Acts and Monuments Volume 1
Here it is to be noted, according to S. Augustine in his 65. book of quest. unto Orosius, that there is 4. kinds of sending. The first is from God only, whereof we read in Moses & other, which were inspired by God. And this kind sending, loseth from the danger of the statute: so that he whom the spirit of God hath enspired, this prelate giving thanks, may proceed unto a better life. Wherupō Pope Urbane said 19. quest. 2. There be (said he) 2. laws y e one public the other private. The public law is that which is confirmed in writing by y e holy fathers, such as is the canon law: which is only given for transgressions: As for example, it is decreed in the canons, that none of y e clergy shall go frō one bishopric unto another, without y e letters commendatory of his bishop, the which was ordained only for offenders, that no infamed persons should be received of any bishop. For they were wont when they could not celebrate or do their office under their own Bishopric, to go unto another: which now is forbidden by the laws and precepts. The private law is that which by y e instruction of the holy Ghost, is written in y e heart as the Apostle speaketh, of many, which have y e law of God, written in their hearts. And in another place: Forsomuch as the Gentiles have not the law of God, but naturally do those things, which are of the law, they are laws unto thenselves. And afterward he saith, y e private law is much more worthy, then the public law. For the spirit of god, is a law: And they which are moved by the spirit of God, are led by the law of God: And who is he, that can worthily resist against the holy Ghost? Whosoever therefore is led by the spirit of God, albeit his bishop do say him nay, let him go freely by our authority, for y e law is not appointed for the just man, for where as the spirit of God is, there is liberty, and if ye be led by the spirit of God, ye are not under the law.
Behold here it is affirmed, that the sending by God, through inspiration, is not bound under y e bondage of the law, for that law is more worthy then the public law. Secondly that the law is made for transgressors & offenders, and not for the just. Thirdly, that whosoever is led by the spirit of God, although his Bishop stand against him, he may proceed unto a better life. Whereby it is evident that a deacon or priest, disposed to preach, and being led by the spirit of God, he may freely preach the gospel of christ without the spiritual license of his bishop. It is evident for so much as it is good, that a deacon or priest, do live well & preach fruitfully. Ergo, he may proceed from idleness unto the labor & office of preaching, and so unto a better life.
But where as it is said afore, that for so much as the inward sending or calling is secret, therefore it is not sufficient for a man, barely to affirm only, y e he is sent of god, when as every heretic may so say, but it is necessary, that he do confirm & prove his invisible sending, by the working of some miracle, or by some special testimony of y e scripture. Here is to be noted, that there are 2. kinds of preachers, some true preachers of our savior Christ, & other seducers of Antichrist. The first sort following the master Christ, teach the people in truth: The other sort, being of a corrupt mind, and reprobate touching faith, resist against y e verity. And through covetousness, by their feigned words do make merchandise of the people: And these mē do give & shall give miracles, as our savior saith, Math. 24. There shall arise false Christ's, and false prophets, the which shall show great signs and wonders, in so much that even the elect thenselves, if it were by any means possible, should be brought into error. And the apostle in • he 2. to the Thes. 2. as touching their head Antichrist, writeth thus, whose coming shall be according to y e operation of Satan with all power and signs, false miracles, seducing unto iniquity, those which do perish, because they have not received y e charity and love of truth, that they might be saved: Therefore will the Lord send upon them the operation of error, that they shall give credit unto lies. That all such as have not belued the truth, but consent unto wickedness, should be judged: Behold, how expressly our Savior by himself, and by his Apostle doth teach us, how the disciples of Antichrist, with their head, should shine through their great signs and wonders: But the true disciples of Christ, shall not so do, in the time of Antichrist. For as S. Isidor saith in his first book, 22. De summo bono : Before that Antichrist shall appear, all virtues and signs shall cease from the Church, that he may the boldlier persecute the same, as an abject. For this profit, shall all miracles and signs cease, under Antichrist, that thereby the patience of the holy mē might be known, and the lightness of the reprobate, which are offended, may be opened, & also that the cruelty of y e persecutors should be made more scare. Thus writeth S. Isidor, & S. Gregory in his 24. book of Morals, saith: For why by a terrible examination of God's secret dispēsatiō, shall all signs of virtue, or power be takē away from the holy church, before that the Leviathan appear, in y • most wicked and damnable man, whose shape, he doth take upon him. For prophecy is hidden, the gift of healing is takē away, the virtue of long abstinence, is deminished, y e words of doctrine is put to silence, and the wonderful works of miracles are extinguished, which things, nothing can utterly take away: but only the dispensation of God. But this dispēsatiō, is not so openly & manifoldly declared, as it hath been in times past, the which also is done by a marvelous dispensation, that through one only thing, both God's love & justice should be fulfilled. For a while y e power of miracles, being taken away, the holy church appeareth the more abject and forsaken, and the reward of good men doth cease, which reverenced the same for the hope of heavenly riches, & not for any present signs: And that the minds of evil men against the same, might y t sooner be known, which neglect to follow y e invisible things, which y e church doth promise, whiles they be led with visible signs.
Forsomuch then, as the humility of the faithful is, as it were destitute of the multitude, and appering of signs, by the terrible working of God's secret dispensation, whereby mercy is givē unto the good and just, wrath heaped vpō the evil. For so much then it is truly said, that before this Liuiathan, shall plainly and manifestly come, poverty shall go before his face, for before that time, y e riches of miracles shall be taken away from the faithful. Then shall that ancient enemy, show himself against them, by open wonders: That as he is extolled through signs & wonders, so shall he the more manly be vanquished of y e faithful, without any signs or miracles. Also, in his 16. book upon this word, which the blessed man Job said, who shall reprehend his way before him, or who shall cast in his teeth, what he hath done, whilst he did speak of the body of all evil, he suddenly connected his speech unto the head of all the wicked, for he did see, that toward the end of the world Satan should enter into man whom the scripture calleth Antichrist, he shall be extolled with such pride, he shall rule with such power, he shall be exalted with such signs, & wonders, under the pretence of holmes, that his doing cannot be cōtrolled of mē, for so much, as his signs & tokens are joined with power, & terror, & with a certain show of holiness. Wherefore he saith who shall control his ways before him, what man is he, that dare once rebuke or check him, whose look or countenance, is he afeard of? But notwithstanding, not only Enoc & Elias the which are brought as ample for his exprobation, but also all the elect do argue & reprove his way, whiles that they do contemn and by the force and power of their mind, resist his malice: But for so much as this thing is not done by their own power or strength, but by God's help and grace, therefore is it very well said, who shall argue or reprove his ways before him who but only God? By whose help the elect are aided, and made able to resist.
And a little after, upon the same book of Job Gregory saith, in so much as holy men do withstand his iniquity: It is not they thenselves which do so rebuke his ways, but it is he, thorough whose help they are strengthened. Also, in his second book, he saith: now the holy Church doth not regard, but despise the signs and miracles of the heretics if they do any: for so much as y e Church doth sufficiently understand, that it is no kind of holiness: for why, y e prose of holiness, is not to make signs or wonders, but to love every man as him self, to think truly of the very true God, & to think better of thy neighbor then of thyself: for true virtue & holiness, consisteth in love, and not in showing of miracles. This y e veretie declareth, saying: hereby shall all men know y t ye are my disciples, if ye love one another, but he saith not, y t hereby mē shall know y t ye are my disciples, because ye work miracles, but contrary wise: if ye love one another, declaring plainly thereby, that it is not miracles, but the mere charity & love of God, which maketh us the servants of God. Wherefore the chief testimony of being God's disciple, is to have the gift of brotherly love. This thorough out doth S. Gregory write, and often times in other places, he speaketh very much of miracles, howe that they shall cease amongst the just, and abound amongst the wicked.
Also Chrysostom in his lv. Homily, saith thus, it is a common & an indifferent work between y e ministers of God & the ministers of the devil, to cast out devils, but to confess y e truth and to work righteousness, is the only work of the saints and holy men, therefore whomsoever thou doest see casting out of devils, if he have not the confessiō of the truth in his mouth, neither righteousness in his hands, he is not a man of God, but if thou doest see a man openly confessing & declaring the truth and doing justice, although he do not cast out no devils, yet he is the man of God. And it followeth: let us know that like as at the coming of Christ, before him, y e Prophets, and with him the apostles wrought miracles thorough the holy ghost, for such as the thing is which is sturred, such sent & savor will proceed frō the same. He writeth also upon y e beginning of Matthew. The whole world did marvel & wonder at three things, y t Christ rose again after his death, y t flesh ascendeth into heavē, & that he did convert y e whole world by his xi. apostles: There is iiii. causes which wrought the same. That is to say, y e contempt of riches or money. The despising of pomp and glory. The separation of thenselves from all worldly occupation and business, and the patient suffering of torments. Thus much writeth Chisostome, also saint Isydore in his first book and xxv. cha. De summo bono, writeth thus, like as in the apostles the marvelous effect & power of works was much more commendable then the virtue of their signs, even so now in y e Church is it much more better, to live well thē to work any signs or miracles. And the cause why that the church of God doth not at this present work miracles as it did in the time of the Apostles, is this. That it was necessary at that time that the world should believe miracles, and now at this present every faithful beleuer ought to shine with good works, for to this end were signs & miracles then outwardly wrought, that their saith thereby might be inwardly strengthened and stablished, for whatsoever faithful man he be that seeketh to work miracles, he seeketh vain glory to be praised of mē, for it is written, miracles are signs and tokens unto the infidels, & misbeleuers, and not unto the faithful. Thus much writeth Isidore.
Item Saint Augustine in his Book of confession saith thus, there is no greater miracle amongst mē, thē to love our enemies. By these words of these holy men, a man may easily gather that both in our days and in the time to come, y e disciples of Antichrist both do & shall more flourish and show thenselves by strannge signs & miracles, thē the disciples of Christ, according to y e saying of our savior Jesus Christ. There shall rise up amongst you false prophets which shall work strange miracles. Secondly, it is approved, that they are greater & straūger miracles, to confess y e truth & to do justice, then to work any other kind of miracle. Thirdly, it is gathered thereby, that whatsoever minister or deacon doth love his enemies, contemneth riches, despiseth the glory of the world, and flieth frō all worldly troubles, meekly sustaineth & suffereth most terrible and cruel threatenings and strokes for y e gospel sake, he worketh miracles, having thereby a testimony and witness, that he is the true disciple of Jesus Christ. And it is evident by the saying of our savior Jesus Christ. Matthew. V. Let your good works so shine before men: y t they may see your good works & glorify your father which is in heaven. And likewise John x. Trust unto your good works, whereupon Saint Gregory in his first book of Dialoges, writeth thus: the estimation of a true life, consisteth in y e virtue of his works, and not in y e showing of signs, whereby it is fourthly concluded, by y t which is aforesaid, that it is a more effectual testimony and witness for a priest or a deacon, that he is sent of God to confess y e truth and follow Christ in the aforesaid virtues then to cast out devils, or to do any other miracles. As it is evident by the saying of Chrysostom before alleged, whomsoever thou doest see to cast out devils, if the confession, or acknowledging of the truth be not in his mouth, neither righteousness nor justice in his hands, he is not a man of God. This is also confirmed by the words of Christ. Math. 7. Many shall say unto me in that day, Lord, Lord, have not we prophesied in thy name: have not we cast out Devils in thy name: and have not we also wrought many great wonders and miracles in thy name? Then I will answer & say unto them, forsomuch as I have not known you any time, depart frō me ye workers of iniquity, & as touching y e second part, Chrysostom saith: If you see a mā confessing & preaching y e truth, & working righteousness, although he do not cast out devils he is a man of God.
Hereby it appeareth that every deacō, priest, or minister confessing the truth, and working justice, hath a perfect & sure testimony that he is sent of God, & that it is not necessary for him to approve this his sending by y e working of any miracle, instead of working righteousness, neither by any testimonial, the which should plainly declare hint by name, that he was sent of the Lord to preach.
The first part appeareth manifest, by that which is already spoken, that all miracles in the time of Antichrist shall cease in the elect.
The second part is also evident, for so much as none of the present preachers, can show by the scripture of y t law of God, that he is specially named thereunto.
And likewise do I also affirm & say, as touching all preachers which shall come hereafter, that they are not named by name: But let no man here object Enoc & Elias, which were ancient preachers, & prophesied by the holy spirit of God. And it is apparent, that like as it is not a cause sufficient to prove, that this priest or deacon is sent of God to preach, because he worketh miracles, so is it not a cause sufficient to prove, that he is not sent of God to preach, because he doth no miracles, but to confess the truth, to work righteousness, to contemn y e world with the glory thereof, patiently to suffer rebukes is a sufficient testimony for any priest or deacon having knowledge of y e law of God, freely to preach the gospel of Jesus Christ. For so much as in such case he is sent of God, & this is the sending which the Apostles speaketh of in y e x. Romans. How should they preach without they be sent? Wherevpō y t gloss of S. Augustine writeth thus. These things serve to set forth gods grace, declaring that all our goodness, is prevented of grace.
For be saith, belief cometh of hearing, hearing cometh of preaching, & preaching by the sending of God, so that altogether holly cometh out of the fountain of grace, & preaching truly, cometh of sending. This hath the gloss how shall they then preach, without they be sent of God? And this is evident, that the first & principal sending is frō God alone, as it is proved by Moses.
The second sending is both from God & mā, as by the example of Joshua & others, which were sent both by God and the rulers to preach.
The third sending is from man alone, the which is not founded in y e law of God, but in men's traditions, which they rather esteem.
The fourth sending which hath but the name only, is proper to them, which of themselves unworthily usurp the office of preaching, as those false prophets, of whō god speaketh in y t xxiii. of Jeremiah, I did not send them, & they ran. I spake not unto them, and they prophesied. If they had continued in my counsels, & had declared my words unto my people. I would have converted thē from their ruill ways, & wicked imaginations, & our savior speaketh of these Prophettes in Matthew, saying, There shall arise false Prophets. And peter his true vicar in his second Epistle, and second chapter prophesying unto y e faithful believers in Christ, speaketh thus of thē: There were amongst the people false Prophets, as there shall be amongst you also masters of lies, thorough whom the truth shall be blasphemed and slandered. And that he might the better instruct the people to know them, he addeth that they shall go about w t feigned words, for covetousness sake, to make merchaundice of you.
Wherefore every faithful man, diligently waying these things in his mind, may now easily perceive how great a number of false Prophets there be, thorough whom the Christian truth is blasphemed. And all covetous dealing is exercised, & these are they which freely preach lies. But the humble & true ministers of Christ, wheresoever they do apneare, by & by they are persecuted, whereby y e prophecy of y t Apostle is verified, which is written in the second Epistle to Timothy the iii. All men saith he which desire to live godly, shall suffer persecution, but y e evil men & seducers shall prosper in their wickedness running daily more & more into all kind of errors. The wicked have now so much prevailed y t they do preach lies, making heretics of the faithful Christians, neither is there any man y t dare prohibit them their lying, so that they do not preach against the byces of the prelates. Howe then can you say that Antichryst is not exalted above all that which is called God, suppressing down the members of Christ in his office, fortefying and fostring his members in lying? Therefore the true and faithful disciples of Christ ought to stand ready girt about their loins, and shows upon their feet in defense of the Gospel, taking the sword in hand, which is the word of God. Ephes. 6. And to fight against the crafts of Antichrist, who goeth about utterly to extinguish y e true preaching of the Gospel of our Lord Jesus Christ.
The Second disputation in the Vniuersity of Prague, upon the 17. Article of John Wycliffe, most fruitful to be read, proving by 24. reasons out of the Scriptures, how that Princes and Lord's temporal, have lawful authority and jurisdiction, over the spiritualty and Church men, both in taking from them, and correcting their abuses, according to their doings and deserts.
TO the honor of almighty God, and of our Lord Jesus Christ, both for the trying out of truth, and the profit of holy mother the church, according to the congregation of our Vniuersitye of Prague, which avoiding always to do that shall be prejudicial to the truth, hath deferred to give their consent unto the condemnation of the 45. Articles, wishing even unto this present, sufficient probation to be givē of the condemnation of the said Articles, and particularly of everyone of them. Whereupon the said Vniuersity, doth always require due proof of the same, for so much as Pope Damasus in his Canon distinction 68. chapter. Chorepiscopi, saith thus. That it is necessary that what so ever thing standeth not by due reason, should be rooted out, whereby it appeareth that the condemnation of the 45. Articles, if it stand not with proof and sufficient demonstration for every Article; it is necessary to be rooted out.
But if any man will object and say, that to require a reason of everything is to derogate From God's divine power. Unto this objection Master William doth answer himself in his Philosophy, the first book almost at the end, where he entreating of the place, in Genes. 2. God made man of the slime of the earth &c. hath these words: For in what point (saith he) are we contrary to the holy scriptures, if we seek by reason to declare, Wherefore anything is done, which is said in the scriptures to be done, for if that a wise man should say that a thing is done, and do not declare how it is done: And another man speaketh the very self same thing, & declareth how it is done what cōtrariety is there? But forsomuch as they themselves, know not the force of nature, to the intent that they might have all men partakers with them of their ignorance, they would have no man to inquire it out. But they would have us believe as ignorant people, neither to seek any reasō of our belief, that the Prophecy might be fulfilled, such as the people is, such shall be the priest. But we truly do say, that in all things a reason is to be sought, if it may by any means be found. But if that any man do stay at anything, which the scripture doth affirm, let him commit the same unto faith, & unto the holy ghost. For Moses saith, if the Lamb cannot be eaten, let it not be by and by consumed in the fire: But let him first call his neighbor, which dwelleth next house unto him, and if they also be not sufficient to eat the Lamb, then let it be burned in the fire: So likewise when as we go about to seek anything as touching the Godhead, and that we be not able of our selves to comprehend the same, let us call our neighbor which dwelleth next house unto us: That is to say, let us seek out such a one, as dwelleth in the same catholic saith with us, and if then, neither we, neither yet he be able to comprehend the same, let it then be burned with the fire of faith.
But these men, albeit they have many neighbors dwelling near unto them, yet for very pride, they will not call any mā unto them, choosing rather to continue still ignorant, thē to ask any question. And if they do know any man to inquire for his neighbor in such case, by & by they cry out upon him, as an heretic. Presuming more upon their own heads, then having confidence in their wisdom. But I exhort you give no credit, unto their out ward appearance, for already it is verified in thē which the satyricall Poet saith, no credit is to be guen unto the outward show for which of them all is it that doth not abound with most strame full and detestable vices? And in another place he saith. They are very daynty of their speech, and have great desire to keep silence. And thus much hath master Wilhelmus. Let all such here whom this parable doth touche. For I with the rest of the masters, bachelers and students of our university considering how heard a matter the condemnation of the 45. articles of Wycliffe without reason is, and how grievous a thing it were, if we should thereunto consent, do call together my neighbors, the doctors of this Vniuersity, & all others which would object anything against the same, that we might presently find out the reason of the comdēnation of this Article, concerning the taking away the temporalityes from the Clergy.
Notwithstanding I do profess that it is not my intent, like as it is not the meaning of the university, to persuade that Princes or secular Lord's should take away the goods from the clergy when they would, or howe they would, and convert them to what use they list. But our whole intent is, diligently to search out whether this article, as touching the taking away of temporallities from the clergy may have in it any true sense, whereby it may be defended without reproof Wherefore this article being the 17. in the number of the 45. is propounded under this form. The Lord's temporal may at their own will and pleasure, take away the temporal goods from the clergy, if they do offend, and therein continue: It is thus proved. The kings of the Old Testament toke away the temporal goods at God's commandment from the clergy. That is to say from the priests offending. Therefore the kings also of the New Testament, at God's commandment, may do the like. When as the priests of the new law do offend. The consequent dependeth upon a similitude. And the antecedent is evident. First it is proved by Solomon in the 3. of the kings 2. chapter. Which Solomon deposed Abiathar the high priest, because he had toke part with Adonias, the brother of Solomon, to make him king, without the advice either of David, or of Solomon him self which ought to reign: And set up Sadoc the priest in the place of Abiathar, because he had not consented with Abiathar unto Adonias, as it is writ̄ in the 3. boke of kings 1. chapter. Where it is said, Adonias the son of Agithe, exalted himself, saying: I will reign, and made unto him self chariotes and horsemen, and 40. men which should run before him: neither did his father rebuke him at any time, saying: Wherefore hast thou don this? For he was very comely being second son, next to Absalom, and his talk was with Joab the son of Saruia and Abia • har the priest, which toke part with Adonias. But Sadoc the priest, and Banaias the son of Ioaida and Nathan the Prophet, and Semei, and Serethi, and Felethi, and all the power of David's host, were not on Adonias part.
This was the cause of the deposing of Abiathar, because he toke part with Adonia, that he should be king against Solomon the eldest son of king David, wherefore it is written in the third boke and second chapiter of the kings. The king said unto Abiathar the priest, go your ways unto Anatoth thine own field, for thou art a man of death, but this day I will not slay thee, because thou hast carried the Ark of the Lord before my father David, and diddest labor in all things wherein my father labored. Then did Solomon cast out Abiathar, that he should be no more the priest of the Lord, that the word of the Lord might be fulfilled which he spake upon the house of Hely in Sylo.
Behold the most prudent king Solomon, according to the wisdom which was given him of God, did exercise his power upon the said priests, putting him out of his priesthood, & setting in his place Sadoc the priest this was a greater matter thē to take away the temporalities. If then in the law of Christ which now reigneth over us, a bishop, should likewise rebel against the true heir of the kingdom, willing to set up another for king, why should not the king or his heir, have power in like case, to take away the temporalities from him so offending?
Item, it is also evident by the king Nabuchodonozor which had power given him of God, to lead away the children of Israel with their priests and Levites, into the captivity of Babylon, as it is written 4. book of the kings 25. chapter.
Item it is red in the 4. boke of kings and 12. chapter. How that Josiah the most godly king of Judah according to the wisdō which God had granted him, toke away all the consecrate vessels, which Jehoshaphat, Joram, and Ochosias, his forefathers kings of Judah had consecrated, and those which he himself had offered, and all the treasure that could be found in the temple of the Lord, and in the kings palace, and sent it unto Azahel king of Syria, & he departed from Jerusalem. Mark how this most holy king exercised his power, not only in taking away the temporalities of the priests, but also those things which were consecrate in the temple of the Lord, to procure unto the common wealth, the benefit of peace.
Item, in the 4. boke and 18. chapter of the kings, it is written howe that the holy king Hezekiah took all the treasure that was found in the house of the Lord, and in the kings treasury, & brake down the pillars of the temple of the Lord, and all the plates of gold which he himself had fastened thereupon, and gave them unto the king of the Assyrians, yet was he not rebuked of the Lord therefore, as he was for his other sins, as it appeareth in the 2. boke of Paral. 32. chapter, for so much then as in time of necessity, all things ought to be in common unto Christians, it followeth then that the seculere Lord's in case of necessity, in many other common cases, may lawfully take away the mooueable goods from the clergy, when they do offend.
Item, it is also read in the 12. of Matthew, that the disciples of Jesus for to slake their hunger upon the Saboth day, pulled the ears of corn, and did eat them, and the Pharisees rebuked them therefore, unto whom Christ answered. Have ye not read what David did, when he was hungry, and those that were with him, howe he entered into the house of the Lord, and did eat the show breades, which it was not lawful for him, neither for them that were with him to eat, but only for the priests. This story is written in the 1 boke of the kings and 21. chapter. And the commandment in the 12. of Deuteronomy. Whereby it appeareth that it is lawful in time of necessity to use anything, be it never so much consecrate. Otherwise children by giving their moveables to the consecration of any temple, should not be bound to help their parents, which is contrary and against the Gospel of S Matthew in the 16. chapter: whereas our Savior sharply rebuked the Pharisees, that for their own traditions they did transgress the commandment of God.
Item, Titus and Vespasian secular princes had power given them of God 24. years after the Lord's Ascension to take away the temporallities from the priests which had offended against the Lord's holy one. And thereby also berest them of their lives, and it seemeth unto many they did, and might worthily do the same according to God's good will and pleasure. Then forsomuch as our priests in these days may transgress and offend as much, and rather more against the Lord's annointed, it followeth that by the pleasure of God, the secular Lord's, may likewise punish them for their offense.
