Acts and Monuments Volume 1

WHo will give my head water, & mine eyes streaming tears, that I may bewail the decay and manifold troubles of our mother, which have chanced to her by her own children in the distress of this present schism and division. For the sheep have forgotten the proper voice of their shepherds, and hirelings have thrust in themselves to feed the Lord's flock, who are clothed with the apparel of the true shephearde, challenging the name of honor & dignity, resembling so the true shepherd, that the pore sheep can scarce know whom they ought to follow, or what pastour as a stranger they ought to flee, and whom they should shun as an hireling: Wherefore we are afraid, least the holy standard of the Lord beforsaken of his host, and so that Citye being full of riches become solitary and desolate, and the land or people which was so • t to say (flourishing in her prosperities) I sat as a Queen, and am not a widow, least it be destitute of the presence of her husband, and as it were so bewitched that she shall not be able to discern his face, and so wrapped in mases, that she shall hot know where to turn her, that she might more easily find him, and that she shall with weeping speak that saying of the spouse: I sought him whom my soul loveth, I sought him and found him not: For now we are compelled so to wander, that if any man say, behold here is Christ, or there, we may not believe him so saying: and so many shepherds have destroyed the Lord's vineyard, and made his amiable portion a waste wilderness.

This multitude of shepherds is become very burdenous to the Lord's flock. For when two strive to be chief, the state of both their dignities stands in doubt, and in so doing they give occasion to all the faithful of Christ, of a schism and division of the Church. And although both parties go about to subdue unto their power the whole Church militant, yet contrary to both their purpose, by working this way, there beginneth to rise now a division in the body of the Church. Like as when the division of the quick innocent body was asked, when the two harlots did strive afore Solomon: like as the ten tribes of Israel followed • eroboham the intruder, and were withdrawn from the kingdom for Solomon's sins even so of old time the desire of ruling hath drawn the great power of the world from the unity of the Church. Let yourselves remember, we beseech you, how that all Greece did fall from the obedience of the Romish Church in the time of the faction of the primarche of Constantinople, and howe Mahome with his fellows by occasion of the supremacy in Ecclesiastical dignity, deceived a great part of Christians, and withdrew them from the Empire and ruling of Christ. And now in these days, where as the same supremacy hath wythdrawen it self from the obedience of it, in so much that now in very few realms the candle that burns afore the Lord remaineth, and that for David's sake his servant: And although now remain few countries professing the obedience of Christ's true vicar: yet peraduentu • e if every man were left to his own liberty, he would doubt of the preferring of your dignity, or that is worse, would utterly refuse it by such doubtful evidence alleged on both sides: and this is the subtle craft of the crooked Serpent, that is to say, under the pretense of unity, to procure schisms: as the spider of a wholesome flower gathers poison: and Judas learned of peace to make war. Wherefore, it is lively believed of wise men, that except this pestilent schism be withstand by and by, the keys of the Church will be despised, and they shall bind the consciences but of a few? and when either none dare be bold to correct this fault or to reform things contrary to God's law, so by this means at length temporal Lord's will take away the liberties of the Church, and peradventure the Romans will come and take away their place, people and lands: they will spoil their possessions and bring the men of the Church into bondage, and they shall be contemned, reviled and despised: because the obedience of the people and devotions towards them will almost be taken away, when the greater part of the Church left to their own liberty shall wax prouder than they be wont, leaving a wicked example to them that do see it. For when they see the Prelates study more for covetousness than they were wont, to pursse up money, to oppress the subjects, in their punishings to seek for gain, to confound laws, to stir up strife, to suppress truth, to vex poor subjects with wrong corrections, in meat and drink intemperate, in feastings past shame: what marvel is it if the people despise them as the foulest forsakers of God's law? but all these things do follow if the Church should be left long in this doubtfulness of a schism, and than should that old s • ying be verified: in those days there was no king in Israel, but everyone did that that seemed right and straighte to himself. Micah did see the people of the Lord scattered in the mountains as they had been sheep without a shephearde: for when the shepherd is smitten, the sheep of the flock shall be scattered, the great stroke of the shepherd is the minishing of his jurisdiction, by which the subjects are drawn from his obedience. When Jason had the office of the highest Priest, he changed the ordinance of God, and brought in the customs of the heathen, the priests leaving the service of the holy altar & applying themselves to wrasting other exercises of the Grecians, & despising those things that belōged to the priests, did labor with all their might to learn such things of the Grecians, and by that means the place, people, and holy oynting of Priests which in time past were had in great reverence of kings, were trodden under foot of all men, and robbed by the kings power, and was profaned by thrusting in for money. Therefore, let the highest vicar of Christ look unto this with a diligent eye, and let him be the follower of him by whom he hath gotten authority above others. If you mark well most holy father, you shall find that Christ rebuked sharply two brethren, coveting the fease of honor: he taught them not to play the Lord's over the people, but the more grace they were prevented with, to be so much more humble then other, and more lowly to serve their brethren. To him that asked his coat, to give the cloak: to him that smote him on the one cheek, to tourne the other to him. For the sheep that are given to his keeping, he must forsake all earthly things, and to shed his own blood, yea and if need required to die. These things I say be those that adorn the highest Bishop if they be in him, not purple, not his white horse, nor his Imperial crown, because he among all men is most bound to all the sheep of Christ. For the fear of GOD therefore, and for the love of the flock which ye guide, consider these things diligently, and do them wisely, and suffer us no longer to waver betwixt two: although not for your own cause, to whom peradventure the fullness of your own power is known: yet in pitying our weakness, if thou be he, tell us openly, and show thyself to the world, that all we may follow one. Be not to us a bloody bishop, least by your occasion man's blood be shed, least hell swallow such a number of souls, & least the name of Christ be evil spoken of by Infidels, thorough such a worthy personage. But peradventure ye will say, for our righteousness it is manifest enough, and we will not put it to other men's disputations. If this bald answer should be admitted, the schism should continue still, seeing neither part is willing to agree to the other: and where the world is as it were equally divided betwixt them, neither part can be compelled to give place to the other without much bloodshed. The incarnation of Christ and his resurrection was well enough known to himself and his disciples, yet he asked of his father to be made known to the world. He made also the Gospel to be written, and the doctrine of the Apostles, & sent his Apostles into all the world, to do the office of preaching, that the same thing might be known to all men. The foresaid reason is the subtelty of Mahomet, the which knowing himself guilty of his sect, utterly forbad disputations. If ye have so full trust of your righteousness, put it to the examination of worthy persons in a general council, to the which it belongeth by right to define such doubts, or else commit it unto able persons, and give them full power to determine all things concerning that matter, or at the lest by forsaking the office on both parties, leave the Church of God free, speedily to provide for a new shepherd.

We find, kings have forsaken their temporal kingdoms, upon only respect of devotion, and have taken the apparel of Monks profession. Therefore let Christ's Vicar (being a professor of most high holiness) be ashamed to continue in his seat of honor, to the offense of all people, and the prejudice and hurt of the Romish church, and the devotion of it, and cutting away kingdoms from it. But if you say, it is not requisite that the cause of God's church should he called in controversy, and therefore we cannot so easily go from it, seeing our conscience gainesayeth it. To the which we answer, if it be the cause of God and the church, let the general council judge of it: but if it be a personal cause (as almost all the world probably thinketh) if ye were the follower of Christ, ye would rather chose a temporal death, then to suffer such a wavering, I say not, to the hurt of so many, but the endless destruction of souls, to the offense of the whole world, and to an everlasting shame of the Apostolical dignity. Did not Clemente named (or that I may more truly speak) ordained of S. Peter to the Apostolic dignity and to be bishop, resign his right, that his deed might be taken of his successors for an example? Also Pope Siricius gave over his Popedom to be a comfort of the 11000. Virgins. Therefore much more ought you (if need require) give over your Popedom, that you might gather together the children of God which be scattered abroad. For as it is thought a glorious thing to defend the common right, even to bludshed: so is it sometimes necessary for a man to wink at his own cause, and to forsake it for a greater profit, and by that means better to procure peace. Shoulde not he be thought a devil and Christ's enemy of all men, that would agree to an election made of him for the Apostolical dignity and Popedom, if it should be to the destruction of Christians, division of the church, the offense and loss of all faithful people? If such mischiefs should be known to all the world by God's revelation, to come to pass by such receiving of the Popedom and Apostolical dignity: then by the like reason, why shall he not be judged of all men an Apostate and forsaker of his faith, which chooseth dignity, or rather worldly honor, then the unity of the Church? Christ died that he might gather together the children of God which are scattered abroad: but such an enemy of God and the Church, wisheth his subjects bodily to die in battle, and the more part of the world to pearish in soul, rather then forsaking to be Pope to live in a lower state, although it were honorable. If the fear of God the desire of the heavenly kingdō, & the earnest love of the unity of the church do move your heart, show in deed that your works may bear record to the truth.

Clement and Siricius most holy Popes, not only are not reproved, but rather are reverenced of all men, because they gave over their right for profitable causes, & for the same cause all the church of holy men show forth their praise Likewise your name should live forever and ever if ye would do the like for a necessary cause, that is to say, for the unity of God's Church. Geue no heed to immeasurable cryings of them that say, that the right choosing of Popes is lost, except ye defend your part manfully: but be afraid, least such stirrers up of mischief look for their own commodity or honor, that is to say, that under your wing they might be promoted to richesse and honor. After this sort Achithophel was joined and Absalom in persecuting his own father, and false usurping of his kingdom.

Furthermore, there should be no jeopardy to that election, because both parties stick stiffly to the old fashion of election, and either of them cover the preeminence of the Romish Church, counsailing all Christians to obey them. And although through their giving over the fashion of choosing the Pope should be changed for a time: it were to be borne, rather then to suffer any longer this division in God's church. For that fashion in choosing is not so necessary required to the state of a Pope, but the successor of the Apostle as necessary cause required, might come in at the door by another fashion of choosing, and that Canonical enough. And this we are taught manifestly by examples of the fathers: for Peter the Apostle appointed after him Clement, and that not by false usurping of power, as we suppose. And it was thought, that that fashion of apoynting of Popes, was lawful unto the time of Pope Hillary. Which decreed that no Pope should apoynt his successor.

