye nobles of Slesia, entred into Boheme, and went vnto Grecium, and frō thence with a great ar∣my vnto Cuthna, alluring Cencho with many great and large promises, to render vp ye Castle of Prage vnto him, and there placed himselfe to annoy the towne. Thus Cen∣cho infamed with double treason, returned home. The Ci∣tizens of Prage sent for Zisca, who speding himselfe the∣ther with the Thaborites, receiued the citie vnder his go∣uernance.* 111.83 In the Bohemiās host there was but only two Barons, Hilco Crussina of Liturburge, and Hilco of Wal∣destene, with a few other nobles. All the residue were of ye common people. They went about first to subdue the Ca∣stell, which was by nature very strongly fensed, and could not be won by no other meanes then with famine: wher∣upon all ye passages were stopped, that no vittailes should be carried in. But the Emperour opened the passages by dint of sword, & when he had geuen vnto them which were besieged, all things necessary, hauing sente for ayde out of the Empire, he determined shortly after to besiege the Ci∣tie. There was in the Emperours campe the Dukes of Saxon,* 111.84 the Marqueses of Brandenburge, and hys sonne in law Albert of Austrich. The Citie was assaulted by the space of vi. weekes. The Emperor Sigismūd was crow∣ned in the Metropolitane house in the Castle, Conradus the Archbishop solemnising the ceremonies of the corona∣tion. The city was straightly besieged. In the meane time the Captaines Rosenses & Chragery, which had takē the tentes of the Thaborites, being ouercome in battaile by Nicholas Husse, whome Zisca had sent with parte of hys power for that purpose, were driuen out of their tentes, and Gretium the Queenes Citie was also taken.

There is also aboue the Towne of Prage a high hill, which is called Uidechon.* 111.85 On this hill had Zisca strongly planted a garrison, that his enemies should not possesse it, with whome the Marques of Misnia skirmishing, lost a great part of his souldiours. For when as the Misnians had gotten the top of the hill, being driuen back into a cor∣ner, which was broken & steepe, and fiersly set vpon, whē as they could no longer withstād the violent force of their enimies, some of them were slaine, and some falling head∣long from the hill,* 111.86 were destroied. Whereupon the Empe∣rour Sigismund raising his seege, departed vnto Cuthua and Zisca with his company departed vnto Thabor, and subdued many places: amōgst which he subuerted a town pertaining to the captaine of Uisgrade. During this tyme the Castell of Uisgrade was strongly besieged, whereas, when other vittailes wāted, they were compelled to eate horse flesh. Last of all, except the Emperour did aide them by a certaine daye, they promised to yeld it vp, but vnder this condition, that if the Emperour did come, they with∣in the Castle should be no more molested.

The Emperour was present before the day,* 111.87 but beeyng ignorant of the truce taken, entring into a straight vnder∣neath the Castle, was sodenly set vpon by the souldiours of Prage, where he had a great ouerthrow, and so leauing his purpose vnperformed, returned backe againe. There were slaine in that conflict xiiij. noble men of the Moraui∣ans, and of the Hungarians, & other a great number. The Castle was deliuered vp vnto them. Whilest these things were in doing, Zisca toke Boslaus a captaine, which was surnamed Cigneus, by force, in a very strōg towne of his, and brought him vnto his religion. Who a few yeares af∣ter, leading the protestants host in Austria, was woun∣ded before Rhetium, and died.* 111.88 Ther were in the territorie of Pelsina many monasteries, of ye which Zisca subuerted and burned fiue. And forsomuch as ye monastery of Saint Clare was the strongest, there he pitched himselfe.

Thether also came the Emperour with his army:* 111.89 but when Zisca brought forth his power against him, he most cowardly fled, and not lōg after, he departed and left Bo∣heme. Then Zisca went with his army vnto Pelzina: but forsomuch as hee sawe the Citie so fenced, that hee was in doubt of winning the same, he went from thence to Com∣mitauia a famous Citie, the which he tooke by force, bur∣ning all the Priests therein.

Afterward,* 111.90 when as he lay before the towne of Raby, and strongly besieged the same, he was stricken wyth a shaft in the eye, hauing but that one before to see withall. From thence, hee was carried to Prage to Phisicians, whereas he being cured of his wound, and his life saued, yet he lost his sight, and for all that, he woulde not forsake his army, but still tooke the charge of them.

After this, the garrisons of Prage went vnto Uarona, where as there was a great garison of the Emperours, & tooke it by force, many being slaine of eyther parte. They also tooke the towne of Broda in Germany, and slue the garrison, and afterward tooke Cuthna and many other ci∣ties by composition. Further, when as they ledde theyr army vnto a town called Pons,* 111.91 which is inhabited by the Misnians, the Saxons meeting thē by the way, because they durst not ioine battaile, they returned backe. After all this, ye Emperour appointed the Princes electours a day,* 111.92 that at Bartilmewtide, they should with their armie inuade the Weast part of Boheme, and he with an host of Hungarians would enter on the East part. There came vnto his ayde the Archbishop of Mentz, the countie Pal∣latine of Rheine, the Dukes of Saxon, the Marques of Brandenburge, & many other Bishops out of Almaine: all the rest sente their aydes. They encamped before the towne of Sozius, a strong & well fenced place, which they could by no meanes subdue. The countrey was spoiled & wasted round about, and the siege continued vntill ye feast of S. Galle. Then it was broken vp because the Empe∣rour was not come at his day appointed, but he hauyng gathered together a great army of the Hungarians, and West Morauians, about Christmas entred into Boheme, and tooke certaine townes by force, and Cuthna was yel∣ded vnto him.* 111.93 But when Zisca (although he was blinde) came towards him)and set vpon him, he being afcard, & many of his nobles slaine, fled. But first he burned Cuth∣na, which the Thaborites, by meanes of the siluer mines, called the powch of Antichrist.* 111.94 Zisca pursuing the Empe∣rour a dayes iourney, got great & rich spoyle, and taking the towne of Broda by force, set it on fire: the which after∣ward almost by the space of xiiij. yeares, remained disin∣habited. The Emperour passed by a bridge ouer the riuer of Iglaria.* 111.95 And Piso a Florentine, which had brought xv. M. horsemen out of Hungary to these warres, passed ouer the Ise, the which by the multitude & number of his horsemen being broke, deuoured & destroied a great num∣ber. Zisca hauing obteined this victory,* 111.96 would not suffer any image or idoll to be in the Churches, neither thought it to be borne withall, that Priests shoulde minister wyth copes or vestiments: for the which cause he was much the

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more enuied amongst the states of Boheme.* 111.97 And the Cō∣suls of Prage beeing agreeued at the insolencie of Iohn Premonstratensis, called him and nine other of his adhe∣rents, whome they supposed to be the principals of thys faction, into the Councell house, as though they woulde conferre with them as touching the common wealth:* 111.98 and when they were come in, they slew them, and afterwarde departed home euery man to his owne house, thinking the Citie had bene quiet, as though nothing had bin done: But their seruaunts beeing not circumspect inough, wa∣shing downe the court or yarde, washed out also the bloud of those that were slaine, through the sinkes or canels: the which being once seene, the people vnderstood what was done. By and by there was a great tumult: the Councell house was straightway ouerthrowne, and eleuen of the principall Citizens, whiche were thought to be the au∣thours thereof, were slaine, and diuers houses spoiled.

About the same time, the Castell of Purgell, wherein the Emperour had left a small garrison (whether as also many Papistes with their wiues and children were fled) was thorough negligēce burned, and those which escaped out of the fire, went vnto Pelsina. After this, diuers of the Bohemian Captaines, and ye Senate of Prage, sent Am∣bassadours to Uitolde Duke of Lituania, and made hym their king. This did Zisca and his adherentes gainesay. This Untold sent Sigismūd Coributus, with two thou∣sand horsemen into Boheme, who was honourably recei∣ued of the inhabitants of Prage. At his comming they de∣termined to lay siege vnto a Castle situate vppon a hill, which was called Charles stone.

Heere Sigismundus had left for a garrison foure Cen∣turions of souldiours. The tentes were pitched in ii. pla∣ces. The siege continued vi. moneths, and ye assault neuer ceased day and night. Fiue great flyngs threw continually great stones ouer ye walles, and about two thousand ves∣sels, tubbs, or baskets, filled with dead carcases and other excrements, were cast in amongest those which were be∣sieged: whiche thing did so infect them with stench, that their teeth did either fall out or were all lose.* 111.99 Notwithstā∣ding they bare it out with stout courage, & continued their fight vntill the Winter, hauing priuily receiued medicine out of Prage, to fasten their teeth againe.

In the meane time Fridericke the elder, prince of Brā∣denburge entring into Boheme with a great power, cau∣sed them of Prage to raise the siege. And Uitoldus at the request of Uladislaus king of Pole, which had talked with the Emperour in the borders of Hungary, called Coribu∣tus his vncle with his whole army out of Boheme. Wherupon ye Emperour supposed yt the Protestāts being destitute of foreine aid, would ye sooner do his commande∣ment: but he was farre deceiued therein, for they leading their armies out of Boheme, subdued ye borderers there∣upon adioining. It is also reported yt Zisca went into Au∣strich, and whē as the husbandinē of the countrey had ca∣ried away a great number of their cattell by water into an Isly of the riuer called Danubius, and by chaunce had left certaine values and swine in their Uillages behind them: Zisca draue them vnto the riuer side,* 111.100 and kept thē there so long, beating them, and causing thē to roare out and cry, vntill that the cattell feeding in the Iland, hearing ye low∣ing and grunting of the cattell on the otherside the water, for the desire of their like, did swimme ouer the riuer: by the meanes where of, he got and draue away a great booty.

About the same time the Emperour Sigismūdus gaue vnto his sonne in law Albert Duke of Austrich, the coun∣trey of Morauia, because it should not want a ruler. At the same time also Ericius king of Denmarke, & Peter In∣stant, brother to ye king of Portingal and father of Iames, Cardinall of S. Eustachius, came vnto y Emperour, be∣ing both very expert men in the affaires of warre: which did augment ye Emperours host with their aid and pow∣er. Wherupon, they straightway pitched their camp before Lutemperge, a towne of Morauia, and continued the siege by the space of ii. moneths. There was at that time a cer∣taine Knight at Prage surnamed Aqua, which was very rich and of great authority. This mā, forsomuch as he had no child of his owne, adopted vnto him his sisters sonne, named Procopius: whom when he was of meane stature and age, he caried with him into France, Spayne, and I∣taly, and vnto Ierusalem, and at his returne caused hym to be made Priest. This man when the Gospell began to flourish in Boheme, tooke part with Zisca, and for somuch as he was strong and valiant, and also painefull, he was greatly esteemed.

* 111.101This Procopius for his valiaunt actes, was afterward called Procopius Magnus, and had committed vnto him the whole charge of the prouince of Morauia, and the defence of the Lutemperges: who receiuing a great power by force (maugre all the whole power which lay in the siege) carried vittailes into the towne which was besieged, and so did frustrate the Emperours siege. The Emperour be∣fore this had deliuered vnto the Marquesses of Misnia the bridge and towne of Ausca,* 111.102 vpon the riuer of Albis, that they should fortifie them with their garrisons. Wher∣upon Zisca besieged Ausca, and Fridericke the Marquesse of Misnia, with his brother the Lantzgraue of Turyng, gathering together a greate army out of Saxonia, Tu∣ring, Misnia, and both the Lusaces, determined to rescue and ayde those which were besieged.

There was a great battaile fought before the Citie, and the victory depēded long vncertaine, but at last it fel on the Protestantes part.* 111.103 There were slaine in that battaile, the Burgraues of Misnia or Chyrpogenses, the Barons of Glychen, and many other nobles, beside ix. thousand cō∣mon souldiours, and the Towne of Ausca was taken and vtterly rased.

At the last, dissention rising betweene Zisca and them of Prage, they of Prage prepared an army against him, wher with he perceiuing himselfe ouermatched, fled vnto ye Ri∣uer of Albis and was almost takē, but that he had passage through the town of Poggiebras, but they of Prage pur∣suing the taile of y battaile, slue many of his Thaborites. At the length they came vnto certaine hils* 111.104 whereas Zisca going into the valley, knowing the straights of the place, that his enimies could not spread their army, he comman∣ded his standerd to stand still, and exhorting and encoura∣ging his souldiours, he gaue them battaile.

