Acts and Monuments Volume 1

Gregory the Bishop, the servant of God's servants, to his well-beloved sons, the Chancellor and University of Oxford, in the diocese of Lincoln greeting, and Apostolical benediction.

WE are compelled not only to meruell, but also to lament that you considering the Apostolical seat hath given unto your university of Oxford so great favor 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 Catholic faith, (without the which there is no salvation) by your great negligence and slouthe, will suffer wild cockle, not only to grow up among the pure wheat of the flourishing field of your University, but also to wake more strong and choke the corn. Neither have ye any care (as we are informed) to extirpe and pluck the same up by the roots, to the great bleblemishing of your renowned name, the peril of your souls, the contempt of the Church of Rome, and to the great decay of the ancient faith. And further (which greueth us) the increase of that filthy weed was more sharply rebuked & judged of in Rome then in England where it sprang. Wherefore let there be means sought by the help of the faithful, to root out the same. Greuously it is come to our ears, that one John Wycliffe, parson of Lutterworth in Lincoln diocese, a professor of divinity (would god he were not rather a master of errors) is run into a kind of detestable wickedness, not only and openly publishing, but also vomiting out of the filthy dungeon of his breast, diverse professions false and erroneous conclusions, and most wicked and damnable heresies. Whereby he might defile the faithful sort, and bring them from the the right path headlong into the way of perdition overthrow the state of the Church, and utterly subvert the secular policy. Of which his mischievous heresies, some seem to agree: (only certain names and terms changed) with the peruers ••• opinions, and unlearned doctrine of Marcelius of Padua, & John of Gandune, of unworthy memory: whose books were utterly abolished in the realm of England, by our predecessor of happy memory John 22. Which kingdom doth notonely florishe in power, and abundance of faculties, but is much more glorious and shining in pureness of faith: Accustomed always to bring forth men excellentlye learned in the true knowledge of the holy scriptures, ripe in gravity of manners, men notable in devotion, and defenders of the Catholic faith. Wherefore we will and command you by our writing Apostolical, in the name of your obedience, and upon pain of privation of our favor, indulgences and priueledges granted unto you and your university, from the said see Apostolical: that hereafter ye suffer not those pestilent heresies, that those subtle and false conclusions and propositions, misconstruing the right senses of faith and good works (how soever they term it, or what curious implication of words soever they use) any longer to be disputed of, or brought in question: Least if it be not withstoood at the first, and plucked up by the roots, it might perhaps be to late hereafter to prepare medicins when a greater number is infected with the cōtagion. And further, that ye apprehend immediately or cause to be apprehended the said John Wycliffe, and deliver him to be detained in the safe custody of our well beloved brethren, the Archbishop of Canterbury, and the bishop of London or either of them. And if you shall find any gaynesayers, corrupted with the said doctrine (which God forbid) in your said university within your jurisdiction, that shall obstinately stand in the said errors: that then in like manner ye apprehend them, and committee them to safe custody, and otherwise to do in this case as it shall appertain unto you: So as by your careful proceedynges herein, your negligence past concernying the premisses, may now fully be supplied and recompensed with present diligence. Whereby you shall not only purchase unto you the favor and benevolence of the seat Apostolical, but also great reward and merit of almighty God.

The copy of the Epistle sent by the Bishop of Rome to Richard king of England, to persecute John Wycliffe.

The kingdom of England which the most highest hath put under your power and governance, being so famous and renowned in valiancy and strength, so aboundaunt and flowyng in all kind of wealth and riches: but much more glorious resplendent and shynyng through the brightness and clearness of all godliness and faith: hath accustomed always to bring forth men endued with the true knowledge and understanding of the holy Scriptures, grave in years, fervent in devotion, and defenders of the Catholic faith: The which have only directed and instructed their own people through their wholesome doctrine and precepts into the true path of God's commandments, but also as we have heard by the report and information of many credible persons (to our great grief & heart sorrow) that John Wycliffe Parson of Lutterworth, in the Dioces of Lincoln, professor of divinity (I would to God he were no author of heresy) to be fallen into such a detestable and abhominable madness: that he hath propounded and set forth diverse and sundry conclusions full of errors and cōteinyng most manifest heresy, the which do tend utterly to subvert and overthrow the state of the whole Church. Of the which, some of them (albeit under coloured phrase and speech) seem to smell and savor of perverse opinions, and the foolish doctrine of condemned memory of Marsilius of Padua, and John of Ganduno, whose books were by Pope John the 22. our predecessor, a man of most happy memory reproved and condemned. &c.

Therefore, for so much as our Reverend brethren the Archbishop of Canterbury, and the Bishop of London have received a special commandment from us by our authority, to apprehend and committee the forenamed John Wycliffe unto prison, and to transporte his confession unto us: If they shall seem in the prosecution of this their business to lock your favor or help, we require and most earnestly desire your majesty even as your most noble predecessors have always been most earnest lovers of the Catholic faith (whose case or quarrel in this matter is chiefly handled) that you would vouchsafe even for the reverence of God, and the faith aforesaid, and also of the Apostolic seat, and and of our person, that you will with your help and favor, assist the said archbishop and all other that shall go about to execute the said business. Whereby besides the praise of men, you shall obtain a heavenly reward and great favor and good will at our hand, and of the sea aforesaid. Dated at Rome at S. Mary the greater, the 11. Kal. of June, in the 7. year of our Byshoprick. an. 1378.

The conclusions of John Wycliffe exhibited in the convocation of certain Bishops at Lambeth.

ALl the whole race of mankind here on earth besides Christ, hath no power simply, to ordain that Peter and all his offspring should politickely rule over the world forever.

2. God cannot give to any man for him and his heirs any civil dominion forever.

3. All writings invented by men, as touching perpetual heritage, are impossible.

4. Every man being in grace justifying, hath not only right unto the thing, but also for his time hath right in deed above all the good things of God.

5. A man cannot only ministratoriously give any temporal or continual gift, either as well to his natural son, as to his son by imitation.

6 If God be, the temporal Lord's may lawfully and meritoriously take away the riches from the Church, when they do offend habitualiter.

7. We know that Christ's Vicar cannot, neither is able by his Bulls, neither by his own will and consent, neither by the consent for his college, either make able or disable any man.

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

9. No man ought, but in God's cause alone, to excommunicate, suspend, or forbid, or otherwise to proceed to revenge by any ecclesiastical censure.

10. A curse or excommunication doth not simply bind, but in case it be pronounced and given out against the adversary of God's law.

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

12. The disciples of Christ have no power to exact by any civil authority, temporalties by censures.

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

14. We ought to believe that the Vicar of Christ, doth at such times only bind and loose, when as he worketh conformably by the law and ordinance of Christ.

15. This ought universally to be believed that every priest righly and duly ordered, according unto the law of grace, hath power according to his vocation, whereby he may minister the sacraments, and consequently absolve any man confessing his fault, being contrite and penitent for the same.

16. It is lawful for kings (in causes licenced by the law) to take away the temporalties from the spiritualty, sinning habitualiter, that is, which continue in the custom of sin, and will not amend.

17. Whether they be temporal Lord's or any other men whatsoever they be, which have endowed any Church with temporalties: It is lawful for them to take away the same temporalties, as it were by way of medicine, for to avoid sin, notwithstanding any excommunication or other ecclesiastical censure, for so much as they are not given but under a condition.

18. An ecclesiastical minister, and also the Bishop of Rome may lawfully be rebuked of his subjects, and for the profit of the Church, be accused either of the Clergy or of the Laity.

The protestation of John Wycliffe.

FIrst I protest (as I have often before done) that I do mind and intend with my whole heart (by the grace of God) to be a true Christian, and as long as breath shall remain in me, to profess and defend the law of Christ. And if it shall happen that through ignorance or otherwise, I shall fail therein. I desire my Lord God of pardon & forgiveness. And now again as before also, I do revoke and make retractation, most humbly submitting myself, under the correction of our holy mother y ^e church. And for so much as the sentence of my faith, which I have holden in the schools and else where, is reported even by children, & more over, it is carried by children even unto Rome: Therefore left my dear beloved brethren should take any offense by me, I will set forth in writing the sentence and Articles, for the which I am now accused and impeached: the which also even unto the death I will defend. As I believe all Christians ought to do, and specially the Bysh. of Rome and all other priests and ministers of the Church. For I do understand the conclusions after the sense and manner of speaking of the scriptures and holy doctors, the which I am ready to expound: And if they shall be found contrary unto the faith, I am ready to revoke and speedily to call them back again.

An exposition upon the conclusions of John Wycliffe, exhibited by him to the Bishop.

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

This conclusion of it self is evident, for as much as it is not in man's power to stop the coming of Christ to his final judgment, but he must needs come, according to y ^e article of our Creed, to judge both the quick and the dead. And then (as the scripture teacheth) shall surcease all civil and political rule here, I understand the temporal and secular dominion, pertaining to men here dwelling in this mortal life. For so do the Philosophers speak of civil dominion. And although the thing which is terminable, & hath an end, is called sometimes perpetual: yet because in holy scripture, and in use of the Church, and in the books of Philosophers most commonly that is takē to be perpetual, which hath no ende of time hereafter to come: according to the which sense, the Church singeth Gloria Patri. &c. nunc & perpetuum. I also after the same signification do take here this word (perpetually) and so is this conclusion consonant to the principles of the Scripture, that it is not in man's power to ordain the course and voyage of the Church, here perpetually to last.

2. God cannot give to any man. &c.

To the second conclusion I answer, understanding civil dominion, as in the conclusion before. And so I hold, that God, first by his ordinate power cannot give to any person civil dominion here forever: Secondly, by his absolute power it is not probable for him so to do. For so much as he cannot ever detain his spouse in perpetual prison of this life, nor always defer the final beatitude of his Church.

3. To the third conclusion. Many writings or chartes invented by men, as touching perpetual hereditage civil, be impossible.

The verity of this conclusion is incident. For we must not canonize all manner of Charts, whatsoever, as Catholic, or universal: for then it were not lawful by any means to take away or sequester things given by Charte or charter, when any doth unjustly occupy the same. And so, if that stand confirmed and ratified by the faith of the Church, great occasion thereby should be ministered to men so chartered, to trust to their temporal chartes, and so might grow thereby much liberty and license to sin. For like as by what supposition every truth is necessary: so by the same supposition, every false thing is possible, as it is plain by the testimony of Scripture, & of holy Doctors speaking of necessity of things to come.

4. Every man being in grace justifying finally, hath not only right unto the thing, but also for his time hath right in deed, over all the good things of God.

The verity hereof is evident, by holy Scripture Math. 24. Where verity promiseth to every mā entering into his joy: verily (saith he) I tell you, he shall set & place him over all the goods he hath. For the right and title belōgyng to the communion of Saints, in their country (he meaneth in the kingdom of heaven) Fundatur objective super vniuersitatem bonorum Dei : That is: Hath his relation, as unto his object, to all the goods and possession of God.

5. A man can but only ministratoriously, give any temporal dominion or gift perpetual, as well to his own natural son, as to his son by imitation.

It is evident. For every mā ought to recognise himself in all his works and doings, as an humble servant, and minister of God. As the words of Scripture doth teach us. Let a man so esteem of us as the ministers of Christ. Yea so Christ himself did teach his chief Apostles to minister, but in their country the Saints shall give unto their fellow brethren the dominion of their goods vt pater de suis corporibus & bonis eis inferioribus in natura according to the words of Luke. 6. They shall give you and put into your bosoms a good measure and perfect, well filled and heaped up, and running over.

6. If God be, temporal Lord's may lawfully and meritoriously take away the goods of fortune from the Church when they do offend, habitualiter.

This conclusion is correlatiue with the first. Article of our faith: I believe in God the father almighty. &c. Where I understand this word (may) in this conclusion after the manner of autentique Scripture, which saith & granteth: that God is able, of these stones to raise up children to Abraham, for otherwise all Christian Princes were heretics. For this conclusiō, thus standeth the reason: If God be, he is omnipotent: & if he be almighty, he is able to command the Lord's temporal so to do: & if he way so command, thē may they lawfully so take away such goods. &c. And so by the virtue of the same principle, Christian Princes have practiced the said sentence upon the Church mē heretofore, as did William Rufus. &c. But God forbid that any should believe hereby my intention to have been, that secular Lord's may lawfully take away what goods soever and by what means soever, by their own naked authority at their pleasure: but only by the authority of the church may so do, in cases and form limited by the law.