Afterward, the election of the Pope went by the clergy and people of Rome, and the Emperors counsel agreeing thereto, as it appeareth in the election of the blessed Gregory. But Martinus Pope with the consent of the holy Synod granted Charles the power to choose the Pope. But of late Nycholas the 2 was the first whom Martin makes mention of in his councils, to be chosen by the Cardinals. But all the Bishops of Lumbardie (for the most part) wythstode this election, and chose Cadulus to be Pope, saying that the Pope ought not to be chosen, but of the precincte of Italy. Wherefore, we think it not a safe way so earnestly to stick to the traditions of men, in the fashion of choosing the Pope, & so oft to change, least we be thought to break God's traditions concerning the unity of the church. Yea rather it were better yet to ordain a new fashion of his election, and meeter for him as it hath been afore. But all things concerning the same election might be kept safe, if God's honor were looked for afore youre own, and the peace of the Church were uprightly sought: for such a dishonoring should be most honor unto you, and that giving place shall be the getting of a greater dignity, & the willing deposing of your honor, should obtain you the entry of everlasting honor, and should procure the love of the whole world toward you, and you should deserve to be exalted continually, as David was in humbling himself. O howe monstrous a sight and how foul a monster is a man's body disfigured with two heads? So if it were possible, the spouse of Christ should be made so monstrous, if she were ruled with two such heads: but that is not possible, she is ever altogether fair, in whom no spot is found, therefore we must cast away that rotten member, & thruster in of his second head: We cannot suffer any longer so great a wickedness in God's house, that we should suffer God's cote that wants a feame, by any means to be torn by the hands of two, that violently draw it in sonder. For if these two should be suffered to reign together, they would so betwixt them tear in pieces that little coat of the Lord, that scarce one piece would hange to another. They pass the wickedness of the soldiers that cursed Christ. For they willing to have the coat remain whole, said: Let us not cut it, but let us cast lots for it, whose it shall be. But these 2. Popes suffering their right and title to be tried by no lot nor way (although not in words yet in deeds) they pronounce this sentence: It shall neither be thine nor mine, but let it be divided, for they chose rather as it appeareth to be Lord's (though it be but in a little part, and that to the confusion of unity of the Church) then in leuing that lording to seek for the peace of the church. We do not affirm this, but we show almost the whole judgment of the world of them being moved so think by likely conjectures. We looked for amendment of this intolerable c •• fusion, by the space that these two inuentours of this mischi •• lived. But we looked for peace and behold trouble: for neither in their lives nor in their deaths, they procured any comfort, but rather dying as it were in a doubt betwixt two ways, left to their successoures matters of contention continual. But now for the space of 7. years of their successors, that which we desired and looked for afore (that is, they should bear good grapes and they bring forth wild grapes) in this matter we fall into a deep despair. But in as much that we hear the comfort of the Lord, which promised that miserably he would destroy those wicked men, & let his vineyard to other husbandmen which will bring him fruit at their times appointed, he hath promised faithfully that he will help his spouse in her need, to the end of the world: & we leaning on the sure hope of this promise and in hope contrary to hope believing, by God's grace will put our helping hands to easing of this misery, when a convenient time shall serve, as much as our kingly power is able, although our wit doth not perceive how these things afore rehearsed may be amended: yet we being encouraged to this by the hope of gods promise, will do our endeavor: lik as Abraham believed his son being slain by sacrifice, that the multitude of his seed should increase to the number of the stars, according to God's promise. Now therefore the time draws near to make an end of this schism least a third election of a schismatic against the Apostles successor make a custom of the doing, and so the Pope of Avigno shall be double Romish pope, and he shall say with his partakers, as the Patriarch of Constantinople said unto Christ's vicar when he forsook him: The Lord be with thee, for the Lord is with us. And is much to be feared of all Christian men. For that Pharisee begins now to be called the pope of Avigno among the people. But peradventure it would be thought of some men, that it belongeth not to secular princes to bridle outragies of the Pope: to whom we answer, that naturally the members put them selves in jeopardy for to save the head, and the partes labor to save the whole. Christ so decked his spouse, that her sides should cleave together, and should uphold themselves, by course of time and occasion of things, they should correct one another and cleave together tunably. Did not Moses put down Aaron, because he was unfaithful? Solomon put down Abiathar, who came by lineal dissent from Anatoth, and removed his priesthood from his kindred to the stock of Eliazar in the person of Sadock which had his beginning from Eli the priest • 3.2 O • ho Emperor, deposed Pope John the 12. because he was lecherous. Henry the Emperor put down Gratianus, because he used Simony in buying & selling spiritual livings. And Otho deposed Pope Benner the first, because he thrust in himself. Therefore by like reason, why may not kings and Princes bridle the Romish Pope in default of the Church: if the quallitie of his fault require it, or the necessity of the Church by this compel to help the Church oppressed by tyranny. In old time schisms which rose about making the Pope, were determined by the power of secular Princes: as the schism betwixt Symachus and Laurence was ended in a Counsaile afore Theodoricus king of Italy. Henry the Emperor when two did strive to be Pope, he deposed them both, and received the third being chosen at Rome to be Pope, that is to say, Clement the second, which crowned him with the Imperial crown. And the Romans promised him that from thenceforth, they would promote none to be Pope without his consent. Alexander also overcame 4. Popes schismatics, all which Frederick the Emperor corrected.

Thus look on the register of Popes and their deeds, and ye shall find that schisms most commonly have been decised by the powers of secular princes, the schismatics cast out, and sometimes new popes made, and sometime the old ones cast out of their dignities, and restored to their old dignities again. If it were not lawful for secular princes to bridle the outragies of such a Pope lawfully made, and afterward becōming a tyrant: In such a case he might oppress overmuch the Church, he might change Christendom into Heathens, and make the labor of Christ crucified to be in vain, or else truly God should not have provided for his spouse in earth by all means as much as is possible by service of men to withstand dangers. Therefore we counsel you with such a loving affection as becomes Children, that ye consider in your heart well, least in working by this means ye prepare away of Antichrist, through your desire to bear rule, and so by this means as we fear the one of these two shall chance: Either ye shall cause all the princes of the world to rise against you to bring in a true follower of Christ to have the state of the Apostolical dignity, or that is worse, the whole world despising the ruling of one shepherd shall leave the Romish Church desolate. But God keep this from the world, that the desire of honor of two men should bring such a desolation into the Church of God: for then that departing away which the Apostle prophesied, should come afore the coming of Antichrist, were at hand: which should be the last disposition of the world, peaceably to receive Antichrist with honor. Consider therefore the state of your most excellent holiness, how ye received the power from God to the building of the Church and not to the destruction, that Christ hath given you wine and oil to heal the wounded, and hath appointed you his vicar in these things as pertain to gentleness, and hath given us these things which serve to rigor. For we bear not the sword without a cause to the punishment of evil doers, the which power ordained of God we have received, our selves being witness: beseeching you to receive our counsel effectually, that in doing thus, the waters may return to the places from whence they came, and so the waters may begin to be made sweet with salt: least the axe swim on the water and the wood fineke, and least the fruitful Olive degender into a wild Olive, and the l • prosie of Naaman that Noble man, cleave continually to the house of Giezy, and least the pope and the Pharisees crucify Christ again, Christ the spouse of the Church which was wont to bring the chief Bishop into the holiest place, increase your holiness, or rather to restore it being lost.

* Notes of certain Parliamentes holden in the the reign of king Richard 2. making against the Pope.

IN the first year of King Richard 2. in the parliament holden at Westminster, it was requested and granted: that the popes collector be willed no longer to gather the first fruits of benefices within this realm, being a very novelty, and that no person do any longer pay them.

Item, that no man do procure any benefice by provision from Rome, on pain to be out of the kings protection.

Item, that no Englishman do take to farm of any Alien, any Ecclesiastical benefice or Prebende, on the like pain. In which byll was rehearsed, that the French men had 6. thousand pounds yearly of such livings in England.

Item, that remedy might be had against the popes reservations to dignities electiue, y ^e same being done against the treaty of the pope, taken with king Edward 3.

In the second year of the said king Richard the second, it was by petitiō requested: that some order might be takē touching Aliens, having the greatest part of the Church dignities in their hands. Whereunto the king answered, that by advise of the Lord's, he will provide therefore.

Item, it was enacted, that all the benefices of Cardinals and others rebels, to pope Urbane that now is, shall be ceased into the kings hands.

An Acte that Pope Urbane was true & lawful Pope, and that the livings of all Cardinals and other rebels to the said Pope, should be ceased into the kings hands, and the king be answered of the profits thereof: And that whosoever within this Realm, shall procure or obtain any provision or other instrument from any other Pope then the same Urbane, shall be out of the kings protection.

Moreover, in the third year of king Richard the second, the Prelates and Clergy made their protestation in this Parliament, expressly against a certain new grant, to wit, their extortions: That the same never should pass with their assent and good will, to the blemishyng of the liberties of the Church, if by that word extortion, they meant any thing largely to proceed against Ordinaries & others of the Church. But if they meant none otherwise to deal hereafter therein, thē before that y ^e time had been done then would they consent. Wherunto it was replied for the king, that neither for the same their said protestation, or other words in that behalf, the king would not stay to grant to his Justices in that case and all other cases, as was used to be done in times past, and was bound to do by virtue of his oath done at his coronation.

Furthermore, in the fourth year of the said king Richard 2. it was requested, that provision might be had against the popes collectors, for leuying of the first fruits of ecclesiastical dignities within the realm.

Item, that all Priors Aliens might be removed out of their houses, and licensed to depart, & never to reuert. And that English men may be placed in their livings, answering the king as they did.

And in the 9. year of the foresaid king, touching matter of the Staple: the speaker of the Parliament pronounced, that he thought best the same were planted within the realm, considering that Calis, Bruges, and other towns beyond the seas, grew very rich thereby, and good towns here very much decayed, and so much for the common profit. Touching the king, he affirmed that the subsidy & custom of wool more yielded to the king whē the staple was kept in England by one thousand marks yearly, then it did now being holden beyond the seas.

Item: that inquisition and redress might be had against such religious persons, as under the license to purchase 10. li. yearly, do purchase 80. li. or 100. li.

Item, that all Clerks advanced to any ecclesiastical dignity or living by the king, will grant to the king the first fruits of their livings, none otherwise then they would have done to the Pope being advanced by him.

In the 11. year of K. Richard. 2. it was put up by the petitions of the commons, that such impositions as are gathered by the popes bulls of Volumus and imponimus of the translations of B.B. and such like might be employed on the kings wars against the schismatics of Scotland. And that such as bring into the realm the like bulls and nouelries may be reputed for traitors.

In the 13. year of his reign, followed another parliament, in which although the archbish. of Canterbury and York, for them and the whole Clergy of their provinces, made their solemn protestations in opē Parliament, that they in no wise meant or would assent to any statute or law made in restraynt of the popes authority, but utterly withstood the same, willing this protestation of theirs to be enrolled: yet the said protestation of theirs at that time took no great effect.

Item, in the same Parliament was put up by public petion, that the popes collector should be commanded to avoid the Realm within 40. days, or else to be taken as the kings enemy, and that every such collector from henceforth, may be an Englishman and sworn to execute the statutes made in this Parliament.

Moreover in the said Parliament, the yere abovesaid of the king: the 26. of January, M. John Mandour Clark was charged openly in the parliament, that he should not pass, ne send over to Rome, ne attempt or do any thing there touching the Archdeaconry of Durham in prejudice of the king or of his laws, or of the party presented thereto by the king, on peril that might ensue.

The next year following which was the 14. of this kings reign, it was enacted first touching the staplers, that after the feast of the Epiphany next ensuing, that y ^e staple should be removed from Calais into England, in such places as are contained in the statute made in 27. Edw. 3. the which statute should be fully executed: and further, that every Alien that bringeth merchaundise into the Realm, should find sufficient surety to buy and carry away commodities of the Realm, to half the value of his said merchaundise.

Item, in the same parliament petition was made, that against the horrible vice of usury then termed shifts, practiced as well by the clergy as laity, y ^e order made by John Notte, late Mayor of Londō, might be executed throughout the Realm.

Moreover in the 15. year of the reign of the foresaid king it was accorded: for y ^t syr W. Brian knight, had purchased from Rome a Bull directed from the Archbshop of Cant, and York, to excommunicate such as had broken up his house, and had taken away diverse letters, priuilegies, and charters. The same Bull being red in the parliament house, was adjudged preiudicial to the kings crown and in derogation of the laws, for the which he was by the king and assent of the Lord's committed to the Tower, there to remain at the kings will and pleasure.

In the said Parliament also, W. Archb. of Canterbury maketh his protestation in the open parliament, saying, that the pope ought not to excommunicate any bishop, or to entermeddle, for, or touching any presentment to any ecclesiastical dignity recorded in any the kings courts. He further protested, that the pope ought to make no translation, to any Byshopricke, within the realm against the kings will: for that the same was to the destruction of the realm and crown of England which hath always been so free, as the same hath had none earthly sovereign, but only subject to God in all things touching regalties, and to none other. The which protestation he prayed might be entered.

In the 17. year of the reign of the king aforesaid, it was desired that remedy might be had, against such religious persons as caused their villains or vnderlinges to mary free women inheritable, whereby the lands came to those religious men's hands by collusion.

Item, that sufficient persons might be presented to [unspec 43] benefices who may dwell on the same so as their stock for want thereof do not perish.

Item, that remedy might be had against the Abbotes [unspec 46] of Colchester and Abinton, who in the towns of Colchester and Colnham claim to have sanctuary.

To come to the parliament holden in the 20. year of this kings reign, we find moreover in the said rolles: how that the Archb. of Cant. and York, for themselves and the clergy of their provinces, declared to the king in open parliament, y ^t forasmuch as they were sworn to y ^e pope and see of Rome, if anything were in the parliament attempted in restraynt of the same, they would in no wise assent thereto, but verily withstand the same, the which their protestation they require to be enrolled.

Upon the petition of the begging Friers there at large it was enacted: that none of that order should pass over the seas, without license of his sovereign, nor that he should take upon him no order of M. of Divinity, unless he were first apposed in his Chapter provincial, on pain to be put out of the kings protection.

Item, that the kings officers for making arests or attachementes in Churchyardes, are therefore excommunicated, whereof remedy was required.