This battaile was very fierce and cruell: but Zisca ha∣uing the vpper hande, slue 3000. of them of Prage,* 111.105 and put the rest to flight, and straightwaies tooke the Citie of Cuthna by force (which they of Prage had repaired) and set it on fire: then withall speed he went with his army to besiege Prage, and incamped within a bowe shoote of the towne.* 111.106 There wer many both in the City, and also in his host which grudged sore at y siege: some accusing Zisca, othersome them of Prage. There was great tumultes in the campe, ye souldiours saieng that it was not reasonable, that the City should be suppressed, which was both the head of the kingdome, and did not dissent frō them in opi∣nion: saieng that ye Bohemians power would soone decay, if their enimies should know yt they were deuided within themselues: also that they had sufficient warres agaynst the Emperour, and that it was but a foolish deuise to moue warres amongst themselues. This talke came vnto the eare of Zisca, who calling together his armie, standyng vpon a place to be heard, spake these words.

BRethren be yee not agreeued against me,* 111.107 neither accuse hym which hath sought your health and sauegard. The victories which ye haue obteined vnder my conduict, are yet fresh in me∣morie, neither haue I broughte you at anye time vnto any place, from whence you haue not come victours. You are become fa∣mous and rich, and I for your sake haue lost my sight, and dwell in darkenesse Nothing haue I gotten by all these fortunate bat∣tailes, but only a vaine name. For you haue I fought, and for you haue I vanquished, neither do I repente me of my trauailes, ney∣ther is my blindnesse greeuous vnto me, but onely that I can not prouide for you, according to my accustomed manner: Neither do I persecute them of Prage for mine owne cause, for it is your bloud that they thirst and seeke for, and not mine. It were but small pleasure for them to destroy me being now an old man and blind: it is your valiantnesse and stoute stomackes which they feare. Either must you or they perish: who whilest they seeme to lye in wait for me, do seeke after your liues. You must rather feare ciuill warres then foreine, and ciuill sedition ought first to be auoided. We will subdue Prage, and banish the seditious Citi∣zens, before the Emperour shall haue any newes of this sedition. And then hauing but a few of his faction left, we may wyth the lesse feare looke for it: better then if these doubtfull Citizens of Prage were still in our campe. But because ye shall accuse me no more, I geue you free libertie to do what you will. If it please you to suffer them of prage to liue in quietnesse, I will not be against it, so that there be no treason wrought. If you determine to haue warre, I am also readie. Looke which part you will decline vnto, Zisca will be your ayde and helper.

When he had spoken these words,* 111.108 the souldiours minds were changed, and wholly determined to make wars, so that they ran by and by to take vp their armour and wea∣pon, to run vnto the walles to prouoke their enemies to fight for the gates of the citie. Zisca in the meane time pre∣pared all things ready for the assault. There is a little from Pelsina acertain vilage named Rochezana. In this place, there was a child borne of poore and base parētage, whose

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name was Iohn: he came vnto Prage, and got his liuing there by begging, and learned Grammer & Logick. When he came to mās state, he became y Scholemaster of a noble mans child, and for so much as he was of an excellent wit and ready toung, he was receiued into the Colledge of the poore, and last of all being made Priest, he began to preach the word of God to the Citizēs of Prage, and was named Iohannes de Rochezana,* 111.109 by the name of the Towne where he was borne. This mā grew to be of great name and au∣thoritie in the towne of Prage. Wherupon when as Zisca besieged Prage, he by the consent of the Citizēs went out into the camp, and reconciled Zisca againe vnto the Citie.

When as the Emperour perceiued that all things came to passe according vnto Zisca his will and minde, and that vpon him alone the whole state of Boheme did depend, he sought priuie meanes to recōcile and get Zisca into his fa∣uour, promising him ye gouernance of the whole kingdom, the guiding of all his hostes & armies,* 111.110 and great yearely reuenues, if he would proclaime him King, and cause the Cities to be sworne vnto him. Upō which cōditions, whē as Zisca for the performance of the couenants went vnto the Emperour being on his iourney at the Castle of Pris∣couia, he was stricken with sicknesse and died.

It is reported, that when he was demaunded beyng sicke,* 111.111 in what place he would be buried, he commaunded the skinne to be pulled off from his dead carkase, and the flesh to bee cast vnto the foules and beastes, and that a drumme should be made of his skinne, which they should vse in their battailes, affirming, that as soone as their eni∣mies should heare the sound of that drumme, they would not abide,* 111.112 but take their flight. The Thaborites despising all other Images, yet set vp the Picture of Zisca ouer the gates of the Citie.

¶ The Epitaphe of Iohn Zisca, the valiant Captaine of the Bohemians.

I Iohn Zisca, not inferiour to any Emperour or Captain in warlike policie,* 112.1 a seueare punisher of the pride and a∣uarice of the Clergy, and a defender of my countrey, do lie heere. That which Appius Claudius by geuing good coun∣sell, and M. Furius Camillus by valiantnesse did for the Ro∣maines: the same I being blinde, haue done for my Bohe∣mians. I neuer slacked oportunitie of battaile, neither did fortune at any time faile me. I being blinde, did foresee all oportunitie of well ordering or doing my businesse. Ele∣uen times in ioining battaile,* 112.2 I went victour out of the field. I seemed to haue worthely defended the cause of the miserable and hungry, against the delicate, fatte, and glo∣tonous Priests, and for that cause to haue receiued help at the hande of God. If their enuy had not let it, without doubt I had deserued to be numbred amongst the most fa∣mous men. Notwithstanding my bones lye heere in this halowed place, euen in despite of the Pope.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ¶

Iohn Zisca a Bohemian, enemy to all wicked and couetous Priestes, but with a godly zeale.

And thus haue you the actes and doings of this worthy Zisca, and other Bohemians, which for the more credite we haue drawne out of Aeneas Syluius, onely his rayling tearmes excepted, which we haue heere suppressed.

All this while the Emperour with the whole power of the Germaines, were not so busie on ye one side, but Mar∣tin the Pope was as much occupied on the other side: who about the same time directed downe a terrible Bull, full of all poison to all Byshops and Archbyshops, agaynst all such as tooke any part or side with Wickleffe, Iohn Hus, Hierome, or with their doctrine and opinions. The copie of which Bull, which I found in an olde written monu∣ment, I wish the reader throughly to peruse, wherein he shall see the Pope to poure out at once all his poison.

The Bull of Pope Martine directed foorth a∣gainst the followers of Iohn Wickliffe of Eng∣land, of Iohn Husse of Boheme, and Hierome of Prage.

* 113.1MArtine Bishop, the seruant of Gods seruants, to our reuerend brethren the Archbishops of Salzeburgen, Gueznen, and Pragē, & to the Bishops of Dlumcen, Lu∣thomuslen, Bambergen, Misnen, Patauiē, Uratislauien, Ratisponen. Cra. ouien, Poznamen, and Nitrien, & also to our beloued children the Inquisitours appointed of the Prelates aboue recited, or where else soeuer, vnto whome these present letters shall come, greeting, and Apostolicall benediction. Amongst all other pastorall cares where with we are oppressed, this chefly and specially doth inforce vs, that heretikes with their false doctrine and errours, being vtterly expulsed from amōgst the cōpany of Christen mē, and rooted out (so farre forth as God will make vs able to do) the right and Catholike faith may remaine sound and vndefiled: and that all Christian people, immoueable and iuiolate, may stande and abide in the sinceritie of the same fayth, the whole vayle of obscuritie being remoued. But lately in diuers places of ye world, but especially in Bohe∣mia, and the Dukedome of Morauia, and in the straights adioining thereunto, certaine Archheretickes haue risen and sprong vp, not against one only, but against diuers & sundry documēts of the Catholike faith, being landlopers schismatikes, and seditious persons, fraught with diuelish pride & Woluish madnes,* 113.2 deceiued by the subtlety of Sa∣than, and frō one euill vanity brought to a worse. Who al∣though they rose vp & sprang in diuers parts of ye world, yet agreed they all in one, hauing their tailes as it were knit together: to wit, Iohn Wickliffe of England, I. Hus of Bohemia, & Hierome of Prage of dammable memorie, who drew with thē no small nūber to miserable ruine and infidelitie. For when as those & such like pestiferous per∣sons did in ye beginning of their poisoned doctrine, obsti∣nately sow and spread abroad peruerse & false opinions, ye prelates who had the regiment & execution of the iudiciall power, like dumme dogs, not able to barke, neither yet reuenging speedely with the Apostle, all such disobediēce, nor regarding corporally to cast out of the lords house (as they were enioined by ye canons) those subtill and pestilēt Archheretickes, and their Woluish fury and cruelty, with all expedition, but suffering their false and pernicious do∣ctrine negligētly, by their ouerlong delaies, to growe and waxe strōg: a great multitude of people in stead of true do∣ctrine receiued those things, which they did lōg falsly, per∣nitiously and damnably sow among them, and geuing credite vnto them, fell from the right faith, and are in∣tangled (the more pitie) in the foule errors of Paganisme.

In so much, that those Archheretickes, and suche as spring of them,* 113.3 haue infected the Catholicke flock of Christ in diuers climates of the world and parts bordering vpon the same, and haue caused them to putrifie in the filthie dunghill of their lies. Wherefore the generall Synode of Constance, was compelled with Sainct Augustine to ex∣claime against so great and ruinous a plague of faythfull men, and of the sound and true faith it selfe, saieng: what shall the Soueraigne medicine of the Church do, wyth motherly loue seeking the health of hir sheepe, chasing as it were, amongst a companie of men franticke, and hauing the disease of the Lethargie? What? shall she desist and leaue off hir good purpose? No not so. But rather let hir, if there be no remedie, be sharpe to both these sorts, which are the greenous enemies of her wombe. For the Phisi∣tion is sharpe vnto the man bestraught and raging in his frensie,* 113.4 and yet is he a father to his owne rude and vn∣manerly sonne, in binding the one, in beating the other, by shewing therein his great loue vnto them both. But if they be negligent, and suffer them to perish (sayth Au∣gustine) this mansuetude is rather to be supposed false crueltie.

And therefore the foresaide Synode, to the glory of al∣mighty God, and preseruation of his catholicke faith, and augmenting of Christian religion, and for the saluation of mens soules: hath corporally reiected and cast forth of the houshold of God, the foresaid I. Wicklieffe, I. Hus, and Ierome: who amongst other things, did beleeue, preach, teach, and maintaine of the Sacrament of the aultar, and other sacramēts of the church & articles of the faith, cōtra∣ry to that ye holy Church of Rome beleueth, holdeth, prea∣cheth and teacheth, & haue presumed obstinately to preach, teach, hold, and beleue many other moe, to the damnation of themselues and of others: and the sayde Synode hath separated the same, as obstinate and malipert heretickes from the Communion of the faithfull people, and haue declared them to be spiritually throwne forth: and many other things both wholesome & profitable hath the same Councell as touching the premisses, stablished and de∣creed, whereby they, which by the meanes of those Arch∣heretikes, and by their false doctrine, haue spiritually de∣parted from the Lords house, may by the canonicall rules be reduced to the straight path of truth and veritie.