7. We know that it is not possible that the vicar of Christ is able by his pure Bulls. &c.

This is manifest by the Catholic faith, for as much as the Church doth fully believe that the abling of any mā, ought first to proceed and come of God: wherefor, no man being Christ his vicar, hath any power in this matter, but only as vicar in the name of the Lord so far forth as he is enabled of the Lord, to notify unto the church whom God hath enabled. Wherefore if any mā do anything not as vicar 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 saith. 1. Cor. 3. all our hability or sufficiency cometh of God. And so consequently, it cometh not purely by the ministry of his Uicarship, that he is enabled, but the ableness or unableness of him being the Uicar of Christ, cometh to him another way from above.

8. A man cannot be excommunicate to his hurt or undoing, except he be excommunicate first and principally, of himself.

It is evident, forasmuch as all such excommunication ought to proceed & begin originally of his own sin which is damnified: whereupon Augustine saith De verbis Domini, Sermon 51. Do not thou conculcate thyself, and man overcometh thee not. And moreover the faith of the church doth teach, quod nulla ei nocebit aduersitas, si nulla dominetur iniquitas, that is to say. No adversity shall hurt, if no miquitie have the upper hand. And yet notwithstanding, every excommunication for many causes is also to be reared, although that the excommunication of the Church to the humble man being excommunicated, be not damnable but wholesome.

9. No man ought but in God's cause alone to excommunicate, suspende.&c.

It is clear, for as much as every just cause is the cause of God, whose respect ought chiefly to be weighed and pondered. Yea the love of the person excommunicate ought to surmount the zeal of revengement, and the desire of all temporal goods whatsoever, for otherwise he that doeth excommunicate, doth damnify himself. To this 9. conclusion notwithstanding it is congruent, that a Prelate may excommunicate in the cause also of man, so that his principal respect in so doing be had to y ^• injury done to his God, as appeareth 13. quaest. 4 Inter querelas.

10. No curse or excommunication can bind simply, but in case it be given out against the adversary of Christ's law.

And it appeareth thus, because that God doth bind simply everyone that is bound, who cannot excommunicate but only for transgression of his law. Whereunto it is consonant notwithstanding, that the censure of the Church doth not bind simply, but secondarely in that case and respect, as it is denounced against the adversary of the members of the Church.

11. There is no example of Christ which giveth power to his disciples to excommunicate any subject (especially for denying of any temporalties) but contrary.

Which is thus declared by the faith, whereby we believe that God is to be beloved above all things, and our neighbor and enemy are to be beloved above all temporal goods of this world necessarily, for the law of God cannot be contrary unto it self.

12. The disciples of Christ have no power by any civil coaction, to exact temporal things by their censures.

This appeareth by the faith of the Scripture. Luke 23. Where Christ did forbid his Apostles civilly to reign or to bear any lordship. The kings (saith he) of the Gentiles bear rule over them, but you not so. And after this sense it is expounded of S. Bernard, of S. Chrysostom, and other holy men: which conclusion notwithstanding, yet may they exact temporal things by ecclesistical censures incidently, if case be that it appertain to the revengement of their God.

13. It is not possible by the absolute power of God, that if the Pope or any other Christian do pretend to bind or loose at their pleasure, by what means soever, that thereby he doeth so bind and loose.

The contrary of this conclusion will destroy the whole • Catholic faith, importyng no less but him to be a blasphemer which so usurpeth such absolute power of the Lord. And yet by this conclusion I intend not to derogate from the power of the Pope or of any other Prelate of the Church, but that he may by the virtue of the head so bind and lose. But do understand the conditional of this negative (to be impossible) after this sense: that it cannot be that the Pope or any other Prelate of the Church can pretend by himself to bind or lose (how and after what manner he liest himself) except in such sort, that he do in deed so bind and lose before God as he doth pretend to do.

14. We ought to believe, that the vicar of Christ doeth at such times only bind and loose, when as he worketh conformably by the law, and ordinance of Christ.&c.

The reason thereof is this, because otherwise it is unlawful for him so to do, except he should do it in the virtue of that law, and so consequently, unless it be conformable to the law and ordinance of Christ.

15. To this conclusion, this ought universally to be believed, that every Priest rightly and duly ordered, hath power according to his vocation,&c.

The reason hereof is this, because y ^t the order of priesthood in his own nature and substance, receiveth no such degrees, either of more, or of less. And yet notw ^t standing, the power of inferior Priests, in these days be upon due consideration restrained, and sometimes again in time of extreme necessity released. And thus according to the Doctors, a Prelate hath a double power, to wit, the power of order, & the power of iurisdictiō or regiment. And according to this second power, the Prelates are in an higher Majesty, and regiment.

16. It is lawful for Princes and Kynges (in cases by the law limited) to withdraw temporal commodities, from Church men abusing the same, habitualiter.

The reason thereof is plain for that temporal Lord's ought rather to leave to spiritual alms, which bringeth with it greater fruit, then to corporal alms the case so standing, that some time it were a necessary work of spiritual alms, to chastise such Clerks by taking from them their temporal livings, which use to abuse the same to the damnifyeng both of their soul and body. The case, which the law doth limit in this matter, were the defect of correctyng his spiritual head or elles for lack of correctyng the faith of the Clerke which so offendeth, as appeareth. 16. q. 7. filijs. Dist. 40. cap. Si Papa.

Whether they be temporal Lord's, or any other men whatsoever, which have endued any Church with temporalities.&c.

The truth thereof is evidently sin, for that, nothing ought to stop a man frō the principal works of charity necessarily, because in every action and work of man is to be understand a privy condition necessary of God his good will concurring with all, as it is in the civil law de c. Conradi cap. 5. in fine collat. x. And yet God forbid, that by these words occasion should be given to the Lord's temporal to take away the goods of fortune from the Church.

18. An Ecclesiastical minister, yea the Bishop of Rome may lawfully be rebuked of his subjects, and for the profit of the Church be accused, either of the Clergy, or of the laytie.

The proof of this is manifest hereby, because the said Bishop of Rome is subject to fall into the sin against the holy Ghost, as may be supposed, saving the sanctitude, humility and reverence due to such a Father. For so long as our brother is subject unto the infirmity of falling, he lieth under the law of brotherly correction. And when the whole College of Cardinals may be slothful in ministryng due correction for the necessary prosperity of the Church: it is apparent that the residue of the body of the Church, which possibly may stand most of lay men, may wholesomely correct the same accuse and bring him to a better way. The possibility of this case is touched. Dist. 40. Si Papa. If the Pope do err from the right faith. &c. For like as such a great fall ought not to be supposed in the Lord Pope without manifest evidence: so again such an obstinacy ought not to be supposed in him, possibly being fallen, but that be will humbly receive the wholesome medicine of his superior, correctyng him in the Lord. The practice of which conclusion also is testified in many Chronicles. Far be it from the Church of Christ that verity should be condemned, which soundeth evil to trāsgressours and other slothful persons, for then the whole • ayth of the Scripture were in a damnable case.

The letter of the Archbyshop directed to the Bishop of London, against Wycliffe and his adherents.

To our reverend brother by the grace of God Bishop of London, salutation. The Prelates of the Church ought to be so much the more vigilant and attentive about the charge of the Lord's flock committed unto them: how much the more they shall understand the Wolves being clothed in sheep's apparel, fraudulently to go about to woory and scatter the sheep. Truly, by the continual cry and bruted fame (which it grieveth me to report) it is come to our knowledge: that although by the canonical sanctions, no man being forbidden or not admitted, should either publicly or privily without the authority of the Apostolical sea or Bishop of that place, usurp or take upon him the office of a Preacher: Some notwithstanding, such as are the children of damnation, being under the vale of blind ignorance, are brought into such a dotyng mind, that they take upon them to Preache, and are not affrayde to affirm and teach diverse and sundry propositions and conclusions here under recited, both heretical, erroneous, and false, condemned by the Church of God: and repugnaunt to the decree of holy Church, which tend to the subuertyng of the whole state of the same, of our province of Canterbury, and destruction and weakenyng of the tranquility of the same: and that as well in the Churches, as in the streets, as also in many other profane places of our said province, generally, commonly, and publicly, do preach the same, infecting very many good Christians, causing thē lamentably to wander out of the way, & frō the catholic Church, without which there is no salvation. We therefore considering, that so pernicious a mischief which may creep amongst many, we ought not to suffer, and by dissimulation to pass over, which may with deadly contagion slay the souls of men, least their blood be required at our hands: are willing so much as God will permit us to do, to extirpate the same. Wherefore, by the counsel and consent of many of our brethrē and Suffragans, we have convented diverse and sundry Doctors of Divinity, as also professors and other Clerks of the Canon and Civil laws, the best learned within the Realm, and of the most soundest opinion and judgment in the Catholic faith, to give their opinions and judgments concerning the foresaid conclusions. But for as much as the said conclusions and assertions: being in the presence of us, and our fellow brethren and other conuocates, openly expounded, and diligently examined, and in the end found by common counsel and consent, as well of them as of us, and so declared that some of those conclusions were heretical, and some of them erroneous & repugnant to the determination of the Church, as here under are described: We will and command your brotherhoode, and by virtue of holy obedience straightly enjoin, all and singular our brethren and Suffragans of our body and Church of Canterbury, that with all speedye diligence you possible can, you likewise enjoin them (as we have enjoined you) and every of them. And that everyone of them in their Churches & other places of their City and Dioces, do admonish and warn, and that you in your Church and other Churches of your City and Dioces, do admonish and warn, as we by the tenor of these presents, do admonish and warn the first time, the second time, and the third time: and yet more straightly do warn, assigning for the first admonition one day, for the second admonition another day, & for the third admonition canonical and peremptory, another day: That no man from hence forth of what estate or condition soever, do hold, preach or defend the foresaid heresies and errors or any of them: nor that he admit to preach any one that is prohibited or not sent to preach, nor that he hear or hearken to the heresies or errors of him or any of them, or that he favor or lean unto him either publicly, or privily: But that immediately he shonne him as he would avoid a Serpent putting forth most pestiferous poison, under pain of the greater curse, the which we command to be thundered against all and everyone which shall be disobedient in this behalf, and not regarding these our monitions, after that those 3. days be past which are assigned for the canonical monition, and that their delay, fault or offense, committed require the same: That then according to the tenor of these writings, we command both by everyone of our fellow brethren & our Suffragans 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 uttermost, both ye and they cause the same excommunications to be pronounced. And furthermore, we will and command our foresaid fellow brethren, and all & singular of you a part by yourselves, to be admonished, and by the aspersion of the blood of Jesus Christ we likewise admonish you: that according to the institution of the sacred Canons, everyone of them in their Cities & Dioces, be a diligent inquisitour of this heretical pravity: and that everyone of you also in your Cities and Dioces, be the like inquisitor of the foresaid heretical pravity: And that of such like presumptions they and you carefully and diligently inquire, and that both they and you (according to your duties and office in this behalf) with effect do proceed against the same, to the honor and praise of his name that was crucified, and for the preservation of the Christian faith and Religion.