In the year of the same kings reign. 21. the Parliment being holden at Westminster, we find how the commons in full Parliament, accused Thomas Arundell archbishop of Canterbury, for that he as Chancellor procured, and as chief doer executed the same commission, made traitorously in the tenth year of the king. And also that he the said Archbishop procured the Duke of Gloucester and the Earls of Arundell and Warwick, to encroth to themselves royal power, and to judge to death Simon de Burley, and sir John Berners without the kings assent. Wheron, the Commons required that the same archbish. might rest under safe keeping: whereunto, for that the same impeachementes touched so great a person, they would be advised.

Item, the 25. day of September, the Commons prayed the king to give judgment against the said Archbishop, according to his deserts. The king answered, that privately the said Archbishop had confessed to him, howe he mistook himself in the said Commission, and therefore submitted himself to the kings mercy. Wherefore, the king Lord's and sir Thomas Percy, proctor for the clergy: adjudged the fact of the said Archbishop to be treason, and himself a traitor, and therefore it was ordered: that the said Archbishop should be banished, his temporalties ceased, his lands and goods forfeyted, as well in use as in possession.

The king further prescribed, that the said Archbishop should take his passing on Friday within 6. weeks of Michaelmas, at Dover, towards the parts of France.

In the name of God, Amen. I Henry of Lancaster, claim the Realm of England and the crown, with all the appurtenaunces as I that am descended by right line of the blood coming from that good Lord King Henry the 3. And thorough the right that God of his grace hath sent to me with the help of my kin and of my friends to recover the same, which was in point to be undone for default of good governance and due justice. &c.

IN the name of God amen. We Thomas by the grace of GOD Archbishop of Canterbury, primate of England and Legate of the sea Apostolical, by the authority of God almighty and blessed saint Peter and Paul, and of holy Church, and by our own authority sitting for tribunal or chief judge, having God alone before your eyes: by the counsel and consent of the whole clergy our fellow brethren, and suffragans assistantes unto us in this present counsel provincial, by this our sentence diffinitiue, do pronounce, decree and declare by these presents, thee William Sautre otherwise called Chawtrey parish Priest pretensed, personally appearing before us, in and upon the crime of heresy judicially and lawfully convict as an heretic, and as an heretic to be punished.

The tenor of the scroll and recantation.

IN primis, touching the first and second, where I said, [unspec 1] that I would adore rather a temporal Prince, and the lively bodies of the saints then the wooden cro • e, whereupon [unspec 2] the Lord did hang, I do revoke and recant the same as being therein deceived.

To this I say, that the article is false and erroneous, [unspec 3] and by false information, I held it, the which I renounce and ask forgiveness thereof, and say that it is a precious relique, and that I shall hold it while I live, and that I swear here.

I know well that I erred wrongfully, by false information: [unspec 4] for I wot well, that a deacon or a priest is more bound to say his Martins and Houres, then to preach, for thereto he is bounden by right, wherefor I submit me &c.

Touching that article, I know right well that I erred [unspec 5] by false information. Wherefore I ask forgiveness.

As concerning vows, I say, that opinion is false and [unspec 6] erroneous, and by false information I held it, for a man is holden to hold his vow &c.

To the 7. article I say, that I did it, by authority of [unspec 7] Priesthoode, where through I knowledge well that I have gilt and trespassed, wherefor I submit me to god and to holy Church, and to you father, swearing that I shall never hold it more.

The 8. I say, that I held it by false and wrong information. [unspec 8] But now I know well that it is heresy, and that bread anon as the word of the sacrament is said, is no longer bread material, but that it is turned into very Christ's body and that I swear here.

I say that this is false and erroneous. &c. [unspec 9]

In the name of God Amen: We Thomas by the grace of God Archb. of Cant. Legate of the sea Apostolical and Metropolitan of all England: do find and declare, that thou William Sawtrie, otherwise called Chatris Priest, by us with the counsel & assent of all and singular our fellow brethren and whole Clergy, by this our sentence diffinitiue declared in writing, hast been for heresy convict and condemned, and art (being again fallen into heresy) to be deposed and degraded, by these presents.

IN nomine patris & silij & spiritus sancti. Amen. We Thomas by God's permission Archb. of Cant. Primate of all England, and Legate of the Apostolic sea: do denounce thee William Sawtre otherwise called Chautris, Chapleine feigned, in the habit and apparel of a Priest, as an heretic and one refallen into heresy by this our sentence definitive, by counsel, assent, and authority, to be condemned: And by conclusion of all our fellow brethren, fellow bishops, Prelates, council provincial, and of the whole clergy: do degrade and deprive thee of thy priestly order. And in sign of degradation and actual depositiō from thy priestly dignity, for thine incorrigibility and want of amendment: we take from thee the patent and chalice, and do deprive thee of all power & authority of celebrating mass: and also we pull from thy back, the Casule, and take from thee the vestiment, and deprive thee of all manner of Priestly honor.

Also, we Thomas the aforesaid Archb. by authority, counsel, and assent, which upon the foresaid William we have, being Deacon pretensed, in the habit and apparel of a Deacon, having the New Testament in thy hands, being an heretic and twice fallen, condemned by sentence as is aforesaid: do degrade and put thee from the order of a Deacon. And in token of this thy degradation and actual deposition we take frō thee the boke of the new testament, & the stole, and do deprive thee of all authority in reading the gospel, and of all and all manner of dignity of a Deacon.

Item, we Thomas Archbish. aforesaid, by authority, counsel, and assent, which over thee the foresaid William we have, being a subdeacon pretensed: in the habit & vestiment of a subdeacon, an heretic, and twice fallen, condemned by sentence as is aforesaid: do degrade & put thee from the order of a subdeacon. And in token of this thy degradation & actual deposition, we take from thee the albe and maniple, and do deprive thee of all and all manner of subdiaconall dignity.

Also, we Thomas, Archb. aforesaid, by counsel, assent and authority which we have over thee the foresaid William, an Accolite pretensed, wearing the habit of an Accolite, and heretic, twice fallen, by our sentence as is aforesaid condemned: do degrade and put from thee all order of an Accolite: And in sign and tokē of this thy degradation, and actual deposition, we take from thee the candlestick and taper, and also Vrceolum, and do deprive thee of all and all manner dignity of an Accolite.

Also, we Thomas, Archb. aforesaid by assent, counsel, and authority which upon thee the foresaid William we have, an Exorcist pretensed, in the habit of an Exorcist or holy water clarke, being an heretic, twice fallen, and by our sentence as is aforesaid condemned, we do degrade & depose thee from the order of an Exorcist: and in token of this thy degradation and actual deposition, we take from the book of coniurations, and do deprive thee of all and singular dignity of an Exorcist.

Also, we Thomas Archbish. aforesaid, by assent, counsel, and authority, as is above said, do degrade & depose thee the foresaid William, reader pretensed, clothed in the habit of a reader, an heretic, twice fallen, and by our sentence as is aforesaid, condemned: from the order of a reader. And in token of this thy degradation and actual deposition, we take from thee the book of the divine sections (that is the book of the Church legende) and do deprive thee of all and singular manner of dignity of such a reader.

Item, we Thomas Archbishop of Canterbury aforesaid, by authority, counsel, and assent, the which we have as is aforesaid, do degrade and put thee foresaid William Sawtre, sexten pretensed, in the habit of a sexten, and wearing a surplice, being an heretic, twice fallen, by our sentence difinitiue condemned, as aforesaid: from the order of a Sexten. And in token of this thy degradation and actual deposition, for the causes aforesaid, we take from thee the keys of the Church door, and thy surplice, and do deprive thee of all and singular manner of commodityes of a door keeper.

And also, by the authority of omnipotent God the father, the son, and holy ghost, and by our authority, counsel, & assent of our whole council provincial above written, we do degrade thee and depose thee being here personally present before us, from orders, benefices, priuilegies and habit in the church, and for thy pertinancy incorrigible we do disgrade thee, before the secular Court of the high Constable and marshal of England, here being personally present, and do depose thee from all and singular clerkely honors and dignities whatsoever, by these writings. Also in token of thy degradation and deposition, here actually we have caused thy crown and ecclesiastical tonsure in our presence to be rased away, & utterly to be abolished, like unto the form of a seculare lay man: and here do put upon the head, of thee the foresaid William, the cap of a lay secular person: beseeching the court aforesaid, that they will receive favorably the said William unto them thus recommitted.

The decree of the king against William Sawtre.

THe decree of our sovereign Lord the king & his counsel in the Parliament, against a certain new sprong up heretic. To the Major & Sheriffs of London. &c. Whereas the reverend father Thomas Archbishop of Canterbury, primate of all England, and Legate of the Apostolic sea, by the assent, consent, & counsel of other bishops, and his brethren Suffragans, and also of all the whole Clergy within his province or diocese, gathered together in his provincial counsel, the due order of the law being observed in all points in this behalf: hath pronounced and declared by his definitive sentence, W. Sautre sometime chaplain, to be fallen again into his most damnable heresy, the which before time the said W. had abjured, thereupon to be a most manifest heretic, and therefore hath decreed, that he should be disgraded, & hath for the same cause really disgraded him frō all prerogative & privilege of y ^e clergy, decreing to leave him unto the secular power: and hath really so left him, according to y ^e laws & canonical sanctions set forth in this behalf, and also that our holy mother the Church hath no further to do in the premisses. We therefore being zealous in religion, and reverent lovers of y ^e catholic faith, willing and minding to maintain & defend the holy church, & the laws & liberties of the same, to root all such errors & heresies out of our kingdom of England, & with cōdigne punishment to correct & punish all heretics or such as be convict: Provided always, that both according to the law of God & mā, and y ^e canonical institutions in this behalf, accustomed, that such heretics convict & condemned in form aforesaid, ought to be burned with fire. We command you as straigtly as we may or can, firmly enjoining you, that you do cause the said Williā being in your custody, in some public or opē place within y ^e liberties of your city aforesaid (the cause aforesaid being published unto the people) to be put into the fire, and there in the same fire really to be burned, to the great horror of his offense, and the manifest example of other Christians. Faile not in the execution hereof, upon the peril that will fall thereupon, Teste rege, apud Westmonast. 26. Februar. an. regni sui.

Articles set up on Church doors against king Henry the fourth.

IN the name of God. Amen. Before the Lord Jesus Christ, judge of the quick and dead. &c. We A.B.C.D. &c. not long sithens became bound by oath upon the sacred Evangelical book, unto our sovereign Lord Richard late king of England and France, in the present of many prelates, potentates, and nobility of the realm: that we so long as we lived, should bear true allegiance and fidelity towards him and his heirs succeeding him in the kingdom by just title, right, and line, according to the statutes and custom of this realm of England: By virtue whereof, we are bound to foresee y ^t no vices or heinous offenses arise in the common weal, do take effect or wished ende, but that we ought to give our selves and our goods to w ^t stand the same, without fear of sword or death whatsoever, upon pain of perjury, which pain is everlasting damnation. Wherefore, we seeing & perceiving diverse horrible crimes, and great enormities daily without ceasing to be committed, by the children of the devil and Satan's soldiers against the supremacy of the Church of Rome, the liberty of the church of England, and the laws of the realm, against y ^e person of king Rich. and his heirs against the prelates, noble men, religion, and comminaltie, and finally against the whole weal public of y ^e realm of England, to the great offense of the majesty of almighty God, and to the provocation of his just wrath and vengeance towards the realm and people of the same. And fearing also the destruction both of the Church of Rome and England, & the ruin of our country to be at hand, having before our eyes the justice & the kingdom of God, calling always on the name of Jesus, having an assured confidence in his clemency, mercy and power: have here taken unto us certain articles subscribed in form following, to be proponed, tried, and heard before the just judge Jesus Christ, and the whole world, to his honor, the delivery of the church, the clergy and comminalty, and to the utility & profit of the weal public. But if (which God forbid) by force, fear of violence of wicked persons we shall be cast in prison, or by violent death prevented, so as in this world we shall not be able to prove the said articles as we would wish, then do we apeale to the high celestial judge, that he may judge & discern the same, in the day of his supreme judgment.

1. First, we depose, say, except, and intend to prove against the Lord Henry Derby, son of the Lord John of Gaunt late Duke of Lancaster, and commonly called king of England (himself pretending the same, although without all right and title thereunto) and against his adherents, fautours, and complices: that ever they have been, are, and will be, traitors, inuaders, and destroyers of God's Church in Rome, England, Wales, and Ireland, and of our sovereign Lord Richard late King of England, his heirs, his kingdom, and common wealth, as shall hereafter mani • estly appear.