And moreouer (as we to our great griefe do heare) not only in ye kingdome of Bohemia, and Dukedome of Mo∣rauia and other places aboue recited, but also in certaine parts and prouinces neere adioining and bordering vpon

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the same, there be many other of ye secretaries and follow∣ers of the foresayd Archheritickes and hereticall opinions casting behind their backes as well the feare of God, as ye shame of the world, neither receiuing fruit of conuersion & repentaunce by the miserable destruction of the foresayde Iohn Hus and Hierome, but as men drowned in the dun¦geon of their sinnes,* 113.5 cease not to blaspheme the Lord God taking his name in vayne (whose minds the father of lies hath damnably blinded) and do read and study the foresaid bookes or workes, contayning heresies & erroures, being lately by the foresayd Synode condēned to be burned: also to the perill of themselues and many other simple men, & against the statutes, decrees, and ordinaunces in the Sy∣node aforesayd, and the Canonicall sanctions, do presume to preach & teach the same, to the great perill of soules, the derogation of the Catholicke fayth, and sclaunder of many other besides. We therfore considering that errour, when it is not relisted, seemeth to be allowed and liked, and hauing a desire to resist such euill and pernicious errours, and vt∣terly roote them out from amongst the companie of fayth∣full christians, especially frō the afore recited places of Bo∣hemia, Morauia, and other straights and Ilands ioyning and bordering vpon the same, least they shold stretch out & enlarge their ••••••ites: we will and commaund your discre∣tions by our letters Apostolicall, the holy Councell of Cō∣stance approuing and allowing the same, that you that are Archbishops, Bishops, and other of the clergy, and euery one of you by himself or by an other or others, being graue and fit persons to haue spirituall iurisdiction: do see that al and singuler persons, of what dignitie, office, preeminence state, or conditiō so euer they be, and by what name soeuer they are knowne,* 113.6 which shall presume otherwise to teache preach, or obserue, touching the most high and excelent, the most wholesome and superadmirable Sacrament of the bloud of our Lorde Iesus Christe, or els of the Sacra∣ment of Baptisme, confession of sinnes, penaunce for sins and extreme vnction, or els of any other Sacramentes of the Church, & articles of the faith, then that, which ye right holy & vniuersall church of Rome doth hold, teach, preach, & obserue: or els yt shall presume obstinately by any wayes or meanes, priuily, or apertly, to hold, beleue, and teach the Articles, bookes, or doctrine of the foresayd Archhereticks Iohn Wickleffe, Iohn Hus, & Hieronimus of Prage, be∣ing by the foresayd Synode of Constaunce with theyr au∣thours (as is sayd) damned and condemned, or dare pre∣sume publikly or priuily to allow or commend in any wise ye death and end of ye said archheretiks, or of any other their receiuers, ayders and fauourers, in the fauour or suppor∣tation of the foresayd errors, as also their beleuers and ad∣herentes: that then as before, you see and cause them and e¦uery of them to be most seuerly punished, & that you iudge and geue sentence vpon them as hereticks, and that as ar∣rant hereticks you leaue them to the secular court or pow∣er. Let the receiuers also,* 113.7 and fauourers and defenders of such most pestiferous persons, notwtstanding they neyther beleue, fauour, nor haue deuotion, towardes their errors but happely shal receaue or entertain such pestiferous per∣sons, because of carnall affection,* 113.8 or friendly loue, besides ye punishmene due vnto thē by both lawes, ouer and aboue the same punishment, by competent iudges be so afflicted, & for so haynous actes of theirs, with so seuere payn & pu∣nishment excruciated, that the same may be to other in like case offending, an example of terrour: that at the least, those whome the feare of God by no meanes may reuoke from such euill doing, yet the seueritie of this our discipline may force and constrayne.

As touching the third sort, which shalbe any maner of wayes infected with this damnable sect, and shall after cōpetent admonition repēt and amend themselues of such errours and sectes aforesayd, and will returne agayn into the lap and vnitie of our holy mother the Churche, & fully acknowledge and confesse the Catholike fayth: towardes them let the seueritie of iustice, as the quallitie of the facte shall require, be somewhat tempered with a tast of mercy.

* 113.9 And furthermore, we will and command, that by thys our authoritie Apostolicall, ye exhort and admonish al the professours of the catholicke fayth, as Emperours, kings, Dukes, Princes, Marquesses, Earles, Barons, Knights and other Magistrates, Rectors, Consuls, Proconsuls, Shires, Countries and Uniuersities of the kingdomes, Prouinces, Cities, otwnes, Castles, villages, their lands & other places, & al other executing tēporal iurisdiction ac∣cording to the form & exigence of the law, yt they expell out of their kingdoms, prouincies, Cities, towns, castles, vil∣lages & lands, & other places, al & all maner of suche here∣tickes, according to the effect and tenour of the Councell of Laterane, beginning, Sicut ait ecclesia. &c. yt those whom publikely and manifestly by the euidence of their deedes,* 113.10 shall be knowne to be such as like sicke and scabed sheepe infect the Lords flock, they expell and banish till such tyme as from vs or you or els other ecclesiasticall iudges or In∣quisitours holding the fayth and communion of the holye church of Rome, they shall receiue other order and coun∣termaund: and that they suffer no such within theyr shyres and circuites, to preach or to keepe either house or familye either yet to vse any handicrafte or occupations or other trades of merchaundise, or els to solace themselues anye wayes, or frequent the company of Christen men.

And furthermore if suche publike and knowne here∣tiques shall chaunce to dye (although not so denounced by the Church) yet in this so great a crime, let hym and them want Christian buriall, and let no offeringes or oblations be made for them nor receiued. Hys goodes and substance also frō ye time of his death, according to ye Canonical sanc∣tions being confiscate, let no such enioy them to whō they appertayne, till that by the ecclesiasticall iudges hauing po¦wer and authoritie in this behalfe, sentence vpon that his or their crime of heresie, be declared, and promulgate, & let such owners as be found suspect or noted with anye suche suspition of heresie, before a competent and ecclesiasticall iudge, according to the consideration and exigence of that suspicion, and according to the quallitie of the person, by ye arbitrement of such a iudge: shew and declare hys proper & own innocēcy with deuotion as beseemeth in that behalf, And if in hys purgation, being Canonically interdicted, he do fayle, or be not able Canonically to make his pur∣gation, or that he refuse to take hys othe by damnable ob∣stinacie, to make suche purgation: then let him be con∣demned as an hereticke. But such as thorough negligence or thorough slothfulnes, shall omit to shew their sayd inno¦cencie and to make such purgation, let them be excommu∣nicate, and so long put out from the company of Christen men, til yt they shall make condigne satisfactiō: so that if by the space of one whole yeare they shall remayne in such ex∣communication, then let them as heretickes be condēned.* 113.11

And further, if any shalbe found culpable in any point of the foresayd pestiferous doctrine of the Archheretickes aforesayd, or in any Article thereof, whether it be by the re∣porte of the seditious, or els well disposed: let them yet be punished, according to the Canons. If onely through infa¦my and suspition of the foresaid Articles or any of them, a∣ny man shalbe found suspect, & in his purgation Canoni∣call for this thing being interdicted, shall fayle: let hym be accompted as a man conuict, & as a conuict person by the Canons let him be punished.

And furthermore we innouating and putting in exe∣cution the Canon of our predecessour of happy memory pope Boniface the 8. which beginneth thus:* 113.12 Vt inquisitionis negocium. &c. In exhorting wise require and also com∣maund all temporall potentates, Lordes & Iudges afore recited, by whatsoeuer dignities, offices, and names they are knowen: that as they desire to be had, estemed, & coun∣ted for the faythfull members and children of the Church, and do reioyce in the name of Christ: so in likewise for the defēce of the same faith, they wil obey, intēd, giue their ayd, and fauorable help, to you that are Archbishops, Bi∣shops, and Ecclesiastical men, inquisitours of al hereticall prauitie, and other Iudges and Ecclesiasticall persons by you hereunto, as aforesayd, appoynted (holdyng the fayth and communiō of our holy mother the church) for the sear∣ching out, taking, & safe custody, of all the foresayde here∣tickes, their beleuers, their fauorers, their receiuers, and their defenders, when so euer they shalbe therunto of them required.

And that they bring and cause to be brought (al delay set aparte) the foresayde pestiferous persons so seeking to de∣stroy others with them, into suche safe keeping and pry∣sons, as by you the Archbyshops, Byshops, Clergie, and Inquisitors aforesaid, are to be appointed, or els vnto such other place or places, as eyther you or they shal commaūd within any of their dominions, gouernements, and recto∣ries, where they by catholicke men, that is, by you the Archbishops, byshops, the Clergy, and inquisitours, or a∣ny other that shalbe by you appointed, or are already ap∣pointed by any of you, may be holden and kept in safe ke∣ping, putting them in fetters,* 113.13 shackles, boltes, and mana∣cles of yrō vnder most straight custody for escaping away, tyll suche tyme as all that busines which belongeth vnto them, be by the iudgement of the church finished and determined, and that of suche heresie, by a competent eccle∣siasticall iudge (which firmely holdeth the faith and com∣muniō of the said holy church of Rome) they be cōdemned.

The residue, let the foresayde temporall Lordes, Rec∣tours, Iudges, or other their officers and Pursinauntes,

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take amongest them, with condigne deathes without anye delay to punish. But fearing least to the preiudice & sclan∣der of the foresayd catholicke fayth and religion, thorough the pretext of ignoraunce, any man herein shoulde be cir∣cumuented, or that any subtile and craftie men should vn∣der the vayle of friuolous excuse, cloke and dissēble in thys matter, and that as touching the cōuincing or apprehen∣ding of the foresaid hereticks, their receiuours & defēdors, fauourers, beleeuers and adherentes, and also of suche as are suspect of heresie, and with suche like peruerse doctrine many wise spotted, we might geue more perfect instructi∣on: Therfore as well to the kingdom of Bohemia & parts neare adioining to the same as all other where this super∣stitious doctrine first began to spread, we haue thought it good to send the articles here vnder written concerning y secte of those Archheretickes, for the better direction of the foresayd Catholicke fayth.

Touching which articles, by vertue of holy obedience we charge and commaund you and all other Archbishops and Bishops, all maner of commissaries and inquisitours that euery of them within the Dioces and limites of theyr iurisdiction, & also in ye foresaid kingdom & dukedome and places neare adioyning, although the same places be be∣yond the same their iurisdiction: in the fauour of the catho∣licke faith, do geue most dilligent and vigilant care about the extirpation and correction of those erroures, archhere∣sies, and most pestiferous sect aforesayd: and also that they compell all diffamed persons and suspecte of so pestiferous a contagion, whether it be vnder the penaltie of the crime confessed, •••• of excommunication, suspension or interdicte, or any other formidable payne canonicall or legall, when and wheresoeuer it shall seeme good to them, and as the quallitie of the facte requireth, by an othe corporally taken either vpon ye holy Euangelistes, or vpon the reliques of Saintes,* 113.14 or vpon the image of the crucifixe, according to the obseruauntes of certayne places, and accordyng to the interrogatories, to make conuenient answere to euery ar∣ticle within written. For we intend agaynst all and singu∣lar archbishops, Byshops, Ecclesiasticall persons, or in∣quisitours, which shall shew themselues negligent and re¦misse in the extirpation of the leauen of this hereticall pra∣uitie, and purging their territories, dioces, and places to them appoynted, of such euill and wicked men: to proceed and to cause to be proceeded, vnto the deprauation and de∣position of their pontificall dignities, and shall substitute such other in their places, which can and may be able to cō¦found the sayd hereticall prauitie, and proceede to further paynes agaynst such by the lawe limitted, and vnto other yet more grieuous (if neede require) we our selues will proceede and cause to be proceeded, according as the party his fact, and filthines of his crime committed, shall deserue The tenour of those articles wherof we haue made menti∣on in this our owne writing are in wordes as follow.

The articles of Iohn Hus to be in∣quired vpon.

1, THere is one onely vniuersall Church, whiche is the vniuersitie of the predestinate, as shall after be de∣clared.

3. The vniuersall Church is onely one: as there is one v∣niuersitie of those that are predestinate.

3. Paule was neuer a member of the Deuill, although he did certayne actes like vnto the actes of the Church mali∣gnant.

4. The reprobate are not partes of the Churche, for that no part of the same finally falleth from her,* 114.1 because that the charitie of predestination, which bindeth the same Church together, neuer fayleth.

5. The two natures (that is) the Diuinitie, and the huma¦nitie, bee one Christ.

6. The reprobate, although he be sometime in grace, ac∣cording to present iustice, yet is he neuer a part of the holy Churche:* 114.2 and the predestination is euer a member of the Churche, although sometime he fall from grace aduentitia, but not from grace of predestinatiō: euer taking the church for the conuocation of the predestinate whether they be in grace or not according to present iustice. And after this sort the church is an article of our beliefe.

7. Peter is not, nor neuer was the head of the holy catho∣licke Church.

8. Priestes, liuing viciously, doe defile the authoritie of priesthood, and so, as vnfaythfull Children do vnfaythful∣ly beleue of the seuen sacraments, of the keyes of ye Church of offices, of Censures, of ceremonies, of the worshippyng of reliques: indulgences, orders, and other holy things of the Church.

9. The papill dignitie came and grew from the Emperor and hys gouernement and institution,* 114.3 sprang from the em¦perours gouernment.

10. No man can reasonably affirme eyther of himselfe or other that he is the head of any particular Churche, or that the bishop of Rome, is the head of the Church of Rome.

11. A man ought not to beleue, that he which is byshop of Rome is the head of euery particuler Churche, vnles god haue predestinate hym.

12. None is the vicare of Christ, or els of Peter, vnlesse he follow him in maners and conditions, seing that there is no other following more pertinent, nor otherwise apte to receiue of God this power procuratory. For vnto ye office of a vicegerent of Christ is required, the conformitie of ma¦ners and the authoritie of the institutor.

13. The pope is not the manifest and true successor of Pe∣ter the Prince of the Apostles, if he liue in maners contra∣ry to Peter: and if he hunt after auarice, then is he the vi∣car of Iudas Iscarioth. And likewise the Cardinalles be not the true and manifest successors of the Colledge of the other Apostles of Christ, vnles they lyue according to the maner of the Apostles, keeping the commaundementes & counsels of our Lord Iesus Christ.