WIlliam by the grace of God Archb. of Cant. primate of all England, and Legate of the Apostolical see: To our well-beloved son in Christ the Chancelor of the university of Oxford, within the diocese of Lincoln, greeting, grace and benediction. The prelates of the Church, about the Lord's flock committed to their charge, ought so much to be more vigilāt as that they see the wolf clothed in sheep's attire fraudulētly go about to worow and scatter the sheep. Doubtless, the common fame & brute is come unto our ears. &c. Vtin mandato praecedenti. We will therefore and command, straightly enjoining you, that in the Church of our blessed Lady in Oxford, upon those days the which accustomably the Sermon is made, as also in the schools of the said University upon those days the Lectures be read, ye publish and cause by others to be published to the clergy and people, as well in their vulgare tongue, as in the Latin tongue, manifestly and plainly without any curious implication, the same heretical and erroneous conclusions, so repugnant to the determination of holy Church, as is aforesaid: to have been & be condemned, and which conclusions also we declare by these our letters to be utterly condemned: And that farthermore you forbid, and canonically admonish, and cause to be admonished, as we by the tenor of these presents do forbid and admonish you, once, twice, and thrice, and that peremptorily: that none hereafter hold, teach, preach, or defend the heresies and errors above said, or any of them either in school or out of school by any sophistical cavillation or otherwise: or that any admit to preach, hear, or hearken unto John Wyckliffe, Nicholas Hereford, Philip Reppindon Chanon reguler, or John Ayshton, or Laurence Readman, which be vehemently and notoriously suspected of heresy, or else any other whatsoever, so suspected or defamed: or that either privily or publicly, they either aide or favor them or any of them, but that incontinently they shun and avoid the same as a Serpent which putteth forth moste pestiferous poison. And farthermore, we suspend the said suspected persons from all scholastical act, till such time as they shall purge themselves before us in that behalf, and that you denounce the same publicly, by us to have been and be suspended, and that ye diligently and faithfully inquire, of all their fautours and favorers, and cause to be inquired throughout all the haules of the said university. And that when you shall have intelligence of their names & persons, that ye compel all and every of them to abjure their outragies by Ecclesiastical Censures and other pains Canonical whatsoever under pain of the greater curse, the which against all and singular the rebellious in this behalf, and disobeying our monitions we pronounce: so that their fault, deceit, and offense in this behalf, deserve the same (the said monition of ours being first sent) which in this behalf we exteeme and allow Canonical, that then and again according to the effect of these our letters. &c. The Absolution of all and singular such, which shall incur the sentence of this instrument by us sent forth (which God forbid) We specially reserve unto our selves: exhorting you the Chancellor by the aspersion of the blood of JESUS CHRIST, that to the uttermost of your power hereafter you do your indeuoure, that the Clergy and people being subject unto you, if there be which have strayed from the Catholic faith by such errors, may be brought home again, to the laud and honor of his name that was crucified, and preservation of the true faith. And further our will is, that whatsoever you shall do, in the premisses in manner & form of our process in this behalf, to be had and done: that you for your parte, when you shall be required thereunto, plainly & distinctly do certify us by your letters patents, having the tenor hereof.

The monition of the Archbyshop, unto the foresaid Chancellor.

IN Dei nomine Amen. Whereas we William by the permission of God Archbyshop of Canterbury Lord Primate of England and Legate of the Apostolical sea, by the consent of our suffragans, have caused to be assembled together diverse clerks both secular and regular of the university of Oxford, within our province of Canterbury and other Catholic persons to inform us of, and upon certain conclusions heretical and erroneous generally and commonly preached and published in diverse places of the said province of Canterbury to the subversion of the whole state of the Church, and our said province: And also mature deliberation had upon the same: by the common counsel of the said our suffragans & their conuocates, it was declared, that certain of the said conclusions, to have been and be condemned, some for heretical, and some for erroneous, and notoriously repugnant to the determinatiō of the church, which we also our selves have declared to be damnable: And have understood by credible information, and partly by experience that thou Robert Rigge, Chancelor of the university aforesaid, hast & doest incline partly to the foresaid damnable conclusions, whom also we in this part have partly suspected, doest intend to molest these our Clerks above specified, & others adhering unto us in this behalf, as they ought to do: through thy subtle and sophistical imaginations, sundry & manifold ways, therefore we admonish thee M. Robert Chancelor aforesaid, the first, second, and third time, and peremptorily: that thou doest not grieve, let, or molest, judicially or extraiudicially, apertly or privily, or cause to be grieved, let and molested, or procure directly or indirectly, by thyself, or any other, as much as in thee lieth to be grieved, the foresaid Clerks secular or regular, or such as favor them in the premisses, in their scholastical acts or in any other condition whatsoever. And that thou suffer none. hereafter to teach, maintain, preach, or defend any such heresies or errors in the said University, either within or without the schools: Neither that thou do admit I. Wycliffe, Nicholas Herford, Philip Repindon, John Ayshton, or Laurēce Redman, which are vehemently and notoriously suspected of heresy, or any other so suspected or defamed, unto that office of preaching. But that thou denounce the said persons to be suspended, whom we have suspended from all scholastical act, whilst they clear their innocence in this part before us, under the pain of the greater curse, which we here in these writings denounce against thy person if thou shalt not obey those our admonitions, with effect, as thy crime, subteltie and offense in this behalf shall require according to this our admonition premised, which we repute in this parte for canonical, as well then as now, and now as well as then, reserving the absolution of this sentence excommunicatorie, if it happen to light upon thee, as (God forbid) specially unto our selves. Testified with the hands of the Iurers, above in the page 410. before specified.

The examination of Nicholas Herford, Philip Repingdon, and John Ayshton.

THe 18. day of the month and yere aforesaid in the chamber of the preaching Friers afore mentioned, before the foresaid Archb. in the presence of diverse Doctors and Bachelers of Divinity, and many Lawyers both Canon and Ciuil, whose names are under written: appeared M. Nich. Herford, Philip Repingdon, & John Ayshton Bachelers of divinity. Who after a corporal oth taken to show their judgments upon the conclusions aforesaid, were examined severally eache one by himself, before the Archb. Who there required day and place to deliberate upon the conclusions aforesaid, and to give their answer unto the same in writing. And also required to have a copy of the said conclusions to be delivered unto them. The which copy, the said Nicholas & Philip (being openly read unto them) received. Also the foresaid M. John Ayshton likewise was examined, and judicially admonished by the said Archbishop by virtue of his oath, that he setting aside all sophistical words & suttelties, he fully and plainly would say his mind upon the conclusions aforesaid. And being asked moreover by the said Archbishop whether he would have a further day to deliberate upon his answers, as the foresaid Nicholas and Philip had before: said expressly that he would not, but would answer presently to those conclusions. And so for final answer said, as concerning all these conclusions (containing them all together) that his judgment was in this behalf to hold his peace. Wherefore the foresaid Archbishop reputing the said John herein to be suspected, admonished him in form of words as followeth: We admonish thee John Ayshton, whom we repute to be defamed, & notoriously suspected of heresy, the first, the second, and third time: that in our province of Canterbury hereafter, thou do not preach publicly or privately w ^t out our special license, under pain of the greater curse, which we denoūce here by these presents against thy person, if thou obey not our monitions, for now as for then. And consequently, for as much as the said John being asked of the Archb. confessed that he had heard before of the publication of the Archbishops Mandate, wherein was inhibited y ^t no person prohibited or not sent, should preach hereafter: the foresaid Archb. assigned to him Friday next following, which was the 20. day of the same month, after dinner to appear before him, either at Lamheth, or in the same place: to say for himself, wherefore he might not be pronounced for an heretic, & for such a one to be denounced through his whole province. Also the said Archbishop assigned to the foresaid Nicholas and Philip, the said day & place to answer peremptorily, and to say fully & plainly to the conclusions aforesaid, all sophistication of words and disputation set a part.

The protestation of Nicholas, Philip, and John, with their Articles and answers to the same.

WE protest here as before, publicly in these presēts: that we intend to be humble and faithful children to the church and holy scripture, and to obey in all things the determinations of the Church. And if it shall chance us at any time which god forbid, to swerve from this our intention, we submit our selves humbly to the correction of our reverend father Lord Archbishop of Cant. and primate of all England: and of all other, which have interest to correct such swaruers. This protestatiō premised, thus we answer to the conclusions aforesaid.

That the substance of material bread and wine, remaineth in the Sacrament of the altar after consecration.

After the sense contrary to the Decretal, beginning Firmiter credimus, we grant that it is heresy.

That the accidents do not remain without the subject after consecration of the Sacrament.

A • ter the sense contrary to that Decretal Cum Marthe, We grant that it is heresy.

That Christ is not in the sacrament, the self same truly and really in his own corporal presence.

Although this conclusion as the words stand sound to be probable and intelligible: yet in the sense contrary to the decretal in Cle, Si dudum. We grant that it is heresy. And briefly concerning this whole matter of the Sacrament of the altar as touching also all other things, we profess that we will both in word and sense, hold with the holy Scripture, with the determination of the holy church and sayings of the holy Doctors.

Obstinatly to affirm that it hath no foundation in the Gospel that Christ ordained the Mass.

We grant that it is heresy.

That God ought to obey the devil.

In this sense that God in his own person or essence, ought to obey the devil with the obedience of necessity.

We grant that it is heresy.

If a man be duly contrite, that all external confession is to him superfluous and unprofitable.

We grant that it is heresy.

If the Pope be a reprobate & an evil man, and consequently a member of the devil: He hath no power over the faithful of Christ, givē to him of any, vnleast it be of Caesar.

We grant that it is heresy.

That after Pope Urbane the 6. none is to be received for Pope, but that we ought to live after the manner of the Grecians under our own laws.

We grant that it is heresy.

To say that it is against the holy Scripture for ecclesiastical persons to have temporal possessions.

If obstinacy be joined withal: we grant that it is heresy.

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

We grant that it is an error. Understandyng this knowledge to mean an experimental knowledge: so that heerewith may stand the Decree of the Church. 11. q. 3. Nemo Episco.

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

After the sense agreeing w ^t the other before, we grant to be an error.

That a Prelate excommunicating a clerk, which appealeth to the king or counsel of the realm, in so doing is a traitor to God, the king, and the realm.

We grant it is an error.

That they which leave off to preach, or to hear the word of God & the gospel preached, for the excommunication of men, are excommunicate: and in the day of judgment shall be counted for traitors to God.

Understanding this conclusion universally so, as scripture and laws do understand such indefinite propositions: We grant it is an error.

To affirm that it is lawful for any Deacon or Priest, to preach the word of God without the authority of the sea Apostolic or catholic Bishop, or of any other whose authority he knoweth sufficient.

We grant it is an error.

To affirm that there is no civil Lord, no Bishop nor Prelate whilst he is in mortal sin, we grant it is an error.

That temporal Lord's may at their pleasure take away the temporal goods from Churches offending habitualiter: We grant it is an error, after this sense that they may so take away temporal goods of the churches without the cases limited in the laws of the Church and kingdoms.

That the vulgar people may correct the Lord's offending at their pleasure: understanding by this word may, that they may do it by the law: We grant it is an error, because that subjects have no power over their Lord's,

That tithes be pure alms, and that parishioners may for the offenses of their Curates detain the same and bestow them to others at their pleasure: understanding by this word may, as before, to may, by the law: we grant it is an error.

That special prayers applied to any one person by prelates or religious men, do no more profit then the general prayers, if there be no let by the way to make them unlike: Understanding this conclusion universally negatively, & understanding by special prayers, the prayers made upon special devotion and general prayers of general devotion: then after this sense, no such special prayers applied to any one person, by special orators do profit more specially the said person, then general prayers do, which are made o • y ^• same and for the same persons, we grant it is an error.

He that giveth alms to the friers, or to any frier that preacheth, is excommunicate both he that giveth, & he that taketh: Understanding this proposition universally or conditionally as is aforesaid: We grant to be an error.

That who so entereth into any private religiō what so ever, is thereby made more unapt and unmeet to obey the commandments of God: We grant it is an error.

That such holy men as did institute any private religions whatsoever, as well of secular having possessions, as of friers having none, in so instituting did sin: Understanding this reduplitatiuely or universally: We grant it is an error. After this sense, that what Saint soever did institute private religions, instituting the said religion upon that consideration as they did, did sin.

That religious men living in private religions, be not of the religion of Christ: Understanding the proposition universally as is aforesaid: We grant it is an error.

That friers are bound to get their livings by the labor of their hands and not by begging: Understanding this propositiō universally as before: We grant it is an error.

These things have we spoken reverend father & Lord, in all humility, under your gracious supportation and benign correction, according to our abilities & slender capacities for this present (the honor of god, the verity of our belief, and safe conscience in all points reserved) more humbly yet beseeching you: that if any other thing there be that seemeth meet unto your excellency & discretion to be more or otherwise said & spoken: that your gracious fatherhood would vouchsafe to inform us as children by the sacred scriptures by the determination of the church, or authoryties of the holy Doctors. And doubtless with ready wills, and obedient minds we will consent and agree unto your wholesome doctrine. May it therefore please your fatherhode right reverend in God, according to y ^e accustomed manner of your benignity, favorably to accept these our words and sayings, forasmuch as the foresaid conclusions were never by us either in schools affirmed, or else in Sermons publicly preached.