2. Secondarely we depose &c. against the said Lord Henry, for that he had conceived, deutied, & conspired certain heinous crimes and traitorous offenses against his said sovereign Lord Richard his state and dignity, as manifestly did appear in the contention between the said Lord Henry, and y ^• Lord Thomas Duke of Norfolk begun at Coventry, but not finished thoroughly. Afterwards he was sent in exile, by sentence of the said king Richard, by the agreement of his father the Lord John Duke of Lancaster, by the voice of diverse of the Lord's temporal, & nobility of the realm, and also by his own consent: there to remain for a certain time appointed unto him by y ^e said Lord's, and withal he was bound by oath not to return into England before he had obtained favor & grace of the king. Not long after, when the king was departed into Ireland, for reformation of that country appertaining to the crown of England, but as then rebelling against the same: the said Lord Henry in the mean time contrary to his oth and fidelity, and long before the time limited unto him was expired: with all his fautours and inuaders, secretly entered into the Realm, swearing and protesting before the face of the people, that his coming into the Realm in the absence of the king, was for none other cause, but that he might in humble sort with the love and favor of the king, and all the Lord's spiritual and temporal, have and enjoy his lawful inheritance descending unto him of right after the death of his father: which thing as it pleased all men, so cried they: Blessed is he that cometh in the name of the Lord: But how this blessing afterwards turned into cursing, shall appear in that which followeth: and also ye shall understand his horrible and wicked conspiracy against his sovereign Lord king Richard, and diverse other Lord's as well spiritual as temporal, besides y ^t his manifest perjury shall well be known, and that he remaineth not only foresworne and perjured, but also excommunicate, for that he conspired against his sovereign Lord our king. Wherefore we pronounce him by these presents, as well perjured as excommunicate.

3. Thirdly we depose &c. against the said Lord Henry, that he the said Lord Henry, immediately after his entry into England, by crafty and subtle policy, caused to be proclaimed openly throughout the Realm, that no tenths of the Clergy, fiftenes of the people, sealing up of cloth, diminution of wool, impost of wine, nor other extortiōs or exactions whatsoever, should hereafter be required or exacted: hoping by this means to purchase unto him y ^e voice and favor of the prelates spiritual, the Lord's temporal, the Merchants, & comminaltie of the whole Realm. After this, he took by force the kings Castels and fortresses, spoiled and devoured his goods wheresoever he found it, crying havoc, havoc. The kings majesty subjects as well spiritual as temporal he spoiled and robbed, some he took captive and imprisoned them, and some he slew & put to miserable death, whereof many were Bishops, prelates, Priests, and religious men. Whereby it is manifest, that the said Lord Henry is not only perjured, in promising & swearing that there should be hereafter no more exactions, payments, or extortions within the realm, but also excommunicate for the violence and injury done to Prelates and Priests. Wherefore by these presents we pronounce him as afore, as well perjured as excommunicate.

4. Fourthly we depose &c. against the said Lord Henry, that he hearing of the Kings return from Ireland into Wales, rose up against his sovereign Lord the king with many thousands of armed men, marching forward with all his power towards the Castle of Flint in Wales, where he took the king & held him prisoner, and so led him captive as a traitor unto Leicester: from whence he took his journey towards London, misusing the king by the way both he and his, with many injuries and opprobrious cōtumelies and scoffs. And in the end committed him to the Tower of London, and held a Parliament, the king being absent & in prison, wherein for fear of death he compelled the king to yield and resign unto him all his right & title of the kingdom and crown of England. After which resignation being made, the said Lord Henry standing up in the Parliament house, stoutly and proudly before them all; said & a ••• med: that the kingdom of England and crown of the same with all thereunto belonging, did pertain unto him at that present as of very right, and to none other: for that the said king Richard by his own deed was deprived forever of all the right, title, & interest that ever he had, hath, or may have in the same. And thus at length by right and wrong, he exalted himself unto y ^• throne of the kingdom: since which time, our commō weal never flourished nor prospered, but altogether hath been void of virtue, for that the spiritualty was so oppressed, exercise and warlike practices hath not been maintained, charity is waxed cold, & covetousness and misery hath takē place, & finally mercy is taken away & vengeance supplieth the rcome. Whereby it doth appear (as before is said) that y ^• said Lord Henry is not only perjured & false by usurping the kingdom and dominion belonging to another, but also excommunicate for the apprehending, unjust imprisoning, and depriving his sovereign Lord the king of his royal crown and dignity. Wherefore, as in the articles before, we pronounce the said Lord Henry to be excommunicate.

5. Fifthly we depose, &c. against the said Lord Henry, that he the same Lord Henry with the rest of his favorers & complices, heaping mischief upon mischief, have committed and brought to pass a most wicked and mischievous fact, yea, such as hath not been heard of at any time before. For after that they had taken and imprisoned the king, and deposed him by open injury against all human nature, yet not content with this: they brought him to Poinfret Castle, and there imprisoned him, where xv. days & nights they vexed him with continual hunger, thirst, and cold, and finally berest him of life, with such a kind of death as never before that time was known in England, but by God's providence it is come to light. Who ever heard of such a deed, or whoever saw the like of him▪ Wherefore O England arise, stand up, avenge the cause, the death, and injury of thy king and prince: which if thou do not, take this for certainty, that the righteous God will destroy thee by strange invasions and foreigne power, and avenge himself on thee for this so horrible an act. Whereby doth appear, not only his perjury, but also his excommunication most execrable: so that as before we pronounce, the said Henry not only perjured, but also excommunicate.

6. Sixthly we depose, &c. against the said Lord Henry, that after he had attained to the crown and scepter of the kingdom, he caused forthwith to be apprehended diverse Lord's spiritual, Bishops, Abbots, Priors, and religious men of all orders, whom he arrested, imprisoned, & bound, and against all order brought them before the secular judges to be examined: not sparing the Bishops whose bodies were anointed with sacred oil, nor priests, nor religious men, but commanded them to be condemned, hanged, and beheaded by the temporal law and judgment, notwithstanding the privilege of the Church, and holy orders, which he ought to have reverenced and worshipped it he had been a true and lawful king: for the first and chiefest oath in the coronation of a lawful king is, to defend and keep inuiolate the liberties and rights of the Church, and not to deliver any Priest or religious man into the hands of the secular power, except for heresy only, and that after his degradation according to the order of the Church. Contrary unto all this hath he done, so that it is manifest by this article as afore in the rest, that he is both perjured and excommunicate.

7. Seventhly we depose, &c. against the said Lord Henry that not only he caused to be put to death the Lord's spiritual and other Religious men, but also diverse of the Lord's temporal and nobility of the Realm, and chiefly those that studied for the preseruatiō of the commonweale, not • casing as yet, to continue his mischievous enterprise, if by God's providence it be not prevented & that with speed. Amongst all other of the Nobility, these first he put to death: the Earl of Salisbury, the Earl of Huntingdon, the Earl of Gloucester, the Lord Roger Clarendon the kings brother, with diverse other knights and Esquiers: and afterwards, the Lord Thomas Percy Earl of Worcester, and the Lord Henry Percy son and heir to the Earl of Northunberland, the which Lord Henry he not only slew, but to the uttermost of his power again and again he caused him to be slain. For after that he was once put to death, and delivered to the Lord of Furniuale to be buried (who committed his body to holy sepulture, with as much honor as might be, commending his soul to almighty God, with the suffrages of the blessed mass & other prayers) the said Lord Henry most like a cruel beast still thirsting his blood, caused his body to be exhumate & brought forth again, and to be reposed between two millstones in the town of Shreusbury, there to be 〈◊〉 with armed men: And afterwards to be beheaded an • quartered, commanding his head and quarters to be carried unto diverse cities of the kingdom. Wherefore for so detestable a fact never heard of in any age before, we pronounce him as in the former articles excommunicate.

8. Eighthly, we depose, &c. against y ^c said Lord Henry, for that after his attaining to the crown, he willingly ratified, allowed, and approved a most wicked statute set forth & renewed in y ^• parliament holden at Winchester. The which statute is directly against y ^• Church of Rome, the power, & principality thereof given by our Lord Jesus Christ and unto blessed S. Peter & his successors Bishops of Rome: unto whom belongeth by full authority the free disposing of all spiritual promotions as well superior as inferior: which wicked statute, is the cause of many mischiefs vid. of simony, perjury, adultery, incest, misorder, & disobedience, for that many Bishops, Abbots, priors, and prelates (we will not say by virtue, but rather by error of this statute) have bestowed y ^• benefices vacant vpō young men, rude and unworthy persons, which have compacted with them for the same, so that scarce no one prelate is found that hath not covenanted with the party promoted for the half yearly, or at the least the third part of the said benefice so bestowed. And by this means, the said statute is the destruction of the right of S. Peter, the Church of Rome, and England, the Clergy and universities, the mainteuance of wars, and the whole common wealth, &c.

9. Ninthly, we say and depose, &c. against the said Lord Henry, that after he had tyrannously taken upon him the government of the Realm: England never flourished since, nor prospered, by reason of his continual exactions of money and oppressions, yearly of the clergy and cōminaltie: neither is it known how this money so extorted is bestowed, when as neither his soldiers, nor his gentlemen are paid as yet their wages and fees for their charges and wonderful toile and labor, neither yet the poor country people are satisfied for the victual taken of them: And nevertheless, the miserable clergy, and more miserable comminaltie, are forced still to pay, by menaces and sharp threatenings. Notwithstanding he sware when he first usurped the crown, that hereafter there should be no such exactions nor vexations, neither of the clergy nor l •• tie. Wherefore, as afore, we pronounce him perjured, &c.

10. In the tenth and last article, we depose, say, and openly protest by these presents, for our selves & all our assistents in the cause of the Church of Rome and England, and in the cause of king Richard his heirs, the clergy, and comminaltie of the whole Realm: that neither our entention is, was, nor shall be, in word nor deed to offend any state, either of the prelates spiritual, Lord's temporal, nor commons of the realm: but rather foreseeing the perdition and destruction of this Realm to approach, we have here brought before you certain articles concerning the destruction of the same, to be circumspectlie considered of the whole assembly, as well of the Lord's spiritual as temporal, and the faithful commons of England: beseeching you all in y ^t bowels of Jesus Christ, the righteous judge, and for the merits of our blessed Lady the mother of God, and of S. George our defender, under whose displayed banner we wish to live and die, and under pain of damnation, that ye will be favorable to us and our causes which are three in number. Wherof the first is, that we exalt unto the kingdom the true & lawful heir, and him to crown in kinglie throne with the diademe of England. And secondly, that we renoke the weshmen, the Irishmen, and all other our enemies unto perpetual peace and amity. Thirdly and finally, that we deliver and make free our native country from all exactions, extortiōs, & unjust payments: Beseeching our Lord Jesus Christ to grant his blessing, the remission of their sins, & life everlasting to all that assist us to their power in this godly and meritorious work: and unto all those that are against us, we threaten the curse of almighty God by the authority committed unto us by Christ and his holy Church, and by these presents we pronounce them excommunicate.

The Statute Ex officio.

That is to say, that no man within this Realm or other the kings majesties dominions, presume or take upon him to preach privily or apertly, without special license first obtained of the ordinary of the same place (Curates in their own parish Churches, and persons heretofore privileged, and others admitted by the Canon law, only excepted) Nor that any hereafter do preach maintain, teach, inform openly or in secret, or make or write any book contrary to the catholic faith, and determination of the holy Church. Nor that any hereafter, make any conventicles or assemblies, or keep and exercise any manner of schools touching this sect, wicked doctrine and opinion. And further that no man hereafter shall by any means, favor any such preacher, any such maker of unlawful assemblies, or any such book maker or writer, and finally any such teacher, informer, or stirrer up of the people. And that all and singular persons having any the said books, writings, or schedules containing the said wicked doctrines and opinions, shall within forty days after this present proclamation and statute, really and effectually deliver or cause to be delivered all and singular the said books and writings, unto the ordinary of the same place. And if it shall happen any person or persons of what kind, state, or condition soever he or they be, to do or attempt any manner of thing contrary to this present proclamation & statute, or not to deliver the same books in form aforesaid: That then the ordinary of the same place in his own diocese by authority of the said proclamation and statute shall cause to be arrested and detained under safe custody, the said person or persons in this case diffamed, and evidently suspected or any of them, until he or they so offending have by order of law purged him or themselves as touching the articles laid to his or their charge in this behalf: or until he or they have denied and recanted (according to the laws ecclesiastical) the said wicked sect, preachings, teachinges: and heretical and erroneous opinions And that the said ordinary by himself or his Commissaries proceed openly and judicially to all the effect of law against the said persons so arrested and remaining under safe custody, & that he end and determine the matter within three months after the said arest, (all delays and excuses set apart) according to the order and custom of the Canon law. And if any person, in any cause above mentioned, shall be lawfully convicted before the ordinary of the diocese or his Comissaries: that then the said Ordinary, may lawfully cause the said person so convicted (according to the manner and quallitie of his fact) to be laid in any of his own prisons, and there to be kept so long as to his discretion shall be thought expedient.