14. The Doctors alledging, that if a man, which will not be amended by the Ecclesiasticall censures, is to be deliue∣red to the secular powers: do follow in this poynt, the by∣shops, Scribes and Phariseis, that deliuered Christ to the secular power (saying it is not lawfull for vs to kill anye man) because he would not obey them in all thinges, and that such be greater homicides then Pilate.

15. The ecclesiasticall obedience is such an obedience as ye Priestes of the church haue found out, besides the expresse authoritie of the scripture. The immediate deuision of hu∣maine works, is yt they be either vertuous or vicious, & if a man be vicious, and doth any thyng, then doth he it viti∣ously, & if he be vertuous, and doth any thinge, thē doth he it vertuously. For like as vice which is called a great offere or mortall sin, doth stayne all ye doyngs of a vicious man: so vertue doth quicken all the doinges of a vertuous man.

16. A priest of God liuing after hys lawe, and hauing the knowledge of the scripture, and a desire to edify the people ought to preach, notwithstanding any excommunication, pretended of the pope, And further, if the pope, or anye o∣ther magistrate doeth forbid a priest so disposed to preache, he ought not to be obedient vnto hi. For euery one that taketh vpō him the order of priesthood, receiueth in charge the office of a preacher: and of that burden ought he well to discharge himselfe, any excommunication against him pre∣tended in any wise notwithstanding.

17. By the Censures ecclesiasticall, as of excommunicati∣on, suspending, and interdicte, the clergy to their owne ad∣uauncement cause the lay people to ayd them: they multi∣ply their auarice, they defend their malice, and prepare the way to Antichrist. And it is an euident signe that such cen∣sures proceede from Antichrist, which in their process they call Fulminationes, that is, their thunderboltes where with the clergy principally proceedeth agaynst those that declare the wickednes of Antichrist, who so greatly for hys owne commoditie hath abused them.

18. If the pope be euill, especially if he be a reprob••••••, thē is he with Iudas a very deuill, a theefe and the sonne of perdition, and is not the head of the holy Church militant nor any member of the same.

19. The grace of predestination is the band, wherwith the body of the church and euery member of the same is indis∣solubly ioyned to their head Christ.

20. The pope or Prelate that is euill and a reprobate, is a Pastor in name, and not in deede, yea he is a theefe and a robber in very deede.

21. The P. ought not to be called the most holy one for his office sake,* 114.4 for then ought a king to be called by hys office ye most holy one: and hangmen with other such officers also were to be called holye, yea the deuill hymselfe ought to be called holy, for asmuch as he is Gods officer.

22. If the pope liue contrary vnto Christ, although he clime vp by the right and lawfull election according to the common custome of men:* 114.5 yet notwithstanding shoulde be otherwise clime then by Christ, yea though wee admitte that he shoulde enter by the election principally made by God. For Iudas Iscarioth was lawfully elect of GOD Christ Iesus to hys byshopricke, and yet came not he the same way he ought to do vnto the shepefold.

23 The condemnation of 45. articles of Iohn Wickleffe by the doctors made, is vnreasonable, wicked and naught, & the cause by them alledged is sayned that is, that none of them are Catholicke, but euery on of them hereticall, erro∣neous, or slaunderous.

14. Not for that the electours, or the most part of thē haue

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consented together with liuely voyce according to the cu∣stome of men vpon the person of any, therfore, that person is lawfully elect,* 114.6 or therfore is the true and manifest succes¦sors & vicar of Peter the Apostle, or of any other ye Apostles in y ecclesiastical office. Wherfore, whether ye electors haue either wel or euil made their election, it behoueth vs to be∣leue the same, by the workes of him that is elected. For in that that euery one that worketh more meritoriously to the profite of the Church, he hath so much the more greater au∣thoritie from God.

25.* 114.7There is not so muche as one sparke of appearaunce that there ought to be one head, ruling and gouerning the church in spirituall causes, which should alwayes be con∣uersaunt in the church millita•••• For Christ without anye such monstrous heds, by his ••••ue disciples sparsed through the whole world could better a great deale rule his church.

26. The Apostles and faythfull priests of God, haue right worthily in al thinges necessary to saluation gouerned the church before the popes office tooke place, and so might they doe agayne, by like possibilitie vntill Christ came to iudgement, if the popes office should fayle.

Let euery one that is suspected in the foresayd articles, or els o∣therwise found with assertion of them, Be examined in maner and forme as followeth.

* 114.8IN primis, whether he knew Iohn Wicleffe of Englande, Iohn Hus of Bohemia, and Hierome of Prage, or anye of them, and how he came by the knowledge of them, whi∣ther that during the liues of them or any of them, they had eyther bene conuersant with them, or found any frendship at their handes.

2. Item, whether he knowing them or any of them to be excommunicate, did willingly participate with them: este∣ming & affirming the same their participaciō to be no sin.

3.* 114.9Item, whither that after their deathes, he euer prayed for them or any of them, openly or priuily, doing any work of mercy for them, affirming them to be either saintes, or els to be saued.

4. Item, whether he thought them or anye of them to be Saintes, or whether that euer he spake such wordes, and whether euer he did exhibite any worshippe vnto them as vnto saintes.

5. Item, whether he beleue, hold, and affirme, that euery generall councell, as also the Councell of Constance, doth represent the vniuersall Church.

6. Item,* 114.10 whether he doth beleue that that which the holy Councell of Constance: representing the vniuersall church hath and doth alow in the fauour of the fayth, and saluatiō of soules, is to be approued and allowed of all the faythfull Christians: and that whatsoeuer the same Councell hath condemned, and doth condemne to be contrary both to the fayth and to all good men, is to beleued, holden, and affir∣med for condemned or not.

7. Item, whether he beleueth that the condemnations of Iohn Hus, Iohn Wickleffe, and Hierome of Prage, made as well vpon their persons, as their bookes and doctrine by the holy generall Councelll of Constance, be rightly & iustly made, and of euery good Catholicke man, are so to be holden and affirmed, or not.

8. Item, whether he beleue, hold, and affirme, that Iohn Wickleffe of England, Iohn Hus of Bohemia, and Hie∣rome of Prage, were heretickes or not, and for heretickes to be nominated & preached, yea or not, and whether theyr bookes and doctrines were and be peruerse or not, for the which together with their pertinacie, they wre condem∣ned by the holye sacred Councell of Constaunce for here∣tiques.

9. Itē, whether he haue in his custody any treatises, smal workes, Epistles, or other writinges in what language or tongue soeuer, set forth and translated by any of these here∣tickes Iohn Wickleffe, Iohn Hus, and Hierome or any o¦ther of their false Disciples and followers, that he may de∣liuer them to the ordinaries of that place, or his commissa∣ry, or to the inquisitours, vpon hys othe. And if he say that he hath no such writing about him, but yt they are in some other place: that then you sweare him to bring the same be∣fore his Ordinary or other aforenamed, within a certayne time to him prefixed.

10. Item, whether he knoweth any that hath ye treatises, works, Epistles, or anye other writinges of the aforesayd Iohn Wickleffe, Iohn Hus, and Hierome, in whatsouer tong they are made or translated, and that he detect & ma∣nifest the same, for the purgation of their fayth and executi∣on of iustice.

11. Item, especially let the learned be examined, whether he beleueth that the sentence of the holy Councell of Con∣stance vpon the 45. articles of Iohn Wickleffe, and the 30. Articles of Iohn Hus be not Catholicke: which sayth that some of them are notorious hereticall, some erroneous, o∣ther some blasphemous, some slaunderous, some rash and seditious, some offensiue to godly eares.

12. Item, whether he beleeueth and affirmeth, that in no case it is lawfull for a man to sweare.

13. Item, whether he beleueth, that at the commaunde∣ment of a iudge or any other, it is lawfull to take an oth to tell the truth in anye conuenient cause, although it be but purging of an infamy or not.

14. Item, whether he beleueth that periury wittingly cō∣mitted, vppon what cause soeuer, whether it be for y safe∣gard of hys owne life, or of any other mans lyfe, (yea, al∣though it be in the cause and defence of the fayth) be a sinne or not.

14. Item, whether a man contemning purposedly the rites of the Churche, and the ceremonies of exorcisme of Cathechisme, and the consecration of the water of Bap∣tisme, be deadly sinne or not.

16, Item, whether he beleue, that after the consecration of the priest in the sacrament of the aultar vnder the figure of bread and wyne, be no materiall bread and wyne: but in al poyntes, the same very Christ which was crucified vppon the Crosse, and sitteth vpon the right hand of the father.

17. Item, whether he beleeue, that after the consecration made by the priest vnder the onely forme of bread and be∣sides the forme of wyne, be the very flesh of Christ and hys bloud, hys soule and hys deitie, and so whole Christ as he is, and in likewise, vnder the forme of wine without the forme of bread, bee the very fleshe of Christ and hys very bloud, his soule, and deitie, and so whole Christ, & the same body absolutely vnder euery one of those kinds singularly.

18. Item, whether he doth beleue, that the custome of hou∣seling of the lay people vnder the forme of bread only,* 114.11 ob∣serued of the vniuersall Church, and allowed by the onely Councell of Constance, be to be vsed, and not without the authoritie of the Churche, at mens pleasures to be altered, and that they that obstinately affirme the contrary to this, are to be punished as heretickes, or not.

19. Item, whether he beleue that those whiche contemne the receiuing of the sacramentes of confirmation, or ex∣treme vnction, or els the solemnisation of matrimony, cō∣mit deadly sinne or not.

20. Item, whether he beleeue, that a Christian man, ouer and besides the contrition of hart, being licensed of a con∣uenient priest, is bound to confesse himselfe only to a priest and not to any lay man, be he neuer so deuout or good, vp∣on the necessitie of saluation.

21. Item, whether he beleue, that in the cases before put, a priest may absolue a sinner confessing himself, and being contrite, from all sinnes and enioyne him penaunce for the same.

22. Item, whether he beleueth, that an euill Priest, with due maner and forme, and with the intentiō of doing, doth verily consecrate, doth verily absolue, doth verily baptise and doth verily dispose all other sacramentes euen as the Church doth.

23. Item, whether he beleeue that Saint Peter was the Uicar of Christ, hauing power to bynde and to lose vppon the earth.

24. Item, whether he beleue that the Pope being cano∣nically elect, whiche for the tyme shall be, by that name ex∣presly be the successor of Peter or not, hauing supreme au∣thoritie in the Church of God.

25. Item, whether he beleue that the authoritie of iurisdi∣ction of the Pope, an archbishop or a Bishop in binding & loosing, be more then the authorititie of a simple priest or not although he haue charge of soules.

26. Item, whether he beleue, that the pope may vpon a iust and good cause, geue indulgēces and remission of sins to all Christian men, being verily contrite and confessed, e∣specially to those that go on pilgrimage to holy places and good deedes.

27, Item,* 114.12 whether he beleue, that by such graunt the pil∣grimes that visite those Churches, and geue thē any thing may obtayne remission of sinnes or not.

28. Item, whether he beleue that all Bishops may graūt vnto their subiectes according as the holy Canons doe li∣mit, such indulgences or not.

29. Item, whether he beleue and affirme, that it is lawfull for faythfull Christians to worship Images and the re∣liques of sayntes or not.

30. Item,* 114.13 whether, he beleue that those religions, whiche the Churche hath allowed, were lawfully and reasonably brought in of the holy fathers or not.

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31. Item, whether he beleueth that the pope or any other Prelate for the time being, or their vicars may excommu∣nicate their subiect Ecclesiasticall or secular for disobediēce or contumacie, so that such a one is to be holden and taken for excommunicate or not.

32. Item, whether ye beleue that for the disobediēce and contumacie of persons excommunicate, increasing: the pre¦lates or their vicares in spirituall thinges haue power to agrauate and to reagrauate, to put vpon men the interdict and to call for the secular arme: and that the same secular arme or power ought to be obedient to the censures, by their inferiors called for.

33. Item, whether he beleue that the pope and other pre∣lates or els their vicares, haue power in spirituall things to excommunicate priestes and lay men that are stubberne and disobedient, from theyr office, benefice or entrance into the church, and from the administration of the sacraments of the Church, also to suspend them.