Our savior being king of kings, and high bishop with his disciples did give tribute unto Caesar, as it appeareth Matthew 17. and commanded the Scribes and Pharisees to give the like [unspec 7] unto Caesar Mat. 22. Whereby he gave example unto all priests that should come after him to render tribute unto their kings, whereupon blessed S Ambrose in his 4 boke upon these words in the 5. of Luke, (cast out your nets) writeth thus. There is another kind of fishing amongst the Apostles, after which manner the Lord commanded Peter only to fish, saying, cast out thy hoke, and that fish, which cometh first up, take him. And then unto the purpose he saith. It is truly a great & spiritual document, whereby all Christian men are taught, that they ought to be subject unto the higher powers, and that no man ought to think that the laws of a king here on earth are to be brokē. For if the son of God did pay tribute, who art thou so great a man, that thinkest thou oughtest not to pay tribute? He paid tribute which had no possessions: and thou which daily seekest after the luker of the world, why doest thou not acknowledge the obedience and duty of the world? Why doest thou thorough the arrogancy of thy mind exault thyself above the world, when as thorough thine own miserable covetousness, thou art subject unto the world? Thus writeth S. Ambrose, and it is put in the 11. quest. 1. Magnum quidem. He also writeth upon these words in the 20 of Luke, show me a penny, whose Image it hath, if Christ had not the Image of Caesar, why did he pay any tribute? He gave it not of his own, but rendered unto the world, that which was the worlds: And if thou wilt not be in danger of Caesar, possess not those things which are the worlds, for if thou hast richesse, thou art in danger of Caesar.
Wherefore if thou wilt owe nothing unto any earthly king, forsake all chose things, and follow Christ If then all ecclesiastical ministers, having richesse, ought to be under the subjection of kings, and give unto them tribute: It followeth that kings may lawfully by the authority which is given them, take away their temporallities from them.
Here upon S. Paul acknowledging him self to be under the jurisdiction of the Emperor, appealed unto Caesar, as it appeareth Acts 25.
I stand saith he, at Caesars judgment seat, there I ought to be judged Whereupon in the 8: distinction, chapter quo iure. S. Ambrose allegeth, that all things are lawful unto the Emperor, & all things under his power. For the confirmation whereof, it is said Daniel second chapter, the God of heaven hath given unto thee a kingdom, strength, Empire, and glory, and all places, wherein the children of men do dwell, and hath given into thy power, the beasts of the field, and fowls of the air, and set all things under thy subjection.
Also in the 11. question and 1. He saith, if the Emperor require tribute, we do not deny that the lands of the Church shall pay tribute, if the Emperor have need of our lands, he hath [unspec 9] power to challenge them, let him take them, if he will, I do not give them unto the Emperor, neither do I deny them. Thys writeth S. Ambrose, expressly declaring that the seculare Lord hath power at his pleasure to take away the lands of the Church, and so consequently the secular Lord's have power at their own pleasures to take away the temporal goods from the Ecclesiastical ministers, when they do offend.
Item S. Augustine writeth, if thou sayest, what have we to do with the Emperor. But now as I said, we speak of man's law. The Apostle would be obedient unto the kings, and honor them, saying. Reverence your kings: and do not say what have I to do with the king? What haste thou then to do with possessions. By the kings law the possessions are possessed, thou hast said, what have I to do with the king: but do not say, what hath thy possessions to do with the king? For then haste thou renounced the laws of men, whereby thou diddest possess thy lands. Thus writeth S. Augustine in his 8. distinction, by whose words it is manifest that the king hath power over the church goods, & consequently may take them away from the clergy, transgressing or offending.
Item in his 33 Epistle unto Boniface, he saith, what sober man will say unto our kings, care not you in our kingdom, by whom the church of the Lord is maintained, or by whom it is oppressed, it partaineth not unto you, who will be either a religious man, or who will be a church robber? Unto whom it may be thus answered. Doeth it not pertain unto us in our kingdom, who will either live a chaste life, or who will be an unchaste whoremonger? Behold this holy man showeth here howe that it is the duty of kings, to punish such as are robbers of Churches, and consequently the proud clergy when as they do offend.
Item, he writeth in the 33. quest. 7. si de rebus. The seculare Lord's may lawfully take away the temporal goods from heritickes, and for so much that it is a case greatly possible that many of the clergy are vsers of Simony, and thereby heretics: Therefore the seculare Lord's may very lawfully take away their temporallities from them. For what unworthy thing is it saith Saint Augustine, if the Catholics do possess according unto the will of the Lord, those things which the heretics held? For so much as this is the word of the Lord unto all wicked men. Matthew 21. the kingdom of God shall be taken away from you, and given unto an nation, which shall do the righteousness thereof, is it in vain which is written in the 11. chapter of the book of Wisdom? The just shall eat the labors of the wicked.
And whereas it may be objected as touching the desire of other men's goods, Saynte Augustine aunsweareth that by that evidence the seven nations, which did abuse the lande of promise, and were driven out from thence by the power of God, may object the same unto the people of God, which inhabit the same. And the Jews them selves from whom according unto the word of the Lord, the kingdom is taken away and given unto a people, which shall do the works of righteousness may object the same unto the Church of Christ, as touching the desire of other men's goods, but Sainte Augustine's answer is thus.
We, saith he, do not desire another man's goods, for so much as they are ours by the commandment of him, by whom all things were made. By like evidence the clergy having offended, their temporal goods are made the goods of others, for the profit of the church, to this purpose also, according to S. Augustine, serveth the 14. question 4. unto a misbeleeuer, it is not a halfepennie matter, but unto the faithful is a whole world of richesse, shall we not then convince all such to possess another man's goods, which seemed to have gathered great richesse together, and know not howe to use them, for that truly is not an others, which is possessed by right, and that is lawfully possessed, which is justly possessed, and that is justly possessed, which is well possessed. Ergo, all that is evil possessed is another man's, and he doth ill possess it, which doth evil use it.
If then any of the clergy do abuse the temporal goods, the temporal Lord's may at their own pleasure, according unto the rule of charity take away the said temporal goods from the clergy so transgressing. For then according to the allegation aforesaid, the clergy doeth not justly possess those temporal goods, but the temporal Lord's proceadyng according to the rule of charity: Do justly possess those temporallities, for so much as all things are the just man's. 1. Corrinth. 3. chapter. All things saith the Apostle are yours. Whether it be Paul or Apollo, or Cephas, either the world, either life, or death, or things present, or things to come, for all things be yours, you be Christ's, and Christ is God's. Also 23. quest. 7. Quicunque. It is written. Iure diuino omnia sunt iustorum. The words of Sainte Augustine in that place, ad Vincentium, be these: Who so ever saith he, upon the occasion of this law or ordinance of the Emperor doeth molest or persecute you, not for love of any charitable correction, but only for hatered and malice to do you displeasure, I hold not with him in so doing.
And although there is nothing here in this earth, that any man may possess assuredly, but either he must hold it, by God's law, by which cuncta iustorum esse dicuntur: that is, all things be said to pertain to the possession of the just: or else by man's law, which standeth in the kings power to set and to ordain. &c. Hereby the words of Augustine alleged. Ye see all things belong to the possession of the just, by God's law.
Item, for so much as the clergy by means of their possessions are in danger of the Emperor and King: It followeth that if they do offend, the Emperor or King, may lawfully take away their possessions from them. The consequent dependeth on this point, for so much as otherwise they were not in subjection under the Emperor or king, and the antecedent is manifest by the 11. question and 1. Parag. His ita respondetur. Whereas it is specified in Latin thus. [His ita respondetur, clerici ex officio Episcopo sunt suppositi, ex possessionibus praediorum imperatori sunt obnoxij, ab Episcopo vnctionem, decimas, & primitias accipiunt: ab imperatore vero praediorum possessiones nanciscuntur:] that is to say. The clergy by means of their office are under the Byshoppe, but by reason of their possessions they be subject unto the Emperor: Of the Byshoppe they receive unction, tithes and first fruits of the Emperor, they receive possessions. This then it is decreed by the Imperial law, that liuelyhoodes should be possessed, whereby it appeareth that the clergy by the possession of their liuelyhodes are in danger of the Emperor, for him to take away from them, or to correct them according to their deservings, and to have the controllement of them, as it shall seem good unto him.
Item, the temporal Lord's may take away the temporallities from such as use Simony, because they are heretics. Ergo, this Article is true.
The antecedent is manifest, for so much as the secular Lord's may refuse such as use Simonye, and punish them except they do repent. For by the decree of Pope Paschasius in the first and last question it appeareth, that all such as used Simony, were to be refused of all faithful people, as chief and principal heretics, and if they do not repent after they be warned, they are also to be punished by the externe power. For all other faults and crimes, in comparyson of Simony, be counted but light, and seem small offenses.
Where upon the gloss expounding the same text, saith that by this word externe, is understand the laietie, which have power over the clergy, besides the Church, as in the 17 distinct. [Non licuit, & 23 quest. 5. principes.] Whereby it is evident that the temporal Lord's may take away the temporal goods from the clergy when as they do offend.
Item, Saint Gregory in the Register upon his 7. book 9. Chapiter, writeth thus unto the French Queen. For so much as it is written that righteousness healpeth the people, and sin maketh them miserable: then is that kingdom counted stable, when as the offense which is known, is soon amended.
Therefore, for so much as wicked priests are the cause of the ruyne of the people, (for who shall take upon him, to be intercessor for the sins of the people, if the priest which ought to entreat for the same, have committed greater offenses) and under youre dominions the priests do live wickedly and vnchastly: therefore that the offense of a few might not tourne to the destruction of many, we ought earnestly to seek the punyshment of the same. And it followeth, if we do command any person, we do send him forth, with the consent of your authority, who together with other Priests, shall diligently seek out, and according unto God's word correct and amende the same. Neither are these things to be dissimuled, the which we have spoken of, for he that may correct any thing, and doeth neglect the same without all doubt, he maketh him self pa • taker of the sin or offense.
Therefore foresee unto your own soul, provide for youre neuewes, and for such as you do desire to reign after you, provide for your country, and with diligence provide for the correction and punishment of that sin, before our creature do stretch out his hand to strike.
And in his next Chapter, he writeth unto the French king, what so ever you do understand, to pertain either unto the honor and glory of our God, to the reverence of the church, or to the honor of the priests, that do you diligently cause to be decreed and in all points to be observed. Wherefore once again we do move you, that you command a Synod to be congregate, and as we wrote lately unto you, to cause all the carnal vices which reigneth amongst your Priests, and all the wickedness and Simony of your Bishops, which is moste hard to be condemned and reproved: utterly to be banished out of your kingdom, and that you will not suffer them to possess any more substance under your dominion, then God's commandment doeth allow.
Behold howe carefully blessed Gregory doeth exhort the Queen and the Kyng to punish the vices of the clergy, lease through their negligence they should be partakers of the same: and howe they ought to correct their subjects. For as it is convenient to be circumspect and careful against the outward enemies, even so likewise ought they to be against the inward enemies of the soul. And like as in just war against the outward enemies, it is lawful to take away their goods, so long as they continue in their malice, so also is it lawful to take away the goods of the clergy, being the inward enemy. The consequent is proved thus, for so much as the domestical enemies are most hurtful.
Item, it is thus argued, if God be, the temporal Lord's may meritoriously and lawfully take away the temporal goods from the Clergy, if they do offend. For this point let us suppose that we speak of power, as the true autentike scripture doth speak. Matt. 13. God is able even of these stones to raise up children unto Abraham.
Whereupon it is thus argued, for if God be, he is omnipotent, and if he so be, he may give like power unto the secular Lord's. And so consequently they may meritoriously and lawfully use the same power. But least that any man may object that a proof made by a strange thing is not sufficient, it is therefore declared howe that the temporal Lord's have power to take away their alms bestowed upon the church. The church abusing the same, as ie shall be proved hereafter. And first thus, it is lawful for kings in cases limited by the law to take away the moveables from the clergy when they do offend, it is thus proved. For the temporal Lord's are most bound unto the works of greatest mercy most easy for them, but in case possible, it should be greater alms, & easier temporal dominion, to take away their alms frō such as build therewithal unto eternal damnation, through the abuse thereof, then to give the said alms for any bodily relief, Ergo the assumption is true.
Whereuppon first this sentence of the law of Christ in the 2. Thes. 3. is noted whereas the Apostle writeth thus. When we were amongst you, we declared this unto you, that he that would not work should not eat. Wherefore the law of nature doth license all such as have the governance of kingdoms, to correct the abuse of the temporalities which would be the chief cause of the destruction of their kingdoms: whether the temporal Lord's or any other had endowed the Church with those temporalities or not. It is lawful for them in some case to take away the temporalities as it were by way of physic to withstand sin, notwithstanding any excommunication or other Ecclesiastical censure. For so much as they are not endowed, but only with cōditiō thereunto anexed.
Heereby it appeareth that the condition annexed to the endowing or enriching of any church, is that God should be honored, the which condition if it once fail the contrary taking place, the title of the gift is lost: and consequently the Lord which gave the alms ought to correct the offense. Excommunication ought not to let the fulfilling of justice, Secondly according to the Canon law. 16. quest. 7. This sentence is noted where it is thus spoken as touching the children neuewes and the most honest of the kindred of him which hath built or endowed any church. That it is lawful for them to be thus circumspect, that if they perceive the priest do defraud any part of that which is bestowed, they should either gently admonish or warn him, or else complain on him to the bishop, that he may be corrected. But if the bishop him self attempt to do the like, let them complain of him to his Metropolitan, and if the Metropolitan do the like, let them not defer the time, to report it in the ears of the king. For so saith the canon. Let them not defer to report it in the ears of the king. To what ende I pray you? but that he should do correction, neither is it to be douted but that correction doeth more appertain unto he king in this point for their goods whereof he is chief Lord by a subtraction proportional, according to the fault or offense.
Item it is thus proved. It is lawful for the secular Lord's by their power to do correction upon the clergy by some kind of fearful discipline appertaining to their secular power. Ergo, by like reason it is lawful for them by their power to do such correction, by all kind of fearful discipline pertaining unto their secular power. For so much then as the taking of their temporalities is in kind of fearful discipline pertaining unto the secular power: It followeth that it is lawful for them thereby to do such correction. And consequently it followeth that the truth is thus to be proved. The consequent is evident and the antecedent is proved by Isidore 23 quest. 5. Principes. Where it is thus written. There should be no secular powers within the church, but only for this purpose, that whatsoever thing the priests or ministers cannot bring to pass by preaching or teachings the secular powers, may command the same by the terror and fear of discipline: For oftentimes the heavenly kingdom is profited and holpen by the earthly kingdom, that they which are in the church and do anything contrary unto faith and discipline by the rigor of the princes, may be trodden down. And that the power of the rulers may lay that discipline upon the necks of the proud and stiffnecked, which the utility and profit of the church cannot exercise or use.
Item all things that by power ought to work or bring to any perfect ende by the reasonable measuring of the mean thereto; it may lawfully use by power, the subtraction or taking away of the excess and the addition of the want of the means according as shall be convenient or meet for the measure to be made. For so much then as the secular Lord's ought by their power to provide for the necessary sustentation of the Christian clergy by the reasonable measuring of their temporalties which they are bounden to bestow upon the Christian clergy, it followeth that they may lawfully by their power use the taking away or putting unto of those temporallities according as shall be convenient for the performance of that reasonable matter.
Item, it is lawful for the clergy, by their power to take away the sacraments of the Church from the laity customably offending forsomuch as it doeth pertain to the office of the Christian ministers by their power to minister the same unto the lay people. Wherefore, for so much as it doeth pertain unto the office of the laity, according unto their power to minister, and give temporallities to the clergy of Christ, as the Apostle saith. 1. Cor 9. It followeth that it is also lawful for them by their power to take away the temporallities from the clergy, when they do customably sin and offend.
Item, by like power may he which giveth a stipende or exhibition withdraw and take away the same from the unworthy laborers, as he hath power to give the same unto the worthy laborers, for so much then as temporallities of the clergy, are the [unspec 20] stipendes of the laity: it followeth that the lay people may by as good authority, take away the same again from the clergy, which will not worthily labor, as they might by their power bestow the same upon those, which would worthily labor according to the saying of the Gospel. Mat. 21 The kingdom shall be taken away from you, and given unto a people which shall bring forth the fruits thereof.
Item, it is also lawful for the secular Lord's, by their power to chastise and punish the lay people when they do offend, by taking away of their temporalties, according to the exigēt of their offense, forsomuch as the lay people are subject under their dominion. [unspec 21] Wherefore the clergy being also subject under the dominion of the secular Lord's, as appeareth Rom. 13. and many other places, it is evident that it is lawful by their power to punish the clergy, by taking away of their temporalities, if their offense do so deserve.
Item, the true and easy direction of the clergy unto the life of Christ and the Apostles and most profitable unto the laity: that the clergy should not live contrary unto Christ's institution, seemeth to be the taking away of their alms, and those things which [unspec 22] they had bestowed upon them. And it is thus proved, that medicine is most apt to be laid unto the sore, whereby the infirmity might soonest be holpen, and were most agreeable unto the patient: Such is the taking away of the temporallities. Ergo, this article is true: The minor is thus proved, for so much as by the abundance of temporallities the worm or serpent of pride is spronge up, where upon vnsaciable desire and lust is inflamed, and thereby proceedeth all kind of gluttony and lecherie. It is evident in this point, for so much as the Temporallities being once taken away, everyone of those sins is either utterly taken away, or at the least diminished, by the contrary, virtue induced and brought in: It seemeth also most pertinent unto the laity, forsomuch as they ought not to lay violent hands upon their ministers or to abject the priestly dignity, neither to judge any of the clergy in their open courts: It seemeth also by the law of conscience, to pertain unto the lay people, for so much as every man which worketh any work of mercy, ought diligently to have respect unto the ability of them that he bestoweth his alms upon, least that by nourishyng or helping loiterers, he be made partaker of his offense. Wherevpon if a priest do not minister of their spiritualties, as Hostyensis teacheth in his 3. book, of their tithes, first fruits and oblations, that the people ought to take away the alms of their tithes from them.
Item, it is confirmed by the last chapiter of the 17. question, [unspec 23] out of the decree of rents appropriate unto the church, quicun{que} Whereas the case is put thus, that a certain man having no children, neither hoping to have any, gave all his goods unto the church, reserving unto him self the only use and profits thereof: it happened afterward that he had children, and the bishop restored again his goods unto him, hoping not for it. The bishop had it in his power, whether to render again or no, those things which were given him, but that was by the law of man, and not by the law of conscience. If then by the decree of the holy doctoure S. Augustine in his sermon of the life of the clergy Aurelius the Bishop of Carthage had no power by God's law to with hold that which is bestowed upon the church, for the necessity of children, by the which law the wanton, proud, and unstable clergy being more then sufficiently possessed, and enriched, do detain and keep back the temporallities to the detrement and hurt of their own state, and of the whole Militant church, the seculare patrons being thereby so impoverished that they are compelled by penury to rob and steal to oppress their tenants, to spoil and undo others, and oftentimes by very necessity are driven to beggary.
Item, suppose that a priest and minister, howe grievously so ever [unspec 24] he do offend by what kind or sign of offense so ever it be, as it was in the bishop Judas Iscarioth of the religious monk Sergius, of Pope Leo the heretic, and many other priests, of whom the scripture and chronicles make mention, and daily experience doeth teache us the same: It is evident that as it is supposed, the priests in the kingdom of Boheme grievously offending, it is the kings part, forsomuch as he is supreme head next under God, and Lord of the kingdom of Boheme, to correct and punish those priests. And for so much as the gentillest correction, & punishment of such as be indurate in their malice, is the casting away of their temporal goods, it followeth, that it is lawful for the king to take away temporallities. Wherefore it should seme very marvelous and strange, if that priests riding about, should spoil virgins, violently corrupt & defile honest matrones, if in such case it were not lawful for them to take away their armors, weapons, horses, gunnes and swords from them. The like reason were it also, if they had unlawfully conspired the death of the king, or that they would betray the king unto his enemies.
[unspec 28] Item, whatsoever any of the clergy doth require, or desire of the secular power, according unto the law & ordinance of Christ, the secular power ought to perform & grant the same. But the clergy being letted by riches, ought to require help of the secular power, for the dispensation of the said riches. Ergo the secular power ought in such case by the law of Christ, to take upon them the office or duty of getting, keeping, & distributing all such manner of riches, the Minor is hereby proved, that no man ought to have riches, but to that end, that they be helps, preferring & helping unto the office which is appointed of God. Therefore in case that secular possession do hinder the clergy from their duty. The secular power ought to take it away, for so did the Apostles, Acts 6. saying, it is not lawful for us to leave the word of God untaught, and to minister to Tables.
And thus hitherto hath John Hus prosecuted Wyckleffs articles, with long arguments and reasons, the which were to long a travail, neither agreeable for this place, to allege all the whole order of his reasons and profess, which he used in that desputatiō, above the number of 20. more besides the testimonies of all the writers before recited, the which he alledgeth out of the scriptures, decretals, S. Ambrose in his boke of offices, S. August in his 5. boke & 5. quest. and also unto Macedo, Isydore, the council of Nice, Greg his 11. quest. Bernard unto Eugenius in his 3. book, and out of Lyncolniensis 61. Epistle, besides many other moe. The sum of all which testimonies tend unto this end, that he might utterly take away all earthly rule & dominion from the clergy, and to bring them under the subjection and censure of kings & Emperors, as it were within certain bonds, the which is not only agreeable unto equity and God's word, but also profitable for the clergy themselves. He teacheth it also to be necessary, that they should rather be subject under the secular power, then to be above them, because that else it were dangerous, lest that they being entangled with such kind of business, they should be an easier pray unto Satan, and sooner trapped in his snares. And thereby it should come to pass that the governance & principality of all things being at the length brought into the hands of the clergy, the lawful authority of kings & princes should not only be given over unto them, but in a manner as it were grow out of use: specially for so much as already in certain kingdoms and common wealths, the ecclesiastical power is grown unto such height, that not only in Boheme, but also almost throughout all the common welths, they do occupy the 3. or at least the 4. part of the rents and revenues. And last of all, he allegeth the example of Greg. and of Maurice, & afterward the prophecy of Hildegardis writing in this manner.
As the Ecclesiastical ministers do willingly receive reward and praise of kings & rulers for their good deeds: So also ought they when they do offend willingly suffer and receive punishment at their hands for their evil doings. The consequent holdeth thus, forsomuch as the punishment mekely and humbly received for his offense doth more profit a man, then his praise received for any good work. Wherupon S. Greg. writeth thus unto Maurice the Emperor when he did persecute him, saying: I believe that you do please almighty God so much the better, in so cruelly afflicting me, which have ben so evil a servant unto him. If then this holy Pope did so humbly and mekely, without any offense suffer this affliction of the Emperor, why should not any of the clergy, when they do offend, mekely sustain punishment, at the kings or rulers hands, under whom he is boūden to be subject? When as the true vicar of Christ saith the 1. of Peter and 2. chap. Be ye subject unto every creature for God's cause, whether it be unto the king, as most excellent, or unto the rulers, as men sent of God, for the punishing of the wicked, and to the praise of the good, for so is the good will of God.
Wherupon Pope Leo, leaning unto this rule, submitted himself unto Ludouicus the Emperor, as it is written the 2. quest. 7. Under these words: if we have done anything incompetently, or that we have not observed the upright path and way of equity amongst subjects, we will amende the same, either by your own judgment, either else by the advise or judgment of those which you shall appoint for that purpose. For if we which ought to correct and punish other men's fauts, do commit more grievous our selves, we are not then the disciples of the truth (but as with sorrow we speak it) we shall be above all other, the masters of error.
And in the 10. distinction he writeth thus, as touching the obedience unto the Emperor, as concerning the precepts and commandments of our Emperors, and our predecessors bishops (the which the gloss nameth Emperors, which are annointed after the manner of Bishops) to be observed & kept unbroken, we do profess our selves by all means possible, as much as in us lieth; or that we may and can by the help of God preserve and keep them both now and ever. And if peradventure any man do inform, or hereafter shall inform you otherwise, know you him assuredly, to be a liar and slanderer.
Mark how this devout and holy Pope, calling the Emperors bishops, submitted himself according to the rule of S. Peter the apostle under the obedience, and also punishment of the Emperor. Wherefore then should not the clergy of the kingdom of Boheme submit themselves under the obedience of their king, for God's cause, for to be punished if they do offend, and not only submit themselves unto the king, but also unto the rulers, and not only unto the rulers, but unto every other creature? For by how much they do so humble, and abase themselves in this world for God's sake, so much the more shall they be exalted with him, but what is the let thereof, but only pride whereby Antichrist doeth exalt him self above the most humble and meek Lord Jesus Christ?