And further the said Ordinary (except in cases by the which according to the Canon law, the party offending ought to be delivered to the secular power) shall charge the said person with such a fine of money to be paid unto the kings majesty, as he shall think competent for the manner and quallitie of his offense, And the said diocesan shall be bound to give notice of the said fine, into the kings majesties Exchequer, by his letters patent under his seal: to the intent that the said fine may be levied to the kings majesties use of the goods of the person so convict.

And further if any person within this realm and other the the kings majesties dominion, shall be convicted before the Ordinary of the place, or his Comissaryes, of the said wicked preachings, doctrines, opinions schools, and heretical and erroneous informations or any of them: and will refuse to abjure and recant the said wicked sect, preachings teachings, opinions, schols and informations: Or if after his abjuration once made, the relapse be pronounced against him by the diocesan of the place, or his Commissaryes (for so by the Canon law he ought to be left to the secular power, upon credit given to the ordinary or his Commissaries) That then, the Sheriff of the same County, the Mayor, Sheriffs, or Sheriff, or the Mayor or Baliffes of the same City, village or Borough of the same County, and nearest inhabiting to the said Ordinary or his said Commissaryes: shall personally be present, as oft as they shall be required, to confer with the said Ordinary or his commissaries in giving sentence against the said persons offending or any of them. And after the said sentence so pronounced, shall take unto them the said persons so offending, and any of them, and cause them openly to be burned in the sight of all the people: To the intent that this kind of punishment may be a terror unto others, that the like wicked doctrines and heretical opinions, or the authors and favorers thereof be no more maintained within this Realm and dominions, to the great hurt (which God forbid) of Christian religion, and decrees of holy Church. In which all and singular the premisses, concerning the statute aforesaid: Let the Sheriffs, Mayors, and Bailiffs of the said Counties, Cities: Villages, and Boroughes, be attendant, aiding, and fauoring, the said Ordinaryes and their Commissaries.

* The constitution of Thomas Arundell, against the followers of God's truth.

Thomas by the permission of God, Archbishop of Canterbury, Primate of all England, and Legate of the see Apostolic: To all and singular our reverend brethren fellow Bishops, and our Suffragans. And to Abbots, Priours, Deans of Cathedral Churches, Archdeacons, Prouostes and Canons: also to all persons, vicares, chaplaynes, & Clerks in Parish Churches, and to all lay mē whom and where so ever, dwelling win our province of Canterbury, greeting: & grace to stand firmly in the doctrine of the holy mother Church. It is a manifest & plain case: that he doth wrong and injury to the most reverend council, who so reuolteth from the things, being in the said Council once discussed and decided. And whosoever dare presume to dispute of the supreme or principal judgment here in earth, in so doing incurreth the pain of sacrilege, according to the authority of civil wisdom and and manifest tradition of human law. Much more then they who trusting to their own wits, are so bold to violate and with contrary doctrine to resist, and in word and deed to contemn the precepts of laws and Canons, rightly made and proceeding from the kaybearer and porter of eternal life and death: bearing the room and person, not of pure man, but of true God here in earth: which also have been abserued hitherto, and of y ^• holy fathers our predecessoures, unto the glorious effusion of their blood, & voluntary sprinkling out of their brains: Are worthy of greater punishment, deserving quickly to be cut off, as rotten members, from the body of the Church militent. For such ought to consider, what is in the old testament written: Moses and Aaron among his Priests, that is, were chief heads amongst them. And in the New Testament among the Apostles there was a certain difference: And though they were all Apostles yet was it granted of the Lord to Peter, that he should bear preeminence above the other Apostles: And also the Apostles themselves would the same, that he should be the chiefetayn over all the rest. And being called Cephas, that is, head: should be as Prince over the Apostles. Unto whom it was said: Thou being once converted, confirm thy brethren: as though he would say, If there happen any doubt among them, or if any of them chance to err and stray out of the way of faith, of just living, or right conversation: Do thou confirm and reduce him in the right way again. Which thing no doubt the Lord would never have said unto him, if he had not so minded, y ^t the rest should be obedient unto him. And yet all this notwithstanding, we know and daily prove, that we are sory to speak, howe the old Sophister, the enemy of mankind, (foreseeing and fearing left y ^t sound doctrine of the church determined from ancient times by the holy forefathers: should withstand his malices, if it might keep the people of god in unity of faith under one head of y ^• church) doth therefore endeavor by all means possible, to extirp the said doctrine, feyning vices to be virtues. And so under false pretences of verity dissimuled, soweth discord in catholic people, to the intent, y ^t some going one way, some another: He in the mean time may gather to himself a Church of the malignant, differing wickedly from the universal mother holy church. In the which Satan transforming himself into an Angel of light, bearing a lying and deceitful ballaunce in his hand, pretendeth great righteousness, in contrarying the ancient doctrine of the holy mother church, and refusing the traditions of the same determined and appointed by holy fathers: persuading mē (by feigned forgeries) the same to be naught: and so inducing other new kinds of doctrine, leading to more goodness, as he by his lying persuasions pretendeth, although he in very truth neither willeth nor mindeth any goodness but rather that he may sow schisms, whereby diverse opinions & contrary to themselves being raised in y ^t Church faith thereby may be diminished, and also the reverend holy mysteries through the same contention of words may be profaned with Pagans, Jews, and other infidels, and wicked miscreantes. And so that figure in the Apos. 6. is well verified, speaking of him that sat on the black horse, bearing a pair of balaunce in his hand, by y ^t which heretics are understand. Who at the first appearance like to weightes or balance, make as though they would set forth right and just things, to allure the hearts of the hearers. But afterward, appeareth the black horse, that is to say, their intention, full of cursed speaking. For they under a diverse show and color of a just balance, with the tail of a black horse sprinkling abroad heresies and errors, do strike. And being poisoned themselves, under color of good, raise up infinite slanders, and by certain persons fit to do mischief, do publish abroad as it were the sugared taste of honey mixed with poison, thereby the sooner to be taken: working and causing through their slight and subtiltyes, that error should be taken for veritye, wickedness for holiness, and for the true will of Christ. Yea and moreover the foresaid persons thus picked out, do preach before they be sent, and presume to sow the seed, before the seed discreetely be separate from the chaff. Who not pondering the constitutions and decrees of the Canons, provided for the same purpose against such pestilent sowers, do prefer sacrifice Diabolical (so to term it) before obedience be given to the holy Church militant

We therefore considering and weighing, that error which is not resisted, seemeth to be allowed, and he that openeth his bosom to wyde, which resisteth not the viper thinking there to thrust out her venom: And willing moreover to shake off the dust from our feet, and to see to the honor of our holy mother Church, whereby one uniform holy doctrine may be sown and planted in the church of God, (namely in this our province of Canterbury) so much as is us doth lie, to the increase of faith and service of God, first rooting the evil weeds and offenditles which by the means of perverse preaching, mad doctrine, have sprong up hitherto, and are like more hereafter to grow: purposing by some convenient way with all diligence possible to withstand them in time, and to provide for the peril of souls, which we see to rise under pretence of the premisses: also to remove all such obstacles, by which the said our purpose may be stopped, by the advise and assent of all our Suffragans and other Prelates, being present in this our convocation of the Clergy, as also of the procuratours of them that be absent: and at the instaunt petition of the procurators of the whole Clergy within this our province of Canterbury, for the more fortification of the common law in this part, adding thereunto punishment and penalties condign as be here under written, we will and command ordain and decree.

That no manner of person secular or reguler, being authorised to preach by the laws now prescribed, or licenced by special privilege: shall take upon him the office of preaching the word of God, or by any means preach unto the clergy or Laity, either within the Church or without, in English, except he first present himself, and be examined of the Ordinary of the place where he preacheth. And so be ing found a fit person, as well in manners as knowledge he shall be sent by the said Ordinary, to someone Church or more as shall be thought expedient by the said Ordinary according to the quallitie of the person. Nor any person aforesaid shall presume to preach, except first he give faithful signification in due form of his sending and authority, that is: That he that is authorised, do come in form appointed him in that behalf: and those that affirm they come by special privilege, do show their privilege unto the Parson or Vicare of the place where they preach. And those that pretend themselves to be sent by the ordinary of the place, shall likewise show the Ordinaries letters made unto him for that purpose, under his great seal. Let us always understand, the Curate (having the perpetuity) to be sent of right unto the people of his own cure. But if any person aforesaid, shall be bidden by the ordinary of the place, or any other superior to preach, by reason of his errors and heresies which before peradventure he hath preached and taught: that then and from thenceforth, he abstain from preaching within our province: until he have purged himself, & be lawfully admitted again to preach by the just arbitrement of him that suspended and forbad him. And shall always after that, carry with him to all places wheresoever he shall preach, the letters testimonial of him that restored him.

Moreover, the Parish Priests or Vicares temporal, not having perpetuities, nor being sent in form aforesaid shall simply preach in y ^t Churches where they have charge only those things which are expressly contained in the provincial constitution set forth by John our predecessor of good memory, to help y ^t ignorance of the priests, which beginneth: Ignorantia Sacerdotum. Which book of constitutions, we would should be had in every parish Church in our province of Canterbury, within three months next after the publication of these presents, and (as therein is required) that it be effectually declared by y ^t priests themselves yearly, and at the tunes appointed. And least this wholesome statute might be thought hurtful of some, by reason of payment of money, or some other difficulty: we therefore will & ordain, that y ^t examinations of the persons aforesaid, and the making of their letters by the Ordinary be done gratis and freely without any exaction of money at all, by those to whom it shall appertain. And if any man shall willingly presume to violate this our statute grounded upon the old law, after the publication of the same: he shall incur the sentence of greater excommunication ipso facto : whose absolution we specially reserve by tenoure of these presents, to us and our successors. But if any such Preacher despising this wholesome Statute, and not weighing the sentence of greater excommunication do the second time take upon him to preach: saying and alleging, and stoutly affirming that the sentence of greater excommunication aforesaid, cannot be appointed by the Church in the persons of the Prelates of the same: That then, the Superiors of the place, do worthily rebuke him, and forbid him from the Communion of all faithful Christians.

And that the said person hereupon lawfully convicted (except he recant and abjure after the manner of y ^t Church) be pronounced an heretic by the Ordinary of the place. And that from thenceforth he be reputed and taken for an heretic and schismatic, and that he incur ( ipso facto ) the penalties of heresy and schismacie, expressed in the law: And chiefly that his goods be adjudged confiscate by the law, and apprehended and kept by them, to whom it shall appertain. And that his faurours, receivers, & defenders being convicted, in all cases be likewise punished, if they cease not of within one month, being lawfully warned thereof by their superiors.

Furthermore, no clergy man, or parochians of any parish or place within our province of Cant. shall admit any man to preach w ^t in their Churches, churchyardes or other places whatsoever, except first there be manifest knowledge had of his authority, privilege, or sending thither, according to the order aforesaid: Otherwise the Church, churchyard, or what place whatsoever, in which it was so preached, shall ipso facto, receive y ^• Ecclesiastical interdict & so shall remain interdicted, until they that so admitted and suffered him to preach, have reformed themselves, and obtained y ^t place so interdicted, to be released in due form of law, either frō the Ordinary of y ^• place, or his superior.

Moreover, like as a good householder casteth wheat into the ground (well ordered for that purpose) thereby to get the more increase: even so we will and command, that the preacher of God's word, coming in form aforesaid, preaching either unto the Clergy or Laity, according to his matter proponed: shall be of good behavior, sowing such seed as shall be convenient for his auditory. And chiefly preaching to the Clergy, he shall touche the vices commonly used amongst them, and to the Laity he shall declare the vices commonly used among them, and not otherwise: But if he preach contrary to this order, then shall he be sharply punished by the ordenary of that place, according to the quallitie of that offense.