We William by the grace of God archbishop of Canterbury, Primate of England, Legate of the Apostolical see, and thorough all our province of Canterbury, of all heretical pravity chief Inquisitor: Do pronounce master Nicholas Herford, and master Phillip Repingdon, professors of divinity, having this day and place by our prefiction appointed to heart & decree in this business of heretical pravity (being in Court by our Bedle long called & tarried for, and yet not appearing) to be stubborn and disobedient persons: and for the penalty of this their contumacy, we do excommunicate them and either of them by these presents.

* The denouncing of the excommunication against Nicholas Herford, and Phillip Reppington.

WIlliam by God's permission Archb. of Caunterb. &c. To our beloved son in Christ, whosoever he be, y ^t this instaunt Sunday shall preach at Paul's cross in London, Salutatiō, grace and blessing. For as much as we prefixed a certain competent day and place to master Nicholes Herford, and master Phillip Reppingtō, Canon Regular of the Monastery of our Lady of Leicester, being Doctors of Divinity and of heretical pravity, vehemently suspected: After certain answers not fully made, but impertinently and nothing to the purpose, as also heretical and erroneous: In diverse places of our said province commonly, generally, and publicly taught and preached, and therefore that they should judicially appear before us, to do & to receive peremptorily in that behalf, what thing soever the quallitie of that business should move unto us: and that we have for their contumacy in not appearing before us at that day and place judicially appointed as right therein required: We by these presents command & commit unto you, firmly enjoining you, that when all the multitude of people shall be gathered together to hear your sermō: that in the day and place appointed, you publicly and solemnly denoūce the foresaid Nicholas & Phillip, holding up a cross, and lighting up a candle, and then throwing down the same upon the ground, to have been so and in such manner excommunicated and still be.

* The Citation against the said Nicholas and Phillip.

WIlliam by the grace of God. &c. To our well-beloved son M. Robbert Rigge chauncellour of the University of Oxford salutation &c. For as much as we have prefixed a competent day and place to M Nicholas Heerford, and M. Phillip Reppington &c. as before. We straightly charge and command you that you publicly and solemnly denounce in the church of our Lady, and in the schools of the Vniuersity, the foresaid Nicholas and Phillip, to have been by us excommunicated and still is. And that you further cite or cause to be cited peremptorily, the foresaid Nicholas and Phillip, that they and every of them appear before us within 15. days after the date of this citation, wheresoever it shall fortune us, within our said province of Canterbury then to be: To hear and see how we mean to proceed against them, and every of them concerning the foresaid heretical and erroneous conclusions, according to the form of retroactions and quallitie of the business in this behalf had and used. And that both of the day of the receipt of this present citation, of the manner and form thereof, or if that you shall apprehend by personal citation the said Nicholas and Phillip or either of them, or whither they shall be absent and hide themselves, as of everything else which in this behalf you shall think meet to be done: that between this and the feast of S Laurence, you clearly certify us by your letters patentes containing the effect of these things.

The kings letters patentes to the Archbishop.

RIchard by the grace of God king of England and Lord of Ireland: To all those to whom these present letters shall come, greeting. By the petition of the reverend • ather in God, William Archb. of Canterbury, Primate of England exhibited unto us, we right well understand: That diverse and sundry conclusions very contrary to wholesome doctrine and redounding both to the subversion of the Catholic faith, the holy Church, and his province of Cant. in diverse and sundry places of the same of his province have been openly and publicly preached, although damnably preached. Of the which conclusions, some as heresies, other some as errors have been condemned: but not before good and mature deliberation first therein had and used, and by common counsel of the said Archbishop, his suffragans and many doctors in divinity and other clerks and learned men in the holy Scriptures, were sententially and holesomely declared. Whereupon the said Archbishop hath made his supplication unto us: that both for the coertion and due castigation of such as shall henceforth of an obstinate mind preach or maintain the foresaid conclusions that we would vouchsafe to put to the arm and helping hand of our kingly power. We therefore moved by the zeal of the catholic faith, whereof we be and will be defendours, and unwilling that any such heresies or errors should spring up within the limites of our dominion: Geue and grant special license and authority by the tenor of these presents, unto the foresaid Archbishop, and to his Suffragans, to arest and imprison either in their own prisons or any other, all and every such person and persons as shall either privily or apertly preach and maintain the foresaid conclusions so condemned, and the same persons so imprisoned there at their pleasures to detayne, till such time as they shall repent them and amend them of such heretical prauities, or else shall be of such arestes by us and our counsel otherwise determined and provided. Further charging and commanding all and singular our liegemen ministers, and subjects, of what state and condition so ever they be, upon their fidelity & allegiance wherein they stand bound to us that by no means they either favor, counsel, or help the preachers or else mayntayners of the said conclusions so condemned or their favorers, upon pain and forfeiture of all that ever they have: But that they obey and humbly attend upon the said Archbishop, his Suffragans, and ministers in the execution of these presents, so that due and manifest publication against the foresaid conclusions and their mayntayners, without any perturbation may be done and executed, as for the defense of our Realm and catholic faith shall be thought most meet and requisite. In witness whereof, we have caused these our letters patentes to be made.

* The kings letters patentes to the Uicechauncellour.

THe king: To the Chancellor and the procuratours of the university of Oxford which now be, or for the time being shall be: Greeting. Moued by the zeal of Christian faith, where of we be and always will be defenders, and for our souls health induced thereunto, having a great desire to repress, and by condign punishment to restrain the impugners of the foresaid faith, which newly and wickedly go about and presume to sow their naughty and perverse doctrine within our kingdom of England, and to preach and hold damnable conclusions so notoriously repugnant and contrary to the same faith, to the perverting of our subjects and people as we understand: Before they any further proceed in their malicious errors, or else infect others: We have by these presents appointed you to be inquisitour general (all the chief divines of the said university being your assistents) and the same likewise to be done of all and singular the Graduates, Divines, & lawyers of the same university. And if they shall know any which be of the jurisdiction of the said university of Oxford, which be probablie of them to be suspected in the favor, belyefe, or defense of any heresy or error, and especially of any of the conclusions publicly condemned by the reverend Father, William Archbishop of Canterbury, by the Counsaile of his Clergye, or else of any other conclusion like unto any of them in meaning or in words: and that if henceforth you shall find any that shall believe: favor, or defend any of the foresaid heresies or errors or any other such like, or else which shall be so bold to receive into their houses and Inns Master John Wycliffe, M. Nich. Herforde, M Phillip Repingdon, or M. John Asheton, or any other noted by probable suspicion of any the foresaid heresies or errors, or any other like unto them in meaning or in word: Or that shall presume to communicate with any of them, or else to defend or favor any of such favorers, receauers communicantes and defendours: within 7. days after the same shall appear and be manifest unto you, to banish and expel them from the University and town of Oxford, till such time as they shall declare their innocence before the Archbishop of Canterbury for the time being, by manifest purgation. So notwithstanding, that such as be compelled to purge themselves, you certify us and the said archbishop under your seals, frō time to time within one month that they be such manner of men. Commaunding furthermore, that thorough all the halles of the said university, ye cause diligently to be searched and inquired out of hand: If any man have any book or tractation of the Edition or compiling of the foresaid M. John Wycliffe, or Nicholas Herford: and that when and wheresoerver ye shall chance to find any such book or tractation, ye cause the same to be arrested and taken, and unto the foresaid Archbishop within one month (without correction, corruption, or mutation, whatsoever) word for word, & sentence for sentence, to be brought and presented And therefore we straightly enioine and command you, upon your fidelity and allegeaunce wherein ye stand bound unto us, and upon pain of forfeiture of all and singular your liberties and priuilegies of your said university, and of all that ever you have besides: that you give your diligent attendance vpō the premisses, and that well and faithfully you execute the same in manner and form aforesaid. And that you obey the foresaid Archbishop, and his lawful and honest mandates, that he shall think good to direct unto you in this behalf, as it is meet ye should. And we give in charge unto the Uicechauncellour and Mayor of Oxford for the time being, and to all and singular our Sheriffs, vndersheriffes, Bailiffs, and subjects, by these presents: that they aid, obey, and be attendaunt upon you in the execution of the premisses. In witness whereof, &c.

* The copy of the kings letter.

Whereas we of late understanding by the grievous complaint of Henry Crompe monk and regent in deuinitie within the said university, howe that he, being assisted by the reverend father in God the Archb. of Cant. and by other clerks and deuines in the Citty of London, to proceed in thee condemnation of certain conclusions erroneous and heretical, hath been therefore molested by you: And that you through sinister suggestion of some adversaries (pretending the peace of the said university) to have been broken by the said Henry in his last lecture: did therefore call him before you to appear and answer: and for his not appearing, did therefore pronounce him as obstinate, and convict of peace breaking: also have suspended the said Henry from his lectures, and all scholastical acts. And whereas we, by our writ did call you up for the same, to appear and answer before our counsel, unto the premisses: so that all things being well tried and examined by the said counsel, it was found and determined, that all your process against the said Henry, was void and of none effect: and commandment given, that the said Henry should be restored and admitted again to his former lectures and scholastical acts. and to his pristine state as you know. To the intent therefore that this decree aforesaid should be more duly executed of your part, we hear by these presents straightly charge and command you: That you speedily revoking again all your process against the said Henry in the university aforesaid, with all other that followed thereof: do admit and cause to be restored again the said Henry to his scholastical acts, his accustomed lectures and pristine estate, without all delay according to the form of the decree and determination aforesaid. Enioyning you moreover and your commissaries or deputies and your successoures, and all other masters regent and not regent, and other presidentes, officers, ministers, and scholars of the university aforesaid, upon your faith and legeance you owe unto us that you do not impeache, molest, or grieve, or cause to be grieved (any manner of way, privy or apertly) the said Frier Henry for the causes premised, or Frier Peter Stokes Carmelite, for the occasion of his absence from the university, or Friar Stephen Packingtō Carmelite, or any other religious or secular person favoring them, upon the occasion of any either word or deed whatsoever, concerning the doctrine of master John Wycliffe, Nicholas Herford and Phillip Repindon, or the reprose and condemnation of their herefies and errors, or the correction of their favorers But that you do procure the peace, unity and quiet, within the said university, and chiefly between the religious and secular persons: and that you with all diligence nourish, increase, and preserve the same to the uttermost of your strength And that you in no case omit to do it accordingly, upon the forfaytures of all and singular the liberties and priuiledgies of the university aforesaid.

* The letter certificatorie of the Vicechauncellor to the Archbishop.

Your letters bearing the date of the 14. of July I have received: By the authority whereof, I have denounced and caused to be denounced effectually, the foresaid Nicholas and Phillip, to have been and to be excommunicate publicly and solemnly in the Church of S. Mary: and in the schools, and to be cited also personally, if by any means they might be apprehended, according as you commanded. But after diligent search laid for them of my part to have them personally cited and apprehended, I could not find neither the said M. Nicholas, not M. Phillip: who have hyd or conveyed themselves, unknowing to me, as here is well known. Whereof I thought here to give signification to your Fatherhoode.

In Dei nomine Amen. I Phillip Repington, Canon of the house of Leicester, acknowledging one catholic and Apostolic saith do curse and also abjure all heresy, namely these heresies and errors under written, condemned & reproved by the decrees canonical, and by you most reverend father, touching which hitherto I have ben • dissamed: condemning moreover & reproving both them and the authors of them, & do confess the same to be catholically condemned: And swear also by these holy Euangelics, which here I hold in my hand, and do promise, never by any persuasions of men, nor by any way hereafter, to defend or hold as true, any of the said conclusions under written: but do & will stand and adhere in all things, to the determination of the holy Catholic Church, and to yours, in this behalf. Ouer and besides, all such as stand contrary to this faith, I do pronounce them with their doctrine & followers worthy of everlasting curse. And if I myself shall presume at any time to hold or preach any thing contrary to the premisses. I shall be content to abide the severity of the Canons. Subscribed with mine own hand, & with mine own accord. Phillip Repington. And thus the said Rampington was discharged, who afterward was made Bishop of Lincoln, and became at length the most bitter and extreme persecutor of this side, of all the other bishops w ^t in the realm, as in process hereafter may appear.

The letter of the Archbishop to the king.

Unto your kingly celsitude by the tenor of these presents we intimate, that one M Nich. Herford D. of divinity, for his manifest contumacy and offense in not appearing before us being called at the day and place assigned, therefore is inwrapped in the sentence of the greater curse, publicly by our ordinary authority. And in the same sentence hath continued now forty days, & yet still continueth with indurate heart, wickedly contemning the keys of the Church, to the great peril both of his soul, and to the pernicious 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 humbly desire your kingly majesty, to direct out your letters for the apprehending of the said excommunicate according to the custom of this realm of England, wholsomely observed and kept hitherto: to the intent, that such whom the fear of God doth not restrain from evil, the discipline of the secular arm may bridle and pluck back from offending. Your princely celsitude the Lord long continue.