Also it seemeth to appere by that which is aforesaid upon the taking away of the temporallities out of the prophecy of Hildegardis the virgin, the which he writeth in his books under Eugenius the Pope in the council of Treuerse approved & allowed by many bishops of France, Italy, & Almany, which were there present, whereas also S. Bernard himself was present, the which virgin prophesying, spake in this manner. The kings & other rulers of the world, being stirred up by the just judgment of God shall set themselves against them & run upon them saying, we will not have these men to reign over us with their rich houses, & great possessions, and other worldly riches, over the which we are ordained to be Lord's and rulers, and how is it mete or comely that those shavelings with their stoles and chisils should have more soldiers or more, or richer armor or artillery then we? So is it not connenient that one of the clergy should be a man of war, neither a soldier to be one of the clergy. Wherefore let us take away from them, that which they do not justly, but wrongfully possess. And immediately after she saith thus: The omnipotent father equally divided all things: that is to say, the heavens he gave unto heavenly creatures, and the earth unto the earthly. And by this means was there a just division made between the children of men, that the spiritualty should have such things as belongeth unto them, and the secular people, such things as are mete & necessary for them, so that neither of these 2. sorts should oppres eche other by violence, for God doth not command that the one son or child should have both the cloke and the cote, and the other should go naked, but he willed that the one should have the cloke, and the other the cote. Wherefore the secular sort ought to have the cloke for the greatness of their worldly cares, and for their children, which daily increase and multiply. The cote he giveth unto the spiritualty, that they should not lack clothing, & that they should not posses more then necessity doth require. Wherefore we judge and think it good that all these aforesaid be divided by reason & equity. And whereas the cloke and the cote are both found, there the cloke be taken away, & given unto the needy, that they do not perish for lack or want. These aforsaid spake the virgin Hildegardis, plainly for showing the taking away of the tēporalities from the clergy by the secular Lord's, and showing for what cause they shall be so taken away. And what manner of division shall be made of those things that are taken away, that they be not consumed, and spent unprofitably.
For so much as mention is here made of Hildegardis, it shall not seme impertinent, moved by the occasiō hereof to give forth unto the reader such things as we have found in certain old volumes, touching her prophecy of the coming of certain false Prophets, only meaning as it seemeth, the begging friers, which sprang up shortly after her time. The tenor whereof is this, word for word, as we find it written.
In those days, there shall rise up a people without understanding, proud, covetous, untrusty, and deceitful, the which shall eat the sins of the people, holding a certain order of foolish devotion, under the feigned cloke of beggary, preferring themselves above all other, by their feigned devotion, arrogant understanding, and pretended holiness, walking without shamefastness, or the fear of God, inventing many new mischiefs being strong & stout, but this order shall be accursed of all wise men, and faithful Christians, they shall cease from labor, and give them selves over unto idleness. Choosing rather to live thorough flattery, thē by begging. More over they shall together study, howe they may perversely resist the teachers of the truth. And slay them together with the noble men, how to seduce and deceive the nobility, for the necessity of their living and pleasures of this world, for the Devil will graft in them four principal vices: that is to say, flattery, envy, hypocrisy and slander. Flattery, that they may have large gifts given them. Envy, when they see gifts given unto other, and not unto them. Hypocrisy, that by false dissimulation, they may please men Detraction, that they may extol and commend them selves, and backbite others, for the praise of men and seducing of the simple. Also they shall instantly preach without devotion or example of the Martyrs, and shall detract the secular princes, taking away the sacraments of the church from the true pastors, receiving alms of the poor, diseased, and miserable, and also associating them selves with the common people, having familiarity with women, instructing them howe they shall deceive their husbands and friends by their flatterye and deceitful words, and rob their husbands to give it unto them, for they will take all these stolen and evil gotten, and say, give it unto us, and we will pray for you, so that they being curious to hide other men's faults, do utterly forget their own, and alas, they will receive all things of rouers, pickers, spoilers, thieves and robbers, of sacrilegious persons, vserers, adulterers, Heretics, Schismatikes, Apostataies, whores and baudes, of noble men, periurers, merchantes, false judges, soldiers, tyrants, princes, of such as live contrary to the law, and of many peruers and wicked men, following the persuasion of the devil, the sweetness of sin, a delicate and transitory life, and fullness even unto eternal damnation. All these things shall manifestly appear in them unto all people, and they day by day, shall wax more wicked and hard hearted, & whē as their wickedness and disceits shall be found out, then shall their gifts cease, and then shall they go about their houses hungry, & as mad dogs looking down upon the earth, & drawing in their necks as doves, that they might be satisfied with bread, then shall the people cry out upon them. Woe be unto you ye miserable children of sorrow, the world hath seduced you, the devil hath bridled your mouths, your flesh is frail, and your hearts without savor, your minds have been unsteadfast, and your eyes delighted in much vanity and folly, your dainty bellies desire delicate meats. Your feet swift to run unto mischief, remember when you were apparently blessed, yet envious, poor but rich, simple, mighty devout flatterers, unfaithful betrayers, perverse detractors, holy hypocrites, subuerters of the truth, overmuch upright, proud, unshamefast, unsteadfast teachers, delicate marters, confessors for gain, meek slanderers, religious, covetous, humble, proud pitiful, hard hearted liars, pleasant flatterers, peace makers, persecutors, oppressors of the poor, bringing in new sects newly invented of yourselves, merciful, wicked, lovers of the world, sellers of pardons, spoilers of benefices, unprofitable orators, seditious cōspirators, dronkards, desirers of honor, maintainers of mischief, robbers of the world, vnsaciable, preachers, men pleasers, seducers of women, and sowers of discord, for Moses the glorious prophet, spake very well of you in his song. A people without council or understanding, would to God they did know, understand and foresee the end. You have built up an high, and when you could ascend no hier, then did you fall even as Simon Magus, whom God overthrew, and did strike with a cruel plage, so you likewise thorough your false doctrine, naughtiness, lies, detractions and wickedness, are come to ruin, and the people shall say unto them go ye teachers of wickedness, subuerters of the truth, brethren of the Sunamitie, fathers of heresies, false apostles, which have feigned yourselves to follow the life of the Apostles, and yet have not fulfilled it in no part, sons of iniquity, we will not follow the knowledge of your ways, for pride & presumption hath deceived you, and insaciable concupiscence hath subverted your erroneous hearts. And whē as yet would ascēd hier thē was mete or comely for you, by the just judgment of God, you are fallen back into perpetual opprobry and shame. Thys blessed Hildegardis whose prophecy this is, flourished about the year of our Lord a 1546. as it is written in Martins chronicles.
Also Hugo in his second boke of sacraments, in the 2. parte, 3. chapter and 7. saith, the laity forsomuch as they entermedle with earthly matters necessary unto an earthly life, they are the least part of the body of Christ. And the clergy for so much as they do dispose those things which pertain unto a spiritual life, are as it were the right side of the body of Christ, and afterward interpreting both these partes him self, he saith: A spiritual man ought to have nothing, but such as pertaineth unto God, unto whom it is appointed to be sustained by the tithes and oblations which are offered unto God: But unto the Christian and faithful laietie, the possession of the earth is granted, and unto the clergy the hole charge of spiritual matters is committed, as it was in the Old Testament. And in his 7. chapter he declareth howe that certain things are given unto the Church of Christ, by the devotion of the faithful, the power and authority of the secular power reserved, least there might happen any confusion: For so much as God him self cannot alow no disordered thing. Wherupon oftentimes the worldly princes do grant the bare use of the church, and oftentimes use and power to exercise justice, which the clergy cannot exercise by any Ecclesiastical minister, or any one person of the clergy. Notwithstāding they may have certain lay persons, ministers unto that office. But in such sort saith he, that they do acknowledge the power which they have to come from the secular prince or ruler, and that they do understand their possessions can never be alternate away from the kings power, but (if that necessity or reason do require) the same possessions in all such case of necessity do owe him obeisance and service. For like as the kings power ought not to turn away the defense or safeguard which he oweth unto other: so likewise the possessions obtained and possessed by the clergy, according to the duty and homage which is due unto the patronage of the kings power cannot by right be denied. Thus much writeth Hugo:
In the third act the same year, after the feast of S. Vitis, as touching Tithes. &c.
Tithes are pure alms.
VPon this article it is to be noted, that for so much as alms is a work of mercy, as S. Augustine, Chrysostom, and others do jointly affirm, and that mercy (according to Lincolniensis mind) for the present is a love or desire to help the miserable out of his misery: and for so much as the misery of mankind is double: that is to say spiritual and bodily: the which is the want or taking away of the good, and the goods of man is either the goods of the soul or of the body: And the goods of the soul is double (That is to say: the lighting of the mind, & the uprightness of affection) the misery of the soul is also double as the darkness of ignorance and a froward and willful swerving from the truth. And both the goods of the soul are wont to be comprehended under one title of name: that is to say; wisdom, and both the miseries of the soul under the name of folly. Wherupon all the hole goodness of the soul is wisdom, and all the hole misery thereof is ignorance, the miseries of the body are lack of meat, that is to say, hunger, and lack of drink called thirst: and briefly all misery is the want of something which is desired. Also these are bodily miseries, nakedness, lack of harbor, sickness, and imprisonment. All the miseries therefore being numbered together, are but one of the soul, the which is folly and lack of wisdom, and 6. of the body, the which the Lord in the 25. of Matthew doth plainly rehearse. There are also commonly appointed 7. bodily alms, that is to say, to feed the hungry, to give drink unto the thirsty: To clothe the naked, to harber the stranger or haberles, to visit the sick, & to bury the dead, the which altogether are cōteyned in these verses.
There be also 7. other spiritual alms appointed, which are these, to teache the ignorant, to council him that is in dout. To comfort him which is in heaviness. To correct the offender. To forgive him which hath offended against thee. To bear those which are grievous. And to pray for all men, the which are also contained in these verses following.
So that notwithstanding under the same, counsels and doctrine be comprehended. Thus writeth Thomas in the 2. part of the 2. quest. 32, article. 2.
Secondly it is to be noted, that in this present article our intent is only to entreat of bodily alms (the which as Thomas writeth in his 2. part 2. questi. 32. Arti. 1.) according unto some men's minds is this defined. Alms is a work whereby anything is given unto the needy of compasiō for God's sake. And for so much as this definition serveth as well for the spiritual, as for the corporal alms. Therefore to the purpose, alms is a work, whereby anything is given unto the needy in body for compassion, & for God's sake. Or that is given of compassion or pity unto the bodily needy for God's sake.
Whereupon it is manifest that alms as S. Augustine & other holy men say, is a work of mercy, as also to give alms. As it appeareth by the name, for in the Greek it is derived frō this word Misericordia, which is mercy, for as in the Latin, this word Miseratio, which signifieth pity, is derived of Misericordia, which is mercy, so this word Eleemosyna, which signifieth alms, is deryued of the Greek word Elemonia, which is to say mercy, and of the word Sina, which is to say commandment, as it were a commandment of mercy, or otherwise of this word Elemonia. By this letter I, which is to say God, and this word Sina, which is commandment As if it were said, the commandment of God as Ianuensis in his book entitled Catholicō affirmeth.
For our Savior doth command in the xi. of Luke to give alms, saying, give alms and behold all things are clean unto you: least that in this point there may be any equivocation it is supposed presently, that the alms givē of mē is a corporal alms given simply under the name of alms. Secondly, it is to be noted, that Tythes in this effect are the tenth part of goods of fortune, given by a man simply under the name of alms for God's sake.
These things being thus noted and supposed the article is thus proved. Every gift of fortune, or temporal gift, simply givē under the name of alms is alms. But some tiths are the gift of fortune, or temporal gift under the name of alms. Therefore some tithes are alms. This consequent is manifest of his self. The Major appeareth by the first supposition. And the Minor by the seconde.
Item, every gift given by a man even of love, to relieve and help the miserable out of his misery is an alms. The 10. part of the goods of fortune given by a man, simply under the name of alms, for God's sake, is given by the same man even of love, to help the miserable out of his misery: Therefore the 10. part of the goods of fortune being givē by any man simply under the name of alms for God's sake is alms. The consequent is manifest. The Major appeareth by this, that every such gift is either a spiritual or bodily alms. The Minor seemeth hereby true, for so much as many holy men have given, and do give, even for love to relieve the miserable out of his misery. Neither is it to be doubted, but that such kind of tithes are alms. For S. Augustine upon these words of the Lord in the Gospel writeth thus. Woe be unto you Pharisees which do tithe minte and anise. If they cannot be clēsed without they believe in him, he which doth cleanse his heart thorough faith, to what purpose is it, that he saith, give alms, and behold all things are clean unto you. Let us give care, and peradventure he doth expound it himself. They did take out the 10. part of all their fruits, and gave it for alms, the which any Christian mā doth not willingly. Then they mocked him, whē he spake these words to them, as unto men which would do no alms. Thys the Lord forknowing, said: Woe be unto you Pharisees which tithe mint and rue, and all kind of herbs. And pass over the judgment & charity of God, for this it is to do alms, if thou dost understand it, begin with thyself: For howe canst thou be merciful unto another, which art unmerciful unto thyself. This writeth S. Augustine, in plainly saying that tithes are alms.
Also in his Enchiridion 76. chap. upon these words of Luke in the 11 chapter. Notwithstanding that which is more then sufficient, give in alms and all things shall be clean unto you, he saith thus: when he had rebuked them that they washed thenselves outwardly, and inwardly were full of iniquity & abomination, admonishing them, what, and howe a man ought first to bestow alms upon himself, and first to cleanse himself inwardly, he saith. That which doth remain, give in alms, & behold all things are clean unto you. Afterward, that he might the better declare what he had given them warning of, & what they neglected to do, that they should not judge him ignorant of their alms: he saith, Woe be unto you Pharisees, as though he should say, I verily gave you warning that you should give such alms, whereby all things might be clean unto you: but woe be unto you which do tithe mint, rue, and all kind of herbs, for I do know these your alms, that you should not think with yourselves that you had givē me warning thereof: and neglect and pass over the judgment and charity of God, by the which alms ye might be clēsed from all your inward filthiness. And your bodies also which you do wash should be clean For all these things both inward, and also outward, as it is said in another place, cleanse that which is within, and the outward things shall be also clean.
But least that he should seme to refuse those alms which are given of the fruits of the earth, he said, you ought to have done these things: That is to say, the judgment and love of God, & not to neglect the same. That is to say, the alms of the fruit of the earth This writeth S. Aug expressly calling the tithes alms.
Also Chrysostom upon the same words in the 11. of Luke, that which remaineth give in alms, he saith thus: whereas it was spoken of the Jewish kind of cleansing it is wholly passed. But for so much as tithes is a certain alms, and the time was not yet expressly come to kill the sacrifices of the law, for this cause he saith, ye ought to do those things, & not to omit the other. And S. Thomas alledgeth him in his gloss upon S. Luke. And Chrysostom himself doth touch two points. First that tithes is alms. Secondly, that tithes are in a manner lawful, forsomuch as the gift thereof unto the priests did not cease in the time of Christ.
Also Augustine in a certain Sermon of giving alms, saith thus, what is to say: give alms: And behold all things are clean unto you. Let us give ear, and peradventure he doth expound it him self. When he had spoken these words, without dout they thought within themselves, who did give alms, and howe they did give it. They tithed all that they had, and toke out the 10. part of all their fruits. And gave it for alms: the which no Christian lightly doth so. Mark what the Jews did, they tithed not only their wheat, but their wine and oil, and not that only, but also vile things. For the commandment of the Lord, as commin, rue, and anise, of the which they took the 10. part, and gave it for alms. I think therefore, for so much as they called unto their minds and thought with them selves, that our Lord Christ spake in vain unto them that they did no alms, when as they knew their own works, that they tithed the smallest, and worst of all their fruits, and gave alms thereof: They mocked him amongst themselves, because he did speak in such sort unto them, as unto men that did no alms. The which the Lord fore seeing, by and by added notwithstanding, woe be unto you Scribes, Pharisees & hypocrites, which tithe your mint, commin, and rue, and all kind of herbs: that you may know; I do understand your alms Truly, these are your tithes. These are your alms, you tithe out the least and worst of all your fruits, and have left the weighty matters of the law undone Here S. Augustine often expoundeth, that tithes are alms: Also he writeth the like in his book of homilies in his 6. homelie.
Item, for the proof of this article that tithes are pure alms, it is thus argued. For this proposition, tithes are pure alms is infinite, taking the truth for many of his particularities. It is moste certain that it is not damnable, but most catholic, that God is something the which being false in all particulars, it is only true for that alone which doth surmount all kind. Ergo, by like reason this particular is true, tenths are pure alms: For it is thus proved. These tenths of a good lay man being wholly distributed by a faithful minister unto a needy lay man, according to a good intent, how can they be but pure alms, yea, and more pure then any alms given by any of the clergy being a fornicator. The whole Antecedent I suppose as possible, and doutfull unto the condemners, if it be true.
Item, it is also thus proved, these tithes, and all other goods of fortune, are pure alms in respect of God. Forsomuch as every man, Emperor and king, is a beggar of God. As S. Augustine doth oftentimes affirm, and consequently if he do receive frutefully any such goodness at the hand of God, the same is pure alms in respect of God: neither is there any faithful man that will deny the same, but that it simply followeth that the same is pure alms before God, Ergo it is pure alms.
It is also thus argued, all tithes are by themselves, and every part of them alms, neither is there any reason contrary unto this, that they are alms. Ergo, they are pure alms. For they are by no other means or reason, then alms, if they be all together themselves alms: Forsomuch as it followeth, if they be by any other means or otherwise then alms, then they are otherwise then some alms, and forsomuch as they themselves are some alms, it followeth that they are otherwise then they are in deed, the which is false.
But now to pass beyond the bonds of Logic, it is to be demanded, whether before the church was endowed, or that sustenance and clothing were given unto the Apostles, there was any pure alms, or that they were given by any other means by bōd of det, amongst men. And forsomuch as the reason is not to be feigned, but that they were pure alms, so afterward the custom of the same thing according unto like reasō doth not alter the kind of the reason. For so might beggars challenge by custom beyond the purity of alms, the temporallities which they do beg. Neither doth det utterly exclude the purity of alms before God: for every man duly giving alms, doth as he ought to do: as every man duly receiving his alms, ought so to receive it as according to God's will. And simply to establish any human title, upon the continuance of any such alms, it is altogether contrary unto the reason of alms. Therefore they do continually observe, and keep the reason of the purity of alms, which they had from the beginning, when as the bond conditioned, doth not destroy the purity thereof. Wherefore there is no cause why it should be denied that tithes are pure alms: except that the proud should be maruelously extolled, contrary to the humility of Christ. For they do challenge by the title of their lack or want so to be pleased for their tithes. For so might the begging Frier, by the continuance of his daily begging challenge according unto the like quantity or circumstance But it is no argument, that if the curate do perform his corporal ministry, that he ought therefore to challenge tithes by any civil title, because that as well on the behalf of him, which giveth the tithe, as also in the behalf of the Curate, every such ministry ought freely to be given, and not by any civil exchange. Forsomuch as it is not required, but that rather the comparison of such exchaunges are repugnant, forsomuch as also no mā freely giveth any alms except he do look for the duty of recompense, by the law of conscience.
Item, all temporal goods bestowed upon the clergy, by the lay people under condition, as the goods of the church are the alms of them which give it, it is proved thus, for so much as all those goods are the goods of the poor, as it appeareth by many sayings of holy men and by the laws.
But they were not the goods of the pore, after they were mere secular goods, but only by the mean of the work of mercy, whereby they were bestowed upon the pore Ergo, they were pure alms. The consequent dependeth vpō the definitiō of pure alms.
Item, all things changed to the use and power of another, either by civil exchange or Evangelical is changed But the church goods are so changed by one of these ministries. But the Evangelical exchange is not to be feigned, because it is not done, neither by bying or selling, or any other civil exchange. Therefore there doth not remain, but only a pure gift, for hope of a heavenly reward, the which is mercy, and so pure alms. And it seemeth to follow consequently that all the Clergy receiving such alms, are not only in respect of God, as all other men: But in respect of men beggars. For they would not so instantly require those alms except they had need of them: neither ought we to be ashamed thereof, or to be proud beggars: for so much as Christ touching his humanity became a beggar for us, because he declared his need unto his Father saying. &c.
Item, when any Kyng, Prince, Knight, Citizen, or any other man doth give unto the clergy, or to any priest for his stipend, he giveth the same unto the Church of God, and to the private party, as a perpetual alms, that he should attend to his vocation, preaching, praying and studying. But this kind of giving doth not suffice to ground any secular dominion amongst the clergy it followeth that the bare use remaineth in them, or the secular use without any secular power.
The major appeareth hereby, forsomuch as otherwise alms should not be a work of mercy. Whereby it may also appear, that tenths are pure alms given to the church, to the use of the pore.
And hereupon the holy men do say that tenths are the tributes of the needy souls. Whereupon S. Augustine in a sermon made upon the restoring of tithes saith. The giving of Tithes most dear brethren are the tributes of the poor souls therefore pay your tribute unto the poor. And by and by after, he saith, therefore who desireth either to get any reward, or to have any remission of sins, by giving of his tenths, let him study to give alms even of the ninth part: so that whatsoever shall remain more then a competent living, and decent clothing: that it be not reserved for riot, but that it be laid up in the heavenly treasure, by giving it in alms to the poor. For what so ever God doth give unto us more then we have need of: he doth not give it us specially for our selves: but doth send it us to be bestowed upon others by our hands, if we do not give it, we invade another man's possessions.
Thus much writeth S. Augustine, and is repeated in the xvi. question 1. Decime.
Also S. Jerome in an Epistle, and it is put in the 16. question, and 2. chap Quicquid. What soever the clergy hath it is the goods of the poor.
Also S. Augustine in his 33. Epistle unto Boniface, and it is alleged in the 1. question and 12.
Also in the 23. question 7. If we do possess any thing privately, the which doth suffice us, they are not ours, but the goods of the poor, whose stewards we are, except we do challenge to ourselves a property by some damnable vsurpatiō. The gloss upon that part of the 23. question 7. saith. The Prelates are but only the stewards of the church goods, and not Lord's thereof.
S. Ambrose also upon this saying of the Gospel. Luke the 16. Geue accompt of your bailiship, or stewardship: Hereby then do we learn, that they are not Lord's, but rather stewards and baliffes of other men's substance.
And S. Jerome, writing to Nepotianus saith, howe can they be of the clergy, which are commanded to contemn and despise their own substance, and to take away from a friend, it is theft, to deceive the Church it is sacrilege, and to take away that, which should be given unto the poor.
And S. Bernard in his sermon, upon these words (Simon Peter said unto Jesus, chap. 17) said. Truly the goods of the Church, are the patrimony of the poor: And whatsoever thing the ministers and stewards of the same, not Lord's or possessors do take unto themselves more then sufficient, for a competent living, the same is taken away from the poor, by a sacrilegious cruelty.
And Eusebius in his treatise upon the pilgrimage of S. Jerome writeth thus, if thou doest possess a garment, or any other thing more then extreme necessity doth require and dost not help the needy, thou art a thief & a robber. Wherefore dearly beloved children, let us be stewards of our temporallities, and not possessors.
And Isidore in his treatise De summo Bono chap. 42. saith. Let the bishop know that he is the servant of the people, and not Lord over them.
Also in the 5. book of decretals, extra de donationibus, sub authoritate Alexandri tertij. Episcopy paristensis. He saith, we believe that it is not unknown unto your brotherhoode, that a Bishop, and every other Prelate is but a steward of the Church goods, and not Lord thereof. By these sayings of these holy men it is evidently declared, that not only tithes, but also all other substance which the clergy hath by gift of work of mercy, are pure alms, which after the necessity of the clergy once satisfied, ought to be transported unto the poor.
Secondly it is declared how that the Clergye are not Lord's and possessors of those goods, but ministers & stewards thereof.
Thirdly it is shown, that if the Clergye do abuse the same, they are thieves, robbers, and sacrilegious persons, and except they do repent, by the just judgment of God they are to be condemned.
ANd thus hitherto I may peradventure seem to have made sufficient long resitall out of John Dus, but so notwithstanding that the commodity of those things, may abundantly recompense the prolixity thereof. Wherefore if I shall seem unto any man in the rehearsal of this disputation to have passed very far the bounds of the history: let him think thus of me, that at what time I took in hand to write of these Ecclesiastical matters, I could not omit these things which were so straightly joined with the cause of the Church.