Item, for as much as the part is vile, that agreeth not with the whole: we do decree and ordayn, y ^t no preacher aforesaid, or any other person whatsoever, shall otherwise teach or preach concerning the sacrament of the altar, matrimony, confession of sins, or any other sacrament of the Church, or article of the faith, then that already is discussed by the holy mother Church, nor shall bring any thing in doubt y ^t is determined by the church: nor shall to his knowledge • privily or apertly pronounce blasphemous words concerning the same, nor shall teach, preach, or observe any sect, or kind of heresy whatsoever, contrary to the wholesome doctrine of the Church. He that shall wittingly & obstinately attempt the contrary, after the publication of these presents, shall incur the sentence of excommunication ipso facto : From the which (except in point of death) he shall not be absolved, until he hath reformed himself by abjuration of his heresy, at the discretion of the Ordinary, in who • territory he so offeded, and hath received wholesome penitence for his offenses. But if the second time he shall so offend, being lawfully convicted, he shall be pronounced an heretic, & his goods confiscate and apprehended, and kept by them to whom it shall appertain. The penance before mentioned, shall be after this manner: If any man contrary to the determination of the Church, that is, in p ^• decrees, decretals, or our constitutions provincial, do openly or privily teach or preach any kind of heresy or sect he shall in the parish Church of the same place, where he so preached, upon one Sunday, or other solemn day, or more, at the discretion of the ordinary, and as his offense is more or less, expressly revoke that he so preached, taught or affirmed, even at the time of the solemnitic of the mass, whē the people are most assembled, and there shall effectually and without fraud preach, and teach the very truth determined by the church: and further shall be punished after the quallitie of his offense, as shall be thought expedient to the discretion of the Ordinary.

Item, for as much as a new vessel being long used, fauoreth after the head, we decree and ordayn, that no scholemaisters and teachers whatsoever, that instruct childrē in grammar, or others whō so ever, in primitive sciences shall in teaching them, intermingle anything concerning y ^• catholic rayth, the sacrament of the altar, or other Sacraments of the Church, contrary to the determinations of y ^• church. Nor shall suffer their scholars to expound the holy Scriptures, (except the text as hath been used of ancient time,) nor shall permit them to dispute openly or privily concerning the catholic faith, or Sacraments of the Church. Contrariwise, the offender herein shall be grievously punished by the Ordinary of the place, as a favorer o • errors and schisms.

Item, for that a new way doth more frequently lead a stray, then an old way: we will and command that no book or treatise made by John Wycliffe, or other whom soever, about that time or sithence, or hereafter to be made: be from henceforth read in schools, halles, hospitalles, or other places whatsoever, within our province of Canterbury aforesaid, except the same be first examined by the university of Oxford or Cambridge, or at the last by twelve persons, whom the said universities or one of the shall appoint to be chosen at our discretion, or the laudable discretion of our predecessoures: and the same being examined as aforesaid, to be expressly approved and allowed by us or our successors, and in the name and authority of the university, to be delivered unto the Stationers to be copyed out, and the same to be sold at a reasonable price, the original thereof always after, to remain in some chest of y ^t university. But it any man shall read any such kind of book in schools or otherwise, as aforesaid: he shall be punished as a sower offchisme, and a favorer of heresy, as the quality or the fault shall require.

Item, it is a dangerous thing (as witnesseth blessed S. Jerome) to translate the text of the holy scripture out of one tongue into another: for in the translation the same sense is not always easily kept, as the same S. Jerome confesseth, that although he were inspired, yet oftentimes in this he erred. We therefore decree and ordain, that no man hereafter by his own authority, translate any text of the Scripture into English, or any other tongue, by way of a book, libel, or treatise, and if no man read any such book libel or treatise, now lately set forth in the time of John Wycliffe, or sithence, or hereafter to be set forth, in part or in whole, privily, or apertly: upon pain of greater excommunication, until the said translation be allowed by the Ordinary of the place, or (if the case so require) by the Council provincial: He that shall do contrary to this shall likewise be punished as a favorer of error & heresy.

Item, for that almighty God cannot be expressed with any Philosophical terms, or otherwise invented of man: And S. Augustine faith, That he hath oftentimes revoked such conclusions as hath been most true, because they have been offensive to the ears of the religious: we do ordain and specially forbid, that no manner o • person, of what state degree, or condition, so ever he be, do allege or propone any conclusions or propositions in y ^t catholic faith, or repugnant to good manners, (except necessary doctrine pertaining to their faculty of teaching or disputing in their schools or otherwise) although they defend the same with never so curious terms and words. For as saith blessed S. Hugh of the Sacraments, that which oftentimes is well spoken, is not well understood. If any man therefore after the publication of these presents, shall be convict wittingly to have proponed such conclusions or propositions, except (being monished) he reform himself in one month by virtue of this present constitution: He shall incur the sentence of greater excommunication ipso facto, and shall be openly pronounced an excommunicate, until he hath confessed his fault openly in the same place where he offended, and hath preached the true meaning of the said conclusion or proposition in one church or more, as shall be thought expedient to the Ordinary.

Item, no manner of person shall presume to dispute upon y ^t articles determined by y ^t church, as is contained in the decrees, decretals, our constitutions provincial, or in the general Councils. But only to seek out the true meaning thereof, & that expressly, whether it be openly or in secret: nor none shall cal in doubt the authority of the said decretals or constitutions, or the authority of him that made thē, nor teach anything contrary to y ^t determination thereof: And chiefly concerning the adoration of the holy cross the worshipping of Images, of saints, going on pilgrimage to certain places, or to the relics of saints, or against y ^t oaths in cases accustomed to be given in both common places, that is to say, spiritual & temporal: But of all it shall be commonly taught and preached, that the cross & Image of the Crucifix, and other Images of Saynts in the honor of them whom they present, are to be worshipped with procession, bowing of knees, offering of frankincense, kissinges, oblations, lighting of candles, and pilgrimages, and with all other kind of ceremonies and manners that hath been used in the time of our predecessoures: And that giving of oaths in cases expressed in the law, and used of all men to whom it belongeth in both common places, ought to be done upon the book of the Gospel of Christ. Contrarye unto this who so ever doth preach, teache, or obstinately affirm (except he recant in manner and form aforesaid) shall forthwith incur the penalty of heresy, and shall be pronounced an heretic, in all effect of law.

Item, we do decree and ordain, that no chaplain be admitted to celebrate in any diocese within our province of Canterbury, where he was not borne, or not received orders: except he bring with him his letters of orders, & letters commendatory from his ordinary, and also from other Bishops in whose diocese of a long lyme he hath ben conversant, whereby his conversation and manners may appear: So that it may be known, whether he hath been detained with any new opinions touching y ^t catholic faith or whether he be free from the same: otherwise, as well he that celebrateth as he that suffereth him to celebrate, shall be sharply punished at the discretion of the Ordinary.

Finally, because those things which newly and vnaccustomably excepeth up, standeth need of new and speedy help: and where more danger is, there ought to be more mary circumspection and stronger resistance, & and not •• out good cause: y ^t less noble ought discretly to be cut away that the more noble may the more perfectly be nourished Considering therefore, and in lamentable wife showing unto you, how the ancient University of Oxford, which as a fruitful vine was wont to extēd forth her fruitful branches to the honor of God, the great perfection, and defense of the Church: now partly being become wild, bringeth forth bitter grapes, which being undiscreetly eaten of ancient fathers that thought themselves skillful in the law of God: hath set on edge y ^• teeth of their childrē: and our province is infected with diverse and unfruitful doctrines, and defiled with a new & damnable name of Lollardie, to the great reproof and offense of the said University being known in foreign countries: & to the great irkesomnes of the students there, and to the great damnage and loss of the Church of England, which in times past by her virtue as with a strong wall, was wont to be defended, and now like to run in ruin not to be recovered. At the supplication therefore of y ^t whole clergy of our province of Cā terbury: and by the consent and assent of all our brethren & suffragans: and other the prelates in this convocation assembled, and the proctors of them that are absent: least the river being cleansed: the fountain should remain corrupt and so the water coming from thence should not be pure intending most holesomly to provide for the honor and utility of our holy mother the Church and the university moresayd. We do ordain and decree: that every warden, Prouost: or master of every College, or principal of every hall w ^t in the university aforesaid: shall once every month at y ^• least, diligently inquire in the said College, hall, or other place where he hath authority, whether any scholar or inhabitant in such college, or hall. &c. have hold̄, alleged, or defended, or by any means proponed, any conclusion proposition o • opinion concerning the catholic faith or sounding contrary to good manners, or contrary to the determination of the Church, otherwise then appertaineth to necessary doctrine. And if he shall find any suspected or diffamed herein, he shall according to his office admonish him to desiste. And if after such monition given, the said partye offend again in the same or such like, he shall incur ipso facto (besides the penalties aforesaid) the sentence of greater excommunication. And nevertheless, if it be a scholier that so offendeth the second time, whatsoever he shall afterward do in the said university, shall not stand in effect. And if he be a doctor, a master, or bacheller, he shall forth with be suspended frō every scholars act, and in both cases shall lose the right that he hath in the said College or hall, whereof he is, Ipso facto : and by the ward: Prouost, Master, principal, or other to whō it appertaineth, he shall be expelled, & a Catholic, by lawful means forth with placed in his place. And if the said wardens, Prouostes or Masters of Colleges or principalles of halles, shall be negligent concerning the inquisition and execution of such persons suspected and diffamed by y ^t space of x. days, frō the time of the true or supposed knowledge of y ^t publication of these presents: y ^t then they shall incur y ^t sentence of greater excommunication: and nevertheless shall be deprived ipso facto, of all the right which they pretend to have in y ^• colleges, halles &c. and the said Colleges & halles &c. to be effectually vacant: And after lawful declaration hereof made by them to whom it shall appertain, new wardens, Prouostes, Masters, or principals, shall be placed in they, places, as hath ben accustomed in colleges and halles, being vacant in the said university. But if the wardens themselves, Prouostes, Masters or principals aforesaid, be suspected and diffamed of and concerning the said conclusions or propositions, or be favorers & defenders of such as do therein offend: and do not cease, being thereof warned by us, or by our authority: or by y ^• ordinary of the place: that then by law they be deprived, as well of all privilege scholastical within the university aforesaid, as also of their right and authority in such College, hall, &c. Besides other penalties afore mentioned, and that they incur the said sentence of greater excommunication.

But if any man in any case of this present constitution or any other above expressed: do rashly and willfully presume to violate these our statues in any part thereof (although there be another penalty expressly there limited) ye shall he be made altogether unable and unworthy by the spare of three years after, without hope of pardon to obtayn any ecclesiastical benefice within our province of Canterbury: and nevertheless according to all his demerits and the quallitie of his excess, at the discretion of his superior he shall be lawfully punished.

And further, that y ^• manner of proceeding herein be not thought uncertain: considering with ourselves, that although there be a kind of equallitie in the crime of heresy and offending the prince, as is avouched in diverse laws: yet the fault is much unlike, and to offend the divine majesty requireth greater punishment, then to oftend y ^• Princes majesty. And where it is sufficient (for fear of danger that might ensue by delays) to convince by judgment the offender of the Princes majesties proceeding against him fully & wholly, with a citation sent by messenger, by letters, or edict not admitting proof by witnesses, and sentence definitive to be: we do ordain, will, and declare, for the easier punishment of the offenders in the premisses, and for the better reformation of the church divided and hurt, that all such as are diffamed, openly known, or vehemently suspected in any of the cases aforesaid, or in any article of the catholic faith sounding contrary to good manners: by authority of the ordinary of the place or other superior, be cited personally to appear, cyther by letters, public messenger being sworn: or by edicte openly set at that place where the said offender commonly remaineth, or in his parish Church, if he hath any certain dwelling house. Otherwise, in y ^• Cathedral church of the place where he was borne, and in the parish church of the same place where he so preached and taught: And afterwards certificate being given, that the citation was formally executed against the party cited being absent and neglecting his appearannce it shall be proceeded against him fully and plainly without sound or show of judgment, and without admitting proof by witnesses and other canonical probations. And also after lawful informatiō had, the said ordinary (all delays set apert) shall signify declare, and punish the said offender, according to the quallitie of his offense, and in form aforesaid: and further, shall do according to justice, the absence of the offender notwithstanding.