YOur letters with your complaint and requests in the same contained, we have received and well considered. For the accomplishing whereof, ye shall understand that as we are readely bent to gratify and satisfy your mind in this behalf on the one side: so we must beware again on the other, that our authority be not abused either to oppress before we know, or to judge before we have tried. Wherefore for so much as you in your letters do excite and sharpen the severe discipline of our secular sword, against one Nich. Herford, for his not appearing before you: and yet showing in the said your letters no certain cause to us what you have to charge him withal: we therefore following the example of Alexander Magnus, or rather the rule of equity in opening both our ears indifferently, to hear as well the one part, as the other do assign both to him, when as he may be found, & to you whē you shall be called a term to appear before us. To the intent that the controversy between you and him, standing upon points of religiō, being tried by the true touchstone of God's holy word due correction indifferently may be ministered according as the offense shall be found. In the mean time, this we cannot but something marvel at in your said Letters: First, to see you mē of the Church and Angels of peace to be so desirous of blood. Secondly, to consider you again so fierce in prosecuting the breach of your law: and yet so cold in pursuing the breach of the express law of God and his commandments. Thirdly, to behold the unstable doubleness in your proceedings, who pretending in your public sentence, to become as intreaters for them to us in the bowels of Jesus Christ, that we will withdraw from them the rigor of our severity, and yet in your letters you be they which most set us on. If not appearing before you▪ be such a matter of contumacy in case of your law, that is in no case to be spared: what should then our Princely discipline have done to men of your calling: Henry Spencer Bishop of Norwich, being at Cant. was sent for by our special commandment to come to our speech, denied to come, and yet we spared him. John Stratforde Archbyshop your predecessor, being required of our progenitour king Edward the third to come to him at York, would not appear: by the occasion whereof, Scotland the same time was lost, • yet was he suffered. The like might be said of Robert Winchelsey in the days of king Edward the first, and of Edmunde Archb. of Cant in the days of K. Henry 3. Stephen Langhton was sent for by K. John to come, he came not. The like cōtumacy was in Becket toward K. Henry. 2. Also in Anselm toward K. Henry. 1 All these for their not appearing before their princes, ye do excuse, who notwithstanding might have appeared without danger of life. This one man for not appearing before you, you think worthy of death: whose life you would have condemned notwithstanding, if he had appeared. It is no reason if the Squirill climbing to the tree from the Lions claws, would not appear, being sent for to be devoured: that the Eagle therefore should seise upon him without any just cause, declared against the party. Wherefore according to this, and to that aforesaid when he shall appear, and you be called, and the cause justly weighed, due execution shall be ministered.

The Epistle of John Wycliffe sent unto Pope Urbane the 6. An. 1382.

VErely I do rejoice to open and declare the faith which I do hold unto every man. And specially unto the Bish. of Rome, the which for so much as I do suppose to be sound and true, he will most willingly confirm my said faith, or if it be erroneous amend the same.

First I suppose, that the Gospel of Christ, is the whole body of God's law, and that Christ which did give that same law himself, I believe him to be a very man, and in that point, to exceed the law of the Gospel, and all other partes of the Scripture. Agayne I do give and hold, 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 unto that law of the Gospel. For the greatness amongst Christ's Disciples, did not consist in worldly dignity or honors but in the near and exact following of Christ, in his life and manners: whereupon I do gather out of the heart of the law of the Lord, that Christ for the time of his pilgrimage here, was a most poor man, abiecting and casting of all worldly rule and honor, as appeareth by the Gospel of Math. the 8. and the 2.. Corinthians. 8. chapter.

Hereby I do fully gather, that no faithful man ought to follow, neither the Pope himself, neither any of the holy men, but in such points, as he hath followed the Lord Jesus Christ. For Peter and the sons of Zebede by desiring worldly honor, contrary to the following of Christ's steppes did offend, and therefore in those errors, they are not to be followed.

Hereof I do gather, as a Council, that the Pope ought to leave unto the secular power, all temporal dominion and rule, & thereunto effectually to move and exhort his whole Clergy: for so did Christ, and specially by his Apostles. Wherefore, if I have erred in any of these points, I will most humbly submit myself unto correction even by death if necessity so require: And if I could labor according to my will or desire in my own person, I would surely present myself before the Bishop of Rome: but the Lord hath otherwise visited me to the contrary, and hath taught me rather to obey God then men. Fo • so much then, as God hath givē unto our Pope, just and true Evangelical instinctions, we ought to pray, that those motions be not extinguished by any subtle or crafty devise.

And that the Pope and Cardinals, be not moved to do any thing, contrary unto the law of the Lord. Wherefore let us pray unto our God, that he will so stir up our Pope Urbane the sixth as he began, that he with his Clergye may follow the Lord Jesus Christ, in life and manners: and that they may teach the people effectually, and that they likewise may faithfully follow them in the same. And let us specially pray, that our Pope may be preserved from all malign and evil counsel, as which do know that evil and envious men of his household would give him. And seeing the Lord will not suffer us to be tempted above our power, much less then will he require of any creature to do that thing which they are not able, forsomuch, as that is the plain condition and manner of Antichrist.

The Popes absolution by the Bishop pronounced.

BY the authority Apostolical to me in this behalf committed, we absolve the A.B. from all thy sins confessed with thy mouth, and being contrite with thy heart, and whereof thou wouldst be confessed if they came unto the memory: & we grant unto thee, plenary remission of all manner of sins, and we promise unto thee thy part of the reward of all just men, and of everlasting salvation. And as many privileges as are granted to them that go to fight for the holy land, we grant unto thee: & of all the prayers & benefits of the church the universal Synod, as also of the holy Catholic Church, we make thee partaker of.

Whereupon S. Barnard, declaring in his 2. book to Eugenius, that he could not challenge any secular dominion by right of succession, as being the vicar of S. Peter, writeth thus: that if S. John should speak unto the pope himself, as Barnard doth unto Eugenius, were it to be thought that he would take it patiently? But let it be so, that you do challenge it unto you, by some other ways or means: but truly by any right or title Apostolical, you cannot so do. For how could he give unto you that, which he had not himself? That which he had he gave you, that is to say, care over the Church, but did he give you any Lordships or rule. Harke what he saith: Not bearing rule (saith he) as Lord's in the Clergy, but behaving yourselves as examples to the flock. And because thou shalt not think it to be spoken only in humility, and not in verity, mark the word of the Lord him self in the Cospell. The kings of the people do rule over them, but you shall not do so.

Here Lordship and dominion, is plainly forbidden to the Apostles: and darest thou then usurp the same? If thou will be a Lord, thou shalt lose thine Apostleship, or if thou wilt be an Apostle, thou shalt lose thy Lordship. For truly thou shalt depart from the one of them. If thou wilt have both, thou shalt lose both, or else think thyself to be of that number, of whom God doth so greatly complain, saying: They have reigned, but not through me. They are become Princes, and I have not known it. Now if it do suffice thee to rule with the Lord, thou hast thy glory, but not with God. But if we will keep that which is forbidden us, let us hear what is said: he that is the greatest amongst you (saith Christ) shall be made as the least, and he which is the highest, shall be as the minister: and for example, set a child in the midst of thē. So this then is the true form and institution of the Apostles trade. Lordship and rule is forbidden, ministration and service commanded.

* The public testimony given out by the Vniuersity of Oxford, touching the commendation of the great learning and good life of John Wycliffe.

VNto all and singular the Children of our holy Mother the Church, to whom this present Letter shall come: the Vicechauncellor of the Vniuersity of Oxford with the whole congregation of the Masters, wish perpetual health in the Lord. Forsomuch, as it is not commonly seen, that the Acts and Mmonumentes of valiant men, nor the praise and merits of good men should be passed over and hidden with perpetual silence, but that true report and fame should continually spread abroad the same in strange & far distant places, both for the witness of the same, and example of others: Forsomuch also as the provident discretion of man's nature being recompensed with cruelty, hath devised and ordained this buckeler and defense, against such as do blaspheme and slander other men's doings, that whensoever witness by word of mouth cannot be present, the pen by writing may supply the same.

Hereupon it followeth, that the special good will and care which we bare unto I. Wycliffe, sometime child of this our Vniuersity, and professor of Divinity: moving and stirring our minds (as his manners and conditions required no less) with one mind, voice and testimony, we do witness all his conditions & doings throughout his whole life, to have been most sincere & commondable: whose honest manners and conditions, profoundnes of learning, and most redolent renown and fame, we desire the more earnestly to be notified & known unto all faithful, for that we understand the maturity and ripeness of his couuersation, his diligent labors and travels to tend to the praise of God, the help & safeguard of others, and the profit of the Church.

Wherefore we signify unto you by these presents, that his cōuersatiō (even frō his youth upwards, unto the time of his death) was so praise worthy and honest, that never at any time was there any note or spot of suspicion noised of him. But in his answering, reading, preaching and determining, he behaved himself laudably, and as a stout and valiant champion of the faith: vanquishing by the force of the Scriptures, all such who by their willful beggary blasphemed and slandered Christ's Religion. Neither was this said Doctor convict of any heresy, either burned by our Prelates after his burial. God forbid that our Prelates should have condemned a man of such honesty, for an heretic: who amongst all the rest of the vniuersitye, had written in Logic, Philosophye, Diuinitye, Moralitye, and the Speculatiue art without peer. The knowledge of which all & singular things, we do desire to testify and deliver forth: to the intent, that the fame and renown of this said Doctor, may be the more evident and had in reputation amongst them, unto whose hands these present letters testimonial shall come.

In witness whereof, we have caused these our letters testimonial to be sealed with our common seal.

The testimony and words of Master John Hus, as touching master John Wycliffe.

VErely, as I do not believe neither grant that M. John Wycliffe is an horeticke: so do I not deny, but firmly hope that he is no heretic: For so much as in all matters of doubt I ought, as near as I can, to choose the best part. Wherefore I surely trust, that M. I. Wycliffe is one of the number of thē which are saved. The words of Christ month me thereunto, saying Math. 7. Do ye not judge that ye be not judged, & Luke the 6. Do not condemn, & ye shall not be condemned: and the words of the Apostle. 1. Cor. 4 Do ye not judge before the Lord himself do come, y ^e which shall opē those things that are hid in darkness, to manifest the priuities of all hearts.

Secondly, the love and charity which I ought to bear unto my neighbor (loving him as myself) doth move me thereunto. Luk. 10.

Thirdly his good fame & report month me, the which he hath of the good Priests, of the university of Oxford, & not of the wicked, & commonly of the vulgar sort, although not of the covetous, proud, and luxurious Prelates.

Fourthly, his own works & writings do stir me thereunto, by the which he goeth about w ^t his whole indeuor, to reduce all men unto the law of Christ, & specially y ^• clergy: that they should forsake the pomp & dominion of this world, and with the Apostles lead the life of Christ.

Fifthly, his own protestations, which he doth oftentimes use in his sentences, often repeating the same, doth not a little move me.

Sixtlye, his earnest desire and affection which he had unto the law of Christ, doth not a little allure me thereunto, disputing of the verity thereof, the which cannot fail in any one jot or title. Whereupon he made a book of the verity of the holy Scripture, approving even unto the utter most, the truth of God's law.

Wherefore it were too foolish a consequent to say, that because the number of the Prelates and clergy in England. France, and Boheme do count John Wickeliffe for an heretic, that therefore he is an heretic. &c. Like as the reason for burning of the books, for it is written in the first book of Maccabees first chapter: that they did burn the books of the Lord, tearing them in pieces, and whosoever was found to have kept any books of the Testament or will of the Lord, or the which observed and kept the law of the Lord, they were by the kings commaundemen put to death. If then the burning of these books by wicked men did argue or prove the euilnesse of the books, thē was the law of God evil and naught.