Neither that I did make more accompt of the history which I had taken in hand then of the common utility, whereunto I had chief respect. There were besides these certain other articles. Whereupon the said John Dus had very wisely and learnedly disputed, but these shall suffice us for this present. And for the residue we will pass them over, to the intent we may the more speedily return whereas our story left, declaring what cruelty they used not only against the books and articles of John Wycliffe, but also in burning his body and bones, commanding them to be taken up 41. years after he was buried, as appeareth by the decree of the said Synod, the form whereof, we thought hereunto to annex as followeth.
The decree of the Synod of Constance touching the taking up of the body and bones of John Wycliffe to be burned 41. years after he was buried in his own parish at Lutterworth.
FOrsomuch as by the authority of the sentence & decree of the Council of Rome, and by the commandment of the Church and the Apostolical see after due delays being given, they proceeded unto the condemnatiō of the said I. Wycliffe, and his memory: having first made proclamation, & given commandment to cal forth whosoever would defend the said Wycliffe, or his memory (if there were any such) but there did none appear, which would either defend him or his memory. And moreover witnesses being examined by Commissioners appointed by Pope John & this Council, upon the impenitence and final obstinacy and stubbornness of y e said John Wycliffe (reserving that which is to be reserved, as in such business, the order of the law requireth) and his impenitence and obstinacy even unto his end, being sufficiently proved by evident signs and tokens, and also by lawful witnesses of credit, was lawfully given thereunto. Wherefore at the instance of y e steward of the treasury, proclamation being made to hear & understand the sentence against this day: the sacred Synod declareth, determineth and giveth sentence, that the said John Wycliffe was a notorious obstinate heretic, and that he died in his heresy, cursing and condemning both him and his memory.
This Sinode also decreeth and ordeineth, that the body & bones of the said John Wycliffe, if it might be decerned and known from the bodies of other faithful people to be taken out of the ground, & thrown away far from the burial of any church, according unto the canon laws & decrees. Which determination and sentence definitive being red & pronounced, the lord president, & the foresaid presidentes of the 4. nations, being demanded & asked whether it did please them or no? They all answered (and first Hostiensis the president, and after him the other presidents of the nations) that it pleased them very well, and so they allowed and confirmed all the premisses, &c.
What Heraclitus would not laugh, or what Democritus would not weep, to see these so sage & reverend Catos, to occupy their heads to take up a poor man's body, so long dead and buried before, by y e space of 41. years? & yet peradventure were not able to find his right bones, but took up some other body, & so of a catholic made an heretic. Albeit, herein Wycliffe had some cause to give them thanks that they would at least spare him so long till he was dead, and also to give him so long respite after his death 41. years to rest in his sepulcher before they vngraued him, and turned him from earth to ashes: which ashes also, they took & threw into the river. And so was he resolved into 3. elements, earth, fire, and water, thinking thereby utterly to extinct and abolish both the name and doctrine of Wycliffe forever. Not much unlike to the example of y e old Pharisees & sepulcher knights, which when they had brought the Lord unto y e grave, thought to make him sure never to rise again. But these and all other must know, that as there is no coūsails against the Lord: so there is no keeping down of verity, but it will spring and come out of dust and ashes, as appeared right well in this man. For though they digged up his body, burnt his bones, & drowned his ashes, yet y e word of God and truth of his doctrine with the fruit & success thereof they could not burn: which yet to this day for the most part of his articles do remain. Notwithstāding, the transitory body and bones of y e man was thus consumed and dispersed, as by this picture here above set forth to thine eyes (gentle reader may appear.
These things thus finished and accomplished, which pertain to the story and time of Wycliffe: let us now (by the supportation of the Lord) proceed to entreat & write of the rest, which either in his time or after his time, springing out of the same university, and raised up (as ye would say) out of his ashes were partakers of the same persecution. Of whom speaketh Thomas Walden in his book, De sacramentis & sacramentalibus. cap. 53. Where he saith, that after Wycliffe many suffered most cruel death, and many mo did forsake the realm.
In the number of whom was William Swinderby, Walter Brute: John Puruey: Richard White: William Thorpe: Reynold Pecock B. of S. Assaph, and afterward of Chichester.
To this Catalogue also pertaineth (mentioned in ancient writers) Laurence Redman master of Art, David Sautre divine, John Aschwarby vicar as they call him of S. Mary Church at Oxford, William James an excellent young man well learned, Thomas Brightwell, & William Haulam a ciuilian, Rafe Grenhurst. John. Scut: and Phillip Norice: which being excommunicated by P. Eugenius the 4. in the year of our Lord, 1446. appealed unto a general or ecumenical Council.
Peter Payne, who flying from Oxford into Boheme, did stoutly contend against the Sophisters, as touching both kinds of the sacrament of the last supper. Who afterward among the rest of the Orators was one of the 14. that was sent into the Council at Basel: whereas by the space of 3. days, he disputed upon the 4. article, which was as touching the civil dominion of the clergy, an. 1438. Also the Lord Cobham. &c. with diverse others besides whose names are mentioned in the kings writ sent to the Sheriff of Northampton which writ of the king, followith in this Teuor. Rex vicecomiti Northamptoniae salutem. &c. For so much as John Attyate of Cheping warden: John Warryner. Ro. Brewoode &c. be Recettours & fautoures of heretics and especially of one John Woodward priest publicly diffamed and condemned of heresy will not be justified by the censures of the Church as the reverend father I. Bish. of Lincoln hath certified us. we therefore willing to withstand all defenders and fautours of such heresies do will and command as well the forenamed as namely the foresaid John Woodward to be apprehended straightly charging the same to be emprisoned by their bodies or otherwise punished as shall seem good to the Justices, until they and every of them shall submit them selves to the obedience of the foresaid Bishop in this behalf: accordingly. Whereof fail you not under pain of C.li. witness our selves, yeauen at our Manor of Langley the viii. day of Marche, the 12. year of our Reign.
To these above rehearsed and other favorers of Wycliffe within this our country of England we may add also the Bohemians: for so much as the propagation of the said doctrine of Wycliffe, in that Country also take root, coming from England to Boheme, by this occasion as in story here followeth.
There chanced at that time a certain student of the country of Bohemia to be at Oxford, one of a wealthy house and also of a noble stock. Who returning home from the university of Oxford, to the university of Prague: carried with him certain books of Wycliffe, De realibus Vniuersalibus, De ciuili iure, & Diuino: De ecclesia, De questionibus varijs contra clerum &c. It chanced the same time, a certain noble man in the Citty of Prague, had founded and built a great Church of Mathias and Matheus, which Church was called Bethlehem: giving to it great lands, & finding in it two preachers every day, to preach both holy day and working day to the people. Of the which two preachers, this John Hus was one, a man of great knowledge, of a pregnant wit, and excellently favored for his worthy life amongst them. This John Hus having familiarity with this young man, in reading and perusing these books of Wycliffe, took such pleasure and fruit in reading thereof, that not only he began to defend this author openlie in the schools, but also in his sermons: commending him for a good man, an holy man and heavenly man, wishing himself when he should die, to be there placed, where as the soul of Wycliffe should be. And thus for the spreading of Wycliffe's doctrine enough.
And thus much briefly concerning the favorers & adherents of John Wycliffe, in general. Now particularly & in order let us (by Christ's grace) prosecute the stories and persecutions of the said parties aforenamed, as the course of their times shall require, first beginning with the valiant champions will. Swinderby and Walter Brute.
The history of William Swinderby.
IN the year 1389. William Swinderby priest within the diocese of Lincoln being accused and detected upon certain opinions, was presented before John bishop of Lincoln, and examined upon certain articles in the Church of Lincoln, after the form and order of the popes law, according to their usual rite observed, his denouncers were these: Friar Frisby observant, Frier Hincely Augustine: & Tho. Blaxton Dominican. The articles wherewith they charged him, although in form of words as they put thē up, might seem something strange here to be recited: yet to the intent that all men may see the spiteful malice of these spider Friars, in sucking all things to poison, and in forging that is not true, as in process (Christ willing) here after shall better appear by his answers, I thought good here to notify the same.
That men may ask their debts by charity, but in no manner for debt to imprison any man: and that he so imprisoning is accursed.
That if parishners do know their Curate to be a lechour incontinent, and an evil man: they ought to withdraw from him their tithes, or else they be fautours of his sins.
That tithes purely be almose, and in case that Curates be evil men, the same may lawfully be conferred to other men.
That for an evil Curate to curse his suget for withholding of tithes: is nothing else, but to take with extortiō wickedly and vnduely from them their money.
That no prelate may curse a man, except he know before that he is cursed of God.
That every Priest may absolute any sinner being contrite and is bound (notwithstanding the inhibition of the Bishop) to preach the Gospel unto the people.
That a Priest taking any annual pension upon covenant, is in so doing a simoniacke and accursed.
That any priest being in deadly sin, if he give himself to consecrate the body of the Lord, he committeth idolatry rather then doth consecrate.
That no priest entereth into any house, but to evil entreat the wife, the daughter or maid. And therefore he admonished the goodman of the house, to take heed what priest he let into his house.
An other conclusion falsely to him objected. That a child is not truly baptized, if the priest that baptizeth, or y e godfather or godmother be in deadly sin.
Item, that no man living against the law of God is a priest, how ever he were ordained priest of any Bishop.
These articles or conclusions untruly collected, were as cruelly exhibited against him by the Friars in the Bishop of Lincolns court. The which articles although he never preached, taught or at any time defended, as appeareth more in the process following: yet the Friers with their witnesses standing forth against him, declared him to be convict: bringing also dry wood with them to the town to burn him, and would not leave him, before he made them promise and swear for fear of death never to hold them, teach them, nor preach them privily, nor apertly under pain of relapse: and that he should go to certain churches to revoke the foresaid conclusions, which he never affirmed. As first in the Church of Loncolne, then in S. Margaret's Church of Leycester. Also in S. Martines Church in Leycester, and in our Ladies churches at Newark: and in other Parishe Churches also, of Melton Moubray, of Haloughton, Hareburgh, and Lenthburgh. Which penance being to him enjoined, he did obediently accomplish: with this form of revocation, which they bound him unto, under these words.
The revocation of William Swinderby whereunto he was forced by the Friers.
I William Swinderby priest, although unworthy of the diocese of Lincoln, acknowledging one true Catholic, and Apostolic faith of the holy Church of Rome, do abjure all heresy and error repugning to the determinatiō of the holy mother church whereof I have been hitherto infamed, namely the conclusions and articles above prefixed, and everyone of them to me judicially objected, by the Commissary of the reverend father in Christ and Lord, L. John by the grace of God Bishop of Lincoln: and do revoke the same, & everyone of them, some as heretical, some as erroneous, and false, and do affirm and believe them to be so, and hereafter will never teach, preach, or affirm publicly or privily the same. Neither will make any sermon within the diocese of Lincoln, but asking first and obtaining the license, of the foresaid reverend father and Lord the Bishop of Lincoln. Contrary to the which if I shall presume hereafter, to say or do, to hold or preach: I shall be content to abide the severity of the Canon, as I have judicially by the necessity of the law, sworn, and do swear &c.
Thus have you the conclusions and articles of this good man, falsely objected to him by the malicious and lying Friars: and also the retractation, whereunto they by force compelled him: whereby it may likewise be conjectured, what credit is to be given to the articles and conclusions which these caueling Friars wrasting all things to the worst, have objected and imputed both to Wycliffe & all other of that sort, whō they so falsely do infame, so slannderously do bely, and so maliciously do persecute. After these things thus done and wrought in the diocese of Lincoln: it so befell, the said W. Swinderby to remove to the diocese and countery of Herford, where, he was as much or more molested by y e friers again, & by John. Tresnant B. of Herford, as by the process & story here ensuing set out at large out of their own registers may appear.
Here followeth the process of John Tresnant Bishop of Herford had against the aforesaid William Swinderby in the cause of heretical pravity as the popish heretics cal it.
THe glorious name of the prince of peace, and his counsel (whose counsailour no man is, & whose providence in his disposition is never deceived) being invocated: To all and singular believers of Christ, which shall see or hear this our process vnderwritten, John by the sub • erance of God B. of Herford: greeting, and peaceable charity in the Lord. Forasmuch as God the creator of all things, the keeper of justice, the lover of right, and the hater of malice, beholding from the high throne of his providence the sons of men, now through the fall of their first father, prone and and declining to dishonest and filthy & detestable mischifes and to keep under their malice (which wicked transgressiō did first gender) hath appointed diverse presidentes of the world stablished in sundry degrees, by whom and their circumspect providence, man's audacity should be restrained, innocence should be nourished amongst y e good, & terror should be stricken into y e wicked not to deceive: also that their power to hurt, & their insolency should be brydled in all places. And whereas amongst many kinds of cares which come to our thoughts, by the duty of the office committed unto us, we are specially bound to extend our strength, chiefly that the catholic faith may prosper in our times, and heretical pravity may be rooted from out of y e borders of the faithful: we therefore being excited through the information of many credible and faithful Christians of our diocese, to root out pestiferous plants, as sheep diseased with an incurable sickness, going about to infect the whole and sound flock, are by the care of the shepherd to be removed from the flock, that is to say, Preachers, or more truly execrable offenders of the new sect, vulgarly called lollardes, which under a certain cloaked show of holiness, running abroad through diverse places of our diocese, & endeavoring to cut a sunder the Lord's vnsowed coat that is to say, to rent the unity of the holy Church, & of the Catholic faith, and also to tear in pieces with their tēpestious blasts y e power of S. Peter, that is to say, to weaken the strength of the ecclesiastical states and degrees, and the determination of the same holy church, have wickedly presumed & do presume from day today to speak, to teach, to maintain (and that which is more horrible to be uttered) to preach openly many things heretical, blasphemies schisms, and sclaunderous diffaminges, even quite contrary to the sacred Canons and decrees of the holy fathers so that they know not to direct their paths in the ways of righteousness and truth, in that, y t they expound to the people y e holy scripture, as the letter soundeth, after a Judicial sort, otherwise then the holy Ghost will needs have it: whereas the words wander from their proper significations, and appear to bring in by gessing new meanings: whereas the words must not be judged by the sense that they make but by the sense whereby they be made, where as the constructiōs is not bound to Donates rules: where as faith is far placed from the capacity of reason: But they labor by their pernicious doctrines & teachings pu • like and privy, to boil out the poysō of schisms between the clergy and the people. We to encounter against such kind of preachers, nay rather deceauers, and horrible seducers amongst the people, advancing and rousing up ourselves in God's behalf, and holy mother Church, with the spiritual sword, which may strike them wisely, and wound them medicinably, for their health and welfare: and namely William Swynderby Priest (so pretending himself to be) as a teacher of such kind of pernicious doctrine, and an horrible seducer amongst the people: to whom personally appearing before us on y e wednesday to wit, the 14. of the month of June, in the parish Church of Kington of our diocese, in the year of our Lord. 1391. he being vehemently diffamed to us of heresy, schism and his perverse doctrines both manifest and privy: we therefore have caused many cases and articles concerning the catholic faith to be ministered unto him, that he should answer to the same at a day and place for him meet and convenient, of his own choice and freewill: that is to say, on the Friday, being the last of the same month of June, next following assigned to him, at the Church of Bodenhame of the same our diocese. Of which cases and articles exhibited unto us, by many of Christ's faithful people, zealous followers of the catholic faith to make information to our office (which cases and articles also were by us administered, as is before said, to the same William Swinderby) the tenor thereof followeth, and is thus.
Reverend father and high Lord, Lord John. by gods sufferance bishop of Hereford: It is lamentably declared to your reverend fatherhood on the behalf of Christ's faithful people your devout children of your diocese of Herford that notwithstanding the misbelief of very many lollards, which hath to long a time sprong up here in your diocese, there is newly come a certain child of wickedness, named William Swinderby: who by his horrible persuasions & mischievous endeavours, and also by his open preachings and private teachinges, doth pervert as much as in him is the whole ecclesiastical state, and stirreth up with all his possible power, schism between the clergy and the people. And that your reverend fatherhood may be the more fully informed, who and what manner of man the same William Swinderby is: there be proposed and exhibited hereafter to the same your fatherhood on the behalf of the same faithful people of Christ, against the same William Swinderby, cases and articles. Which if the same William shall deny, thē shall the same cases and articles most evidently be proved against him by credible witness worthy of belief, & by other lawful proof and evidences to the end that those being proved, the same fatherhood of yours, may do and ordain therein, as to your pastoral office belongeth.
In primis, the same William Swinderby pretending himself priest, was openlie and publicly convicted of certain articles and conclusions being erroneous, schismatical, and heretical, preached by him at diverse places and times before a multitude of faithful Christian people. And the same Articles and conclusions did he by force of law revoke and abjure, some as heretical, and some as erroneous and false. Aduouching and believing them for such, as that from thenceforth he would never preach, teach, or affirm openly or privily any of the same conclusions. And if by preching or aduouching he should presume to do the contrary: that then he should be subject to the severity of the Canons, accordingly as he did take a corporal oth, judicially upon the holy Gospels.
2. Also the conclusions, which by the same William were first openly taught and preached, and afterward abjured & revoked as is aforesaid: are contained before in the process of the B. of Lincoln, even as they be there written word by word. And for the cases and articles, they were consequently exhibited by the forenamed faithful Christian people against the said William Swinderby together, with y e conclusions before said, & hereafter written: of which cases and articles, the tenor hereof ensu • th.
3. Item, the said William, contrary to the former revocation & abiuratiō, not converting to repentance, but perverted from ill to worse, and given up to a reprobate sense came into your diocese, where, he running about in sundry places hath presumed to preach or rather to pervert and to teach of his own rashne • many heretical, erroneous, blasphemous, and other slanderous things contrary and repugnant to the sacred Canons and the determination of y e holy Catholic Church. What those things were, at what place and what time, it shall hereafter more particularly be declared.
Item, the same William, notwithstanding your commandments and admonitions sealed with your seal, & to all the Curates of your diocese directed: containing amongst other things, y t no person of what state, degree, or condition soever he were, should presume to preach or to teach or else expound the holy scripture to the people, either in hallowed or profane places, within your diocese, without sufficient authority, by any manner of pretence y t could be sought, as in the same your letters monitorie & of inhibition (the tenor whereof hereafter ensueth) is more largely contained: which letters the same William did receive into his hands, & did read them word by word in the town of Monemouth of your diocese, in y e year of our Lord .1390. so that these your letters and the contents thereof came to true and undoubted knowledge of the same William: yet notwithstanding hath the same William presumed in diverse places and times to preach within the same your diocese, after and against your commandment aforesaid. The tenor of the same letters before mentioned followeth and is this.
John by the sufferance of God Bishop of Hereford, to the dean and Chapter of our Church of Hereford, and to all and singular Abbots, Priors, Prouostes, Deans rural, Parsons and Vicares of Monasteries, Priores Churches, Colleges and Parishes, and to other having cure of souls within the Citty and diocese of Herford, and to all and every other being within the same Citty and diocese. Greeting, grace, and blessing. Forasmuch as the golden laurell of teaching doctorall, is not from above indifferently every man's gift, neither is the office of preaching granted, save to such as are called, and especially by the Church admitted thereunto: we do admonish and require you all and singular Clerks aforesaid, and do straightly enjoin you all in the virtue of holy obedience, that you nor any of you do admit any man to preach or to teach the Catholic faith, saving such as the same office of preaching shall by the authority Apostolical or else your Bishop be specially committed unto: but that as much as in you shall lie, you do by word and deed, labor to let those that would attempt the contrary. And you Lord's, Ladies, Knightes, Barons, Esquires, and all and singular persons, of what estate, degree, preeminence, or condition soever ye be, remaining within the city and diocese of Herford, we do beseech and exhort in our lord that following the words of our savior, you beware of the leaven of the Pharisees.
Item according to the saying of the Apostle, be not ye carried away with diverse and strange doctrines: and that in the mean while (as saith the Apostle) you be not removed from the sense of the holy ancient fathers, least that any man by any means should seduce you, but you agreeing together in one mind see that you honor God with one mouth. But if any man to whom that thing is not specially (as is aforesaid) committed, shall attempt to instruct or in this your life to direct you into the Catholic faith do ye deny to give them audience, and refuse you to be present at their assembles and shun ye their teachinges, because they be wicked and perverse. And as for us we will not omit to proceed according to the sacred Canons and precepts of the holy fathers, against such as do the contrary. Dated at London in the house of our habitation under our seal, the last day save one of December, in the year of our Lord, 1389. and of our consecration the first.
5. Item, the same William in his preaching to y e people, on Monday being the first of August, in the year of our Lord 1390. in the parish of Whitney of your diocese, did hold and affirm: That no Prelate of the world of what estate, preeminence or degree so ever he were of, having cure & charge of soul, he being in deadly sin, & hearing y e confession of any under his hand in giving him absolutiō, doth nothing: As who neither doth lose him frō his sin, nor in correcting or excommunicating him for his demerits doth bind him by his sentence, except y • prelate shall be free himself from deadly sin, as S. Peter was, to whom our Lord gave power to bind and lose.
6. Item y • same William in many places said & affirmed in the presence of many faithful christen people, that after the sacramental words uttered by the priest having the purpose to consecrate: there is not made the very body of Christ in the sacrament of the altar.
7. Item, that accidencies cannot be in the sacrament of y e altar without a subject: and that there remaineth material bread there to such as be partakers communicant with the body of Christ, in the same sacrament.
8. Item, that a priest being in deadly sin, cannot be able by the strength of the sacramental words, to make the body of Christ, or bring to perfection any other sacrament of the Church, neither yet to minister it to the members of the Church.
9. Item, that all priests are of like power in all things, notwithstanding that some of them, in this world • are of higher and greater honor, degree, or preeminence.
10. Item, that only contrition putteth away sin, if so be that a man shall be duly contrite: and that, all auriculer and outward confessiō is superfluous, and not requisite of necessity to salvation.
11. Item, inferior Curates have not their power of hynding and losing immediately from the pope or Bishop, but immediately from Christ. And therefore, neither can y e pope nor bishop, revoke to themselves such kind of power, whē they see time and place at their lust and pleasure.
12, Item, that the pope cannot grant such kind of annual & yearly pardons, because there shall not be so many years to y e day of judgment, as are in y e Popes bulls or pardons contained. Whereby it followeth that the pardons are not of such like value as they speak of, & praised to be.
13. Item, it is not in the popes power to grant unto any person penitent, forgiveness of the punishment or of the fault.
14. Item, that person y t giveth his alms to any, which in his judgment is not in necessity, doth sin in so giving it.
15. Item, that it stands not in the power of any Prelate, of what religion soever he be of, privately to give letters for the benefit of his order, neither doth such benefit granted, profit them to the salvation of their soul, to whom they be granted.
16. Item, that the same William vnmindeful of his own salvation, hath many and oftentimes come into a certain desert wood, called Derualdwood of your diocese, & there in a certain chapel not hallowed, or rather in a profane cottage: hath in contempt of the keys, presumed of his own rashness to celebrate, nay rather to prophanate.
17. Item, the same William hath also presumed to do such things in a certain profane Chapel being situate in the park of Newton nigh to the town of Leintwarbin of the same your diocese.
VPon Friday being the last of the month of June, in the year abovesaid, about 6 of the clock, in the said parish Church of Bodenhone, hath the said William Swinderby personally appeared before us. And he willing to satisfy the term to him assigned as before specified, hath read out, word by word before all the multitude of faithful Christian people, many answers made and placed by the same William (in a certain paper book of the sheet folded into four partes) to the said Articles, and the same answers for sufficient hath he really to us exhibited, aduouching them to be agreeable to the law of Christ. Which thing being done the same William (without any moe with him) did depart from our presence, because that we, at the instance of certain noble personages, had promised to the same William free access, that is to wit, on that day for the exhibiting of those answers, and also free departing without prefixing of any term, or without citation, or else any other offense or harm in body or in goods.
As for the tenor of the same answers, exhibited unto thē by the same William, as is before specified: we have here under annexed word for word, and in the same old language, used at that time, when it was exhibited. And followeth in these words.
The protestation of William Swinderby with his answers to the articles by the promoters, laid against him to the bishop of Herford, taken out of the Registers in the same old English wherein he wrote it.