Their Articles.

First, that the office of the holy Cross (ordained by the whole Church) celebrated, doth contain idolatry.

Item, they said and affirmed, that all they which do reverence and worship the sign of the cross, do commit idolatry, and are reputed as Idolaters.

Item, they said and affirmed, that the true flesh and blood of our Lord Jesus Christ, is not in the sacrament of the altar, after the words spoken by the priest truly pronounced.

Item, they said and affirmed, the sacrament of the alter to be sacramental bread, not having life, but only instituted for a memorial of Christ's passion.

Item, they said and affirmed, that the body of Christ which is taken on the altar, is a figure of y ^t body of christ as long as we see the bread and wyne.

Item: they said and affirmed, that the decree of the prelates and clergy in the province of Canterbury, in their last convocation, with the consent of the king and the nobles in the last Parliament against him that was brent lately in the city of London: was not sufficient to change the purpose of the said John, when the substance of material bread is even as before in the sacrament of the alter, it was no change being made in the nature of bread.

* Item, that any lay man may preach the Gospel in every place, and may teach it by his own authority, without the license of his Ordinary.

Itē, that it is sin: to give anything to the preaching friers: to the Minorites, to the Augustine's, to the Carmelites.

Item, that we ought not to offer at the funerals of the dead.

Item, that the confession of sins to the people, is vnneedefull.

Item, that every good man (though he be unlearned) is a priest.

Item, that the infant (though he die unbaptized) shall be saved.

Item, that neither the pope, nor the prelate, neither any ordinary can compel any man to swear by any creature of God, or by the bible book.

Item, that as well the Bishop, the simple man, the priest, and the lay man, be of like authority (as long as they live well.)

Item, that no man is bound to give bodily reverence to any prelate.

The preface of William Thorpe.

THe Lord God that knoweth all things, woreth well that I am right sorrowful for to write to make known this sentence beneath written: whereby of mine evē christē set in high state & dignity, so great blindness & malice may be known: that they which do presume of themselves to destroy vices, and to plant in men virtues, neither dread to offend God, nor lust to please him as their works do show. For certes the bidding of God and his law, which in the praising of his most holy name he commandeth to be known & kept of all men and women, young and old, after the cunning & power that he hath given to them: The Prelates of this lande and their ministers, w ^t the convent of priests chiefly consenting to them, enforce them most busily to withstand and destroy the holy ordinance of God. And there through, God is greatly wroth and moved to take hard vengeance, not only upon them that do the evil but also on them that consent to these Antichrists limnes: which know or might know, their malice and falsehood, & dress them not to withstand their malice and their great pride. Neuertheles, 4. things moveth me to write this sētense beneath.

The first thing that moveth me hereto is this, y ^t where as it was known to certain friends, that I came from y ^t prison of Shrewsbury, and as it befell in deed that I should to the prison of Canterbury: thē diverse friends in diverse places, spake to me full heartily and full tenderly: and commanded me then, if it so were that I should be examined before the Archb. of Cant. that if I might in any wife, I should write mine apposing, and mine answering. And I promised to my special friends, that if I might, I would gladly do their bidding as I might.

The second thing that moveth me to write this sentence is this: diverse friends which have heard that I have been examined before the Archbyshop, have come to me in prison, and counseled me busily, and coveted greatly that I should do the same thing. And other brethren have sent to me, and required on God's behalf, that I should write out and make known, both mine apposing & mine answering, for the profit that (as they say) upon my knowledging, may come thereof. But this they had me, that I should be busy in all my wits, to go as near the sentence and the words as I could, both that were spoken to me & that I spake: Upauēture this writing may come another time, before the archbishop and his counsel. And of this counseling I was right glad: for in my conscience I was moved to do this thing, & to ask hitherto the special help of God. And so then I considering the great desire of divers friends of sundry places, according all in one: I occupied all my mind & my wits so busily, that through gods grace I perceived by their meaning and their charitable desire, some profit might come there through. For southfastnes and truth hath these conditions: where ever it is impugned, it hath asweete smell, and thereof cometh a sweet favor. And the more violently the enemies dress themselves to oppress and to withstand the truth, the greater and the sweeter smell cometh thereof. And therefore, this heavenly find of God's word, will not as a smoke pass away with the wind: but it will descend and rest in some clean soul, that thirsteth thereafter. And thus some deal by this writing may be perceived thorough God's grace, how that the enemies of the truth (standing boldly in their malice) enforce them to withstand the freedom of Christ's Gospel, for which freedom Christ became man & shed his heart blood. And therefore it is great pity & sorrow: y ^t many men & women do their own weyward will nor busy thē not to know nor to do y ^t pleasant will of God.

The men & women that hear the truth and southfastnes, and hear or know of this (perceiving what is now in y ^• church) ought here through, to be the more moved in all their wits, to able them to grace, & to set lesser price by themselves, that they without ta • ieng: forsake willfully & bodily all the wrethednes of this life, since they know not how soon, nor whē, nor where, nor by whō God will teach them, & assay their patience. For no doubt, who that ever will live pittiously, that is charitably in Christ Jesus, shall suffer now here in this life persecution, in one wife or another. That is, if we shall be saved, it behooveth us to imagine full busily: the vility and soulnes of sin, and how y ^• Lord God is displeased therefore: & so of this vility of bidiousnes of sin, it behooveth us to busy us in all our wits, for to abhor and hold in our mind a great shame of sin ever, & so then we owe to sorrow heartily therefore, and ever fleing all occasion thereof. And then behooveth us to take upon us sharp penance, continuing therein, for to obtain of y ^t Lord forgiveness of our foredone sins, and grace to abstain us hereafter from sin. And but if we enforce us to do this willfully: and in convenient time, the Lord (if he will not utterly destroy and cast us away) will in diverse manners move tyrants against us: for to constrayne us violently to do penance, which we would not do willfully. And trust that this doing is a special grace of the Lord, & a great token of life & mercy. And no doubt, whoever will not apply him self (as is said before) to punish himself willfully, neither will suffer patiently, meekly, and gladly the rod of the Lord, howsoever that he will punish him: their wayward willes and their impacience, are unto them earnest of euelasting damnation. But because there are but few in number that do able them thus faithfully to grace, for to live here so simply and purely, and without gall of malice and of grudging: herefore the lovers of this world hate & pursue them that they know patient, meek, chaste, & willfully poor, hating and fleing all worldly vanities & fleshly lusts. For surely, their verteous conditions are even contrary to the manners of this world.

The third thing that moveth me to write this sentence is this, I thought I shall busy me in myself to do faithfully, that all men and women (occupying all their business in knowing and in keeping of God's commandments) able them so to grace, that they might understand truly the truth, and have and use virtue and prudēce, and so deserve to be lightened from above with heavenly wisdom: so that all their words & their works may be hereby made pleasant sacrifice unto the Lord God: and not only for help of their own souls, but also for edification of holy Church For I doubt not: but all they that will apply them to have this foresaid business, shall profit full me kill both to freds & foes. For some enemies of the truth, through the grace of God, shall through charitable folks be made astonied in their conscience, and peradventure converted from vices to virtues: and also, they that labor to know and to keep faithfully the biddinges of God, and to suffer patiently all adversities, shall hereby comfort many friends.

And the fourth thing that moveth me to write this sentence is this: I know by my sodein & vnwarned apposing and answering, that all they that will of good heart w ^t out feigning, able themselves willfully & gladly after their cunning and their power, to follow christ patiently, traueling busily, privily, and apertly in work and in word, to withdraw whom soever that they may from vices, planting in them (if the may) virtues, comforting them & furtheryng them that stand in grace: so that therewith they be not born up in vain glory, through presumption of their wisdom nor inflamed with any worldly prosperity: but ever meek and patient: purposing to abide steadfastly in y ^t will of God, suffering willfully and gladly without any grutching whatsoever rod the Lord will chastise them with: that then, this good Lord will not forget to comfort all such men and women in all their tribulations, & at every point of temptation that any enemy purposed for to do against them. To such faithful lovers specially, & patient followers of christ the Lord sendeth by his wisdom frō above, them which the adversaries of the truth, may not know nor understand. But through their old and new unshamefast sins, those tyrants and enemies of southfastnes, shall be so blinded & obstinate in e • ill, that they shall ween themselves to do pleasant sacrifices unto the Lord God in their malicious and wrongful pursuing and destroying of innocent men's and women's bodies: which men & women, for their virtuous living, and for their true knowledging of the truth and their patient willful and glad suffering of persecution for righteousness, deserve through the grace of God, to be heirs of the endless bless of heaven. And for the fervent desire and the great love that these men have, as to stand in southfastnes and witness of it: though they be sodeinly & vnwarnedly brought forth to be aposed of their adversaries: the holy Ghost yet that moveth and ruleth them thorough his charity, will in that hour of their answering speak in them and show his wisdom: that all their enemies shall not again say, nor against stand, lawfully.

And therefore, all they that are steadfast in y ^• faith of God yea, which through diligent keeping of his commandments, & for their patient suffering of whatsoever adversity that cometh to them, hope surely in his mercy, purposing to stand continually in perfect charity. For those mē and womē, dred not so the adversities of this life, that they will fear (after their cunning and their power) to knowledge prudently the truth of gods word, when, where, and to whom they think their knowledging may profit. Yea and though therefore persecution come to them in one wise or another, certes they patiently take it, knowing their conversation to be in heaven. It is an high reward and a special grace of God: for to have and enjoy the everlasting inheritance of heaven, for the suffering of one persecution in so short time as is the term of this life. For loe, this heavenly heritage & endless reward: is the Lord God himself which is the best thing that may be. This sētense witnesseth the Lord God himself where as he said to Abrahā I am thy meede: And as the Lord said: he was and is the meede of Abraham: so he is of all his other saints. This most blessed and best meede, he grant to us all for his holy name, that made us of naught, and sent his only most dear worthy son, our Lord Jesus Christ for to redeem us with his most precious heart blood. Amen.

The examination of William Thorpe, penned with his own hand.

KNowne be it to all men, that read or hear this writing that on the Sunday next after the feast of S. Peter: that we call Lammesse: in the year of our Lord. 1407. I william Thorpe being in prison in the Castle of Saltwoode, was brought before Tho. Arundel Archbishop of Canterbury and Chancellor then of England. And when that I came to him: he stood in a great chamber and much people about him: and when that he saw me, he went fast into a closit bidding all secular men y ^t followed him to go forth from him soon, so that no man was left than in that closet but the Archbishop himself and a Pysician y ^t was called Malueren, person of S. Dunstanes in London, & other two persons unknown to me which were ministers of y ^• law. And I standing before them, by and by the Archbish. said to me: William, I know well that thou hast this xx. winters & more, traveled about busily in the north country and in other diverse countries of England, sowing about false doctrine, having great business if thou might with thine untrue teaching and shrewd will, for to infect & poysō all this land. But through the grace of God thou art now withstanded & brought into my ward, so that I shall now sequester thee from thine evil purpose, and let thee to enuenime the sheep of my province. Neuertheles S. Paul saith: If it may be, as much as in us is, we ought to have peace w ^t all men. Therefore William, if y ^• wilt now meckly and of good heart, without any feyning, kneel down and lay thy hand vpō a book and kiss it, promising faithfully as I shall here charge thee, y ^t thou wilt submit thee to my correction, & stand to mine ordinance, & fulfill it duly by all thy cunning and power, thou shalt yet find me gracious unto thee. Then said I to the archbishop. Syr, since ye deme me an heretic & out of believe, will ye give me here audience to tell my believe. And he said, yea tell on. And I said. I believe that there is not but one God almighty, and in this Godhead, and of this Godhead, are three persons, that is, the father, the son, and the sothfast holy Ghost. And I believe, that all these three persons are even in power and in cunning, and in might, full of grace and of all goodness. For whatsoever that the father doth or can or will, that thing also the son doth and can and will: and in all their power, cunning and will, the holy Ghost is equal to the father and to the son.

Ouer this I believe, that through counsel of this most blessed Trinity, in most convenient time before ordained for the salvation of mankind, the second person of this Trinity; was ordained to take the form of mā, that is, the kind of mā. And I believe, that this second person our Lord Jesus Christ, was conceived through the holy ghost, in y ^e womb of the most blessed virgin Mary, without man's seed. And I believe, that after 9. months Christ was borne of this most blessed virgins, without any pain or breaking of the closser of her womb, and without filth of her virginity.