So likewise the burning of S. Gregory's books, and diverse other saints and good men, should argue & prove that they were evil & naughty men. Wherupon as it doth not follow, that because the Bishops, Scribes, and Pharisees, with the elders of the people, condemned Christ Jesus as an heretic, that therefore he is an heretic: So likewise doth it not follow of any other man. The Bishops, masters of diuity, monks and prelates condemned this man as an heretic. Ergo he is an heretic. For this consequent is reproved by John Chrysostom, which was twice condemned as an heretic by the Bishops and the whole clergy. Likewise S. Gregory in his books, was condemned by the Cardinals.

By like proof also as they affirm M. John Wycliffe to be an heretic: John Duke of Lancaster (a man of worthy memory and progenitor of Henry king of England) should also be an heretic. For the said Duke defended, favored, and greatly loved M. John Wycliffe, Ergo, the said Duke is or was an heretic, the consequent is good. The Minor is well known unto the Englishmen. The Major appeareth in the Canon, where it is said, he which defendeth an heretic. &c.

But these things set apart, I demand of the adversary, whether M. John Wycliffe be damned forever or no? If he say that he is damned because he is an heretic: I propound this unto him, whether M. John Wickeliffe whiles he lived held any false doctrine contrary to the holy Scripture: If he do affirm it, let him then show what doctrine it is, and afterward declare that he held it obstinately: And he shall find, that in his books he always wrote most commendable protestations against obstinacye and stifneckednesse. And by and by after, M. John Stokes in his intimation saith, that M. John Wycliffe in England, is counted for an heretic. This seemeth also false by the letter testimonial of the Vniuersity of Oxford: unto the which there is more credit to be givē, then unto him. And this shall suffice for this present.

* The sentence given by the Council of Constance, in condemning the doctrine and 45. Articles of John Wycliffe.

THe most holy and sacred council of Constance, making and representing the catholic Church for the extirpation of this present schism, and of all other errors and heresies, springing and growing under the shadow and pretence of the same: and for the reformation and amendment of the Church, being lawfully congregate and gathered together in the holy Ghost, for the perpetual memory of the time to come.

We are taught by the acts and histories of the holy fathers, that the catholic faith without the which, as the holy Apostle S. Paul saith, it is impossible to please God hath been always defended by the faithful and spiritual soldiers of the Church, by the shield of faith, against the false worshippers of the same faith, or rather perverse impugners: which through their proud curiosity will seem to know more, and to be wiser then they ought to be, & for the desire of y ^• glory of y ^e world, have gone about oft times to overthrow the same. These kinds of wars and battelles have been prefigured to us before in those carnal wars of the Israelites against the Idolatrous people. For in those spiritual wars the holy catholic Church, through the virtue & power of faith, being illustrate ••• ) the beams of the heavenly light, by the providence of God, and being holpen by the help and defense of the Saints & holy men, hath always continued immaculate, & (the darkness of errors, as her most cruel enemies being put to flight) • he hath most gloriously triumphed over all. But in these our days, the old and unclean enemy hath raised up new cōtētions & strifes, that the elect of this world might be known, whose Prince and captain in time past was one John Wycliffe a false Christian. Who during his life time, taught and sowed very obstinately many articles, contrary and against the Christian Religion, and the Catholic faith. And the same John Wycliffe wrote certain books which he called a Dialogue, & a Trialogue, besides many other treatises and works, the which he both wrote and taught, in the which he wrote the aforesaid, and many other damnable & execrable articles: The which his books for the publication and advancement of his peruers doctrine, he did set forth openlie for every man to read. Whereby beside many offenses, great hurt & damages of souls, hath ensued in diverse regions & countries, but specially in the kingdoms of England and Boheme. Against whom the masters and Doctors of the Universities of Oxford and Prague, rising up in the truth and verity of God, according to the order of schools, within a while after did reprove and condemn the said Arcicles.

Moreover, the most reverent fathers the archbishops, and bishops, (for that time present) of Canterbury, York, and Prague, Legates of the Apostolic sea, in the kingdom of England and Boheme, did condemn the books of the said Wycliffe to be burnt. And the said Archbishop of Prague, commissarye of the Apostolic sea, did likewise in this behalf determine & judge. And moreover he did forbid, that any of those books which did remain vnburned, should not be hereafter anymore read. And again these things being brought to the knowledge & understanding of the Apostolic sea, and the general council: The Bishop of Rome in his last Council, condemned the said books, treatises and volumes, commanding them to be openly burned. Most straightly forbidding, that any men which should bear the name of Christ, should be so hardy either to keep, read, or expound any of the said books or treatises, volumes, or works, or by any means to use or occupy them: either else to allege thē openlie or privily, but to their reproof & infamy. And to the intent that this most dangerous and filthy doctrine should be utterly wiped away out of the Church, he gave commandment through out all places: that the Ordinaries should diligently inquire and seek out by the Apostolic authority and Ecclesiastical censure, for all such books, treatises, volumes, & works. And the same so being found, to burn & consume thē with fire: providing withal; that if there be any such found, which will not obey the same: process to be made against them, as against the favorers and mayntayners of heresies. And this most holy Synod hath caused the said 45. Articles to be examined and oft times perused, by many most reverend fathers of the Church of Rome, Cardinals Bishops, Abbots, masters of diuinitye and Doctors of both laws, besides a great number of other learned men: the which Articles being so examined, it was found (as in truth it was no less) that many, yea a great number of thē to be notoriously for heretical reproved and condemned by the holy fathers: other some not to be Catholic, but erroneous: some full of offense and blasphemy: Certayn of thē offensive unto godly ears and many of thē to be rashfull and seditious. It is found also, that his books do contain many Articles of like effect and quality, and that they do induce and bring into the Church, vn • oūd and unwholesome doctrine, contrary unto the faith and ordinance of y ^e Church. Wherefore in the name of our Lord Jesus Christ, this sacred Synod, ratefying and approving the sentences and judgments of the Archbishops & counsel of Rome: do by this their decree and ordinance, perpetually forever more condemn and reprove, the said Articles and everyone of them, his books which he entitled his Dialogue and Trialogue, & all other books of the same author, volumes, treatises & works, by what name so ever they be entitled or called, the which we will here to be sufficiently expressed and named. Also we forbid the reading, learning, exposition, or alleging of any of the said books, unto all faithful Christians, but so farreforth as shall tend to the reproof of the same: forbidding all and singular Catholic persons under the pain of curse, that from henceforth they be not so hardy openly to preach, teach, or hold, or by any means to allege the said Articles or any of them, except (as is aforesaid) that it do tend unto the reproof of them: commanding all those books, treatises, works, and volumes aforesaid to be openly burned, as it was decreed in the Synod at Rome, as is afore expressed. For the execution whereof duly to be observed and done, the said sacred Synod doth straitly charge & command the ordinaries of the places, diligently to attend & look unto the matter, according as it appertaineth unto every mans duty, by the Canonical laws and ordinances.

* Certain other Articles gathered out of Wickeliffes books by his adversaries, to the number of 45. exhibited up to the Council of Constance, after his death, and in the same council condemned.

BEsides the 24. Articles above mentioned, there were other also gathered out of his books, to y ^e number of 45. in all, which his malicious adversaries perversely collecting, and maliciously expounding, did exhibit up to the Coūcel of Constance: which to repeat all, though it be not here needful, yet to recite certain of them as they stand in that Council it shall not be superfluous.

25. All such as be hired for temporal living to pray for other, offend and sin of simony.

26. The prayer of the reprobate prevaileth for no man.

27. Halowing of Churches, confirmation of children, the Sacrament of orders, be reserved to the Pope & Bishops only for the respect of temporal lucre.

28. Graduations, and Doctorships in Universities and Colleges as they be used, 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 Antichrist.

30. Such as found & build Monasteries, do offend & sin, and all such as enter into the same be menbers of the devil.

31. To enrich the Clergy, is against the rule of Christ.

32. Sylvester the Pope, & Constantine y ^e Emperor were deceived in giving & taking possessions into the Church.

33. A Deacon or Priest my preach the word of God without the authority of the Apostolic sea.

34. Such as enter into order, or religion monastical, are thereby unable to keep God's commandments, and also to attain to the kingdom of heaven except they reurne from the same.

35. The Pope with all his Clergye, having those great possessions as they have, be heretics in so having, & the secular powers in so suffering them do not well.

36. The Church of Rome is the sinagoge of Satan, neither is the Pope immediately the vicar of Christ, nor of y ^• Apostles.

37. The Decretals of the Pope be Apochripha and seduce from the saith of Christ, and the Clergy that study them, be fools.

38. The Emperor and secular Lord's be seduced, which so enrich the Church with such ample possessions.

39. It is not necessary to salvation to believe the church of Rome to be supreme head over all Churches.

40. It is but folly to believe the Popes pardons.

41. All oaths which be made for any contract or civil bargayne betwixt man and man, be unlawful.

43. Benedict, Francis, Dominic, Bern, with all such as have been patrons of private religion, except they have repented, with such also as have entered into the same: be in a damnable state, and so from the Pope to the lowest Noues they be all together heretics.

The determination of I. Hus upon the xiv. Article of Wycliffe as touching the preaching and hearing of the word of God, made in the year of our Lord. 1412.

FOr so much as to condemn the truth wittingly or without reasonable examination doth tend to great danger of salvation, as the Lord saith. Luke the sixth, do ye not condemn, and ye shall not be condemned: Therefore to avoid this great danger, the Vniuersity of Prague, and the whole communalty there of the Rector Masters, Doctors, Bachelers and Studentes, in their general assembly, not agreeing to the condemnation pronounced by the Doctors in their council house, requireth of the said Doctors a reasonable proof of their condemnation, and that they should by scripture, authority or infallible reasō prove the falsehead of every those five and forty Articles. The which being once done, the said Vniuersity will agree to the said condemnation as just: For the Vniuersity doth well know, that as Augustine saith, in the end of his second book of Christian doctrine: That what so ever a man doth learn besides the holy scriptures, if it be hurtful, there it is condemned: If it be profitable, there it is found. And when a man hath found all things therein which he hath profitably learned else where, he shall much more abundantly find those things which are found in no place else, but are learned in the marvelous depth, and marvelous profoundnesse of those most sacred Scriptures only.

Thus writeth Augustine: And Gregory in his three & twenty book of Moralles, saith thus, God in the holy scripture hath comprehended whatsoever thing may happen unto any man, and in the same hath, by the examples of those which are gone afore, taught them which are to come, how to reform their lives. Whereby it appeareth that if every of the five and forty Articles containeth in it wholly the thing that is false and untruth, the same is either playnelye or darckly condemned in the holy Scriptures.

Secondly it followeth by the sentence and mind of this holy man that if the condemation of the five and forty Articles be profitable, the same is found in the holy scriptures. And where as again Saint Augustine writeth unto Saint • ierome in his • ight Epistle and the ninth Distinction. I (saith he) have learned to attribute this honor and reverence unto those writers only which are called Canonical, that I dare affirm none of them to have erred in their works or writings. As for all other writers I do so read them that although they abound with ueuer so much holiness, or excel in doctrine, I do not by and by think it true because they themselves do so judge: but if they can by other Canonical Authors or probable reasons persuade or prove that they do not degresse frō the truth.

Also the said Augustine in his book De vnico Baptismo Lib. 2. saith thus: Who doeth not know or understand that the holy canonical scripture to be contained in his own bonds and limittes, and the same to be preferred before all other letters and decrees of Bishops. &c. And a little after he hath the like saying: as for the letters of other Bishops, which have been written or be written (after the Canon. being confirmed) they may lawfully be reprehended and reproved both by the word of them that be more skillful in that matter, and also by the ancient authority of other Bishops, or by the prudēce and wisdom of such as be better learned, or more expert, or else by general counsels if it so chance that they in any point have erred and gone a stray from the sincere truth.

By these sayings of S. Agustine and other like. &c. The Vniuersity of Prague hath concluded and determined that they will not receive the condemnation of the five and forty Articles made by the Doctors in their council house as just and true, except they which condemned them, will prove their condemnation by the holy Scriptures and probable reasons vpō every of the five and forty Articles.

Wherefore for the dew examination of the foresaid cōdamnation, whether it be effectual or no, we will at this present take in hand the fouretenth Article of the number of the five and forty, which Article is this.

They which leave of preaching and hearing of y ^• word of God for fear of excommudication of men, are already excommunicate, and in the day of judgment shall be counted the betrayers of Christ.

This Article containeth first that all priests omitting the preaching of the word of God for fear of the excommunication of men they are already excommunicate.

Secondly, it containeth that all such as do omit the hearing of the word of God, for fear of excommunicatiō, are already excommunicated.