34. Item, whether he beleue, that it is lawfull for eccle∣siasticall persons without committing sinne, to haue anye possessions & temporall goodes: and whether he beleeue, yt it is not lawfull for lay men to take away the same from thē by their authoritie:* 114.14 but rather that such takers away & incrochers vpō ecclesiasticall goods, are to be punished as committers of sacriledge, yea although such Ecclesiasticall persons liue naughtely that haue such goodes.

35.* 114.15Item, whether any such taking away or incrochyng vpō any priest rashly or violently made, although ye priest be an euill liuer, be sacriledge or not.

36. Item, whether he beleue that it is lawfull for lay mē of whether sexe soeuer: that is men and women, to preache the word of God or not.

37.* 114.16Item, whether he beleue that it is lawfull to al prie∣stes freely to preach the word of God whersoeuer, whenso¦euer, and to whom soeuer it shal please them, althogh they be not sent at all.

38. Item, whether he beleue that all mortall sinnes, and especiall such as be manifest and publike, are to be correc∣ted and to be extirpate or not.

Furthermore, wee will commaunde, and decree, that if any by secrete information by you or any other to be re∣ceiued, shall be founde either enfamed or suspected of anye kind of ye pestiferous sect, heresie & doctrine of the most pe∣stilence men I. Wickleffe, I. Hus and Hierome of Prage the archheretickes aforesaid, or of fauoring, receiuing or de¦fending the foresayd damned men whilest they liued on the earth, their false followers and disciples, or any that belee∣ueth their errours, or any that after their death pray for thē or any of them, or that nominateth them to be amongst the number of catholick men, or yt defendeth them to be placed amongst the number of y saintes, either by their preaching worshipping, or otherwaies wherin they deserue to be su∣spected: y then they by you or some of you, may be cited per¦sonally to appeare before you or some of you, wtout either Proctor or Doctor to answere for them, an oth being opē∣ly taken by them as is aforesayd, to speak the plain & mere veritie of the articles aboue written and euery of them, or other oportune, as case and circumstance shall require, ac∣cording to your discretion, as you or anye of you shall see expediēt to proceed against them, or any of them according to these presentes or otherwise canonically, as you shall thinke good.

Also that you do publish solemnly & cause to be publi∣shed, these present letters, omitting the articles & interro∣gatories herein contayned, in the citties & other places of your dioces, where conueniently you may, vnder our au∣thoritie, & there to denounce and cause to be denounced all & singular such hereticks, with their abbetters & fauorers of their heresies & erroures, of what sexe or kinde soeuer, that do hold, & defend the sayd erroures, or doe participate any maner of way with heretickes, priuely or apertly, of what state, dignitie, or condition soeuer he or they be, Pa∣triarche, Archbishop, king, Queene, Duke or of what o∣ther dignitie either Ecclesiasticall or seculare he be: also with their aduocates and procurators whosoeuer, whiche are beleuers, followers, fauourers defenders, or receiuers of such heretickes,* 114.17 or suspected to be beleuers, followers, fautors, defenders or receiuers of them, to be excommuni∣cate, euery sonday and festiuall day, in the presence of the people.

Furthermore, that you dilligently do to be inquired by the sayd our authoritie, vpon all and singular such persons both men and women, that mayntayne, approue, defend, & teach such erroures, or that be fauourers, receauers and de¦fenders of them, whether exempt or not exempt, of what dignitie, state, preeminence, degree, order, or condition so∣euer. And such as you shal finde in the sayd your inquisi∣tion, either by their own confession, or by any other meane to be diffamed, or otherwise infected with the spot of suche heresie or errour, you, through the sentence of excommuni∣cation, suspension, interdict, and priuation of their digni∣ties, personages, offices, or other benefices of the Church, and fees, which they hold of any church, monastery and o∣ther Ecclesiastical places, also of honours and secular dig∣nities and degrees of sciences or other faculties, as also by other paynes and censures of the Church, or by wayes and meanes whatsoeuer els shall seeme to you expedient, by taking and imprisoning of their bodies, and other corpo∣rall punishmentes wherwith heretickes are punished, or are wont, and are commaunded by canonical sanctions to be vsed: and if they be clerkes, by degradation, doe correcte and punishe, and cause them to be corrected and punyshed with all dilligence.

Furthermore, that you do rise vp stoutly and couragi∣ously agaynst such heretickes,* 114.18 and the goodes as well of them, as of the lay men, according to the canonicall sanctiō made agaynst heretickes, and their followers, vnder the which we will and commaunde them and their partakers to be subiect. And also such persons, as shall be infamed of the heresies or errors aforesayd, or any of ye premisses, shall be bounde to purge themselues, at your arbitrement: but the other which either be witnesses, or by their owne con∣fessions, or other allegations or probations, shalbe conuic¦ted of the foresaid heresies, or articles, or of any the premis∣ses, they shalbe compelled to reuoke and abiure publikely and solemnly the sayd articles and erroures, and to suffer condigne penaunce and punishment, yea euen to perpetu∣all imprisonment, (if need be) for the same.

And to the intent yt they shall not nourish any kinde of heresies hereafter, either in word, deede, or gesture, or shall induce other, either in worde or deede, priuely or apertly, directly or indirectly to beleeue ye same, they shalbe forced to put in sufficient suretie. Who, if it so chaunce that they wil not publikely and solemnly renounce and abiure their articles and errors, and take at your handes condigne pe∣naunce, though it be to perpetual, or tēporal punishment, according to your discretion, neither wil be cōtented to put in sufficient suretie that they will not hereafter holde nor nourish those erroures and heresies, neither wil induce o∣ther by word or deed, priuily or apertly, directly or indirec∣ly, or by any other maner of colour, to beleue the same: that then you shall proceede agaynst them, according to ye qual∣ty of their erroures and demerites, yea and if you see it so expedient, as against heretickes, & as infected with heresie by our authoritie, according to the canonical sanctions su∣marily and simply and plainly, sine strepitu & figura iudicij, & of office, all appellatiō or appellations whatsoeuer ceasing and that you punish the same, according to the sanctions & traditions canonicall, yea if neede be, in leauing and com∣mitting them to the secular power: and agayinst such as be superiors or learned doctors, laying the censures of ecclesi¦asticall excōmunication, al appellation set aside, also inno∣cating, if neede shall require, ayd of the secular arme: The constitution as wel of our predecessor P. Boniface 8. of bles¦sed memory, wherein is decreed that no man without hys City or dioces (except in certayne cases) or in places being one daies iornye distant from thence where he inhabiteth,* 114.19 shalbe called into iudgement, & that no man do presume to depute iudges frō ye sea Apostolicke, wtout the city & dioces where they are deputed, to proceede agaynst any: or do pre¦sume to cōmit their authority to any other person or persōs or to fetch & remoue any man beyond one dayes iorny frō out his Dioces where he dwelleth, or at most two dayes iourny, if it be in a generall councell:* 114.20 as also all other con∣stitutions of any byshop of Rome, touching as well, Iud∣ges delegate, as persons not to be called to iudgement be∣yond a certaine number: or els any other edict indulce, pri∣uelege, or exemption generall or special graunted from the Apostolike sea, for anye person or persons not to be inter∣dicted, suspended, or excommunicated, or cited vp to iudge∣ment without the compasse of certaine limites: or els what soeuer thing otherwise may hinder, stop, or impeache your iurisdiction, power, and free proceeding herein by anye meanes to the contrary notwithstanding. Dat Constant. the first yeare of our popedome.

¶This bloudy and abhominable commission of pope Martine, which I haue copied out of a certaine olde mo∣nument remaining in the handes of Maister Hackluyt, student in the Temple, seemeth to be directed and geuen out to the publike destruction of all faithful Christen men, about the latter end & breaking vp of the councel of Con∣stance, an. 1418. By the which the prudent reader hath this

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to note and consider, what labour, what pollicie, what coū¦saile, & what lawes haue bene set,* 114.21 what wayes haue bene takē, what seueritie hath bene shewed, how mens power, wit, and authoritie of the whole world haue conspired to∣gether from time to time, cōtinually by all maner meanes to subuert and supplant the worde, and way of the Lorde: And yet notwithstanding man hath not preuayled, but all his force & deuised pollicies haue bene ouerthrown, dispat¦ched and wt the councell of Achitophell and Ammon, haue bene brought to nought, and contrary to the furye of the world, the gospell of Christ hathe still increased. Neither yet for all this, will the Pope cease to spurne and rebell still against the kingdome of Christe,* 114.22 and of hys Gospell agaynst which, neyther he, nor yet ye gates of hell shall e∣uer preuayle. The Lord of hostes be mercifull to hys poore persecuted flocke. Amen.

Agaynst this pestilent Bull and Inquisition of Pope Martine the great antechrist, I thought good here to ad∣ioyne and annexe an other contrarye writing of the Bohe∣mians, bearing the name and subscription of Procopius, Conradus, and other Captaynes of ye Bohemians, which seemeth not long after the death of Zisca, to be written a∣gaynst the pestiferous sea of Rome, the tenour whereof here followrth.

A fruitfull and Christian exhortation of the Bohemianes to kinges and princes, to stir them vp to the zeale of the Gospell.

* 115.1THe almighty God the father, by hys welbeloued sonne Iesus Christ, may in hys holy spirite open the vnder∣standing both of you and of all Christians, & lighten your hartes with the light of hys doctrin of righteousnes, and may make you to continue therin, surely established to the end. This we desire of you for your saluation, all ye honou¦rable, wise, & honest noble men, & al the Comminaltie, ye rich and poore, heare and consider with dilligent heede, the wordes of this present letter, which is sent vnto you from the Country of the Bohemianes. It is manifest and well knowne to you and many other citties,* 115.2 Kynges, princes, and Lordes, that now a certayne number of yeares, there hath ben great discord betwixt vs and you, and there haue bene some which haue moued you by letters, and prouo∣ked you to make warre against vs, and to destroy vs. And as well on your part as on ours: many men, as wel noble as vnnoble, haue foolishly lost their lyues. Yet neuer he∣therto haue ye in any parte vnderstoode our fayth by our owne confession, neither whether we be able to proue the same out of the scriptures, yea or no: and yet in the meane time, kinges, Princes, Lordes, and Citties, haue sustay∣ned great dammage. And hereof we greatly meruaile, that ye do so much trust and beleue the pope and hys priestes, which geue you drinke full of poyson, and such comfort as no man can vnderstand,* 115.3 in that they say that they wil geue you forgeuenes of all your sinnes, and great grace & par∣don, to this end, that you should warre vpon vs & destroy vs: wheras their graces and pardons are none other then great lies, and a great seducing of the body and soule of all them that beleue them: and put their trust in them. Thys we would proue vnto them,* 115.4 & ouercome them by the holy scripture, and we wold suffer: that whosoeuer is desirous to heare the same, shoulde heare it. For the Pope and all hys priestes, herein deale with you as the deuill woulde haue done wyth our Lorde Iesus Christ. Of whome Luke writeth in hys 4. chap. that be brought him vpon an high hill, & shewed vnto hym in the twinckling of an eye, al the kyngdomes that are in the compasse of the earth, & said vnto him: I wil geue thee &c. So the deuill deceiueth the pope, and all the priestes with the riches of the worlde, and worldly power: And they thinke they can geue grace and pardon when they wyll, and they themselues shall neuer finde fauour before almighty God, except they repent and make amendes, because of theyr great deceauing of Chri∣stēdom. And how can they geue that to others, which they themselues haue not? So dyd the Deuill, who was rich in promising, and poore in geuing. And like as the Deuill is not ashamed to tell a lye,* 115.5 so all they are not ashamed to speake that which shall neuer be found true, nor be proued by the holy scriptures, because for no cause, they stirre vp kinges, Princes, Lordes, and Citties, to make warre a∣gaynst vs, not to the end that the Christian fayth shoulde therby be defended, but because they feare yt theyr secret vi∣ces and heresies shalbe disclosed and made manifest. For if they had a true cause, & a godly loue to the Christiā faith they would then take the books of the holy scripture, and would come vnto vs, and ouercome vs with the weapōs of Gods word, and that is our chiefe desire. For so dyd the apostles of our Lord Iesus Christ, who came to ye Pa∣ganes and Iewes, and brought them from their infidelitie to the true fayth of our Lorde Iesus Christ, and this they dyd in the spirite of meckenes, as the Apostle Paule wri∣teth in the 6. chap. to the Galat.* 115.6 Brethren if anye man be a∣greeued. &c. So ought they also to doe, if they perceiued that they were iust, and we vniust. And if we woulde not abide instruction: then they might take to them kinges, Princes,* 115.7 Lordes, and imperiall citties, and resist vs accor¦ding to the commaundementes of the holy scripture. But this is the subtile defence of all the Byshops and Priestes that they say that mayster Hus and Hierome which were burnt at Constance, were ouercome of the holy father the Pope,* 115.8 and of the whole Councell: For ye must vnderstand that they were not ouercome by the holy Ghost, but vniust¦ly, with wrongfull violence, which God may yet hereafter greeuously punishe in all them that gaue their counsel and ayd thereto: and they saye it ought not to be suffered, tha we should be heard in confessing our fayth. How may that be proued by the holy scripture, since christ heard the deuilt as it is written in the fourth chap. of Mathewe? And theyl are not better then Christ,* 115.9 nor we worsse then the Deuill. If they be iust and haue the truth with them (as they saye they haue) and we be vnrighteous, why do they feare, sinc the truth ought not to be afeard of falshod, as Esdras wri∣teth in hys second booke, the third chapiter. Zorobabell declared that truth is of all thinges the most mightye, and ouercommeth all thinges. For Christ is the trueth. Iohn 14. I am the way, the trueth. &c. And the deuill is the fa∣ther of lies. Iohn. 8. He is a lyerfrom the beginning, and neuer abode in the truth, & there is no truth in him. Ther¦fore if the pope and hys priestes haue the truth, let them o∣uercome vs with the word of God. But if they haue lyes, then they cannot long abide in al their presumptiō. Wher∣fore, we exhort and beseech al the imperiall Cities, al kings Princes, noble men, rich and poore, for Gods sake, and for hys righteousnes, that one of them write hereof to an o∣ther, and that there may be some meanes made howe we may cōmune wt you safely and friendly, at some such place as shal be fit both for you and vs, and bring with you your Byshops and teachers,* 115.10 and let them & our teachers fight together with the word of God, and let vs heare them, and and let not one ouercome the other by violence or false sub¦tiltie, but onely by the word of God. And if your Bishops and teachers haue better proofes of theyr fayth out of the holy scripture, then we, and our fayth be found vntrue, we will receiue penaunce and satisfaction: according to Gospell. But if your Byshops and teachers be ouercome of ours by the holy Scripture, then doe ye repent and har∣ken to vs, and hold with vs. And if your Byshops & tea∣chers will cease from their spirituall pride, and repent and make satisfaction: then wil we helpe you according to our power, and will compell them, eyther to ioyne with vs, or els we will expell them out of Christendome. And if your Byshops and teachers will say, that it is not lawfull for lay men to heare such reasoning, or to be presēt at it: that may you vnderstand to tend to no other end, but that they feare they should be ouercome and put to shame in the sight of you:* 115.11 For if they knew that they should ouer∣come therein, out of doubt, they would desire that euery mā should heare it, & thereby, their glory should become the greater, & their fame and prayses should be encreased vpon the earth. And if your Bishops and teachers coūsell you to come to no hearing with vs, thē do it whether they will or no, & suffer not your selues at any time to be so fo∣lishly seduced with their folish pardons, but tary at home in your houses wt your wiues and children. And let ye pope of Rome come to vs with all his Cardinals and byshops, and with all hys priestes, with his owne person & power to warre with vs, & let themselues deserue the absolution of sinnes, grace, and pardon, which they preach to you (for they haue great nede of forgeuenes of sinnes, grace, & par∣dō) & by the grace of god we will geue them pardō enough as they shall neede. But their subtile excuse is this: they say that it belōgeth not to priestes to fight wt bodily weapons & true it is that belongeth not to them:* 115.12 but it belongeth as little to them to stirre vp, to counsaile, & to fortifie others thereto: For Paule saith in the ye 1. to the Rom. & in ye fift to ye Galath. that all that do such thinges are worthy of e∣uerlasting death.* 115.13