And I believe, that Christ our Savior was Circumcise • in the eight day after his birth, in fulfilling of the law, and his name was called Jesus, which was so called of y ^e Angel, before that he was conceived in the womb of Mary his mother.

And I believe, that Christ, as he was about xxx. year old, was Baptized in the flood of Jordan of John the Baptist: and in the likeness of a Dove the holy Ghost descended there upon him, & a voice was heard from heaven, saying: Thou are my well-beloved son, in thee I am full pleased.

And I believe, that Christ, was moved then by the holy ghost, for to go into desert, and there he fasted 40 days & 40. nights without bodily meat and drink. And I believe that by and by after his fasting, when the manhood of christ hūgred, the fiend came to him, and tempted him in glottony, in vain glory, and in courtise: but in all those temptations, Christ concluded the fiend, and withstood him. And then without tarrying, Jesus began to preach and to say unto the people: do ye penance, for the Realm of heaven is now at hand.

I believe that Christ in all his time here lived most holity, and taught the will of his father most truly: and I believe that he suffered therefore, most wrongfully, greatest repriests and despisinges.

And after this, when Christ would make an end here of this rēporal life, I believe that in the day next before that he would suffer passiō in the morne: In form of bread and of wine, he ordained the Sacrament of his flesh and his blood, that is, his own precious body, & gave it to his Apostles for to eat: commanding them, and by them all their after comers, that they should do it in this form that he shown to them, use themselves, and teach and comō forth to other men and womē this most worshipful holiest sacrament, in mindfulnes of his holiest living, & of his most true preaching, & of his willful and patient suffering of the most painful passion.

And I believe, that this Christ our Savior, after that he had ordained this most worthy Sacrament of his own precious body: he went forth willfully against his enemies, and he suffered them most patiently to lay their hands most violently vpō him, and to bind him, and to lead him forth as a thief, & to scorn him, and buffet him, and all to blow or file him with their spittinges. Ouer this, I believe, that Christ suffered most meekly and patiently his enemies, for to ding out with sharp scourges the blood y ^t was between his skin and his flesh: yea without grudging Christ suffered the cruel Jews to crown him with most sharp thorns, and to strike him with a reed. And after, Christ suffered wicked Jews to draw him out upon the cross, & for to nail him thereupon hand and foot. And so through his pitiful nailing, Christ shed out willfully for man's life, the blood that was in his vaynes. And then Christ gave willfully his spirit into y ^e hands or power of his father, & so, as he would, & whē he would, christ died willfully for mans sake upon the cross. And notwithstanding that Christ was willfully, paynefully, & most shamefully put to death, as to the world: there was left blood and water in his heart as before ordained, that he would shedd out this blood & this water for mans salvation. And therefore he suffered y ^e Jews to make a blind knight to thrust him into the heart with a spear, and this the blood and water that was in his heart, Christ would shed out formans love, And after this, I believe that Christ was taken down from the cross and buried. And I believe that on the third day by power of his Godhead, Christ rose again from death to life. And the xl. day thereafter, I believe that Christ ascended up into heaven and that he there sitteth on the right hand of the father almighty. And the fifty day after this up going, he sent to his Apostles the holy ghost, that he had promised them before. And I believe that Christ shall come & judge all mankind; some to everlasting peace, and some to everlasting pains.

And as I believe in the father & in the son, that they are one God almighty, so I believe in the holy Ghost that he is also with them the same God almighty.

And I believe an holy church, that is, all they that have been, and that now are, & always to the end of the world shall be, a people the which shall endeavor them to know & to keep the commandments of God, dreading over all thing to offed God, and loving and seeking most to please him. And I believe, that all they that have had & yet have, and all they that yet shall have the foresaid virtues, surely standing in the belief of God, hoping steadfastly in his merciful doings, continuing to their end in perfect charitye, willfully, patiently and gladly suffering persecutions, by the example of Christ chiefly and his Apostles, all these have their names written in the book of life.

Therefore I believe, that the gathering together of this people, living now here in this life, is the holy Church of God, fighting here on earth against the fiend, the prosperity of the world, and their fleshly lusts. Wherefore, seeing that all the gathering together of this Church before said, and every part thereof, neither coveteth, nor willeth, nor loveth, nor seeketh anything but to eschew y ^• offense of God, & to do his pleasing will: meekly, gladly, and willfully, w ^t all mine heart, I submit myself unto this holy Church of Christ, to be ever buxome & obedient to y ^t ordinance of it, & of every member thereof; after my knowledge and power by y ^e help of God. Therefore I knowledge now and evermore shall, if God will, that with all my heart and with all my might, I will submit me only to the rule and governance of them, whō after my knowledge, I may perceive by the having and using of the before said virtues, to be members of the holy Church. Wherefore these articles of belief and all other (both of the old law and of the new, which after the commandment of God any man ought to believe) I believe verily in my soul, as a sinful deadly wretch of my cunning and power, ought to believe: praying the Lord God for his holy name, for to increase my belief, and to help my unbelief.

And for because to the praising of God's name, I desire above all things to be a faithful menber of holy church, I make this protesta • ō before you all four that are now here present, covering that all men & women that now be absent, knew the same: that is, what thing so ever before this time I have said or done, or what thing here I shall do or say, at any time hereafter. I believe, that all the old law and the new law given and ordained by the counsel of the three persons of the Trinity, were given and written to the saluatiō of mankind. And I believe, that these laws are sufficient for man's salvation. And I believe every article of these laws, to the intent, that these articles ordained and commanded of these 3 persons of the most blessed trinity, are to be believed.

And therefore to y ^• rule & the ordinance of these, God's laws, meekly, gladly and willfully, I submit me with all mine heart: that whosoever can or wll by authority of gods law, or by open reason, tell me that I have erred or now err, or any time hereafter shall err in any article of belief (from which inconvenience God keep me, for his goodness) I submit me to be reconciled and to be buxum & obedient unto those laws of God, and to every article of thē. For by authority, specially of these laws, I will, thorough the grace of God, be untied charitably unto these laws. Yea sir, & over this, I believe & admit all the sentences, authorities and reasons of the saints & doctors, according unto holy scripture, and declaring it truly.

I submit me willfully and meekly to be ever obedient after my cunning and power, to all these saints and Doctors, as they are obedient in work and in word to God & to his law, and further not (to my knowledge) not for any earthly power, dignity or state, thorough the help of God. But sir I pray you tell me, if after your bidding, I shall lay my hand upon the book, to what intent: to swear thereby▪ And the Archby. said to me, yea, wherefore else? And I said to him. Syr a book is nothing else but a thing coupled together of diverse creatures, and to swear by any creature both God's law and man's law is against it.

But Syr, this thing I say here to you before these your clerks, with my foresaid protestation, that how, where when, and to whom, men are bound to swear or to obey in any wise after God's law, and saints, and true Doctors, according unto God's law: I will thorough God's grace be ever ready thereto, with all my cunning and power. But I pray you sir for the charitye of God, that ye will before y ^t I swear (as I have here rehearsed to you) tell me how or whereto, that I shall submit me: and show me whereof that ye will correct me, and what is the ordinance that ye will thus oblige me to fulfill.

And the Archbishop said unto me: I will shortly that now thou swear here to me, that thou shalt forsake all the opinions which the sect of Lollordes hold, and is slandered with: so that after this time, neither priuilye nor apertly, thou hold any opinion which I shall (after thou hast sworn) rehearse to thee here. Nor thou shalt favor no mā nor woman, young nor old, that holdeth any these foresaid opinions: but after thy knowledge and power, thou shalt force thee to w ^t stand all such distroublers of holy church in every diocese, that thou comest in: and them that will not leave their false and damnable opinions, thou shalt put them up, publishing them and their names, and make thē known to the bishop of the diocese that they are in, or to y ^t bishops ministers. And over this I will, that thou preach no more unto the time y ^t I know by good witness & true, that thy conversation be such, that thy heart and thy mouth accord truly in one, contrarying all the seud learning that thou hast taught here before.

And I hearing these words, thought in my heart, that this was an vnlefull asking: and demed myself cursed of God, if I consented hereto, & I thought how Susan said: Anguish is to me on every side. And in that I stood still and spake not, the Archbishop said to me: Aunswere one wise or other. And I said: Syr, if I consented to you thus as ye have here before rehearsed to me, I should become an appealer, or every bishops espy, somoner of all England, For and I should thus put up, and publish the names of men and women, I should herein deceive full many persons: Yea sir, as it is likely by the dome of my conscience, I should herein because of the death both of men and womē. yea both bodily and ghostly. For many men & women that stand now in the way of salvation: if I should for the learning and reading of their believe, publish them therefore up to Bishops or to their vnpiteous ministers, I know some deal by experience, that they should be so distroubled & diseased with persecution or otherwise, that many of thē (I think) would rather choose to forsake the way of truth thē to be travailed, scorned, slaūdered, or punished, as bishops and their ministers now use for to constrayne men & women to consent to them.

But I find in no place in holy scripture, that this office that ye would now enfeaffe me with, accordeth to any Priest of Christ's sect, nor to any other christen man. And therefore to do this, were to me a full noyous bond to be bound̄ with, & over grievous charge. For I suppose, that if I thus did, many men and women would, yea Syr, might justly unto my confusion say to me, that I were a traitor to God and to them: since (as I think in mine heart) many men & women trust so mikle in this case, that I would not for saving of my life, do thus to them. For if I thus should do, full many men & women would (as they might full truly) say, that I had falsely and cowardly forsaken the truth, and slandered shamefully the word of God. For if I consented to you to do here, after your will, for bonchefe or mischief that may befall to me in this life: I deme in my conscience, that I were worthy herefore to be cursed of god and also of all his Saynts: fro which inconvenience, keep me and all christē people, almighty God now and ever for his holy name. And then y ^e Archbishop said unto me. Oh, thine heart is full hard indurate as was the heart of Pharaoh, and the devil hath ouercomen thee and perverted thee, & he hath so blinded thee in all thy wits, that thou hast no grace to know the truth nor the measure of mercy that I have proffered to thee. Therefore, as I perceive now by y ^e foolish aūswear, thou hast no will to leave thine old errors.

But I say to thee lewd losell, other quickly consent thou to mine ordinance and submit thee to stand to my decrees: or by S. Thomas, thou shalt be disgraded, and follow thy fellow in Smithfield. And at this saying, I stood still and spake not, but I thought in mine heart that God did to me great grace, if he would of his great mercy bring me to such an end. And in mine heart I was nothing afraid with this manassing of the Archbishop. And I considered there two things in him. One, that he was not yet sorrowful for that he had made William Sawtre wrongfully to be burnt: & as I considered, that y ^• Archbishop thirsted yet after more shedding out of innocent blood. And fast therefore I was moned in all my wits, for to hold the Archbishop neither for Prelate nor for Priest of God. And for that mine inward man was thus altogether departed from the Archbishop, me thought I should not have any dread of him. But I was right heavy and sorrowful, for that there was no audience of secular men by: but in my heart I prayed the Lord God, for to comfort me and strength me against them that there were against the sothfastnesse. And I purposed to speak no more to the Archbishop and his clerks then me need behooved: and all thus I prayde God for his goodness to give me then and always grace to speak, with a meek & an easy spirit: and whatsoever thing that I should speak, that I might thereto have true authorities of Scriptures or open reason. And for that I stood thus still and nothing spake, one of the Archbishops Clerks said unto me. What thing musest thou? Do thou as my Lord hath now commanded to thee here.

And yet I stood still and answered him not: And then soon after the Archbishop said to me: Art thou not yet bethought, whether thou wilt do as I have said to thee? And I said then to him: Syr, my father and my mother, on whole souls god have mercy (if it be his will) spent mikle money in diverse places about my learning, for the intent to have made me a Priest to God. But whē I came to years of discretion, I had no will to be Priest, and therefore my friends were right heavy to me, and then me thought their grudging against me was so painful to me, that I purposed therefore to have left their company. And when they perceived this in me, they spake sometime full fair & pleasant words to me: But for that they might not make me to consent of good heart to be a Priest, they spake to me full oftentimes very grievous words, and manassed me in diverse manners, showing to me full heavy cheare. And thus one while in fair manner, another while in grievous, they were long time (as me thought) full busy about me, or I consented to them to be a Priest.