Thirdlye that both these sortes of men in the day of judgment shall be counted traitors of Christ.

As concerning the first point, it is presupposed that the preaching of the word of God, is commanded unto the Apostles and their followers, as it appeareth in Matthew the tenth, where it is said. Jesus sent his xii. Disciples, commanding them and saying go and preach, that the kingdom of heaven is at hand. Also in the last of Matthew, and the tenth of Luke. Whereupon, Peter the Apostle of Christ, acknowledging this precept and commandment for himself and for the other Apostles and successors in the 10. of the Acts, saith thus, he commanded us to preach and to testify, that it is he which is ordained of God the judge both of the quick and the dead. This commandment also, the other Apostles did acknowledge, & specially the chosen vessel pronouncing under a great threatening in the first Corinthians 9. chap. Woe be unto me if I do not preach the Gospel. And Pope Nicholas considering that great threatening in 43. Distinction, saith: the dispensation and distribution of the heavenly seade is commanded and enjoined unto us. Woe be unto us, if we do not sow it abroode or if we hold our peace. Which thing when as the vessel of election did fear and cry out upon, how much more ought all other inferiors to fear and dread the same. To the same purpose doth S. Gregory write in his pastoral in the distinction. Sit rector. It is also evident by many other doctors and holy men as by S. Augustine, Jerome, Isidore, Bernard, whose words it were here to long to rehearse.

As touching the second point that the hearing of the word and law of God, is commanded unto the people it is evident both by the old and new law, for it is said in the 28. of the Proverbs, he that turneth away his ear & will not hear the law of God, his prayer shall be cursed. And our Savior rebuking the Scribes and Pharesyes concludeth thus in the 8. of S. John saying, he that is of God heareth God's word: But forsomuch as you are not of God therefore you hear not his word.

Thirdly it is to be noted that excommunication is a separation from the Communion, 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 excommunication is, whereby a man is separated from the mystical body of Christ, and so from God through sin according unto the 59. Psalm. Your iniquities have made separation between your God and you. And with this excommunicatiō doth the Apostle excommunicate every man which doth not love the Lord Jesus Christ. Saying in the first Corinth. and the last Chapter. If any man do not love the Lord Jesus Christ, let him be accursed. The manifest and apert excommunication may be divided into a manifest excommunication by God: Whereof it is spoken. Math. 25. go ye curied. &c. And often times else in the law of God: Also into a manifest excommunication by men, whereby the Prelate doth either justly or unjustly cast out any man from the participation of the Communion of the Church. Whereof this shall suffice at this present.

Then as touching the first part of the article, it is thus argued. &c.

Whosoever forsaketh or leaveth the commandments of God undone, they are excommunicate of God. But the Priests which leave of the preaching of the word of God for fear of y ^e unjust excommunication of men do leave the commandment of God undone. Ergo those Priests which do leave of preaching of the word of God are excommunicated of God.

The first part of this Article is true: The major appeareth by the Psalm. Cursed be they which do decline and swerve from thy precepts. The Minor is evident by the first proposition which proveth that the preaching of the word of God, is the commaundemeut of God enjoined unto those Priests and ministers: Whereupon the saying of our Savior, Matthew 15. is spoken unto them. Wherefore do you transgress the commandments of God for your own traditions, preaching the word of God for fear of unjust excommunication and so dishonoring the Father Christ and the mother the holy Church.

It is thus confirmed all they which do omit or let slip any manner of work, principally and straightly enjoined them of the Lord Jesus Christ, under the cloak and color of grace for fear of any excommunication of men, they are already excommunicate. But Priests and specially Curates admonished by the spirit of God, leaving of the preaching of the word of God for fear of the excommunication of men, they omit and leave of for fear of the same excommunication a work principally and straitly enjoined unto them of the Lord Jesus Christ, under the cloak and color of grace: Ergo, Priests and specially Curates and such as be admonished and warned by the spirit of God, omitting the preaching of the word of God for fear of excommunication, are excommunicate. The consequence is well known. The Major appeareth by the Psalm, Cursed be they which do decline and go away from the commandments. The Minor is also evident, again by the first suposition.

Item, if the apostles of Christ had left of the preaching of the word of God for fear of the excommunication of men which the Lord did foreshewe unto them in the 16. of S. John, saying. They shall excommunicate you out of their Sinagoges. They had been excommunicated of God. Ergo, by like evidence the Priests and Ministers of Christ, being inspired with the same spirit to preach and declare the word of God, if they leave it undone for fear of the excommunication of men: They are already excommunicate. The consequent dependeth upon a similitude. And the Antecedent is evident, for if the Apostles had left of preaching for fear of excommunication, they had broken the commandments of God. And consequently had been accursed. Wherefore they willing to observe and keep the commandments of God, and to put of the excommunication of men, said unto the hye Priests, Elders and Scribes at Jerusalem, to Annas, Caiaphas, to John and Alexander, and all other of the kindred of the Priests which were gathered together and commanded them that they should not preach nor teach in the name of Jesus: If it be just in the sight of God, that we should rather obey you then God, that judge you? Acts 4. and in the 5. of the Acts, they said unto them: we ought rather to obey God then man. By this saying of the Holy Ghost, it is concluded that the Priests and ministers o • Christ, inspired by the holy Ghost to preach the word of God, ought rather obey the holy Ghost then those which shall prohibit and command them to the contrary, and to suffer the excommunication of men patiently. Whereupon • . Anacl • tus spake very well in this, as it is writ • ē distinction 43. We know (saith he) that many do go about to mol • st and trouble the Doctors and Teache us to this end that they might utterly destroy them, and fulfull their own prope • lus • es & desires: yet notwithstanding the said Doctors as much as in them lieth ought not to depart or go back from their good doings and intent, knowing assuredly that blessed are they which suffer persecution for righteousness sake. Thus much writeth he: And the reverend Bede (upon these words: Ye shall find an Ass tied up, and an he fole with her, lose her and bring her unto me, & if any man say any thing unto you, say ye that the Lord hath need of them) writeth thus. Here it is mystically commanded unto the Doctors and Teachers, that if any adversity do let or hinder, or any man do prohibit or stop, that sinners cannot be loosed from their bonds or snares, and be brought unto the Lord, by the confessiō of their faith that they notwithstanding should not leave of preaching but constantly & boldly affirm and say that the Lord hath need of such, to edify & build again his Church. For so did the Apostles: so likewise ought all the humb • e and meek Ministers of Christ to do. And S. Jerome writing unto Rusticus the Bishop of Narbone saith thus, Let no Bishop frō hencefore be puffed up or enflamed with y ^e envy of devilish temptation, if the Priests now and then do exhort and teache the people or preach openly in the Churches, or as it is said do bless the people. For unto him which should deny unto me the doing hereof, I would say in this manner: He that will not that Priests should do those things which they are commanded by God, let him say that he is greater and above Christ, by the which words S. Jerome doth openly declare, that Priests are commanded to exhort and teach the people and to preach in the Churches. Secondly that a Bishop denying or forbidding the same to be done, specially the Priests or Ministers being apt men there unto is extolled above Christ. And therefore consequently is not to be obeyed or heard in his doings.

Item, admit that the Pope be an Heretic and teach perverse and contrary doctrine unto the holy scriptures, and that the Bishop be a catholic man unto whom the Pope giveth in commandment that he shall not suffer no man to preach contrary to his opinion. As it happened in Pope Leo and Saint Hillary the Bishop, adding this also that the Bishop do execute the Popes commandment under pain of excommunication, this notwithstanding if the Catholic Priests, learned in the law of God do leave of preaching against the Popes heresies for fear of excommunication of men they are already excommunicate. The which thing is evident for so much as they are accursed through the consent of their scilence, as S. Isidor saith 11. Question. 1. He that doth consent unto sinners or defendeth a sinner, he shall be cursed both before God and man, and shall be punished with a most severe rebuke, and in the 7. Question. 4. Omnis, It is said without he that doth neglect to amend that which he may correct committeth no less fault then he which had before offended, for not only they which do commit the offense, but also they which consent thereunto, are judged partakers thereof. In like case Priests which do not preach against the heresy which the Pope teacheth, are dum dogs not able to open their mouths or barcke against the Woolfe which will kill the sheep of Jesus Christ: Ergo, how can it then be otherwise but they must needs be betrayers of the sheep of their own shepherd.

Item, let it so be that the Bishop with the chief Prelates be an aduouterer or otherwise an open offender and that he together with his Prelates do command under pain of excommunicatiō, that none be so hardy to preach against adultery, in such a case they which do omit their duty in preaching against adultery for fear of excommunication of men, are already excommunicated of God. Ergo the first part of the Article is true. The Antecedent is proved, for our savior in the 8. of Mark saith thus. He that acknowledgeth me and my words in this wicked and adulterous generation, the son of man shall also acknowledge and confess him when he shall come in the glory of his Father with his Angels. Therefore he that shall confess Christ and these words of Christ Math. 5. you have heard, that it was said to them in old time, thou shalt not commit adulterye: But I say unto you, that everyone, which shall behold a woman to lust after her, he hath already committed adultery, with her in his heart: He I say that shall confess these things, before an adoulterous Bishop, with his chief Prelates, the which perchance are the wicked and adoulterous generation, the son of man shall also acknowledge him, when he shall come in y ^e glory of his Father, and so consequently is he blessed. Cōtrary wise he which for the fear of excommunication of men will not confess Christ and his words, before the sinful and adoulterous generation, is accursed. The consequent holdeth by the words of Christ. Luk. 9. He that is ashamed of me and my words, him shall the son of man be ashamed of, when he shall come in his majesty, and in the glory of his Father and his holy Angels, pronouncing that which is spoken Math. 25. Verily, I say unto you, I know you not, go you cursed into everlasting fire.

Also our Savior Jesus Christ, did not omit or leave of the preaching of the kingdom of God, for any pretended excommunication of the Bishops, Scribes and Pharisees: So likewise his true and humble Priests, ought not to omit their preaching, for any pretensed excommunication of men, the consequent holdeth by the saying of Christ. John. 15. be ye mindful of the words which I have spoken unto you, the servant is not greater then his master: If they have persecuted me, they will persecute you also. The Antecedent is apparent by the saying of Saint John in his 9. chapter. Even now the Jews had conspired, that whosoever did confess him to be Christ, should be excommunicate. And likewise John. 7. Whether did any of the Princes or rulers, or any of the Phareseis believe in him. But this people which knoweth not the law are accursed.

Also the humble and just ministers of God, ought not under pain of sin to cease from the fruitful preaching of the law of God for any unjust excommunicatiō, or unlawful commandment, and it is proved thus: the humble and just ministers of Christ, ought to obey their Prelates, in such things as are not contrary to God: as all the holy Doctors, and such as are learned in the Law of God, do wholly with one consent affirm. And forsomuch, as an unjust excommunication, and unlawful commandment, are against God, therefore the just and true ministers of God, ought not to obey such unlawful excommunication, and commandments, and consequently ought not to cease for them, from the fruitful preaching of the Gospel of our Lord Jesus Christ. But ought boldly and gladly to preach the same. For so much, as the Lord doth comfort them in the 5. of Matthew, saying thus, blessed and happy are ye, when as men do curse you, and persecute you, and speak all kind of evil against you, making lies and slanders upon you, for my sake, rejoice and be glad, for great is your reward in heaven.

Also every Minister having power given him from above, to preach the Gospel, he hath the same given unto him for the edifying of the Church, and not for the destruction of the same.

As the Apostle saith 2. Corinth. 10. But everyone, leaving of the preaching of the Gospel, for fear of any pretensed excommunication of men, he should frustrate the power givē him, for the edifying of the Church. And therefore in so doing should sin against God and his church: And consequently ought rather to choose, not to cease from preaching, for • ear of any such excommunicatiō, least that he be excommunicate of our Lord Jesus Christ.

Item, set case that the Pope doth command that there shall be no preaching in any place, then the Ministers of Christ, leaving of their preaching, for fear of the Popes curse, are already excommunicated of God. It is evident, for so much as they have neglected the commandment of God for the commandment of men. And this case is possible: For by what reason the Pope may command under pain of excommunication that there shall be no preaching 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 evident by the prohibition of Pope Alexander, who in his bull, did prohibit to preach y ^e word of God, unto the people in Chapels, although the said Chapels were confirmed by the privilege of the Sea apostolicke. The which Bull, the Lord Subincon Archbyshop of Prague, with his Canons, obtained. By these aforesaid, the first part of the Article is evident, which is this that all Priests omitting the preaching of the word of God, for fear of the excommunication of men, are already excommunicate.