IN the name of God amen. I William Swinderby priest unworthy, couenting and purposing wholly with all my heart to be a true Christian man, with open confessiō knowledging mine own defaultes and unwise deeds: making openly this protestation, cleping god to record here before our worshipful Bishop John, through the sufferance of God Bish. of Herford, with witness of all this people: y t it is not mine intent anything to say or affirm, to maintain or to defend that is, contrary to holy writ, against the belief of holy church, or that should offend the holy determination of Christ's Church, or the true sentences of holy doctors. And if I have here before through mine vncunning, been vnordered, or by evil counsel been deceived, or anything said, preached, holden, maintained or taught contrary to the law of God: wholly and fully for that time for now and ever with full will I revoke it and withdraw it, as euerich christen man should: Praying and beseeching • che christen man, to whom this writing shall come to, that gif I ought err (as God forbid that I do) or ever erred in any point, contrary to holy writ, that it be had and holden of them, as for thing naught said. And all the trothes that I have said according with the law of God, that they maintain them, and stand by them for life or death to God's worship, as a true Christian man should, submitting me meekly to the correction of our Bishop that here is, or of any other christen man, after Christ's laws and holy writ: in will ever ready to be amended, and with this protestation I say and answer to these conclusions and articles that here followen after, the which been put to me to answer to.
The first is this: that I William of Swinderby pretending (he saith) myself a priest, was judicially convented of certain articles, & conclusions of error, false schismatic & heresy, by me in diverse places & times preached (he saith) before multitudes of y e true christen men: & the s •• e articles and conclusions by need of law revoked & for sworn some as heresies, and some as errors and false: & such I affirmed and veleued them to be. And that none of them from that time forth I should preach, teach, or affirm, openly or privily, ne that I should make no sermon to the people, ne preach but by lawful leave asked and gotten. And if I would presume in doing or affirming the contrary then to the severity of the law, I should be buxom, as by need of the law I swore.
To this I say, witnessing God that is in heaven, to my wit and understanding, that I never preached, held, ne taught these conclusions and articles, the which falsely of Friers were put upon me, and of lecherous priests to the Bishop of Lincoln. For I was ordained by process yet said, of their law, by the bishop and his commissaryes, so as I granted them to bring my purgation of 13. priests of good same. And so I did, with a letter, & 12. scales thereby, from the Mayor of Leycester, and from true Burgeses and 30. men to witness with me, as the Duke of Lancaster knew and heard, the Earl of Darby, and other many great men that were that time in the town, that I never said them, taught them, ne preached them. But when I should have made my purgation, there stooden forth five friers or moe, that some of them never saw me before, ue heard me, and three lecherous priests openly known, some living in their lechery xx. year (men sayden) or more as by their children was openly known. Some of these they clepinden, denounciations, and some weren cleped comprobations, that weren there falsely forsworn, they suing busily and crying with many another Frier, with great instance to give the dome, vpō me, to burn me & boughten dry wood before, as men tolden in that town: & these sleights, and swearing, and money giving, as men faiden, w t favor of the bishop (by what law I wor not, but sothly not by God's law) they sayden they held me as convicted, and might not have forth my purgatiō. So as I fully forsook them, and never granted that I said them. Ouer this they made me swear never to hold them, teach them, ne preach them, privily ne apertly: and that I would go to certain Churches to revoke the conclusions that I never said, in slander of myself, by great instance of the Friars. And so for drede of death and for fleshly counsel that I had, I assented, and so I did. And also they maden me to swear, that I should not preach (by instance of y e Friars) within that diocese, withouten license asked & granted, and never sithen I did. And now the same conclusions been rehearsed to me again: whether by Friars counsel I will not deme, God wot, but in slander of me it is: and therefore I will answer now (with God's help) to the conclusions. Of the which the first is this.
That men mown asken their debts by charity, but in no manner for debt to imprison any man: and that he so emprisoning, is accursed.
So I said not: but thus I have said, and yet say with protestation put before: that who so pursues his brother with malice, prisoneth him cruelly for debt without mercy that fain would pay it if he might: he sinneth against Christ's teaching, estote misericordes, sicut pater vester misericors est.
The second conclusion, that false Friers and lecherous priests putten upon me was this: that if the parochiens know her Curate to been a lechour, incontinent, and an evil man: they owen to withdraw from him tithe, and else they been fautours of his sins.
Thus I said not but on this wise, and yet I say with protestation put before: that if it be known openly to the people, that persons or Curates come to her benefice by simony, and liuen in notory fornicatiō, and done not their office & her duties to her parochiens by good ensample of holy life, in true preaching, living & residence, wendyng away frō his cure, occupied insecular office: he owes naught to have of the parochiens, tithes, ne offerings, ne hemowes not to hold him for her Curate, ny hemowes not to given him tithes, left they been gyltie to GOD of consent and maintaining of her open sin. Nemo militans deo, implicat se negotijs secularibus. 1. q. 1. ca. quisquis per pecuniā, & dist. 8 o. ca. Siquis.
The third conclusion was this, that friers and priests putten upon me, that tithes purely been almesses: And in case that curates been evil men, they mown leefully be given to othermen, by temporal Lord's, and other temporalties been done away from men of the Church, actually and openly trespassing.
This I said not in these terms, but thus I say with protestation made before: that it were medefull and leeful to secular Lord's by way of charity, and power given to him of God, in default of prelates that amend not by gods law, cursed curates that openly misusen the goods of holy church, that ben poor mens goods and customably against the law of God: the which poor men, Lord's ben holden to maintain and defend, to take away & withdraw from such curates, poor men's goods, the which they wrongfully holden in help of the poor, and their own willful offerings, and their bodily alms deeds, and give them to such that duly serve God in the Church, and been needy in vpbearing of the charge that prelates shoulden do, and done it not. Alter alterius onera portate & sic adimplebitis legem Christi. And as anenste taking away of temporalties I say thus with protestation made before: that it is leefull to Kynges, Princes, Dukes, and Lord's of the world to take away fro popes, Cardinals, fro Bishops and prelates, possessions in the Church, their temporalties, and their alms that they have given them, upon condition they shoulden serve God the better, when they verily seen that their giving and their taking been contrary to the law of God, to Christ's living and his Apostles: and namely in that, that they taken upon them (that shoulden be next followers of Christ and his Apostles in poorenes & meekness) to be secular Lord's: against the teaching of Christ and Saint Peter, Luc. xxii. Reges gentium. Et. 1. Pet. 5. Ne{que} dominantes in clero. And namely when such temporalties maken them the more proud, both in heart and in array, then they shoulden been else, more in strife and debate against peace and charity, and in evil ensample to the world more to be occupied in worldly business. Omnem solicitudinem proiicientes in eum. And draws them from the service of God, from edifying of Christ's Church, in empouerishing and making less the state and the power of kings, princes Dukes, and Lord's that God hath set them in: in wrongful oppression of commons for vnmightfulnes of realms. For Paul saith to men of the Church (whose lore, Prelates shoulden souerainly followen) Habentes victum, & vestitum, hiis contenti simus.
The fourth conclusion is this, that Friers and priests putten upon me falsely: that an evil Curate cursing his
Soget for withholding of tithes, is naught else, but to take with extortion wickedly and vnduely money from thē.
Thus said I not, but thus I said, and yet do with pro testation made before: that an evil Curate cursing his parochiens, vnmighty to pay their tithing, with vengeance without pity, for his singular worldly winning against charity, and not for heed of their souls, there he is hold by his power reasonably to help his needy parochiens, and doth naught of the goods of the Church: wickedly and vnduely he withholdes from them, that which is due to them by the law of God. Dimittite & dimittetur vobis: date, & dabitur vobis: verùm mihi vindictam, & ego retribuam, dicit dominus.
The fifth conclusion is this, that Friers and Priests falsely putten upon me: that no man may curse any man, but if he were were him cursed of God, ne the comers w t him rennen not into sentence of cursing in any manner.
Thus said I not, but thus I said, and say with protestation put before: that no man ought to curse any man, but for charity and with charity. Omnia vestra cum charitate fiant. And sikerly I say, that no wrongful cursing of Pope or any Prelate in earth, binds anenst God, but when they wrongfully and wittingly cursen men, for that men will not do their singular will, unreasonable bidding, with highness of heart and cruelty (standing patience and charity in them that they cursen wrongfully) he is blessed of almighty God, and they themselfe been cursed. Math. 5. Beati eritis cum maledixerint homines. &c. Et in Psalmo: Maledicent illi, et tu benedices Et Augustinus. xi. q. iii chap. illud.
The sixth conclusion is this, that Friars and Priests putten upon me falsely: that each Priest may assoil him that sinneth, contrition had: and notwithstanding forbiddinges of the Bishop, is holden to preach to the people the Gospel.
Thus I said not, but thus I said, and yet say with protestation made before: that each true Priest may counsel sinful men, that shown to him her sins, after the wit and cunning that God had given him, to turn fro sin to virtuous life. And as touching preaching of the Gospel, I say that no B. owes to let a true priest, that god had given grace, wit, and cunning to do that office: for both Priests and Deacons, that God had ordained Deacons and Priests, ben holden by power givē hem of God to preach to the people the Gospel, and namely & somely, popes, bishops, prelates, and curates: For this is due to the people and parochiens, for to have and ask of hem, and they duly and freely owen to done it: Math. 5. Luke. 5. Ite, ecce ego mitto vos Et Math. 16. Euntes in mundum vniuersum. Et Math 5. Euntes autem predicate. Et dist. 21. ca. In nouo testamento. Et Ysidor. de summo bono. 44. Et Chrisost. distinct, 34 ca. Nolite. Et August. distinct. 34 ca. Quisquis. Et Greg in suo pastorali ca 38. Et in Tollitano. ca. ignorantia Et Jerome. distinct. 95. ca. Ecce Ego.
The 7. conclusion is this, that Friars and Priests falsely putten vpō me, that a Priest taking anything for annuell, through covenant: in that, he is schismatic & cursed.
This said I, never in these terms: But thus I said, & yet say with protestation put before: that no Priest owes to sell by bargaining and covenant, his ghostly travail, ne his masses, ne his prayers, ne God's word, ne hallowinges, baptism, ne confirming, order giving, for a codinges, for Christ, for housel, or for ennoynting, any worldly men's reward to ask or take for these or for any of there, or for any ghostly thing, he errs and doth simony. Vt patet 1. q. 2. ca. Nullus. Et ex consilio Triburenti. capit. Dictum est. Et Christus in euangelio vendentes, et ementes eiecit de templo. Math. 22.
The viii. conclusion is this, that Friars and Priests putten unto me falsely, saying that I believe sadly as my tell says: that yche priest being in deadly sin, yet he put him to make Christ's body, rather he dos idolatrye then makes it.
Thus said I not, but thus I said, and yet say with a protestation put before: that what Priest that puts himself presumptuously and unworthily in deadly sin, wittingly to minister and to receive that holy sacrament, and so records hit cursedly and damnably, he receives his dome. Qui manducat et bibit indign, iudicium sibi manducat & bibit 1. Corin. 11.
The ix. conclusion is this, that Friers & Priests falsely putten upon me: that no Priests entres into any house but evil for to treat the wife, the daughter, or the wenche: and therefore they said̄, that I prayed the people that their husbands should beware, that they suffer no priest to enter into her house.
And if I had said thus, then I had prayed against myself, for I come oft into men's houses: But thus I said, and yet I do, praying christen men to beware y t they nourish nor maintain no lecherous Priests in their sins: for there be where (as men well known) they ben maintained in many places, continuing homely w t her women And ich man there sayne they pain therefore a certain to the B. alms. Et ideo ait Ysido. 11. q. 4. Qui consentit peccantibus & defendit alium delinquentem, maledictus erit apud deū & homines.
The x. conclusion is this, that Friers and priests putten upon me falsely: that a child is not verily baptized, if the priest that baptizeth, the godfather, or the godmother, ben in deadly sin.
God wot in heaven they said full false: but thus I said and yet I say: that the prayers that an evil Priest prays (living in lechery or other deadly sin) over y • child when it shall be holowed, ben not acceptable to God as ben the prayers of a good priest. And the better & clenner the priest is, the Godfather, and the godmother: the more graciously God will hear him, if all they been not greatest nor most rich in this world. Vnde gg. xiii. q. vii. cap. in grauibus. Cum is qui displicet ad intercedendum peccator admittitur, irati animus proculdubio ad deteriora prouocatur.
The xi. conclusion is this, that Friers and priests putten upon me falsely: that no man, living against the law of God is a priest, how ever he were ordained Priest of any Bishop.
Certes this is false, for I said never thus in these terms: but thus I said, and thus I say with a protestation put before, that what every pope, or Cardinal, Bishop or Priest, or any Prelate of the Church comes to his state or dignity by Simony, & in simony occupies that office, & holy churches goods: I say that he is a thief, and that by the dome of God, and comes but to steal and kill. Job. 10. Fur non venit nisi vt furetur, & mactet, & pardat. And furthermore I say, that what Pope, Cardinal, Bishop, prelate, or priest, in manner of living, or teaching, or laws making contrary to Christ's living and his laws, or any other ground put in ruling of the church of Christ, but by Christ & his laws: is very Antichrist, adversary to Jesus Christ and his Apostles. Aliud fundamentum nemo potest ponere, praeter id quod positum est, quod est Christus. Et patet 1. q. 3. c. Si quis Et 1. q. 6. c. Ego autem. Quicun{que}.
But this worshipful father B. of Hereford, that here is, says thus in his writing: that I William of Swinderby, notwithstanding the foresaid revocation and abjuration (not setting at heart, but from evil to worse he says perverted so his diocese) he says I come running about by diverse places: and by mine own folly he says that I have presinner to preach many heresies, errors, blasphemies, schisms, and other diffauies, and to holy canons and determinatiō of holy church contrary and repugnant, which where & when within forth more specially it shall be shown, that ye be false informed that I have presumed in diverse places in your diocese to preach heresies, errors, blasphemies, schisms and other diffames. And syr, all the country knows whether this be sooth or not: for sire I presum not, sithen it is the office of a priest, by the law of Christ to preach the Gospel? ne naught I did it for presumption, but for the charge y t I have of God by priesthood (if all I be unworthy) & to y e worship of God, & help of christen souls, freely without gathering of her goods for my preaching. If I erred in this, I will be amended. And sir touching your maundement that ye send̄ to me, there was sent none. And sir I made never yet disobedience unto you, ne to your ministers: & yef all I had, me owes more to obeyche to God thou to you, in that that ye bidden contrary to Christ's bid ding. And sir as ye sayne, that I had no mind of my hele, it is to lightly demet: for God forbid, but yef there lie hele more then in your bidding. For God w • t for hele I did it, of mine and of the people, and that was in any mind. But sir it semes me that ye charge not by evidence of the punishing so greatly the breaking of God's hests, as ye done of your own. And sir if it be your will, in default that the people wanted, you to teache hem (and her curates did not) by the desire of the people that weren hungry and thirsty after gods word, ichone to bear up others charge as gods law bids: I preached, not for disobedience to you, but sir in fulfilling of y c obedience that God's law bids me do in excusing of myself to you of that ye blame me of, in opē showing to holy Church, with y p protestation that I first made, I answer thus to the Articles that ye have put to me.
The first is this, that I William of Swinderby, the Monday the first of August, the year of our Lord. 1390. preaching to the people in the Church of Whitney of your Dioces, held and affirmed (as ye sayne) that no Prelate of the world, of what state or degree that he be, having cure of souls, being in deadly sin, and hearing confession of his suget, does naught in assoyling him, ne he assoiles him not of his sin: and also in amending his suget openlie sinning and him for his deserts cursing, his sentence byndes nor, but if that Prelate be as clean out of deadly sin as was S. Peter, to whom our Lord gave power of binding and vnbinding.
I never thought this ne spake this, ne heard it to the time that I saw it written in our book, and that will witness the Lord of the town that has the same sermon written, and many gentiles and other that heard̄ me that day: But thus I said, and thus I say with protestation put before: that there is no man, Pope, ne bishop, prelate ne Curate, that binds soothly, verily and ghostly, but in as much as his binding or vnbinding accordes with the keys of heaven that God gave to Peter. And as S. Gregory says that power han they only, that hold together the ensample of the apostles with here teaching. Illi soli in hac carne positiligandi atque soluendi potestatem habent, sicut sancti Apostoli qui eorum exempla simul cum doctrina tenent: gg. li. quarto sententiarum.
The second article that is put upon me, is this, that I should have said, preached, & affirmed in many places before many true men of Christ: that after the Sacramental words said of the priest, having entention of consecratiō: That in the Sacrament of God's body, is not very God's body.
This said I never God wote, and true men that have heard me.
The third article is this, that our bishop puts vpō me, that I should have said in many places, and affirmed, that accidents mow not be in the sacrament of the alter without subject, and y t material bread leues not therewith God's body in the sacrament.
This conclusion I have not hold̄, ne taught, ne preached: for I have not meddled me of that matter, my wit sufficeth not thereto. But here I tell my belief with protestation put before: that the Sacrament of the alter made by virtue of heavenly words, that Christ himself said in the Cene, when he made this sacrament, that it is bread & Christ's body, so as Christ himself says in the Gospel, & S. Paul says, and as Doctors in the common law have determined to this sentence. Math. 26. Mar. 14. Lu. 22. Pa. 1. Cor. 10. & 11. de con. distinct. 2. panis: & de consecra. dist. 2. Corpus. John. 6 verus panis.
The 4. article is this, that our Bishop accuseth me of, that I should have preached about and said: that a Priest being in deadly sin, may not by the strength of the Sacramental words make gods body, or none other Sacrament of the Church, either perform to minister them to members of the same.
Thus I never said, thought it, preached it, ne taught it for well I wot, the wickedness of a Priest may appaire no very sacrament: but the wickedness of the Priest appayres himselfen, and all that boldness & example of his sin causen the people to liuen the worse against God's law. Vnde Greg. Et si sacerdos in peccatis fuerit, totus populus ad peccandum conuertitur.
The 5. article is this, that our bishop puts unto me: y t all priests ben of evē power in all things, not withstanding that some of this world been of higher dignity or more passing in highness of degree.
Certes no man would say thus as I suppose, no more did I, ne never heard it that I wot of: But this I say with protestation made before, that what Priest lives most holily next following the law of God, he is most lover of God, and most profitable to the Church. If men speak̄ of world lie power and Lordships and worships, with other vices that raignen therein, what Priest that desires and has most hereof (in what degree so he be) he is most Antichrist of all the priests that ben in earth. Vnde Augustinus ad Valerium scribens ait. Nihil est in hac vita, & maxim hoc tempore facilius & leuius, & hominibus acceptabilius, Episcopy, praēsbiteri aut decani officijs: sed si profunctorie aut adulatorie, nihil apud Deum miserabilius aut tristius & damnabilius.
The sixth Article is this, that only contrition does away sin, if a man be duly contrite: and all outward confession by word is superfluous and not requiret of need of health.
This conclusiō said I never that I know of. But thus I say with protestation put before, that veray contrition of heart, that is never without charity and grace: dos away all sins before done of that man that is verily contrite. And all true confessiō made by mouth outward to a wise priest, and a good, profiteth much to man, and it is needful & helping that men show their life to such, trusting full to gods mercy, and that he forgeues thy sin. Vnde August. de conse. distict. 4. Nemo tollit peccata mundi nisi solus Christus qui est agnus, tollens peccata mundi.
The 7. article is this, that I should say that lower curates have not here power of binding & assoiling, by mean of pope and bishop, but of Christ without money. And there fore neither pope ne bishop may revoke such manner power for time and place at her will.
Thus said I not, but not for thy it seems me thus, that no man should grant anything after his own will, ghostly, ne bodily. But euerich man should be well aduiser, that he grant nothing but if it be the will of God that he so grant it. And it is no doubt that ne God grauntes by mean persons, as does Antichrist to torment Christ's people. Vnde & John. 19. ait Pilatus Nessis quia potestatem habeo dimittere te Et Christus. Non haberes potestatem aduersum me vllam, nisi esset tibi datum desuper.
The 8. article that our bishop puts me to, is this: that I should say that the pope may not grant such manner indulgence of years, for there shall not be so many years unto y • day of doom, as hene contained in his bulls, or in y e Popes indulgences: whereof it folowes that indulgences been not so much worth as they semen and been preached.
This article I said not thus: but I say that the Pope may grant indulgences written in his letter of years, all so far forth that he may grant him in God's law, so far to grant, and farther not: years may he grant no moe then God hath set. If indulgence ben forgiveness of sin, I wot well all only God forgeues sin. If it be releasing of pains in Purgatory ordeiner of God, if God have bidden him release so many, or ordained that be should release so many, he may then release him: if it be in his own disposing to release whom him likes, & how much, then he may destroy Purgatory and let none come there and release his own pain, as charity wottes. So it semes he may be liker to be saved, if himself list. If any go to Purgatory, thē it semes he full fayles charitye. If Bulls been the indulgence that men bringen from the Court, then ben they not so much worth, as they costen there: for lightly they might be lost, drenched, or brend, or a rat might eat̄ them: his indulgence then were lost. Therefore sir have me excuser, I know not these terms: teach me these terms by God's law, and truly I will learn hem.
The 9. Article is this that I should have said: that it is not in the popes power to grant to any man (doing penance) remission from pain, ne from blame.
Leude I am, but this Article said I not thus leudly: But thus I say, that sithen it is only due to God to give and to grant plenary remission from pains & frō blame: that what ever he be, Pope or other, that presumptuously mistakes vpō him that power that is only due to God: in that (in as much as in him is) he makes himself Christ, & blasphemeth in God, as Lucifer did, when he said: Ascendam & ero similis altissimo. Farther I say, if the Pope hold men of arms, in maintaining his temporalties & Lordship to venge him on hem that gilten & offenden him, and geues remissiō to fight & to slay hem that contraryen hem, as men sayden he did by the bishop of Norwich, not putting his swerd into his sheath, as God commanded Peter. Mitte. &c. he is Antichristus, for he dos contrary to the commandments of Jesus, that bad Peter forgive to his brother seventy sithe seven sithe. Si peccauerit in me frater meus, quotiens demittam ei? Septies? &c. Et Christus: non dico tibi septies, sed septuagesies septies.
The 10. Article is this, that our Bishoppe puts to me that I should have said: that a man giving his alms to any man after his dome (not having need) sins, in so giving,
This article sothly I said not in these terms: But of this matter I have spoken, & will with protestation made before on this wise: that it is medefull to give alms to ich man that asketh it bodily or ghostly, but not to give to ich shameless beggar, strong & mighty of body, to get his lifeloode leuefull & will not, in what degree so he be, men owē not to give it to such a one, that he unreasonably asketh, for if he give it to him wittingly, he sins as fautor of his idleness. Vnde Sap. 12. Si benefeceris, scito cui benefeceris, & erit gloria in bonis tuis multa.
The 11. Article is this, that is put to me, that I should have said, that it is not in y e power of any prelate of what ever private Religion, to grant letters of the good deeds of her order, ne such benefices grauntet profits not to hele of souls to hem that they ben grauntet to.
I said never thus i • • hese terms: but thus I say with protestation, that prelates of private religion mowē grant letters of the good deeds of her order: But the gostly mede that comes of good deeds, they mow not grant, for that is only propriet to God. And if they blind, the people in misbelief for her worldly winning, wittingly behetting hem of her own grant gostly medes in heaven by her letters and her seal (uncertain, who shall be damned) but make the people bolder to sin by trust of her prayers: hit is none heal to the souls, but harms to that one & to that other. For God shall yield to echone after here werkes. Ipse reddet vnicuique secundum opera sua •
The 12. Article is this: that our Bishops puts to me, that I money times and oft have come (he says) to a desert wood, cleped Derwaldswode of his diocese: and there in a Chapel not hallowed, but accurset*shepherds hulke, by mine own folly he says have presumed to sing (but rather to curse) in contempt of the keys.
Hereto I say, that this is falsely put vpō me of hem that told you this. For it is a chapel where a priest sings certain days in the year, with great solemnity: and certes I never song therein seth I was borne into this world.
The 13. Article is this, that I should also presume to sing in an vnhallowet Chapel, that stondes in the park of Newton, besides the town of Leyntwardy of this same Dioces.
Truly I wot not where the place stondes.
The 14. Article is this, that I should say that no man owes to swear for anything, but simply without̄ oth to affirm or to deny, and if he swear he sins.
This article said I not that I have mind of, in this manner: But oft I have said and yet will, that men should not swear by any creature by the law of God, and that no man should swear in idel, as well nigh all the people useth, & therefore me thinks it is no need to comfort the people in swearing. For from the old unto the young, & namely men of holy Church, breken his hest, and few Bishops pursuen hem therefore.
The 15. Article is this, that I should have taught to true men of Christ, that on no manner they should worship the Image of him that was done on the cross, or the Image of the blessed maid his mother, or of other Saints into honor and worship of the same ordeinet in the mind of them. And oft sithes, the worshipper of such Image, he has reprouet, saying and strongly affirming, that Church men sinnen and done Idolatry.