And if yewill not determine to do any other thing then to fight against vs, then will we take the Lord to our helpe and his trueth, & we will defend it to the death, & we will not be afraid for the excommunicatiō or curse of the Pope, or his cardinals, or of ye bishops, because we know that y Pope is not god as he maketh himselfe, that he can curse and excommunicate when he will, or blesse when he will:

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who hath now these many yeares cursed and excōmuni∣ted vs,* 115.14 & yet notwithstanding, God and his gratious bles∣sing hath bene our helpe. But peraduēture ye wil say, that though we see that bishops and priests be euill & wicked, yet we cānot lacke them: for who should baptise our chil∣dren, who should heare confessions, & minister the holy sa∣craments? and then also we should be wtin the excommu∣nication of the pope & of his bishops.* 115.15 Welbeloued, ye nede to take no care for these matters. The excōmunicating of the Pope hurteth you nothing. Feare ye the excommuni∣cating of God, and the Lorde wil prouide for those things wel enough. If ye would banish euil bishops and priests, ye shuld haue good priestes which shuld baptise your chil∣dren, heare cōfessions, and minister the holy mysteries, bi∣cause when ye deuill is banished, then place is made for the holy ghost: So when yll bishops and priestes shall be ba∣nished, then place shal be made for good priestes & bishops Also, your bishops and priests say, that we are miscreants and hereticks, & that we beleue not on purgatory, vpō the virgine Mary, nor vpon the sayntes: wherein they say ill for we will proue by the holy scripture, that we know bet∣ter by Gods grace how we ought to beleue vpon Purga∣tory, & vpon Mary the mother of our Lord, & vppon hys welbeloued saints, thē they can tell vs. Also they say, yt we wil not be obediēt vnto the P. Truly when he shalbe come holy and iust, then we know well that we ought to be obe¦dient to him in al things and not before. They say also that we destroy Gods holy seruice, in that we destroy monaste¦ries, banishing thence the wicked Monkes and Nunnes.* 115.16 Truely we dyd it, thinking once that they were holy, that they did the reuerend seruice of god, but after that we well perceiued and considered their lyfe & works, then we per∣ceiued that they were false lowly hipocrites, and wicked builders on high, and sellers of pardōs and masses for the dead, and such as deuoured in themselues the sinnes of the people. And where as they sayd that they rise at midnight when other men slepe, and pray for the sins of the people: forasmuch as their selling of their praiers and masses for ye dead for gifts, is no better then hipocrisie and heresie: ther¦fore if we do speake agaynst them and destroy their mona∣steries, we do not therin destroy the seruice of God, but ra∣ther the seruice of the deuill, and the schooles of heretickes. And if ye knew them as we know them, ye would as dili∣gently destroy them as we do. For Christ our Lord did not ordayn anysuch order, & therfore it must needs come to pas that shortly it shal be destroyd as our lord saith in the Gos∣pel of S. Mathew the 15. chapter.* 115.17 Euery plant whiche my father hath not planted, shalbe rooted vp. We desire you also that ye woulde dilligently consider the article here written, wherein your bishops and priestes are guilty.

The 1. article is, that when your bishops will ordaine priests,* 115.18 they do it not, except he y is to be made priest haue sufficient liuing, eyther inheritance left him of hys parents or of benefices: wheras notwithstanding, Christ wold that priestes should be poore, forasmuch as it is enough for the scholar to be as his maister is, and for the seruaunt to be as his Lord is: and the bishops wil that they should be rich v vpon earth, which is vniust before the Lord.

The 2. article is, that bishops take mony of such as are to be ordained,* 115.19 but S. Peter did therfore sharply rebuke Si¦mon Magus, when he would haue geuen him mony, as it is written in the 8. of the actes.

The 3. article is, that they that come to be priestes enter into priesthoode, not for gods seruice sake, because they mean to preach and encrease it among the Christiā people, so as the people may be edified and made better:* 115.20 but rather for an idle life, and that they may eate well and drinke wel and that they may be honoured and reuerēced vpon earth For euery one wayteth vpon hys priest as a theefe and a robber, as Iohn writeth in his x. thap.

The 4. article is of excommunication, which the Pope and all his priestes take to themselues, and therwith fetter & bind all Christian people as they will, and they thinke yt whosoeuer they excommunicate or curse,* 115.21 hee is accursed and excommunicate before God: And we wil proue by the holy Scripture, that they themselues are excommunicate & accursed before God, because they kepe not the commaun∣dement of the loue of God,* 115.22 wherof the Apostle writeth in yt 1. to the Cor. the 16. chap. If any man loueth not our Lorde Iesus Christ, he is excommunicate in the day of the com∣ming of the Lord. For they cannot excommunicate you, who are already bound and excommunicate before God & hys saintes: and therefore why feare ye their excommuni∣cation?

The 5, Article is, that they take gifts for to pray for the dead, and to say masse for theyr soules. This is a wicked∣nes and heresie before the Lord, & all they that contribute to them to this end,* 115.23 do wickedly, for that hereby priests be¦come merchantes of prayers and of masses: and herewyth is all the church of Rome poysoned and defiled. For if they would pray for the dead and say masse for their soules, yet no man ought to hire thē thereto, forasmuch as they ought to take no giftes, neither little nor great. And euery one that taketh rewardes to this end, to redeeme soules out of purgatory, do therwithal cast their own soules down into hel. And they yt geue any thing to that end, doe altogether lose y which they geue. And with such deuilishe sublety, y Pope with all his priestes hath deceiued, spoyled and dis∣herited kinges, princes, Lordes and knights, & good hous¦holders and many other, of their lawful inheritaunces, be¦cause their ancestors & progenitours gaue it to Colledges, monasteries & churches, yt they might make memorials of thē & to sing or say prayers or masses for their soules,* 115.24 that they might be redeemed out of Purgatorye. And wyth such goodes, Byshops, Canons, and Monasteries haue made themselues so riche, that now they fall at variaunce with cities, & princes: & wheras they should procure peace betwixt cities and rulers, there they are the first that begin warre: and as long as they haue such goodes, they wil ne¦uer cease to be at strife with Lordes and cities,* 115.25 neither wil they begin to teach you the true foundation of ye truth: For they do as a dogge, which as long as he holdeth a bone in his mouth and knaweth it: so long he holdeth his peace & cannot barcke. Euen so, as long as they haue this bone of pleasaunt riches, it wyl neuer be well in the world. Wher∣fore all kinges, princes and imperiall Citties should doe a great worke of godlines and mercy, if by them they were compelled to do this, as the dog is when the boane is takē from hym.

And therfore ye noble men, Kinges, princes, Lordes, imperiall Citties,* 115.26 and all the communaltie, both riche and poore, if ye haue bene a sleep yet now awake and opē your eyes and behold the subtiltie of the deuill, how he hath blin¦ded the Church of Rome, and take agayne that is youres, and not theirs. And if you wil make a good memoriall for your soules, then do as the wyse man saith, Eccle. 19: Lay vp almes. &c.

The 6. article is, that they are full of pride and of high mynde,* 115.27 which is manifestly knowne by their long, costlye and superfluous garmentes, wherein they walke very vn¦like to Christ our Lord, who had a garmēt without a seam and to the welbeloued Iohn Baptist, who had a garment of Camels heare, and they wyl be honoured and worshyp¦ed, and they preach and say that Priesthood ought to be ho¦noured, and so it ought in deede to be, but there is none yt do so much sclander and abase it, as they themselues, with their euill works, gay apparell, and with their euil words wherein they passe all other men.* 115.28 Paul sayth the i. to Tim. the 3. chapter. Let the Elders that gouerne wel, be honou∣red with double honour, chiefly they that labour in ye word and doctrine of the Lord. Consider, that he sayth they that gouerne well.

The 7. article is, that they are couetous from ye highest to the lowest,* 115.29 and for couetousnes they preach many folish deedes & manifest lies, & sell the holy sacramentes, whiche is a great heresie: for God commaunded that they shoulde geue freely. Paule writeth in the first to Timothy: Coue∣tousnesse is the roote of all mischief, wherunto many haue ben geuen, and therefore they are separated from the fayth and haue denyed the truth.* 115.30

The viii. article is, that they commonly are called no∣torious whoremongers. This is manifestly seene in theyr concubines and children, which walke openly in all mens sight, and make many mens wiues whoores, or corrupte their daughters being virgins, and make thē priests har∣lots and rybauldes.* 115.31

The ix. Article is, that they are ful of deuilish enuy, and especially in al Monasteries they haue great enuy and ha∣tred amongest themselues, because when any thing is ge∣uen or disposed to one Monastery or Colledge, then there are others, that hate it, and enuy at it, and woulde more gladly haue it themselues: Like as among dogs when any thing is geuen to the one and not to the other, which the o∣ther seing, enuyeth hys fellow, & the other likewise wil ra∣ther deuour all himselfe then geue any part to his fellowe. Wherefore it were well that they were brought from that great sin of enuy in geuing nothing vnto thē: And it were better that their possessions were takē from them, and that they should do that which the Lord spake to hys disciples saying: Go ye and preach the Gospell to all men.

The x. article is, that they are idle, and chiefly the By∣shops, Chanons, and other Prelates, which wil not labor dilligently in the holy Scripture, wherewith they might cure the miseries of Christendome, wherto they haue boūd

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thēselues,* 115.32 and they eate the bread therof in idlenes, because when other men watch and labour to mayntaine themsel∣ues and their little ones, thē are they with their lemmons or els they walke in some Cittie, carying hawkes on their fistes, or els they sit at the good wyne wt their Concubines. and there they sing and play the Lucians, & eat of the best and therfore al that willingly bring and geue to them, shal be made partners of that curse whiche is geuen them of God, because they eate their bread vniustly, whereof Paul writeth in the 2. to the Thess. the 3. chapter: He that labou∣reth not, let him not eate.

* 115.33The 11. article is, that they are notorious liers, beca••••e to the end that they may please men, they tel many tales & lies, which in the holy Scripture haue no foundation nor proofe. Of such wryteth Iohn in the Apoca. 21.

The 12. article is, that they doe not rightly giue or mi∣nister to the people the body of our Lord Iesus Christ,* 115.34 and they geue it not as God hath instituted it and commanded. This is a great & a deuilish sinne and to great malapert∣nesse. Heerein we woulde ouercome them, wyth the testi∣monies of the Euangelistes: I say we woulde ouercome the Pope, and all his Priestes, with the authorityes of Marke, Luke and Paule. Rom. 13. and we woulde suffer, that Kinges, Princes, Lordes and all that are willing to heare, should heare it.

The 13. Article is, that they sit in spiritual iudgement, and then many times they iudge according to fauour,* 115.35 and not according to the righteousnesse of God, and they take bribes giuing sentence for hym, which in Gods sight hath the wrongfull cause. Wo be to such sentēces, as it is wryt∣ten in Isay 5. Wo be to ye that. &c.

The 14. Article is, that they sit hearing cōfessions, and when there come to them vsurers, raueners, and theeues, they take bribes of them of their ill gotten goodes, to spare them: and they willingly suffer them in cities and towns. And likewise of adulterers, and other notorious whore∣mongers and whores, and they neuer let or stay them in their great sinnes, to the end that the scripture may be ful∣filled in them, which sayeth: Giftes and the loue of money do draw to hell, and do blinde the eyes of iudges.

* 115.36The 15. Article is, that they receiue tithes of men, and will of right haue them, and preache and say that men are bound to giue them tithes, and therin they say falsly: For they can not proue by the new Testament, that our Lorde Iesus Christ commanded it, and his disciples warned no man to do so, neither did themselues receiue them. But al∣though in the old Testament, it were commanded to geue tithes, yet it can not thereby be prooued, that christian men are bound thereto: For this precept of the olde Testament had an end in the first yeare of our Lord Iesus Christ, like as the precept of Circūcision. Wherfore welbeloued, con∣sider and see, how your bishops seduce you and shut youre eyes with things that haue no proofe. Christ sayeth in the 11. of Luke. Geue almes of those thinges that remaine, but he said not, geue the tenth of the goodes, which yee possesse, but geue almes. But when they heare the word, they may say as the lawyer said to Christ: Maister when thou sayest so, thou geuest offence. Luke 11.

* 115.37The 16. Article is, that they in many places lende mo∣ney or goodes to haue treasure or vsurie, and they haue in cities and townes, yearely paiments and perpetual reue∣nues, as great Princes and Lordes. Wherein they doe a∣gainst the Gospel, which sayth, do not ye possesse gold nor siluer. And wheras they lend for gaine and vsury, againste that speaketh the Lord, Deu. 24. Lend not to vsury to thy brother. &c. Ye honest discrete and well beloued Lords, all the foresaide Articles we wil prooue against the Pope, and all his priests, with many testimonies of the holy Scrip∣ture, which for breuities sake, we haue not here mētioned. But note ye chiefly these 4. Articles, for which wee striue, and desire to defend them to the death.

The first Article is, that all publicke, and customably mortall sinnes ought to be forbidden and prohibited to all Priests and lay men, according to the commaundement of the holy Scripture.

* 115.38The seconde Article is, that richesse ought to be taken from the Pope and all hys Priestes, from the hyghest to the lowest, and they ought to bee made poore, as the Disci∣ples of our Lord Iesus Christ were: who had nothyng of their own, neither possessiōs in this world, neither world∣ly power.

* 115.39The third Article is, that the word of God ought to be free for euery mā appointed and ordained therto, to preach and read in al places, whether they shal come, without re∣sistance of any man or without any inhibitiō of either spi∣rituall or earthly power openly or manifestly.

The fourth article is, that the body of our Lord Iesus Christ ought to be deliuered to euery christian as our lord hath ordained it,* 115.40 and as the holy Euangelists haue wryt∣ten. We haue also vnderstood that there shalbe a Councell in Basile: Wherfore let no mā be exalted, but let them dili∣gētly kepe their wiues, their daughters and their virgins from Byshops, Priests, and Monkes. And do not thinke yt there is made any holy assembly of Bishops and Priests for the common commodity and profit of Christendom, but onely to thys end that they may hide their secret vices and heresies, with the cloke of hypocrisye, and let and hinder ye righteousnesse of God, which is muche contrary to them: and for this cause consider ye diligently, that they will not make an holy assembly, but the congregation of Sathan. And take ye heede that it be not done as some did at Con∣stance, who tooke money of Bishops and Prelates, & suf∣fered them to sleepe with their wiues. Ye welbeloued and honest Lordes, if ye finde any thing in these aforesaide Ar∣ticles or wordes wrytten somewhat sharply, we did it not to offend or contemne you, but to the ende that ye shoulde diligently consider and deuise howe Christendome is so ill kept and led by the Priests of this present age. Our Lorde Iesu Christ keepe you both in body and soule. Amen. In the yeare of our Lord.* 115.41 1430.

Preropus, Smahors, Conradus, Samssmolich, Capitaines of Bohemia.

Nowe to prosecute the warres of the Bohemians a∣gaine, after Zisca was dead,* 115.42 wherof we did intreat before, there was great feare, sorrow, and lamentation in the ar∣my, the soldiers accusing fortune which gaue ouer such an inuincible captaine to be ouercome with death. Immedi∣atly there was a diuision in the host, the one parte chusing Procopius Magnus to be their captaine, the other parte say∣ing, that there was none could be found worthy to succede Zisca: whereuppon they chusing out certaine to serue the warres,* 115.43 named themselues Orphanes.

Thus the Thaborites being deuided into two armies, the one part retained their olde and accustomed name, and the other by meanes of the death of their captayne, named themselues Orphanes. And all be it, that oftentimes there was dissension betwene them, yet when soeuer any forein power came towards them, they ioyned their powers to∣gether in one campe, and defended themselues. They sel∣dome went vnto any fensed townes except it were to buy necessaries, but liued with their wiues and childrē in theyr campe & tents. They had amongst them many cartes, the which they vsed as a Bulwarke: For when so euer they went vnto battell, they made two wings of them, whyche closed in the footemen. The winges of the horse men were on the out side, and when as they sawe their time for to ioyne battell, the wagon men which led the wings, going forth vnto the Emperors standerd, and compassing in such part of their enemies as they woulde, did close themselues in together, whereby the ennemies being inclosed, so that they could not be rescued, they were partly by the footemē, & partly by the men that were in the carres wt their dartes slaine.* 115.44 The horsemen fought without the fortification: and if it happened that they were oppressed or put to flight, by and by the carres opening themselues, receiued them as it were into a fensed Citie: and by this meanes they got ma∣ny victories, for so much as their enemies were ignorant of their pollicies.

These 2. armies went foorth, the one into Slesia, and the other into Morauia, and returned againe wyth great pray, before their enemies knewe of their comming. After this they besieged ye towne of Swetley in Austrich, where as the Thaborites and the Orphanes, two nightes conti∣nually assaulted the walles wythout ceasing, but Albert Duke of Austrich comming with his hoste to aide the Ci∣tizens, they fought by the space almost of foure houres, the valiauntest warriers being slaine on both partes. At the length the battaile was broken of, and the Thaborits lost their carres, and Albert was put out of his camp & tents. Within a while after,* 115.45 Procopius Magnus came agayne and inclosed the citie of Rhetium in Austria wt a notable siege. They of Prage were in his army, and Boslaus Cygneus, of whome we spake before, was slaine there with a dart, & the city of Rhetium was taken by force, sacked and burnt. The Burgraue of Malderburge Lord of the towne, was also taken and caried vnto Prage, where also hee dyed in prison.

These thinges thus done, the Emperour sent for the nobles of Boheme, which went vnto him vnto a town of Hungary, called Posonium in the borders of Austria, vpō the bāks of the riuer of Danubius: but they wold not en∣ter into the towne, but remained wtout the towne in their tents, whether as the Emperoure going out vnto them,

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communing muche wt them as touching his right & title,* 115.46 and the recouering of his fathers kingdome, promising if there were any cause, which did alienate the Bohemians minds from him, that he would take away al the occasion therof. They made answer, that he had made warre vpon them without cause, and that he had suffred their countrey men cōtrary to his promise, to be burnt at Constance not being heard, and the kingdom to be contumeliously inter∣dited, and the Nobles of Boheme to be condemned by the church of Rome as heretickes:* 115.47 and that he should thincke the force and power of the Bohemians not to be so small, but that they would prouide for their owne honor. Wher∣unto the Emperor answered very gently, & offered them a general councel, wherein they might declare their inno∣cency, if they woulde submit themselues to the iudgement of the vniuersal Church: but the Bohemians which were now become valiant victors in armes, would not now be ouercome with wordes, and so nothing being finally con∣cluded, the Emperor returned home.

* 115.48Then pope Martin perceiuing the Gospell to increase daily more and more, sent the Cardinall of Winchester an Englishman, borne of a noble house, into Germanie to mooue them vnto warre against the Bohemians. Where∣vnto the Emperor also did assiste him.

There were three armies prouided. In the first armie were the Dukes of Saxonie, and the lower cities.

The 2. armye, which was gathered of ye Franconians, was vnder ye conduct of the Marques of Brandenburge.* 115.49

The 3. army was led by Otho the archbishop of Tre∣uers, whom the Rhenenses, the Bauarians, and the Im∣periall cities of Sweuia followed. These armies entring into Boheme, in 3. seuerall partes, after they were passed the woode,* 115.50 they ioyned together & pitched before Misna. This towne a certaine learned and eloquent protestāt, na∣med Prichicho, the night before, had won frō the Papists: wherfore the army was determined first to recouer yt citie, before they woulde goe any further. But when as newes came vnto the host, how the Protestants had gathered an army,* 115.51 and came wtall spede towards them: they fled before they saw their enemies, and went vnto Thaconia, leauing behind them their warlike engins with a great pray. The Cardinall was not yet come into the campe, but meeting them in their flight at Thacouia,* 115.52 he maruailed at the cow∣ardly flight of so many Noble and valiaunt men, desiring them that they woulde turne againe vnto their ennemies, which he sayde, were farre weaker then they. Which thing when he had long trauailed about in vaine, hee was faine to be a companion with them in their flight. They were scarsly entred the woode, when as the Bohemians com∣ming vpon thē, set vpon their rereward. Then was theyr flight muche more disordered and fearfull then before, nei∣ther did they leaue flying before the Bohemiās left folow∣ing. Then all impediment or let being taken away, they vanquished Thacouia: and hauing obtained great store of warlike engines, they destroyed Misna. And when they would haue returned home by Franconia, they had great summes of mony sent vnto them yt they shuld not wast or destroy the Countreis of Bramberge and Noremberge: wherby the host of the Bohemians was greatly enriched.

Sigismundus the Emperour hauing newes of these things,* 115.53 went straighte vnto Noremburge, and gathered there new aide and helpe. Also Pope Martin sent Iulian the cardinall of S. Angel into Germany with his ambas∣sade, to make warre against the Bohemians,* 115.54 and that hee should in the Counsell of Basill, which doth nowe shortly draw on, be president in the popes name. He entring into Germany, went straight to Norenberge to the Emperor, wheras many of the nobles of Germany were assembled.

There was a new expedition decreed against the Bo∣hemians, against the 8. Kalendes of Iuly,* 115.55 and Fredericke Marques of Brandenburge appoynted generall of that warre, which should follow the Cardinal. He entred into Boheme by the way that leadeth vnto Thopa, and Alber∣tus prince of Austrich was appoynted to bring hys armie thorough Morauia.