The seconde part of the Article is this, that all they which do omit, the hearing of the word of God, for fear of the excommunication of men are already excommunicate.

And it is proved thus, all such as neglect the commandments of God, are excommunicate. But they which neglect the hearing of the word of God, for the excommunication of men, are they which neglect the commandments of God. Therefore they which omit the hearing of the word of God for the excommunication of men are already excommunicate.

The Major, is apparent by the 118. Psalm. Cursed be they which decline from thy commandments. And the Minor is evident, by the second supposition, which saith, that the hearing of the word of God is commanded unto the people.

This is confirmed, all such as omit the necessary mean unto salvation, are excommunicate: but such as omit the hearing of the word of God for the excommunication by men, be such as do omit the necessary mean unto salvation. Therefore, in so doing they are excommunicate: The consequent is plain: The Major is made evident by this: That all such as do omit the necessary mean unto salvation do also neglect their salvation, and so are out of the way of salvation, and be excommunicated of God. The Minor appeareth hereby that to hear the word of God is the mean more necessary unto salvation, as the apostle doth prove in his 10. chapter to the Romans. How saith he, shall they believe on him, whō they never heard of? And how shall they hear without a preacher? And by & by after the Apostle inferreth unto the purpose. That saith cometh by hearing, and hearing by the word of God.

Item, what so ever is done contrary unto conscience, doth edefy unto eternal damnation: As it is said, as touching the restitutiō of the spoiled goods. Chap. Literas porro: But to omit the hearing of the word of God, for fear of excommunicatiō of men, is a thing which is done against conscience. Therefore to omit the hearing of the word of God for excommunication, doth edefy unto eternal damnatiō. And therefore consequently ought not to be done, for fear of any excommunication: Wherefore a woman being judged unto a man, whom she knoweth to be within the degrees of cōsanguinity, which God's law hath prohibited, ought not to obey that judgment least that she offend against God: but meekly & patiently to sustain y ^e excommunication, as it appeareth in the chapter before alleged: So likewise all true Christians ought rather then to offend against God, meekly to suffer the excommunication of men, thē to omit the hearing of the word of God. To this purpose also, serveth that which is spoken in the 11. quest. 3. He that feareth the omnipotent God, will not presume by any means to do anything contrary unto the gospel or apostles, either contrary unto the Prophets, or the institutions 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 fear of excommunication of men, they are already excommunicated.

And forsomuch, as all Christians, being of lawful age, not repenting at y ^e end, shall be counted, in a manner as traitors of Christ, in the day of judgment, because that they were unfaithful servants of Christ. Therefore they which through fear omit the preaching & hearing y ^e word of God, for the excommunication of men, shall be counted as trayers of Christ, and shall render account thereof, unto the Lord: whereupon Chrysostom, touching both those sorts in the 41, Homely, showing how the Lord would have some to be teachers, and other some to be disciples: saith thus. For unto those which he would have to be teachers, he speaketh thus by his Prophet Isaiah: Ye priests, speak in the harts of the people, for if y ^e priests do not manifest all the truth unto the people, they shall render account thereof at the day of judgment. And likewise if the people do not learn the truth they shall also give an account at y ^e day of judgment. It is also made more evident by him, vpō the tenth of Matthew. Do not fear them which kill the body, least that through the fear of death, you do not freely speak that which you have heard, neither boldly preach that unto all mē, which you alone have heard in your ears. So y ^t hereby alone it is evident, that not only he is a betrayer of the truth, which transgressing the truth, doth openly speak lies in the stead of truth: But he also, which doth not freely pronounce or doth not freely defend the truth, which he ought boldly to defend, is also a traitor unto the truth. For like as the Priest is a debtor to preach the truth which he hath heard of the Lord: evē so the lay man is bound to defend the truth, which he hath heard of the minister approved by the scriptures, which if he do not, then is he a traitor unto the truth. For steadfast belief, with the heart prevaileth unto righteousness, the confession which is made with the mouth, helpeth unto salvation. Thus much writeth Chrysostom: Who together with the people meekly bearing the excommunication of the Bishops freely preached truth, and the people heard him, and so by his word and his works he freely taught the truth, least he should be a Traitor unto the truth, & consequently be counted as a Traytour unto our Lord Jesus Christ, in the day of judgment. And thus the third part of the Article aforesaid, is manifest.

The defension of the xv. Article of John Wycliffe by John Hus.

IT is lawful for any Deacon or Priest, to preach the word of God without the authority of the Apostolic Sea, or of his Catholics.

Fir I understand here, by the authority of the Apostolic Sea, properly his special consent, authorising. And likewise I understand by authority of the Bishop, a special consent of the Bishop, authorising the said Deacon or Priest to preach.

Now as touching the truth of this Article, I thus argue, like as after matrimony once complete, the man and wife may lawfully without any special license of the Pope or Bishop, procreate carnal children: So likewise Deacons or Priests by the motion of God through the Gospel of Jesus Christ may lawfully without any special license either of the Pope or Bishoppe generate spiritual children. Ergo, this Article is true and the antecedent is thus proved. For as it is an acceptable work unto God for man and wife without the special license of the Pope or Bishop to generate carnal children, so it is acceptable unto him, that Deacons or Priests by the motion of God through the Gospel of Jesus Christ, should lawfully generate spiritual children without the special license of the Pope or of any other Bishop, Ergo, the assumptio is true.

But if any man will deny this similitude, let him show the diuersitye. Yea seeing it is worse not to receive, or to choke the seed of God's word, then the carnal seed: So contrariwise, is it better to receive and sow abroad that seed of the word of God whereby children might be raised up unto God, then to receive or give such seed, whereby carnal children may be gotten. Whereupon our Savior in the 10. of Matthew saith thus: whosoever doth not receive you, neither heareth your words, wype of the dust from your feet, verily I say unto you that in the day of judgment, it shall be more better unto the Lande of Sodom and Gomer then to that City.

Also a Deacon or Priest being sturred by the spirit of Jesus Christ may preach the word of God without the special license of the Pope or Bishop. Ergo, it is lawful for him so to do. The consequent is thus manifest, for so much as the spirit of God moo • ing the Deacon or Priest unto the preaching of the Gospel, is of greater force then any prohibition of Pope or Bishop invented by man: Ergo, according unto the rule of the Apostles they ought infallibly to be obedient unto the spirit of Christ which doth so move them thereunto, and rather to obey God then man. Acts. 5. Also by like reason as Heldad and Medad upon whom the spirit of God did rest, did lawfully prophecy without requiring any license at Moses hands, as it is written. Numery. 11. by the same reason may the meeek minister of Christ, upon whom the spirit of God doth rest, without the requiring any license, either of the Pope or Bishoppe, may lawfully preach the word of God unto the people. And would to God in this behalf all Prelates had the spirit of Moses, for it is said: Numeri. 11. That when as Heldad and Medad were prophesying in the tents, a child ran unto Moses and told him, saying, Heldad and Medad do prophecy in the Tentes, and by and by Joshua the son of Nun the servant of Moses which he had chosen out amongst many, (said) my master Moses forbid them, and he said, why enuiest thou for my sake, would God that all the people could prophecy, and that the Lord would give them his spirit. O would to God the Pope and Bishops had the affection which this holy man the friend of God had. Then would he not prohibit the meek Deacons and Ministers of Jesus Christ, to preach the Gospel of Jesus Christ. The like affection had the blessed man Gregory which in his 22. book of Morals writeth upon these words of Job. And I have afflicted the soul of his husbandmen, he saith thus, the husbandmen of this earth are these, which being set in small authority, with as fervent desire as they can, and with as great labor as they may, do work by the preaching, of grace to the erudition of the holy Church, the which husbandmen of this world not to afflict, is not to envy their labors and doings: neither ought the ruler of the Church, albeit he do challenge unto himself alone the title of preaching, through envy gainsay others which do preach truly and uprightly. For the godly mind of the pasture which seeketh not his own glory amongst men, desireth to be holpen, the which thing also the faithful preacher doth wish, if it might by any means, be brought to pass, that the truth which he alone cā not sufficiently express, all mens mouths might declare.

Wherefore when as Joshua would have resisted the 2. which were prophesying in the host, why doest thou envy (said he) for my sake, for he did not envy that good in other which he himself had, this writeth S. Gregory.

Also the meek ministers of Christ have by a special gift of God, knowledge and mind to preach the Gospel, but neither is it lawful for the Pope or Bishop or any other man to let or hinder them, least thereby they should let the word of God, that it have not his free course. Ergo, this article is true, for the king doth not so much rule over the goods of his subjects, no not of his own sons, but y ^t they may give alms to whom they will: much more the bishop hath not so great authority over the knowledge of the meek minister, with his other gifts of God, but that he may freely under the title of spiritual alms freely preach the gospel unto the people. Ergo, forasmuch it should seme strange that a Bishop should forbid any man to give any corporal alms to the poor that are a hūgred, much more strange and marvelous would it be, if that he should prohibit the spiritual minister of Christ to give spiritual alms, by the preaching of the gospel of the word of God.

Item no catholic man ought to doubt, but that a man able for the purpose is more bound to teache them which are ignorant, to council & comfort the weak in spirit, to correct such as are unruly, to forgive those that do thē wrong, thē to do any other work of mercy, forsomuch then as he that hath sufficient, is bound under pain of damnation to give corporal alms as it appeareth Math. 25. much more he which is able, is bound to do spiritual alms. And this alms S. Barnard writing unto Eugenius in his 3. book perceived to be very necessary for the Bishop of Rome, where as he said thus: I fear no greater poysō, nor greater sword or mischief will happen unto thee, thē this insatiable desire of dominion. With what face then cā the faithful minister withdraw or keep back, the spiritual alms from the Pope and any other, even without the special license of the Pope or of the Bishop, which license through the far distance from the Pope, the ministers cannot so easily obtain or come by. For all prohibition of any Prelate being broken through necessity is not to be blamed. 11. Quest. 3. Intercessor, and also in the chapter following.

Item, all authority of preaching given unto deacons and Priests in their consecration were but vain, except that in 〈◊〉 of necessity without any special license they might pr • ach the gospel. It is evident, forsomuch as it is not lawful for them to use that authority, by their adversary without a special license. Ergo, it is givē them in vain. The consequent is evident by the common saying of the Philosopher, that power is but vain, whereof proceedeth no use of action. But forsomuch as this Article doth as it were depend upon the article before passed, therefore this shall suffice, spoken thereof at this present.

But against the affirmations o • both these Articles, this is objected, out of the 16. quest. 1. All faithful people, and specially all priests deacons and all others of the clergy, ought to take heed that they do nothing without the license of their bishop. It is also objected out of the 5. book of Decretals, Titulo de hereticis cap. cū ex iniuncto. Where it is no man ought to usurp to himself, indifferently the office of preaching, forsomuch as the Apostle saith, how shall they preach except they be sent. Whereas also Innocentius doth declare, that it is not sufficient for a man to say, that he is sent of God to preach except he do show the same. As touching the first point, the Glose doth sufficiently answer upon this word without license, that is to be expounded, saith he, without general license: the which is obtained and given, when as a bishop doth appoint any priest to govern the people. For thereby (saith he) it seemeth a bishop is thought to give him general power to minister unto the people and to rule the church. Thus much in the gloss. And to the same end and purpose it is said in the 7. quest. 1. chap. Episcopy Bishops or Priests, if they come unto the church of another Bishop, for to visit the same, as it is said, gloss. 1. in honor suo. Let them be received 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, y ^t which is very well spoken in y ^e same place, no man ought to usurp unto himself the office of preaching, as a thing indifferent. For to usurp, is unlawfully to use anything: ergo, the same deacon or priest, doth then usurp the office of preaching as indifferently, who living viciously, contrary unto the law of Christ, or being ignorant of the law of God, doth preach either for gain, or covetousness of living, either for his belly or dainty life, or for any vainglory, but he which doth live according unto the laws of Christ, & being moved with the affection of sincere charity intending purely the honor of God and the saluatiō of him self & his neighbors, doth preach no lies nor vain jests or other things not authorised, but only the law of Christ, & the minds of y