This conclusion have I not said in these terms. But this I say with protestation. that God commaūdes in his law in diverse places. Exod. 20. Levite. 19. & 26. Deut. 5. & 7. Tobiae 1. Baruch. 6.2. ad Corin. 10. Isaiah. 45. Jer. 2.6.8. & 10.22. & vltimo, Sapient. 13. & 14. & 15. Mac. 5. & Threnorum 4. & postremo : that men should not worship̄ graven Images that ben werkes of men's hands: And also he bids that mē should not make to hem graven Images in likeness of the things that been in heaven, to that end to worshippen hem: sethen neither God ne Christ by his manhood gave never commandment to make thes Images, ne express counsel, ne his Apostles in all his law, ne to worship such that been made. But well I wote, that by men's own relation that have misbeleuet in hem, that many mē sinnen in manmetry worshipping such dead Images: Notforthy, to though men been Images good to whom they been but kalēdars, and through the sight of hem they known the better and worshippen oft God and his Saints. And to such mē they done harm that set̄ her hope and trust in hem or done any worship to hem against God's law & his hest. Vnde ait Gregorius in Registro libro. 10. in Epistola ad Serenum Episcopum. Si quis imagines facere voluerit, minime prohibe: adorare omnino prohibe. Sed hoc solicit fraternitas tua admoneat, vt ex vision rei gestae, ardorem compunctionis percipiant, vt in adoratione totius trinitatis prosternantur.
These conclusions, points, and articles that I have under protestation, in this book affirmed: I will stand by hem, and maintain hem (with the grace of almighty god) to the time that the contrary be prouet dewly by God's law: And this protestation I make for my faith and my belief as I did the beginning: that whensoever this worshipful or any other Christ̄ man shows me verayly by gods law the contrary of this, I will holy forsake hem, and take me to the veray truth and better understanding of wiser men, ready to be amended by the law of Jesus Christ, and be a true Christian man & faithful son of holy church: And of these I beseech you all bere witness where ye common.
Subsequenter vero, quia fide dignorum relatione recepimus, quod idem Gulielmus Swinderby latitabat, quo minus posset in propria person a citari, ipsum Gulielmum vijs & modis per Edictum publicum ad instar albi praetoris in Ecclesia nostra cathedrali Herfordensi & parochialibus ecclesijs de Kington Croste, & Whitney nostrae diocesis: vbi idem Gulielmus solebat commorari citari fecimus, prout & quemadmodum in modo citatorio continetur, cuius tenor sequitur in haec verba.
The Citation.
John by God's permission Bishop of Hereford, to his dear sons our Dean of Leamster, to the persons of Croft, Almaly, and Whitney, and also to the Vicars of Kingston, Iardersley, Wiggemore, and Monmouth Clifford, and of S. John's alter in our cathedral Church of Hereford, and to the rest of the Deans, Parsons, Vicars, Chapleines, parish Priests, and to other, whosoever in any place are appointed through our city and diocese of Hereford: sendeth greeting, grace, and benediction.
We bid and command, charging you straitly, in the virtue of holy obedience, that you cite or cause to be cited peremptorily (and under the pain of excommunication) William Swinderby, pretending himself to be a Priest: That he appear before us, or our Commissaryes the 20. day of this present month of July, at North Lodebury, within our diocese, which the continuance of the days following in other places also to be assigned unto him if it be expedient, till such things as have been and shall be laid against him be fully discussed, to answer more at large to certain positions and articles, touching the Catholic faith, and the holy mother Churches determination, that have been exhibited and ministered unto the said William. And to see and hear also many things that have openly in indgement before us and a great number of faithful Christians by him been even in writing confessed, to be condemned as heretical, false, schismatical and erroneous. And to see and hear positions and Articles denied by the said William, to be proved by faithful witnesses and other lawful trials against the said William. And to receive for his false heretical, erroneous and schismatical doctrine that justice shall appoint, or else to show causes why the premisses should not be done.
And if the said William lieth privily, or else cannot be so cited in his proper person: we will that in your Churches when most people shall then come together to divine service, you openlie with a loud voice, and that may be understanded, cause the said William peremptorely to be cited unto the premisses: certifying the same William, that whether he shall appear the day and place appointed or no, we notwithstanding will proceed unto the premisses against the said William according to the canonical decrees by form of law, in the absence or contumacy of the said William notwithstanding. We will moreover if the said William shall appear at the said day and place as is aforesaid before us, friendly hear him, and honestly, and favorably, as far as we may with God's leave, deal with him: granting free license to come and to go for his natural liberty without any hurt either in body or goods. And see that you fully certify us of the things that you or any of you shall do about the execution of this our commandment, and that by your letters patentes signed with your seal autenticall: giving also faythsully to the said William or to his lawful Proctor, if he require it, a copy of this our present commandment.
Geuen at our house of Whitburne under our seal the fifth day of the month of July, in the year of our Lord. 1391.
The act of the first day.
On Thursday, the xx. of July, in y t year of the Lord aforesaid: We in the parish church of North Lidebury afore said, about 6, of the clock, sitting in judgment, after that it was reported unto us how the foresaid Williā was personally taken and lawfully cited: Caused the said William then and there openly in judgment to be called out, to do, hear and receive such things, whereto he was afore cited, & to do otherwise that which justice should persuade. And the said William appeared neither by himself, nor by proctor: but only by a servant (whose name we know not) he sent a certain schedule of paper, made like an indenture unto us to excuse him. After which schedule seen, read and with ripe deliberatiō weighed, and in any wise notwithstanding we adjudged the said William, after he was often̄ called, & long even to the due hour tarried for, & by no means appering: worthily for his obstinacy, & for his stubbernnes assigned unto him the 29. day of July in the Church of Ponsley, to appear before us with the foresaid sauegard, to answer more fully to such articles, and otherwise to hear, receive, and do as before is noted.
The second days act.
Upon Saturday being the 29. of July, and in the year of the Lord aforesaid, we John by God's permission y e fore remembered Bishop in the Church of Pontesbury, of our Dioces, at six of the clock, or there about, sitting in judgment: made the said Williā of Swinderby to be openlie called, that (as was to him appointed and assigned) he should appere before us, to answer to the foresaid articles more fully and to declare the said articles as the darkness of his answers did worthily require. And that the said William being called, & long for a due time looked for, did make no means to appere: and so we pronounced him to be obstinate, and for his obstinatnes (to overcome his malice, & of our exceeding favor) thought good to appoint and did appoint the 8. of August, thē next following, at Cleobury Mortemere of the same our diocese, unto the said William for the same thing.
The third days act.
Upon Tewsday, the 8. of August, the year aforesaid, I John by God's permission Bishop of Hereford aforesaid, in the Church of Cleobury Mor • emere, about 6. of the clock, sitting in judgment, caused the foresaid Williā Swinderby, to be called many times openly to do and receive about the premisses, according to the appointment of the same day that justice should advise, which William did not appear at all. Wherupō, we after that the said Williā was called, and often proclaimed, and long looked for but not appering at all, did judge him worthily (as of right apperteined) obstinate: and for his obstinatnes, assigned him the 16. day of the same month of August next following, in the parish Church of Whithorne of the same our diocese, to bring forth, or to see brought forth, all laws, muniments, and other kinds of proofs, & to see also witnesses brought forth, admitted and sworn, by whom and which things we intend to prove the foresaid articles, or at least wise some of the same.
The fourth days act.
Upō wednesday the 16. day of the month of august the year aforesaid we John y e bishop in the parish Church of Whithorn aforesaid of our diocese, sitting in judgment, caused the said William Swinderby often times to be called, who (as is aforesaid) appeared not at all: whom after that he was so called, proclaimed & long looked for, & yet by no means appering, we pronounced to be obstinate. We received also by certain faithful Christians, and zealous men for the catholic faith of our diocese a certain process made and had at another time against the same William, before y e reverend father in God and Lord, Lord John by the grace of God, Bishop of Lincoln confirmed by the hanging on of the seal of the same reverend father, y e Lord Bishop of Lincoln. The tenor whereof word for word is contained before. And these faithful Christians moreover against the obstinatenes of the said William Swynderby brought forth discreet mē, M. William Leuiet, parson of the parish Church of Kyuers • y, and also Edmunde Waterdon parish Chaplain of the Chapel of N. & Roger Newton, and Hugh Sheppert, lay men of the diocese of Lincoln, asking instantly that they might be received for witnesses, to prove some of the foresaid articles who against the obstinatenes of the said William Swinderby we thought good to receive and did receive, and their oaths to the holy Gospels of God being laid hands on corporally in our hand. And did diligently • ramine them in proper person severally in form or law: whose sayings & depositions are afterward brought in, & at the instance of the same faithful Christians, we assigned the second day of Septēber then next following, to the said William Swinderby, to say and allege against the said process: witnesses, and their sayings, in the said Church of Whythorne: decreeing, that a copy should be made for him of these things that were brought forth, and of the depositions of the witnesses.
Here we fail in our copy, till the Register come to our hands again.
To the second conclusion that he saien is error or heresy, that toucheth taking away of the temporalties and of Lordships of priests that been evil livers.
I say me seemeth that the conclusion is true, & is this: that it were medefull and leefull to secular Lord's by way of charity, and by power given to them of God, in default of Prelates that amend naught by God's law: cursed Curates that openly misuse the goods of the holy Church, that ben poor men's goods: and customably ayens the law of God, (the which poor men, Lord's ben holden to maintain and defend) to take away and to draw from such curates, poor men's goods in help of the poor, and their own willful offerings, and their bodily almose deeds of worldly goods, and give them to such as duly seruen God in the Church: and been ready in vpbearing of the charge that prelates shoulden do and done it not. And as anences taking away of temporalties: I say thus, that it is leefull to Kings, to Princes, to Dukes, and to Lord's of the world to take away from Popes, from Cardinals, frō Bishops, Prelates, and possessioners in the Church, their temporalties, and their alms that they have givē thē upon conditiō, that they shoulden serve God the better: whē they verily seen that their giving & taking been contrary to the law of God, contrary to Christ's living, and his Apostles, and namely in that that they takē upon thē, that they should̄ be next followers of Christ & his apostles, in poorenes and meekness, to be secular Lord's against the teaching of Christ and of S. Peter. Truly me seemeth that all Christian men, and namely Priests shoulden take keep, that their doing were according with the law of god, either the old law either the new. The Priests of the old law wern forbidden, to have Lordship’s among their brethren, for God said, that he would be their part and their heritage. And Christ that was the highest Priest of the New Testament forsook worldly Lordship, and was here in form of a servant, and forbad his Priests such Lordships, and said, Reges gentium dominantur eorum. &c. vos autem non sic. That is. The kings of the heathen, bear dominion and rule. &c. But you shall not do so. And as Saint Peter saith. Neque dominantes in clero &c. Not bearing rule and dominion over the Clergy. &c. So it seemeth me: that it is against both laws of God, that they have such Lordships, and that their title to such lordships is not full good: And so it seemeth me, that zif they been thereto of evil lining, it is no great peril to take away from them, such Lordships but rather medefull, if the taking away were in charity, and not for singular covetousness ne wrath. And I suppose that if friers, that be bounden to their foūders, to live in poverty, would break their rule and take worldly Lordships: might not men lawfully take from thē such Lordships, and make them to live in poverty as their rule would? And forsooth it seemeth me, that Priests oughten also well to keep Christ's rule, as Friers own to keep the rule of their founder. Jeremiah witnesseth, how God commended Rachabs children, for they would not break their faders bidding in drinking of wine. And yet Jeremiah proffered thē wine to drink. And so I trow, that God would commend his Priests, if they woulden forsake worldly Lordships, and holden them a paid with lifelot, and with clothing: and busy them fast about their heritage of heavē. And God saith. Numeri. 18. In terra eorum nihil possidebitis, nec tenebitis partē inter eos: Ego pars & haereditas vestra in me dio filiorum Israel. &c. Et Deut. 18. Non habebitis sacerdotes & Leuitae & omnes qui de eadem tribu estis, partem & haereditatem cum reliquo Israel, quia Sacrificia Domini & oblationes eius cō • dent, & nihil accipient de possessione fratrum suorum. Dominus enim • ipse hereditas ipsorum, sicut locutus est illis. Et Lucae 14. Sic ergo omnis ex vobis, qui non renunciauerit omnibus quae possidet, non potest meus esse discipulus. Et Ieronimus in Epistola. 34. Et Bernardus libro. 20. ad. Eugeneum Papam. Et Hugo de Sacramentis, parte. 2. libri Secundi. cap. 7. Et 12. q. pri cap duo sunt: Et ca. clericus. Et Bernardus in Sermon de Apostolis, super illud. Ecce nos reliquimus omnia. Et Chrisost super Math. & vetus Testamentum. That is, You shall have no inheritance in their land, nor have no part amongst them: I will be your part and inheritance amongst the children of Israel. &c. Deut. 18. The Priests and Levites, and all that be of the same tribe shall have no part nor inheritance with the rest of Israel: because they shall eat the sacrifices of the Lord and his oblations, and they shall take nothing of the possession of their brethren. The Lord himself is their possessiō, as he spake unto them. And the 14. chap. of Luke: Even so everyone of you, which forsaketh not all that he possesseth, cannot be my disciple. And Jerome in his 14. Epistle hath the like words. And Bernard in his 20 book to Eugenius the Pope. And also Hugo in his book De Sacramentis, the second part of his second book the 7. chap. Also in the 12. q. first. chap Duo sunt, and in the chap. Clericus. And again, Bernard in his book De sermon de Apostolis, upon this place: Ecce nos reliquimus omnia. Behold we leave all. &c. & Chrysostom upon the Gospel of S. Math. &c.
The third conclusion toucheth the matter of preaching of Priests, withouten leave of Bishops, and is this that such true Priests may counsel sinful men: that shown to them their sins, after the wit and cunning that God hath given, to turn hem from sin to virtuous life, & as touching preaching of the Gospel.
I say, that no Bishop oweth to let a true Priest, that God hath giffen grace, wit and cunning to do that office. For both Priests and Deacons that God hath ordained Deacons or Priests, been holden by power given to them of God, to preach to the people the Gospel: and namely, & souerēlie Popes, Bishops, Prelates and Curates: for this is due to the people and the parishners, to have it and ask it. And hereto seemeth me, that Christ said generally to his Disciples: Ite & predicate Euangelium omni creaturae, Go and preach the Gospel to all creatures, as well as he said Ite & baptizate omnes gentes, Go and baptize all nations, that also as well longeth preaching to Priests without leave of a Bishop as doth baptising: and then why may he not preach God's word withouten a Bishops leave. And sithen Christ bod his Priests preach, who should forbidden them preaching? The Apostles were forbidden of a bishop at Jerusalem to speak more of the name of Jesus, but Peter said: Si iustum est in conspectu Dei, vos potiùs audire quàm Dominum iudicate. That is. Whether it be just in the sight of God to hear and obey you before the Lord: be yourselves Judges. A Bishop may not let a Priest of giving bodily alms in his Dioces: much more may he not let the doing of spiritual alms in his diocese by gods law. A Priest may say his Mattines withouten the Bishops leave: for the Pope that is above the Bishop, hath charged Priests therewith: And me thinketh that Christ's bidding should be all so much of charge as the Popes. Math. 10 Euntes autem predicate, Ite ecce ego mitto vos Et Mar. 16. Euntes in mundum vniuersum. &c. Lucae. 10. Ft Anacletus pap dis. 21 cap. In nouo Testamēto. Et Beda super illud: Messis quidem multa. Et Isydorus de summo bono. ca. 44. Et Gregorius in canone dis. 43. Preconis quippe officium suscipit &c. & Chrysostom. distinct. 43. Nolite timere. Et Aug. dis. 34. cap. quisquis. & Gregorius in suo pastorali ca. 38. qui enim est. Et Chrisost.om. 31. & in Tollitano concilio: Ignorantia. & Aug. in Prologo sermonum suorum & Ieronimus dis. 9. Ecce ego. Et Aug. super id: Homo quidam peregrinus. That is. Go you forth and preach. And again, Behold I send you. &c. Mar. 16. Go you into all the world. &c. and Luk. 10. cap. in nouo Testamento. And Beda upon this place. Messis quidem multa : the harvest is great. Also Isidorus, De summo bono. cap. 44. And Gregorius in the Canon dist. 43. Preconis quippe officium suscipit. &c. and Chrysostom in his 34. distinction: Nolite timere : And Augustine in the 34. dystinction cap. quisquis. And Gregorius in his Pastoral. cap. 38. Qui enim est. And Chrysostom in his 31. Homelye. Et in Tollitano concilio ignorantia. And Augustine in the Prologue of his Sermons. And Hiereme in the 95. distinct. Ecce ego. And Augustine upon this place. Homo quidam peregrinus. A certain traveler.
The fourth conclusion toucheth the Sacrament of the alter, and is this.
That wholly I believe that the Sacrament of the alter made by virtue of heavenly words, is bread and Christ's body, so as Christ himself saith in the Gospel and as S. Paul saith, and as Doctors in the common law have determined: To this sentence John. 6. Moses hath not givē you bread from heaven, but my father will give you bread from heaven. He is the true bread that came down from heaven and giveth life unto the world. My father giveth unto you bread in deed: the very true bread of God is that, which came down from heaven and giveth life unto the world. I am the bread of life: The bread which I will give is my flesh. And in the Canon of the Mass Panem sanctum vitae aeternae : the holy bread of life. And Corinth. the 10. cap. and first Epistle. The bread which we break, is it not the communicating of the body of the Lord? Let a man prove himself and so eat of that bread. &c. And Canon De consecratione distinction. 2. Under the authority of Hilarius the Pope: Corpus Christi quod sumitur de altari &c. And Augustine in the foresaid distinctiō. That which is seen, is bread &c. That which faith requireth, is bread and is the body of Christ. And in the foresaid distinction. cap. Omnia quaecunque &c. By these two sentences it is manifestly declared, that that bread & this, be not two but one bread and one flesh. Note the words for that he saith, the bread and flesh. And the author, De diuinis officijs, and also Augustine in his book De remedijs poenitentiae: why preparest thou thy teeth &c. And Ambrose, De Sacramentis: de consecratione: distinct. 2. Reuera mirabile est. &c. This meat which you receive, & this bread of one which descended from heaven: doth minister the substance of eternal life, and whosoever shall eat the same shall not die everlastingly, and is the body of Christ. Note how he saith and is the body of Christ.
The 5. article telleth of forgiveness of sins & is this. That very contrition withouten charity and grace, do away all sins before done of that man, that is verily contrite, and all true confession made by mouth outward to a wise Priest and a good, profiteth much to a man and it is needful and helping, that men show their life to such, trusting fully to God's mercy, that he forgiveth the sin.
And herto I say, that there been 2. remissions of sins: one that longeth only to God: And that remission is the cleansing of the soul from sin. And the other remission, a certifying that one man certifieth another, that his sins been forgiven of God, if he be sory with all his heart for thē: and is in full will to leave them forever: and this manner of forgiveness longeth to Priests. Of the first manner of forgiveness. David saith: And I said I will confess my unrighteousness unto the Lord, & thou forgavest me my misdeed. And Zacharias saith. And thou O child shalt be called the Prophet of the highest. &c. To give knowledge of salvation unto his people for the remission of their sins, by the bowels of God's mercy. And John the Baptist. Behold the lamb of God that taketh away the sins of the world. And S. John the Evangelist saith in his Epistle: If we confess our sins, he is faithful & just to forgive us our sins and cleanse us from all our iniquity. And it followeth. If any man sin, we have an advocate with the father, even Jesus Christ and he it is that is the propitiatiō for our sins. And of the other remissiō of sins Christ speaketh in the Gospel, and saith. Whose sins ye forgive, they shall be forgiven. And man's forgiveness availeth little, but zif God forgive our sins through his grace.
The 6. conclusion teacheth indulgences and pardons, that the Pope granteth in his Bulls, and men callen it an absolution A poena & a culpa.
Of this manner of speech I cannot find in the Gospel, ne in no place of holy write, ne I have not read that Christ used this manner of remission, ne none of his Apostles. But as me seemeth, if the pope had such a power sithē the pains after a mans death been much greater thē any bodily pains of the world: me thinketh he should of charity keep mē out of such pains, and then men needed not to find so many vicious Priests after their life, to bring their souls out of Purgatory. An other thing me thinketh, that sithe the popes power ne may not keep us in this world fro bodily pains as from cold, from hunger, from dread, frō sorrow, and other such pains, how should his power help us frō spiritual pains, when we been dead? But for that no mā cometh after his death to tell us the sooth in what pain they been, men mow tell thereof what him lust. S. John saith in his Apocalypse, that he saw under the alter, the souls of them which were slain for the word of God, and for the testimony which they had. And they did cry with a loud voice, saying: how long Lord holy and true, doest not thou revenge our blood of them which dwell on the earth. And white stoles were givē to every of thē, to rest a while, till the number of their fellow servants & brethren should be fulfilled, which also remained to be slain as they were. &c. Here seemeth it, that these souls were not assoiled a poena, that is from pain: for their desire is not fulfillen. And they were bidden abide a while, and that is a pain. And if Martyrs were not assoiled from pain, it is hard for any mā to to say, y t he assoyleth other mē a poena. Also good mens souls have not but spiritual bliss, and they want bodily blysse, until their resurrection in the day of dome. And after they desiren to have that blysse, and abiden it, and that is pain to them. And I cannot see that y • Pope hath power to bring him from this pain. But it any man can show me, that he hath such a power granted in the troth of holy write, I will gladly leefen it.
The vii. point speaketh of the Pope and is this: Since it is only due to God, as I have syd before, to give & to grant plener remissiō, from pain, and from blame: that whatsoever he be Pope or other that presūptuously mistaketh upon him the power that only is due to God, in that, in as much as in him is, he maketh him self even w t Christ, & blasphemeth God, as Lucifer did, when he said: Ascendam, & ero similis altissimo, That is, I will ascend, and be like the highest &c.
For that I say, if y e Pope hold men of arms in maintaining of his temporal Lordship, to venge him on them that gilten and offenden him, & giveth remission to fight and to slay them, that contraricn him, as men sayden he did by the Bishop of Norwich, not putting his sword in his sheath, as God commanded to Peter: he is Antichrist. For he doth the contrary of the commandment of Jesus Christ, that had Peter forgiven to his brother. 70. sithe. 7. sithe. well I find in the Gospel, that when Christ sent his Disciples to Samarye, the Samaritans would not receiuen them. And some of them bidden Christ, that he should make a fire come down from heaven, to destroy the City. And he blamed them and said: Nescitis cuius spiritus estis: Filius hominis non venitanimas perdere, sed saluare. That is, ye know not of what spirit ye are: The son of man is not come down to destroy, but to save y e lives and souls of mē. &c. If Christ then come to save men, and not to slay them: who that doth the reuers hereof, is against Christ, and then he is Antichrist. Christ bad Peter put his sword in his sheath and said: Omnes qui gladium acceperunt, gladio peribunt. That is: All which take the sword, shall perish with the sword. And I cannot find that Peter drew out his sword after that time, but suffered as Christ said: Cum senueris, alius cinget te, & ducet quo tu non vis. That is, when thou shalt wax old, another shall gird thee and lead thee whether thou wilt not. And therefore said Peter, Christ suffered for us, leaving us example that we should follow his steps. And Paul saith: Not defending yourselves, but give place to anger: leave revenging to me, and I shall reward them &c. And therefore it, seemeth to me, that it is much against Christ's lore, that his Uicar should be a fighter, sithen that he mote be a shephearde, that should go before his sheep, and let them come after him, and not with swords to drive them away from him. For as Christ saith, a good shepherd shall put his life for his sheep. And zif all that Christ had two swords when that he was taken of the Jews, he said himself, it was for that the Scriptures moten zit be fulfilled: Quoniam cum iniquis deputatus est, that is: he was reputed among the wicked: and not to figure two swords, that men sayen the Pope hath to govern with the church. And when I see such doings of the Pope, & many other that accorden not with Christ's lore, ne his living: And when I read diverse Scriptures of holy writ, I am foul astenied whether they shoulder be understanded of him, or of any other. And I pray you for God's love tell me the sooth. Christ saith: Many shall come in my name, saying: I am Christ, and shall seduce many. &c. Christ (I wot well) is as much to say, as he that is anointed, & two annointinges there weren in the law, one of Kings, another of Priests. And Christ was both King and Priest, and so the Pope saith that he is. And if all that have been Emperors of Rome, and other heathen kings have been Antichrists, they come not in Christ's name. But who so cometh in Christ's name, and fayneth him Christ's friend, and he be privily his enemy, he may lightly beguile many. S. Paul saith: before there cometh a defection first, and y e son of perditiō shall be revealed, which is y e adversary, and is extolled above all that is named God, or which is worshipped: so y • he shall sit in the temple of God, showing himself as God. And it followeth in the same place: And now ye know what holdeth till he be revealed in his time, for he worketh already the mistery of iniquity. Only he y • holdeth, let him hold till he come abroad, & then that wicked one shall be revealed, whom y e Lord Jesus shall slay with the spirit of his mouth. &c. And S. John saith in the Apocalypse: I saw another beast ascending out of the erth, and two horns like to the lamb. He spake like y e Dragō, & had the power of the first beast. Many such authorities astonicth me oft sithes: and therefore I pray you for y e love of God, to tell me what they mean.