In this expedition was Albert & Christopher of Ba∣naria, and Friderike Dukes of Saxony, Iohn and Albert princes of Brandenburge, wyth their father, which was generall of those warres. Also the bishops of Hyperbolis, Bamberge, and Eisten. Also the company of the Sweui∣ans, which they called the company of S. George, and the Magistrates of the imperial cities, the bishops of Mentz, Treuers and Colen sent their aides, and wyth them the chieftaines of their prouinces.* 115.56 It is sayd that the number of their horsemen were aboue 40000. But their footemen were not full so many, for the Germains for the most part do vse to fight their battels on horsebacke.

Also Rhenatus prince of Loraine promised to come to these warres, but being letted by his ciuill warres, for so∣much as hee went about to vanquish the Earle of Uan∣dome, wherby he could not keepe his promise, neyther the County Pallatine of Rheine, which did aide and succour the Earle of Uandome, coulde not goe against the Bohe∣mians. The Cardinal staying for them, deferred his iour∣ney vntill the Kalends of August. In the meane time, Al∣bert leading his armie out of Austria, vnderstanding that the Cardinall was not present at the day appoynted, and seeing himselfe vnable to encounter wyth the Bohemian power, he returned backe againe. After this the Cardinall entred into Boheme with an huge army,* 115.57 & destroyed ma∣ny of the protestantes townes, killing men, women, and children, sparing neither olde nor yong: notwithstanding, this his tiranny was exercised in the vttermost borders of Boheme, for his captaines feared to enter farre into the land. The Bohemians assone as they that heard tel y their enemy was come, made ready, & gathered their host with all speede, and laid siege to a towre called Stiltiuerge, and brought it vnder subiection.

In the meane season there fel such a maruelous sodein feare amongs al y papists throughout the whole campe,* 115.58 y they begā most shamefully to run away before any enemy appearing in sight. The cardinal Iulianus maruelling at this most sodein feare, and what should moone so great an army to flie, went about vnto y captains, exhorting them to put on armor, to order their battels, & coragiously to a∣bide their enemies, saying: they did not fight for the glory of their kingdom, or for the possessiō of lands, but for their liues, and the honor &* 115.59 religion of Christ, and for the sal∣uation of soules. How ignominious a thing is it (saith he) for the Germains to flie in battell, whose courage and va∣liantnes all the world doth extoll? It were much better for to die, then to geue place to any enemies, before they were seene: for they can by no meanes liue in safetie wythin the walles, which geue place vnto their enemy in the field, for it is the weapon that defendeth a man and not the walles, and except they would euen presently defend their libertie with the sworde, they should shortly be in greater bōdage, more miserable then any death. But this exhortation was all in vaine, for feare had put away all boldnes: for the en∣signes were snatched vp, and as though there had bene no captaine in the hoste, euery man ran headlong away. No man regarded any commandement, neither once tooke his leaue of his captaine, but casting away their armour with speedy flight they ranne away, as though their enemy had bene at their backes.* 115.60 The Cardinall also, although it were against his will, was forced to doe the like.

Thus the protestants by ye feare of their enemies made the more bolde and couragious, pursued them thorow the woodes, and had a great pray & spoile of them. Notwith∣standing, Albertus, when he heard tell that the Cardinall was entered into Boheme, with all speede came agayne out of Austrich with his army, & besieged the strong town of Prezorabia: but when he vnderstoode howe the Cardi∣nall was fled,* 115.61 he left of his purpose, and returned through Morauia, which was not yet subiecte vnto him, and de∣stroyed aboue 50. townes wyth fire and sword, toke many of their cities by force, and spoiled them, committing great murther and slaughter, and so afflicted them, that they toke vpon them his yoke, and promised to be subiecte and obe∣dient to him vnder this condition, that as touching religi∣on he would be bounde to doe that whych the Councel of Basil should determine.

Then was there an ambassade sent out of Boheme vn∣to Basil,* 115.62 where as Sigismund held the Councel, who du∣ring the time of warres,* 115.63 had kept himself at Noremberge. When as hee shoulde take his iourney vnto Rome to bee crowned Emperour, hee wrote letters vnto the nobles of Boheme, wherin was contained, how that he was a Bo∣hemian borne, and how he was not more affectioned to a∣ny nation, then to his own, and that he went to Rome for none other cause, but to be crowned, the which his honor shoulde also be a renowne to the Bohemians, whome to aduaunce it hath bene alwaies his speciall care.

Also, how that through his endeuor the Councel was begon at Basill, exhorting all suche as were desirous to be heard as touching religion, that they shuld come thether, and that they woulde not maintaine any quarell contrary to the holy mother church, that the Councel wold louing∣ly and gentlely heare their reasons: that they should onely endeuour themselues to agree wyth the Synode as tou∣ching religion, and reserue and kepe a quiet and peaceable kingdome for hym, against his returne: Neyther shoulde the Bohemians thinke to refuse his regiment, whose bro∣ther, father, and vncle, had raigned ouer them, and that hee

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would reigne ouer them after no other meane or sort, then other Christian kings vsed to doe.

The councel of Basil also wrote their letter to the Bo∣hemians, that they should send their Ambassadors which should shew a reason of their faith,* 115.64 promising safeconducte to go & come, and free liberty to speake what they woulde. The Bohemians in this point were of 2. opinions, for the Protestants & almost all the common people, sayd, it was not good to go, alledging the examples of Iohn Hus and Hierome of Prage, which going vnto Constance vnder the safeconduct of the Emperour, were there openly bur∣ned. But the nobility folowing the minde of Maynardus, prince of the new house, sayde, that they ought to goe vnto the Councell, and that they are not to be suffred which had inuented those new and strange opinions of faith, & newe kinde of religion, except they would render accōpt of theyr doings and sayings before the vniuersall church, & defend those things, which they had openly taught, before learned men. This opinion tooke place, and an ambassade of 300. horse was sent vnto Basil. The chiefe wherof were Willi∣am Cosca a valiant knight, & Procopius surnamed Mag∣nus, a mā of worthy fame for his manifold victories. Ioh. Rochezana preacher of Prage. Nicolas Galecus, minister of the Thaborites, and one Peter an Englishman, of ex∣cellent prōpt and pregnant wit. The people came in great number out of the towne, and many out of the synode and councell, attending before the gates to see the comming of this valiāt and famous people: other some gathered toge∣ther in great nōber into the streetes where as they should passe through. The matrones, maids and children, filled ye windowes and houses to behold and se, and to maruel at their strange kinde of apparel, and stoute couragious coū∣tenāces, saying that it was not vntrue which was repor∣ted of them: notwithstanding all men behelde Procopius, saying, this is he which hath ouerthrowne the papistes in so many battels, which hathe subuerted so many townes, and slaine so many men, whom both his enemies and also his owne souldiours, do feare and reuerence: also, that hee was a bold, valiant and inuincible captaine, which coulde not be ouercome with no terrour, labour or trauaile.

These Bohemian Ambassadors were gently receyued. The next day after,* 115.65 Cardinall Iulianus sending for them vnto the councell house, made a gentle, long, and eloquent Oration vnto them, exhorting them to vnitie and peace, saying, that the church was the spouse of our sauior Christ, and the mother of all faithful, that it hath the keyes of bin∣ding and losing, and also that it is white and fair, without spot or wrinkle, and cā not erre in those poynts which are necessary to saluation, and that he which doeth contemne the same church, is to be coūted as a prophane, Ethnike, & publicane, neither can this church be represented better by any meanes then in this councel. Hee exhorteth them also to receiue the decrees of the councell, and to geue no lesse credite vnto the councell then vnto the Gospell, by whose authority, the scriptures themselues are receiued & allow∣ed. Also yt the Bohemians which call them selues, the chil∣dren of the church, ought to heare ye voice of their mother, which is neuer vnmindful of her children, how that nowe of late they haue liued apart from their mother, albeit (said hee) that is no newe or straunge thing, for there haue bene many in times past, which haue forsakē their mother, and yet seeking after saluation haue returned to her againe: That in the time of Noes floud, as many as were wyth∣out the arke perished: That the Lordes passeouer was to be eaten in one house: that there is no saluation to be sou∣ght for out of the church, and that this is the garden & fa∣mous fountaine of water, wherof whosoeuer shal drinke, shall not thirst euerlastingly: That the Bohemians haue done as they ought, in that they haue sought the foūtains of this water at the councel, and haue determined nowe at length to geue care vnto their mother. Nowe all hatred ought to cease, all armor and weapon is to be laid apart, & all occasion of warre vtterly to be reiected: For the fathers would louingly and gently heare whatsoeuer there they would say in their owne cause or quarell, requiring onely that they woulde willingly receiue and embrace the good counsels and determinations of the sacred synode: where∣unto not onely the Bohemians, but also all other faithfull Christians, ought to consent and agree, if they wil be par∣takers of eternall life.

This Oration of the Cardinal, was heard & very wel allowed of the fathers. Wherunto the Bohemians answe∣red in fewe woordes,* 115.66 that they neither had contemned the Church nor the councels: that the sentence geuen at Con∣stance against those which were vnheard, doeth diminishe nothing of the Christian religion: that the authoritie of the fathers hath alwaies remained amongst them inuiolate, and whatsoeuer thing the Bohemians had taught, to bee confirmed by the scriptures and Gospell, and that they are nowe come to manifest their innocencie before the whole Church, and to require open audience, where as the laitie may also be present. The request was graunted them: and being further demanded in what poynts they did disagree from the church of Rome, they propounded 4. Articles.

First, they affirmed, that all suche as woulde be saued, ought of necessitie to receiue the Communion of the laste supper vnder both kindes of bread and wine.

The second Article,* 115.67 they affirmed al ciuil rule and do∣minion to be forbidden vnto y Clergy by the law of God.

The thirde Article, that the preaching of the worde of God is free for all men, and in all places.

The fourth Article, as touching open crimes and of∣fences which are in no wise to be suffered for the ••••oiding of greater euill.

These were the onely propositions whyche they pro∣pounded before the Councell in the name of the whole re∣alme. Then another ambassador affirmed that he had hard of the Bohemians diuers and sundry thinges offensiue to Christian eares, amongst the which this was one poynte, that they should preach that the inuention of the order of begging Friers was diabolicall.

Then Procopius rising vppe, sayde, neither is it vn∣true, for if neyther Moises, neyther before hym the Patri∣arkes, neither after him the Prophets, neyther in the new lawe Christe and hys Apostles did institute the order of begging friers, who doth dout but that it was an inuenti∣on of the deuil, and a worke of darkenesse?

This answere of Procopius was derided of them all: And Cardinall Iulianus went about to prooue that not onely the decrees of the Patriarkes and Prophetes,* 115.68 and those things which Christ and his Apostles had instituted to be onely of God, but also all such decrees as the church shuld ordaine, being guided through the holy ghost, be the workes of God. All be it as he sayde, the order of begging Friers, might seeme to be taken out of some parte of the gospel. The Bohemians chose out 4. diuines which shuld declare their Articles to be taken out of the Scriptures. Likewise on the contrary part there was 4. appoynted by the councell. This disputation continued 50. dayes, where many thinges were alledged on either parte, whereof, as place shal serue, more hereafter (by the grace of Christ) shal be sayd, when we come to the time of that Councel.

In the meane season, while y Bohemians were thus in long conflicts wyth Sigismund the Emperour and the Pope, fighting for their religion, vnto whome, notwtstan∣ding all the fulnesse of the Popes power was bent against them,* 115.69 God of his goodnesse had geuē such noble victories, as is aboue expressed, and euer did prosper them so lōg as they could agree among thēselues: as these things (I say) were doing in Boheme: King Henry the 5. fighting like∣wise in Fraunce, albeit for no like matters of religion, fell sicke at Boys, and died after he had raigned 9. yeres 5. mo∣neths 3. wekes and odde daies from his coronation. This king in his life and in all hys doings was so deuout & ser∣uiceable to the Pope and his chapleins, that he was called of many the Prince of priests: who left behind him a sonne being yet an infant 9. monthes and 15. dayes of age, whom he had by Quene Katherine daughter to the French king, married to him about 2. or 3. yeares before. The name of which Prince succeeding after his father, was Henry 6. lefte vnder the gouernement and protection of his vncle named Humfrey Duke of Gloucester.

¶ The names of the Archbishops of Canter∣bury in this fifte Booke conteined.
54Simon Islepe.17
56Simon Langham.2
57William Witlesey.5
58Simon Sudbery.6
59William Courtney.15
60Thomas Arundel.18
61Henry Chichesly.29

Notes

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