The sentence.
THe which schedule afore mentioned, with the cōtents thereof diligently of us perused, we considering y • diseases which be not easily cured w t gentle remedy, must have harder plasters. Cōsidering moreover these his articles with his answers to y e same, & to other articles also lastly against him produced, first mature deliberatiō had before upon y e whole matter w t the foresaid masters & Doctors, as well secular as regular, to a great number, observing in the same all things to be observed in this behalf, have givē sentence against y e said w. in form as followeth.
The name of Christ being invocated, we John, by the permission of God, Bishop of Hereford, sitting in tribunal seat, having God before our eyes, weighing & considering y e articles by the foresaid faithful Christians put up against y • said Swinderby, pretending himself to be priest, with his answers vpō the same, Actis & Actitatis before us in the cause of heretical peruersitie, with mature deliberation had before in this behalf, with masters & doctors of divinity, and also of other faculties, with their counsel and consent: Do pronounce, decree, and declare the said w. to have been and to be an heretic, scismaticke, and a false informer of the people, & such as is to be avoided of faithful Christians. wherefore we admonish, under y • pain of the law, all & singular Christians, of what sex, state, condition, or preeminence soever: y t neither they, nor any of thē w t in our diocese, or any other, do believe, receive, defend, or favor y e said w. til he shall deserve fully to be reconciled to the bosom again of holy Church.
The appeal of W. Swynderby from this sentence of the Bishop prefixed, unto the king and his counsel.
IN nomine patris, et filij, et spiritus sancti, Amen. I. W. Swynderby priest, knowledge openly to all men, that I was before the Bishop of Hereford, the third day of October, and before many other good clerks, to answer to certain conclusions of y e faith that I was accused of. And mine answer was this, that if the Bishop or any man couthe show me by God's law, y • my conclusions or mine answers were error or heresy, I would be amended, and openly revoke them before all y e people. Knowes in any of my conclusions, but sayden singly with word, that there was errors in them, and bidden me subject me to y e Bishop, & put me into his grace & revoke mine error, and shown me naught by God's law ne reasō, ne proved which they weren. And for I would not knowledge me guilty, so as I knew no error in thē, of which I should be guilty, therefore y e Bishop sat in dome in mine absēce, and deemed me an heriticke, a schismatic, and a teacher of errors, and denounced me accursed, that I come not to correction of y e Church. And therefore for this vnrightfull iugement, I appeal to the kings Justices for many other causes.
One cause is, for the kings Court, in such matter is above the Bishops court: For after that the Bishop has accursed, he may no fear by his law, but thē mote he sech succor of the kings law, and by a writ of Significauit, put a man in prison.
The second cause is, for in cause of heresy there liggeth judgment of death, & that dome may not be given without the kings Justices. For the Bishop will say: Nobis non licet interficere quenquam, That is: It is not lawful for us to kill any man: as they sayden to Pilate, when Christ should be deemed. And for I think that no Justice will give suddenly & untrue dome as the Bishop did, and therefore openly I appeal to hem and send my conclusions to the Knightes of the Parliament, to be shown to the Lord's, and to be taken to the Justices, to be well auiset or that they given dome.
The third cause is, for it was a false dome: for no man is an heretic, but he, that maisterfully defends his error or heresy and stiffly maintains it. And mine aūswear has ben always cōditional, as y e people openly knows, forever I say, & yet say & always will: that if they ca • nen show me by God's law that I have erret, I will gladly ben amēdet, and revoke mine errors and so I am no heretic, ne never more in God's grace will ben en no wise.
The fourth cause is. For the Bishops law, that they deme men by, is full of errors and heresies, contrary to y e truth of Christ's law of the Gospel.
For there as Christ's law bids us love our enemies, the Popes law geues us leave to hate them & to sley them, and grauntes men pardon to werren again heathē men, and sley hem. And there as Christ's law teache us to be merciful, the Bishops law teaches to be wretchfull. For death is the greatest wretch that mē mown done on him that guilty is.
There as Christ's law teaches us, to blessen him that diseazen us, and to pray for him: the popes law teacheth to curse them, and in their great sentence that they vsen, they presume to damn hem to hell that they cursen. And this is a foul heresy of blaspheme, there as Christ's law byddes us be patient, the Popes law justifies two swords, that wherewith he smiteth the sheep of the Church. And he has made Lord's and Kings to swear to defend him and his Church.
There as Christ's law forbiddeth us leche • y, y e popes law justifies the abhominable whoredom of common women, and the Bishops in some place have a great tribute or rent of whoredom.
There as Christ's law byddes to minister spiritual things freely to the people: the Pope with his law selles for money, after the quātity of the gift, as pardons, orders, blessing, and Sacraments, & prayers, & benefices, & preaching to the people, as it is known amongst them.
There as Christ's law teaches peace: the Pope with his law assoyles mē for money to gader the people, priests, and other to fight for his cause.
There as Christ's law forbids swearing: The popes law justifieth swearing, and compels men thereto.
Whereas Christ's law teacheth his Priests to be poor; the Pope with his law, justifies and mayntaynes Priests to be Lord's.
And yet the 5 cause is, for the Popes law that bishops demen men by, is y e same vnrightfull law that Christ was demet by of the Bishops, with the Scribes and with the Pharisees. For right as at that time they gauen more credens to the 2. false witnesses that witnessed against Christ then they deden to all y e people that witnesseden to his true preaching and his miracles: so the Bishops of the Popes law given more leaven by their law to two heretics & Apostates, or two come wymen that woulden witnesseden agaynes a man in the cause of heresy, than to thousands of people that were true and good. And for the Pope is this Antichrist and his law contrary to Christ his law, fully I forsake this law and so I reed all Christian men. For thus by another point of this law, they mighten cōquery much of this world: For whan they can by this law present a man an heretic: his goods shulen be forfeit from him & frō his heirs, and so might they lightly have 2. or. 3. false witnesses to record an heresy again what true man so hem liked. Herefore me thinks, that whatsoever that I am a christen man I may lawful appeal frō a false dome of the law, to be righteouslye demet by the truth of God's law. And if this appeal will not serve, I appeal openlie to my Lord Jesus Christ that shall deme all the world, for he I wot well, will not spare for no man to deem a truth. And therefore I pray GOD almighty with David in the Sauter book Deus iudicium tuum regi da, & iustitiam tuam filio regis: Iudicare populum tuum in iustitia & paupers tuos in iudicio. That is. O God give they judgment to the king, and thy justice to the kings son: to judge thy people in justice, and thy poor ones in judgment. &c.
A letter sent to the Nobles and Burgesies of the Parliament, by M. William Swinderby.
IEsu that art both God and man help thy people that louen thy law, and make known through thy grace thy teaching to all christen men. Deare sirs, so as we seen by many tokens that this world draws to an end, & all that ever have been forth brought of Adams kind into this world shulē come togeder at domesday riche and poor, ichone to give accompt and receive after his deeds, joy or paynen for evermore: Therefore make we our werks good, ye while that God of mercy abides, and be ye stable and true to God, and ye shulen see his help about you. Constantes estore & videbitis auxilium Domini super vos. This land is full of Ghostly cowardes, in Ghostly battle few dare stand. But Christ the comforter of all that falleth (to that his heart barst for our love) against the fiend the doughty Duke comforteth us thus: Estote fortes in bello. &c. Be ye strong in battle, he says, and fight ye with the old adder. State in fide, viriliter agite. &c. Wake ye & pray ye, stond ye in believe, do ye manly and be ye comfortet, and let all your things be done with charity: For Saint Paul bids thus in his Epistle, that saw the preuetyes of God in heaven: Euigilate iusti. &c. Awake ye that been righteous men, be ye stable and unmovable: Awake ye quickly and sleep naught, and stond now strongly for God's law. For Saint John in the Apocalypse says, blesset be he that awakes: for naught to sleepers but to wakers God has behite the crown of life. For the hour is now as Paul saith to us, from sleep for to arise, for he that earelye awakes to me, he shall find me saith Christ himseluen. This waking gostly is good living out of sin: this sleep betokens that which cowardeth a man's heart from gostlye comfort and to stand in the same through a deceaueable sleep is this that lets a man of the bliss of heaven: the fende makes men bold in sin and ferd to do worship to God: death is a likening to a thief that preuely steals upon a man that now is riche, and full of well, an one he makes him a needy wrech: therefore said God by S. John in the Apocalypse in this wise: Be thou waking, for if thou wake naught, I shall come to thee as a thief, and thou shalt not wit what hour. And if the husbandman (says Christ) wist what hour the thief should come, he should wake and suffer him not to undermine his house. Saint Peter therefore warneth and saith: wake and be ye ware, suffer ye no man (he says) as a thief but wilfullye for God's love, for it is time (as Peter says) that dome begin from the house of God: Ye been the body of Christ (says Poule) that needs must suffer with the head, or else your bodies been but dead and departed from Christ that is the head. And therefore curset be he (says Poule) that loves not Jesus Christ. And who it is that loves him, Christ himself tells in the Gospel: he that has my hestes, and keeps them, he it is that loves me. Cursed he be therefore (says Poule) that doth Christ's works deceiueably. Be ye not therefore (says Poule) ashamed of the true witness of Jesus Christ, for Christ our God says in his Gospel, he that shames me and my words, him shall man's son ashame when he shall come for to set in the siege of his Majesty. And each man he says, that knows me and my words before men in this sinful generation and whorish, man's son shall knowledge him before my father says Christ himself, when he shall come with his Angels in the glory of his Father: Sithe ye therefore been Christenmen, that is to say, Christ's men, show in deed that ye been such as ye daren show you the kings men: for hit h • d been, as Peter says, better not to have known the way of truth, then after the knowing thereof to be converted backward there from. We known Christ, that is trought, we sain all through our belief if we turn from him for dred, truly we deny the troth: And therefore since our time is short, how short no man knows but God, do we the good that we may to God's worship, when we have time: Be true (says God) to the death and you shall have the crown of life: And think on Judas Maccabeus, that was God's true knight, that comforted hartelye God's true people, to be the followers of his law. And give ye, he said, your lives for the Testament of your fathers. And ye shulen win, he said, great joy, and a name for evermore. Was not Abraham, he said, in temptation founden true, and was arectet unto him evermore to righteousness, Joseph in time of his anguish he kept truly God's hest, he was made by God's providence Lord of Egypt, for his truth. Phinehas our fadure loving, he saith, the zeal of God took the testament of everlasting Priesthoode. Joshua for he fulfillet the word of God was domes man in Israel. Caleph that witnessed in the Church, he took therefore the heretage, he saith: David in his mercy he gat the siege of the kingdom in worlds. Hely for that he loved the zeal of God's law, was taken up into heaven. Ananie, Azary, and Misaell, he says, weren deliverer thoore through true belief out of the hot flame of fire. True Daniel in his simplenes was deliueret from the Lions mouthe. Bethinke ye therefore, he says, by generation and generation, and thou shalt never find that he sailed that man that truly trusted in him. And therefore dread you naught, he says of the words of a sinful man: his glory is, he says, but worms and tordes: he is today, he saith, y made hye, tomorrow he says he is not found̄ for he is turned, he says, into his earth again, & the mind of him is perisher. Sons therefore he says, be ye comforter, and die manly in the law: for when ye han done that that God's commaundes you to do, ye shulen be glorious in him. And David the king says also on this wise in the Psalter book: blesset be they (Lord) that keepen thy law, in worlds of worlds they shall praise thee. And in Leviticus says God thus, gif that ye wenden in mine hestes & keepen my commandments, and done hem, I shall I shall bring forth theyt fruit,, and trees shall be fulfilled with apples. And ye shallen eat your bread in fullness, ye shoulen dwell in your lande without drede, I shall give peace in your costs, ye shall sleep and no man shall fear you. Evil beasts I shall done away from you, and sword shall not pass your terms, ye shuln pursue your enemies, and they shall fall before you, fifty of yours shulne pursue an hundredth of heren, an hundret of yours, a thousand of theirs: your enemies, he saith shulen fall through sword, and your suit. I shall he says behold you and make you to wax, and ye shall be multiplier: And I shall strength with you my covenant, ye shall eat the aldest, and the new shull come in theron. And ye shuln cast forth the old, I shall dwell in the midst of you. And I shall wend amongst you, and shall be your God, and ye shulne be my people. If that ye hear me not, ne done naught all my hestes but despisē my law and my domes, and that ye done not though things that of me been ordener, and breken my commandments and my covenant: I shall do these things to you. I shall visit you surely in need and brenning, which shall dim your eghenen, and shall wast your lives about naught: Ye shulne sow your seed for hit shall be deuouret of enemies, I shall put my face against you, and ye shall fall before your enemies. And ye shulen be underlings to them that han hatet you, ye shall flee, no man pursuing. And if ye will not be buxome to me, I shall add thereunto thorns and seven fold blame. And I shall all to brast the hardness of you, I shall give the heaven above you as iron, & the earth as brass. About naught shall your labor be, for the earth shall bring you forth no fruit, ne tree shall give none apples to you. If that ye wenden against me, and will not hear me, I shall add hereto, seven fold wounds for your sins, I shall send amongst you beasts of the field that shall devour you and your beasts, I shall bring you into a field, and ways shuln be desert. And if that ye will not receive lore, but wenden against me, I will also wenden against you, and I shall smite you seven sithes for your sins. I shall lead in upon you, sword, venger of my covenant and upon the fleen into Cities, I shall send pestilence in the midst of you. So that ten women shall bake their bread in one furnace, and yield thē again by wayght, and ye shall eat, & not be fillet. If that ye hear me not by these things, but wenden against me, I shall wend in against you in a contrary woodnesse, and blame you with seven plagues for your sins, so that they shoulen eat the flesh of your sons and of your daughters. And in so much my soul shall loath you, that I shall bring your Cities into wilderness, and your Sanctuaryes I shall make desert, ne I shall not over that receive sweet oder of your mouth. And I shall disperkle your land, and enemies shulen marvel thereon, when they shulen inhabit it, I shall disperpel you among Heathen, and draw my sword after you. These vengeaunces and many moe, God said should fall on them that break his bidding, and despiseth his laws, and his domes. Than sithe Christ become man, and bought us with his heart blood, and has shown us so great love, and given us an easy law, of the best that ever might be made, and to bring us to the joy of heaven, and we despise it and louen it naught: what vengeance will be taken here on, so long as he has suffered us, and somercifully abidden, when he shall come that righteous judge in the clouds to deme this world? Therefore turn we us to him, and leave sin that he hates and over all things maintain his law that he confirmed with his death. For other laws that men had made, should be demed at that day by the just law of Christ, and the maker that them made, and then we won that long life and that joy that Paul speaketh of, that eye ne see not, ne ear heard not, ne into man's heart ascended not, the bliss and joy that God hath ordained to them that louen him and his laws.
Deare worshipful sirs in this world I beseech you for Christ's love, as ye that I trow louen God's law & truth (that in these days is greatly borne abacke) that they woolen vouchsafe these things that I send you written to God's worship, to let them be shown in the Parliament as your wits can best conceive, to most worship to our God, and to showing of the truth and amēding of holy Church. My conclusions and mine appeal & other true matters of God's law (gif any man can find therein error, falseness, or default, prouet by the law of Christ clearly to christen men's knowledge) I shall revoke my wrong conceit, and by God's law be amendet: ever ready to hold with God's law openlie & privily with God's grace, and nothing to hold, teach, or maynetayne that is contrary to his law.
Of the process, answers, & condemnation of this worthy priest and true servant of Christ, Williā Swinderby, you have heard, what afterward became vpō him, I have not certainly to say or affirm, whether he in prisō died, or whether he escaped their hands, or whether he was burned there is no certain relation made. This remaineth out of doubt that during y e time of K. Richard. 2. no great harm was done unto him. Which was to the year. 1401. at what time K. Richard being wrongfully deposed, Henry the 4. invaded the kingdom of England. About the beginning of whose reign we read of a certain Parliament holden at Londō, mentioned also of Thomas Walden (as is above specified) in which parliament it was decreed: that whosoever shown themselves to be favorers of Wycliffe they should be apprehended, who at that time were called Lollards, and if so be they did obstinately persevere in that doctrine, they should be delivered over unto the bishop of the diocese, & from him should be committed to the correctiō of the secular magistrate. This law (saith y e story) brought a certain priest unto punishment the same year, who was burned in Smithfielde in the presence of a great number. This we have drawn out of a piece of an old story, & it is most certain that there such a Priest was burned for the affirmation of the true faith, but it doth not appear by the story, what the Priests name was. Notwithstanding by diverse conjectures it appeareth unto me that his name was Swinderby that was forced to recant before by the Bishop of Lincol • 2. Whereby what is to be conicetured by the premisses, let other men judge what they think. I have nothing here of expressly to affirm. This is plain for all men to judge (which have here seen and read his story) that if he were burned, then the bishops, Friers & priests, which were the causes thereof, have a great thing to answer to the Lord, when he shall come to judge y e quick and the dead, & seculum perignem.
The story and process against Walter Brute.
AFter the story of William Swinderby, I thought good and convenient, next to adjoin the acts and doings of Gwalther Brute his ioynte fellow and companion, being a lay man, and learned: brought up as it seemeth in the University of Oxford, being there also graduate. The tractation of whose discourse as it is something long, so therein may appear diverse things worthy to be read and considered.
First, y • mighty operation of gods spirit in him, his ripe knowledge, modest simplicity; his valiant constancy, his learned reactations and manifold conflicts sustained aagaynst God's enemies. On the contrary part in his adversaries may appear, might against right man's authority against plain verity: against which they having nothing directly to answer, proceed in condemnation against whom they are able to bring forth no confi • ation. The chiefest occasion that seemed to stir up the heart and zeal of this Walter against the pope: was the in • pudent pardons and indulgenses of Pope 〈◊〉 , granted to Henry Spenser Bishop of Norwich 〈◊〉 against pope Clement, mentioned before pag. 428. Secondly the • orōgfull condemnation of the articles and conclusions of William Swinderby, the whole order whereof, in the process here following more plainly may appear.
The process had by Bohn Bishop of Hereford, against Walter Brute lay man, and learned, of the diocese of Hereford, touching the cause of heresy, as they called it, set forward by the way of the Bishops office &c. at the instruction of certain faithful Christians, as he termed them, but in deed cruel and false promoters.
IN y e name of God, Amen. To all manner of faithful Christian people that shall see and hear this our present process. John by y e sufferance of God bishop of Hereford sendeth greeting & continual chartitie in y e Lord. We would y • you all should know, that of late by many faithful Christian people, & specially zealous followers of the catholic faith, it was lamētably done us to understand by way of complain: that a certain son of ours going out of kind, named Walter Brute lay person, learned, of our diocese, hath under a cloaked show of holiness, dānably seduced the people: & setting behind him y • fear of God, doth seduce thē as much as he cā, frō day today, informing & teaching openly and privily, as well the nobles as the commons, in certain conclusions heretical, schismatical, and erroueous & also heretofore condemned. And they have also probably exhibited against y e same Walter, articles under writ̄, u • manner and form as followeth.
Articles exhibited and denounced to the bishop, against Walter Brute.
REuerend father and Lord, we the faithful people of Christ, we the faithful people of Christ, & zealous lovers of the catholic faith, and also your humble and devout children: do minister & exhibit to your reverend fatherhood, the articles under written, touching y e catholic faith, contrary and against malicious persons, & detractours of the same faith, & the determinations of holy mother church, & namely against the child of Belial, one Walter Brute, a false teacher and seducer amongst y e people. Hūbly beseeching, y • you would vouchsafe to have regard to y e correction of the enormities under written, according unto y e Canonical constitutions, even as to your office pastoral doth lie and belong.
In primis, we do give and exhibit and intend to prove, that the same Walter Brute being unmindful of his salvation, hath been by many and diverse faithful Christian people sundry times accused of the cursedness of heresy: As by the swift report, slander, and rumour of the people, proceeding before the most reverend father & Lord, Lord William Archb. of Canterbury, and also before the reverend father & Lord, Lord Iohu late B. of Herford, your predecessor, and now Bishop of S. Ass, hath been testified, and also hath been many & diverse times cited to answer unto articles by him against the Catholic faith avouched, & openly and publicly taught: But he in this matter of heretical cursedness (so grievously and shamefully spoken of) hath never regarded to purge his innocence, but luckingly and running into corners, hath many and sundry years labored to advance things erroneous, schismatical, and also heresies, & to emprint them in the harts of faithful people.
Item, the foresaid Walter Brute hath openlie, publicly, and notoriously avouched, and commonly said & taught and stubbernly affirmed: that every Christian man (yea & woman) being without sin may make the body of christ so well as the priest.
Item, the same Walter hath notoriously, openlie & publicly avouched and taught, that in the Sacrament of the alter there is not the very body, but a sign and a memorial only.
Item, the foresaid Walter hath said commonly and avouched, and also hath labored to inform mē and companyes, that no man is bound to give tithes, nor oblations: and if any man will needs give, he may give his tithes, and oblations to whom he will, excluding thereby their curates.
Itē, that such as do preach and prefer croised matters, and pardons (granted by the high bishop to them y • help the purpose of the reverend father Lord Henry by the grace of God Bishop of Norwich, when as he took his journey vpō him to fight for the holy father the Pope) are schismatics and heretics, and that the Pope cannot grant such manner of pardons.
Item, the said Walter hath oftentimes said, and commonly aduouched, that the Pope is Antichrist, and a seducer of the people, and utterly against the law and life of Christ.
Item, whereas of late your reverence did (at the instance of faithful christen people) proceed in form of law against William Swinderby, and that the said Williā Swinderby had unto the said articles objected against him, givē up his answers in writing, containing in thē errors, schisms & heresies, even as you with the mature counsel of masters & doctors in divinity, & other faculties have determined & given sentence, and have pronounced the same William Swinderby to be an heretic, & a schismatic, and an erroneous teacher of y e people: Neuertheles y e forenamed Walter hath openly, publicly, & notoriously said, aduouched, & stubbernly affirmed, that the said Williams answers (whereof notice hath been given before) are good, righteous, and not able to be convinced, in that they contain none error, and that your sentence beforesayd, given against the same William, is evil, false & unjust: And that your assistants have wickedly, naughtely, perversely, & unjustly condemned the answers aforesaid.
Now thereupon immediately, those same faithful Christian people have instantly required that we would vouch safe that other articles given by y e same faithful Christians against the said William Swinderby, together w t the writings and answers of the same William thereunto: should be admitted against Walter Brute, mentioned of in this matter of cursed heresy: of which Articles and answers, the tenors do follow in these words.
In primis, that one William Swinderby pretending himself priest, was of certain articles and cōclussions erroneous, false, schismatical & heretical, by him preached, at diverse places & times, before a great multitude of faithful Christians, judicially convinced: and the same articles and conclusions did he (enforced by necessity of law) revoke and abjure, some as heretical, and other as erroneous & false: and for such did he avouch thē ever afterward promising so to take and believe them & that frō thenceforth he would openlie or privily preach, teach, or affirm none of them: nor that he should make sermon or preach within your diocese without license demanded and obtained. And in case he should to the contrary presume, by preaching or avouching that then he should be subject to the seueritye of the Canons even as he judicially sware accordingly as the law enforced. Also the conclusions abjured by the said William do follow and are such.
- 1. In primis, that men by the rule of charity, may demand debts, but by no means imprison any man for debts: and that the party so imprisoning a body, is excommunicated, before. pag. 466.
- 2. Item, that if the parishioners shall know their Curate to be incontinent and naughty: they ought to withdraw from him their tithes. &c. pag. 467.
- 3. Item, that tithes are mere almosies, and in case that the Curates shall be ill, that they may be lawfully bestowed upon others by the temporal owners. &c. pag. 467.
- 4, Item, that an evil Curate to excommunicate any under his jurisdiction for withholding of tithes, is naught else. &c. pag. 467.
- 5. Item, that no mā may excommunicate anybody, except that first he know him excommunicate of God: Neither do those that communicate with such a one, incur the sentence of excommunication by any manner of means. ibid.
- 6. Item, that every Priest may absolve every sinner being contrite, and is bound to preach the Gospel unto the people, notwithstanding the prohibition of the Bishops, pag. 467.
- 7. Item, that a priest receiving by bargain anything of yearly annuity, is in so doing a schismatic, and excommunicate. pag. 467.
- 8. Item, he doth assuredly believe (as he avoucheth) that every priest being in deadly sin, if he dispose himself to make the body of Christ, doth rather commit idolatry thē make Christ's body. pag. 467.
- 9. Item, that no priest doth enter into any house, but to handle ill the wife, the daughter, or the maid, and therefore &c. pag. 467.
- 10. Item, that the child is not rightly baptized, if the priest &c. ibid.
- 11. Item that no manner of person if he live against God's law. &c. ibid.
- 12. Item, the same William against the things premised, and his revocation and abjuration (not to his heart cōuerting, but from evil to worse perverting) did turn aside into our diocese: where running to and fro in diverse places, hath of his own rash head presumed to preach or rather to pervert. &c. 467.
- 13. Item, after that we had heard diverse rumors, & slanders of very many, we directed diverse monitions and commandments comminatorye, to be sent abroad by our Commissaries to sundry places of our diocese: that no person of what estate, degree or condition so ever he were of, should presume to preach or to teach the sacred scripture to the people in places holy or profane, within our diocese. &c. page. 466.
- 14. Item, that the same sort of monitions, inhibitions and precepts confirmed by our seal, came to the true & undoubted knowledge of the said William.
- 15. Item, the same William unmindful of his own salvation hath sithens & against those monitions, inhibitiōs and precepts, and (that which is more abhominable to be spoken) in contempt of the high Bishops dignity, & to the slander & offense of many people, presumed in diverse places of our said diocese, to preach or rather to pervert & to teach the forementioned, & other heretical, erroneous and schismatical devises.
- 16, Item, the same William in preaching to the people: on monday, to wit, the first of August, in the yere of our Lord 1390. in the Church of Whitney in our diocese, held and affirmed: that no Prelate of the world, of what state, preeminence or degree soever he were of, having cure of soul & being in deadly sin. &c. pag. 466.
- 17. Item, the same William in many places said & affirmed in the presence of many faithful • hristian people, after the sacramental words uttered by the priest, having y e intent to consecrate, there is not made the very body of Christ in the sacrament of the Eucharist. pag. 466.
- 18. Item, that accidences cannot be in the sacrament of the altar without their subject: & that there remaineth material bread Concomitanter with the body of Christ in the sacrament. Vide supra pag. 466.
- 19. Item, that a priest being in deadly sin cannot by the power of the sacramental words, make the body of Christ, &c. pag. 466.
- 20. Item, that all priests are of like power in all points, notwithstanding that some of them are in this world of higher dignity, degree, or preeminence. pag. 466.
- 21. Item, that contrition only putteth away sin, if a man shall be duly contrite: and that all vocal confession and exercise, is superfluous, and not requisite of necessity to salvation. Ibidem.
- 22. Item, that inferior Curates have not their power of binding and loosing mediately from the pope or bishop, but immediately of Christ. &c. pag. 466.
- 23. Item, that the pope cannot grant such kind of annual pardons, because there shall not be so many years to the day of judgment as is contained in the popes bulls or pardons. Whereby it followeth, that pardons are not so much worth as they are noised and praised to be. Ibid.
- 24. Item that it is not in the Popes power to grant to any penitent body forgiveness of the pain or of the trespass. pag. 466.
- 25 Item that one giving his alms to any body which as he judgeth hath no need thereof, doth sin in so geeuyng it. pag. 466.
- 26 Item that it stands not in the power of any prelate, of what private religion soever he be, to give by letters benefits of their order. Neither do such kind of benefits given profit them to whom they be given for the saluatiō of souls. Vide supra. pag. 466.
- 27 Item that the same William unmindful of his own salvation, hath many times and often resorted to a certain desert wood called Derwalswood of our diocese, and there in a certain unhallowed Chapel (nay a profane cottage) hath presumed of his own proper rashness, to celebrate. &c. pag. 466.
- 28 Item the same William hath also presumed to do the like things in a certain profane chapel, situate in the park of Newton, nigh to the town of Leyntwardyn, in the same our diocese. pag. 466.
Which things being done, the same faithful Christian people, and specially sir Walter Pride the penitentiarie of our Cathedral Church of Hereforde, personally appearing before us, sitting in our judgment seat in the parish Church of Whiteborne of our diocese: brought forth and exhibited two public instruments against the same Walter Brute, in y e case of cursed heresy aforsaid, of which instruments here followeth the tenours and Articles in this sort.
In the name of God Amen. Be it evidently know̄ to all persons by this present public instrument: y e in the year frō y e incarnatiō, after y e course and cōputation of y e church of England. 1391. the indiction xv. of y e pontifical office of our most holy father and Lord in Christ, Lord Boniface y e ix. by God's Wisdom Pope, the second year the xv. day of y e month of October, in the dwelling house of the worshipful mā master John Godemoston, Chanon of y e Cathedral Church of Hereford, in the presence of me the public Notary under written, and of witnesses subscribed: Walter Brute lay man learned, of Hereford diocese, personally appearing said, avouched, and stiffly maintained: that the said Bishop of Hereforde and his assistaunces, which were with him the third day of the foresaid month of October, the year of our Lord aforesaid, in the Church of Hereford: did naughtely, wickedly, perversely, and unjustly condemn y e answers of sir William Swinderby Chaplain, given by the same sir William to y e same Lord bishop in writing, and also the articles ministered by the same sir William.
And furthermore he said, held, and aduouched, that the same conclusions given by y e same sir Williā, even as they were given, are true and Catholic.
Item, as touching the matters objected against him by them that stood by, concerning the sacrament of y e altar: he said, that after the sacramental words: there doth remain very bread, and the substance thereof after the consecration of y e body of Christ, and that there do not remain accidencies without substance or subject after the consecration of the body of Christ. And touching this matter, the doctors hold diverse opinions.
Furthermore as concerning y e Pope, he said, held, and avouched: that he is the very Antichrist, because y • in life and manners he is contrary to the laws, doctrines, and deeds of Christ our Lord.
All and every of these things were done, even as they be above writ̄ and rehearsed in y e year of our Lord, pōtificall office, month, day, & place aforesaid, at supper time of the day aforenamed, thē and there being present y e worshipful and discrete men. sir Walter Ramsbury, chief chāter of the said Cathedral Church of Hereforde, Roger Hoore Chanon of the same Church, Walter Wall, Chaplain of y e said church of Hereford, being a vicar of y e Choral & certain other worthy witnesses of credit, that were specially called and desired to y e premisses. Ex Regist. Herford.
And I Richard Lee whelar, clerk of Worcester, being a public notarye, by y e authority Apostolic: was personally present at all and singular the premisses, whilst that (as is before rehearsed) they were done and a doing, in the yere of our lord. 1391. pontisical office, month, day, place, & y e hour aforesaid: & I did see, write, and hear all and singular those things thus to be done, and have reduced thē into this public manner and form: & being desired truly to restifie the premisses, have sealed the said instrument, made hereupon, with mine accustomed scale and name.
In the name of God, Amen. Be it plainly know̄ to all persons, by this present public instrument: that in y e yere from the incarnation of the lord after y e course and co •• p •• tation of y e church of England. 1391. the indiction fifteen, in the 3. yere of the pontifical office of y e most holy father in Christ, and our Lord, Lord Boniface Pope by the providence of God the 9. & in y e 19. day of the month of January. Walter Brute layman, of Hereford diocese, personally appearing before y e reverend father in Christ and Lord. Lord John by gods grace B. of Herford, in y e presence of me being a public notarie, & one of y e witnesses under written: did say, hold, publish, & affirm, y e conclusions hereafter written, y e is to say: y • christen people are not bound to pay tithes neither by the law of Moses, nor by the law of Christ.
Item, that it is not lawful for Christians for any cause in any case, to swear by y e creator neither by the creature.
Item he confesseth openly and of his own accord: that within the same month of January, he did eat, drink, and communicate with William Swinderby, not being ignorant of the sentence of the said reverend father: whereby y e same William Swinderby was pronounced an heretic, schismatic, and a false seducer of the common people. Which conclusions, the same reverend father caused to be writ̄, and in writing to be delivered to the same Walter. Which when he had seen and red, he said also that he did maintain and justify them according to the laws aforesaid. These things were done in the chamber o • the said bishop of Herford, at his manor of Whitborne of the said diocese of Hereford: then being there present the same Bishop abovesaid. M. Reynold of Wolsten, Canon of Hereford, sir Phillip Dileske parson of y e parish church of Blamurin, Thomas Guldefeld parson of the Church of Englisbyknore, John Cresset parson of the church of Whytborne, and Thomas Wallewayne household servant, for witnesses specially called and desired to the premisses of y e diocese of Hereford and S. Ass.
And I Benedict Come clerk of the diocese of S. Ass, public notary by y e Apostolic authority of the diocese of S. Ass, was personally present together with the witness before named, at all and singular these and other things here premised whilst they were so done and a doing, & did see, hear, & write those things so to be done, as is before mentioned: and did write the same and reduce them into this public form, & with my wonted & accustomed seal and name have sealed it, being desired and required truly to testify the premisses.
At the last, the aforesaid Walter Brute, did present and cause to be presented to us (at diverse places and times assigned by us to the same Walter, to answer to y • former conclusions and articles) diverse scroules of paper writ̄ with his own proper hand, for his answers to the same Articles and conclusions above written: he partly appearing by his own self, before us sitting in our judgment seat, and partly by his messengers, specially appointed to that purpose: of which scroules, y e tenors do follow in order word by word, and be on this manner.
In the name of the father, and of the son, and y e holy ghost, Amen: I Walter Brute, sinner, layman, husbādmā & a Christian (having mine offspring of the Brittons, both by my father & mothers side) of the Britons, have ben accused to y e B. of Hereford, that I did err in many matters concerning the catholic Christian faith: by whō I am required, y • I should write an answer in Latin to all those matters. whose desire I will satisfy to my power, protesting first of all, before God & before all the world: y e like as it is not my mind through God's grace, to refuse y e know̄ truth, for any reward greater or smaller, yea be it never so big, nor yet for y e fear of any temporal punishment: evē so it is not my mind to maintain any erroneous doctrine for any commodities sake. And if any mā, of what state, sect or condition so ever he be, will show me that I err in my writings or sayings by the authority of the sacred scripture, or by probable reason grounded in y e sacred scripture, I will humbly and gladly receive his information. But as for y e bare words of any teacher (Christ only excepted) I will not simply believe, except he shall be able to stablish thē by the truth of experience, or of the Scripture: for because, that in the holy Apostles elected by Christ, there hath beue found error by the testimony of the holy scripture, because that Paul himself doth confess that he rebuked Peter, for that he was worthy to be rebuked, Galat. the 2. Chapiter. There hath ben errors found in the holy doctors, that have ben before us, as they themselves confess of them selves. And oftentimes it falleth out, that there is error found in the teachers in our age: who are of contrary opinions among themselves, and s • me of them do sometimes determine mine one thing for truth, and others do condemn the self same thing to be heresy or error. Which protestation premised, I will here place 1. suppositions or cases for a ground and a foundatiō of all things that I shall say, out of which I would gather two probable conclusions stablished vpō the same, and upon the sacred Scripture. By which conclusions, when as they shall be declared after my manner and fashion, it shall plainly appear what my opiniō & judgment is concerning all matters that I am accused of. But because I am ignorant & unlearned, I will get me under the mighty defences of the Lord. O Lord I will remember thine only righteousness.
God the father almighty vncreate, the maker of heavē and earth, hath sent his son (that was everlastingly begotten) into this world: that he should be incarnated, for y e salvation and redemption of mankind, who was conceived by the holy ghost, everlastingly proceeding from the father and the son, and was borne of Mary the virgin, to y e end that we might be borne a new. He suffered Passion under Pōtius Pilate for our sins, laying down his life for us, that we should lay down our life, for our brethrē. He was crucified, that we should be crucified to the world, and the world to us. He was dead, that he might redeem us from death, by purchasing for us forgiveness of sins. He was buried, that we being buried together with him into death by Baptism, and that we dead to sins, should live to righteousness. He descended into hell, thereby delivering man frō thralldom, and from the bondage of the Devil, & restoring him to his inheritance, which he lost by sin. The third day he rose from the dead, through the glory of his father, that we also should walk in newness of life. He ascended up to the heavens, to which nobody hath ascended, saving he that descended from heavē, evē the son of man which is in heavē. He sitteth at the right hand of God the father almighty, until his enemies be made his footstool. He being in very deed so much better then the Aungelles, as he hath obtained by inheritance a more excellentname then they. From thence he shall come to judge the quick and the dead, accordingly to their works, because the father hath given all judgment to the son. In whose terrible judgment we shall rise again, and shall all of us stand before his judgment seat, and receive joy as well bodily, as spiritually forever to endure, if we be of the sheep placed at the right hand: or else punishment both of body and soul if we shall be found amongst goats, placed on the left hand. &c.
Jesus Christ the son of God, very God & very man a king forever, by stablishing an everlasting kingdom, breaking to ponder all the kingdoms of the world: Dan. 2. a priest forever after y e order of Melchizedek, whereby also he is able evermore to save such as by him come unto god & always liveth to entreat for us. Hebr. 7. He offering one sacrifice for our sins, hath made perfect forever by one oblation, those that be sanctified. Heb. 10. Being y t wisdom that cannot be deceived, & the truth that cannot be uttered: he hath in this world taught the will of the godhead of his father, which will he hath in work fulfilled, to the intent that he might faithfully instruct us, and hath givē the law of charity to be of his faithful people observed, which he hath written in the hearts and minds of the faithful with the finger of God, where is the spirit of God, searching the inward secrets of y e Godhead. Wherefore his doctrine must be observed above all other doctrines, whether they be of Angels or of men, because that he could not nor would not err in his teaching. But in men's doctrines there chanceth oftentimes to be error, and therefore we must forsake their doctrines, if clokedly or expressly they be repuguaunt to the doctrine of Christ. Men's doctrines being made for the people's profit must be allowed and observed, so that they be grounded upon Christ's doctrine, or at least be not repuguant to his words.
If the high bishop of Rome, calling himself the servant of the servants of God, and the chief vicar of Christ in this world, do make & maintain many laws contrary to the Gospel of Jesus Christ: then is he of those that have come in Christ's name, saying, I am Christ, & have seduced many a one, by the testimony of our savior in Math. cap. 24. and the idol of desolation sitting in the Temple of God, and taking away from him the continual sacrifice for a time, times, and half a time. Which idol must be revealed to the Christian people by the testimony of Daniel. Wherof Christ speaketh in the Gospel. When you shall see the abomination of desolation that was told of by Daniel the Prophet, standing in the holy place: let him that readeth, understand, and he is the pestiferous mountayn infecting the whole universal earth, as witnesseth Jeremiah. chap. 51. & not the head of Christ's body. For the ancient person in years, & honorable in reverence, he is the head, & the prophet teaching lies is the tail, as Isaiah alledgeth. chap. 9. And he is that wicked and sinful Captayne of Israel, whose foreappointed day of ininuity is come in time of iniquity, who shall take away Cidarim, and take away the crown, Ezech, chap. 21. to whom it was said: Forasmuch as thy heart was exalted, and did it say, I am a God, & sittest in the seat of god, in the heart of the sea, seeing thou art a man and not God, and hast given thine heart, as if it were the heart of God: therefore behold I will bring vpō thee the most strong and mighty strangers of the nations, & they shall draw their swords vpō the beauty of thy wisdom & shall defile the commandments & kill thee, and pul thee out, & thou shalt die in the destruction of the slain, and it followeth.
In the multitude of thine iniquities, & of the iniquities of thy merchandise, thou hast defiled thy sanctification. I will therefore bring forth a fire, from the midst of the whole earth, & will make thee as ashes upon earth. Thou art become nothing, & never shalt thou be anymore. Eze. cha. 28 Furthermore he is y e idle shepherd forsaking his flock having a sword on his arm, & another sword in his right eye. Zach. 11. & sitting in the temple of God, doth advance himself above all thing that is called God, or whatsoever is worshipped, by the testimony of Paul to Thes, 2. epist. 2. chap. And in the defection or falling away shall the man of sin be revealed, whom the Lord Jesus shall slay with the breath of his mouth. For every kingd •• e divided in it self, shall be brought to desolation. He ••• so besides, the beast ascending up out of the earth, having two horns like unto alambe, but he speaketh like a dragon, & as the cruel beast ascending up out of the sea, whose power shall continue 42. months. He worketh the things that he hath given to the image of the beast. And he compelled small and great, rich and poor, freemen and bondslaves, to worship the beast, and to take his mark in their forehead or their hands. Apo. 13 chap. And thus by the testimony of all these places is he the chief Antichrist upon the earth, and must be slain with the sword of God's word, and cast with the dragon, the cruel beast and the false Prophet that hath seduced the earth, into the lake of fire and brimstone to be tormented world without end.
If the city of Rome do allow his traditions, and do disallow Christ's holy commandments, and Christ's doctrine, that it may confirm his traditions: then is she Babylon the great, or the daughter of Babylon, and the great whore sitting vpō many waters with whom the kings of the earth have committed fornication, and the inhabitants of the earth are become drunken with the wine of her harlotry lying opē to baudry. With whose spiritual whoredom enchauntments, witchcraftes, and Simon Magus marchaundises, the whole round world is infected and seduced: saying in her heart, I sit as a Queen, and widow I am not neither shall I see sorrow and mourning. Yet is she ignorant y t within a little while shall come the day of her destruction & ruin by the testimony of the Apoc. cha. 17. Because that from the time that the continual sacrifice was taken away, & the abomination of desolatiō placed, there be passed 1299. days by the testimony of Daniel, and the Chronicles added do agree to the same. And the holy City also hath been trodden under foot of the heathen, for 42. months, and the woman was nourished up in the wilderness (unto which she fled for fear of the space of the serpent) during 1260. days, or else for a time, times, & half a time which is all one. All these things be manifest by the testimony of the Apocalypse, & the Chronicles thereto agreeing. And as concerning the fall of Babylon aforesaid, it is manifest in the Apoc. where it is said: In one day shall her plagues come, death, lamentation, and famine, and she shall be burned with fire. For strong is the Lord which will judge her. And again Babylon that great Citty is fallen, which hath made all nations to drink of the wine of her Whoredom. And thirdly, one mighty Angel took up a myllstone that was a very great one, and did cast it into the Sea, saying: with such a violence as this is, shall that great City Babylon be overthrown, and shall no more be found. For her Marchauntes were the Princes of the earth, and with her Witchcraft all Nations have gone astray, and in her is there found, the blood of the Saints and Prophets. And of her destruction speaketh Isaiah in the 13. chapiter. And Babylon that glorious City, being so noble amongst kingdoms in the pride of the Chaldeans, it shall be that like as the Lord did overturn Sodom and Gomorre upside down, it shall never more be inhabited, nor have the foundation laid in no age, from generation to generation. Jeremiah saith: Your mother that hath borne you, is brought to very great confusion and made evē with the ground. And again: The Lord hath devised and done as he hath spokē against the inhabiters of Babilō, which dwell richly in their treasures upon many waters, thine ende is come. And thirdly: Drouth shall fall upon her waters, and they shall begin to be dry, for it is a land of graven imagies, and boasteth in her prodigious wonders: It shall never more be inhabited, neither be built up in no age nor generation. Verily, even as God hath subverted Sodom and Gomorre with her calves.
Pardon me (I beseech you) though I be not plentiful in pleasant words: For if I should run after the course of this wicked world, & should please mē, I should not be Christ's servant. And because I am a poor man, & neither have nor cā have notaries hired to testify of these my writings: I call upon Christ to be my witness, which knoweth the inward secrets of my heart, that I am ready to declare the things that I have writ̄ after my fashion, to y e profit of all Christian people, & to y e hurt of no mā living, & am ready to be reformed, if any mā will show me where I have erred: being ready also (miserable sinner though I be) to suffer for y e confession of y e name of Christ & of his doctrine, as much as shall please him by his grace & love to assist me a miserable sinner. In witness of all these things, I have to this writing set y t seal of our Lord & savior Jesus Christ, which I beseech him to imprint upon my forehed, & to take frō me all manner of mark of Antichrist. Amen.
These two suppositions (as they are termed in the schools) written by Walter Brute, and exhibited unto the Bishop, although they contained matter sufficient either to satisfy the bishop if he had ben disposed to learn, or else to have provoked him to reply again, if his knowledge therein had ben better thē his: yet could they work neither of thē effect in him. But he receiving & perusing the same when he neither could confute y t which was said, neither would reply or answer by learning to that which was truth, finding other by causlations, said that this his writing was too short and obscure, and therefore required him, to write upon the same again more plainly and more at large. Whereupon the said Master Walter (satisfying the Bishops request, and ready to give to everyone an account of his faith) in a more ample tractatiō reneweth his matter again before declared, writing to the Bishop in words and form as followeth:
REuerend father, forsomuch as it seemeth to you y t my motion in my two suppositions or cases, & in my two conclusions, is too short and somewhat dark: I will gladly now satisfy your desire, according to my small learning, by declaring the same conclusions. In opening whereof, it shall plainly appear, what I do judge in all matters, y t I am accused of to your reverence, desiring you first of all, that your discretiō would not believe that I do enterprise of any presumption to handle the secretes of y e scriptures, which the holy and just, & wise Doctors have left vnexpounded. It is not unknown to many, that I am in all points far inferior to thē, whose holiness of life & profoundnes in knowledge, is manifold ways allowed. But as for mine ignorance, and multitude of sins, are to myself and others sufficiently known: wherefore, I judge not myself worthy to unloose or to carry their shoes after them. Do you therefore no otherwise deem of me, then I do of mine own self. But if you shall find any goodness in my writings, ascribe it to God only: who according to the multitude of his mercy, doth sometimes reveal those things to Idiotes and sinners, which are hidded from the holy and wise, according to this saying: I will praise and confess thee O father, for that, y u hast hidden these things from the wise and prudent, and hast disclosed them to the little ones. Even so O father, because it hath thus pleased thee. And in another place. I am come to judgment into this world, that they which see not may see, and that they which see, may be made blind. And Paul saith: that God hath chosen the weak things of the world, to confound the mighty, that no man shall boast in him self, but that all mē should give the honor to God.
It was commanded to Isaiah, bearinge the type of Christ: Go and say to this people: Hear ye with your hearing, and do not understand? Behold ye the vision, and yet know ye not the thing that ye see? Make blind the heart of this people, & make dull their ears, and shut their eyes, least that perchance with their eyes they should see, and with their ears they should hear, and with their harts they should understand and be converted, and I should heal thē. And I said, how long Lord? And he said, until that the cities be made desolate without inhabitants, and the house without any person within it. Also in Isaiah thus it is written: And the multitude of all nations, which shall fight against Ariel, and all persons that have warred, and besieged and prevailed against it, shall be as a dream that appeareth in the night, & as the hungry person dreameth that he eateth, but whē he shall awake out of sleep, his soul is empty. And like as the hungry person dreameth that he eateth, and yet after that he shall awake, he is still wearye and thirstye, and his soul void of nourishment: even so shall it be with the multitude of all nations that have fought against the mount Zion. Be you amazed, and have great wonder: reel ye to and fro, and staggre ye: be ye druncken, and not with wyne: staker, but not through drunckennes: for the Lord hath mingled for you the spirit of drousines. He shall shut your eyes, he shall cover your Prophets and Prynces that see visions. And a vision shall be to you all together, like the words of a sealed book, which when he shall give to one that is learned, he shall say: Read here, and he shall answer, I cannot, for it is sealed. And the book shall be given to one, that is unlearned and knoweth not his letters, and it shall be said unto him, Read, And he shall answer, I know not the letters, I am unlearned, Wherefore the lord saith: For as much as this people draweth nigh me with their mouths, and glorifyeth me with their lips, but their heart is far from me, and they have rather feared the commandments of men, and have cleaved to their doctrines: